{"id":1300,"date":"2018-02-03T08:27:33","date_gmt":"2018-02-03T07:27:33","guid":{"rendered":"http:\/\/buch.jehovah-shammah.de\/?p=1300"},"modified":"2018-02-03T08:27:33","modified_gmt":"2018-02-03T07:27:33","slug":"the-book-of-obadiah","status":"publish","type":"post","link":"http:\/\/buch.jehovah-shammah.de\/index.php\/2018\/02\/03\/the-book-of-obadiah\/","title":{"rendered":"The Book of Obadiah"},"content":{"rendered":"
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The vision of Obadiah: Thus said the Lord Jehovah concerning Edom: We have heard tidings from Jehovah, and an ambassador is sent among the nations, saying, Arise ye, and let us rise up against her in <\/em><\/span>battle.<\/em><\/p>\n

Obadiah 1:1<\/em><\/a><\/p>\n

Introduction\u2014Obadiah 1a<\/a><\/p>\n

The Book of Obadiah is one of the shortest books in the Scriptures. Obadiah introduced his one chapter book with a short phrase in verse 1a<\/a>: The vision of O<\/em><\/span>badiah.<\/em><\/p>\n

This introductory statement means that the prophecy came to Obadiah by means of a vision, something he actually saw. God revealed Himself to the prophets in various ways, and one of the means <\/span>of revelation was that sometimes the prophet was transported through time and could actually see the events that were to occur prophetically in the future. He would then record them as he saw them in the vision.<\/span><\/p>\n

The name Obadiah<\/em> comes from two Hebrew words that mean \u201cservant of Jehovah.\u201d Unlike other prophets, he does not reveal whose son he is, his tribal identity, nor does he tell where he is fr<\/span>om. This first short phrase identifies Obadiah as the author of the book. Outside of this, nothing else is known about him.<\/p>\n

Based on the internal and external evidences of the book, three basic clues <\/span>can be used to discover more about the time during which the book was written. First, three sections of this book are quoted by Jeremiah: verses 1\u20134<\/a> are quoted in Jeremiah 49:14\u201316<\/a>; verses 5\u20136<\/a> are quo<\/span>ted in Jeremiah 49:9\u201310<\/a>; and verses 8\u20139<\/a> are quoted in Jeremiah 49:7<\/a> and 22<\/a>. Obviously, this means that Obadiah lived and wrote prior to Jeremiah\u2019s day, before the Babylonian exile. The second clue is <\/span>that Obadiah is also quoted by the Prophet Joel: verse 17<\/a> is quoted by Joel 2:32<\/a>, which means that Obadiah lived and wrote before Joel, one of the earlier writing prophets. The third clue in determini<\/span>ng more specifically when he wrote is to find out which sacking of Jerusalem he is speaking about in verses 10\u201314<\/a>. There are two options. The first option is the sacking of Jerusalem by the Babylonian<\/span>s in 586 b.c. This is probably not a good suggestion, because it would mean that Obadiah would have written this book after 586 b.c., and that he wrote after or at the same time as Jeremiah and before<\/span> Joel. Yet Obadiah\u2019s book had already been written, because both Jeremiah and Joel quote him. Therefore, the sacking mentioned in verses 10\u201314<\/a> cannot be the one committed by Babylon. There was another<\/span> sacking that occurred in 845 b.c. when Jehoram was king of Judah. Jerusalem was sacked that year by the combined forces of the Philistines and the Arabs, with the help of the Edomites. It was also wh<\/span>en Jehoram was king that Edom revolted against Judah and became independent (2 Kg. 8:20\u201322<\/a>; 2 Chr. 21:8\u201310<\/a>), and the Edomites are Obadiah\u2019s main concern. The sacking of Jerusalem by the Philistines an<\/span>d the Arabs came at just about the same time (2 Chr. 21:16\u201317<\/a>). This sacking of Jerusalem fits better with the facts Obadiah is dealing with, so Obadiah wrote his book after 845 b.c. This means that h<\/span>e was the first writing prophet, and the Book of Obadiah was the first of the prophetical books to be written. All the other prophetical books, whether they are Major or Minor Prophets, were written after the Book of O<\/span>badiah. The historical setting, then, is the sacking of Jerusalem by the Philistines and the Arabs, with the aid of the Edomites in 845 b.c.<\/p>\n

