Agere Sequitur Esse

Obadiah

Book of Obadiah

Notes.. .

. ..Introduction. By Obadiah to show that God judges those who had harmed His people. The people are Edomites. Places include Edom and Jerusalem. The shortest book in the OT.
. ..Themes. Justice, and Pride.
. ..Outline. “Does God have a future for a defeated people? This was focus of primary concern of the people of God when they first heard the revelation of Obadiah. The conquered people were marched into exile in a foreign land. Adding to their sorrows was the fact that their own kin had betrayed them” (William Seay 2019, L13 11:15–11:39).
. ..Application. “The proclamation of Obadiah applies to the people of Go where would they find themselves defeated” (Seay 2019, L13 16:27–16:34).
. ..Timeline. Written during the reign of Jehoram in Judah between 853 and 851.

Introduction. 9:15 – The purpose was to show that God judges those who had harmed His people. The author was Obadiah. Very little is known about him. His name means “servant of the Lord.” The key people are the Edomites. The key places are Edom and Jerusalem. Obadiah is the shortest book in the OT. The shortest book in the entire bible is Third John.

Themes. 10:05 – There are two major theological themes. (i) Justice. Obadiah predicted that God would destroy Edom as punishment for helping Babylon invade Judah. Because of their treachery, Edom’s land would be given to Judah in the day God rights the wrong against His people. (ii) Pride. Because of their seemingly invisible rock fortress, the Edomites were proud and self-confident but God humbled them, and their nation disappeared from the face of the earth.

Outline. 11:05 – Does God have a future for a defeated people? This was focus of primary concern of the people of God when they first heard the revelation of Obadiah. The conquered people were marched into exile in a foreign land. Adding to their sorrows was the fact that their own kin had betrayed them. The people Edom, descended from [ ] brother, Esau, had goaded over the fall of Jerusalem and helped the Babylonians capture the citizens of Judah. They even participated in the destruction of the city. The books of the Apocrypha, 1 Esdras says this: They also vowed to build a temple which the Edomites burned when Judah was laid waste by the Chaldean. Of course, this is not a book that we accept as protestant, but it is a good historical fact.

In the face of such defeat, the hopeless, helpless, remnant of Judah had several options. (i) They could fall into a deepening state of despair. They were in exile. Where was God? Was there any hope of the future? Or they could forget God and begin to worship Babylonian deities. Had their gods not been victorious? Then again, they could fall into the trap of clinging to hatred against the unbrotherly Edomites. That is, the exiled people of God might simply seek revenge because of their defeat. Or perhaps they could wait upon God to restore His people and judge their enemies. So, into this setting, came Obadiah where his name means ‘worshiper’ or ‘servant of the Lord.’

The prophet knew the pain of the people and the disaster they had experienced. Yet, he prophesied a future when God would restore the remnants of Judah to the fullness of life and bring judgement on the Edomites because of their cruelty towards Judah. Does God have a future for a defeated people? Obadiah’s answer is yes. He rejected despair and harboring hatred in favor of the revelation of God’s justice and hope. The book of Obadiah records of God’s servant brought identity and hope to defeated and broken people.

There are two major theological points that the book shows us. Two major theological points within the book of Obadiah. These two theological points in Obadiah are (i) the justice of God and (ii) the grace of God. 14:44 – The prophetic Word proclaimed the justice of God in a renewed way. Edom and other nations who wronged the people of God would receive just retribution for their evil. In fact, Edom already faced invasion. Archaeologists have uncovered ruined and decimated Edomite cities from this era. In addition, God spoke a Word of grace. The remnant of Judah but would have a future in the coming day of the Lord. God is sovereign and would bring in the kingdom. The justice and grace of God would prevail. Obadiah’s word offered hope for the people of Yahweh.

Obadiah’s doctrinal conclusions relate to things found in other prophets. In fact, Obadiah 1:1–9 is similar to Jeremiah 49:7–22 Perhaps, Obadiah applied an older prophetic Word to his own setting. The prophets confirmed that God judged the sin of Judah and Jerusalem and the sin of other nations. However, God’s last Word was not one of judgement but a Word of grace, a Word of hope for the future. A hope fulfilled in the incarnation in the NT.

Application. 16:22 – The proclamation of Obadiah applies to the people of Go where would they find themselves defeated. Even in the overwhelming military defeat and despair which followed, the prophet affirmed the justice of God and a hope for the future. The book of Obadiah is sometimes perceived as a ventilation of despair or bitterness. That perception is in error. The book works out a theological base which emphasizes the justice of God and God’s involvement in life. It also assumed a setting of oppression. When a community of faith is oppressed says Obadiah, they may, none-the-less, have hope beyond the current crises. Such a word encourages communities of faith suffering under enemy regime. The [ ] also confirms the realities of justice for oppressors. They reap their own destruction. Obadiah declares the good news. God meets people at the point of their greatest need. The prophet speaks of justice and hope in the face of oppression. (i) Obadiah calls us to believe in the Word of God. (ii) To live in light of God’s faithfulness. (iii) To renew our vision of God’s justice. (iv) To aid in the liberation of oppressed people.

Timeline. 18:15 – Obadiah was written during the reign of Jehoram in Judah between c. 853 BC to c. 851 BC.

Ref.

Seay, William. 2019. Old Testament Theology [MP3]. Andersonville Theological Seminary (ATS). Camilla, GA: ATS