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EXEGESIS AND EXPOSITION OF 1-2

Pastor William E. Wenstrom Jr. WENSTROM MINISTRIES Marion, Iowa 2017 William E. Wenstrom, Jr. Bible Ministries

Exegesis and Exposition of Obadiah 1-2

Obadiah 1

Vision of Obadiah

Obadiah 1 The vision of Obadiah. Thus says the Lord GOD concerning : We have heard a report from the LORD , and a messenger has been sent among the nations: “Rise up! Let us rise against her for battle!” (ESV) “The vision of Obadiah ” is composed of the following: (1) masculine singular a vision ” (2) masculine singular proper “ ,( חָזוֹן) construct form of the noun ḥā·zôn ”. of Obadiah “ ,( עֹבַדְ יָה) (noun ʿō·ḇǎḏ ·y ā(h The proper noun ʿō·ḇǎḏ ·y ā(h) , “Obadiah” means “servant or worshipper of the Lord.” The noun ḥā∙zôn refers to “visions” and is most often associated with the of . It can however refer to ordinary dreams. Visions were often a revelation of the future plans of God, which could involve either judgment or blessing. This term often refers to a revelation of God’s future actions or a compilation of His messages through His prophets. This term ḥā∙zôn speaks of revelation from God the Holy Spirit with regards to the Father’s will for an individual or a nation or the earth as a whole. In Obadiah 1, the noun ḥā∙zôn refers to the prophecy contained in this tiny book. It denotes that Obadiah received revelation from God in which extrasensory audiovisual experiences, which were revelatory in character, were perceived by him. God communicated with him in a vision what would transpire in the future on planet earth and specifically what would take place with regards to the nation of Edom. The construct state of the noun ḥā∙zôn means that it is governing proper noun ʿō·ḇǎḏ ·y ā(h) , “Obadiah” and is expressing a genitive relation between these two words. The genitive relation is possession meaning that this vision “belongs to” Obadiah in that it was given to him by God which is indicated the statement to Thus says the “ ,( כֹּֽ ה־אָמַ ר֩ אֲדֹנָ֨ י יְהוִ֜ ה לֶאֱד֗ וֹם) follow: kō-ʾāmar ʾă dōnāy y ĕhwi le ʾĕ dôm Lord GOD concerning Edom .”

Edom

Obadiah 1 The vision of Obadiah. Thus says the Lord GOD concerning Edom: We have heard a report from the LORD , and a messenger has been sent among the nations: “Rise up! Let us rise against her for battle!” (ESV)

2017 William E. Wenstrom, Jr. Bible Ministries 1 “Thus says the Lord GOD concerning Edom ” is composed of the following: Thus ” (2) third person masculine singular qal active perfect “ ,( כֹּה) (adverb kō(h (1) says ” (3) masculine singular proper noun yhwh “ ,( אָמַ ר) form of the verb ʾāmar ” Lord “ ,( אֲדֹנָי) the Lord ” (4) masculine singular form of the noun ʾă dōnāy “ ,( יהוה) (which is not translated (6 ,( אֲנִי) first person singular pronominal suffix ʾǎnî (5) ,( לְ ) God ” (7) preposition l “ ,( יהוה) masculine singular proper noun yhwh ”. Edom “ ,( אֱדוֹם) concerning ” (8) feminine singular proper noun ʾěḏôm“ The adverb kō(h) means “this is what, thus” since the word is a marker of transition in a discourse as a prompter of attention focusing on content that will follow. Here in Obadiah 1, the word is marking the beginning of the prophetic vision which the Lord God gave to Obadiah and is focusing on this prophetic vision which follows it. The verb ʾāmar is in the qal stem and means “to say” with emphasis on the content of the declaration which follows it. The qal stem of this verb is fientive expressing the act of the Lord God communicating this prophetic vision here in Obadiah 1. The perfect conjugation of this verb is a complete-action perfect which describes a past action or event as a complete whole. In other words, it is a constative perfect which is describing in summary fashion the action of the Lord God communicating the prophetic vision to follow. The subject of this verb is the proper noun yhwh ( ), “ the Lord ” which is the covenant-keeping personal name of God and is used here in connection with His covenant relationship with the nation of Israel. Robert Alden writes the following on the noun ʾă dōnāy, he writes “No doubt exists about the meaning of this word. The Ugaritic ʾadn means ‘lord’ or ‘father’ and the Akkadian adannu carries a similar meaning, ‘mighty.’ In the simple unsuffixed form or when pointed ʾă dōnî or ʾă dōna(y) , for the first common singular suffix or with other pronominal suffixes. ʾādôn usually refers to men. used it in reference to her husband (Gen 18:12), Lot used it in addressing the angelic visitors (Gen 19:2). ’s servant repeatedly called his master by it in Gen 24. The pharaoh of Egypt was called by this title (Gen 40:1), as well as his ‘vizier’ (Gen 42:10). Ruth used it of Boaz before they were married (2:13). addressed the priest by this term (I Sam 1:15). ’s servants called him by the title as well (I Sam 16:16). Likewise, officers less than the king, such as Joab, had this appellation (II Sam 11:9). In I Kgs 16:24 there is the unique reading ‘Shemer, “owner” of the hill, .’ The bore the title ‘lord’ (I Kgs 18:7). However, there are numerous passages, particularly in , where these forms, which are the only ones to apply to men, refer to God. Exodus 34:23 combines “the Lord, YHWH. the God of Israel” ( hāʾādōn yhwh ʾĕ lōhê yisr āʾēl). Deuteronomy 10:17 uses both the singular and plural in the construction “Lord of

2017 William E. Wenstrom, Jr. Bible Ministries 2 lords” ( ʾă dōnê h āʾă dōnîm ; cf. Ps 136:3). In Ps 8:1 [H 2] God has the title ‘YHWH our Lord’ ( yhwh ʾă dōnênû ). The Messiah bears this title in Ps 110:1. Several personal names include the element ʾă dōnî: Adoni-bezek (Jud 1:5); Adonizedek (Josh 10:1); Adonijah (three men, I Kgs 1:8; II Chr 17:8; Neh 10:17); Adonikam (Ezr 2:13); and Adoniram (I Kgs 4:6). When ʾādôn appears in the special plural form, with a first common singular pronominal suffix ( o; ădōnā[y] ), it always refers to God. It appears in this form more than three hundred times, mostly in Psalms, Lamentations, and the latter prophets. Just as ʾĕ lōhîm (God) is plural in Hebrew, so this word might also be called an intensive plural or plural of majesty. Only rarely is the suffix translated (cf. Gen 18:3; Isa 21:8; Ps 16:2). To avoid the risk of taking God’s name (YHWH) in vain, devout Jews began to substitute the word ʾă dōnā(y) for the proper name itself. Although the Masoretes left the four original consonants in the text, they added the vowels ĕ (in place of ă for other reasons) and ā to remind the reader to pronounce ʾă dōnā(y) regardless of the consonants. This feature occurs more than six thousand times in the . Most translations use all capital letters to make the title “LORD.” Exceptions are the ASV and New World Translation which use ‘Jehovah,’ Amplified which uses ‘Lord,’ and JB which uses ‘Yahweh.’ What those cautious Jews did was similar to our custom of saying “that is” when we see the abbreviation ‘i.e.’ in the text. Later the Jews substituted other words such as ‘the name,’ ‘the blessed,’ or ‘heaven’ (cf. Mk 14:61–62). In those places where ʾă dōnāy yhwh occurs the latter word is pointed with the vowels from ʾĕ lōhîm , and the English renderings such as ‘Lord GOD’ arose (e.g. 7:1).” 1 In Obadiah 1, the noun ʾă dōnāy means “the Sovereign” since it pertains to the sovereign authority of God over Judah, Edom and the entire human race. It speaks of His majesty as the ruler of Judah and the entire human race. The noun ʾă dōnāy is modified by the first person singular pronominal suffix ʾǎnî , which means “my” since it is functioning as a possessive personal pronoun referring of course to Obadiah. It expresses the personal covenant relationship between Obadiah and the God of Israel. The proper noun ʾěḏôm , “Edom” and refers to the region south of the Dead Sea, north of the Red Sea and East of the Rift valley and which sometimes expanded west into the Negev. This region was named after one of ’s sons whose name was who became the progenitor of the Edomite people according to Genesis 36. These descendants of Esau later became the rivals of the Israelites. Now, here in Obadiah 1, the proper noun ʾěḏôm , “Edom” refers to the region of the Middle East which today is presently called Jordan.

R. L. Harris, G. L. Archer Jr., & B. K. Waltke, Eds.) Theological Wordbook of the . Chicago: Moody) . אדן Alden, R. (1999). 27 1 Press.

2017 William E. Wenstrom, Jr. Bible Ministries 3 This word is the object of the preposition l which means “concerning” since the word functions as a marker of content indicating it is identifying Edom as the subject of this prophetic vision the Lord God communicated to Obadiah.

Report from the Lord

Obadiah 1 The vision of Obadiah. Thus says the Lord GOD concerning Edom: We have heard a report from the LORD , and a messenger has been sent among the nations: “Rise up! Let us rise against her for battle!” (ESV) “We have heard a report from the LORD ” is composed of the following: (1) a report ” (2) first person “ ,( שְׁ מוּﬠָה) (feminine singular form of the noun šemû· ʿā(h (We have heard ” (3 “ ,( שָׁמַ ע) plural qal active perfect form of the verb šāma ʿ (which is not translated (5 ,( אֵ ת) from ” (4) object marker ʾēt “ ,( מִ ן) preposition min ”. the Lord “ ,( יהוה) masculine singular proper noun yhwh The prophet Obadiah is employing the figure of asyndeton in order to express the solemn nature of the statements to follow which assert that Obadiah has heard a report from the Lord and that a messenger has been sent among the nations who is Obadiah. This figure is designed to emphasize with the people of Judah that the Lord would hold Edom accountable for her actions. The verb šāma ʿ means “to hear” referring to the perception of hearing with the ears to process information. The first person plural form of this word refers to Obadiah and his fellow prophets in the and the citizens of the kingdom of Judah who were exiled to . The word’s object is the noun šemû· ʿā(h) , which means “report, news” pertaining to information whether positive or negative often from another geographical area which is announced to others. ,( מֵאֵ֤ ת יְהוָה֙ ) This noun is modified by the prepositional phrase mēʾēt y ĕhw āh “from the Lord .” Therefore, this verb šāma ʿ is indicating that Obadiah and his fellow prophets and citizens of the kingdom of Judah “heard” news or a report from the Lord regarding His decision to send armies to destroy her. Once again, we have the proper noun yhwh (Yahweh ) “ Lord ” which is the covenant-keeping personal name of God and is emphasizing the covenant relationship that Obadiah and the nation of Israel had with the Lord and the revelation that Obadiah received was from God expressing God’s concern for the nation of Israel and specifically the kingdom of Judah in that He intervenes in the affairs of this nation. The proper noun yhwh (Yahweh ) “ Lord ” is the object of the preposition min , which is employed with the object marker ʾēt and together they mean “from” since

2017 William E. Wenstrom, Jr. Bible Ministries 4 they function as a marker source or origin expressing the idea that this report originates from the Lord. The qal stem of this šāma ʿ is fientive expressing the action of Obadiah and his fellow citizens of the kingdom of Judah hearing a report from the Lord regarding His decision to dispatch armies to destroy the nation of Edom. The perfect conjugation is a complete-action perfect which describes a past action or event as a complete whole. In other words, it is a constative perfect which is describing in summary fashion the action of Obadiah and his fellow citizens of the kingdom of Judah hearing a report from the Lord regarding His decision to dispatch armies to destroy the nation of Edom.