It is evident that Obadiah lived in Judah<\/span> by the way he treats Judah and Jerusalem in his book. This may mean that Obadiah was from Jerusalem.<\/p>\n

Obadiah made two major points in his book: first, that God will avenge Israel; and secondly, that <\/span>God will restore Israel.<\/p>\n

The theme of the book is the doom of Edom. The Edomites were the descendants of Esau, while the Jews descended from his twin brother, Jacob. These were brother nations, while <\/span>the Moabites and the Ammonites had a sort of cousin relationship with Israel. But because Edom was characterized by an unbrotherly attitude toward Israel, the prophets condemned Edom more severely that the Moabites and the Ammonites. One of the first prophets to do so was the Prophet Obadiah. However, more that one prophet railed against Edom. <\/span>Jeremiah 49<\/a> points out that Moab and Ammon will have s<\/span>ome survivors, while Edom will have none.<\/p>\n

The Book of Obadiah can be divided into three main divisions: the destruction of Edom, the reasons for the destruction, the Day of Jehovah, and the restoratio<\/span>n of Israel.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>I. The Destruction of Edom\u2014Obadiah 1b\u20139<\/a><\/p>\n

The first division can be subdivided into three smaller units: the call to the nations, the destruction of the pride of Edom, and the totality of Edom\u2019s destruc<\/span>tion.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>A. The Call to the Nations\u2014Obadiah 1b<\/a><\/p>\n

Thus said the Lord Jehovah concerning Edom: We have heard tidings from Jehovah, and an ambassador is sent among the nations, saying, Arise ye, and let us rise up <\/em><\/span>against her in battle.<\/em><\/p>\n

Obadiah began with the words: We have heard tidings from Jehovah<\/em>. It is the prophets who have heard these tidings from Jehovah<\/em>. The pronoun We refers to Obadiah and other prophe<\/span>ts to whom God had prophesied the future destruction of the Edomites.<\/p>\n

Furthermore, an ambassador is sent among the nations.<\/em> The Hebrew word translated ambassador<\/em> normally means \u201cangel.\u201d This angel is <\/span>sent out to stir up the nations against Edom. God frequently uses angels to carry out His will among the nations, and here is one example. When the angelic messenger has done his work, the nations will say: <\/span>Arise ye, and let us rise up against her in battle; the nations call for war against Edom.<\/em><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>B. The Destruction of the Pride of Edom\u2014Obadiah 2\u20134<\/a><\/p>\n

Behold, I have made you small among the nations: you are greatly despised. The pride of your heart has deceived you, O you that dwell in the clefts <\/em><\/span>of the rock, whose habitation is high; that says in his heart, Who shall bring me down to the ground? Though you mount on high as the eagle, and though your nest be set among the stars, I will bring you down from thence, says Jehovah.<\/em><\/span><\/p>\n

