Obadiah 1

The book moves from the condemnation of a specific geopolitical enemy to the universal, eschatological triumph of the Lord's kingdom.

• Upon mount Zion shall be deliverance, and there shall be holiness (v. 17)
• The house of Jacob shall possess their possessions (v. 17)
• The kingdom shall be the Lord's (v. 21)

• Arise ye, and let us rise up against her in battle (v. 1)

• The pride of thine heart hath deceived thee (v. 3)
• Thou shouldest not have rejoiced over the children of Judah in the day of their destruction (v. 12)
• Neither shouldest thou have stood in the crossway, to cut off those of his that did escape (v. 14)

• Edom is the nation of Esau, the twin brother of Jacob (Gen 25:23). Their historical relationship was marked by long-standing familial tension and conflict.
• The region of Edom (Idumea) was characterized by mountainous, rugged terrain, making it defensible and geographically isolated.
• Matthew Henry observes that the Edomites' pride and security were based on their natural fortifications, noting that carnal security ripens men for ruin.

• The 'clefts of the rock' (v. 3) refers to the city of Sela (later known as Petra), where the Edomites lived in dwellings carved into the high, narrow cliffs.
• In the Ancient Near East, alliances were critical for survival; Obadiah notes that those Edom trusted would betray them, emphasizing the futility of relying on human confederacy.

• Obadiah is the shortest book in the Hebrew Bible. Its structure focuses on the transition from the destruction of Edom to the glorification of Israel.
• The passage contains prophetic 'oracle' language, utilizing strong imperatives and descriptions of divine decree (נְאֻם H5002).

• This passage reflects the ongoing redemptive-historical struggle between the seed of the woman and the seed of the serpent, played out through the rivalry of Jacob and Esau.
• The prophecy regarding Edom’s judgment is often compared to similar condemnations in Jeremiah 49:7–22.
• Interpretive Tension: Regarding verses 17-21, a historic debate exists. Reformed interpreters, such as those following the tradition of Matthew Henry, often view these promises as fulfilled in the 'gospel church,' identifying the kingdom of the Lord with the expansion of the church among the Gentiles. Dispensational interpreters argue that these verses predict a literal future restoration of ethnic Israel and the territorial sovereignty of the house of Jacob in the millennial kingdom.

• Obadiah 1:1 references a 'rumour from the Lord' (שְׁמוּעָה H8052), which echoes the prophetic call to gather against an enemy, similar to Jeremiah 49:14.

• Vision (חָזוֹן H2377): Refers to a divine revelation or sight, distinct from a standard message.
• Messenger (צִיר H6735): Literally a 'hinge' or 'throe,' used figuratively for a herald who is pressed or sent under constraint.
• Pride (זָדוֹן H2087): Specifically describes an arrogance that leads to moral deception.
• Small (קָטָן H6996): Indicates becoming diminutive in influence or importance, contrary to Edom's self-perception.
• Nations (גּוֹי H1471): Used here to denote foreign nations or gentiles, emphasizing the scope of the Day of the Lord.

• The shift in pronouns: The oracle begins addressing Edom directly ('thee'), then switches to 'ye' when addressing the nations/enemies, and finally describes the future state of the 'house of Jacob'.
• The 'Day of the Lord' (v. 15) is presented as both a specific historical judgment on Edom and an overarching eschatological reality.

• The identity of the 'saviours' (v. 21) who come to 'judge the mount of Esau' is debated: some commentators associate them with the Maccabean leaders, others with the Apostles, and others with the Messianic intervention of Christ.
• The dating of the book remains uncertain, with scholars divided between a pre-exilic date (following the plunder of Jerusalem) and a post-exilic date.