Messenger Sent Among the Nations

Obadiah 1 The vision of Obadiah. Thus says the Lord GOD concerning Edom: We have heard a report from the LORD , and a messenger has been sent among the nations: “Rise up! Let us rise against her for battle!” (ESV) “And a messenger has been sent among the nations ” is composed of the a “ ,( צִ יר) and ” (2) masculine singular noun ṣîr “ ,( וְ ) following: (1) conjunction w among ” (4) articular masculine plural form of “ ,( בְּ ) messenger ” (3) preposition b the nations ” (5) third person masculine singular pual passive “ ,( גּוֹי) the noun gôy ”. has been sent “ ,( שָׁ לַח) perfect form of the verb šā·l ǎḥ The conjunction w means “consequently” since the word is functioning as a marker of result meaning it is introducing a declarative statement which presents the result of the previous statement. The noun ṣîr means “envoy, authorized messenger” since the word pertains to someone who carries a message. The word speaks of someone who is a delegated representative of a particular government who carries a message from a sovereign to representatives of another nation. The verb šā·l ǎḥ is in the pual stem and means “to be sent, to be dispatched” referring to an object leaving a particular area by linear motion to another place. Here it refers to an envoy being dispatched by the Lord in order to communicate to the nations of the earth His order requiring these nations to make war against the nation of Edom. The pual stem of this verb is factitive meaning that the subject of this verb is caused to enter a state that can be described by the same verb in the qal. Therefore, it indicates that this envoy who is Obadiah as the subject was caused to enter the state of being sent to the nations of the earth in order to convey to them this order from God to attack Edom. The passive voice means that this envoy who is Obadiah as the subject receives the action of this verb by an expressed or unexpressed agency. In our context, the

2017 William E. Wenstrom, Jr. Bible Ministries 5 agency is expressed and is the Lord. Therefore, Obadiah received the action from the Lord of being dispatched to the nations of the earth. The perfect conjugation is stative expressing the fact that this angel was existing in the state of having been sent by the Lord to the nations. The noun gôy is in the plural and means “nations” since it refers to a large group of people based on various cultural, physical, and geographical ties, extending to clan relationships. It refers to a group of people that form a political entity. The word speaks of a politically organized body of people under a single ruler or government. The articular construction of this word is generic indicating that this noun is speaking of a particular class or category of nations. Here it is used to mark these nations as being Gentile distinguishing them from the kingdom of Judah and the nation of Israel. The noun gôy is the object of the preposition b, which means “among” since the word functions as a marker of a position within an area, defined by the objects around it. Here it is marking the position of the Lord’s envoy, Obadiah within the Gentile nations located in the Mesopotamian and Mediterranean regions of the world in his day.

War Waged Against Edom

Obadiah 1 The vision of Obadiah. Thus says the Lord GOD concerning Edom: We have heard a report from the LORD , and a messenger has been sent among the nations: “Rise up! Let us rise against her for battle!” (ESV) “Rise up! Let us rise against her for battle ” is composed of the following: (1) ,( קוּם) second person masculine plural qal active imperative form of the verb qûm which is not translated (3) first person plural qal ,( וְ ) Rise up ” (2) conjunction w“ ,( ﬠַל) let us rise ” (4) preposition ʿǎ l “ ,( קוּם) active imperfect form of the verb qûm (her ” (6 “ ,( הִ יא) against ” (5) third person feminine singular pronominal suffix hî ʾ“ for ” (7) articular feminine singular form of the noun “ ,( לְ ) preposition l ”. battle “ ,( מִ לְחָמָ ה) (mil· ḥā·m ā(h The verb qûm means “to rise up” since the word pertains rising up from a prostrate position. Here it is used of taking hostile action against another. Here it is used of the Gentile nations taking hostile action against the nation of Edom. The second person plural form of this word refers of course to the Gentile nations located in the Mesopotamian and Mediterranean regions of the world in Obadiah’s day after the destruction of the kingdom of Judah. Therefore, this verb refers to Obadiah ordering these nations to rise up and prepare themselves to wage war against Edom.

2017 William E. Wenstrom, Jr. Bible Ministries 6 The qal stem of the verb qûm is fientive expressing the action of these Gentile nations rising up and preparing themselves to wage war against Edom. The imperative mood of this verb is an imperative of command expressing the idea that the Lord through Obadiah is ordering these Gentile nations located in the Mediterranean and Mesopotamian regions of the world to prepare themselves to wage war against Edom. The conjunction w is emphatic meaning it is emphasizing the Lord’s desire for the Gentile nations to wage war against the nation of Edom. Once again, we have the verb qûm means “to rise up” since the word pertains these Gentile nations obeying the Lord’s order to take military action against the nation of Edom. The first person plural form of this verb refers to the Lord and these Gentile nations. The qal stem of the verb qûm is fientive expressing the action of the Lord and these Gentile nations rising up and attacking Edom. The cohortative mood is the expression of volition expressing a desire or wish. Here it is expressing the Lord’s desire to wage war against Edom through the Gentile nations who were located in the Mesopotamian and Mediterranean regions of the world in Obadiah’s day. The third person feminine singular pronominal suffix hî ʾ means “her” referring to the nation of Edom. It is the object of the preposition ʿǎ l, which means “against” since the word is used as a marker of opposition expressing the Lord’s opposition to the nation of Edom. The noun mil· ḥā·m ā(h) means “battle, combat, war” since the word pertains to a hostile meeting of opposing military forces in the course of war. It speaks of combat between two armies generally conceived as a single event though several simultaneous or concurrent skirmishes can take place. Here in Obadiah 1, it is used for the war the Gentile nations will wage against Edom. This word mil· ḥā·m ā(h) is the object of the preposition l, which means “for” since it is a marker of indicating expressing the Lord’s intention for ordering the Gentile nations of the world to rise up against Edom. The articular construction of this noun marks this battle as distinct from other wars in that this war is devoted totally to the destruction of the nation of Edom.

Translation of Obadiah 1

Obadiah 1 Obadiah’s vision. This is what my Sovereign Lord says concerning Edom: We have heard a report from the Lord. Consequently, an envoy has been dispatched among the nations: “Arise! Yes, let us rise up against her for war!” (Author’s translation)

2017 William E. Wenstrom, Jr. Bible Ministries 7

Exposition of Obadiah 1

Obadiah 1 contains the title of the book and summarizes the purpose of verses 1-9. It announces the God of Israel’s sovereign decision to wage war against the nation of Edom which He would do by using the Gentile nations of the Mediterranean and Mesopotamian regions of the world in Obadiah’s day and age in the sixth century B.C. Obadiah 4 and 8 reiterate this prophetic vision originates from the God of Israel’s and not Obadiah. The contains the shortest title of any Old Testament prophetical book. In the other of the Old Testament, some information concerning the period or place of origin of the author of the prophecies was provided. However, not even the name of Obadiah’s father is given to the reader. As we noted in our introduction, Obadiah was an unknown prophet of Judah and nothing else is known about him. Nowhere in this book is the name of the author’s father provided or the place of his birth. With the prophet, Obadiah, his message from God and not himself was most important. His name was very common (cf. 1 Kings 18:3-16; 1 Chron. 3:21; 7:3; 8:38; 9:16; 12:9; 27:19; 2 Chron. 17:7; 34:12; 8:9; Neh. 10:5; 12:25). The author of Obadiah is not the same Obadiah who appears in 1 Kings 18:3-16. The noun ḥā∙zôn refers to “visions” and is most often associated with the prophets of Israel. It can however refer to ordinary dreams. Visions were often a revelation of the future plans of God, which could involve either judgment or blessing. This term often refers to a revelation of God’s future actions or a compilation of His messages through His prophets. This term ḥā∙zôn speaks of revelation from God the Holy Spirit with regards to the Father’s will for an individual or a nation or the earth as a whole. In Obadiah 1, the noun ḥā∙zôn refers to the prophecy contained in this tiny book. It denotes that Obadiah received revelation from God in which extrasensory audiovisual experiences, which were revelatory in character, were perceived by him. God communicated with him in a vision what would transpire in the future on planet earth and specifically what would take place with regards to the nation of Edom. The construct state of the noun ḥā∙zôn means that it is governing proper noun ʿō·ḇǎḏ ·y ā(h) , “Obadiah” and is expressing a genitive relation between these two words. The genitive relation is possession meaning that this vision “belongs to” Obadiah in that it was given to him by God which is indicated the statement to Thus says the “ ,( כֹּֽ ה־אָמַ ר֩ אֲדֹנָ֨ י יְהוִ֜ ה לֶאֱד֗ וֹם) follow: kō-ʾāmar ʾă dōnāy y ĕhwi le ʾĕ dôm Lord GOD concerning Edom .”

