Bible Books Explained

The Book of Obadiah, Background

Quick Rundown

Obadiah’s prophecy – the shortest book of the Old Testament - is captured in only 21 verses, but richly compressed with God’s just anger toward the people of Edom. Obadiah is a contemporary with Jeremiah and these two share the burden of delivering Jehovah’s vision to the people of Israel and to all nations as well. The point is God’s wrath against those who curse God’s people, Israel. God will judge all those nations who are not only against Israel, but those who are against Him as well.

Title

The book is named after the prophet who received the vision (1:1). Obadiah means “servant of the Lord” and occurs 20 times in the Old Testament, referring to many other OT individuals. Obadiah is the shortest book in the OT and is not quoted in the New Testament.

Author and Date

Nothing is known for certain about the author. Other Old Testament references to men of his name do not appear to be referring to this prophet. His frequent mentions of Jerusalem, Judah, and Zion suggest that he belonged to the southern kingdom (cf. verses 10-12, 17, 21). Obadiah was probably a contemporary of Elijah and Elisha.

The date of writing is equally difficult to determine, though we know it is tied to the Edomite assault on Jerusalem described in verses 10-14. Obadiah apparently wrote shortly after the attack. There were significant invasions of Jerusalem in Old Testament history: 1) by Shishak, king of Egypt, circa 925 B.C. during the reign of Rehoboam (1 Kings 14:25,26; 2 Chronicles 12); 2) by the Philistines and Arabians between 848-841 B.C. during the reign of Jehoram of Judah (2 Chronicles 21:8-20); 3) by Johash, king of Israel, circa 790 B.C. (2 Kings 14; 2 Chronicles 25); and 4) by Nebuchadnezzar, king of Babylon, in the fall of Jerusalem in 586 B.C. Of these 4, only the second and the fourth are possible fits with historical data. Number two is preferable, since Obadiah’s description does not indicate the total destruction of the city, which took place under Nebuchadnezzar’s attack. Also, although the Edomites were involved in Nebuchadnezzar’s destruction of Jerusalem (Psalm 137; Lamentations 4:21), it is significant that Obadiah does not mention the Babylonians by name (as with all the other prophets who wrote about Jerusalem’s fall), nor is there any reference to the destruction of the temple or the deportation of the people; in fact, the captives appear to have been taken to the South West, not East of Babylon (see verse 20).

Background and Setting

The Edomites trace their origin to Esau, the firstborn (twin) son of Isaac and Rebekah Esau’s name means “hairy,” because he was “all over like a hairy garment” (Genesis 25:25). He is also called Edom, meaning “red,” owing to the sale of his birthright in exchange for some red stew (Genesis 25:30). He showed a disregard for the covenant promises by marrying two Canaanite women (Genesis 26:34) and later the daughter of Ishmael (Genesis 28:9). He loved the out-of-doors and, after having his father’s blessing stolen from him by Jacob, was destined to remain a man of open spaces (Genesis 25:27; 27:38-40). Esau settled into a region of mostly rugged mountains South of the Dead Sea (Genesis 33:16; 36:8,9; Deuteronomy 2:4-5) called Edom (Greek, “Idumea”), the 40-mile wide area that stretches approximately 100 miles South of the Gulf of Aqabah. The famed King’s Highway, an essential caravan route linking North Africa and Europe and Asia, passes along the eastern plateau (Numbers 20:17). The struggle and birth of Jacob and Esau (Genesis 25) from the ultimate background to the prophecy of Genesis 25:23, “two nations are in your womb.” Their respective descendants, Israel and Edom, were perpetual enemies. When Israel came out from Egypt, Edom denied their brother Jacob passage through their land, located South of the Dead Sea (Numbers 20:14-21). Nevertheless, Israel was instructed by God to be kind to Edom (Deuteronomy 23:7,8). Obadiah, having received a vision from God, was sent to describe their crimes and to pronounce total destruction upon Edom because of their treatment of Israel.

(Genesis 25:24-26), who struggled with Jacob even while in the womb (Genesis 25:22).

The Edomites opposed Saul (circa 1043-1011 B.C.) and were subdued under David (circa 1011-971 B.C.) and Solomon (circa 971-931 B.C.). They fought against Jehoshaphat (circa 873-848 B.C.) and successfully rebelled against Jehoram (circa 853-841 B.C.). They were again conquered by Judah under Amaziah (circa 797-767 B.C.), but they regained their freedom during the reign of Ahaz (circa 735-715 B.C.). Edom was later controlled by Assyria and Babylon; and in the fifth century B.C> the Edomites were forced by the Nabateans to leave their territory. They moved to the area of southern Palestine and became known as Idumeans. Herod the Great, an Idumean, became king of Judea under Rome in 37 B.C. in a sense, the enmity between Esau and Jacob was continued in Herod’s attempt to murder Jesus. The Idumeans participated in the rebellion of Jerusalem against Rome and were defeated along with the Jews by Titus in A.D. 70. Ironically, the Edomites applauded the destruction of Jerusalem in 586 B.C. (Psalm 137:7) but died trying to defend it in A.D. After that time they were never heard of again. As Obadiah predicted, they would be “cut off forever” (verse 10); and there would be “no survivor of the house of Esau” (verse 18).