The pride of Edom is expressed in two areas: their population and their strongholds. According to verse 2<\/a>, Edom\u2019s population is to be greatly reduced as a result of <\/span>divine judgment. In verse 3<\/a>, Obadiah points out that Edom\u2019s pride was in her security in the mountains; she dwelled among the clefts of the rock<\/em>. Among these mountains like little nests in the clefts <\/span>of the rock were the major strongholds and cities of Edom: Sela, Teman, Dedan, and Bozrah or Petra. These mountains rise in magnificence, glory, and splendor. In fact, the Hebrew name Seir<\/em> means \u201chair<\/span>y.\u201d These mountains rise majestically from the plain and appear as thick locks of hair. By virtue of the heights upon which they sat, it would be extremely difficult to execute a full-scale onslaught against thos<\/span>e dwelling in the clefts of these rocks. Edom had pride in the security of the clefts of the rock<\/em>, for her habitation was on high. But Jehovah states that Edom\u2019s pride in her security will<\/span> be brought down in verse 4<\/a>. Even these hairy mountains, Mount Seir, will prove reachable because of God\u2019s judgment.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>C. The Totality of Edom\u2019s Destruction\u2014Obadiah 5\u20139<\/a><\/p>\n

Obadiah begins in verses 5\u20136<\/a> by making a contrast between the incomplete and the complete. First, he deals with the incomplete in verse 5<\/a>: If thieves <\/em><\/span>came to you, if robbers by night (how are you cut off!), would they not steal only till they had enough? if grape-gatherers came to you, would they not leave some gleaning grapes?<\/em><\/p>\n

Obadiah uses two fig<\/span>ures to illustrate that which is incomplete: thieves<\/em> or robbers and grape-gatherers.<\/em> If robbers break into a home, they do not take every single item in the house, there are always some things left be<\/span>hind. Even when people glean the fields, they do not manage to get everything. Something is always left behind, such as a carrot here, a tomato there.<\/p>\n

Secondly, he deals with the complete in verse 6<\/a>: <\/span>How are the things of Esau searched! how are his hidden treasures sought out!<\/em><\/p>\n

Obadiah states that it will not be the same with Edom; in the case of Edom, it will be total destruction. There will be no<\/span>thing hidden<\/em> that will escape. The point is that those who will despoil the Edomites will make a careful search and take everything until nothing is left. Not even one descendant of Edom will be left <\/span>alive once this prophecy has been fulfilled.<\/p>\n

Obadiah speaks about Edom\u2019s deceptive alliances in verse 7<\/a>: All the men of your confederacy have brought you on your way, even to the border: the men that <\/em><\/span>were at peace with you have deceived you, and prevailed against you; they that eat your bread lay a snare under you: there is no understanding in him.<\/em><\/p>\n

Besides their numerous population and their secur<\/span>ity in the rugged mountains of Seir, another factor that gives Edom some security is certain alliances Edom had made with particular nations. But these alliances will prove to be deceptive. The very nations with whom Edom has a covenant are the ones<\/span> who will bring about her destruction. The expression \u201cbrought to the border\u201d refers to an ancient custom. In ancient times when an ambassador from one nation came to visit another nation, after the state visit was completed, it was customary to be escorted to the border of the host nation as a sign of loyalty and as visible assurance that all agreements agreed to would be kept. When the ambassadors of Edom come to these other nations with whom <\/span>they have treaties and covenants, the host nations will escort the Edomite ambassadors to the border as a sign of loyalty; but it is all a deceptive ploy to catch Edom off guard so that Edom could be destroyed. Indeed, the Edomites are totally deceived by the lies of their allies.<\/span><\/span><\/p>\n

As a result, the col<\/span>lapse of the wisdom and the courage of Edom in described verses 8\u20139<\/a>. Edom\u2019s wisdom collapses in verse 8<\/a>: Shall I not in that day, said Jehovah, destroy the wise men out of Edom, and understanding out <\/em><\/span>of the mount of Esau?<\/em><\/p>\n

The wise men out of Edom<\/em>, who thought they had negotiated strong alliances and built their strongholds in what they thought were inaccessible places, will all be brought down. Al<\/span>l Edom\u2019s wisdom will be shown to be nothing but foolishness.<\/p>\n

And the courage of Edom collapses in verse 9<\/a>: And your mighty men, O Teman, shall be dismayed, to the end that every one may be cut off fro<\/em><\/span>m the mount of Esau by slaughter.<\/em><\/p>\n

