obadiah

Background

Authorship.   Other than the meaning of his name (a common one at that: “Servant of Yahweh”) nothing certain can be said about the person of this prophet.

Date of composition.   Since the book lacks clear historical pegs, suggestions for its date range from 889 to 312.[1] According to Ellisen Jerusalem was pillaged five times during the monarchy: in 926 by Egypt (1 Kings 14:25f); in 845 by Philistines and Arabs (2 Chron. 21:16f); in 790 by Israel (2 Chron. 24:23f); and in 597 and 586 by Nebuchadnezzar. Of these the 845 and 586 dates are the most preferred.[2]

In favor of the late date, 1) there is reference to exiles (v. 20); and 2) Edom abetted the Babylonian destruction (but so also were they in open opposition to Judah at the time of the 845 destruction).

In favor of the early date, 1) the book was placed early in the Hebrew canon; 2) the destruction may have been a pillaging (11) rather than a complete sacking; 3) the dependence of Jeremiah (49:7–22) on Obadiah is generally accepted, making their contemporaneity less likely; 4) the location of the exiles—Zarephath, Sephared (v. 20)—seems an unlikely designation for the 586 deportation.

Historical setting.   Assuming an 845 date (the historical setting of 586 is described in the Jeremiah background), the only data we possess is provided in 2 Kings 8:20–22 and 2 Chronicles 21:8–17. When Ahab was dead (and the prophets of Baal), his wife Jezebel still lived, as did their equally wicked daughter Athalia, married to King Jehoram of Judah. Despite the relative faithfulness of Jehoshaphat personally, many of the people of Judah followed Baalism.

Jehoram proved to be a weakling king, probably dominated by his scheming wife (who later slaughtered her own grandchildren to secure the throne for herself). During his reign the Edomites undertook to reclaim their autonomy from Judah and establish their own king, and Jehoram was unable to reassert his control over them. It is then summarily reported that

… the Philistines and the Arabs … came against Judah and invaded it, and carried away all the possessions found in the king’s house … (2 Chron. 21:16–17).

It is then assumed on the basis of Obadiah that Edom participated in the plundering of Jerusalem.

Argument

God speaks throughout this prophecy, describing first the doom of Edom (1–16), and then the hope of Israel (17–21). In his opening announcement of Edom’s coming judgment (1–9) the hopelessness of Edom’s future is depicted by God’s summoning all the nations of the earth to battle against Edom (1). No amount of defense will suffice (2–4), as her wealth will be utterly plundered (5–7), and her people, including the mightiest and wisest, slaughtered (8–9).

The reason for such complete judgment is described as Edom’s guilty silence and enjoyment and complicity at Jerusalem’s fall by the hands of others (10–14). Because of such a treacherous attitude toward God’s chosen people—and their own brothers, at that (12)—she must suffer final judgment along with all nations similarly guilty (15–16).

Corresponding to Edom’s (and all opposing nations’) judgment, Israel shall ultimately stand triumphant over Edom (17–18). In contrast to Edom losing her land, Israel shall possess hers, and stretch out her borders (19–20); in contrast to Edom losing her sovereignty, Israel will enjoy not only sovereignty, but international dominance (21).

Outline

I. The doom of Edom  1–16

A. Announcement of God’s intention to judge Edom  1–9

1. Introduction: Summons to the nations  1

2. Edom’s fall from pride to shame  2–4

3. Edom’s wealth plundered  5–7

4. Edom’s people slaughtered  8–9

B. Declaration of the charge against Edom  10–14

1. Accusation of complicity in Jerusalem’s fall  10–11

2. Scolding about opposition to Jerusalem (eight “Do not’s”)  12–14

C. Pronouncement of the sentence against Edom: poetic justice  15–16

II. The hope of Israel  17–21

A. Her triumph over Edom  17–18

B. Her possession of the land  19–20

C. Her kingdom  21