2017 William E. Wenstrom, Jr. Bible Ministries 8 This word ḥā∙zôn denotes that God gave Obadiah revelation with regards to His future plans for Edom, Israel and the entire earth. This is demonstrated throughout the book. The noun ḥā∙zôn denotes that Obadiah was a prophet of God according to Numbers 12:6. Numbers 12:6 He said, “Hear now My words: If there is a prophet among you, I, the LORD, shall make Myself known to him in a vision. I shall speak with him in a dream.” (NASB95) The fact Obadiah received this revelation from God and then was order to put down in writing and preserve for a future generation in Israel demonstrates that he was a prophet of God (cf. :7) Amos 3:7 Surely the Lord GOD does nothing unless He reveals His secret counsel to His servants the prophets. (NASB95) In this vision, Obadiah received revelation from God with regards to the future of planet earth, the Jews as well as the Gentiles. He also received revelation from God with regards to God’s future plans for Edom, Israel as well as God’s plan to establish His kingdom on planet earth. A. E. Hill writes “The word used to describe Obadiah’s prophecy (“vision”) is a technical term having to do with receiving a revelatory word from God. More than mere human sight, this visionary experience is the result of divine inspiration and implies that the prophet actually saw and heard the communication from Yahweh. This gives him the insight and perception necessary to understand the unveiling of future events. The same expression occurs in 1:1 and 1:1, and the ecstatic visionary experience which the word connotes may help account for the graphic imagery and explicit detail of the language found in these prophecies.”2 D.E. Aune defines a vision as “The vision trance as distinguished from the possession trance and dreams, is an altered state of consciousness in which extrasensory audiovisual experiences, usually revelatory in character, are perceived in private by individuals, often prophets or seers. The visions themselves may be experienced as occurring within an earthly setting or may involve apparent out-of- body experiences such as ascents to heaven or descents to the netherworld.” 3 Aune goes on to categorize visions as follows: (A) Prophetic call narratives: These revelatory visions exist in two types (1) the narrative type which consists of a dialogue between the prophet and Yahweh (Jer. 1:4-10; Ex. 3:1-12; Jgs. 6:11-17) and (2) the throne theophany type, which includes a vision of the heavenly throne of Yahweh (1 K. 22:19-22; Isa. 6:1-13; Ezk. 1:1-3:15). (B) Symbolic dream visions: These visionary experiences occur at night and are closely associated with dreams; what is seen in the vision requires interpretation, usually provided by an

2 Hill, A. E. (1995). Obadiah . In Evangelical Commentary on the Bible (Vol. 3, p. 640). Grand Rapids, MI: Baker Book House. 3 The International Standard Bible Encylopedia, volume 5, page 993; Bromiley, G.W.; William B. Eerdmans Publishing Company, Grand Rapids, Michigan. 1979

2017 William E. Wenstrom, Jr. Bible Ministries 9 interpreting angel (Dnl. 7-8). (C) Vision reports: These are autobiographical accounts of the revelatory experience of what a prophet sees and/or hears through extrasensory perception (2 K. 8:7-15; Ezk. 14, 20; Jer. 38:21f.). They consist of two main structural elements: (1) the announcement of the vision and (2) the vision sequence itself, often introduced with the term ‘behold.’ Often a question-and- answer dialogue is based on a visionary angel (Am. 7:7f.; 8:1f.; Jer. 1:11-14; Zec. 5:1-4). (D) Oracles of assurance: Also called dream or vision oracles, these represent a type of revelatory vision experience found in the OT, the NT and the Greco-Roman world. They consist of a narrative setting, an admonition pronounced by a supernatural revealer introduced with stereotyped phrases such as ‘fear not’ or ‘have courage,’ and a promise that provides ground for the admonition (Acts 18:9f.; 23:11; 27:23f.). (E) Otherworldly journeys: This form involves a journey to heaven or to the netherworld (Rev. 4:1-22:6) (F) Theophanies or Epiphanes: This form consists primarily in the description of a divinity or supernatural being (Ex. 19; Mic. 1:3f.; Hab. 3:3-6; Rev. 1:9-20). 4 A.C. Myers writes concerning the phenomena of visions, “A supernatural visual manifestation, which may also involve the aural, that serves as a divine revelation of something otherwise secret. Visions are closely related to such other revelatory phenomena as dreams and journeys through heaven and hell. Nearly every religious tradition, ancient and modern, contains traditions of visions experienced by holy men and women. In the biblical tradition visions were a means by which Jews and Christians experienced God’s selfrevelation and were able to learn about the future. In the patriarchical period even before God revealed himself and Israel’s destiny through dreams (Gen. 28) or the appearance of an angel (chs. 16, 18). Subsequently various means of Divination were practiced to ascertain God’s will, and prophets and cultic personnel sought the advice of oracles. Ecstatic prophets were seized by God’s spirit (Heb. rûa ḥ ‘stormy wind,’ ‘breath of a living being,’ or ‘that which bursts out’), which enabled them to prophecy. The writings of the canonical prophets include accounts of their visions (e.g., Isa. 1:1; Obad. 1). A classic example of a prophetic vision is ’s vision of the valley of dry bones (Ezek. 37:1–14), which serves as a promise that God would restore to life the exiled Jews and the broken kingdom of Israel. Visions were also an important and distinctive form of Jewish and Christian . By means of a vision that serves as a revelation concerning future events, given through a mediator to a seer—usually a significant individual from Israel’s past (or pseudonymously attributed to such a figure)—God revealed himself and his control over history. Knowledge of this vision and its correct interpretation served as a type of esoteric insight providing a means of consolation and hope to the

4 ibid

2017 William E. Wenstrom, Jr. Bible Ministries 10 chosen elect who were privileged to have access to it. Thus, the writers of the apocalypses maintain the same close connection between God’s word and visions as do the prophets. An example of an apocalyptic vision is found at Dan. 7, a vision of four beasts that serves as a symbolic interpretation of world history. The vision itself recalls themes found in Greek and Canaanite mythology, but reinterpreted within the context of the vision. The vision itself is so esoteric that it requires interpretation (cf. v. 16); those who understand it are given a message of confidence: God will one day establish his kingdom and exalt his people who are now humiliated. Although visions found in the apocalypses tend to be more exaggerated and extreme than those preserved in the canonical prophets, both are nearly identical in form. They comprise first person descriptions, often quite detailed, of what an individual saw, including the date, time, and place of the vision. This description may include an interpretive dialogue between the seer and an angel of God. The vision may end with a report of how the seer felt during or after the vision and what his or her subsequent actions were. Visions, as well as dreams and heavenly journeys, differ in one significant way from other divine manifestations such as the angelophanies of the infancy narratives (Matt. 1:20–25; 2:13–15; Luke 1:8–21, 26–38; 2:8–15) or the epiphanies of the resurrected Jesus (Matt. 28:17–20), in which the emphasis is on the message conveyed by the divine emissary or the presence of the divine being himself. For visions the important element is the combination of the cognitive and imaginative processes. Visions tend to be more symbolic and allegorical. They invite those who hear them described or who read them to enter into the experience being recounted and to participate in it, triggering individual mental images of that which is described. Because they are highly suggestive and conducive to subjective visualization they have an abiding appeal. Scholars have classified the visions into five major categories: throne visions, whether of God’s throne or the heavenly divine council (e.g., Isa. 6; Rev 4:2–11); visions of a heavenly or earthly reality (e.g., :1– 3; Ezek. 40–48); visions based on a symbol (:7–9; Ezek. 37:1–14); allegorical visions, in which each element of the vision has a corresponding element in reality (e.g., Dan. 8:1–14; Rev. 12); and composite revelations combining two or more of these elements (e.g., Dan. 7; Rev. 17).” 5 J.G.S.S. Thomson writes, “The border-line between vision and dream or trance is difficult, if not impossible, to determine. This is reflected in the biblical vocabulary of ‘vision’. Heb. ḥāzôn comes from a root used to describe the beholding of a vision by the seer while in an ecstatic state (Is. 1:1; Ezk. 12:27); while the word mar’â , from the ordinary root ‘to see’, means vision as a means of revelation (Nu. 12:6; 1 Sa. 3:15). The NT uses two words in this connection:

5 Myers, A. C. (1987). The Eerdmans Bible dictionary (1040–1041). Grand Rapids, Mich.: Eerdmans.

2017 William E. Wenstrom, Jr. Bible Ministries 11 horama (Acts 9:10, 12; 10:3, 17, 19) and optasia (Lk. 1:22; Acts 26:19; 2 Cor. 12:1). They signify ‘appearance’ or ‘vision’. The emphasis here seems to be upon the ecstatic nature of the experience, and the revelatory character of the knowledge, which came to the biblical prophets and seers. The experience points to a special awareness of God shared by saintly men (e.g. Je. 1:11; Dn. 2:19; Acts 9:10; 16:9), and to God’s readiness to reveal himself to men (Ps. 89:19; Acts 10:3). The circumstances in which the revelatory visions came to the seers of the Bible are varied. They came in men’s waking hours (Dn. 10:7; Acts 9:7); by day (Acts 10:3) or by night (Gn. 46:2). But the visions had close connections with the dream-state (Nu. 12:6; Jb 4:13). In the OT the recipients of revelatory visions were the prophets, ‘writing’ (Is. 1:1; Ob. 1; Na. 1:1) and ‘non-writing’ (2 Sa. 7:17; 1 Ki. 22:17–19; 2 Ch. 9:29). But the outstanding examples were Ezekiel and . In the NT Luke manifests the greatest interest in visions. He reports, e.g., the visions of Zechariah (Lk. 1:22), Ananias (Acts 9:10), Cornelius (10:3), Peter (10:10ff.) and Paul (18:9); although Paul treated visions with much reserve (2 Cor. 12:1ff.). The supreme set of visions in the NT is that in the book of the *Revelation. Biblical visions concerned both immediate situations (Gn. 15:1f.; Acts 12:7) and the ‘far- off divine event’ of the kingdom of God, as the writings of Isaiah, Daniel and John testify. In this connection the passages in 1 Sa. 3:1; Pr. 29:18 are especially relevant.” 6 James Newell writes, “Experience in the life of a person whereby a special revelation from God was received. The revelation from God had two purposes. First, a vision was given for immediate direction, as with Abram in Gen. 12:1–3; Lot, Gen. 19:15; , Num. 22:22–40; and Peter, Acts 12:7. Second, a vision was given to develop the kingdom of God by revealing the moral and spiritual deficiencies of the people of God in light of God’s requirements for maintaining a proper relationship with Him. The vision of prophets such as Isaiah, Amos, , , Ezekiel, Daniel, and John are representative of this aspect of revelation. Several Greek and Hebrew terms are translated by the English word ‘vision.’ In some references the literal sense of perception with the physical organs of sight is the intended meaning of the word ( 27:11–12; Prov. 22:29). In 2 Sam. 7:17; Isa. 22:1, 5; 3:1; and Zech. 13:4, the Hebrew word refers to the prophetic function of receiving and delivering the word of God by the prophet. ‘Vision’ in varying forms occurs approximately 30 times in the . The term denotes the mysterious revelation of that which the prophet described as knowledge of the future. In Ezekiel the words are used literally and metaphorically. Among the classical prophets (Amos, Hosea, Isaiah, Micah, Obadiah, etc.) the vision was the primary means of communication between God and the prophet. By this avenue

6 Wood, D. R. W., & Marshall, I. H. (1996). New Bible dictionary (3rd ed.) (1227). Leicester, England; Downers Grove, Ill.: InterVarsity Press.

