Commentaries on the Prophet Obadiah.
Obadiah 1:1
The vision of Obadiah. Thus saith the Lord GOD concerning Edom; We
have heard a rumour from the LORD, and an ambassador is sent among
the heathen, Arise ye, and let us rise up against her in battle.
Obadiah's preface is, that he brought nothing human, but only
declared the vision presented to him from above. We indeed know that
it was God alone that was ever to be heard in the Church, as even
now he demands to be heard: but yet he sent his prophets, as
afterwards the apostles; yea, as he sent his only begotten Son, whom
he has set over us to be our only and sovereign Teacher. Obadiah
then by saying that it was a vision, said the same, as though he
declared, that he did not presumptuously bring forward his own
dreams, or what he conjectured, or discovered by human reason, but
that he adduced only a celestial oracle: for "chazon", as we have
observed in other places, was a vision, by which God revealed
himself to his Prophets.
He then adds, "Thus saith Jehovah". Here is a fuller expression
of the same declaration. We thus see that the Prophet, in order that
the doctrine he brought forward might not be suspected, made God the
author; for what faith can be put in men, whom we know to be vain
and false, except as far as they are ruled by the Spirit of God and
sent by Him? Seeing then that the Prophet so carefully teaches us,
that what he declared was delivered to him by God, we may hence
learn what I have lately referred to, - that the Prophets formerly
so spoke, that God alone might be heard among the people.
He says afterwards, "A rumour have we heard". Some render it, a
word, or a doctrine. "Shmu'ah", is properly a hearing, and is
derived from the verb the Prophet subjoins. A hearing then have we
heard; so it is translated literally. But some think that what was
taught is pointed out, as though he said, "The Lord has revealed
this to me and to other Prophets;" according to what Isaiah says,
ch. 53, 'Who has believed our hearing?' It is the same word, and he
speaks of God's word or doctrine. But it is probable that he refers
here to those tumultuous rumours, which commonly precede wars and
calamities. We have then heard a rumour. The verb in Jeremiah is not
in the plural number, "Shama'nu", but "shmu'ah shama'ti", 'I have
heard,' says Jeremiah, 'a hearing.' But our Prophet uses the plural
number, 'We have heard a hearing.' The sense however is the same;
for Jeremiah says that he had heard rumours; and the Prophet here
adds others to himself, as though he said, "This rumour is spread
abroad, but it is from the Lord: it is certain that this rumour has
been heard even by the profane and the despisers of God." But the
Prophet shows that wars are not stirred up at random, but by the
secret influence of God; as though he said, "When a tumult arises,
let us not think that its beginning is from the earth, but God
himself is the mover." We now then apprehend the design of the
Prophet: though he speaks of the rumour of wars, he yet shows that
chance or accident does not rule in such commotions, but the hidden
influence of God.
"We have heard, he says from Jehovah, and a messenger, or, an
ambassador, to the nations has been sent, Arise ye, and we will
arise against her to battle". In Jeremiah, it is, 'Assemble ye, come
and arise against her to battle.' The Prophet here shows, I have no
doubt, whence the rumour came, which he had just mentioned; for they
were now indeed stirring up one another to destroy that land. If any
one had formed a judgment according to human wisdom, he would have
said that the Assyrians were the cause why war was brought on the
Idumeans, because they had found them either inconstant or even
perfidious, or because they had feigned a pretence when there was no
just reason for making war. But the Prophet here raises his mind
upwards and acknowledges God to be the mover of this war, because he
intended to punish the cruelty of that people, which they had
exercised toward their own kindred, the Israelites; and at the same
time he encourages others also, that they might understand that it
was altogether directed by the hidden counsel of God, that the
Assyrians, from being friends, became of a sudden enemies, that a
war was all in a flame against the Idumeans at a time when they were
at ease, without any fear, without any apprehension of danger. It
follows -
Obadiah 1:2-4
2 Behold, I have made thee small among the heathen: thou art
greatly despised.
3 The pride of thine heart hath deceived thee, thou that dwellest
in the clefts of the rock, whose habitation [is] high; that saith in
his heart, Who shall bring me down to the ground?
4 Though thou exalt [thyself] as the eagle, and though thou set thy
nest among the stars, thence will I bring thee down, saith the LORD.
Jeremiah uses nearly the same words; but the sense of the
expression is ambiguous, when he says, 'Lo, little have I set thee.'
To me it appears probable, that the Prophet reproves the Idumeans,
because they became arrogant, as it were, against the will of God,
and in opposition to it, when, at the same time, they were confined
to the narrow passes of mountains. It is said elsewhere, (Mal. 1:
2,) 'Jacob and Esau, were they not brethren?' "But I have given to
you the inheritance promised to your father Abraham; I have
transferred the Idumeans to mount Seir." Now it is less bearable, if
any one be elated with pride, when his condition is not so
honorable. I therefore think that the Idumeans are here condemned
because they vaunted so much, and arrogated to themselves more than
what was right, when they yet were contemptible, when their
condition was mean and obscure, for they dwelt on mount Seir. But
others think that the punishment, which was impending over them, is
here denounced, "Lo, little have I made thee among the nations", and
Jeremiah says, 'and contemptible among men'; he omits the two words,
thou and exceedingly; he says only, 'and contemptible among men'.
