5. As Amos had threatened that nowhere should the Israelites be safe from the divine judgments, he here shows God's omnipotent ability to execute His threats. So in the case of the threat in <reference osisRef="Amos.8.8">Am 8:8</reference>, God is here stated to be the first cause of the mourning of "all that dwell" in the land, and of its rising "like a flood, and of its being "drowned, as by the flood of Egypt."

5. As Amos had threatened that nowhere should the Israelites be safe from the divine judgments, he here shows God's omnipotent ability to execute His threats. So in the case of the threat in Am 8:8, God is here stated to be the first cause of the mourning of "all that dwell" in the land, and of its rising "like a flood, and of its being "drowned, as by the flood of Egypt."


<hi type="bold">6. stories--</hi>literally, "ascents," that is, upper chambers, to which the ascent is by steps [Maurer]; evidently referring to the words in <reference osisRef="Ps.104.3">Psa 104:3</reference>, <reference osisRef="Ps.104.13">13</reference>. Grotius explains it, God's royal throne, expressed in language drawn from Solomon's throne, to which the ascent was by steps (compare <reference osisRef="1Kgs.10.18">1Ki 10:18</reference>, <reference osisRef="1Kgs.10.19">19</reference>).

<hi type="bold">founded his troop--</hi>namely, all animate creatures, which are God's troop, or host (<reference osisRef="Gen.2.1">Ge 2:1</reference>), doing His will (<reference osisRef="Ps.103.20">Psa 103:20</reference>, <reference osisRef="Ps.103.21">21</reference>; <reference osisRef="Joel.2.11">Joe 2:11</reference>). Maurer translates, "His vault," that is, the vaulted sky, which seems to rest on the earth supported by the horizon.

6. stories-- literally, "ascents," that is, upper chambers, to which the ascent is by steps [Maurer]; evidently referring to the words in Psa 104:3, 13. Grotius explains it, God's royal throne, expressed in language drawn from Solomon's throne, to which the ascent was by steps (compare 1Ki 10:18, 19). founded his troop-- namely, all animate creatures, which are God's troop, or host (Ge 2:1), doing His will (Psa 103:20, 21; Joe 2:11). Maurer translates, "His vault," that is, the vaulted sky, which seems to rest on the earth supported by the horizon.


<hi type="bold">7. unto me--</hi>however great ye seem to yourselves. Do not rely on past privileges, and on My having delivered you from Egypt, as if therefore I never would remove you from Canaan. I make no more account of you than of "the Ethiopian" (compare <reference osisRef="Jer.13.23">Jr 13:23</reference>). "Have not I (who) brought you out of Egypt," done as much for other peoples? For instance, did I not bring "the Philistines (see on <reference osisRef="Isa.14.29">Is 14:29</reference>, &c.) from Caphtor (compare <reference osisRef="Deut.2.23">De 2:23</reference>; see on <reference osisRef="Jer.47.4">Jr 47:4</reference>), where they had been bond-servants, and the Syrians from Kir?" It is appropriate, that as the Syrians migrated into Syria from Kir (compare Note, see on <reference osisRef="Isa.22.6">Is 22:6</reference>), so they should be carried back captive into the same land (see on <reference osisRef="Amos.1.15">Am 1:15</reference>; <reference osisRef="2Kgs.16.9">2Ki 16:9</reference>), just as elsewhere Israel is threatened with a return to Egypt whence they had been delivered. The "Ethiopians," Hebrew, "Cushites," were originally akin to the race that founded Babylon: the cuneiform inscriptions in this confirming independently the Scripture statement (<reference osisRef="Gen.10.6">Ge 10:6</reference>, <reference osisRef="Gen.8.10">8, 10</reference>).

7. unto me-- however great ye seem to yourselves. Do not rely on past privileges, and on My having delivered you from Egypt, as if therefore I never would remove you from Canaan. I make no more account of you than of "the Ethiopian" (compare Jr 13:23). "Have not I (who) brought you out of Egypt," done as much for other peoples? For instance, did I not bring "the Philistines (see on Is 14:29, &c.) from Caphtor (compare De 2:23; see on Jr 47:4), where they had been bond-servants, and the Syrians from Kir?" It is appropriate, that as the Syrians migrated into Syria from Kir (compare Note, see on Is 22:6), so they should be carried back captive into the same land (see on Am 1:15; 2Ki 16:9), just as elsewhere Israel is threatened with a return to Egypt whence they had been delivered. The "Ethiopians," Hebrew, "Cushites," were originally akin to the race that founded Babylon: the cuneiform inscriptions in this confirming independently the Scripture statement (Ge 10:6, 8, 10).


<hi type="bold">8. eyes ... upon the sinful kingdom--</hi>that is, I am watching all its sinful course in order to punish it (compare <reference osisRef="Amos.9.4">Am 9:4</reference>; <reference osisRef="Ps.34.15">Psa 34:15</reference>, <reference osisRef="Ps.34.16">16</reference>).

<hi type="bold">not utterly destroy the house of Jacob--</hi>Though as a "kingdom" the nation is now utterly to perish, a remnant is to be spared for "Jacob," their forefather's sake (compare <reference osisRef="Jer.30.11">Jr 30:11</reference>); to fulfil the covenant whereby "the seed of Israel" is hereafter to be "a nation for ever" (<reference osisRef="Jer.31.36">Jr 31:36</reference>).

8. eyes... upon the sinful kingdom-- that is, I am watching all its sinful course in order to punish it (compare Am 9:4; Psa 34:15, 16). not utterly destroy the house of Jacob-- Though as a "kingdom" the nation is now utterly to perish, a remnant is to be spared for "Jacob," their forefather's sake (compare Jr 30:11); to fulfil the covenant whereby "the seed of Israel" is hereafter to be "a nation for ever" (Jr 31:36).


<hi type="bold">9. sift--</hi>I will cause the Israelites to be tossed about through all nations as corn is shaken about in a sieve, in such a way, however, that while the chaff and dust (the wicked) fall through (perish), all the solid grains (the godly elect) remain (are preserved), (<reference osisRef="Rom.11.26">Ro 11:26</reference>; compare Note, see on <reference osisRef="Jer.3.14">Jr 3:14</reference>). So spiritual Israel's final safety is ensured (<reference osisRef="Luke.22.32">Lu 22:32</reference>; <reference osisRef="John.10.28">Joh 10:28</reference>; <reference osisRef="John.6.39">6:39</reference>).

9. sift-- I will cause the Israelites to be tossed about through all nations as corn is shaken about in a sieve, in such a way, however, that while the chaff and dust (the wicked) fall through (perish), all the solid grains (the godly elect) remain (are preserved), (Ro 11:26; compare Note, see on Jr 3:14). So spiritual Israel's final safety is ensured (Lu 22:32; Joh 10:28; 6:39).


<hi type="bold">10. All the sinners--</hi>answering to the chaff in the image in <reference osisRef="Amos.9.9">Am 9:9</reference>, which falls on the earth, in opposition "to the grain" that does not "fall."

<hi type="bold">overtake ... us--</hi>"come on us from behind" [Maurer].

10. All the sinners-- answering to the chaff in the image in Am 9:9, which falls on the earth, in opposition "to the grain" that does not "fall." overtake... us-- "come on us from behind" [Maurer].


<hi type="bold">11. In that day--</hi>quoted by James (<reference osisRef="Acts.15.16">Ac 15:16</reference>, <reference osisRef="Acts.15.17">17</reference>), "After this," that is, in the dispensation of Messiah (<reference osisRef="Gen.49.10">Ge 49:10</reference>; <reference osisRef="Hos.3.4">Ho 3:4</reference>, <reference osisRef="Hos.3.5">5</reference>; <reference osisRef="Joel.2.28">Joe 2:28</reference>; <reference osisRef="2Cor.3.1">3:1</reference>).

<hi type="bold">tabernacle of David--</hi>not "the house of David," which is used of his affairs when prospering (<reference osisRef="2Sam.3.1">2Sa 3:1</reference>), but the tent or booth, expressing the low condition to which his kingdom and family had fallen in Amos' time, and subsequently at the Babylonian captivity before the restoration; and secondarily, in the last days preceding Israel's restoration under Messiah, the antitype to David (<reference osisRef="Ps.102.13">Psa 102:13</reference>, <reference osisRef="Ps.102.14">14</reference>; <reference osisRef="Jer.30.9">Jr 30:9</reference>; <reference osisRef="Ezek.34.24">Eze 34:24</reference>; <reference osisRef="Ezek.37.24">37:24</reference>; see on <reference osisRef="Isa.12.1">Is 12:1</reference>). The type is taken from architecture (<reference osisRef="Eph.2.20">Ep 2:20</reference>). The restoration under Zerubbabel can only be a partial, temporary fulfilment; for it did not include Israel, which nation is the main subject of Amos' prophecies, but only Judah; also Zerubbabel's kingdom was not independent and settled; also all the prophets end their prophecies with Messiah, whose advent is the cure of all previous disorders. "Tabernacle" is appropriate to Him, as His human nature is the tabernacle which He assumed in becoming Immanuel, "God with us" (<reference osisRef="John.1.14">Joh 1:14</reference>). "Dwelt," literally, tabernacled "among us" (compare <reference osisRef="Rev.21.3">Re 21:3</reference>). Some understand "the tabernacle of David" as that which David pitched for the ark in Zion, after bringing it from Obed-edom's house. It remained there all his reign for thirty years, till the temple of Solomon was built, whereas the "tabernacle of the congregation" remained at Gibeon (<reference osisRef="2Chr.1.3">2Ch 1:3</reference>), where the priests ministered in sacrifices (<reference osisRef="1Chr.16.39">1Ch 16:39</reference>). Song and praise was the service of David's attendants before the ark (Asaph, &c.): a type of the gospel separation between the sacrificial service (Messiah's priesthood now in heaven) and the access of believers on earth to the presence of God, apart from the former (compare <reference osisRef="2Sam.6.12-2Sam.6.17">2Sa 6:12-17</reference>; <reference osisRef="1Chr.16.37-1Chr.16.39">1Ch 16:37-39</reference>; <reference osisRef="2Chr.1.3">2Ch 1:3</reference>).

<hi type="bold">breaches thereof--</hi>literally, "of them," that is, of the whole nation, Israel as well as Judah.

<hi type="bold">as in ... days of old--</hi>as it was formerly in the days of David and Solomon, when the kingdom was in its full extent and undivided.

11. In that day-- quoted by James (Ac 15:16, 17), "After this," that is, in the dispensation of Messiah (Ge 49:10; Ho 3:4, 5; Joe 2:28; 3:1). tabernacle of David-- not "the house of David," which is used of his affairs when prospering (2Sa 3:1), but the tent or booth, expressing the low condition to which his kingdom and family had fallen in Amos' time, and subsequently at the Babylonian captivity before the restoration; and secondarily, in the last days preceding Israel's restoration under Messiah, the antitype to David (Psa 102:13, 14; Jr 30:9; Eze 34:24; 37:24; see on Is 12:1). The type is taken from architecture (Ep 2:20). The restoration under Zerubbabel can only be a partial, temporary fulfilment; for it did not include Israel, which nation is the main subject of Amos' prophecies, but only Judah; also Zerubbabel's kingdom was not independent and settled; also all the prophets end their prophecies with Messiah, whose advent is the cure of all previous disorders. "Tabernacle" is appropriate to Him, as His human nature is the tabernacle which He assumed in becoming Immanuel, "God with us" (Joh 1:14). "Dwelt," literally, tabernacled "among us" (compare Re 21:3). Some understand "the tabernacle of David" as that which David pitched for the ark in Zion, after bringing it from Obed-edom's house. It remained there all his reign for thirty years, till the temple of Solomon was built, whereas the "tabernacle of the congregation" remained at Gibeon (2Ch 1:3), where the priests ministered in sacrifices (1Ch 16:39). Song and praise was the service of David's attendants before the ark (Asaph, &c.): a type of the gospel separation between the sacrificial service (Messiah's priesthood now in heaven) and the access of believers on earth to the presence of God, apart from the former (compare 2Sa 6:12-17; 1Ch 16:37-39; 2Ch 1:3). breaches thereof-- literally, "of them," that is, of the whole nation, Israel as well as Judah. as in... days of old-- as it was formerly in the days of David and Solomon, when the kingdom was in its full extent and undivided.


