Obadiah

"The name Obadiah means “Servant of the Lord.” It is not known whether this was the prophet’s personal name or whether he used it as a title, preferring to remain anonymous. Nothing is known of Obadiah’s personal life or standing in Judean society."

There are other people named Obadiah in Old Testament (cf. 1 Kings 18:1-16; 1 Chron. 3:21; 7:3; 8:38; 9:16, 44; 12:9; 27:19 2 Chron. 17:7; 34:12; Ezra 8:9; Neh. 10:5; 12:25), but it seems that the author may not be among these. Depending upon the dating of the book of Obadiah, the 2 Chron. 17:7 may reference a Obadiah in the time of Jehoram. A dating of near 586 B.C. (Destruction of Jerusalem) would distance the prophet from other usages of the name.

Obadiah is the shortest scroll in the Old Testament.

Dating of Obadiah by the invasion reference

1. Shishak, king of Egypt, ca. 925 B.C. during the reign of Rehoboam (1 Kin. 14:25, 26; 2 Chr. 12);

2. the Philistines and Arabians between 848–841 B.C. during the reign of Jehoram of Judah (2 Chr. 21:8–20);

3. by Jehoash, king of Israel, ca. 790 B.C. (2 Kin. 14; 2 Chr. 25); and

4. by Nebuchadnezzar, king of Babylon, in the fall of Jerusalem in 586 B.C.

The date of writing is equally difficult to determine, though we know it is tied to the Edomite assault on Jerusalem described in vv. 10–14. Obadiah apparently wrote shortly after the attack. There were 4 significant invasions of Jerusalem in OT history: 1) by Shishak, king of Egypt, ca. 925 B.C. during the reign of Rehoboam (1 Kin. 14:25, 26; 2 Chr. 12); 2) by the Philistines and Arabians between 848–841 B.C. during the reign of Jehoram of Judah (2 Chr. 21:8–20); 3) by Jehoash, king of Israel, ca. 790 B.C. (2 Kin. 14; 2 Chr. 25); and 4) by Nebuchadnezzar, king of Babylon, in the fall of Jerusalem in 586 B.C. Of these 4, only the second and the fourth are possible fits with historical data. Number two is preferable, since Obadiah’s description does not indicate the total destruction of the city, which took place under Nebuchadnezzar’s attack. Also, although the Edomites were involved in Nebuchadnezzar’s destruction of Jerusalem (Ps. 137; Lam. 4:21), it is significant that Obadiah does not mention the Babylonians by name (as with all the other prophets who wrote about Jerusalem’s fall), nor is there any reference to the destruction of the temple or the deportation of the people; in fact, the captives appear to have been taken to the SW, not E to Babylon (cf. v. 20).

Jewish Tradition locates the prophet with 1 Kings 18:3-6.

The 2 Chron. 17:7 reference to Obadiah would place the Prophet in Josephat and Jehoram's time.

Irvin Busenitz sees three main variables for dating the book, the position of the prophecy in the canon, the historical allusions (vv 10-14), and the literary similarities to the Prophet Jeremiah (Busenitz, 229).

However, the canonical position given to the prophecy coupled with the apparent use of Obadiah by Jeremiah suggest an earlier date, possibly during the reign of Jehoram. In addition, the historical allusions within the book itself do carry enough strength to adequately explain an invasion during the days of Jehoram, but the seem too insufficient to account for the atrocities that accompanied the Babylonian destruction of Jerusalem. Without any mention of the destruction of the temple or the royal palace, it is unlikely that Obadiah is making reference to the Babylonian invasion. Furthermore, it would make no sense to warn Edom about entering Jerusalem's gates or having her possessions plundered after the Chaldean forces had reduced the city to rubble. Instead of picturing the mass exodus of exiles to Babylon or refuges to Egypt, the language reflects a continuation of Jerusalem residents living in the city during the prophet's time.

