Theological+Theme+of+Obadiah+-+God’s+Vengeful+Judgment

toc Obadiah is classified as one of the twelve minor prophet books of the Bible and is the shortest book within the Old Testament comprised of a single chapter. Despite being merely twenty-one verses in length, this is a powerful book with a vital message. Obadiah reveals the judgment within God’s plan in addition to illustrating the battle between two brothers, Jacob and Esau.[|[i]] The theological theme of this minor prophet book is “God’s vengeful judgment.”[|[ii]] Because of His great love for Israel, God pours out His judgment and wrath on the surrounding nations who oppress His chosen people. The main focus and recipient of this judgment (recorded in Obadiah) is the nation of Edom.[|[iii]] The Edomites are the descendants of Esau, the twin brother of Jacob – of whom the Israelites are descendants. The history between Israel (Jacob) and Edom (Esau) traces all the way back to Genesis 25. These two nations essentially became perpetual enemies.[|[iv]] Obadiah’s vision from the Lord and pronouncement of doom and destruction on Edom was a result of this wicked nation’s constant mistreatment of Israel.[|[v]]

=**Destruction of Edom (1-9) **=

The prophet Obadiah is introduced in verse 1. The name Obadiah means, “Servant of Yahweh.”[|[vi]] The word of the Lord came to the prophet through the means of a vision – a supernatural sight or dream – specifically addressing Edom.[|[vii]] The message given to Obadiah contained the announcement of destruction regarding the nation of Edom. This is essentially the thesis statement of the entire book. Within this divine announcement in verse 2, God presents two promises concerning Edom: 1) He will make them “small among the nations” as He will greatly diminish them, and 2) they will be “greatly despised” as God will make them both hated and scorned.[|[viii]] Through these “promises,” God will be faithful to show His vengeance to Edom as well as fulfill His promise of blessing to Israel.[|[ix]] In verses 3 and 4, the arrogance of the Edomites is displayed as they attempt to trust in their fortifications within the clefts of the rock.[|[x]] No matter how hard Edom tries to build a sense of security and self-sufficiency, God shows His vengeance by destroying them. Edom cannot flee destruction – their own “strength” will be turned against them.[|[xi]] Verses 5, 6, and 7 reflect how Edom will be overturned and experience economic ruin. Obadiah uses word play to relate the thieves, robbers, and grape gatherers which all refer to Edom.[|[xii]] Other nations, who previously allied with Edom, will turn against them in a defensive, offensive, and initiative strike to kill them and take all of their hidden treasures.[|[xiii]] Edom will be left completely ransacked. In verses 8 and 9, God declares that He will destroy all of Edom’s wisdom. The nation will be cut off with shame and will be totally disconnected from God as a result of His judgment falling upon them.

=**Reasons for Edom’s Destruction (10-16) **=

There are two main reasons for the destruction of Edom. The immediate reasons can be found in verses 10-14. These verses represent the conflict between Jacob and Esau and explain Edom’s violence to Israel. This explanation occurs in three steps: 1) Edom’s defensive actions (Oba. 12) - This is a three-fold action in that Edom “looked, laughed, and boasted” as they rejoiced over Israel’s misfortune of Judah’s downfall, 2) Edom’s offensive actions (Oba. 13) - Edom entered the city and gloated over Israel’s disaster as they looted all their wealth, and 3) Edom’s initiative (Oba. 14) - Edom waited outside Israel to imprison those who survived the destruction of the city.[i] There is a word play involving these verses that refers to the oppressor (Oba. 5), the fugitives (Oba. 14), and the refugees (Oba. 18). Obadiah warns Edom not to fall into these sins in the future for they will surely experience the vengeance of God’s wrath and judgment.  The eschatological reasons for Edom’s destruction can be found in verses 15 and 16. Verse 15 records the first mention within the Bible of the “Day of the Lord.”[ii] Essentially the Day of the Lord refers to the judgment of all nations; however, Edom is the “gateway” to this judgment. In verse 16, there is an illustration of how Edom will drink the wrath of God.[iii] They will choke and die; they cannot survive. God’s judgment will destroy Edom.