<hi type="bold">12. That they may possess ... remnant of Edom, and of all the heathen--</hi>"Edom," the bitter foe, though the brother, of Israel; therefore to be punished (<reference osisRef="Amos.1.11">Am 1:11</reference>, <reference osisRef="1Cor.1.12">12</reference>), Israel shall be lord of the "remnant" of Edom left after the punishment of the latter. James quotes it, "That the residue of men might seek after the Lord, and all the Gentiles," &c. For "all the heathen" nations stand on the same footing as Edom: Edom is the representative of them all. The residue or remnant in both cases expresses those left after great antecedent calamities (<reference osisRef="Rom.9.27">Ro 9:27</reference>; <reference osisRef="Zech.14.16">Zec 14:16</reference>). Here the conversion of "all nations" (of which the earnest was given in James's time) is represented as only to be realized on the re-establishment of the theocracy under Messiah, the Heir of the throne of David (<reference osisRef="Amos.9.11">Am 9:11</reference>). The possession of the heathen nations by Israel is to be spiritual, the latter being the ministers to the former for their conversion to Messiah, King of the Jews; just as the first conversions of pagans were through the ministry of the apostles, who were Jews. Compare <reference osisRef="Isa.54.3">Is 54:3</reference>, "thy seed shall inherit the Gentiles" (compare <reference osisRef="Isa.49.8">Is 49:8</reference>; <reference osisRef="Rom.4.13">Ro 4:13</reference>). A remnant of Edom became Jews under John Hyrcanus, and the rest amalgamated with the Arabians, who became Christians subsequently.

<hi type="bold">which are called by my name--</hi>that is, who belong to Me, whom I claim as Mine (<reference osisRef="Ps.2.8">Psa 2:8</reference>); in the purposes of electing grace, God terms them already called by His name. Compare the title, "the children," applied by anticipation, <reference osisRef="Heb.2.14">He 2:14</reference>. Hence as an act of sovereign grace, fulfilling His promise, it is spoken of God. Proclaim His title as sovereign, "the Lord that doeth this" ("all these things," <reference osisRef="Acts.15.17">Ac 15:17</reference>, namely, all these and such like acts of sovereign love).

12. That they may possess... remnant of Edom, and of all the heathen-- "Edom," the bitter foe, though the brother, of Israel; therefore to be punished (Am 1:11, 12), Israel shall be lord of the "remnant" of Edom left after the punishment of the latter. James quotes it, "That the residue of men might seek after the Lord, and all the Gentiles," &c. For "all the heathen" nations stand on the same footing as Edom: Edom is the representative of them all. The residue or remnant in both cases expresses those left after great antecedent calamities (Ro 9:27; Zec 14:16). Here the conversion of "all nations" (of which the earnest was given in James's time) is represented as only to be realized on the re-establishment of the theocracy under Messiah, the Heir of the throne of David (Am 9:11). The possession of the heathen nations by Israel is to be spiritual, the latter being the ministers to the former for their conversion to Messiah, King of the Jews; just as the first conversions of pagans were through the ministry of the apostles, who were Jews. Compare Is 54:3, "thy seed shall inherit the Gentiles" (compare Is 49:8; Ro 4:13). A remnant of Edom became Jews under John Hyrcanus, and the rest amalgamated with the Arabians, who became Christians subsequently. which are called by my name-- that is, who belong to Me, whom I claim as Mine (Psa 2:8); in the purposes of electing grace, God terms them already called by His name. Compare the title, "the children," applied by anticipation, He 2:14. Hence as an act of sovereign grace, fulfilling His promise, it is spoken of God. Proclaim His title as sovereign, "the Lord that doeth this" ("all these things," Ac 15:17, namely, all these and such like acts of sovereign love).


<hi type="bold">13. the days come--</hi>at the future restoration of the Jews to their own land.

<hi type="bold">ploughman shall overtake ... reaper ... treader of grapes him that soweth--</hi>fulfilling <reference osisRef="Lev.26.5">Le 26:5</reference>. Such shall be the abundance that the harvest and vintage can hardly be gathered before the time for preparing for the next crop shall come. Instead of the greater part of the year being spent in war, the whole shall be spent in sowing and reaping the fruits of earth. Compare <reference osisRef="Isa.65.21-Isa.65.23">Is 65:21-23</reference>, as to the same period.

<hi type="bold">soweth seed--</hi>literally, "draweth it forth," namely, from the sack in order to sow it.

<hi type="bold">mountains ... drop sweet wine--</hi>an appropriate image, as the vines in Palestine were trained on terraces at the sides of the hills.

13. the days come-- at the future restoration of the Jews to their own land. ploughman shall overtake... reaper... treader of grapes him that soweth-- fulfilling Le 26:5. Such shall be the abundance that the harvest and vintage can hardly be gathered before the time for preparing for the next crop shall come. Instead of the greater part of the year being spent in war, the whole shall be spent in sowing and reaping the fruits of earth. Compare Is 65:21-23, as to the same period. soweth seed-- literally, "draweth it forth," namely, from the sack in order to sow it. mountains... drop sweet wine-- an appropriate image, as the vines in Palestine were trained on terraces at the sides of the hills.


<hi type="bold">14. build the waste cities--</hi>(<reference osisRef="Isa.61.4">Is 61:4</reference>; <reference osisRef="Ezek.36.33-Ezek.36.36">Eze 36:33-36</reference>).

14. build the waste cities-- (Is 61:4; Eze 36:33-36).


<hi type="bold">15. plant them ... no more be pulled up--</hi>(<reference osisRef="Jer.32.41">Jr 32:41</reference>).

<hi type="bold">thy God--</hi>Israel's; this is the ground of their restoration, God's original choice of them as His. <chapter eID="Amos.9"/>

15. plant them... no more be pulled up-- (Jr 32:41). thy God-- Israel's; this is the ground of their restoration, God's original choice of them as His.


<milestone n="THE BOOK OF OBADIAH" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE BOOK OF OBADIAH</title>

THE BOOK OF OBADIAH


<title type="x-IS">INTRODUCTION</title>
 This is the shortest book in the Old Testament. The name means "servant of Jehovah." Obadiah stands fourth among the minor prophets according to the Hebrew arrangement of the canon, the fifth according to the Greek. Some consider him to be the same as the Obadiah who superintended the restoration of the temple under Josiah, 627 B.C. (<reference osisRef="2Chr.34.12">2Ch 34:12</reference>). But Ob 11-16, 20 imply that Jerusalem was by this time overthrown by the Chaldeans, and that he refers to the cruelty of Edom towards the Jews on that occasion, which is referred to also in <reference osisRef="Lam.4.21">La 4:21</reference>, <reference osisRef="Lam.4.22">22</reference>; Eze 25:12-14; 35:1-15; <reference osisRef="Ps.137.7">Psa 137:7</reference>. From comparing Ob 5 with <reference osisRef="Jer.49.9">Jr 49:9</reference>, Ob 6 with <reference osisRef="Jer.49.10">Jr 49:10</reference>, Ob 8 with <reference osisRef="Jer.49.7">Jr 49:7</reference>, it appears that Jeremiah embodied in his prophecies part of Obadiah's, as he had done in the case of other prophets also (compare <reference osisRef="Isa.15.1-Isa.16.14">Is 15:1-16:14</reference> with <reference osisRef="Jer.48.1-Jer.48.47">Jr 48:1-47</reference>). The reason for the present position of Obadiah before other of the minor prophets anterior in date is: Amos at the close of his prophecies foretells the subjugation of Edom hereafter by the Jews; the arranger of the minor prophets in one volume, therefore, placed Obadiah next, as being a fuller statement, and, as it were, a commentary on the foregoing briefer prophecy of Amos as to Edom [Maurer]. (Compare <reference osisRef="Amos.1.11">Am 1:11</reference>). The date of Obadiah's prophecies was probably immediately after the taking of Jerusalem by Nebuchadnezzar, 588 B.C. Five years afterwards (583 B.C.) Edom was conquered by Nebuchadnezzar. Jeremiah must have incorporated part of Obadiah's prophecies with his own immediately after they were uttered, thus stamping his canonicity.

 Jerome makes him contemporary with Hosea, Joel, and Amos. It is an argument in favor of this view that Jeremiah would be more likely to insert in his prophecies a portion from a preceding prophet than from a contemporary. If so, the allusion in Ob 11-14 will be to one of the former captures of Jerusalem: by the Egyptians under Rehoboam (<reference osisRef="1Kgs.14.25">1Ki 14:25</reference>, <reference osisRef="1Kgs.14.26">26</reference>; <reference osisRef="2Chr.12.2">2Ch 12:2</reference>, &c.), or that by the Philistines and Arabians in the reign of Joram (<reference osisRef="2Chr.21.16">2Ch 21:16</reference>, <reference osisRef="2Chr.21.17">17</reference>); or that by Joash, king of Israel, in the reign of Amaziah (<reference osisRef="2Chr.25.22">2Ch 25:22</reference>, <reference osisRef="2Chr.25.23">23</reference>); or that in the reign of Jehoiakim (<reference osisRef="2Kgs.24.1">2Ki 24:1</reference>, &c.); or that in the reign of Jehoiachin (<reference osisRef="2Kgs.24.8-2Kgs.24.16">2Ki 24:8-16</reference>). On all occasions the Idumeans were hostile to the Jews; and the terms in which that enmity is characterized are not stronger in Obadiah than in <reference osisRef="Joel.3.19">Joe 3:19</reference> (compare Ob 10); <reference osisRef="Amos.1.11">Am 1:11</reference>, <reference osisRef="1Cor.1.12">12</reference>. The probable capture of Jerusalem alluded to by Obadiah is that by Joash and the Israelites in the reign of Amaziah. For as, a little before, in the reign of the same Amaziah, the Jews had treated harshly the Edomites after conquering them in battle (<reference osisRef="2Chr.25.11-2Chr.25.23">2Ch 25:11-23</reference>), it is probable that the Edomites, in revenge, joined the Israelites in the attack on Jerusalem [Jaeger].

 This book may be divided into two parts: (1) Ob 1-6 set forth Edom's violence toward his brother Israel in the day of the latter's distress, and his coming destruction with the rest of the foes of Judah; (2) Ob 17-21, the coming re-establishment of the Jews in their own possessions, to which shall be added those of the neighboring peoples, and especially those of Edom.
 <title type="x-s">CHAPTER 1</title>
 Ob 1-21. Doom of Edom for Cruelty to Judah, Edom's Brother; Restoration of the Jews.

<hi type="bold">1. Obadiah--</hi>that is, servant of Jehovah; same as Abdeel and Arabic Abd-allah.

<hi type="bold">We--</hi>I and my people.

<hi type="bold">heard--</hi>(<reference osisRef="Isa.21.10">Is 21:10</reference>).

<hi type="bold">and an ambassador is sent--</hi>Yea, an ambassador is already sent, namely, an angel, to stir up the Assyrians (and afterwards the Chaldeans) against Edom. The result of the ambassador's message on the heathen is, they simultaneously exclaim, "Arise ye, and let us (with united strength) rise," &c. <reference osisRef="Jer.49.14">Jr 49:14</reference> quotes this.

