
While watching a football game, you never see, as the kicker pumps the extra point through the uprights, some nut in the crowd behind the goalposts holding up a big sign saying "Obadiah 3:16." There could be a lot of reasons for this. For one thing, the book of Obadiah is in the Old Testament, and, though I could be wrong, my sense is that the people displaying these placards are sort of nutty and that among Christians, who naturally prefer the New Testament, nuttiness is more prevalent than it is among Jews. I think I've noticed that Jews do not go in for hunting or fishing or camping, and maybe it's the same good sense that keeps them from buying end zone tickets for football games just so they can hold up a Bible sign directing TV viewers to, maybe, Micah 6:8:
He has shown you, o man, what is good, and what does the Lord require but that you do justice, love kindness, and walk humbly with God?
Another factor would be that nothing in the book of Obadiah is so plangent and alluringly extractable as Micah 6:8, to say nothing of the ubiquitous John 3:16.
And then the decisive factor: there is no such thing as Obadiah 3:16, not because the third chapter has just 15 verses, but because there is no third, or second, chapter—it's the shortest book in the Old Testament, one chapter, 21 verses, two pages, 1118 and the facing 1119 in The Oxford Annotated Bible that I had to buy in college and have open before me now. If in a spiritual crisis you determined, like St. Augustine, that God wanted you to open the Bible at random, so that he could speak to you through whatever verse your eye happened to fall on first, there's the slimmest chance, mathematically, that he'd speak to you through one of the 21 verses of Obadiah.
The upside for our imagined "general reader" is that with Obadiah it's possible to sustain one's interest from the beginning to the end and report that the impression made is something other than, or in addition to, languorous incomprehension. It seems, for example, as if there could be two chapters, for there are two parts to the brief book, one about something that has happened, ending at verse 14, and another, starting at verse 15, about something that will as a consequence happen in the future. What's happened is the fall of Jerusalem to the Babylonians, an event known to secular history—it occurred in 587 B.C., so the book was written after that. Instead of condemning the captors, as one might have predicted, Obadiah's judgmental anger is set against the Edomites:
The vision of Obadiah.
Thus says the Lord God concerning Edom:
We have heard tidings from the Lord,
and a messenger has been sent among the nations:
"Rise up! let us rise against her for battle!"
Behold, I will make you small among the nations,
you shall be utterly despised.
So where is Edom, and of what are the Edomites guilty? The below map shows the area at the time of the divided kingdom. Note that Jerusalem is the capital of the southern kingdom, also known as Judah, and that Edom abuts Judah on the southeast, in what is now southwestern Jordan. Obadiah's "vision," therefore, relates not to the shortcomings of the chosen people but to those of their geopolitical neighbors:
. . . you should not have rejoiced over the people of Judah in the day of their ruin
you should not have boasted in the day of distress.
You should not have entered the gate of my people in the day of his calamity;
you should not have looted his goods. . .
It seems analogous to what, at the level of interpersonal relations, the Germans call Schadenfreude—Edom has too much enjoyed Judah's trauma, has taken pleasure in its neighbor's travail. That's the idea, and to me it's a little odd:
On the day that you stood aloof, on the day that strangers carried off his wealth,
and foreigners entered his gates and cast lots for Jerusalem,
you were like one of them. . .
The "foreigners" are the conquering Babylonians. Their name isn't mentioned but the Edomites are called out and excoriated for, it seems, cheering on the wrong team. Rooting around a bit in the commentaries, seeking to corroborate this impression, one reads of speculation that the book reflects what would have been news stories of 585 B.C. about Edom taking advantage of disarray on its northern frontier, raiding Judah, "harassing the people and annexing territory."* At verse 15, the focus shifts to what in the future will be visited upon Edom for these offenses:
For the day of the Lord is near upon all the nations.
As you have done, it shall be done to you,
your deeds shall return on your own head.
If there are going to be just 39 books to the Old Testament, it seems a waste that one of them is devoted to geopolitical sniping in the Mideast of roughly 580 B.C. The criticism of Edom, even if true, is of the kind that places the critic in an unfavorable light. In the imposing core of Israel's prophetic tradition, the lantern shines inward, as in the memorable opening to the book of Amos. A genius for withering self criticism is an unusual asset. Obadiah is not a contribution to that body of Israel's literature, and one feels it's apt that the prophet himself remains a shadowy figure: no vivid personality is conveyed, and he'd be unknown but for the association of his name with one of the slightest entries in the Hebrew Bible.
*L.H. Brockington in Peake’s Commentary on the Bible
