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Bible Overview is a wonderful resource for anyone interested in Bible study. Each month we feature a book of the Bible (in order) by Bible scholar and lecturer, Mary Jane Chaignot.
This month has three entries, Obadiah, Jonah, and Micah, whose writings are found among the Minor Prophets. Scholars aren’t sure why these particular books of the Minor Prophets are in this order. (Interestingly, the order differs in the LXX.) Neither length nor chronology seems to provide the answer, since most assign Obadiah to a later date. Scholars aren’t even sure why Jonah is considered a prophetic work since it is about a prophet, not from a prophet. (Technically, there is only one verse of prophetic material in the whole book.) Nonetheless, the other two prophets speak to the people at a particularly difficult time in history. In their own way, they both address the consequences one might expect when people stand by idly while others suffer. In the case of Obadiah, the Edomites are the target, but Micah is talking to the very leaders of Israel and Judah – leaders that advanced their positions at the expense of those less fortunate. Scholars cannot help commenting on the relevancy of some of these themes in today’s world, indicating the timelessness of God’s word. Yet, alongside the oracles of judgment, both prophets offer a message of hope for those who suffer. If you want to read some of the history previous to this selection, you can find the earlier books in our archives.
The Bible Time-Line is another quick reference for locating individuals or specific books. We encourage readers to share their Bible Study success stories on this site. Email us at overview@biblewise.com to be included on next month's site.
Obadiah
Obadiah has the dubious distinction of being the shortest book in the Old Testament. It is comprised of a single oracle, spoken by a prophet of that name. There is no additional information about this prophet, even though the name “Obadiah” is frequently found in the Old Testament, identifying at least a dozen different persons. If scholars include the name “Obed,” which is possibly a shortened version, there are six more, including David’s grandfather. The name, then, which means “servant of Yahweh,” is commonly known, although the individual is not.
Nor is there any certainty about the date of the book’s writing. Most scholars assign it to the early exilic period, possibly the 580s BCE or around that time. Its placement among the Twelve Minor prophets between Amos and Jonah would suggest an earlier date (ca 850 BCE), but that is dependent upon whether the Minor Prophets are arranged chronologically. While there seems to be some hint of this, other scholars argue for a thematic or catchword arrangement.
Because the oracle, at first glance, appears to be nothing more than a ranting against Edom for violence committed against Judah, scholars have tried to identify such an event. If successful, then presumably, they could locate the book in its proper period of time. Unfortunately, this has proved to be difficult. 2 Kings records an Edomite revolt against Jehoram in the ninth-century (8:20-22), but there is little information about the occasion. Likewise, little is known about a Nabatean conquest of Edom that took place in the fifth century. (Some scholars think this was actually the fulfillment of the oracle, rather than the occasion for it.) Ultimately, they have resorted towards favoring the early exilic date.
The nation of Edom was located to the south-southeast of the southern edge of the Dead Sea, and was well established by the 13th century. It was founded before the Israelites ever set foot in the Promised Land. A very important trade route ran through the area, bringing prosperity and an international flavor to the nation. It was part of the territory controlled by David and Solomon, and latter kings were judged on whether or not they were able to hold on to Edom.
The Edomites, of course, were descendants from Esau, and their relations with Judah oftentimes reflected the animosity and deceitfulness that characterized the relationship between Esau and Jacob. Deuteronomy 23:7 forbade the Israelites from hating the Edomites (based on their common heritage). However, it appears that Edom had violated that relationship somehow (perhaps by joining in the destruction of Jerusalem, or at least relishing in the pillaging of it – though this, too, is speculation), and Obadiah was sent to announce God’s judgment against them.
Yet this book is much more than merely an oracle of judgment. It is a witness to the sovereignty of God. All the nations (not just Edom) had believed themselves to be independent (conquering and looting at will). Judah, on the other hand, felt abandoned by God and languished in her despair. But Obadiah proclaimed that God is Lord over all, and the day would come when those warring nations would be destroyed. Then Judah would be vindicated. The book purports to be a vision, but it is not a vision in the normal sense. It is filled with word pictures, describing future events whereby Edom would be destroyed by various nations. Their military strongholds, their pride of arrogance would be shattered. The prophet sees these events as judgment for Edom’s sins against Judah – their participation in a sort of fratricide, if you will. These words are spoken through the eyes of someone who has already experienced God’s judgment; there is no gloating but rather a deep respect for God’s justice. Even though some of the surrounding nations had been God’s instrument of chastisement for Judah, they, in turn, are accountable for their excesses.
The book is centered on two main themes: the first is the destruction of Edom; the second is the justification of Judah. Like those before him, this prophet also mentions the “Day of the Lord,” meaning the day of God’s judgment. Although these messages of judgment against a foreign nation are hard for us to hear, in point of fact, they are oracles of hope for Judah. Judah (currently destroyed and in exile) can look forward to a time when the perpetrators will reap their just rewards and those who have suffered will be exalted and restored.
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