INTRODUCTION This is the shortest book in the Old Testament. The name means "servant of Jehovah." Obadiah stands fourth among the minor prophets according to the Hebrew arrangement of the canon, the fifth according to the Greek. Some consider him to be the same as the Obadiah who superintended the restoration of the temple under Josiah, 627 B.C. (2Ch 34:12). But Ob 11-16, 20 imply that Jerusalem was by this time overthrown by the Chaldeans, and that he refers to the cruelty of Edom towards the Jews on that occasion, which is referred to also in La 4:21, 22; Eze 25:12-14; 35:1-15; Psa 137:7. From comparing Ob 5 with Jr 49:9, Ob 6 with Jr 49:10, Ob 8 with Jr 49:7, it appears that Jeremiah embodied in his prophecies part of Obadiah's, as he had done in the case of other prophets also (compare Is 15:1-16:14 with Jr 48:1-47). The reason for the present position of Obadiah before other of the minor prophets anterior in date is: Amos at the close of his prophecies foretells the subjugation of Edom hereafter by the Jews; the arranger of the minor prophets in one volume, therefore, placed Obadiah next, as being a fuller statement, and, as it were, a commentary on the foregoing briefer prophecy of Amos as to Edom [Maurer]. (Compare Am 1:11). The date of Obadiah's prophecies was probably immediately after the taking of Jerusalem by Nebuchadnezzar, 588 B.C. Five years afterwards (583 B.C.) Edom was conquered by Nebuchadnezzar. Jeremiah must have incorporated part of Obadiah's prophecies with his own immediately after they were uttered, thus stamping his canonicity. Jerome makes him contemporary with Hosea, Joel, and Amos. It is an argument in favor of this view that Jeremiah would be more likely to insert in his prophecies a portion from a preceding prophet than from a contemporary. If so, the allusion in Ob 11-14 will be to one of the former captures of Jerusalem: by the Egyptians under Rehoboam (1Ki 14:25, 26; 2Ch 12:2, &c.), or that by the Philistines and Arabians in the reign of Joram (2Ch 21:16, 17); or that by Joash, king of Israel, in the reign of Amaziah (2Ch 25:22, 23); or that in the reign of Jehoiakim (2Ki 24:1, &c.); or that in the reign of Jehoiachin (2Ki 24:8-16). On all occasions the Idumeans were hostile to the Jews; and the terms in which that enmity is characterized are not stronger in Obadiah than in Joe 3:19 (compare Ob 10); Am 1:11, 12. The probable capture of Jerusalem alluded to by Obadiah is that by Joash and the Israelites in the reign of Amaziah. For as, a little before, in the reign of the same Amaziah, the Jews had treated harshly the Edomites after conquering them in battle (2Ch 25:11-23), it is probable that the Edomites, in revenge, joined the Israelites in the attack on Jerusalem [Jaeger]. This book may be divided into two parts: (1) Ob 1-6 set forth Edom's violence toward his brother Israel in the day of the latter's distress, and his coming destruction with the rest of the foes of Judah; (2) Ob 17-21, the coming re-establishment of the Jews in their own possessions, to which shall be added those of the neighboring peoples, and especially those of Edom. CHAPTER 1 Ob 1-21. Doom of Edom for Cruelty to Judah, Edom's Brother; Restoration of the Jews. 1. Obadiah-- that is, servant of Jehovah; same as Abdeel and Arabic Abd-allah. We-- I and my people. heard-- (Is 21:10). and an ambassador is sent-- Yea, an ambassador is already sent, namely, an angel, to stir up the Assyrians (and afterwards the Chaldeans) against Edom. The result of the ambassador's message on the heathen is, they simultaneously exclaim, "Arise ye, and let us (with united strength) rise," &c. Jr 49:14 quotes this.


<hi type="bold">2. I have made thee small--</hi>Thy reduction to insignificance is as sure as if it were already accomplished; therefore the past tense is used [Maurer]. Edom then extended from Dedan of Arabia to Bozrah in the north (<reference osisRef="Jer.49.8">Jr 49:8</reference>, <reference osisRef="Jer.49.13">13</reference>). Calvin explains it, "Whereas thou wast made by Me an insignificant people, why art thou so proud" (Ob 3)? But if so, why should the heathen peoples be needed to subdue one so insignificant? <reference osisRef="Jer.49.15">Jr 49:15</reference>, confirms Maurer's view.

2. I have made thee small-- Thy reduction to insignificance is as sure as if it were already accomplished; therefore the past tense is used [Maurer]. Edom then extended from Dedan of Arabia to Bozrah in the north (Jr 49:8, 13). Calvin explains it, "Whereas thou wast made by Me an insignificant people, why art thou so proud" (Ob 3)? But if so, why should the heathen peoples be needed to subdue one so insignificant? Jr 49:15, confirms Maurer's view.


<hi type="bold">3. clefts of ... rock--</hi>(<reference osisRef="Song.2.14">So 2:14</reference>; <reference osisRef="Jer.48.28">Jr 48:28</reference>). The cities of Edom, and among them Petra (Hebrew, sela, meaning "rock," <reference osisRef="2Kgs.14.7">2Ki 14:7</reference>, Margin), the capital, in the Wady Musa, consisted of houses mostly cut in the rocks.

3. clefts of... rock-- (So 2:14; Jr 48:28). The cities of Edom, and among them Petra (Hebrew, sela, meaning "rock," 2Ki 14:7, Margin), the capital, in the Wady Musa, consisted of houses mostly cut in the rocks.


<hi type="bold">4. exalt thyself--</hi>or supply from the second clause, "thy nest" [Maurer] (Compare <reference osisRef="Job.20.6">Job 20:6</reference>; <reference osisRef="Jer.49.16">Jr 49:16</reference>; <reference osisRef="Amos.9.2">Am 9:2</reference>).

<hi type="bold">set ... nest among ... stars--</hi>namely, on the loftiest hills which seem to reach the very stars. Edom is a type of Antichrist (<reference osisRef="Isa.14.13">Is 14:13</reference>; <reference osisRef="Dan.8.10">Da 8:10</reference>; <reference osisRef="Dan.11.37">11:37</reference>).

<hi type="bold">thence will I bring thee down--</hi>in spite of thy boast (Ob 3), "Who shall bring me down?"

4. exalt thyself-- or supply from the second clause, "thy nest" [Maurer] (Compare Job 20:6; Jr 49:16; Am 9:2). set... nest among... stars-- namely, on the loftiest hills which seem to reach the very stars. Edom is a type of Antichrist (Is 14:13; Da 8:10; 11:37). thence will I bring thee down-- in spite of thy boast (Ob 3), "Who shall bring me down?"


<hi type="bold">5. The spoliation which thou shalt suffer shall not be such as that which thieves cause, bad as that is, for these when they have seized enough, or all they can get in a hurry, leave the rest--</hi>nor such as grape-gatherers cause in a vineyard, for they, when they have gathered most of the grapes, leave gleanings behind--but it shall be utter, so as to leave thee nothing. The exclamation, "How art thou cut off!" bursting in amidst the words of the image, marks strongly excited feeling. The contrast between Edom where no gleanings shall be left, and Israel where at the worst a gleaning is left (<reference osisRef="Isa.17.6">Is 17:6</reference>; <reference osisRef="Isa.24.13">24:13</reference>), is striking.

5. The spoliation which thou shalt suffer shall not be such as that which thieves cause, bad as that is, for these when they have seized enough, or all they can get in a hurry, leave the rest-- nor such as grape-gatherers cause in a vineyard, for they, when they have gathered most of the grapes, leave gleanings behind--but it shall be utter, so as to leave thee nothing. The exclamation, "How art thou cut off!" bursting in amidst the words of the image, marks strongly excited feeling. The contrast between Edom where no gleanings shall be left, and Israel where at the worst a gleaning is left (Is 17:6; 24:13), is striking.


<hi type="bold">6. How are the things of Esau searched out!--</hi>by hostile soldiers seeking booty. Compare with Ob 5, 6 here, <reference osisRef="Jer.49.9">Jr 49:9</reference>, <reference osisRef="Jer.49.10">10</reference>.

<hi type="bold">hidden things--</hi>or "places." Edom abounded in such hiding-places, as caves, clefts in the rock, &c. None of these would be left unexplored by the foe.

6. How are the things of Esau searched out!-- by hostile soldiers seeking booty. Compare with Ob 5, 6 here, Jr 49:9, 10. hidden things-- or "places." Edom abounded in such hiding-places, as caves, clefts in the rock, &c. None of these would be left unexplored by the foe.


<hi type="bold">7. Men of thy confederacy--</hi>that is, thy confederates.

<hi type="bold">brought thee ... to the border--</hi>that is, when Idumean ambassadors shall go to confederate states seeking aid, these latter shall conduct them with due ceremony to their border, giving them empty compliments, but not the aid required [Drusius]. This view agrees with the context, which speaks of false friends deceiving Edom: that is, failing to give help in need (compare <reference osisRef="Job.6.14">Job 6:14</reference>, <reference osisRef="Job.6.15">15</reference>). Calvin translates, "have driven," that is, shall drive thee; shall help to drive thee to thy border on thy way into captivity in foreign lands.

<hi type="bold">the men that were at peace with thee--</hi>literally, "the men of thy peace." Compare <reference osisRef="Ps.41.9">Psa 41:9</reference>; <reference osisRef="Jer.38.22">Jr 38:22</reference>, Margin, where also the same formula occurs, "prevailed against thee."

<hi type="bold">they that eat thy bread--</hi>the poorer tribes of the desert who subsisted on the bounty of Edom. Compare again <reference osisRef="Ps.41.9">Psa 41:9</reference>, which seems to have been before Obadiah's mind, as his words were before Jeremiah's.

<hi type="bold">have laid a wound under thee--</hi>"laid" implies that their intimacy was used as a SNARE laid with a view to wound; also, these guest friends of Edom, instead of the cushions ordinarily laid under guests at table, laid snares to wound, that is, had a secret understanding with Edom's foe for that purpose. Maurer translates, "a snare." But English Version agrees with the Hebrew, which means, literally, "a bandage for a wound."

<hi type="bold">none understanding--</hi>none of the wisdom for which Edom was famed (see Ob 8) to extricate him from his perilous position.

<hi type="bold">in him--</hi>instead of "in thee." The change implies the alienation of God from Edom: Edom has so estranged himself from God, that He speaks now of him, not to him.

7. Men of thy confederacy-- that is, thy confederates. brought thee... to the border-- that is, when Idumean ambassadors shall go to confederate states seeking aid, these latter shall conduct them with due ceremony to their border, giving them empty compliments, but not the aid required [Drusius]. This view agrees with the context, which speaks of false friends deceiving Edom: that is, failing to give help in need (compare Job 6:14, 15). Calvin translates, "have driven," that is, shall drive thee; shall help to drive thee to thy border on thy way into captivity in foreign lands. the men that were at peace with thee-- literally, "the men of thy peace." Compare Psa 41:9; Jr 38:22, Margin, where also the same formula occurs, "prevailed against thee." they that eat thy bread-- the poorer tribes of the desert who subsisted on the bounty of Edom. Compare again Psa 41:9, which seems to have been before Obadiah's mind, as his words were before Jeremiah's. have laid a wound under thee-- "laid" implies that their intimacy was used as a SNARE laid with a view to wound; also, these guest friends of Edom, instead of the cushions ordinarily laid under guests at table, laid snares to wound, that is, had a secret understanding with Edom's foe for that purpose. Maurer translates, "a snare." But English Version agrees with the Hebrew, which means, literally, "a bandage for a wound." none understanding-- none of the wisdom for which Edom was famed (see Ob 8) to extricate him from his perilous position. in him-- instead of "in thee." The change implies the alienation of God from Edom: Edom has so estranged himself from God, that He speaks now of him, not to him.


8. (<reference osisRef="Isa.49.7">Is 49:7</reference>; compare <reference osisRef="Job.5.12">Job 5:12</reference>, <reference osisRef="Job.5.13">13</reference>; <reference osisRef="Isa.19.3">Is 19:3</reference>; <reference osisRef="Jer.19.7">Jr 19:7</reference>).