2017 William E. Wenstrom, Jr. Bible Ministries 12 the prophets interpreted the meaning of immediate events in the history of Israel. ‘Vision’ and ‘Word of Yahweh’ became synonymous in these prophetic writings (Obad. 1:1).” 7 The word “Lord” ( yhwh or Yahweh ) in Obadiah 1 is the covenant-keeping personal name of God and is used here in connection with His covenant relationship with the nation of Israel. It is the personal name of God emphasizing that He is the redeemer of mankind and is used in His relationship to His covenants or contracts with men whereas Elohim emphasizes the transcendent character of God. This is significant since the term yhwh , “ Lord ” is the covenant-keeping personal name of God used in connection with the salvation of the human race, whether Jew or Gentile. It is emphasizing the covenant relationship that Obadiah and the nation of Israel had with the Lord and the revelation that Obadiah received was from God. This word is emphasizing the “immanency” of the Lord meaning that He involves Himself in and concerns Himself with and intervenes in the affairs of men whereas Elohim , “ God ” emphasizes the transcendent character of God. Because the ancient wrote only consonants, not vowels, the pronunciation of words and names was passed down by the parents to the children. Throughout Old Testament times people used the name Yahweh freely. When the rabbis began to add their traditions about 300 B.C. they noted that the Third Commandment forbids misusing the name of Yahweh (Ex. 20:7). Therefore, they decided it was too holy to pronounce so they quit pronouncing the name. Whenever they came to the name ( YHWH ), sometimes called the Sacred Tetragrammaton) in Scripture, they read ‘ adhon , “ Lord .” In time, everyone forgot how to pronounce the name. In the sixth and seventh centuries after Christ, Jewish scholars of tradition (Masoretes) added vowel marks to the Hebrew to help them remember the traditional pronunciation. Wherever they came to YHWH , they put vowel marks to remind them to read ‘adhon , “ Lord ” unless the verse had ‘ adhon YHWH . Then they put vowel marks to remind them to read ` elohim , “ God .” Later, some European scholars wrote JHVH instead of YHWH . Then about 1220 A.D. some of them took the vowels for “Lord ” (modified by Hebrew grammatical rules) and put them with JHVH to come up with Jehovah , which is not a real name, for it has the consonants of a proper name and the vowels of a title. Therefore, in Obadiah 1, we have the term yhwh , “ Lord ” employed under the inspiration of the Holy Spirit by Obadiah in order to emphasize God’s concern for the nation of Israel and specifically the kingdom of Judah that He intervenes in the affairs of this nation. This word emphasizes where the message to Obadiah

7 Brand, C., Draper, C., England, A., Bond, S., Clendenen, E. R., Butler, T. C., & Latta, B. (2003). Holman Illustrated Bible Dictionary (1654– 1655). Nashville, TN: Holman Bible Publishers.

2017 William E. Wenstrom, Jr. Bible Ministries 13 כֹּֽ ה־אָמַ ר֩ אֲדֹנָ֨ י יְהוִ֜ה ) originates from.” The statement kō-ʾāmar ʾă dōnāy y ĕhwi le ʾĕ dôm“ ,Thus says the Lord GOD concerning Edom ” emphasizes with the reader “ ,( לֶאֱד֗ וֹם the kingdom of Judah, Edom and her Gentiles neighbors and the entire world that Obadiah received divine authority to proclaim a message to them. The proper noun yhwh (Yahweh ) “ Lord ” is the covenant-keeping personal name of God used in connection with God’s covenant relationship with the Jewish people. This word emphasizes that God has a covenant relationship with these individuals. This word thus indicates that the Lord through Obadiah is speaking of those who have trusted in Him and are believers since in Old Testament Israel non- believers did not have a covenant relationship with Him but only believers. “Sovereign ” ( ʾă dōnāy) pertains to the sovereign authority of God over Judah, Edom and the entire human race. It speaks of His majesty as the ruler of Judah and the entire human race. Here it is referring to the God of Israel expressing His sovereign authority over Judah, Edom and over every nation and all of creation. It also expresses the fact that the inhabitants of Judah, Edom and of every nation are inferior to the God of Israel and are subordinate to Him. “My Sovereign Lord ” expresses the personal covenant relationship between Obadiah and the God of Israel. “Edom ” refers to the descendants of Esau who were located in Obadiah’s day in the region south of the Dead Sea, north of the Red Sea and East of the Rift valley and which sometimes expanded west into the Negev. Geographically, Edom was located in an arid region south of the Dead Sea on the Aravah Valley. Its territory shifted west, reaching as far as the Mediterranean coast, with its eastern border in the Negev. The Edomites lived in a mountainous area soaring some 4,000 feet above the floor of the Wadi Arabah, which extended from the southern end of the Dead Sea to the Gulf of Aqabah. In Moses’ day, the Israelites encountered the Edomites en route to Canaan (Num. 20:14-21; Deut. 2:1-11; 23:7; Judges 11:17f.) defeated the Edomites in the Valley of Salt, subjugating them to the Israelites. He established garrisons throughout the country (2 Sam. 8:13f; cf. 1 Kgs. 11:14-25). This control lasted for nearly 150 years. During the reign of (873-848 B.C.), a deputy governor ruled over Edom who was loyal to Judah (1 Kgs. 22:47; 2 Kgs. 3:4-27). The Edomites revolted against his successor, Joram (853-841 B.C.) and established their own king (2 Kgs. 8:20ff; 2 Chr. 21:8ff). Forty years later, Amaziah (796-767 B.C.) defeated Edom (2 Kgs. 14:7). This paved the way for his son to rebuild Elath. Forty years after this, King Ahaz lost Elath to the Edomites (2 Kgs. 16:6). The latter supported by the Aramean king, Rezin in his rebellion against the Assyrians in 733 B.C. The Edomites paid tribute to the Assyrians who according to Assyrian records. As a result of supporting the king of Ashdod in 713 B.C. in his

2017 William E. Wenstrom, Jr. Bible Ministries 14 failed rebellion against the Assyrians, the latter demanded more tribute of the Edomites.

2017 William E. Wenstrom, Jr. Bible Ministries 15 The kingdom of Judah declined during the seventh century B.C. as the Assyrians extended their empire through Palestine into Egypt. During this period the Edomites expanded their territory into portions of the eastern Negev which had been a part of Judah. This is according to Edomites texts found in the Negev sites such as Arad. The westward expansion of the Edomite kingdom continued as the Babylonian empire advanced against Judah. Eventually, was destroyed by the Babylonians under Nebuchadnezzar. The Edomites occupied the southern portions of Judah as a result of this defeat. During the last of three Babylonian invasions of Judah in 587/586 B.C., Edom raided villages in Judah. They sent prisoners to the Babylonians and also invaded southern Judah. Consequently, the prophets of Judah denounced Edom for their treachery. Arabian tribes moved into Edom during the sixth century B.C., which forced the Edomites to migrate west. They became a province of the Persian Empire. A. E. Hill writes “Edom (also called Hor, Seir, and Esau) and Israel were kin according to the ancestral traditions recorded in the Old Testament. The eponymous of Edom and Israel were Esau and Jacob, respectively, both sons of (Gen. 25:19–34; 27:1–28:9; 32–33). The country of Edom was located in the highlands and sandstone cliffs on the southeastern edge of the Dead Sea, from the Brook Zered in the north to the Gulf of Aqaba in the south. A strong tribal organization existed in Edom from patriarchal times (Gen. 36:1–30), and the Edomites had a form of monarchy before the Israelites (Gen. 36:31–43). Edom was well established as a nation by the time of Israel’s exodus from Egypt, as they denied Israel passage to the east and threatened them with a show of force (Num. 20:14–21; 21:4). Edom and Israel coexisted peacefully until the reign of Saul (1 Sam. 14:47); David defeated the Edomites at the Valley of Salt (2 Sam. 8:13–14). Judah controlled Edom as a satellite state until the time of Jehoram, when the Edomites successfully revolted and reestablished autonomous rule (2 Kings 8:20– 22; cf. 1 Kings 11:14–25; 22:47). Later victories by the Judean kings Amaziah (2 Kings 14:7) and Uzziah (2 Kings 14:22) were localized and temporary at best. As early as 597 B.C. control of the Negeb was wrested from Judah by the Babylonians (cf. 2 Kings 24:8–17) and the Edomites moved into the area to fill the vacuum. In 587 B.C. Edom not only assisted Babylon in the sack of Jerusalem, but also occupied Judean villages well into the Persian period (cf. 4:50). The exact date of Edom’s collapse remains imprecise and the circumstances are uncertain. By the time of ’s oracle (ca. 460 B.C.) the Edomite kingdom was in ruins (1:2– 4). Edom apparently remained largely independent until a coalition of Arab tribes cf. compare cf. compare cf. compare ca. about, approximately

2017 William E. Wenstrom, Jr. Bible Ministries 16 overpowered and displaced the Edomites sometime during the fifth century B.C. By 312 B.C. inscriptional evidence indicates the Nabateans had overrun the region of Edom, making Petra their capital city. Remaining Edomites either moved to Idumea or were absorbed by the Nabatean Arabs.”8 After identifying the subject of the vision, Obadiah says “ we have heard a report from the Lord .” The “we” is referring to Obadiah, his fellow prophets in the southern kingdom of Judah, as well as the citizens of the kingdom of Judah who survived the Babylonian invasions. This statement identifies for the reader that the Lord, the God of Israel is the source of this report and thus the one from whom the call to arms was dispatched to the Gentile nations of the Mediterranean and Mesopotamian regions of the world in Obadiah’s day and age. As a result of hearing this report from the Lord, Obadiah asserts that “ an envoy has been dispatched among the nations .” This would indicate that a messenger or an envoy was sent among the nations calling for the nations to make war against Edom as a direct result of Obadiah and his fellow citizens hearing a report from the Lord. Therefore, the envoy was sent among the nations by the Lord to call the nations to make war against Edom as a direct result of hearing a report from the Lord to do so. “Envoy ” ( ṣîr ) means “envoy, authorized messenger” since the word pertains to someone who carries a message. The word speaks of someone who is a delegated representative of a particular government who carries a message from a sovereign to representatives of another nation. Here it refers to someone in the kingdom of Judah carrying a message to the nations of the earth which ordered them to make war against Edom. This “envoy” could be either an elect or non-elect angel of God. The latter is more than likely the case since the Gentile nations are temporarily under the authority of Satan who is the temporarily the god of this world (cf. 2 Cor. 4:4). I. A. Busentiz writes “The envoy, or messenger, may refer to a human messenger, as in Proverbs 13:17; :2; 57:9. However, here the envoy’s identity is most likely angelic, as in 49:14. Though on occasion the prophets personally confronted the dignitaries of foreign nations (cf. Jer. 27:1–3), it is doubtful that a personal emissary was sent to rally the nations against Edom. Israel’s suffering at the hands of Edom and others at this time in her history would render such efforts doubtful.” 9 In the twenty first century there is a lot of misinformation regarding the nature of angels and their activities. This is to be expected since we do live in the devil’s world. He has been from the beginning and continues to deceive the entire world regarding his existence, and the nature of himself and his objectives for becoming

8 Hill, A. E. (1995). Obadiah . In Evangelical Commentary on the Bible (Vol. 3, p. 640). Grand Rapids, MI: Baker Book House. 9 Busenitz, I. A. (2003). Commentary on Joel and Obadiah (p. 245). Geanies House, Fearn, Ross-shire, Great Britain: Mentor.