Viewing prophecy from after the time of the New Testament gives us a special perspective. The content of Prophecy is often 'Telescopic.' This means that it is hard to distinguish different areas of Prophecy. In a similar way that it can hard to distinguish between different Mountain ranges at a distance (through fog, at night).

The book of Obadiah deals heavily in the 'Day of the YHWH,' which is a powerful theme/metanarrative found in the Scriptures.

The Day of the Lord in Scripture

In General, the phrase is used in the Bible for special interventions of God in human history. In the past, it was used to describe initial fulfilments centered around God's judgment of Israel for its apostasy. In the future, the prophecies of the Day of the Lord will be fulfilled when God enters human history to (1) judge the nations and disciple Israel, (2) established the Millennial Kingdom, and (3) eventually remake the heavens and the earth. Usually, the (future - from our perspective) Day of the Lord refers to the Tribulation period. The day of the Lord in the Tribulation period includes a broad aspect (7 year), and a narrow aspect (great and terrible, pouring of wrath, 2nd coming).

• Jeremiah 30:7-9

• 2 Peter 3:10

• Isaiah 4:2; 19:23-25; 34:8ff; 35:1-6;

• 1 Thess 5:2-3

Historical Setting • In 586 B.C. Nebuchadnezzar’s army crushed Judah and destroyed Jerusalem and Solomon’s temple, ending Judah’s existence as an independent nation. Edom, as a closely related nation, should have helped Judah’s refugees. But instead of offering sympathy and help, Edom handed Judeans over to the conquering Babylonians. The Edomites even murdered some of the refugees. Such treachery to a related nation could not be overlooked. God gave Obadiah a stern message for Edom, a warning of God’s judgment on them for their callous treatment of the fleeing Judeans.

The Edomites’ pride and presumed self-sufficiency became their downfall. Their fortress capital of Sela, which they considered impregnable, became their tomb. Their Arab neighbors turned on them, taking over their land and their livelihood. The Edomites were pushed into what had been southern Judah. In the second century B.C., the resurgent Jewish kingdom under the Maccabees conquered the Edomites and forcibly converted them to Judaism. At that time they were called Idumeans.

Historical Events/Dates that help interpret Obadiah:

• 925 B.C Shishak, king of Egypt invades Israel, during the reign of Rehoboam (1 Kin. 14:25, 26; 2 Chr. 12)

• 848–841 B.C. Philistines and Arabians between during the reign of Jehoram of Judah (2 Chr. 21:8–20)

• 790 B.C. invasion by Jehoash, king of Israel (2 Kin. 14; 2 Chr. 25)

• 735 B.C. Aram and N. Israel ally to attack Jerusalem and replace the Davidic king Ahaz (see 2 Kings 16; Isaiah 7-8)

• 722 B.C. Assyrian empire destroys and exiles N. Israel (see 2Kings 17), and forces S. Judah under king Ahaz into submission. (Isaiah 5-10)

• 701 B.C. Hezekiah, the Davidic king and son of Ahaz, rebels against Assyrian empire; the Assyrians attack Judah; Yahweh saves Jerusalem (2 Kings 18-20; Isaiah 28-35, 36-39)

• 610–586 B.C. Babylon conquers Assyria, takes over Judah, and finally destroys Jerusalem and exiles many Judeans (2 Kings 24-25; Isaiah 39)

1. HEADING (1)

a. Title (1a)

b. Message and circumstances (1b–c)

2. ORACLES CONCERNING EDOM (2–15)

a. First oracle: Pride goes before destruction (2–4)

i. Edom’s abasement (2)

ii. Edom’s pride (3–4)

b. Second oracle: Plunder and treachery (5–7)

c. Third oracle: Judgment day (8–9)

d. Reasons for Edom’s judgment (10–15)

i. Passive observation of pillage (10–11)

ii. Do not! (12–14)

iii. Payment in kind (15)

3. ISRAEL AND THE NATIONS (15–21)

a. Tables turned (15–18)

b. Return of the kingdom (19–21)

