The Book of Obadiah
The Book of Obadiah is very unique in the Bible in that it is the shortest book in the Old Testament and its main message is devoted to Edom, a neighboring nation to the Southeast of Israel whose origin is traced to Esau, the brother of Jacob (Gen. 35:1, 9). Nothing is known about Obadiah, although the Babylonian Talmud said he was the palace administrator of Ahab (1 Ki. 18:3-16), but most biblical scholars consider it as pure speculation. His name may either mean “worshipper of the Lord” or “servant of the Lord”, depending on whether one follows the Masoretic vocalization or the source on which the LXX translator based.
The setting or background of Obadiah is also uncertain, but I believe it is safe to follow those scholars who consider that the “most satisfying setting is shortly after the fall of Jerusalem in 587 BC, when refugees were captured in mid-flight (2 Ki. 25:4-6)" (TOTC, Obadiah, Jonah, Micah, 23).
(1) V. 1 amounts to a declaration of war, except that it is made by the Lord and He calls on the nations to go against Edom. How does this affect our view on all the battles, especially battles against Israel and/or its neighbors in the past, present and future?
(2) Edom was not exactly a small country, laying south and east of the Dead Sea, running south from the Dead Sea all the way to the Gulf of Aqabah, but the Lord pronounces His judgment to make it small and despised. What does v. 3 point out as its source of pride? (See Note below).
a. How does each of the analogies in v. 4 bring out the spirit of pride in a person (or a nation)?
b. What does Proverbs 16:18 say about the proud?
c. Why is God so against the sin of pride? (Read God’s rebuke against Tyre in Ezek. 28, especially v. 6 and v. 17.)
(3) What do the two rhetorical questions in v. 5 seek to reveal about the impending judgment of Edom?
(4) Why does the Lord purposely make mention of Edom’s allies, friends and those “who eat your bread”?
(5) What might be the reason that Edom has to face such treachery and betrayal? (See Num. 20:14, 21; Amos 1:11)
(6) What is the main message to you today and how may you apply it to your life?
Note:
The eastern part of Edom (now occupied by Jordan) was “rocky and mountainous, at times reaching c.1070 meters in elevation. Through it passed two major traffic routes, the King’s Highway and the road along the Arabah. Its control over much of the north-south trade fed its coffers…” (TOTC, 21). You may wish to consult the maps in your Bible to see the actual location of Edom
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
俄巴底亞書
俄巴底亞書是舊約聖經中是短的一卷，其主要的信息是針對以色列東南面的鄰邦以東。以東的先祖就是雅各的哥哥以掃(創35:1, 9) 。我們對俄巴底亞其人是一無所先的。雖然Babylonian Talmud(主後3至5世紀的猶太口傳律法與釋經書) 說他是亞哈王宮中的行政官員(列王紀上18:3-16) ，但一般解經家都認為這是全屬虛構的。俄巴底亞這名字的意思是「耶和華的敬拜者」或是「耶和華的僕人」(視乎是按那一抄本為準)。
俄巴底亞作先知發預言的時期也是無從稽考，不過按書中的內容顯示，「最可靠的估計是耶路撒冷在主前587年失陷之後，逃亡者被擒拿的時期(王下25:4-6)」(TOTC, Obadiah, Jonah, Micah, 23) 。
(1) 第一節如同宣戰的聲明，是耶和華發出的，召集列國起來與以東爭戰：既是這樣，我們該怎樣看古今的歷史，特別是發生在以色列和鄰邦的戰爭？
(2) 以東不算是很小的國，位於死海之東南，由加利利海之南面延伸到亞拉伯海灣。但神卻因它的驕傲而審判它，使它成為最小的。按第3節的描述，它有什麼自恃之處？(參下註)
a. 第4節的兩個比喻怎樣切切的道出，不但是以東，更是人的狂傲？
b. 箴言16:18怎樣論到驕傲？
c. 為何神這樣憎惡人的驕傲？(參神對推羅同樣的罪之責備—見結28，特別是第6和17節)
(3) 第5節的兩個「豈不」是要表達什麼？
(4) 為何神特別論到以東的盟邦和“同吃飯的” ？
(5) 為何要以東受被出賣的審判？(見民20:14, 21; 摩1:11)
(6) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：以東的東面(現今的約但) 是“山勢險峻，有些地方高達一千多米。(當時) 有兩大商路經過這地：就是皇帝大公路和沿亞拉伯的大道；因而操縱了由北至南的營商通道，從中取利……”(TOTC, 21) 。
“Though you soar like the eagle and make your nest among the stars, from there I will bring you down.” (Obad. 4)
In order to understand the message of Obadiah, perhaps it is helpful to give a biblical account of the origin of Edom and its history with the nation of Israel.
