Obadias 1:10-16

10-16. — THE DIVINE SENTENCE JUSTIFIED BY EDOM’S GUILT.

This justification takes the form of a warning against a repetition of the crimes which have already called forth the sentence of Divine wrath against Edom. Various acts of hostility and treachery towards Israel are specified by the prophet, in a manner to lead to the feeling that though his tone is prohibitory, he is recalling instances of past malignity on Edom’s part, as types of what might be found in the future.
(10) For thy violence... — Literally, for injury of thy brother Jacob, &c.; the genitive of the object, as in Joel 3:19. The crime was the more heinous because against the brother tribe. Probably the birth-name, Jacob, of the twin brother of Esau is used purposely to bring out the full wickedness of the descendants of Esau. In spite of all provocations, Israel long maintained the duty of a friendly feeling for the kindred race — maintained it as a religious duty (Deuteronômio 2:5; Deuteronômio 23:7). On the other hand, Edom from the first assumed a jealous and hostile attitude (Números 20:14, seqq.), never imitating the generous disposition of their great ancestor (Gênesis 33:4).

Shame shall cover thee. — Comp. Miquéias 7:10; Jeremias 3:25.

(11) In the day... — Literally, In the day of thy standing over against, as if to particularise some one occasion; but instead of proceeding to state it, the prophet recalls other events of the same time, and sums up Edom’s offence in the charge, “thou, too, as one of them,” acting the part of an enemy instead of that of a friend, though probably in the base character of a neutral (comp. “My lovers and my friends stand aloof from my sore,” Salmos 38:11), ready to take the winning side.

Forces. — It is difficult to choose between this and the marginal reading, substance. Shâvah is usually “to take prisoner,” but there are many instances of its use in the sense of carrying off booty (1 Crônicas 5:21; 2 Crônicas 21:17, where see marg., and 2 Crônicas 14:14). And chayil, whose root-meaning is strength, while often meaning forces, has eleven times the meaning riches (Isaías 8:4, &c.), and eight times substance (Jó 5:5, &c.).

The three clauses in this verse form a climax: — (1) The plunder of the open country; (2) entry into the gates of the cities; (3) casting lots for the spoil in the very capital itself. It is natural to regard this latter event as identical with that in Joel 3:3, the final destruction of Jerusalem and dispersion of its inhabitants into captivity. But for the question of the event intended and its connection with the date of the prophecy, see Excursus.

(12) Thou shouldest not... — Here, and in Obadias 1:13, correctly as in marg., Do not, &c. Al with the apoc. pres. or fut. must be prohibitory. Calasio’s Concordance supplies 207 instances (see Pusey’s note). But the warning against these particular offences undoubtedly springs from the reminiscence of such conduct in former times. The passage is neither definitely historical nor definitely prophetic. What has happened in the past becomes a type of what will happen in the future. For look (raah), with the sense of disdain or scorn, comp. Cântico dos Cânticos 1:6; Jó 40:11; Jó 41:34 (Heb. 26). The word is repeated with the same sense in Obadias 1:13. Pusey remarks: “Malicious gazing on human calamity, forgetful of man’s common origin and common liability to ill, is the worst form of human hate. It was one of the contumelies of the Cross.”

In the day that he became a stranger. — Literally, in the day of his strangeness. The form nokher is only found here, and in Jó 31:3 (nekher) with different pointing, where it is translated “strange punishment.” The adjective nokhri, also, has always the sense of strange, though the root-verb seems to have the signification to recognise. From to recognise an apparent stranger to treat as a stranger (which the derived conjugations, that alone are used, sometimes mean) is a natural transition. Perhaps here, “unheard of calamity.”

Spoken proudly. — Literally, as in marg., made thy mouth great (comp. Salmos 35:21; Isaías 57:4). The mention of grimaces adds to the graphic character of the picture. Again we are reminded of the wanton and savage insolence around the Cross.

(13) The day of their calamity. — Thrice repeated, to bring into prominence the malignity of Edom’s conduct. The same expression used by Ezekiel (Ezequiel 35:5), in the same connection, probably with reference to the same occasion.

Calamity. — Heb., êyd. Variously derived and explained, either as load of trouble or dark gloomy time.

(14) Crossway. — Heb., perek = separated (English, fork). It only occurs here and in Naum 3:1, where it is translated robbery — i.e., that which is torn or divided. Or it may mean at the division of the prey, but “crossway” is better.

Delivered. — Margin, shut up — i e., either made prisoners of them, or cut them off at the cross-roads from any chance of escape.

For the open violence assumed by the Edomites when they saw their chance was come, comp. Salmos 137:7; Joel 3:19; Amós 1:11; Ezequiel 35

(15) The day of the Lord. — Whether this phrase first makes its appearance in written prophecy in Joel or Obadiah depends, of course, on the question of the relative date of the two. But probably it had become a recognised prophetic expression long before it was committed to writing. The primary meaning is not the day of judgment, but the day on which Jehovah reveals His majesty and omnipotence in a glorious manner, to overthrow all ungodly powers and to complete His kingdom. As the misfortunes of Israel increased, and the hostility of surrounding nations gathered to a successful head, it was natural that the idea of retribution upon them for their violence to the chosen race should usurp the prominent place in prophecy. The “day of Jehovah” became the day of Jehovah’s wrath (Sofonias 1:18) and Jehovah’s vengeance (Isaías 34:8). The fading of the temporal hopes implied in the expression naturally led to its higher religious use; and the various phrases for the same idea — “the day,” “the great day,” “the day of judgment,” “the last day” — passed first into Jewish, and afterwards into Christian, eschatology, taking with them all the prophetic imagery which painted the expectancy of Israel: imagery of the splendour of victory and triumph on the one side, of terrible overthrow and slaughter on the other, but rich as well with its infinite spiritual suggestiveness.

As thou hast done... — For this stern announcement of the lex talionis on the offending nation, comp. (in addition to the reference in marg.) Joel 3:7; Salmos 137:8.

(16) As ye have drunk... — For the figure, so common in prophecy and so expressive, comp. Jeremias 25:27; Salmos 75:8; Isaías 51:17; Apocalipse 18:3. But who are addressed, the people of Jerusalem or the Edomites? The question is perplexed. If we keep the tropical sense of drink in both clauses, which is the most natural way, understanding by it the cup of suffering, since it is said to have been drunk on Mount Zion, it must have been drained by Israelites, as Ewald and others take the passage. On the other hand, it seems awkward to make the prophet turn from addressing Edom to Judah, not else addressed in his prophecy. If taken in a literal sense, the drinking on Mount Zion would, of course, refer to the carousing and revelry which always followed heathen victory, and sometimes with terrible aggravation (Joel 3:3). Taking the passage in this sense, we must understand the prophet to take Edom as a type of all heathen in their attitude towards Israel, so that what he says of one nation applies to all. But it is quite possible that our text embodies an old oracular saying addressed to Israel. This is Ewald’s view.

Swallow down. — Margin, sup up. The substantive loa’ signifies a throat. (Comp. Jó 6:3 : “Therefore my words are swallowed up.”)

Shall be as though they had not been. — For the expression, comp. Jó 10:19. Here, totally insensible from the effects of the draughty, therefore dead, destroyed.

The word continually offers some difficulty. Ewald translates immediately, but this is not the natural sense of tamîd, which seems rather to express that continuous display of the Divine purpose and judgment in the overthrow overtaking successively the proud monarchies of the heathen. “God employs each nation in turn to give that cup to the other. So Edom drank it at the hand of Babylon, and Babylon from the Medes, and the Medes and Persians from the Macedonians, and the Macedonians from the Romans, and they from the barbarians.”