The book is a case study of Gen. 12:1–3, with two interrelated themes: 1) the judgment of Edom by God for cursing Israel. This was apparently told to Judah, thereby providing reassurance to Judah that the Day of the Lord (v. 15) would bring judgment upon Edom for her pride and for her participation in Judah’s downfall; 2) Judah’s restoration. This would even include the territory of the Edomites (vv. 19–21; Is. 11:14). Obadiah’s blessing includes the near fulfillment of Edom’s demise (vv. 1–15) under the assault of the Philistines and Arabians (2 Chr. 21:8–20) and the far fulfillment of the nation’s judgment in the first century A.D. and Israel’s final possession of Edom (vv. 15–21).

Nations/Regions and their respective Deities

The land of Edom, also called Seir (Gen. 32:3; 36:20–21, 30; Num. 24:18), lay south and east of the Dead Sea from the Wadi Zered to the Gulf of Aqabah. Straddling the Arabah rift valley running south from the Sea of Galilee to the Gulf of Aqabah, on the east it was rocky and mountainous, at times reaching c. 1,070 metres in elevation. Through it passed two major traffic routes, the King’s Highway and the road along the Arabah. Its control over much of the north-south trade fed its coffers and made it a target for attack.

The Bible portrays the Edomites as descendants of Esau (Gen. 36, esp. vv. 1, 9), although archaeological excavations indicate earlier inhabitants of the land. Among the earliest extra-biblical mentions of the area are one in the Amarna letters from Egypt, dating from the fourteenth century bc (see IBD 1, pp. 37–39) and several references during the reign of Ramses II (late thirteenth century bc) to people of Seir.¹ The biblical record itself shows continued, though not always amicable, contact between Edom and the Israelites.

After the exodus, Israel was denied passage through Edom (Num. 20:14–21; Judg. 11:17–18) and shortly thereafter Balaam predicted Edom’s conquest (Num. 24:18). Battle was joined with Edom under Saul (1 Sam. 14:47) and the area was conquered under David (2 Sam. 8:13–14 with rsv, niv marginal emendations; 1 Kgs 11:15–16) and exploited under Solomon (1 Kgs 9:26–28), though not without Edomite opposition (1 Kgs 11:14–22). In the ninth century, Edomites, in confederation with Moabites and Ammonites, raided Judah during Jehoshaphat’s reign (2 Chr. 20:1–2). Edom more successfully rebelled against Jehoram (Joram) and enjoyed relative freedom from Israelite domination for about forty years (2 Kgs 8:20–22; 2 Chr. 21:8–10).

Early in the next century, Judah under Amaziah retook Edom with great slaughter (2 Kgs 14:7; 2 Chr. 25:11–12), advancing as far as Sela. Some time later, when Judah was itself under pressure during Ahaz’s reign, Edom raided Judah, taking captives (2 Chr. 28:17), and shook herself loose from Israel, never to be subjugated to her again.

During the Assyrian period, from at least 734 bc, Edom was a vassal of Assyria² and subsequently also of Babylon. At times they at least planned rebellion (Jer. 27), though there is no evidence of trying to realize these plans. The situation at the time of the fall of Jerusalem (587 bc) is not clear from either biblical or extra-biblical sources. 1 Esdras 4:45 blames the Edomites for burning the Jerusalem temple, but this is unconfirmed (cf. Lam. 4:21–22).

In the sixth century, Edomite power waned, as indicated by archaeological remains, with an apparent abandonment of some towns and migration of population³ (cf. 1 Macc. 5:65). From the late sixth to the fourth centuries bc, Arab influence in the region was predominant (for indications of their presence in this period, cf. Neh. 2:19; 4:7; 6:1). This was brought to bear especially by the Nabataeans. Edomites were displaced. Some Edomites settled in the Negev in southern Judah, which became known by the related name Idumaea (1 Macc. 4:29).

