I. Name

The name, Obadiah, "Servant or Worshipper of Jehovah," is frequently found in the Old Testament, no less than thirteen persons bearing it, ranging all the way from a prince of the royal house, 2 Chron. 17:7, to an overseer of workmen, 2 Chron. 34:12; but of the personal history of this Obadiah we know nothing.

II. Date

As the book gives no clue to its origin, beyond the name of the author, we are thrown upon a study of the contents to determine its date. Two widely different opinions are held.

By some Obadiah is regarded as the oldest of the prophets whose writings have come down to us. Keil, Orelli, and Delitzsch agree upon 889-884 B. C. The position of the book among the prophets of the Assyrian period would indicate this. But the special argument is the historical reference in verses 10-14. The capture of Jerusalem and the captivity of the people there referred to are assigned to the invasion in the time of Jehoram, 2 Chron. 21:16, 17, of which Joel 3:19 and Amos 1:6 speak.

Others place the prophecy among the latest in the Old Testament. Hastings, Die. of the Bible, favoring 432 B. C. and perhaps later still, and Hitzig giving 312 B. C. George A. Smith and Driver decide on a time shortly after the Babylonian captivity, 586 B. C. These all claim that the words of verses 10, 20 must refer to the conquest of Nebuchadnezzar.

Another fact bearing on the date is the similarity between Obadiah and Jeremiah. Obad. 1-9 and Jer. 49:7-22 have so much in common that they must have some relation. The question is, did Obadiah quote Jeremiah or Jeremiah quote Obadiah, or did both quote from some older document? The latter suggestion may be dismissed as altogether improbable. The question lies between Obadiah and Jeremiah. Obadiah presents the narrative in a simple form; Jeremiah adds to it elements suited to the use he would make of it. Jeremiah was, we know, fond of such quotations. Jer. 48:29 and Isa. 16:6; Jer. 49:1-6 and Amos 1:13-15. As the simple and more compact narrative is more likely to be the older we think the priority must be given to Obadiah.

III. Unity

Those who advocate a late origin of the prophecy find evidence of a composite authorship which they use to strengthen their position. Verses 1-9 they assign to an unknown but very early author; the rest they regard as post-exilic. They find a decided contrast between the style of the two parts, the first being animated and terse, the second diffuse and trite. Many find this contrast between the two parts and decide for a dual authorship, but make both post-exilic. But there is not sufficient evidence for such a division of the contents of the book. It is homogeneous, and the sequence of thought is very apparent. The clear discernment of judgment about to fall on guilty Edom is justified by stating the reason for it, and then, after the manner of the prophets, when the judgment is executed, the abiding love of Jehovah for His people and the blessings they will enjoy under His fostering care are set forth. The argument drawn from the style is exceedingly precarious; so short a passage affording no real basis for critical comparison. The different shades of thought in different parts of the prophecy abundantly justify the difference in the style.

IV. Contents

The prophecy is directed against Edom, 1:1. Three points are treated:

1. The impending overthrow of Edom. Vers. 1-9. The nations are aroused against Edom, 1, 2; and her pride and strong defenses cannot save her, 3, 4. Complete ruin will come, 5, 6; even her former friends will betray her, 7; and her wise men will utterly fail to deliver her, 8, 9.

2. The reason for such an overthrow. Vers. 10-14. Edom has grossly insulted and injured Judah in the day of her affliction, eagerly joining those who were plundering her, 10, 11. From such unbrotherly conduct the prophet urges her to desist, 12-14.

3. The outlook for Israel. Vers. 15-21. The day of Jehovah draws near when Edom will be treated as she has treated others, 15, 16; and when Judah united to Israel, will become a consuming fire for the destruction of Edom, 17, 18. In that day God's people will go forth from Zion to possess the land and the kingdom shall be Jehovah's, 21.

LITERATURE

Commentaries: Orelli; G. A. Smith, The Book of the Twelve Prophets; Keil and Delitzsch; Pusey. Hengstenberg's Christology; Robertson Smith, The Prophets of Israel; Farrar, The Minor Prophets; article "Hosea" in Bible Dictionaries of Smith and Hastings; Introductions of Driver, Keil, Bleek; Stanley, History of the Jewish Church.