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Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Thirty-One: Obadiah." In Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House. (481-486).
Obadiah, even as a very brief work, effectively reflects strained relations between the Israelites and the Edomites (Lessing & Steinmann 2014, p. 481). These tensions had existed for a very long time, with foreshadowing in Genesis 25 and 27. Lessing and Steinmann catalog a number of instances of conflict between the two nations. The tension is not at all surprising at the time of Obadiah.
Lessing and Steinmann note a tendency among scholars to divide the book between verses 14 and 15. In verse 15, the oracle against Edom expands to all nations (Lessing & Steinmann 2014, p. 482). However, Lessing and Stainmann find no reason that would militate against the work having just one author. As to the identity of the author, there are numerous figures named Obadiah in the Old Testament. Though we cannot pinpoint the author, it is certainly reasonable to assume this work was written by a prophet named Obadiah.
As regards literary features, Obadiah is an oracle primarily against Edom. Oracles against foreign nations are common to every prophetic book. This one calls Esau by name seven times (Lessing & Steinmann 2014, p. 482). This recalls the strife between Jacob and Esau, the root of future tension between Israel and Edom.
Lessing and Steinmann observe that the superscription of Obadiah is quite short, with no information other than the prophet's name and the fact the work tells of a vision (Lessing & Steinmann 2014, p. 483). Because of the lack of detail, scholars date Obadiah from 850-450. There may be a close relationship to Jeremiah 49:7-22. Lessing and Steinmann cite Raabe as considering Obadiah to have been the person who modified the oracle of Jeremiah (Lessing & Steinmann 2014, p. 483). This would place the writing of Obadiah between 587 and 553 B.C.
The theme of divine retribution is prominent in Obadiah. The people of Edom will be overrun and destroyed by thieves, as they have acted like thieves (Lessing & Steinmann 2014, p. 483). God's retribution goes hand in hand with his judgment, which will come on a day of the Lord, a time of judgment on the nations (Lessing & Steinmann 2014, p. 484). This will involve the drinking of a cup of God's wrath (v. 16). The coming defeat of Edom serves as a symbol of all rebellion against God. Edom's defeat may effectively signal Christ's defeat of sin and death. The restoration pictured in verse 21 suggests the final restoration of Revelation 11:15, as all the world is the kingdom of Christ (Lessing & Steinmann 2014, p. 485).
Lessing and Steinmann see sin and grace depicted in Obadiah as the Edomites hold a false sense of security in vv. 3-4 (Lessing & Steinmann 2014, p. 485). It is shown to be false, as God humbles the Edomites by having them judged by fire, a typical way destruction of sin is depicted in the Old Testament. When God erects his dwelling and fortress he delivers grace to the world.