Reference is made to the mighty men of Teman<\/em>. Of all the Edomite cities, Teman<\/em> was perhaps the best known for the strength of its militia, those who were experts in m<\/span>ilitary combat. But now that Edomite wisdom has been destroyed, the men begin to see the foolishness and the failure of these alliances, creating a problem for their morale. These mighty men are very <\/span>much afraid of the impending slaughter themselves. Again, the emphasis is on the totality of destruction. Not just some or even a majority, but to the end that every one may be cut off from the mount of Esau by slaughter.<\/span><\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>II. The Reasons for the Judgment\u2014Obadiah 10\u201314<\/a><\/p>\n

Why is God rendering such havoc upon the Edomites so that not a single Edomite will be left by the time the judgment and prophecy have run their course? <\/span>Why is He so adamant against the Edomites? Six reasons for the destruction of Edom are revealed in the second division.<\/p>\n

The first reason is their violence against Jacob in verse 10<\/a>: For the violence d<\/em><\/span>one to your brother Jacob, shame shall cover you, and you shall be cut off for ever.<\/em><\/p>\n

Again, the Edomites were descendants of Esau, the twin brother of Jacob from whom the Jews descended. So the violen<\/span>ce of Edom against Israel is the violence of brother against brother. This makes the crime much more hideous. The result of this crime will be that Edom will be shamed by being totally cut off. Once again, Obadiah emphasized Edom\u2019s total destruction.<\/span><\/p>\n

The second reason is their hostile attitude toward the Jews in verse 11<\/a>: In the day that you stood on the other side, in the day that strangers carri<\/em><\/span>ed away his substance, and foreigners entered into his gates, and cast lots upon Jerusalem, even you were as one of them.<\/em><\/p>\n

Their hostile attitude toward the Jews was evident when Edom stood on the othe<\/em><\/span>r side<\/em> without helping them. When these strangers<\/em> and foreigners<\/em>, the Philistines and the Arabs, attacked, sacked, and plundered Jerusalem, the proper attitude of the Edomites should have been one of <\/span>intervention and aid. Even though Edom was not actively participating in casting lots<\/em> for Jerusalem, they did not come to the aid of their brother nation. While they were not actually a part of the fi<\/span>ghting force, once they saw that the Jews were losing, they began planning to join the others in partaking of the spoils. In the eyes of Jehovah, they were as one of them<\/em> as a result of this attitude.<\/span> For all practical purposes, Edom was just as guilty as the Philistines and the Arabs in the fall of Jerusalem; her guilt was through her inactivity.<\/p>\n

The third reason is their reaction over the fall o<\/span>f Jerusalem in verse 12<\/a>: But look not you on the day of your brother in the day of his disaster, and rejoice not over the children of Judah in the day of their destruction; neither speak proudly in th<\/em><\/span>e day of distress.<\/em><\/p>\n

Edom is to suffer this destruction because they showed glee over the fall of Jerusalem. Not only were they characterized by a hostile attitude, they were delighted, they were happy,<\/span> they were rejoicing over the fall of Jerusalem. Although the warning came, they were guilty of looking on during the day of Israel\u2019s disaster; rejoicing on the day of Jerusalem\u2019s destruction; and spe<\/span>aking proudly in the day of Jerusalem\u2019s distress.<\/p>\n

The fourth reason is their help in spoiling the city in verse 13<\/a>: Enter not into the gate of my people in the day of their calamity; yea, look not you<\/em><\/span> on their affliction in the day of their calamity, neither lay ye hands on their substance in the day of their calamity.<\/em><\/p>\n

After the fighting was finished, Edom joined in the spoiling of the city. Altho<\/span>ugh they were told not to enter into the gate of God\u2019s people during the day of their calamity, they entered anyway. Although they were not to look on the affliction of Jerusalem in the day of their calamity, they looked upon it with glee. Although they were not to lay hands on <\/span>their substance in the day of their calamity, they laid hands on the substance and joined in the spoiling of the city. They did not initiate the attack, they were not part of the actual fighting, but when Jerusalem was conquered by the Philistines and the Arabs, at that point, the Edomites joined them to help in the spoiling of the city.<\/span><\/span><\/p>\n