<hi type="bold">in that day ... even destroy--</hi>Heretofore Edom, through its intercourse with Babylon and Egypt, and from its means of information through the many caravans passing to and fro between Europe and India, has been famed for knowledge; but in that day at last ("even") I will destroy its wise men.

<hi type="bold">mount of Esau--</hi>that is, Idumea, which was a mountainous region.

8. (Is 49:7; compare Job 5:12, 13; Is 19:3; Jr 19:7). in that day... even destroy-- Heretofore Edom, through its intercourse with Babylon and Egypt, and from its means of information through the many caravans passing to and fro between Europe and India, has been famed for knowledge; but in that day at last ("even") I will destroy its wise men. mount of Esau-- that is, Idumea, which was a mountainous region.


<hi type="bold">9. cut off by slaughter--</hi>Maurer translates, "on account of the slaughter," namely, that inflicted on Judea by Edom (compare Ob 14). The Septuagint, Syriac, and Vulgate connect these words with Ob 10, "for the slaughter, for the violence (of which thou art guilty) against thy brother Jacob." English Version, "cut off by slaughter" (that is, an utter cutting off), answers well to "cut off for ever" (Ob 10). However, the arrangement of the Septuagint gives a better parallelism in Ob 10. "For the slaughter" (1) being balanced in just retribution by "thou shalt be cut off for ever" (4); as "For thy violence (not so bad as slaughter) against thy brother Jacob" (2) is balanced by "shame (not so bad as being cut off) shall cover thee" (3). Shame and extinction shall repay violence and slaughter (<reference osisRef="Matt.26.52">Mt 26:52</reference>; <reference osisRef="Rev.13.10">Re 13:10</reference>). Compare as to Edom's violence, <reference osisRef="Ps.137.7">Psa 137:7</reference>; <reference osisRef="Ezek.25.12">Eze 25:12</reference>; <reference osisRef="Amos.1.11">Am 1:11</reference>.

9. cut off by slaughter-- Maurer translates, "on account of the slaughter," namely, that inflicted on Judea by Edom (compare Ob 14). The Septuagint, Syriac, and Vulgate connect these words with Ob 10, "for the slaughter, for the violence (of which thou art guilty) against thy brother Jacob." English Version, "cut off by slaughter" (that is, an utter cutting off), answers well to "cut off for ever" (Ob 10). However, the arrangement of the Septuagint gives a better parallelism in Ob 10. "For the slaughter" (1) being balanced in just retribution by "thou shalt be cut off for ever" (4); as "For thy violence (not so bad as slaughter) against thy brother Jacob" (2) is balanced by "shame (not so bad as being cut off) shall cover thee" (3). Shame and extinction shall repay violence and slaughter (Mt 26:52; Re 13:10). Compare as to Edom's violence, Psa 137:7; Eze 25:12; Am 1:11.


<hi type="bold">10. against thy brother--</hi>This aggravates the sin of Esau, that it was against him who was his brother by birth and by circumcision. The posterity of Esau followed in the steps of their father's hatred to Jacob by violence against Jacob's seed (<reference osisRef="Gen.27.41">Ge 27:41</reference>).

<hi type="bold">Jacob--</hi>not merely his own brother, but his twin brother; hence the name Jacob, not Israel, is here put emphatically. Compare <reference osisRef="Deut.23.7">De 23:7</reference> for the opposite feeling which Jacob's seed was commanded to entertain towards Edom's.

<hi type="bold">shame ... cover thee--</hi>(<reference osisRef="Ps.35.26">Psa 35:26</reference>; <reference osisRef="Ps.69.7">69:7</reference>).

<hi type="bold">for ever--</hi>(<reference osisRef="Isa.34.10">Is 34:10</reference>; <reference osisRef="Ezek.35.9">Eze 35:9</reference>; Mal 1:4). Idumea, as a nation, should be "cut off for ever," though the land should be again inhabited.

10. against thy brother-- This aggravates the sin of Esau, that it was against him who was his brother by birth and by circumcision. The posterity of Esau followed in the steps of their father's hatred to Jacob by violence against Jacob's seed (Ge 27:41). Jacob-- not merely his own brother, but his twin brother; hence the name Jacob, not Israel, is here put emphatically. Compare De 23:7 for the opposite feeling which Jacob's seed was commanded to entertain towards Edom's. shame... cover thee-- (Psa 35:26; 69:7). for ever-- (Is 34:10; Eze 35:9; Mal 1:4). Idumea, as a nation, should be "cut off for ever," though the land should be again inhabited.


<hi type="bold">11. thou stoodest on the other side--</hi>in an attitude of hostility, rather than the sympathy which became a brother, feasting thine eyes (see Ob 12) with the misery of Jacob, and eagerly watching for his destruction. So Messiah, the antitype to Jerusalem, abandoned by His kinsmen (<reference osisRef="Ps.38.11">Psa 38:11</reference>).

<hi type="bold">strangers--</hi>the Philistines, Arabians in the reign of Jehoram, &c. (<reference osisRef="2Chr.21.16">2Ch 21:16</reference>); the Syrians in the reign of Joash of Judah (<reference osisRef="2Chr.24.24">2Ch 24:24</reference>); the Chaldeans (<reference osisRef="2Chr.36.1-2Chr.36.23">2Ch 36:1-23</reference>).

<hi type="bold">carried ... captive his forces--</hi>his "host" (Ob 20): the multitude of Jerusalem's inhabitants.

<hi type="bold">cast lots upon Jerusalem--</hi>(<reference osisRef="Joel.3.3">Joe 3:3</reference>). So Messiah, Jerusalem's antitype, had lots cast for His only earthly possessions (<reference osisRef="Ps.22.18">Psa 22:18</reference>).

11. thou stoodest on the other side-- in an attitude of hostility, rather than the sympathy which became a brother, feasting thine eyes (see Ob 12) with the misery of Jacob, and eagerly watching for his destruction. So Messiah, the antitype to Jerusalem, abandoned by His kinsmen (Psa 38:11). strangers-- the Philistines, Arabians in the reign of Jehoram, &c. (2Ch 21:16); the Syrians in the reign of Joash of Judah (2Ch 24:24); the Chaldeans (2Ch 36:1-23). carried... captive his forces-- his "host" (Ob 20): the multitude of Jerusalem's inhabitants. cast lots upon Jerusalem-- (Joe 3:3). So Messiah, Jerusalem's antitype, had lots cast for His only earthly possessions (Psa 22:18).


<hi type="bold">12. looked on--</hi>with malignant pleasure, and a brutal stare. So the antitypes, Messiah's foes (<reference osisRef="Ps.22.17">Psa 22:17</reference>). Maurer translates, as the Margin, "thou shouldest not look" any more. English Version agrees with the context better.

<hi type="bold">the day of thy brother--</hi>his day of calamity.

<hi type="bold">became a stranger--</hi>that is, was banished as an alien from his own land. God sends heavy calamities on those who rejoice in the calamities of their enemies (<reference osisRef="Prov.17.5">Pr 17:5</reference>; <reference osisRef="Prov.24.17">24:17</reference>, <reference osisRef="Prov.24.18">18</reference>). Contrast the opposite conduct of David and of the divine Son of David in a like case (<reference osisRef="Ps.35.13-Ps.35.15">Psa 35:13-15</reference>).

<hi type="bold">spoken proudly--</hi>literally, "made great the mouth"; proudly insulting the fallen (<reference osisRef="Ezek.35.13">Eze 35:13</reference>, Margin; compare <reference osisRef="1Sam.2.8">1Sa 2:8</reference>; <reference osisRef="Rev.13.6">Re 13:6</reference>).

12. looked on-- with malignant pleasure, and a brutal stare. So the antitypes, Messiah's foes (Psa 22:17). Maurer translates, as the Margin, "thou shouldest not look" any more. English Version agrees with the context better. the day of thy brother-- his day of calamity. became a stranger-- that is, was banished as an alien from his own land. God sends heavy calamities on those who rejoice in the calamities of their enemies (Pr 17:5; 24:17, 18). Contrast the opposite conduct of David and of the divine Son of David in a like case (Psa 35:13-15). spoken proudly-- literally, "made great the mouth"; proudly insulting the fallen (Eze 35:13, Margin; compare 1Sa 2:8; Re 13:6).


<hi type="bold">13. substance--</hi>translated "forces" in Ob 11.

13. substance-- translated "forces" in Ob 11.


<hi type="bold">14. stood in the crossway, to cut off those of his--</hi>Judah's.

<hi type="bold">that did escape--</hi>The Jews naturally fled by the crossways. (Maurer translates, "narrow mountain passes") well known to them, to escape to the desert, and through Edom to Egypt; but the Edomites stood ready to intercept the fugitives and either kill or "deliver them up" to the foe.

14. stood in the crossway, to cut off those of his-- Judah's. that did escape-- The Jews naturally fled by the crossways. (Maurer translates, "narrow mountain passes") well known to them, to escape to the desert, and through Edom to Egypt; but the Edomites stood ready to intercept the fugitives and either kill or "deliver them up" to the foe.


<hi type="bold">15. For--</hi>resumptive in connection with Ob 10, wherein Edom was threatened with cutting off for ever.

<hi type="bold">the day of the Lord--</hi>the day in which He will manifest Himself as the Righteous Punisher of the ungodly peoples (<reference osisRef="Joel.3.14">Joe 3:14</reference>). The "all" shows that the fulfilment is not exhausted in the punishment inflicted on the surrounding nations by the instrumentality of Nebuchadnezzar; but, as in <reference osisRef="Joel.3.14">Joe 3:14</reference>, and <reference osisRef="Zech.12.3">Zec 12:3</reference>, that the last judgment to come on the nations confederate against Jerusalem is referred to.

<hi type="bold">as thou hast done, it shall be done unto thee--</hi>the righteous principle of retribution in kind (<reference osisRef="Lev.24.17">Le 24:17</reference>; <reference osisRef="Matt.7.2">Mt 7:2</reference>; compare <reference osisRef="Judg.1.6">Jud 1:6</reference>, <reference osisRef="1Cor.1.7">7</reference>; 8:19; <reference osisRef="Esth.7.10">Es 7:10</reference>).

<hi type="bold">thy reward--</hi>the reward of thy deed (compare <reference osisRef="Isa.3.9-Isa.3.11">Is 3:9-11</reference>).

15. For-- resumptive in connection with Ob 10, wherein Edom was threatened with cutting off for ever. the day of the Lord-- the day in which He will manifest Himself as the Righteous Punisher of the ungodly peoples (Joe 3:14). The "all" shows that the fulfilment is not exhausted in the punishment inflicted on the surrounding nations by the instrumentality of Nebuchadnezzar; but, as in Joe 3:14, and Zec 12:3, that the last judgment to come on the nations confederate against Jerusalem is referred to. as thou hast done, it shall be done unto thee-- the righteous principle of retribution in kind (Le 24:17; Mt 7:2; compare Jud 1:6, 7; 8:19; Es 7:10). thy reward-- the reward of thy deed (compare Is 3:9-11).


<hi type="bold">16. ye ... upon my holy mountain--</hi>a periphrasis for, "ye Jews" [Maurer], whom Obadiah now by a sudden apostrophe addresses. The clause, "upon My holy mountain," expresses the reason of the vengeance to be taken on Judah's foes; namely, that Jerusalem is God's holy mountain, the seat of His temple, and Judah His covenant-people. <reference osisRef="Jer.49.12">Jr 49:12</reference>, which is copied from Obadiah, establishes this view (compare <reference osisRef="1Pet.4.17">1Pe 4:17</reference>).