But as to the substance, there is hardly any difference. If then we
understand that that nation was proud without reason, the sense is
evident, that is, that they, like the giants, carried on war against
God, that they vaunted themselves, though confined to the narrow
passes of mountains. Though I leave to others their own free
opinion, I am yet inclined to the former view, while the latter has
been adopted nearly by the consent of all; and that is, that God was
resolved forcibly to constrain to order those ferocious men, who,
for no reason, and even in opposition to nature, are become
insolent. But if a different interpretation be more approved, we may
say, that the Prophet begins with a threatening, and then subjoins a
reason why God determined to diminish and even to destroy them: for
though they dwelt on mountains, it was yet a fertile region; and
further, they had gathered in course of long time much wealth, when
they attained security, when no enemy disturbed them. This then is
the reasoning, "Lo, I have made thee small and contemptible in the
mountain", - and why? "because the pride of thy heart has deceived
thee"; and Jeremiah adds, terror, although some render
"tiflatstecha", image; but this seems not appropriate. Jeremiah
then, I doubt not, mentions terror in the first place; for it almost
ever happens, that the proud strike others with fear: such then were
the Idumeans.
Now if we follow the first meaning I explained, the two verses
may be read as connected, "Lo, I have made thee small and
contemptible among the nations; but the pride of thy heart has
deceived thee"; some render it, has raised thee up, deriving it from
"nasa'": but they read "sin", pointed on the left side; for if
"shin" has the point in the branch of the "shin", on the right hand,
it means to deceive, but if on the left, it signifies to raise up.
Then they give this translations "The pride of thine heart has
raised thee up:" but we clearly learn from Jeremiah, that it ought,
as almost all interpreters agree, to be rendered thus, "The pride of
thine heart has deceived thee:" for he says not "hishi'echa", but
"hishi' 'otach", that is, it was to thee the cause of error and of
madness. Of the sense then of this verb there can be no doubt.
The Prophet now laughs to scorn the Idumeans, because they
relied on their own fortresses, and thought themselves, according to
the common saying, to be beyond the reach of darts; and hence they
petulantly insulted the Israelites and despised God himself. The
Prophet therefore says, that the Idumeans in vain felicitated
themselves, for he shows that all they promised to themselves were
mere delusions. The import of what is said then is, "Whence is this
your security, that ye think that enemies can do you no harm? Yea,
ye despise God as well as men; whence is this haughtiness? whence
also is the great confidence with which ye are puffed up? Verily, it
comes only from mere delusions. The pride of thine heart has
deceived thee."
And yet there was not wanting a reason why the Idumeans were
thus insolent, as the Prophet also states: but he at the same time
shows that they had deceived themselves; for God cared not for their
fortresses; nay, he counted them as nothing. Thou dwellest, he says,
(this is to be regarded as a concession,) in the clefts of the
stone; some read, "between the windings of the rock;" though others
think "sela'" to be the name of a city. But though I should allow
that the Prophet alludes to the name of a city, I yet do not see how
can that stand which they hold; for clefts comport not with a city
situated on a plain, though within the ranges of mountains. I do not
then doubt but that "sela'" here means mount Seir. As then the
Idumeans had fortresses amidst rocks, they thought that all enemies
could easily be kept out.
And hence it follows, "The height is his habitation, that is,
he dwells in lofty places; and hence he says in his heart, Who shall
draw me down to the ground?" He afterwards subjoins what I have
already stated, - that though their region was exceedingly well
fortified, yet the Idumeans were greatly deceived, and indulged
themselves in vain delusions, "If thou shouldest raise up thy seat,
he says, like the eagle", - literally, 'If thou shouldest rise as
the eagle,' - "and if thou shouldest among the clouds set and nest,
I will thence draw thee down, saith Jehovah". We now see that the
Prophet did not without reason deride the confidence with which the
Idumeans were inflated, by setting up their fortresses in opposition
to God: for it is the greatest madness for men to rely on their own
power and to despise God himself. At the same time he could, as it
were, easily dissipate by one blast every idea of defense or of
power that is in us; but this subject will be more fully handled by
us to-morrow.
Prayer.
Grant, Almighty God, that as thou seest us to be on every side at
this day beset by so many enemies, even by those who constantly
devise means to destroy us, while we are so very weak and feeble, -
o grant, that we may learn to look up to thee, and that our trust
may so recumb on thee, that however exposed we may be to all kinds
of danger according to what appears to the flesh, we may not yet
doubt but that thou art ever armed with sufficient power to terrify
our enemies, so that we may quietly live even amidst all dangers,
and never cease to call on thy name, as thou hast promised to be the
sure and faithful defender of our safety in Christ Jesus our Lord.
Amen.
Calvin, Commentary on Obadiah
(continued in part 3...)
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