The Bible makes it very clear that Edomites are the descendants of Esau, the brother of Jacob (Gen. 36:1, 9). Because of this blood relation, the Lord expects Edom to treat Israel differently than other nations, but such was not the case:
First, during the time of Exodus, when Israel in its wandering state needed to take a shorter passage through Edom, they were denied. Read these humble words of Moses:
“Moses sent messengers from Kadesh to the king of Edom, saying: ‘This is what your brother Israel says: You know about all the hardships that have come on us…We will not go through any field or vineyard or drink water from any well'." (Num. 20:14, 17).
But the king of Edom replied,
“You may not pass through here, if you try, we will march out and attack you with the sword.” (Num. 20:18)
Ever since that incident, Israel and Edom were at odds:
- Saul fought with Edom and inflicted punishment on them (1 Sam. 14:47);
- David conquered Edom for a time (2 Sam. 8:13-14; 1 Ki. 11:15-16);
- Solomon used Edom to build its fleet, but also faced opposition from them (1 Ki. 9:26-28; 1 Ki. 11:14-22);
- During Jehoshaphat’s reign, Edom allied with other nations and raided Judah (2 Chr. 20:1-2);
- During the reign of Joram, Edom rebelled and gained freedom from Israel for some 40 years (2 Ki. 8:20-22; 2 Chr. 21:9-10);
- Then under Amaziah, king of Judah, Edom was recaptured with a great slaughter (2 Ki. 14:7; 2 Chr. 25:11-12);
- However, under the reign of Ahaz, Edom raided Judah and even took some into captivity (2 Chr. 28:17);
- Since then Edom was free from Israel and when Jerusalem fell to Nebuchadnezzar, Edom added salt to the wounds as attested by the following biblical accounts:
“This is what the Sovereign Lord says: While the whole earth rejoices, I will make you desolate. Because you rejoiced when the inheritance of Israel became desolate…” (Ezek. 35:14-15)
“Remember, Lord, what the Edomites did on the day Jerusalem fell. ‘Tear it down,’ they cried, ‘tear it down to its foundations!’.” (Ps. 137:7)
And the Apocryphal book, 1 Esdras 4:45 says of the temple in Jerusalem as the one “the Edomites burned when Judea was made desolate by the Chaldees” (LXX).
Such is the background of Obadiah and the sins of Edom. After AD 70, Edom, as a nation, disappeared from the face of the earth.
「你雖如大鷹高飛，在星宿之間搭窩，我必從那裡拉下你來。這是耶和華說的。」(俄4)
如果要好好的了解俄巴底亞的信息，我們就需要多明白以東這國家的起源和它與以色列在歷史上的關係：
聖經告訴我們以東人是雅各的哥哥以掃的後裔(創36:1, 9) 。因著這血源的關係，神是要求以東要按兄弟一樣的看待以色列。但以東卻沒有這樣做。
就在以色列人出埃及時，在極艱辛的曠野中向著應許地行走，希望能經過以東地，不用走太遠的路程，卻遭拒絕。聖經就這樣的記載：“摩西從加低斯差遣使者去見以東王，說：你的弟兄以色列人這樣說：(你知道)我們所遭遇的一切艱難……求你容我們從你的地經過。我們不走田間和葡萄園，也不喝井裡的水，只走大道，不偏左右，直到過了你的境界。以東王說：你不可從我的地經過，免得我帶刀出去攻擊你”( 民20:14, 17, 18) 。
自此之後，以色列與以東就多是在對敵的狀態中：
- 掃羅曾與以東爭戰，且打敗它( 撒上14:47) ；
- 大衛曾征服了以東 ( 撒下8:13-14；王上11:15-16) ；
- 所羅門用它作製造船隻的地方，亦曾遭反抗(王上9:26-28；11:14-22) ；
- 在約沙法作王時，以東與其他國結盟攻擊猶大(代下20:12)；
- 在約蘭作王時，以東背叛猶大，並享自由有40年之久(王下8:20-22；代下21:9-10) ；
- 猶大王亞瑪謝再次征服以東，並屠殺極多以東人(王下14:7; 代下25:11-12) ；
- 但在亞哈斯時，以東攻擊猶大，並擄去多人(代下28:17) ；
- 自此以後，以東不再受以色列的控制，直到耶路撒冷失陷，以東人更趁機落井下石，正如以下聖經的記載所顯示：
“你怎樣因以色列家的地業荒涼而喜樂，我必照你所行的待你。西珥山哪，你和以東全地必都荒涼。你們就知道我是耶和華。” ( 結35:15)
“耶路撒冷遭難的日子，以東人說：拆毀！拆毀！直拆到根基！耶和華啊，求你記念這仇！” (詩137:7)
根據次經以斯拉記上4:45論到耶路撒冷的聖殿時，就這樣說：「就是以東人當猶大被巴比倫變成荒涼時所焚燒的」(譯自七十士譯本) 。
這就是俄巴底亞對以東發預言的背景。自主後70年，以東國就在世界版圖上消失了。
It will be helpful to read yesterday’s meditative article about Edom, if you have not done so:
(1) Based on the impact of the judgment mentioned in vv. 8-9, what do we know about what Edom was known for? (See also Jer. 49:7; Ezek. 32:29)
(2) Of all Israel’s neighbors, Edom was the only nation that God specially appointed a prophet to prophesy against their sins and pronounce their judgment. From the reading of this particular section, what is the core reason for such a treatment by the Lord?