<hi type="bold">as ye have drunk, &c.--</hi>namely, the cup of wrath, being dispossessed of your goods and places as a nation, by Edom and all the heathen; so shall all the heathen (Edom included) drink the same cup (<reference osisRef="Ps.60.3">Psa 60:3</reference>; <reference osisRef="Isa.51.17">Is 51:17</reference>, <reference osisRef="Isa.51.22">22</reference>; <reference osisRef="Jer.13.12">Jr 13:12</reference>, <reference osisRef="Jer.13.13">13</reference>; <reference osisRef="Jer.25.15-Jer.25.33">25:15-33</reference>; <reference osisRef="Jer.49.12">49:12</reference>; <reference osisRef="Jer.51.7">51:7</reference>; <reference osisRef="Lam.4.21">La 4:21</reference>, <reference osisRef="Lam.4.22">22</reference> <reference osisRef="Nah.3.11">Na 3:11</reference>; <reference osisRef="Hab.2.16">Ha 2:16</reference>).

<hi type="bold">continually--</hi>whereas Judah's calamity shall be temporary (Ob 17). The foes of Judah shall never regain their former position (Ob 18, 19).

<hi type="bold">swallow down--</hi>so as not to leave anything in the cup of calamity; not merely "drink" (<reference osisRef="Ps.75.8">Psa 75:8</reference>).

<hi type="bold">be as though they had not been--</hi>not a trace left of their national existence (<reference osisRef="Job.10.19">Job 10:19</reference>; <reference osisRef="Ps.37.36">Psa 37:36</reference>; <reference osisRef="Ezek.26.21">Eze 26:21</reference>).

16. ye... upon my holy mountain-- a periphrasis for, "ye Jews" [Maurer], whom Obadiah now by a sudden apostrophe addresses. The clause, "upon My holy mountain," expresses the reason of the vengeance to be taken on Judah's foes; namely, that Jerusalem is God's holy mountain, the seat of His temple, and Judah His covenant-people. Jr 49:12, which is copied from Obadiah, establishes this view (compare 1Pe 4:17). as ye have drunk, &c.-- namely, the cup of wrath, being dispossessed of your goods and places as a nation, by Edom and all the heathen; so shall all the heathen (Edom included) drink the same cup (Psa 60:3; Is 51:17, 22; Jr 13:12, 13; 25:15-33; 49:12; 51:7; La 4:21, 22 Na 3:11; Ha 2:16). continually-- whereas Judah's calamity shall be temporary (Ob 17). The foes of Judah shall never regain their former position (Ob 18, 19). swallow down-- so as not to leave anything in the cup of calamity; not merely "drink" (Psa 75:8). be as though they had not been-- not a trace left of their national existence (Job 10:19; Psa 37:36; Eze 26:21).


<hi type="bold">17. upon ... Zion ... deliverance--</hi>both in the literal sense and spiritual sense (<reference osisRef="Joel.2.32">Joe 2:32</reference>; <reference osisRef="Isa.46.13">Is 46:13</reference>; <reference osisRef="Isa.59.20">59:20</reference>; <reference osisRef="Rom.11.26">Ro 11:26</reference>). Maurer as the Margin explains it, "there shall be a remnant that shall escape." Compare <reference osisRef="Isa.37.32">Is 37:32</reference>; to the deliverance from Sennacherib there described Grotius thinks Obadiah here refers. "Jerusalem shall not be taken, and many of the neighboring peoples also shall find deliverance there." Unlike Judah's heathen foes of whom no remnant shall escape (Ob 9, 16), a remnant of Jews shall escape when the rest of the nation has perished, and shall regain their ancient "possessions."

<hi type="bold">there shall be holiness--</hi>that is, Zion shall be sacrosanct or inviolable: no more violated by foreign invaders (<reference osisRef="Isa.42.1">Is 42:1</reference>; <reference osisRef="Joel.3.17">Joe 3:17</reference>).

17. upon... Zion... deliverance-- both in the literal sense and spiritual sense (Joe 2:32; Is 46:13; 59:20; Ro 11:26). Maurer as the Margin explains it, "there shall be a remnant that shall escape." Compare Is 37:32; to the deliverance from Sennacherib there described Grotius thinks Obadiah here refers. "Jerusalem shall not be taken, and many of the neighboring peoples also shall find deliverance there." Unlike Judah's heathen foes of whom no remnant shall escape (Ob 9, 16), a remnant of Jews shall escape when the rest of the nation has perished, and shall regain their ancient "possessions." there shall be holiness-- that is, Zion shall be sacrosanct or inviolable: no more violated by foreign invaders (Is 42:1; Joe 3:17).


<hi type="bold">18. fire--</hi>See the same figure, <reference osisRef="Num.21.28">Nu 21:28</reference>; <reference osisRef="Isa.5.24">Is 5:24</reference>; <reference osisRef="Isa.10.17">10:17</reference>.

<hi type="bold">house of Jacob ... Joseph--</hi>that is, the two kingdoms, Judah and Ephraim or Israel [Jerome]. The two shall form one kingdom, their former feuds being laid aside (<reference osisRef="Isa.11.12">Is 11:12</reference>, <reference osisRef="Isa.11.13">13</reference>; <reference osisRef="Isa.37.22-Isa.37.28">37:22-28</reference>; <reference osisRef="Jer.3.18">Jr 3:18</reference>; <reference osisRef="Hos.1.11">Ho 1:11</reference>). The Jews returned with some of the Israelites from Babylon; and, under John Hyrcanus, so subdued and, compelling them to be circumcised, incorporated the Idumeans with themselves that they formed part of the nation [Josephus, Antiquities, 13.17; 12.11]. This was but an earnest of the future union of Israel and Judah in the possession of the enlarged land as one kingdom (<reference osisRef="Ezek.37.16">Eze 37:16</reference>, &c.).

<hi type="bold">stubble--</hi>(Mal 4:1).

18. fire-- See the same figure, Nu 21:28; Is 5:24; 10:17. house of Jacob... Joseph-- that is, the two kingdoms, Judah and Ephraim or Israel [Jerome]. The two shall form one kingdom, their former feuds being laid aside (Is 11:12, 13; 37:22-28; Jr 3:18; Ho 1:11). The Jews returned with some of the Israelites from Babylon; and, under John Hyrcanus, so subdued and, compelling them to be circumcised, incorporated the Idumeans with themselves that they formed part of the nation [Josephus, Antiquities, 13.17; 12.11]. This was but an earnest of the future union of Israel and Judah in the possession of the enlarged land as one kingdom (Eze 37:16, &c.). stubble-- (Mal 4:1).


<hi type="bold">19. they of the south--</hi>The Jews who in the coming time are to occupy the south of Judea shall possess, in addition to their own territory, the adjoining mountainous region of Edom.

<hi type="bold">they of the plain--</hi>The Jews who shall occupy the low country along the Mediterranean, south and southwest of Palestine, shall possess, in addition to their own territory, the land of "the Philistines," which runs as a long strip between the hills and the sea.

<hi type="bold">and they shall possess the fields of Ephraim--</hi>that is, the rightful owners shall be restored, the Ephraimites to the fields of Ephraim.

<hi type="bold">Benjamin shall possess Gilead--</hi>that is, the region east of Jordan, occupied formerly by Reuben, Gad, and half Manasseh. Benjamin shall possess besides its own territory the adjoining territory eastward, while the two and a half tribes shall in the redistribution occupy the adjoining territory of Moab and Ammon.

19. they of the south-- The Jews who in the coming time are to occupy the south of Judea shall possess, in addition to their own territory, the adjoining mountainous region of Edom. they of the plain-- The Jews who shall occupy the low country along the Mediterranean, south and southwest of Palestine, shall possess, in addition to their own territory, the land of "the Philistines," which runs as a long strip between the hills and the sea. and they shall possess the fields of Ephraim-- that is, the rightful owners shall be restored, the Ephraimites to the fields of Ephraim. Benjamin shall possess Gilead-- that is, the region east of Jordan, occupied formerly by Reuben, Gad, and half Manasseh. Benjamin shall possess besides its own territory the adjoining territory eastward, while the two and a half tribes shall in the redistribution occupy the adjoining territory of Moab and Ammon.


<hi type="bold">20. the captivity of this host--</hi>that is, the captives of this multitude of Israelites.

<hi type="bold">shall possess that of the Canaanites--</hi>Maurer translates, "the captives ... whom the Canaanites (carried away captive into Phoenicia) even unto Zarephath, shall possess the south," namely, Idumea as well as the south (Ob 19). Henderson, similarly, "the captives that are among the Canaanites," &c. But the corresponding clauses of the parallelism are better balanced in English Version, "the ten tribes of Israel shall possess the territory of the Canaanites," namely, Western Palestine and Phoenicia (<reference osisRef="Judg.3.3">Jud 3:3</reference>). "And the captives of Jerusalem (and Judah) shall possess the southern cities," namely, Edom, &c. Each has the region respectively adjoining assigned to it; Israel has the western Canaanite region; Judah, the southern.

<hi type="bold">even unto Zarephath--</hi>near Zidon; called Sarepta in <reference osisRef="Luke.4.26">Lu 4:26</reference>. The name implies it was a place for smelting metals. From this quarter came the "woman of Canaan" (<reference osisRef="Matt.15.21">Mt 15:21</reference>, <reference osisRef="Matt.15.22">22</reference>). Captives of the Jews had been carried into the coasts of Palestine or Canaan, about Tyre and Zidon (<reference osisRef="Joel.3.3">Joe 3:3</reference>, <reference osisRef="Joel.3.4">4</reference>; <reference osisRef="Amos.1.9">Am 1:9</reference>). The Jews when restored shall possess the territory of their ancient oppressors.

<hi type="bold">in Sepharad--</hi>that is, the Bosphorus [Jerome, from his Hebrew Instructor]. Sephar, according to others (<reference osisRef="Gen.10.30">Ge 10:30</reference>). Palæography confirms Jerome. In the cuneiform inscription containing a list of the tribes of Persia [Niebuhr, Tab. 31.1], before Ionia and Greece, and after Cappadocia, comes the name CPaRaD. It was therefore a district of Western Asia Minor, about Lydia, and near the Bosphorus. It is made an appellative by Maurer. "The Jerusalem captives of the dispersion" (compare <reference osisRef="Jas.1.1">Jas 1:1</reference>), wherever they be dispersed, shall return and possess the southern cities. Sepharad, though literally the district near the Bosphorus, represents the Jews' far and wide dispersion. Jerome says the name in Assyrian means a boundary, that is, "the Jews scattered in all boundaries and regions."

20. the captivity of this host-- that is, the captives of this multitude of Israelites. shall possess that of the Canaanites-- Maurer translates, "the captives... whom the Canaanites (carried away captive into Phoenicia) even unto Zarephath, shall possess the south," namely, Idumea as well as the south (Ob 19). Henderson, similarly, "the captives that are among the Canaanites," &c. But the corresponding clauses of the parallelism are better balanced in English Version, "the ten tribes of Israel shall possess the territory of the Canaanites," namely, Western Palestine and Phoenicia (Jud 3:3). "And the captives of Jerusalem (and Judah) shall possess the southern cities," namely, Edom, &c. Each has the region respectively adjoining assigned to it; Israel has the western Canaanite region; Judah, the southern. even unto Zarephath-- near Zidon; called Sarepta in Lu 4:26. The name implies it was a place for smelting metals. From this quarter came the "woman of Canaan" (Mt 15:21, 22). Captives of the Jews had been carried into the coasts of Palestine or Canaan, about Tyre and Zidon (Joe 3:3, 4; Am 1:9). The Jews when restored shall possess the territory of their ancient oppressors. in Sepharad-- that is, the Bosphorus [Jerome, from his Hebrew Instructor]. Sephar, according to others (Ge 10:30). Palæography confirms Jerome. In the cuneiform inscription containing a list of the tribes of Persia [Niebuhr, Tab. 31.1], before Ionia and Greece, and after Cappadocia, comes the name CPaRaD. It was therefore a district of Western Asia Minor, about Lydia, and near the Bosphorus. It is made an appellative by Maurer. "The Jerusalem captives of the dispersion" (compare Jas 1:1), wherever they be dispersed, shall return and possess the southern cities. Sepharad, though literally the district near the Bosphorus, represents the Jews' far and wide dispersion. Jerome says the name in Assyrian means a boundary, that is, "the Jews scattered in all boundaries and regions."