Perhaps their greatest crime is found in verse 14<\/a>. The fifth reason for the destruction of Edom is found in verse 14a<\/a>: And stand you not in the crossway, to cut off those of his tha<\/em><\/span>t escape.<\/em><\/p>\n

Edom is destined for a total destruction because they began blocking the escape routes. As Jews were fleeing from the armies of the Philistines and the Arabs, trying to cross the Jordan Rive<\/span>r, the Edomites did not let them pass by; instead, they blocked the escape routes so that the Jews could not escape.<\/p>\n

And the sixth reason for their destruction is in verse 14b<\/a>: and deliver not up thos<\/em><\/span>e of his that remain in the day of distress.<\/em><\/p>\n

Not only did they block the escape routes, they captured those Jews who managed to escape and turned them over to the enemy and they became slaves to the A<\/span>rabs and the Philistines. The same crime against Israel is found in Ezekiel 35:1\u20135<\/a>, where Ezekiel is speaking about the sacking of Jerusalem by the Babylonians in 586 b.c.<\/p>\n<\/div>\n<\/div>\n

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<\/span><\/span>III. The Day of Jehovah\u2014Obadiah 15\u201316<\/a><\/p>\n

The third division gives the timing of the fulfillment of the prophecy of Edom\u2019s total destruction: the Day of Jehovah. If Obadiah is indeed the first writing pro<\/span>phet, he introduces the term the day of Jehovah<\/em>, a theme that will be picked up by other writing prophets and writers in the New Testament. The Day of Jehovah is a special period of divine judgment ag<\/span>ainst both Israel and the nations that will act as a prelude to the establishment of the Messianic Kingdom.<\/p>\n

Obadiah introduces the Day of Jehovah in verse 15<\/a>: For the day of Jehovah is near upon all t<\/em><\/span>he nations: as you have done, it shall be done unto you; your dealing shall return upon your own head.<\/em><\/p>\n

Obadiah begins with the general statement: the day of Jehovah is near <\/em>upon all nations<\/em>. In other <\/span>words, the Tribulation is coming upon every Gentile nation. Whenever the Scriptures speak of the Day of Jehovah or the Day of the Lord, it is the most common biblical title for what is known as the seven years o<\/span>f the Great Tribulation. The destruction spoken of in verses 1\u20139<\/a> will be fulfilled in its totality during the Great Tribulation. Furthermore, after starting out by referring to all the nati<\/em><\/span>ons<\/em>, Obadiah focuses on one nation in particular: as you have done, it shall be done unto you<\/em>; what the Edomites once did to Israel will now be done to them.<\/p>\n

Next, Obadiah reveals another reason Edom <\/span>is destined for this destruction in verse 16<\/a>: For as ye have drunk upon my holy mountain, so shall all the nations drink continually; yea, they shall drink, and swallow down, and shall be as though th<\/em><\/span>ey had not been.<\/em><\/p>\n

Verses 10\u201314<\/a> gave six reasons for the total destruction of Edom, now the seventh reason is that they got drunk on Mount Zion. Once they despoiled the city, they celebrated by getting <\/span>drunk on Mount Zion. They swallowed up, now they will be swallowed up. Again, the emphasis is on totality. The motif of drunkenness in regard to Jerusalem is also found in Zechariah 12:2\u20133<\/a>, where Jeru<\/span>salem is pictured as a huge bowl of wine that the nations drink from and then reel with drunkenness as a result. Zechariah prophesied that to all who try to deal with Jerusalem when they have no right to it, Jeru<\/span>salem becomes a \u201ccup of reeling unto all the nations round about.\u201d Edom will share in that reeling accordingly, because they became drunk on God\u2019s holy mountain<\/em> where the Temple stood. It <\/span>is a judgment where they fall into a stupor and lose control of their senses and, finally, become as though they had not been<\/em>.<\/p>\n<\/div>\n<\/div>\n