(3) In citing the sins of Edom one by one, see how you may categorize their sins:
a. V. 11: Standing aloof when a foreigner ransacked Israel. What kind of sin was it and what should Edom have done?
b. V. 12: Why did Edom gloat and rejoice at his brother’s misfortune? What should he do instead?
c. V. 13: What was the sin described in this verse?
d. V. 14: What kind of sin did they commit in this verse? Why would they do that?
Vv. 15-16—Their judgment
(4) To whom is the “Day of the Lord” meant for?
(5) The allusion of drinking on the holy hill likely refers to the rejoicing of Edom at the misfortune of Jerusalem. However the result will be that they, together with all the nations will drink a cup of a different kind. Read Jeremiah 25:15 and Revelation 16:19 to see what they will drink on the “Day of the Lord”.
(6) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
請參閱昨天的靈修默想小篇，這對了解今天的經文是會有幫助的：
(1) 按第8、9節的審判對像，你可以領會到以東尚有什麼可誇之處？(參耶49:7; 結32:29)
(2) 在以色列的鄰邦中，似乎只有以東是神特別指派一個先知來單向它發預言的。原因何在？
(3) 試把這裡所詳列的罪，逐一思想，看看是屬那種的罪行：
a. 第11節：站在一旁是什麼的罪？
b. 第12節：瞪眼、歡樂、狂傲又是什麼的罪？
c. 第13節：所犯的是什麼的惡？
d. 第14節：所犯的又是什麼的惡？
將臨的審判(15-16節)
(4) 這樣形容「耶和華的日子」是什麼的日子，是為誰而設的？
(5) 以東在聖山喝的一定是“苦杯”: 相信是指他們在以色列遭難時的歡樂(第12節) ，但萬國都要喝的肯定是“苦杯” ：請翻到耶利米書25:15和啟示錄16:19看看在「耶和華的日子」，他們要喝的是怎樣的「苦杯」。[註：中譯在「你們」後加上「猶大人」；按上文，該仍指以東]
(6) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“On the day you stood aloof while strangers carried off his wealth and foreigners entered his gates and cast lots for Jerusalem, you were like one of them.” (Obad. 11)
The charges that the Lord brings against Edom through Obadiah remind me of both the parable of the Good Samaritan and the resulting Good Samaritan Laws used in many countries.
The sins of Edom against Israel are compounded by the fact that their ancestor Esau was the brother of Jacob, the ancestor of Israel; thus the charge laid against Edom is their “violence against your brother Jacob” (v. 10). However, upon reading the “evidences” presented to support this charge, apart from the seizing of wealth and the cutting down of their fugitives, the rest would point to a person’s basic duties toward his neighbors:
V. 11 accuses Edom of their inaction to the plight of Israel;
V. 12 accuses Edom of their passing judgment on Israel — kind of like saying, “You deserve it”; and
V. 13 accuses Edom of marching through their gates in the day of their disaster—an act of total indifference.
Such indifference, inaction and lack of compassion is clearly condemned by our Lord Jesus (Luke 10:25-37) and has contributed to the establishment of what has become the Good Samaritan Laws in many countries. Although the Good Samaritan Laws exist to give legal protection to “Good Samaritans”, the laws originated from the legal obligation to rescue a helpless person:
“An example of the obligation to help a person is the Argentinian law on ‘abandonment of persons’, Articles 106-108 of the Argentine Penal Code, which includes the provision in Article 106 that ‘a person who endangers the life or health of another, either by putting a person in jeopardy or abandoning to their fate a person unable to cope alone who must be cared for ... will be imprisoned for between 2 and 6 years.’” (Argentine Penal Code laws regarding crimes against the person, translated by Wikipedia)
「外人擄掠雅各的財物，外邦人進入他的城門，為耶路撒冷拈鬮的日子，你竟站在一旁，像與他們同夥。」(俄11)
當讀到神藉俄巴底亞向以東怎樣對待遭難的以色列所發出的責備時，我就想起主耶穌所說的好撒瑪利亞人的比喻，和及後世多個國家所設立的「好撒瑪利亞人」的法例。
以東對以色列所行的惡行，就因他們與以色列人先祖的關係，而顯為加倍的卑劣，引至神極厲害審判的話：「因你向兄弟雅各行強暴，羞愧必遮蓋你，你也必永遠斷絕」(俄10) 。但在這些詳細的「罪狀」之中，除了順手搶奪財物和把逃跑的以色列人交付敵人外，其他的都屬於干犯了一個人對有難的鄰舍基本的責任：
- 第11節是責備他們就手旁觀；
- 第12節是責備他們幸災樂禍，好像在說：你是死有餘辜；
- 第13節是責備他們瞪著眼，視而不見，視若無睹(indifference) 。
這一種視若無睹、就手旁觀，完全缺乏憐憫心腸的心態，正是主耶穌藉好撒瑪利亞人的喻言所責備的(路10:25-37) ，也是後來眾多文明國家所設立「好撒瑪利亞人」的法例所針對的。雖然「好撒瑪利亞人」的法例是為保障那些「好撒瑪利亞人」而設的，免因做好事而被控訴；但這些法例是源於對救助無助者的法律上的責任而設立的：
“對救助別人的法律責任其中一例是阿根廷「違棄別人」的法例。按阿根廷刑事法第106-108條……‘凡危害他人生命或健康、不論是使人受危害、或遺棄別人以至使人落在不能自救、須要救助而不理者……可判的刑期是由2至6年’ ” ( 譯自按阿根廷刑事法例, Wikipedia) 。
The last part of this short prophecy changes its focus to Israel and the glorious hope of the coming of the Kingdom of God:
(1) Mount Zion stands for the whole of Israel and the seat of the throne of God:
a. What is the deliverance (which can also be translated as salvation, LXX) being prophesied and how will the seat of the throne of God be made holy? (See Dan. 9:24)
b. What is Jacob’s inheritance? (See Exod. 15:17 and Matt. 25:34)
(2) Jacob and Joseph (the two divided kingdoms are now mentioned as one) are used as metaphor: How appropriate is this metaphor of fire to depict both the mistake of Edom in opposing Israel and its consequence?
(3) The final proclamation of restoration appears to be split into two parts
- V. 19 addresses the residents on the southern and western perimeters of Israel: They shall occupy the eastern (Esau) and northwestern part of Canaan: and
- V. 20 addresses the people already carried away as exiles: They will occupy the land from south of Sidon to the far south of Canaan.
The idea seems to be that the re-occupation will far exceed the original land of promise. However, the restoration is framed within the final ushering into the “Kingdom of the Lord” in v. 21:
a. Could these unnamed residents in v. 19 refer to the Gentiles of those lands?
b. Would the “possession” refer to beyond the physical Land of Promise?
c. What will happen to Esau upon the establishment of the Kingdom of the Lord? (Esau, with its prideful sins, is likely used as a representative of all Gentile nations that oppose the people of God.)
