Tyndale Open Bible Dictionary

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OBADIAH, Book of

Fourth book of the Minor Prophets; shortest book in the OT.

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• Author

• Background

• Content

• Theological Significance

Author

Practically nothing is known about Obadiah the prophet. Not even the name of his father or his home region is given in the superscription (Ob 1:1).

Background

It would seem likely that Obadiah came from Judah, because he expresses deep concern over the inroads made into his land by the Edomites in the day of Judah’s destruction (v 12). He probably had his vision concerning Edom (v 1) shortly before the fall of Jerusalem and the devastation of Judah by Nebuchadnezzar in 586 BC. Nebuchadnezzar may have invaded Edom in 582 BC, although no certain reference to such an invasion exists. The Babylonian king Nabonidus stayed at Teima for several years, and the town of Tell el Kheleifeh near the Gulf of Aqaba flourished early in the century. However, Edom entered a period of decline in the sixth century BC, due to interference from its trading partners from Arabia and the south, such as Teima and Dedan.

Content

Edom’s fall is announced by the prophet (vv 1-4). Evidently, a coalition of neighboring Arab tribes was conspiring to attack Edom, which added weight to his message (v 1). Little did these tribes know that their planned assault on Edom was part of the divine plan.

Edom’s destruction is declared (vv 2-9) and its actual downfall is described (vv 2-4). Edom, apparently strong and safe in the rocky bastion in the high mountains (v 3), would be brought low (v 4). Edom’s overthrow would be complete (vv 5-6). As thieves and marauders ravage a place by night, so Edom would be stripped, its houses and vineyards plundered. Edom would know no merciful alleviation as sometimes happens when robbers raid a house. Even allies would prove treacherous (v 7), confederates would deceive, and guests would set snares. Taken by surprise, Edom would fall an easy prey. When the day of Edom’s doom came, the wise would be destroyed (v 8) and soldiers demoralized and slaughtered (v 9).

Edom’s wrongdoing is spelled out (vv 10-15). Edom showed ill will toward Judah on the day when the Babylonians attacked. Rather than helping Judah, Edom stood aloof and behaved like one of Judah’s foes. To make matters worse, Edom gloated over Judah’s misfortune, jeered at the people, and laid hands on their property. Edom collaborated with Babylon, cutting off Judah’s refugees from escape and handing them over to Judah’s enemies. Such deeds would return to Edom.

On the Day of the Lord (vv 15-21), guilty Edom would be caught up in the wider scale of God’s judgment on all nations. Beyond the day of disaster endured by Jerusalem in 586 BC stood another day, a day of vindication and judgment in Israel’s favor.

Positively, the remnant of Judah (vv 17, 21) would be preserved; the sacred site, Mt Zion, would be rehabilitated; and the Edomites would come under the control of the remnant of Israel. Like a fire, Israel would consume the stubble of Edom (v 18) and regain lost territories (vv 19-20).

Theological Significance

Theologically, the prophecy stresses divine sovereignty in the midst of the cruel invasion of Judah’s restricted sovereignty. The Lord of history works out his purposes in the midst of past and present events. In the future, he would execute judgment on Israel’s foes. Zion would be reestablished as the proud capital of a glorious nation, freed from pagan defilement forever.