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IV. The Restoration of Israel\u2014Obadiah 17\u201321<\/a><\/p>\n

The fourth and final division of the Book of Obadiah deals with the restoration of Israel by making five points. First, he speaks of the Remnant in verse 17<\/a>: But in mount Zion there shall be those that escape, and it shall be holy; and the house of Jacob shall possess their possessions.<\/em><\/p>\n

Obadiah introduces another common motif found in both the Major and Minor Prophets: the Remnant. The prophets like to refer to the Remnant by using the figure of speech: those that escape<\/em>. Out of the entire Jewish population that enters the Day of Jehovah or the Great Tribulation, only one-third will survive to enter the Messianic Kingdom. This one-third is often referred to by the prophets as those that escape, those who will come through the Tribulation alive. While the devastation for Edom will be total, there will be a Remnant from Israel that survives. Concerning the Remnant, Obadiah makes three statements: first, they will escape<\/em>, meaning they will survive; secondly, they will be holy<\/em>, because this is the saved Remnant; and thirdly, they will possess their possessions<\/em>, for all that Israel has lost of the Land, they will get back and more.<\/p>\n

Secondly, whereas the Remnant returns, is saved, and enjoys the Land, Edom is destroyed, according to verse 18<\/a>: And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for <\/em>stubble, and they shall burn among them, and devour them; and there shall not be any remaining to the house of Esau; for Jehovah has spoken it.<\/em><\/p>\n

When Edom is destroyed by Israel during the Great Tribulation, it will be by means of the people of Israel. The House of Israel becomes as a fire<\/em> and a flame<\/em>, whereas the House of Esau becomes as stubble. When fire is applied to stubble<\/em>, it quickly burns. So one of the means whereby God will bring about the destruction of Edom, mentioned in verses 1b\u20139<\/a>, is by the people of Israel going to war against the Edomites. This very same point is taught by Ezekiel 25:12\u201314<\/a>. Furthermore: there shall not be any remaining to the house of Esau<\/em>. Once again, there is emphasis on the totality of Edom\u2019s destruction. The House of Esau will not have a single descendent left alive. Not only did Obadiah teach this, but other prophets taught it as well (Is. 34:8\u201315<\/a>; Jer. 49:14\u201322<\/a>; Ezek. 35:14\u201315<\/a>).<\/p>\n

Thirdly, Israel will possess the entire Land and control the Gentile nations according to verse 19<\/a>: And they of the South shall possess the mount of Esau, and they of the lowland the Philistines; and they shall possess the field of Ephraim, and the field of Samaria; an<\/em>d Benjamin shall possess Gilead.<\/em><\/p>\n

Obadiah makes four points in this verse. First, the term they of the South<\/em> refers to the Tribe of Simeon that was dispossessed when the Edomites moved down from Mount Seir during the Intertestamental Period and settled in the Negev Desert. The Tribe of Simeon will some day possess the mount of Esau, Mount Seir. Secondly, the phrase they of the lowland<\/em> refers to the Tribe of Judah. In the days of King Ahaz, the Philistines raided the Shephelah, a low mountain range lying between the mountains of Jerusalem and the coastal plain, and took it away from the Tribe of Judah. But in the Kingdom, not only will Judah regain all the land of the Shephelah; they will also possess the land of the Philistines. Thirdly, the ten tribes will possess the field of Ephraim, and<\/em> the field of Samaria<\/em> as they did in the past. Fourthly, the Tribe of Benjamin will possess Gilead. The Tribe of Benjamin was a small tribe and, except for the Tribe of Dan, received the smallest amount of territory. They originally settled only the west bank of the Jordan River, but in the future they will also possess land on the east bank of the Jordan where Gilead<\/em> is located.<\/p>\n