2017 William E. Wenstrom, Jr. Bible Ministries 17 like the Most High. The only place where we can find the truth about the angels and concerning Satan himself is the infallible Word of God. The Bible teaches that angels are temporarily superior to mankind (Heb. 2). In terms of power and ability, the present angelic superiority to mankind is obvious in every passage of scripture in which they are described. This current angelic superiority significantly also extends to the area of longevity. While mankind is enjoying a sequential residence on earth (generation following generation), angelic kind has been experiencing a continuum of existence in heaven, even before the creation of Man. This longevity, combined with the fact that angels (though creatures like Man) are not subject to the same degree to the restraints and necessities of time and space that encumber mankind, undoubtedly contributes to their superior knowledge and wisdom as well. By its very essence, therefore, the angelic nature is superior to our present earthly human nature in terms of appearance, intellect, power, mobility and authority (2 Pet.2:11). Angels will ultimately be inferior to mankind. Angels will not always be superior to mankind. Just as our Lord’s humanity is, in resurrection, superior to angels in every way (Heb.1:4-2:18), so also we are destined to share that superiority with Him in our resurrection (1 Cor.6:3; Heb.2:5). Angels are acutely aware of and involved in human affairs. The involvement of angelic beings in human affairs is part and parcel of their role in promoting (or, in the case of the fallen angels, opposing) God's plan for human history. On a more personal level, however, angels are also apparently extremely interested in observing human behavior in general and in the playing out of God's plan in particular (1Tim.3:16; 5:21; 1Pet.1:10-12). The observation of human behavior is particularly true in the case of the Son of Man, our Lord Jesus Christ. They were present at His birth (Lk.2:13-14), temptation (Matt.4:11), resurrection (Lk.24:4), ascension (Acts 1:10-11), and return (2 Thes.1:7), evidence which underscores angelic interest in the most crucial phase of God's plan, namely the life and work of the Messiah. By observation, angels are learning (to their joy in the case of the elect angels, to their sorrow in the case of the fallen angels) about the wisdom, the power, the grace and the mercy of God (cf. Lk.15:10; 1Cor.4:9; 11:10). Angels should neither be worshiped nor disrespected. In any discussion of angels, it is important to keep in mind both their present superiority and their eventual subordination to us. Angels are not to be disrespected (Lk.10:20; 1 Pet.2:10-12; Jude 8-10; cf. Rom.13:7), but neither angels are to be worshiped (Rev.19:10; 22:9; cf. 2 Kng.17:16; Jer.19:13; Col.2:18). This is especially important in regard to fallen angels. God counterbalances their evil efforts with the work and ministrations of His holy, elect angels. Therefore, although we are to

2017 William E. Wenstrom, Jr. Bible Ministries 18 have a healthy respect for the Adversary and his potential to oppose us (2 Cor.2:11; Eph.6:11; 1 Pet.5:8), we are not to be unduly terrified by him and his minions. While we are to have an awareness and appreciation for the positive function of the elect angels on our behalf, we are not to be inordinately fixated upon them (especially since both their persons and their work are invisible to us). In neither case should we “ go beyond what is written ” in the Bible about angels, whether through excessive fear of Satanic influence or an exorbitant fascination with the ministrations of the holy angels. There are many terms that are employed in the Scriptures to describe both elect and non-elect angels and their function: (1) Bene ha Elohim , “sons of God” (2) Malak (noun), “angel, messenger, ambassador” (3) Cherub (noun), “cherub, an order of angelic beings, four-winged angels” (4) Seraphim (noun), “an order of angelic beings, six-winged angels” (5) Boqer kokab , “morning stars” (6) Ruach, “spirit” (Nm. 11:25; 1 Sm. 16:14; Is. 11:2). (7) Tsava (noun), “host, army.” (8) Qadhosh (adjective), “holy ones.” (9) Angelos (noun), “angel, messenger, envoy” (10) Pneuma (noun), “spirit.” (11) Satan (noun), “Satan” (12) Halel Ben Shachar , “son of the dawn, morning star” (13) Diabolos (adjective), “the adversary, the devil, slanderous, false accuser” (14) Archangelos (noun), “” (15) Arche (noun), “authority, rule, domain, principality” (16) Exousia (noun), “authority, right, power” (17) Kosmokrator (noun), “world ruler” (18) Ta pneumatikos tes ponerias en tois epouraniois , “wicked spirit-beings in the heavenlies” Angels are created spirit beings (Ps. 148:2, 5) and were created in eternity past, before the creation of the cosmos (Job 38:4, 7). The Lord Jesus Christ created the angels in eternity past (Col. 1:16). They are innumerable (He. 12:22). They are in eternity (present) a higher category of beings than humans are (Heb. 2:6-7). In eternity (future), redeemed humans will be a higher category of beings than the angels (Ps. 8:4-5). The doctrine of positional sanctification states that the church age believer is positionally higher than the angels by virtue of their union with Christ through the Baptism of the Spirit, which takes place at the moment of salvation. Man cannot see angels for they are invisible but can be seen by man when God does one of two things: (1) He lifts the veil of the spiritual dimension (2 Kings 6:17). (2) He allows them to change their form to human (Hebrews 13:2). Jesus Christ as the Lord of the armies is the commander of the angels. The are commanders of angelic armies. is the prince of Israel according to Daniel 10:21, 12:1. He defends the Jews in the tribulation from the wrath of Satan (Revelation 12:7). He fought with Satan over the body of Moses (Jude 9; 2 Peter 2:11). is also an army commander who also functions as one of the kings of arms in the college of heralds. In Daniel 8:16 and 9:21, he was sent to explain

2017 William E. Wenstrom, Jr. Bible Ministries 19 Daniel’s vision. He announced the birth of (Luke 1:11), and the birth of Jesus Christ (Luke 1:19, 26). Angels do not die and their number does not increase or decrease (Luke 20:36). There are different ranks of angels (Ephesians 6:12; Colossians 1:16). The angels were created in a hierarchy because they are called “archangels” (1 Thessalonians 4:16). The prefix arch means “one in priority or rank.” The hierarchy of angels is found in the (Revelation 9:14). A hierarchy is a system with the different levels of authority. When Satan sinned he persuaded one third of the angels to defect with him (Revelation 12:4). When these angels fell, their total nature changed and they became completely different creatures called demons. Satan took a cross section from these various ranks of angels. Therefore, there are now two categories of angels in the cosmos: (1) Elect (2) Fallen. The Supreme Court of Heaven sentenced Satan and the fallen angels to the Lake of Fire forever (Matthew 25:41). This sentence has not been executed since the Scriptures states that Satan is the “ prince of the power of air ” (Ephesians 2:3), and the ruler of this world. A comparison of Scripture and the titles for Satan imply that the Supreme Court of heaven created Satan and the fallen angels an appeal trial. Angels: (1) Protect (2) Provide (3) Proclaim the Word of God (4) Execute God’s Judgments. As God’s servants who are dispatched from the throne room of heaven to execute God’s purposes, we may observe that the ministry of the elect-angels falls into several categories. In Relation to God the elect-angels perform the following services: (1) Attendants around the throne of God, and are waiting to serve Him and do His bidding (Ps. 103:20; Isa. 6:1f; Job 1:6; 2:1; Rev. 5:11; 8:1f). (2) Worshippers in praise of Him (Isa. 6:3; Ps. 148:1-2; Heb. 1:6; Rev. 5:12). (3) Observers who rejoice over what the Lord does (Job 38:6-7; Luke 2:12-13; 15:10), Soldiers in battle with Satan (Rev. 12:7). (4) Instruments used by God to execute judgments (Rev. 7:1; 8:2). In Relation to the Nations, the elect-angels and non-elect angels perform the following services: (1) Michael, the archangel, is the guardian of the nation of Israel (Dan. 10:13, 21; 12:1; Jude 9). (2) The non-elect angels rule over the Gentile nations (Dan. 4:17; Eph. 6:11-16) and seek to influence their human leaders (Dan. 10:21; 11:1). (3) In the Tribulation the elect-angels will be the agents God uses to pour out His judgments (see Rev. 8-9 and 16). In Relation to Christ, the elect-angels perform the following services: (1) They prophesied of the birth of Christ (Matt. 1:20; Luke 1:26-28). (2) They announced

2017 William E. Wenstrom, Jr. Bible Ministries 20 his birth (Luke 2:8-15). (3) An angel warned Joseph to take Mary and the baby Jesus and flee into Egypt (Matt. 2:13-15), and an angel directed the family to return to Israel after Herod died (vv. 19-21). In relation to His suffering, the elect-angels performed the following services: (1) They ministered to the Lord after His temptation (4:11). (2) They administered to the Lord in the Garden of Gethsemane (Luke 22:43), and Jesus said He could have called a legion of angels who stood ready to come to His defense if He so desired (Matt. 26:53). In relation to His resurrection, the elect-angels performed the following services: (1) An angel rolled away the stone from the tomb (28:1-2). (2) Angels announced His resurrection to the women on Easter morning (vv. 5-6; Luke 24:5- 7). (3) Angels were present at His ascension and gave instruction to the disciples (Acts 1:10-11). In relation to His coming again, the elect-angels perform the following services: (1) The voice of the archangel will be heard at the translation of the church (1 Thess. 4:16). (2) They will accompany Him in His glorious return to earth (Matt. 25:31; 2 Thess. 1:7). (3) They will separate the wheat from the tares at Christ’s second coming (Matt. 13:39-40). In Relation to the unbeliever, the elect-angels will perform the following: (1) Angels not only announce and inflict judgment (Gen. 19:13; Rev. 14:6-7; Acts 12:23; Rev. 16:1). (2) They will separate the righteous from the unrighteous at the 2nd Advent (Matt. 13:39-40). In Relation to the Church: Hebrews 1:14 describes ministry of the elect-angels “servant-spirits who are divinely commissioned and repeatedly dispatched for service on behalf of those who are destined to inherit salvation .” In this, however, Scripture points to a number of specific ministries: (1) The elect-angels bring answers to prayer (Acts 12:5-10). (2) They help in bringing people to the Savior (Acts 8:26; 10:3). (3) They may encourage in times of danger (Acts 27:23-24). (4) They care for God’s people at the time of death (Luke 16:22). In Relation to the introduction of a new dispensation, angels are actively involved when God institutes a new epoch in history: (1) They joined in praise when the earth was created (Job 38:6-7) (2) They were involved in the giving of the Mosaic Law (Gal. 3:19; Heb. 2:2) (3) They were active at the first advent of Christ (matt. 1:20; 4:11) (4) They were active during the early years of the church (Acts 8:26; 10:3, 7; 12:11) (5) They will be involved in events surrounding the second advent of Christ (Matt. 25:311 Thes. 4:1). In Obadiah 1, “ the nations ” ( gôy ) refers to the various Gentiles nations which existed in the Mediterranean and Mesopotamian regions of the earth in the days of Obadiah after the destruction of the southern kingdom of Judah.

