AUTHOR

Obadiah is the shortest book of the Minor Prophets. No other source mentions Obadiah, although the name is a common one in the Old Testament. Meaning “servant of Yahweh,” it reflects his parents’ faith and spiritual ambitions for their child. The title, “The vision of Obadiah,” turns attention to the divine author, “vision” being a technical term for a prophetic revelation received from God.

Obadiah had angry, bitter words for Edom, a nation that no longer exists in our day. Why would God inspire a prophet to write even a short book with its main theme about such an obscure nation? Obadiah was outraged about a time when the Edomites should have come to Judah’s aid as allies in an enemy attack but instead took advantage of the situation.

HISTORICAL BACKGROUND OF OBADIAH

At first glance it would seem that Obadiah has his chronology mixed up. He warned the Edomites not to carry out their (future) treachery against Judah (vv. 10-14), yet right after that warning, he pronounced judgment for what Edom (and other nations) had already done to Jerusalem. Why warn Edom not to do something and then announce that they had already done it? Possibly Obadiah penned the warning before the attack took place and then wrote the announcement of judgment later. However, it is more likely that he stated the warnings in this way for rhetorical effect. Obadiah portrayed Edom’s past transgressions against Jerusalem far more vividly by placing himself at the scene and demanding, as it were, that the Edomites cease their wicked behavior. Indeed, this was a common literary technique employed elsewhere in the prophetic material (see Is 14:29; Lm 4:21; Hs 9:1; Am 3:9; Mic 7:8; Nah 2:1).

When did Edom betray the people of Jerusalem (vv. 13-14)? There are two possibilities.

A first possibility is that in the mid-ninth century BC, Edom revolted from Judah (2Kg 8:20-21; 2Ch 21:8-10). Later the Philistines and Arabs invaded Judah and “carried off all the possessions found in the king’s palace and also his sons and wives; not a son was left to [Jehoram] except Jehoahaz, his youngest son” (2Ch 21:17). However, despite this raid, Jehoahaz (Ahaziah) became king after his father died, and Judah remained independent. The text of the books of Chronicles is silent about any Edomite role in this raid.

A second possibility is the invasion of the Babylonians under Nebuchadnezzar in 587 BC. In this catastrophic event, the Babylonians captured Jerusalem and burned the temple. This would therefore seem to be the most likely context for the book of Obadiah. The Edomites should have been allies of Judah (Jr 27:1-11), but they sided with the Babylonians (Ps 137:7; Ezk 25:12; 35:15).

The book of Obadiah has some close similarities with Jeremiah 49:7-16. Some think these similarities show that Jeremiah must have been familiar with Obadiah’s book. If so, then Obadiah was written before 587 BC. Historically that seems improbable because there is no sense either in Obadiah or elsewhere in the OT that the people of Jerusalem knew in advance that the Edomites would betray them. It is difficult to compare two related passages of unknown date and decide which one was written first. Given that some prophets in Israel (e.g., Elijah and Elisha) did not record their sermons in book form, it is possible that Obadiah and Jeremiah could have both relied on earlier traditional language, reshaping their own unique prophecies under the inspiration of the Spirit of God.

Obadiah’s description is so vivid that he likely wrote his book not long after the fall of Jerusalem. He also predicted the fall of Edom as a future event, so he must have written before the late sixth century BC, when Edom was destroyed. Taking all the evidence into account, a likely date for Obadiah to have written the book would be between 585 and 550 BC.

THE MEANING AND SIGNIFICANCE OF OBADIAH’S MESSAGE

Edom represents all those who oppose the purposes of the Lord (see Jdg 5:4; Is 63:1-6). The perspective shifts at Obadiah 15-21 from Edom alone to Edom and all the nations. Edom’s treachery and overconfidence made it a perfect example for Obadiah. Whatever Obadiah said about Edom applies equally well to any nation that sets itself against the Lord and his people. The Lord’s sovereignty over the nations is evident throughout the book. God summoned them to assemble against Edom (v. 1), he challenged Edom’s haughty attitude (vv. 2-4), he threatened to cut off all hope of rescue (vv. 8-9), and he promised a day when he would set all things right, restoring Israel and Judah to their former territories (vv. 15-21).

Obadiah, along with many other prophets, foresaw that the messianic kingdom would be established on the earth, with Mount Zion at the center. The people of Israel, whether of the southern or northern tribes, would return to the land and join together to win back their territory with the Lord’s aid. Then they would rule over the rest of the nations.

In Obadiah’s contrasting of the destiny of the people of God and that of the enemies of God, he reminds us of the severity of the sins of arrogance, pride, and betrayal. God will always judge the proud, arrogant ones, and those who betray another will themselves be betrayed.

Obadiah pointedly proclaimed that good will triumph at the end of the day, but it is God’s goodness that triumphs, not mankind’s. Throughout the book of Obadiah, God is the central figure. God defines the rules, chooses his own people, and dispenses judgment. He is in control of history. Surely the one who rules the nations, also is able to care for his people.