<hi type="bold">21. saviours--</hi>There will be in the kingdom yet to come no king, but a prince; the sabbatic period of the judges will return (compare the phrase so frequent in Judges, only once found in the times of the kings, <reference osisRef="2Chr.14.1">2Ch 14:1</reference>, "the land had rest"), when there was no visible king, but God reigned in the theocracy. Israelites, not strangers, shall dispense justice to a God-fearing people (<reference osisRef="Isa.1.26">Is 1:26</reference>; <reference osisRef="Ezek.45.1-Ezek.45.25">Eze 45:1-25</reference>). The judges were not such a burden to the people as the kings proved afterwards (<reference osisRef="1Sam.8.11-1Sam.8.20">1Sa 8:11-20</reference>). In their time the people more readily repented than under the kings (compare <reference osisRef="2Chr.15.17">2Ch 15:17</reference>), [Roos]. Judges were from time to time raised up as saviours or deliverers of Israel from the enemy. These, and the similar deliverers in the long subsequent age of Antiochus, the Maccabees, who conquered the Idumeans (as here foretold, compare 2 Maccabees 10:15,23), were types of the peaceful period yet to come to Israel.

<hi type="bold">to judge ... Esau--</hi>to punish (so "judge," <reference osisRef="1Sam.3.13">1Sa 3:13</reference>) ... Edom (compare Ob <reference osisRef="1Cor.9.15-1Cor.9.19">1-9, 15-19</reference>). Edom is the type of Israel's and God's last foes (<reference osisRef="Isa.63.1-Isa.63.4">Is 63:1-4</reference>).

<hi type="bold">kingdom shall be the Lord's--</hi>under Messiah (<reference osisRef="Dan.2.44">Da 2:44</reference>; <reference osisRef="2Cor.7.14">7:14</reference>, 27; <reference osisRef="Zech.14.9">Zec 14:9</reference>; <reference osisRef="Luke.1.33">Lu 1:33</reference>; <reference osisRef="Rev.11.15">Re 11:15</reference>; <reference osisRef="Rev.19.6">19:6</reference>). <chapter eID="Obad.1"/>

21. saviours-- There will be in the kingdom yet to come no king, but a prince; the sabbatic period of the judges will return (compare the phrase so frequent in Judges, only once found in the times of the kings, 2Ch 14:1, "the land had rest"), when there was no visible king, but God reigned in the theocracy. Israelites, not strangers, shall dispense justice to a God-fearing people (Is 1:26; Eze 45:1-25). The judges were not such a burden to the people as the kings proved afterwards (1Sa 8:11-20). In their time the people more readily repented than under the kings (compare 2Ch 15:17), [Roos]. Judges were from time to time raised up as saviours or deliverers of Israel from the enemy. These, and the similar deliverers in the long subsequent age of Antiochus, the Maccabees, who conquered the Idumeans (as here foretold, compare 2 Maccabees 10:15,23), were types of the peaceful period yet to come to Israel. to judge... Esau-- to punish (so "judge," 1Sa 3:13)... Edom (compare Ob 1-9, 15-19). Edom is the type of Israel's and God's last foes (Is 63:1-4). kingdom shall be the Lord's-- under Messiah (Da 2:44; 7:14, 27; Zec 14:9; Lu 1:33; Re 11:15; 19:6).


<milestone n="THE BOOK OF JONAH" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE BOOK OF JONAH</title>

THE BOOK OF JONAH


<title type="x-IS">INTRODUCTION</title>
<hi type="bold">Jonah was the son of Amittai, of Gath-hepher in Zebulun (called Gittah-hepher in <reference osisRef="Josh.19.10-Josh.19.13">Jos 19:10-13</reference>), so that he belonged to the kingdom of the ten tribes, not to Judah. His date is to be gathered from <reference osisRef="2Kgs.14.25-2Kgs.14.27">2Ki 14:25-27</reference>, "He (Jeroboam II) restored the coast of Israel from the entering of Hamath unto the sea of the plain, according to the word of the Lord God of Israel, which He spake by the hand of His servant Jonah, the son of Amittai, the prophet, which was of Gath-hepher. For the Lord saw the affliction of Israel, that it was very bitter: for there was not any shut up, nor any left, nor any helper for Israel. And the Lord said not that He would blot out the name of Israel from under heaven: but He saved them by the hand of Jeroboam the son of Joash." Now as this prophecy of Jonah was given at a time when Israel was at the lowest point of depression, when "there was not any shut up or left," that is, confined or left at large, none to act as a helper for Israel, it cannot have been given in Jeroboam's reign, which was marked by prosperity, for in it Syria was worsted in fulfilment of the prophecy, and Israel raised to its former "greatness." It must have been, therefore, in the early part of the reign of Joash, Jeroboam's father, who had found Israel in subjection to Syria, but had raised it by victories which were followed up so successfully by Jeroboam. Thus Jonah was the earliest of the prophets, and close upon Elisha, who died in Joash's reign, having just before his death given a token prophetical of the thrice defeat of Syria (<reference osisRef="2Kgs.13.14-2Kgs.13.21">2Ki 13:14-21</reference>). Hosea and Amos prophesied also in the reign of Jeroboam II, but towards the closing part of his forty-one years' reign. The transactions in the Book of Jonah probably occurred in the latter part of his life; if so, the book is not much older than part of the writings of Hosea and Amos. The use of the third person is no argument against Jonah himself being the writer: for the sacred writers in mentioning themselves do so in the third person (compare <reference osisRef="John.19.26">Joh 19:26</reference>). Nor is the use of the past tense (<reference osisRef="Jonah.3.3">Jon 3:3</reference>, "Now Nineveh was an exceeding great city") a proof that Nineveh's greatness was past when the Book of Jonah was being written; it is simply used to carry on the negative uniformly,--</hi>"the word of the Lord came to Jonah ... so Jonah arose ... now Nineveh was," &c. (<reference osisRef="Jonah.1.1">Jon 1:1</reference>; <reference osisRef="1Cor.3.3">3:3</reference>). The mention of its greatness proves rather that the book was written at an early date, before the Israelites had that intimate knowledge of it which they must have had soon afterwards through frequent Assyrian inroads.

 As early as Julian and Porphyry, pagans ridiculed the credulity of Christians in believing the deliverance of Jonah by a fish. Some infidels have derived it from the heathen fable of the deliverance of Andromeda from a sea monster by Perseus [Apollodorus, The Library, 2.4,3]; or from that of Arion the musician thrown into the sea by sailors, and carried safe to shore on a dolphin [Herodotus, History, 1.24]; or from that of Hercules, who sprang into the jaws of a sea monster, and was three days in its belly, when he undertook to save Hesione [Diodorus Siculus, Historical Library, 4.42; Homer, The Iliad, 20.145; 21.442]. Probably the heathen fables are, vice versa, corruptions of the sacred narrative, if there be any connection. Jerome states that near Joppa lay rocks, pointed out as those to which Andromeda was bound when exposed to the sea monster. This fable implies the likelihood of the story of Jonah having passed through the Phoenicians in a corrupted form to Greece. That the account of Jonah is history, and not parable (as rationalists represent), appears from our Lord's reference to it, in which the personal existence, miraculous fate, and prophetical office of Jonah are explicitly asserted: "No sign shall be given but the sign of the prophet Jonas: for, as Jonas was three days and three nights in the whale's belly, so shall the Son of man be three days and three nights in the heart of the earth" (<reference osisRef="Matt.12.39">Mt 12:39</reference>, <reference osisRef="Matt.12.40">40</reference>). The Lord recognizes his being in the belly of the fish as a "sign," that is, a real miracle, typical of a similar event in His own history; and assumes the execution of the prophet's commission to Nineveh, "The men of Nineveh ... repented at the preaching of Jonas; and behold, a greater than Jonas is here" (<reference osisRef="Matt.12.41">Mt 12:41</reference>).

 It seemed strange to Kimchi, a Jew himself, that the Book of Jonah is among the Scriptures, as the only prophecy in it concerns Nineveh, a heathen city, and makes no mention of Israel, which is referred to by every other prophet. The reason seems to be: a tacit reproof of Israel is intended; a heathen people were ready to repent at the first preaching of the prophet, a stranger to them; but Israel, who boasted of being God's elect, repented not, though warned by their own prophets at all seasons. This was an anticipatory streak of light before the dawn of the full "light to lighten the Gentiles" (<reference osisRef="Luke.2.32">Lu 2:32</reference>). Jonah is himself a strange paradox: a prophet of God, and yet a runaway from God: a man drowned, and yet alive: a preacher of repentance, yet one that repines at repentance. Yet Jonah, saved from the jaws of death himself on repentance, was the fittest to give a hope to Nineveh, doomed though it was, of a merciful respite on its repentance. The patience and pity of God stand in striking contrast with the selfishness and hard-heartedness of man.

 Nineveh in particular was chosen to teach Israel these lessons, on account of its being capital of the then world kingdom, and because it was now beginning to make its power felt by Israel. Our Lord (<reference osisRef="Matt.12.41">Mt 12:41</reference>) makes Nineveh's repentance a reproof of the Jews' impenitence in His day, just as Jonah provoked Israel to jealousy (<reference osisRef="Deut.32.21">De 32:21</reference>) by the same example. Jonah's mission to Nineveh implied that a heathen city afforded as legitimate a field for the prophet's labors as Israel, and with a more successful result (compare <reference osisRef="Amos.9.7">Am 9:7</reference>).

 The book is prose narrative throughout, except the prayer of thanksgiving in the second chapter (<reference osisRef="Jonah.2.1-Jonah.2.9">Jon 2:1-9</reference>). The Chaldæisms in the original do not prove spuriousness, or a later age, but were natural in the language of one living in Zebulun on the borders of the north, whence Aramaic peculiarities would readily arise; moreover, his message to Nineveh implies acquaintance with Assyrian. Living as Jonah did in a part of Israel exposed to Assyrian invasions, he probably stood in the same relation to Assyria as Elijah and Elisha had stood to Syria. The purity of the language implies the antiquity of the book, and the likelihood of its being Jonah's own writing. Indeed, none but Jonah could have written or dictated such peculiar details, known only to himself.

 The tradition that places the tomb of Jonah opposite to Mosul, and names it "Nebbi Junus" (that is, "prophet Jonah"), originated probably in the spot having been occupied by a Christian church or convent dedicated to him [Layard]. A more ancient tradition of Jerome's time placed the tomb in Jonah's native village of Gath-hepher.
 <title type="x-s">CHAPTER 1</title> <title type="x-s3"><reference osisRef="Jonah.1.1-Jonah.1.17">Jon 1:1-17</reference>. Jonah's Commission to Nineveh, Flight, Punishment, and Preservation by Miracle.</title>

<hi type="bold">1. Jonah--</hi>meaning in Hebrew, "dove." Compare <reference osisRef="Gen.8.8">Ge 8:8</reference>, <reference osisRef="Gen.8.9">9</reference>, where the dove in vain seeks rest after flying from Noah and the ark: so Jonah. Grotius not so well explains it, "one sprung from Greece" or Ionia, where there were prophets called Amythaonidæ.

<hi type="bold">Amittai--</hi>Hebrew for "truth," "truth-telling"; appropriate to a prophet.