2017 William E. Wenstrom, Jr. Bible Ministries 21 W. L. Baker writes “The nations that had a part in destroying the Edomites included the Nabateans, the Jews (under John Hyrcanus), and the Romans. This points up a truth seen throughout much of the Bible: God sovereignly employs nations to accomplish His will on earth.”10 Bob Spender writes “The nations are introduced early in the book, not only to emphasize the sovereignty of God but also to anticipate Edom’s representative role among the nations. 11 Nations obey God because of his sovereignty, yet in their actions they are accountable to him.”12 “Arise” Yes, let us rise up against her for war! ” is the Lord’s command to the Gentile nations of the Mediterranean and Mesopotamian regions of the world in Obadiah’s day and age to wage war against the nation of Edom. Therefore, Obadiah records the Lord sovereignly ordering the Gentile nations of the Mediterranean and Mesopotamian regions of the world in his day and age after the destruction of the kingdom of Judah by Babylon to wage war against the nation of Edom. By giving this order, the Lord was intervening in the affairs of mankind. The term “sovereignty” connotes a situation in which a person, from his innate dignity, exercises supreme power, with no areas of his province outside his jurisdiction. As applied to God, the term “sovereignty” indicates His complete power over all of creation, so that He exercises His will absolutely, without any necessary conditioning by a finite will or wills. Isaiah 40:15 Behold, the nations are like a drop from a bucket, and are regarded as a speck of dust on the scales; Behold, He lifts up the islands like fine dust. (NASB95) Isaiah 40:17 All the nations are as nothing before Him, they are regarded by Him as less than nothing and meaningless. (NASB95) Daniel 2:19 Next in a vision during the night the mystery was revealed to Daniel. Then Daniel showered the God of the heavens with adoring praise, honor, recognition and worshipful thanksgiving. 20 Daniel responded and said: “God has had His name showered with adoring praise, honor, recognition and worshipful thanksgiving from eternity past and in addition this will continue throughout eternity future because He inherently is wisdom as well as power. 21 Namely, He determines the appointed times as well as the durations of time. He deposes kings as well as elevates kings. He gives wisdom to wise men as well as knowledge to those who possess the capacity to receive understanding. 22 God reveals unfathomable events, yes events which are hidden. He alone knows what is in the darkness. Specifically, the light resides in Him. 23 For the benefit of You, O God of my fathers, I myself give thanks,

10 Baker, W. L. (1985). Obadiah . In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 1, p. 1455). Wheaton, IL: Victor Books. 11 B. Dicou, Edom, Israel’s Brother and Antagonist; The Role of Edom in Biblical Prophecy and Story (Sheffield Academic Press, 1994), 26. 12 (2005). Emmaus Journal , 14 (1), 79.

2017 William E. Wenstrom, Jr. Bible Ministries 22 yes and praise too because You gave to me wisdom, yes and power too. Indeed, now You have made known to me what we requested from You because You made known to us the king’s secret.” (Author’s translation) The apostle Paul also taught that the nations receive their time and place as a result of the sovereignty of God (Acts 17:22-34). Psalm 66:7 He rules by His might forever; His eyes keep watch on the nations; Let not the rebellious exalt themselves. Selah. (NASB95) The humanity of Christ in hypostatic union has been promoted by the Father as the supreme ruler of history as a result of His victory over Satan at the Cross. Colossians 2:9 For in Him all the fullness of Deity dwells in bodily form 10 and in Him you have been made complete, and He is the head over all rule and authority. (NASB95) Philippians 2:5 Have this attitude in yourselves which was also in Christ Jesus 6 who, although He existed in the form of God, did not regard equality with God a thing to be grasped 7 but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross. For this reason also, God highly exalted Him, and bestowed on Him the name which is above every name 10 so that at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth 11 and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father. (NASB95) 1 Timothy 6:13 I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who testified the good confession before Pontius Pilate 14 that you keep the commandment without stain or reproach until the appearing of our Lord Jesus Christ 15 which He will bring about at the proper time -- He who is the blessed and only Sovereign, the King of kings and Lord of lords 16 who alone possesses immortality and dwells in unapproachable light, whom no man has seen or can see. To Him be honor and eternal dominion! Amen. (NASB95) The immanency of God means that He involves Himself in and concerns Himself with and intervenes in the lives of members of the human race, both saved and unsaved. The Pocket Dictionary of Theological Terms writes immanence is “the idea that God is present in, close to and involved with creation. Unlike pantheism, which teaches that God and the world are one or that God is the ‘soul’ (animating principle) of the world, Christian theology teaches that God is constantly involved

2017 William E. Wenstrom, Jr. Bible Ministries 23 with creation without actually becoming exhausted by creation or ceasing to be divine in any way.” 13 J. I. Packer writes “God is both transcendent over, and immanent in, his world. These 19th-century words express the thought that on the one hand God is distinct from his world, does not need it, and exceeds the grasp of any created intelligence that is found in it (a truth sometimes expressed by speaking of the mystery and incomprehensibility of God); while on the other hand he permeates the world in sustaining creative power, shaping and steering it in a way that keeps it on its planned course. Process theology jettisons transcendence and so stresses the immanence of God and his struggling involvement in the supposedly evolving cosmos that he himself becomes finite and evolving too; but this is yet another unbiblical oddity.” “Arise” Yes, let us rise up against her for war! ” also manifests the fact that the God of Israel is the Judge of the all the nations of the earth. The book of Obadiah describes the God of Israel as the judge of all mankind (Obad. 15-18). He has authority to judge since He is the creator. The Scriptures teach of God’s status as judge (Psalm 75:7; cf. Psalm 50:6; 76:8-9; 11:9; :22; 66:16; 2 Timothy 4:8; Hebrews 12:23; James 4:12). God also decides disputes (Judges 11:27; cf. Genesis 16:5; 31:53; 1 24:15; :4; Micah 4:3; James 5:9). He presides in the heavenly court in the third heaven (Isaiah 3:13; cf. Psalm 50:4; 82:1; Daniel 7:9-10; :12; Revelation 20:11-15). God is judge over the whole of creation. He judges the inhabitants of the earth (Genesis 18:25; cf. Psalm 9:8; 58:11; 82:8; 94:2; 96:13; 98:9). God judges every individual (Ezekiel 33:20; cf. Ecclesiastes 3:17; Hebrews 9:27; 1 Peter 4:5; Jude 15; Revelation 20:12). He judges the nations (Joel 3:12; cf. Psalm 9:19-20; 110:6; Obadiah 15; 3:8). God judges rulers of nations (Isaiah 40:23; Jeremiah 25:17-27; Revelation 6:15-17). He also judges His own people in the sense that He disciplines them as His children (Hebrews 10:30; cf. Deuteronomy 32:36; Psalm 78:62; Jeremiah 1:16; 1 Peter 4:17). God will judge the fallen angels (2 Peter 2:4; Jude 6). He judges Satan (Genesis 3:14-15; Matthew 25:41; 1 Timothy 3:6; Revelation 20:10). God’s judgment is inescapable in that no one can hide from Him (Obadiah 4; cf. Genesis 3:8-9; Job 11:20; Jeremiah 11:11; :1-4). He searches human hearts (Jeremiah 17:10; cf. 1 Chronicles 28:9; Psalm 7:9; Proverbs 5:21; Jeremiah 11:20). God reveals secrets (Romans 2:16; cf. Ecclesiastes 12:14; Jeremiah 16:17; 1 Corinthians 4:5; Hebrews 4:13). God judged the inhabitants of the antediluvian period by sending a world-wise flood (Genesis 6:7, 13, 17; 7:21-23). He has judged individuals both believers and

13 Grenz, S., Guretzki, D., & Nordling, C. F. (1999). Pocket dictionary of theological terms (63). Downers Grove, IL: InterVarsity Press.

2017 William E. Wenstrom, Jr. Bible Ministries 24 unbelievers (Genesis 4:9-12 Cain; Acts 5:3-10 Ananias and Sapphira; Acts 13:8-11 Elymas the sorcerer). He judged families ( 7:24-25 of Achan; 1 Samuel 3:12-13 of Eli). He has judged cities (Genesis 19:24-25 Sodom and Gomorrah; Joshua 6:24 Jericho). He has judged nations (Deuteronomy 7:1-5 the Canaanite nations). He has judged rulers of nations (2 Chronicles 26:16-21 Uzziah; Daniel 4:31-33 Nebuchadnezzar; Daniel 5:22-30 Belshazzar; Acts 12:22-23 Herod). God judges His own people (Judges 2:11-15; 2 Chronicles 36:15-20; Isaiah 33:22). God reveals His holy character through His righteous judgments. By judging men and angels He reveals his sovereignty (Psalm 9:7; 96:10; 99:4; Ezekiel 6:14), His power (Exodus 6:6; 14:31; Ezekiel 20:33-36; Revelation 18:8), His holiness (Leviticus 10:1-3; 1 Samuel 6:19-20; Ezekiel 28:22; Revelation 16:5), His righteous indignation (Nahum 1:2-3; Romans 2:5), His truth (Psalm 96:13; Romans 2:2; Revelation 16:7), His impartiality (2 Chronicles 19:7; Romans 2:9- 11; Colossians 3:25; 1 Peter 1:17), His compassion (Lamentations 3:31-33; Hosea 11:8-9; John 3:10; 4:2), His patience (Numbers 14:18; Nehemiah 9:30; 2 Peter 3:9), and His mercy (Nehemiah 9:31; Job 9:15; Psalm 78:38; Micah 7:18). God the Father has awarded power and authority over all creation and every creature to the incarnate Son of God, Jesus of Nazareth, the Christ, because of His substitutionary spiritual and physical deaths on the cross (Phil. 2:5-11). Because the Lord Jesus Christ controls history as sovereign ruler of history, He has the authority to conduct the following judgments and evaluations in the future. The humanity of Christ in hypostatic union has been awarded the sovereign rulership over the entire cosmos for His voluntary substitutionary spiritual death on the cross and as a result has been awarded by God the Father the power and authority to preside over and conduct the following judgments: (1) Bema Seat Evaluation: Takes place at the Rapture of the Church and is the evaluation of the Church Age believer’s life after salvation (Rom. 14:10; 1 Cor. 3:11-15; 2 Cor. 5:10; 1 John 2:24). (2) Israel: Takes place at the Second Advent and is the removing unregenerate Israel from the earth leaving only regenerate Israel to enter into the Millennial reign of Christ (Ezek. 20:37-38; Zech. 13:8-9; Mal. 3:2-3, 5; Matt. 25:1- 30). (3) Gentiles: Takes place at the Second Advent and is for the purpose of removing unregenerate, anti-Semitic Gentiles from the earth (Matt. 25:31-46). (4) Fallen Angels: Takes place at the end of the appeal trial of Satan which runs co- terminus with human history and is execution of Satan and the fallen angels sentence for the pre-historic rebellion against God (1 Cor. 6:3; 2 Pet. 2:4; Jude 6; Rev. 20:10). (5) Great White Throne: Takes place at the end of human history and is the judgment of all unregenerate humanity in human history for the rejection of Christ as Savior (Rev. 20:11-15). The following groups of regenerate human beings throughout human history will be subjected to a eschatological compulsory evaluation that the victorious,