^{David W. Baker, T. Desmond Alexander, and Bruce K. Waltke, Obadiah, Jonah and Micah: Tyndale Old Testament Commentaries: Volume 26, edited by Donald J. Wiseman (Downers Grove, Ill. IVP, 1988), 22-24.}

Idumea did not fare well during the first Jewish revolt against Rome. Early on, the rebels in the area appointed their own commanders over Idumea (Jewish War 2.566). John of Gischala attempted to use Idumean troops to gain an advantage over other rebel factions during the revolt (Jewish War 4.224). Vespasian, while subjugating the uprising, stationed his army in Idumea and devastated it—killing, imprisoning, or expelling its inhabitants (Jewish War 4.447–48). Simon Bar Giora’s group also went into Idumea, plundered it, and forced some of its inhabitants to flee to Jerusalem (Jewish War 4.511–37, 556, 557; 5.248–49). During the siege of Jerusalem, the Idumeans sent five delegates to Titus to defect to the Roman side. Titus offered them protection from Roman forces, but Simon Bar Giora, discovering their actions, had the delegates either executed or imprisoned (Jewish War 6.378–81). Idumea ceases to appear in contemporary records shortly after the destruction of Jerusalem.

The name Edom

"The name “Edom” derives from a Semitic root that means “red” or “ruddy” and characterizes the red sandstone terrain of much of the area in question."

The name Seir

"Seir is frequently referred to as “the mountain,” or “mountains of Seir” (Gen 14:6; 36:8–9; Deut 2:1, etc.)."

"Seir was formerly inhabited by the Horites, whose defeat to King Chedorlaomer was recorded in Genesis 14:6. The Horites were later dispossessed from this region by Esau (Dt 2:12); however, a remnant of Horite chiefs were listed among the descendants of Esau living in Seir (Gn 36:20–30). Given by the Lord as an inheritance to Esau (Jos 24:4), the Israelites were warned not to provoke the sons of Esau to war as they passed through Seir on their wilderness travels (Dt 2:1–8). During Israel’s occupation of Palestine, they were drawn into a number of battles against the people of Seir: a band of Simeonites destroyed the Amalekites dwelling in Mt Seir and resettled it with their own people (1 Chr 4:42); Jehoshaphat king of Judah (872–848 bc) gained an incredible victory over the allied armies of Ammon, Moab, and Seir (2 Chr 20:10–23); King Amaziah of Judah (796–767 bc) routed an army from Seir in the Valley of Salt (25:11–14); and the prophet Ezekiel pronounced a curse of destruction on the inhabitants of Seir for their antagonism against Israel (Ez 35:1–15)."

The striking similarity between Obad. 1–9 and Jer. 49:7–22 brings up the question: Who borrowed from whom? Assuming there was not a third common source, it appears that Jeremiah borrowed, where appropriate, from Obadiah, since the shared verses form one unit in Obadiah, while in Jeremiah they are scattered among other verses.

Verses 1-18 of Obadiah are Hebrew poetry, and verses 19-21 are prose. Text is from the English Standard Version, unless otherwise noted.

Verse 1

(1a) Superscription -

The vision of Obadiah

(1b) Introduction

Thus says the Lord GOD concerning Edom:
We have heard a report from the LORD,
and a messenger has been sent among the nations:

Usage of the plural we here may mean that the Israelites as a people had heard the message.

(1c-9) Edom's Coming Defeat

“Rise up! Let us rise against her for battle!”

Note the prophet records YHWH speaking about Edom.

Verse 2

Behold, I will make you small among the nations;
you shall be utterly despised.

Hebrew Poetry and Parallelism - two lines, where the second rephrases and reiterates the first.

Verse 3

The pride of your heart has deceived you,
you who live in the clefts of the rock,
in your lofty dwelling,
who say in your heart,
“Who will bring me down to the ground?”

YHWH calls out the pride of Edom. Their pride has resulted in their self deception. Their pride is related to the place they dwell. They live in the mountains, unassailable in their own estimation.