INTRODUCTION Jonah was the son of Amittai, of Gath-hepher in Zebulun (called Gittah-hepher in Jos 19:10-13), so that he belonged to the kingdom of the ten tribes, not to Judah. His date is to be gathered from 2Ki 14:25-27, "He (Jeroboam II) restored the coast of Israel from the entering of Hamath unto the sea of the plain, according to the word of the Lord God of Israel, which He spake by the hand of His servant Jonah, the son of Amittai, the prophet, which was of Gath-hepher. For the Lord saw the affliction of Israel, that it was very bitter: for there was not any shut up, nor any left, nor any helper for Israel. And the Lord said not that He would blot out the name of Israel from under heaven: but He saved them by the hand of Jeroboam the son of Joash." Now as this prophecy of Jonah was given at a time when Israel was at the lowest point of depression, when "there was not any shut up or left," that is, confined or left at large, none to act as a helper for Israel, it cannot have been given in Jeroboam's reign, which was marked by prosperity, for in it Syria was worsted in fulfilment of the prophecy, and Israel raised to its former "greatness." It must have been, therefore, in the early part of the reign of Joash, Jeroboam's father, who had found Israel in subjection to Syria, but had raised it by victories which were followed up so successfully by Jeroboam. Thus Jonah was the earliest of the prophets, and close upon Elisha, who died in Joash's reign, having just before his death given a token prophetical of the thrice defeat of Syria (2Ki 13:14-21). Hosea and Amos prophesied also in the reign of Jeroboam II, but towards the closing part of his forty-one years' reign. The transactions in the Book of Jonah probably occurred in the latter part of his life; if so, the book is not much older than part of the writings of Hosea and Amos. The use of the third person is no argument against Jonah himself being the writer: for the sacred writers in mentioning themselves do so in the third person (compare Joh 19:26). Nor is the use of the past tense (Jon 3:3, "Now Nineveh was an exceeding great city") a proof that Nineveh's greatness was past when the Book of Jonah was being written; it is simply used to carry on the negative uniformly,-- "the word of the Lord came to Jonah... so Jonah arose... now Nineveh was," &c. (Jon 1:1; 3:3). The mention of its greatness proves rather that the book was written at an early date, before the Israelites had that intimate knowledge of it which they must have had soon afterwards through frequent Assyrian inroads. As early as Julian and Porphyry, pagans ridiculed the credulity of Christians in believing the deliverance of Jonah by a fish. Some infidels have derived it from the heathen fable of the deliverance of Andromeda from a sea monster by Perseus [Apollodorus, The Library, 2.4,3]; or from that of Arion the musician thrown into the sea by sailors, and carried safe to shore on a dolphin [Herodotus, History, 1.24]; or from that of Hercules, who sprang into the jaws of a sea monster, and was three days in its belly, when he undertook to save Hesione [Diodorus Siculus, Historical Library, 4.42; Homer, The Iliad, 20.145; 21.442]. Probably the heathen fables are, vice versa, corruptions of the sacred narrative, if there be any connection. Jerome states that near Joppa lay rocks, pointed out as those to which Andromeda was bound when exposed to the sea monster. This fable implies the likelihood of the story of Jonah having passed through the Phoenicians in a corrupted form to Greece. That the account of Jonah is history, and not parable (as rationalists represent), appears from our Lord's reference to it, in which the personal existence, miraculous fate, and prophetical office of Jonah are explicitly asserted: "No sign shall be given but the sign of the prophet Jonas: for, as Jonas was three days and three nights in the whale's belly, so shall the Son of man be three days and three nights in the heart of the earth" (Mt 12:39, 40). The Lord recognizes his being in the belly of the fish as a "sign," that is, a real miracle, typical of a similar event in His own history; and assumes the execution of the prophet's commission to Nineveh, "The men of Nineveh... repented at the preaching of Jonas; and behold, a greater than Jonas is here" (Mt 12:41). It seemed strange to Kimchi, a Jew himself, that the Book of Jonah is among the Scriptures, as the only prophecy in it concerns Nineveh, a heathen city, and makes no mention of Israel, which is referred to by every other prophet. The reason seems to be: a tacit reproof of Israel is intended; a heathen people were ready to repent at the first preaching of the prophet, a stranger to them; but Israel, who boasted of being God's elect, repented not, though warned by their own prophets at all seasons. This was an anticipatory streak of light before the dawn of the full "light to lighten the Gentiles" (Lu 2:32). Jonah is himself a strange paradox: a prophet of God, and yet a runaway from God: a man drowned, and yet alive: a preacher of repentance, yet one that repines at repentance. Yet Jonah, saved from the jaws of death himself on repentance, was the fittest to give a hope to Nineveh, doomed though it was, of a merciful respite on its repentance. The patience and pity of God stand in striking contrast with the selfishness and hard-heartedness of man. Nineveh in particular was chosen to teach Israel these lessons, on account of its being capital of the then world kingdom, and because it was now beginning to make its power felt by Israel. Our Lord (Mt 12:41) makes Nineveh's repentance a reproof of the Jews' impenitence in His day, just as Jonah provoked Israel to jealousy (De 32:21) by the same example. Jonah's mission to Nineveh implied that a heathen city afforded as legitimate a field for the prophet's labors as Israel, and with a more successful result (compare Am 9:7). The book is prose narrative throughout, except the prayer of thanksgiving in the second chapter (Jon 2:1-9). The Chaldæisms in the original do not prove spuriousness, or a later age, but were natural in the language of one living in Zebulun on the borders of the north, whence Aramaic peculiarities would readily arise; moreover, his message to Nineveh implies acquaintance with Assyrian. Living as Jonah did in a part of Israel exposed to Assyrian invasions, he probably stood in the same relation to Assyria as Elijah and Elisha had stood to Syria. The purity of the language implies the antiquity of the book, and the likelihood of its being Jonah's own writing. Indeed, none but Jonah could have written or dictated such peculiar details, known only to himself. The tradition that places the tomb of Jonah opposite to Mosul, and names it "Nebbi Junus" (that is, "prophet Jonah"), originated probably in the spot having been occupied by a Christian church or convent dedicated to him [Layard]. A more ancient tradition of Jerome's time placed the tomb in Jonah's native village of Gath-hepher. CHAPTER 1 Jon 1:1-17. Jonah's Commission to Nineveh, Flight, Punishment, and Preservation by Miracle. 1. Jonah-- meaning in Hebrew, "dove." Compare Ge 8:8, 9, where the dove in vain seeks rest after flying from Noah and the ark: so Jonah. Grotius not so well explains it, "one sprung from Greece" or Ionia, where there were prophets called Amythaonidæ. Amittai-- Hebrew for "truth," "truth-telling"; appropriate to a prophet.


<hi type="bold">2. to Nineveh--</hi>east of the Tigris, opposite the modern Mosul. The only case of a prophet being sent to the heathen. Jonah, however, is sent to Nineveh, not solely for Nineveh's good, but also to shame Israel, by the fact of a heathen city repenting at the first preaching of a single stranger, Jonah, whereas God's people will not repent, though preached to by their many national prophets, late and early. Nineveh means "the residence of Ninus," that is, Nimrod. <reference osisRef="Gen.10.11">Ge 10:11</reference>, where the translation ought to be, "He (Nimrod) went forth into Assyria and builded Nineveh." Modern research into the cuneiform inscriptions confirms the Scripture account that Babylon was founded earlier than Nineveh, and that both cities were built by descendants of Ham, encroaching on the territory assigned to Shem (<reference osisRef="Gen.10.5">Ge 10:5</reference>, <reference osisRef="Gen.6.8">6, 8</reference>, <reference osisRef="Gen.10.25">10, 25</reference>).

<hi type="bold">great city--</hi>four hundred eighty stadia in circumference, one hundred fifty in length, and ninety in breadth [Diodorus Siculus, 2.3]. Taken by Arbaces the Mede, in the reign of Sardanapalus, about the seventh year of Uzziah; and a second time by Nabopolassar of Babylon and Cyaxares the Mede in 625 B.C. See on <reference osisRef="Jonah.3.3">Jon 3:3</reference>.

<hi type="bold">cry--</hi>(<reference osisRef="Isa.40.6">Is 40:6</reference>; <reference osisRef="Isa.58.1">58:1</reference>).

<hi type="bold">come up before me--</hi>(<reference osisRef="Gen.4.10">Ge 4:10</reference>; <reference osisRef="Gen.6.13">6:13</reference>; <reference osisRef="Gen.18.21">18:21</reference>; <reference osisRef="Ezra.9.6">Ezr 9:6</reference>; <reference osisRef="Rev.18.5">Re 18:5</reference>); that is, their wickedness is so great as to require My open interposition for punishment.

2. to Nineveh-- east of the Tigris, opposite the modern Mosul. The only case of a prophet being sent to the heathen. Jonah, however, is sent to Nineveh, not solely for Nineveh's good, but also to shame Israel, by the fact of a heathen city repenting at the first preaching of a single stranger, Jonah, whereas God's people will not repent, though preached to by their many national prophets, late and early. Nineveh means "the residence of Ninus," that is, Nimrod. Ge 10:11, where the translation ought to be, "He (Nimrod) went forth into Assyria and builded Nineveh." Modern research into the cuneiform inscriptions confirms the Scripture account that Babylon was founded earlier than Nineveh, and that both cities were built by descendants of Ham, encroaching on the territory assigned to Shem (Ge 10:5, 6, 8, 10, 25). great city-- four hundred eighty stadia in circumference, one hundred fifty in length, and ninety in breadth [Diodorus Siculus, 2.3]. Taken by Arbaces the Mede, in the reign of Sardanapalus, about the seventh year of Uzziah; and a second time by Nabopolassar of Babylon and Cyaxares the Mede in 625 B.C. See on Jon 3:3. cry-- (Is 40:6; 58:1). come up before me-- (Ge 4:10; 6:13; 18:21; Ezr 9:6; Re 18:5); that is, their wickedness is so great as to require My open interposition for punishment.


<hi type="bold">3. flee--</hi>Jonah's motive for flight is hinted at in <reference osisRef="Jonah.4.2">Jon 4:2</reference>: fear that after venturing on such a dangerous commission to so powerful a heathen city, his prophetical threats should be set aside by God's "repenting of the evil," just as God had so long spared Israel notwithstanding so many provocations, and so he should seem a false prophet. Besides, he may have felt it beneath him to discharge a commission to a foreign idolatrous nation, whose destruction he desired rather than their repentance. This is the only case of a prophet, charged with a prophetical message, concealing it.

<hi type="bold">from the presence of the Lord--</hi>(Compare <reference osisRef="Gen.4.16">Ge 4:16</reference>). Jonah thought in fleeing from the land of Israel, where Jehovah was peculiarly present, that he should escape from Jehovah's prophecy-inspiring influence. He probably knew the truth stated in <reference osisRef="Ps.139.7-Ps.139.10">Psa 139:7-10</reference>, but virtually ignored it (compare <reference osisRef="Gen.3.8-Gen.3.10">Ge 3:8-10</reference>; <reference osisRef="Jer.23.24">Jr 23:24</reference>).

<hi type="bold">went down--</hi>appropriate in going from land to the sea (<reference osisRef="Ps.107.23">Psa 107:23</reference>).

<hi type="bold">Joppa--</hi>now Jaffa, in the region of Dan; a harbor as early as Solomon's time (<reference osisRef="2Chr.2.16">2Ch 2:16</reference>).

<hi type="bold">Tarshish--</hi>Tartessus in Spain; in the farthest west at the greatest distance from Nineveh in the east.

3. flee-- Jonah's motive for flight is hinted at in Jon 4:2: fear that after venturing on such a dangerous commission to so powerful a heathen city, his prophetical threats should be set aside by God's "repenting of the evil," just as God had so long spared Israel notwithstanding so many provocations, and so he should seem a false prophet. Besides, he may have felt it beneath him to discharge a commission to a foreign idolatrous nation, whose destruction he desired rather than their repentance. This is the only case of a prophet, charged with a prophetical message, concealing it. from the presence of the Lord-- (Compare Ge 4:16). Jonah thought in fleeing from the land of Israel, where Jehovah was peculiarly present, that he should escape from Jehovah's prophecy-inspiring influence. He probably knew the truth stated in Psa 139:7-10, but virtually ignored it (compare Ge 3:8-10; Jr 23:24). went down-- appropriate in going from land to the sea (Psa 107:23). Joppa-- now Jaffa, in the region of Dan; a harbor as early as Solomon's time (2Ch 2:16). Tarshish-- Tartessus in Spain; in the farthest west at the greatest distance from Nineveh in the east.