2017 William E. Wenstrom, Jr. Bible Ministries 25 resurrected incarnate Son of God as Sovereign Ruler of the entire cosmos will conduct: (1) OT in heaven who lived during the dispensation of the Gentiles ( to the Exodus). (2) OT saints in heaven that lived during the dispensation of Israel (Exodus to 1st Advent). (3) All Church Age believers (Day of Pentecost to the Rapture). (4) Regenerate Jews who will live during the Tribulation (Post- Rapture to the Second Advent). (5) Regenerate Gentiles who will live during the Tribulation (Post-Rapture to the Second Advent). (6) Regenerate Jews and Gentiles who will live during the Millennial reign of Christ (Second Advent to Gog and Magog Rebellion). The following groups of unregenerate human beings throughout human history will be subjected to an eschatological compulsory judgment that the resurrected incarnate Son of God as Sovereign Ruler of the entire cosmos will conduct: (1) Unbelievers who lived during the dispensation of the Gentiles (Adam to the Exodus). (2) Unbelievers who lived during the dispensation of the Jews (Exodus to the 1st Advent). (3) Unbelievers who lived during the Church Age (Day of Pentecost to Rapture). (4) Unbelievers who lived during the Tribulation (Post- Rapture to Second Advent). (5) Unbelievers who lived during the Millennium (Second Advent to Gog Rebellion). All fallen angels including Satan himself have already been subjected to a judgment before human history, but the execution of that sentence has been delayed because the Supreme Court of Heaven granted Satan and the fallen angels an appeal trial, which runs co-terminus with human history. The elect angels do not come under judgment for the very same reason that regenerate human beings don’t come under judgment because they have exercised personal faith in the Lord Jesus Christ for salvation. Every regenerate human being in every dispensation of human history must at some point in the future submit to an evaluation of their lives after salvation which will be conducted by the resurrected and sovereign humanity of Christ in hypostatic union. Regenerate Israel who lived during the Age of Israel and Tribulation period will evaluated at the Second Advent (Ezek. 20:37-38; Zech. 13:8-9; Mal. 3:2-3, 5; Matt. 25:1-30). Regenerate Gentiles who lived during the Age of the Gentiles and Tribulation period will be evaluated at the Second Advent (Matt. 25:31-46). Church Age believers will be evaluated at the Bema Seat Evaluation of Christ (Rom. 14:10; 1 Cor. 3:11-15; 2 Cor. 5:10; 1 John 2:24). Regenerate Jews and Gentiles who lived during the Millennium will be subjected to a judgment at the conclusion of human history (Rev. 20:15). Every unregenerate human being in every dispensation of human history must submit to a judgment, which will also be conducted by the resurrected and

2017 William E. Wenstrom, Jr. Bible Ministries 26 sovereign incarnate Son of God at the Great White Throne Judgment (Rev. 20:11- 15). Every fallen angel has already been judged and sentenced to the Lake of Fire by the Supreme Court of Heaven before human history. The execution of that sentence will not be carried out until the conclusion of the appeal trial of Satan and the fallen angels (Rev. 20:10). This prophetic revelation Obadiah received from the God of Israel, which is now recorded in this Old Testament book which bears the prophet’s name manifests the divine decree, which took place in eternity past before anything was ever created and is God’s eternal and immutable will. The divine decrees are the eternal plans by which God renders certain all the events of the universe, including both angelic and human history—past, present, and future. The divine decrees are actually one decree but because of the limitations of our human brain we often use the plural, decrees, to express the many facets of God’s plan. The decree of God is the chosen and adopted plan of all His works. It is His eternal purpose, according to His will; whereby, for His own glory, He foreordains whatever comes to pass. It is the sovereign choice of His divine will and His omniscience, by which all things are brought into being and controlled, made subject to His pleasure, and made to produce His glorification. Thus, the divine decrees originated with God, long before any creature of any kind existed, and are objectively designed for His own glory and pleasure (Romans 8:28-29). Therefore, Obadiah’s prophecy reveals the Father’s will from eternity past to destroy Edom because of their unrepentant sinful behavior. God has rendered certain all the events of the universe, including both angelic and human history-past, present and future. Therefore, God rendered certain to take place all the events of human history-past, present and future and thus figured these various circumstances into His plan. God’s decree rendered all things as certain to occur and He decided that they would exist and so therefore, God rendered certain to occur all the events of human history-past, present and future and God decided that they would take place. God’s decree has rendered the destruction of Edom for their unrepentant sinful behavior toward Israel to be destroyed. The “providence” of God is the divine outworking of the divine decree, the object being the final manifestation of God’s glory and expresses the fact that the world and our lives are not ruled by chance or fate but by God. Therefore, every event of human history-past, present and future does not happen by chance or fate but because God ordained for them to take place in order to fulfill His plan for their lives and to bring glory to Himself. Therefore, the destruction of the nation of Edom in history did not happen by chance or fate but rather was a manifestation of

2017 William E. Wenstrom, Jr. Bible Ministries 27 the Father’s will to destroy this nation for their unrepentant sinful behavior toward the southern kingdom of Judah in the sixth century B.C. The decree of God is the chosen and adopted plan of all God’s works and so it was a part of God’s chosen and adopted plan that every event of human history- past, present and future would take place. The decree of God is His eternal purpose according to the counsels of His own will, whereby for His own glory He has foreordained whatever comes to pass. Therefore, it was part of God’s eternal purpose according to the counsels of His own will for His own glory that all the events of human history-past, present and future would take place. It was a part of God’s eternal purpose according to the counsels of His own will for His own glory that the destruction of Edom would take place in human history in the sixth century B.C. The decree of God is the sovereign choice of the divine will (His sovereignty) and mentality (His omniscience) by which all things are brought into being and controlled, made subject to His pleasure, and producing His glorification. Therefore, the fact that the events of human history-past, present and future are the result of God’s sovereign will and omniscience by which these events were brought into being and were controlled and made subject to God’s pleasure and glorified Him. The destruction of Edom is the result of God’s sovereign will and omniscience by which this event was brought into being and was controlled and made subject to God’s pleasure and glorified Him because it manifested His holy character and that He is the judge of all the nations. The “decree of God” is His eternal, holy, wise and sovereign purpose, comprehending at once all things that ever were or will be in their causes, courses, conditions, successions, and relations and determining their certain futurition (i.e., that they will certainly take place). It was according to God’s eternal, holy, wise and sovereign purpose to destroy Edom for their unrepentant sinful behavior toward the southern kingdom of Judah in Obadiah’s day. God comprehended all at once all the causes, courses, conditions, succession of events and decisions and relations in relation to the destruction of Edom. He determined that this destruction would certainly take place and the prophecy of Obadiah expresses this determination to do so. When I say “comprehending” I mean that the omniscience of God is the source of the divine decrees by “determining” I mean that the sovereignty of God chose before anything existed which things would actually become historical events and human decisions. From His sovereignty, God chose this destruction of Edom to take place in human history in the sixth century B.C. He chose what historical events would take place and human decisions would made in regards to this destruction.

2017 William E. Wenstrom, Jr. Bible Ministries 28 Therefore, the omniscience of God comprehended at once in eternity past each and every positive and negative circumstance that every human being would experience and every negative and positive decision that they would make during the course of their lifetime and every event in human history-past, present and future. Thus, He comprehended at once in eternity past all these circumstances and events and decisions. The omniscience of God comprehended at once in eternity past each and every positive and negative circumstance that every human being related to the destruction of Edom would experience and every negative and position decision that these individuals would make during the course of their lifetimes and every event related to Edom’s demise. The will of God in common usage refers to what God desires of an individual or group in a particular situation. In relation to the divine decree the will of God refers to the decision God made in eternity past, from His attribute of sovereignty, which established that certain things would actually come into being while other things would not. The will of God is His sovereign choice as to what will take place in time. God from His sovereignty decided in eternity past that each and every positive and negative decision with respect to His will during the course of their lifetime would take place. He also decided that these events would take place in the exact time that they did. He sovereignly decided that each and every positive and negative decision with respect to His will regarding Edom’s destruction would take place. He also decided that these events related to Edom’s demises would take place in the exact time that they did. This is another reason why this prophecy of Obadiah was fulfilled completely in history. God in eternity past decreed that angels and human beings would have volition and would be allowed to make decisions contrary to His sovereign will and without compromising His justice. In giving angels and men volition, God decreed that their decisions, whatever they might be, would certainly take place-even those that are contrary to His desires. Therefore, God decreed that each and every positive and negative decision with respect to His will would all take place in time and even those circumstances and decisions, which were contrary to His desires. God decreed that each and every positive and negative decision with respect to His will would take place in time in relation to the destruction of Edom. He chose those circumstances and decision by people as related to this destruction, would take place. Being omniscient, God had the good sense to know ahead of time what men and angels would decide, and He not only decreed that those decisions would exist but He also decreed the exact manner, consistent with His integrity, in which He would handle their decisions. God knew ahead of time because He is omniscient that Edom would oppose His will by aiding Babylon in destroying the southern

2017 William E. Wenstrom, Jr. Bible Ministries 29 kingdom of Judah. He not only decreed for their bad decisions to take place but also the exact manner, consistent with His integrity, in which He would handle these bad decisions. Therefore, each and every positive and negative decision that every human being would make with respect to His will during the course of their lifetime was a part of God’s sovereign will that is based upon His omniscient knowledge of all the facts concerning what will take place in the future. This would include of course each and every positive and negative decision of the Edomite people during the course of each of their lifetimes because this was a part of His omniscient knowledge. The Lord knows perfectly, eternally and simultaneously all that is knowable, both the actual and the possible and thus has all knowledge of every event in human and angelic history. Therefore, the Lord looked down the corridors of time and decreed to take place each and every positive and negative decision with respect to His will. He looked down the corridors of time and decree every event of the past, all the events of the present and future to take place. He looked down the corridors of time and decreed each and every positive and negative decision of the Edomite people with respect to His will. The relationship between human volition and the sovereign will and purpose of God can be view from different perspectives, namely, the “permissive” and “directive.” In relation to eternal salvation, the “directive” will of God refers to what God directly requires of an individual and desires for them, which is to be saved. His “permissive” will refers to Him “permitting” His creatures to act contrary to what He desires. Therefore, God permits people to reject His will or accept it. The “permissive” will of God permitted the Edomite people to treat the southern kingdom of Judah when they were destroyed by Babylon. It was not a part of His “directive” will that they would do this. Therefore, God can reveal unfathomable events, yes, events which are hidden such as the destruction of Edom. He can do this before this destruction took place because in His omniscience, He already knew this event would take place and the people who would take part in this destruction and all their decisions were figured into His decree. He alone knows what is in the darkness, i.e. the future because in His omniscience, He already knows the future and it is already figure into His decree. The light, i.e. knowledge of the future, resides in His mind or consciousness because in His omniscience, He already knows the future and it is already figure into His decree. Knowledge of the divine decree should encourage the Christian since it demonstrates that God is sovereign and in control of every event in the past, every event taking place in the present and in the future. Nothing is by chance or by “fate” but every event and person and decision is known by God from eternity past.