(4) Pause and reflect on the messages of this short book of prophecy and see what might be the main message to you. How may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
這默示最後的一段把目光轉向以色列在末後將臨的國度的盼望：
(1) 錫安山是神在以色列所設的座位，也代表了全以色列：
a. 第17節的逃脫，也可譯作拯救(見七十士譯本) ：那時錫安山必成聖是什麼意思？(可參但9:24)
b. 雅各要得原有的產業是什麼？(參出15:17和太25:34)
(2) 雅各和約瑟(二者同列應是已重新聯合之意) 被喻為火，是要表明什麼？
(3) 最後是重建國度的宣告(19-20) ，可指兩類人
- 第19節：南地和(西面沿海的)高原人—他們必得以掃山(以色列之東) ，非利士地(西北的迦南) 和以法蓮和撒瑪利亞地(迦南地的北面) ；
- 第20節：被擄的以色列眾人—必得極廣之地，由西頓的南面(撒勒法) ，直到迦南地的南端。
意思是：在復興的國度中，以色列將得之地是遠超當初的「應許地」。不過，這復興的國度是被稱為「耶和華的國度」(第21節) 。
a. 第19節的南地和高原人明顯不是被擄的。那麼他們是什麼人？會不會是外邦人？
b. 這裡論到必得之地，是不是單指物質、地理的版圖呢？
c. 以掃作為反對神選民列國的代表，在「耶和華的國度」的臨到時，要得到什麼結果？
(4) 這短短的默示給你主要提醒是什麼？你能怎樣應用在你的生命中？
“Jacob will be fire and Joseph a flame; Esau will be stubble, and they will set him on fire and destroy him. There will be no survivors from Esau.” (Obad. 18)
In pronouncing the judgment on Edom, the Lord likens Jacob and Joseph as fire that consumes Esau like stubble to the point that “there will be no survivors from Esau”. We know historically, by the time Edom vanished from the face of the earth as a nation, that Israel as a nation had vanished as well (only to be restored as prophesied at the End-times). In other words, while Edom would not be destroyed by the hands of Israel, their destruction was caused by their sin against Israel.
Indeed, anyone who opposes the people of God is like playing with fire! In spite of the sins of Israel, and the fact that God uses many nations to chastise him, Israel remains His people; in fact, Israel remains the apple of His eye. As a result, the prophet Zechariah says, “whoever touches you touches the apple of His eye” (Zech. 2:8).
Today, we are the spiritual Israel, and more than that, we are His children (Rom. 8:15-16). Therefore we have the same assurance that whoever touches us touches the apple of His eye. Therefore, at the end of reading the message of Obadiah, let’s pray this prayer of Calvin based on his message on Obadiah:
“Grant, Almighty God, that as Thou seest us to be on every side at this day beset by so many enemies, even by those who constantly devise means to destroy us, while we are so very weak and feeble — O grant, that we may learn to look up to Thee, and that our trust may so recumb on Thee, that however exposed we maybe to all kinds of danger according to what appears to the flesh, we may not yet doubt that Thou art ever armed with sufficient power to terrify our enemies, so that we may quietly live even amidst all dangers, and never cease to call on Thy name, as Thou hast promised to be sure and faithful defender of our safety in Christ Jesus our Lord. Amen.”
(Calvin’s Commentaries, Vol. XIV, 427)
「雅各家必成為大火；約瑟家必為火燄；以掃家必如碎；火必將他燒著吞滅。以掃家必無餘剩的。這是耶和華說的。」(俄18)
在宣告以東要受的審判時，神以火喻雅各和約瑟，要把以東如碎稭般焚燒，以至「以掃家必無餘剩的」(第18節) 。按歷史的記載，當以東這國家在世上版圖消失時，以色列作為一個國家也消失了(卻在1948復國) 。換句說說，以東並非亡在以色列人的手中，而是因著對以色列所行的惡，遭到滅亡的命運。
是的，凡迫害神的百姓的，就如玩火一樣，一定自招滅亡！以色列雖然離棄了神，神亦藉著列國來審判他們；但以色列仍是屬於神的；以色列仍然是神眼中的瞳人。故此，先知撒迦利亞就這樣說：「萬軍之耶和華說……摸你們的就是摸祂眼中的瞳人。」(亞2:8)
今天我們信主的人就是屬靈的以色列；不但如此，我們更是神的兒女，呼叫神作阿爸、父(羅8:15-16) 。故此，凡摸我們的，就是那些要危害我們的，同樣是在摸神眼中的瞳人。這正是加爾文在傳講俄巴底亞書時，有感而發出的禱告：
“全能的神，祢看到今天我們四面的仇敵，甚至那些在我們正輭弱無力時，常常設計謀害我們的；阿，求祢幫助我們學習仰望祢，是如此的信賴祢，以至不論按肉體是何等的危殆，我們絕不懷疑祢全能的膀臂能叫仇敵驚惶，好使我們能在一切危難中安然生活，永不停止呼求祢的名，因祢曾應許作我們穩固和信實的安全保障。奉我們的主基督耶穌之名。阿們。”
(Calvin’s Commentaries, Vol. XIV, 427)