<hi type="bold">4. sent out--</hi>literally, caused a wind to burst forth. Coverdale translates, "hurled a greate wynde into the see."

4. sent out-- literally, caused a wind to burst forth. Coverdale translates, "hurled a greate wynde into the see."


<hi type="bold">5. mariners were afraid--</hi>though used to storms; the danger therefore must have been extreme.

<hi type="bold">cried every man unto his god--</hi>The idols proved unable to save them, though each, according to Phoenician custom, called on his tutelary god. But Jehovah proved able: and the heathen sailors owned it in the end by sacrificing to Him (<reference osisRef="Jonah.1.16">Jon 1:16</reference>).

<hi type="bold">into the sides--</hi>that is, the interior recesses (compare <reference osisRef="1Sam.24.3">1Sa 24:3</reference>; <reference osisRef="Isa.14.13">Is 14:13</reference>, <reference osisRef="Isa.14.15">15</reference>). Those conscious of guilt shrink from the presence of their fellow man into concealment.

<hi type="bold">fast asleep--</hi>Sleep is no necessary proof of innocence; it may be the fruit of carnal security and a seared conscience. How different was Jesus' sleep on the Sea of Galilee! (<reference osisRef="Mark.4.37-Mark.4.39">Mr 4:37-39</reference>). Guilty Jonah's indifference to fear contrasts with the unoffending mariners' alarm. The original therefore is in the nominative absolute: "But as for Jonah, he," &c. Compare spiritually, <reference osisRef="Eph.5.14">Ep 5:14</reference>.

5. mariners were afraid-- though used to storms; the danger therefore must have been extreme. cried every man unto his god-- The idols proved unable to save them, though each, according to Phoenician custom, called on his tutelary god. But Jehovah proved able: and the heathen sailors owned it in the end by sacrificing to Him (Jon 1:16). into the sides-- that is, the interior recesses (compare 1Sa 24:3; Is 14:13, 15). Those conscious of guilt shrink from the presence of their fellow man into concealment. fast asleep-- Sleep is no necessary proof of innocence; it may be the fruit of carnal security and a seared conscience. How different was Jesus' sleep on the Sea of Galilee! (Mr 4:37-39). Guilty Jonah's indifference to fear contrasts with the unoffending mariners' alarm. The original therefore is in the nominative absolute: "But as for Jonah, he," &c. Compare spiritually, Ep 5:14.


<hi type="bold">6. call upon thy God--</hi>The ancient heathen in dangers called on foreign gods, besides their national ones (compare <reference osisRef="Ps.107.28">Psa 107:28</reference>). Maurer translates the preceding clause, "What is the reason that thou sleepest?"

<hi type="bold">think upon us--</hi>for good (compare <reference osisRef="Gen.8.1">Ge 8:1</reference>; <reference osisRef="Exod.2.25">Ex 2:25</reference>; <reference osisRef="2Cor.3.7">3:7</reference>, <reference osisRef="2Cor.3.9">9</reference>; <reference osisRef="Ps.40.17">Psa 40:17</reference>).

6. call upon thy God-- The ancient heathen in dangers called on foreign gods, besides their national ones (compare Psa 107:28). Maurer translates the preceding clause, "What is the reason that thou sleepest?" think upon us-- for good (compare Ge 8:1; Ex 2:25; 3:7, 9; Psa 40:17).


<hi type="bold">7. cast lots--</hi>God sometimes sanctioned this mode of deciding in difficult cases. Compare the similar instance of Achan, whose guilt involved Israel in suffering, until God revealed the offender, probably by the casting of lots (<reference osisRef="Prov.16.33">Pr 16:33</reference>; <reference osisRef="Acts.1.26">Ac 1:26</reference>). Primitive tradition and natural conscience led even the heathen to believe that one guilty man involves all his associates, though innocent, in punishment. So Cicero [The Nature of the Gods, 3.37] mentions that the mariners sailing with Diagoras, an atheist, attributed a storm that overtook them to his presence in the ship (compare Horace's Odes, 3.2.26).

7. cast lots-- God sometimes sanctioned this mode of deciding in difficult cases. Compare the similar instance of Achan, whose guilt involved Israel in suffering, until God revealed the offender, probably by the casting of lots (Pr 16:33; Ac 1:26). Primitive tradition and natural conscience led even the heathen to believe that one guilty man involves all his associates, though innocent, in punishment. So Cicero [The Nature of the Gods, 3.37] mentions that the mariners sailing with Diagoras, an atheist, attributed a storm that overtook them to his presence in the ship (compare Horace's Odes, 3.2.26).


8. The guilty individual being discovered is interrogated so as to make full confession with his own mouth. So in Achan's case (<reference osisRef="Josh.7.19">Jos 7:19</reference>).

8. The guilty individual being discovered is interrogated so as to make full confession with his own mouth. So in Achan's case (Jos 7:19).


<hi type="bold">9. I am an Hebrew--</hi>He does not say "an Israelite." For this was the name used among themselves; "Hebrew," among foreigners (<reference osisRef="Gen.40.15">Ge 40:15</reference>; <reference osisRef="Exod.3.18">Ex 3:18</reference>).

<hi type="bold">I fear the Lord--</hi>in profession: his practice belied his profession: his profession aggravated his guilt.

<hi type="bold">God ... which ... made the sea--</hi>appropriately expressed, as accounting for the tempest sent on the sea. The heathen had distinct gods for the "heaven," the "sea," and the "land." Jehovah is the one and only true God of all alike. Jonah at last is awakened by the violent remedy from his lethargy. Jonah was but the reflection of Israel's backsliding from God, and so must bear the righteous punishment. The guilt of the minister is the result of that of the people, as in Moses' case (<reference osisRef="Deut.4.21">De 4:21</reference>). This is what makes Jonah a suitable type of Messiah, who bore the imputed sin of the people.

9. I am an Hebrew-- He does not say "an Israelite." For this was the name used among themselves; "Hebrew," among foreigners (Ge 40:15; Ex 3:18). I fear the Lord-- in profession: his practice belied his profession: his profession aggravated his guilt. God... which... made the sea-- appropriately expressed, as accounting for the tempest sent on the sea. The heathen had distinct gods for the "heaven," the "sea," and the "land." Jehovah is the one and only true God of all alike. Jonah at last is awakened by the violent remedy from his lethargy. Jonah was but the reflection of Israel's backsliding from God, and so must bear the righteous punishment. The guilt of the minister is the result of that of the people, as in Moses' case (De 4:21). This is what makes Jonah a suitable type of Messiah, who bore the imputed sin of the people.


10. "The men were exceedingly afraid," when made aware of the wrath of so powerful a God at the flight of Jonah.

<hi type="bold">Why hast thou done this?--</hi>If professors of religion do wrong, they will hear of it from those who make no such profession.

10. "The men were exceedingly afraid," when made aware of the wrath of so powerful a God at the flight of Jonah. Why hast thou done this?-- If professors of religion do wrong, they will hear of it from those who make no such profession.


<hi type="bold">11. What shall we do unto thee?--</hi>They ask this, as Jonah himself must best know how his God is to be appeased. "We would gladly save thee, if we can do so, and yet be saved ourselves" (<reference osisRef="Jonah.1.13">Jon 1:13</reference>, <reference osisRef="1Cor.1.14">14</reference>).

11. What shall we do unto thee?-- They ask this, as Jonah himself must best know how his God is to be appeased. "We would gladly save thee, if we can do so, and yet be saved ourselves" (Jon 1:13, 14).


<hi type="bold">12. cast me ... into the sea--</hi>Herein Jonah is a type of Messiah, the one man who offered Himself to die, in order to allay the stormy flood of God's wrath (compare <reference osisRef="Ps.69.1">Psa 69:1</reference>, 2, as to Messiah), which otherwise must have engulfed all other men. So Caiaphas by the Spirit declared it expedient that one man should die, and that the whole nation should not perish (<reference osisRef="John.11.50">Joh 11:50</reference>). Jonah also herein is a specimen of true repentance, which leads the penitent to "accept the punishment of his iniquity" (<reference osisRef="Lev.26.41">Le 26:41</reference>, <reference osisRef="Lev.26.43">43</reference>), and to be more indignant at his sin than at his suffering.

12. cast me... into the sea-- Herein Jonah is a type of Messiah, the one man who offered Himself to die, in order to allay the stormy flood of God's wrath (compare Psa 69:1, 2, as to Messiah), which otherwise must have engulfed all other men. So Caiaphas by the Spirit declared it expedient that one man should die, and that the whole nation should not perish (Joh 11:50). Jonah also herein is a specimen of true repentance, which leads the penitent to "accept the punishment of his iniquity" (Le 26:41, 43), and to be more indignant at his sin than at his suffering.


<hi type="bold">13. they could not--</hi>(<reference osisRef="Prov.21.30">Pr 21:30</reference>). Wind and tide--God's displeasure and God's counsel--were against them.

13. they could not-- (Pr 21:30). Wind and tide--God's displeasure and God's counsel--were against them.


<hi type="bold">14. for this man's life--</hi>that is, for taking this man's life.

<hi type="bold">innocent blood--</hi>Do not punish us as Thou wouldst punish the shedders of innocent blood (compare <reference osisRef="Deut.21.8">De 21:8</reference>). In the case of the Antitype, Pontius Pilate washed his hands and confessed Christ's innocence, "I am innocent of the blood of this just person." But whereas Jonah the victim was guilty and the sailors innocent, Christ our sacrificial victim was innocent and Pontius Pilate and nil of us men were guilty. But by imputation of our guilt to Him and His righteousness to us, the spotless Antitype exactly corresponds to the guilty type.

<hi type="bold">thou ... Lord, hast done as it pleased thee--</hi>That Jonah has embarked in this ship, that a tempest has arisen, that he has been detected by casting of lots, that he has passed sentence on himself, is all Thy doing. We reluctantly put him to death, but it is Thy pleasure it should be so.

14. for this man's life-- that is, for taking this man's life. innocent blood-- Do not punish us as Thou wouldst punish the shedders of innocent blood (compare De 21:8). In the case of the Antitype, Pontius Pilate washed his hands and confessed Christ's innocence, "I am innocent of the blood of this just person." But whereas Jonah the victim was guilty and the sailors innocent, Christ our sacrificial victim was innocent and Pontius Pilate and nil of us men were guilty. But by imputation of our guilt to Him and His righteousness to us, the spotless Antitype exactly corresponds to the guilty type. thou... Lord, hast done as it pleased thee-- That Jonah has embarked in this ship, that a tempest has arisen, that he has been detected by casting of lots, that he has passed sentence on himself, is all Thy doing. We reluctantly put him to death, but it is Thy pleasure it should be so.


<hi type="bold">15. sea ceased ... raging--</hi>so at Jesus' word (<reference osisRef="Luke.8.24">Lu 8:24</reference>). God spares the prayerful penitent, a truth illustrated now in the case of the sailors, presently in that of Jonah, and thirdly, in that of Nineveh.

15. sea ceased... raging-- so at Jesus' word (Lu 8:24). God spares the prayerful penitent, a truth illustrated now in the case of the sailors, presently in that of Jonah, and thirdly, in that of Nineveh.


<hi type="bold">16. offered a sacrifice--</hi>They offered some sacrifice of thanksgiving at once, and vowed more when they should land. Glassius thinks it means only, "They promised to offer a sacrifice."

16. offered a sacrifice-- They offered some sacrifice of thanksgiving at once, and vowed more when they should land. Glassius thinks it means only, "They promised to offer a sacrifice."