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Obadiah 2

Edom: Insignificant Nation

Obadiah 2 Behold, I will make you small among the nations; you shall be utterly despised. (ESV) “Behold, I will make you small among the nations ” is composed of the behold ” (2) masculine singular adjective “ ,( הִ נֵּה) following: (1) interjection hinn ē small ” (3) first person masculine singular qal active perfect form of “ ,( קָטֹן) qā·ṭōn I will make ” (4) second person masculine singular “ ,( נָתַ ן) the verb nātan ,( בְּ ) you ” (5) preposition b “ ,( אַתָּ ה) (independent personal pronoun ʾā(h ”. the nations “ ,( גּוֹי) among ” (6) articular masculine plural form of the noun gôy“ The figure of asyndeton is being used here in Obadiah 2 in order to emphasize the solemn nature of the first prophetic declaration in this verse so as to cause the reader to reflect upon it so as to make personal application which would be repentance for those Edomites who read or heard this prophecy. It would also encourage the survivors of the kingdom of Judah that God would judge the Edomite people. The interjection hinn ē means “behold” since it is used as a discourse marker to introduce a description of a prophetic declaration, implying emphasis. It draws the attention of the reader in order to mark this prophetic declaration as important to the reader and specifically important to the Jew living in Obadiah’s day in the sixth century B.C. and God’s people in the future who will be treated harshly by a group of people or nation. The first person masculine singular qal active perfect form of the verb nātan means “to cause” since the word is a marker of causative relation. The first person singular form of this verb is referring to the God of Israel. Therefore, this verb is used of God causing Edom to become an insignificant nation. The word’s direct object is the second person masculine singular independent personal pronoun ʾā(h) , which means “you” referring to the nation of Edom. This means that this pronoun is receiving the action of this verb indicating that Edom will receive the action of God causing them to become an insignificant nation. The masculine singular adjective qā·ṭōn means “insignificant” since the word pertains to being of low status as compared to others in the same class or kind. Here it is used of God causing Edom to be of low status as compared to the rest of the nations of the earth. This word is functioning as a predicate accusative meaning is making an assertion about the direct object indicating that God will cause the Edomite people to be insignificant among the nations of the earth.

2017 William E. Wenstrom, Jr. Bible Ministries 31 The qal stem of the verb nātan is fientive expressing the action of the God of Israel causing Edom to become an insignificant nation. The perfect tense of this verb is a perfect of certitude or prophetic perfect which describes a future event as if it had already taken place. It expresses the certainty that God will cause the nation of Edom in Obadiah’s day to become an insignificant nation. The noun gôy is in the plural and means “nations” since it refers to a large group of people based on various cultural, physical, and geographical ties, extending to clan relationships. It refers to a group of people that form a political entity. The word speaks of a politically organized body of people under a single ruler or government. Here it refers to the Gentile nations of planet earth in Obadiah’s day in the sixth century B.C. The articular construction of this word is generic indicating that this noun is speaking of a particular class or category of nations. Here it is used to mark these nations as being Gentile distinguishing them from the kingdom of Judah and the nation of Israel. The noun gôy is the object of the preposition b, which means “among” since the word functions as a marker of a position within an area, defined by the objects around it. Here it is marking the position of the nation of Edom within the Gentile nations located in the Mesopotamian and Mediterranean regions of the world in his day.

Edom Will Be Utterly Despised Among the Nations

Obadiah 2 Behold, I will make you small among the nations; you shall be utterly despised. (ESV) “You shall be utterly despised ” is composed of the following: (1) masculine ” shall be despised “ ,( בָּזָה) (singular qal passive participle form of the verb bā·z ā(h ,( אַתָּ ה) (second person masculine singular independent personal pronoun ʾā(h (2) ”. utterly “ ,( דמְ אֹ ) you ” (3) adverb mĕʾōd“ Once again, we have the figure of asyndeton which is employed here in order to mark the solemn nature of the second prophetic declaration in this verse and in this tiny book. Once again, we have the second person masculine singular independent personal pronoun ʾā(h) , which means “you” referring to the nation of Edom. shall be “ ,( בָּזָה) (However, this time the word is the subject of the verb bā·z ā(h despised .” This means that this pronoun is performing the action of this verb indicating that Edom would receive the action of being greatly despised by the Gentile nations of the earth in Obadiah’s day.

2017 William E. Wenstrom, Jr. Bible Ministries 32 The masculine singular qal passive participle form of the verb bā·z ā(h) means “to be despised, to show contempt for, to think lightly of someone” since the word pertains to the feeling of contempt for an object, because it is regarded to be bad, or of little value. It is often accompanied by expressions of contempt such as speaking scornfully of an object and ridiculing it. Here it is used of the Gentile nations of the earth in Obadiah’s day in the sixth century B.C. showing contempt for the nation of Edom because they considered her evil, expressing itself in speaking scornfully of her and ridiculing her. This verb is modified by the adverb mĕʾōd which means “greatly” since the word pertains to a high point on a scale of extent. Here it expresses the degree to which the nations located in the Mediterranean and Mesopotamian regions of the world in the fifth and sixth centuries B.C. would despise the nation of Edom. The qal stem the verb bā·z ā(h) is stative expressing a state or condition and here it is expressing the idea of the nation of Edom existing in the state or condition of being greatly despised by the nations of the earth in the fifth and sixth centuries B.C. The passive voice of this verb means that the subject receives the action of the verb from an expressed or unexpressed agency. The subject is of course the nation of Edom in Obadiah’s day. The expressed agency is the nations of the earth in his day and age. Thus, the passive voice denotes that Edom will receive the action of being greatly despised by these nations. The participle form of this verb is functioning as a predicate adjective meaning it is making the assertion that Edom will exist in a state of being greatly despised by the nations of the earth during the fifth and sixth centuries B.C.

Translation of Obadiah 2

Obadiah 2 “Behold, I will of a certainty cause you to be insignificant among the nations. You will be greatly despised!” (Author’s translation)

Exposition of Obadiah 2

Obadiah 2 begins the prophecy and contains two prophetic declarations from the God of Israel. The first predicts that the God of Israel will of a certainty cause the nation of Edom to be insignificant among the nations of Obadiah’s day and age in the sixth century B.C. The second advances upon this in that it predicts that Edom will be greatly despised by all these nations which were located in the Mediterranean and Mesopotamian regions of the world in the prophet’s day. The prophetic perfect of the verb nātan expresses the idea that this is good as done. Edom is doomed. They are destined to be insignificant among the nations

2017 William E. Wenstrom, Jr. Bible Ministries 33 because of their unrepentant sinful behavior towards the kingdom of Judah in the sixth century B.C. B.K. Smith writes “In many cases the use of this tense can be understood in the context of the prophetic vision, in which the prophet has been transferred in his revelation into the future. From that perspective he views events as completed that for his audience are still unfulfilled. The implication is that the events so described are sure to occur. 14 Because of the context the NIV translators rendered it in future tense.”15 These prophecies in verse 2 would of course be a blow to the pride of Edom which the prophet condemns in Obadiah 3-4. These prophecies have been fulfilled in human history in the fifth and sixth centuries B.C. since she did in fact become an insignificant nation and was greatly despised by the nations of her day and age. In fact, no one today compliments Edom for any of their accomplishments. Bob Spender writes “Obadiah develops the Lord’s announcement in the remainder of this section (vv. 3–9) by providing four examples of Edom’s arrogance and self-sufficiency. The four areas, her location (vv. 3–4), resources (vv. 5–6), alliances (v. 7), and wisdom (vv. 8–9), are mingled with the Lord’s affirmation of judgment (vv. 4, 8).”16 W. L. Baker writes “Edom prided herself in her great wealth (obtained by trading, looting, and by iron and copper mining in the region) and in her almost impregnable position geographically. Yet God said He would cause her to be made small (emphatic in the Heb.) in contrast with her self-exaltation, and to be … despised (also emphatic in the Heb.).” 17 I.A. Busentiz writes “As a result of her judgment, Edom will be small. The term can connote periods of time, size, or status. Although Edom was comparatively small in geographical size, that is not the sense here. The subsequent phrase, You are greatly despised, clarifies the authorial intent, indicating that she will be reduced to insignificance, both numerically and politically. The attitude of the nations toward Edom will not stop at a neutral indifference and insignificance; rather, their disdain and contempt for her will encompass an active and open hostility.”1819 D.W. Baker writes “Size was usually not an issue, since most of the other regional states in the area, such as Moab, Ammon, Israel, Judah, and the

14 This use of the verbal tense, then, has been traditionally referred to as the “prophetic perfect.” See Robinson, “Levels of Naturalization in Obadiah,” 90. R. J. Coggins suggested that the stress in so-called prophetic verbs is on “the inevitability of what is announced” ( Israel among the Nations: A Commentary on the Books of Nahum and Obadiah, ITC (Grand Rapids: Eerdmans, 1985), 78). See also Waltke and O’Connor, IBHS § 30.5.1e (which mentions the term “prefective of confidence”); G. L. Klein, “The Prophetic Perfect,” JNSL 15 (1990): 45–60. 15 Smith, B. K., & Page, F. S. (1995). Amos, Obadiah, (Vol. 19B, p. 182). Nashville: Broadman & Holman Publishers. 16 (2005). Emmaus Journal , 14 (1), 80. 17 Baker, W. L. (1985). Obadiah . In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 1, pp. 1455–1456). Wheaton, IL: Victor Books. 18 Paul R. Raabe, Obadiah , in The Anchor Bible (NY: Doubleday, 1996), 122. See verses 5–7. 19 Busenitz, I. A. (2003). Commentary on Joel and Obadiah (p. 247). Geanies House, Fearn, Ross-shire, Great Britain: Mentor.

2017 William E. Wenstrom, Jr. Bible Ministries 34 Philistines, were not geographically large (cf. Eccl. 9:14). Significance, honor, or status was a different matter, however, especially for those like Edom who had a vaunted self-image. To be small in significance was to be ‘despised,’ as the second half of verse 2 indicates. In an area vying for national prominence, diminution of esteem was degrading as well as dangerous, because it was viewed as a sign of weakness and an opportunity to attack.”20

20 Baker, D. W. (2006). Joel, Obadiah, Malachi (p. 164). Grand Rapids, MI: Zondervan Publishing House.

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