The fourth point deals with the return of the captives in verse 20<\/a>: And the captives of this host of the children of Israel, that are among the Canaanites, shall possess even unto Zarephath; and the captives of Jerusa<\/em>lem, that are in Sepharad, shall possess the cities of the South.<\/em><\/p>\n

In this verse, the captives<\/em>, who represent Jews dispersed throughout the world, will return. First of all, they will posses Zarephath. This city of Zarephath was originally given to Israel by God through Joshua, but Israel never took it. So Zarephath remained solidly under Phoenician control. In fact, when Elijah had to flee Israel because of the famine, he went to the town of Zarephath, and lived there for three years in the care of a Gentile widow. But the day is coming when Israel will possess all of what is now Lebanon, including the city of Zarephath. Then he states: the captives of Jerusalem that are in Shepharad shall possess the cities of the South<\/em>. Shepharad is what is known today as Spain. It is not clear that this was the case in Obadiah\u2019s day. Whether it was or not, Obadiah pictured not only a Babylonian Captivity, but a worldwide dispersion, where Jews would even be found in Spain. But the day is coming, when the Jews will return from Spain or wherever the Shepharad may be and possess the cities of the Land of Israel.<\/p>\n

His fifth and final point is the establishment of the Kingdom in verse 21<\/a>: And saviours<\/em> shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be Jehovah\u2019s.<\/em><\/p>\n

When the Messianic Kingdom is established, saviours<\/em> will come up on Mount Zion and judge the Mount of Esau. God will bless Mount Zion, but He will judge the Mount of Esau. This judgment will be so severe that, as he has pointed out several times before, not a single descendent of Esau will be left. The Kingdom will belong not to Edom, nor to Israel; the Kingdom will be the Lord\u2019s. He will exercise His rule through Israel, but the Kingdom will be the Lord\u2019s.<\/p>\n

To summarize the Book of Obadiah: in verses 1\u20139<\/a>, Obadiah dealt with the total devastation and destruction of the land of Edom, to the point that not one single survivor of the House of Esau will be left. In verses 10\u201314<\/a>, he gave the reasons this would happen: because the Edomites committed crimes against Israel at the time of the fall of Jerusalem. The punishment would come when the prophecy is fulfilled. In verses 15\u201316<\/a>, he revealed the timing of the fulfillment would happen: during the Great Tribulation. While the Great Tribulation will come upon all nations, Edom will suffer particularly. Moab and Ammon will have surviving remnants and populate their areas during the Kingdom, but not a single Edomite will be found. In verses 17\u201321<\/a>, in contrast to Edom, a Remnant among the Jews will return; they will escape during the Tribulation and will possess all of the Promised Land for the first time in their history, even territory beyond their borders such as the land of Gilead, the mount of Esau, and places like Lebanon<\/p>\n<\/div>\n<\/div>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

The vision of Obadiah: Thus said the Lord Jehovah concerning Edom: We have heard tidings from Jehovah, and an ambassador is sent among the nations, saying, Arise ye, and let us rise up against her in battle. Obadiah 1:1 Introduction\u2014Obadiah 1a The Book of Obadiah is one of the shortest books in the Scriptures. Obadiah … <\/p>\n

\u201eThe Book of Obadiah\u201c <\/span>weiterlesen<\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1300","post","type-post","status-publish","format-standard","hentry","category-allgemein"],"_links":{"self":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1300","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/comments?post=1300"}],"version-history":[{"count":1,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1300\/revisions"}],"predecessor-version":[{"id":1301,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/posts\/1300\/revisions\/1301"}],"wp:attachment":[{"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/media?parent=1300"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/categories?post=1300"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/buch.jehovah-shammah.de\/index.php\/wp-json\/wp\/v2\/tags?post=1300"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}