Verse 4

Though you soar aloft like the eagle,
though your nest is set among the stars,
from there I will bring you down,
declares the LORD.

Like an untouchable bird they are high in the sky. Their home is so remote that it 'is set among the stars.' Note the colorful figure of speech used here Hyperbole. Even from 'the stars' you will be brought down.

Verse 5

If thieves came to you,
if plunderers came by night—
how you have been destroyed!—
would they not steal only enough for themselves?
If grape gatherers came to you,
would they not leave gleanings?

Rhetorical questions: If you robbed by thieves, what would be the results? They take the valuables. Grape harvesters take the good fruit and leave the unfit fruit, or miss some fruit. 'Would they not?' Situations where it was not total destruction.

Verse 6

How Esau has been pillaged,
his treasures sought out!

The prophecy continues with a contrast of normal robbery to that of total devastation. The sacking of Edom will be complete. Even hidden treasures will be found.

Verse 7

All your allies have driven you to your border;
those at peace with you have deceived you;
they have prevailed against you;
those who eat your bread have set a trap beneath you—
you have no understanding.

The prophecy in verses 7 and 8 (cf. 15) indicate that there will be a reversal. Those things which Edom has done will be done to Edom. They have been 'deceived' and 'trapped.' They will not know what is about to hit them 'you have no understanding.'

Verses 8-9

Will I not on that day, declares the LORD,
destroy the wise men out of Edom,
and understanding out of Mount Esau?
9  And your mighty men shall be dismayed, O Teman,
so that every man from Mount Esau will be cut off by slaughter.

A coming day of judgment. The 'wise men' out of Edom and the so called 'Understanding' will be reduced to nothing. The mighty men are the strong who do battle. The name Teman is Esau's eldest grandson (cf. Genesis 36:15). Every man (in some sort of armed conflict) from Edom will die by being slaughtered.

(10-14) Edom's Crimes Against Israel

Verse 10

Because of the violence done to your brother Jacob,
shame shall cover you,
and you shall be cut off forever.

The prophecy pivots to Edom's relationship to Israel. Israel was/is YHWH's chosen nation (cf. Deuteronomy 7:7-9). The violence will result in them being destroyed... completely.

Verse 11

On the day that you stood aloof,
on the day that strangers carried off his wealth
and foreigners entered his gates
and cast lots for Jerusalem,
you were like one of them.

What was done to Israel by Edom (specifically Jerusalem). Strangers sacking Israel, probably Judah, and specifically the city of Jerusalem. Dividing up the spoils. Edom to a share of the spoils.

Verse 12

But do not gloat over the day of your brother
in the day of his misfortune;
do not rejoice over the people of Judah
in the day of their ruin;
do not boast
in the day of distress.

God was not pleased with the 'pride' and 'gloating' of Edom. The 'day of distress' is emphasized here. Did God allow for Israel/Judah to be judged? Why? (Cf. 2 Chronicles 36:14-21).

Verse 13 -14

Do not enter the gate of my people
in the day of their calamity;
do not gloat over his disaster
in the day of his calamity;
do not loot his wealth
in the day of his calamity.
14  Do not stand at the crossroads
to cut off his fugitives;
do not hand over his survivors
in the day of distress.

YHWH again speaks of the gloating of Edom, and delivers some warnings about plundering. The LORD warns about the looting of Israel's wealth. The LORD warns of inhospitality to those who are fugitives and survivors in the 'day of calamity.'

(15-21) Judgment Expanded

Verses 15-16

For the day of the LORD is near upon all the nations.
As you have done, it shall be done to you;
your deeds shall return on your own head.
16  For as you have drunk on my holy mountain,
so all the nations shall drink continually;
they shall drink and swallow,
and shall be as though they had never been.

