Obadiah

by Alan R. Millard

Edom mountains

Z. Radovan/www.BibleLandPictures.com

Introduction

Geo-Political Background

Edom occupied the region of modern Jordan reaching from the Zered River at the south end of the Dead Sea to the Gulf of Aqaba. Its heart was a narrow strip of fertile land five thousand feet above sea level, with the Arabian desert sloping away at the east. The western edge of the strip breaks with steep ravines and cliffs down to the Wadi Araba, the southward continuation of the Jordan Valley and Dead Sea depression.

The desert provided some pasture for the herds of nomads. The fertile strip was covered with grass and forests of oak and terebinth, while grain, figs, and vines were cultivated where there were sources of water; and where water could be controlled in the narrow valleys, vegetable gardens flourished. Edomites gained income from mining copper ore in the lower reaches of the steep valleys along the edge of the Araba and from controlling the roads that ran from Arabia and the Red Sea to Damascus and to Gaza and the Mediterranean. The earliest mentions of Edom outside the Bible occur in Egyptian inscriptions of the thirteenth century B.C., which give both the name Edom and the name Seir.1

Edom

There are no other extrabiblical references until Assyrian kings claimed tribute from this land about 800 B.C.; two kings are mentioned: Qaus-Malak (c. 730 B.C.) and Qaus-gabri (c. 670 B.C.; see comment on v. 3).2 Edom’s domain sometimes extended west of the Araba (cf. Num. 34:3). There is archaeological evidence from the seventh century B.C. of pottery and cultic objects for Edomites living in the Negev and a record of Edomites threatening Judeans in the area (Arad Ostracon 24). In Hellenistic and Roman times, the influx of Edomites into the southern half of Judah became so great that the region was known as Idumaea.3

Edom and the Israelites

Although Genesis 33 describes a rapprochement between Jacob and Esau, the ancestor of Edom, there was always hostility between their descendants (Israelites and Edomites). After refusing passage to the Israelites on their journey to the Promised Land (Num. 20:14–21), Edom was defeated by Saul and David (1 Sam. 14:47; 2 Sam. 8:13–14) and remained subject to Judah until a revolt in the reign of Jehoram (c. 848–841 B.C.) brought independence (2 Kings 8:20–22; 2 Chron. 21:8–10, cf. 1 Kings 22:47–48). Amaziah’s attack early in the eighth century, although penetrating to a central fortress, had no lasting impact (2 Kings 14:7; 2 Chron. 25:11–12).

This history did nothing to endear the people of Jerusalem to the Edomites, so the latter’s readiness to encourage an attack on Judah and to exult when disaster befell her is not surprising (see Ps. 137:7). Edomites invaded and took Judeans captive in the reign of Ahaz (2 Chron. 28:17), and Amos condemned both Gaza for selling communities (presumably of Judeans) to Edom (cf. Amos 1:6) and Edom for breaking the bond of brotherhood with Israel (1:11).

The Date of Obadiah

Dating Obadiah’s prophecy is difficult. Jewish tradition saw Obadiah, the steward of Ahab, as the prophet (1 Kings 18:1–15),4 and some commentators place the prophet in the reign of Jehoram when Edom rebelled (see above) and the palace in Jerusalem was plundered (2 Chron. 21:16–17), associating Edomites with the Philistine attack through Amos 1:6–8.5 Edomite enmity is noted at other times (e.g., Ps. 83), and a date at the time of Nebuchadnezzar’s attacks is attractive. Edomites and others attacked Judah in Jehoiakim’s reign (2 Kings 24:2), and shortly afterward, Jeremiah urged the Edomites to submit to Babylon (Jer. 27:3–11).

Stele of Nabonidus

Todd Bolen/www.BiblePlaces.com, courtesy of the British Museum

Many find a date after the fall of Jerusalem in 586 B.C. attractive. There is no clear report of Edomites involved in that event, but Ezekiel’s prophecy against them (Ezek. 35) suggests they may have been; Obadiah implies they took advantage of it, at least. Jeremiah’s oracle against Edom (Jer. 49) contains verses 14–16, 9, which are the same as Obadiah 1b–4 and 5. Jeremiah’s oracle is not dated, and the rearrangement of verses suggests he is quoting Obadiah. That the prophets are contemporaries is likely, Jeremiah taking up his colleague’s words–both perhaps speaking in the interval between the Babylonian attacks of 597 and 587–586 B.C.

Ammon and Moab were apparently subjugated by Nebuchadnezzar shortly after, but Edom had a short respite. It was the last king of Babylon, Nabonidus, who probably annexed Edom in 553 B.C., leaving a carving on a remote cliff not far from the capital Bozrah (now Busayra) to mark his triumph. Signs of destruction by fire from that time have been found in some Edomite towns,6 and although occupation was resumed, the kingdom of Edom ended.

Obadiah’s Audience

Obadiah, like other Hebrew prophets, condemns a foreign nation. This raises the question of audience. Although he addresses Edom, his message is for his own people, for it is unlikely that the Edomites heard it. Moreover, their language, while close to Hebrew, was not the same. This prophecy, therefore, encourages God’s people that their disasters are not final and that restoration will come; at the same time, Obadiah cautions them lest they behave as the Edomites did and thus risk a similar punishment.