=**Triumph of Israel **=

The Day of the Lord will provide judgment on all nations, but will bring restoration for Israel.[|[xvii]] In the first section of verse 17, Obadiah states that the remnant will survive. Israel will experience a physical survival along with a spiritual renewal. Finally, Israel will be made holy and righteous in the Lord’s sight. In the second section of 17 to verse 21, Obadiah declares that the remnant will conquer. Israel will be victorious in the end as they will conquer and possess the land and nation of Edom. Israel will be God’s means of judgment on Edom. This will be a truly amazing event as it has never occurred before. God’s judgment on Edom will prove to Israel His undying faithfulness to them. God’s plan will be fulfilled when the nations are judged on the Day of the Lord, and He will establish His millennial kingdom.[|[xviii]] Obadiah is the first prophecy regarding the judgment and destruction of Edom. Israel questions God’s justice and rightness; therefore, through Obadiah, God assures Israel that the promise made in Genesis 25 will stand. This covenant is conveyed throughout the entire book of Obadiah and is reaffirmed by God’s vengeful judgment of Edom and through the restoration of Israel.[|[xix]] The prophet provides Israel reassurance of God’s love and faithfulness, especially during times of trial and hardships. Judgment of Edom proves God’s faithfulness to Israel. While Israel experiences and enjoys blessings from the Lord, Edom will be blotted out. It will be like they never even existed, hereby fulfilling Obadiah’s prophecy of the complete destruction of Edom resulting from God’s vengeful judgment upon this wicked and disobedient nation.[|[xx]]

[|[i]] C. L. Feinberg, //The minor prophets// (Moody Press, 1976), []. [|[ii]] J. MacArthur, with MacArthur, //The MacArthur Bible Commentary// (Thomas Nelson Inc, 2005), []. [|[iii]] J. M. Myers, //The book of Hosea, the book of Joel, the book of Amos, the book of Obadiah, the book of Jonah// (John Knox Press, 1970), []. [|[iv]] J. MacArthur, //The MacArthur Bible Commentary//. [|[v]] Ibid. [|[vi]] Ibid. [|[vii]]<span style="font-family: 'Times New Roman','serif';"> C. L. Feinberg, //The minor prophets//. [|[viii]]<span style="font-family: 'Times New Roman','serif';"> J. F. Walvoord et al., //The Bible Knowledge Commentary: Old Testament// (Victor Books, 1985), []. [|[ix]]<span style="font-family: 'Times New Roman','serif';"> J. MacArthur, //The MacArthur Bible Commentary//. [|[x]]<span style="font-family: 'Times New Roman','serif';"> C. L. Feinberg, //The minor prophets//. [[|xi]]<span style="font-family: 'Times New Roman','serif';"> P. R. House, //Old Testament theology// (InterVarsity Press, 1998), []. [|[xii]]<span style="font-family: 'Times New Roman','serif';"> J. F. Walvoord et al., //The Bible Knowledge Commentary: Old Testament//. [[|xiii]]<span style="font-family: 'Times New Roman','serif';"> Ibid. [|[xiv]]<span style="font-family: 'Times New Roman','serif';"> Ibid. [|[xv]]<span style="font-family: 'Times New Roman','serif';"> J. MacArthur, //The MacArthur Bible Commentary//. [|[xvi]]<span style="font-family: 'Times New Roman','serif';"> J. F. Walvoord et al., //The Bible Knowledge Commentary: Old Testament//. [|[xvii]]<span style="font-family: 'Times New Roman','serif';"> J. MacArthur, //The MacArthur Bible Commentary//. [|[xviii]]<span style="font-family: 'Times New Roman','serif';"> Ibid. [|[xix]]<span style="font-family: 'Times New Roman','serif';"> Ibid. [|[xx]]<span style="font-family: 'Times New Roman','serif'; font-size: 10pt;"> J. F. Walvoord et al., //The Bible Knowledge Commentary: Old Testament//.

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