The Day of the LORD is near. This future judgment here features all nations (the nations of strangers and foreigners). The ironic reversal of those things they have done, those things will be done to them. There is Hebrew parallelism here, reiterating concepts, in a triplet here. The Holy Mountain refers to Zion in Jerusalem. The judgment on the nations will result in their decimation.

Verses 17-18

But in Mount Zion there shall be those who escape,
and it shall be holy,
and the house of Jacob shall possess their own possessions.
18  The house of Jacob shall be a fire,
and the house of Joseph a flame,
and the house of Esau stubble;
they shall burn them and consume them,
and there shall be no survivor for the house of Esau,
for the LORD has spoken.

Judgement will not come to the nation of Israel (house of Jacob). Furthermore, the house of Jacob will be a destroying agent to Esau. The destruction will be complete.

The nature of interpreting telescopic prophecy can be interesting. Compare the two notes below:

21 saviors shall come … to judge. Just as the Lord raised up judges to deliver His people (cf. Neh. 9:27), so will He establish similar leaders to help rule in the millennial kingdom (cf. 1 Cor. 6:2; Rev. 20:4). the kingdom shall be the LORD’s. When the nations are judged in the Day of the Lord, He will then set up His millennial kingdom, a theocracy in which He rules His people directly on earth (Zech. 14:4–9; Rev. 11:15).

The MacArthur Study Bible, electronic ed. (Nashville, TN: Word Pub., 1997), 1291.

21 Saviors means “deliverers” or “those who will bring about salvation” (see Neh. 9:27). The Judeans who had been taken into captivity would come back as deliverers, and they would reign over the people of Edom. the kingdom shall be the LORD’s: These were Obadiah’s last words against all human arrogance, pride, and rebellion. Edom had thought itself indestructible; but the Lord humbled that nation and restored the fallen Judah. Many people are tempted to consider themselves beyond the reach of God. But God will bring them low, just as He will lift those who humble themselves before Him. And one great day, He will establish His just rule over all.

The Nelson Study Bible: New King James Version (Nashville: T. Nelson Publishers, 1997), Ob 21.

More than any other nation mentioned in the OT, Edom is the supreme object of God’s wrath.

• Pss. 83:5–18; 137:7
• Is. 11:14; 21:11, 12; 34:5; 63:1–6
• Jer. 49:7–22
• Lam. 4:21, 22
• Ezek. 25:12–14; 35:1–15
• Joel 3:19
• Amos 1:11, 12; 9:11, 12
• Mal. 1:2–5

Isaac speak of Esau's future

His father Isaac answered him,

“Your dwelling will be
away from the earth’s richness,
away from the dew of heaven above.
You will live by the sword
and you will serve your brother.
But when you grow restless,
you will throw his yoke
from off your neck.”

Genesis 27:39-40 NIV

The revolt of Edom

8 In his days Edom revolted from the rule of Judah and set up a king of their own. 9 Then Jehoram passed over with his commanders and all his chariots, and he rose by night and struck the Edomites who had surrounded him and his chariot commanders. 10 So Edom revolted from the rule of Judah to this day. At that time Libnah also revolted from his rule, because he had forsaken the LORD, the God of his fathers.

...

16 And the LORD stirred up against Jehoram the anger of the Philistines and of the Arabians who are near the Ethiopians. 17 And they came up against Judah and invaded it and carried away all the possessions they found that belonged to the king’s house, and also his sons and his wives, so that no son was left to him except Jehoahaz, his youngest son.

2 Ch 21:8-10, 16-17 ESV

Prophecy Against Mount Seir from Ezekiel 35

35 The word of the Lord came to me: 2 “Son of man, set your face against Mount Seir, and prophesy against it, 3 and say to it, Thus says the Lord God: Behold, I am against you, Mount Seir, and I will stretch out my hand against you, and I will make you a desolation and a waste. 4 I will lay your cities waste, and you shall become a desolation, and you shall know that I am the Lord. 5 Because you cherished perpetual enmity and gave over the people of Israel to the power of the sword at the time of their calamity, at the time of their final punishment, 6 therefore, as I live, declares the Lord God, I will prepare you for blood, and blood shall pursue you; because you did not hate bloodshed, therefore blood shall pursue you. 7 I will make Mount Seir a waste and a desolation, and I will cut off from it all who come and go. 8 And I will fill its mountains with the slain. On your hills and in your valleys and in all your ravines those slain with the sword shall fall. 9 I will make you a perpetual desolation, and your cities shall not be inhabited. Then you will know that I am the Lord.

10 “Because you said, ‘These two nations and these two countries shall be mine, and we will take possession of them’—although the Lord was there— 11 therefore, as I live, declares the Lord God, I will deal with you according to the anger and envy that you showed because of your hatred against them. And I will make myself known among them, when I judge you. 12 And you shall know that I am the Lord.

“I have heard all the revilings that you uttered against the mountains of Israel, saying, ‘They are laid desolate; they are given us to devour.’ 13 And you magnified yourselves against me with your mouth, and multiplied your words against me; I heard it. 14 Thus says the Lord God: While the whole earth rejoices, I will make you desolate. 15 As you rejoiced over the inheritance of the house of Israel, because it was desolate, so I will deal with you; you shall be desolate, Mount Seir, and all Edom, all of it. Then they will know that I am the Lord.

Judgement in the Day of Vengeance and Year of Redemption

Who is this coming from Edom, from Bozrah, with his garments stained crimson?
Who is this, robed in splendor, striding forward in the greatness of his strength?

“It is I, proclaiming victory, mighty to save.”

2 Why are your garments red, like those of one treading the winepress?

3 “I have trodden the winepress alone; from the nations no one was with me.
I trampled them in my anger and trod them down in my wrath;
their blood spattered my garments, and I stained all my clothing.
4 It was for me the day of vengeance; the year for me to redeem had come.
5 I looked, but there was no one to help, I was appalled that no one gave support;
so my own arm achieved salvation for me, and my own wrath sustained me.
6 I trampled the nations in my anger; in my wrath I made them drunk
and poured their blood on the ground.”

Is 63:1–6 NIV

Cf. Habakkuk 3:3ff & The Divine Warrior

God's Abiding Love for Israel contrasted with Edom

1 A prophecy: The word of the Lord to Israel through Malachi.

2 “I have loved you,” says the Lord.

“But you ask, ‘How have you loved us?’

“Was not Esau Jacob’s brother?” declares the Lord. “Yet I have loved Jacob, 3 but Esau I have hated, and I have turned his hill country into a wasteland and left his inheritance to the desert jackals.”

4 Edom may say, “Though we have been crushed, we will rebuild the ruins.”

But this is what the Lord Almighty says: “They may build, but I will demolish. They will be called the Wicked Land, a people always under the wrath of the Lord. 5 You will see it with your own eyes and say, ‘Great is the Lord—even beyond the borders of Israel!’

Malachi 1:2–3 NIV

God's Justice

10 And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac, 11 though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls— 12 she was told, “The older will serve the younger.” 13 As it is written, “Jacob I loved, but Esau I hated.”

14 What shall we say then? Is there injustice on God’s part? By no means! 15 For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” 16 So then it depends not on human will or exertion, but on God, who has mercy. 17 For the Scripture says to Pharaoh, “For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.” 18 So then he has mercy on whomever he wills, and he hardens whomever he wills.

Rom. 9:10–18 ESV

Interesting relationships of the Nabateans to Islam

• https://www.youtube.com/watch?v=jorBwia9yFw

So how does the prophecy of Obadiah relate to us?

some things to remember:

• the coming Day of the Lord

• the provision for Israel

• The justice of God. God will repay. Vengeance is Mine. Deut. 32:35

• Lex Talionis - the law of retaliation

• https://drbarrick.org/2020/01/jordan-research-trip-post-7/

• https://drbarrick.org/2020/01/jordan-research-trip-post-8/