Historical and Theological Themes

Obadiah is a case study of the curses/blessings in Genesis 12:1-3, with two interrelated themes: 1) the judgment of Edom by God for cursing Israel. This was apparently told to Judah, thereby providing reassurance that the Lord would bring judgment upon Edom for her pride and for her participation in Judah’s downfall; 2) Judah’s restoration. This would even include the territory of the Edomites (verses 18-21; Isaiah 11:14). Obadiah’s blessing for Judah includes the near fulfillment of Edom’s demise (verses 1-14) and the far fulfillment of the nations’ judgment and Israel’s final possession of Edom (verses 15-21).

Interpretive Challenge

The striking similarity between Obadiah 1-9 and Jeremiah 49:7-22 brings up the question: Who borrowed from whom? Assuming there was not a third common source, it appears that Jeremiah borrowed, where appropriate, from Obadiah, since the shared verses from one unit in Obadiah, while in Jerusalem they are scattered among other verses.

Outline

I. God’s Judgment on Edom (1-14)

a. Edom’s Punishment (1-9)

b. Edom’s Crimes (10-14)

II. God’s Judgment on the Nations (15,16)

III. God’s Restoration of Israel (17-21)

Source:

MacArthur Study Bible, NASB, Updated Edition. 2006. Nelson Bibles, Thomas Nelson. La Habra, CA.

Introduction to The Bible

"All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work." 2 Tim 3:16,17

The Bible is the Word of God. This maxim is very familiar in most Christian circles and for the most part, deeply revered in many hearts. The Scriptures are the Words of God, a love letter to us. God loves us and greatly desires, and even commands us, to know His mind and heart. By studying the Word(s) of God we grow closer in relationship to Him.

I’ve created this online resource, surely one of thousands on the web, as a means by which you have an introduction to all 66 books of the Bible at the tip of a click. I hope you find richness and true understanding in your daily Bible reading.

Think of the academic rigor of studying the chapter introductions as a humble and thirsty approach to finding out “What does God mean?” As one of my favorite pastors exhorts, “It's not enough to read the text and jump directly to the application; we must first determine what it means, otherwise the application may be incorrect.”

Sixty-Six books comprise the Bible. These documents are gathered into two testaments, the Old (39) and the New (27). Prophets, priests, kings, and leaders from the nation of Israel wrote the OT books in Hebrew (with two passages in Aramaic). The apostles and their associates wrote the NT books in Greek.

The Old Testament record starts with the creation of the universe and closes about 400 years before the first coming of Jesus Christ.

The Scriptures take on a timeline in the following chronology:

- Creation of the Universe

- Fall of man

- Judgment flood over the earth

- Abraham, Isaac, Jacob (Israel) - fathers of the chosen nation

- The history of Israel

~ Exile in Egypt - 430 years

~ Exodus and wilderness wanderings - 40 years

~ Conquest of Canaan - 7 years

~ Era of Judges - 350 years

~ United Kingdom - Saul, David, Solomon - 110 years

~ Divided Kingdom - Judah/Israel - 350 years

~ Exile in Babylon - 70 years

~ Return and rebuilding the land – 140 years

The details of this history are explained in the 39 books divided into 5 categories:

~ The Law – 5 (Genesis thru Deuteronomy)

~ History – 12 (Joshua thru Esther)

~ Wisdom – 5 (Job thru Ecclesiastes)

~ Poetry – 2 (Psalms and Song of Solomon)

~ Major Prophets – 5 (Isaiah thru Daniel)

~ Minor Prophets – 12 (Hosea – Malachi)

After the completion of the Old Testament, there were 400 years of silence, during which God did not speak or inspire any Scripture. That silence was broken by the arrival of John the Baptist announcing the arrival of the Promised Lord Savior. The New Testament records the rest of the story from the birth of Jesus Christ to the culmination of all history and the final eternal state; so the two testaments go from creation to consummation, eternity past to eternity future.

While the 39 Old Testament books focus on the history of Israel and the promise of the coming Savior, the 27 New Testament books emphasize the person of Christ and the establishment of the Church. The four gospels give the record of Jesus Christ’s birth, life, death, resurrection, and ascension. Each of the four writers views with distinctive perspective, the greatest and most important event of history – the coming of the God-man, Jesus Christ. Each are listed below:

~ Matthew looks at Jesus through the perspective of His kingdom

~ Mark through the perspective of His servanthood

~ Luke through the perspective of his humanness

~ John through the perspective of His Deity

The book of Acts tells the story of the impact of the life, death and resurrection of Jesus Christ, the Lord Savior – from His ascension, the consequent coming of the Holy Spirit, and the birth of the Church, through the early years of gospel preaching by the apostles and their associates. Acts records the establishment of the church in Judea, Samaria, and into the Roman Empire.

The 21 epistles were written to churches and individuals to explain the significance of the person and work of Jesus Christ, with its implication for life and witness until He returns.

The New Testament closes with Revelation, which starts by picturing the current Church Age, and culminates with Christ’s return to establish His earthly Kingdom, bringing judgment on the ungodly and glory and blessing for believers. Following the millennial reign of the Lord Savior will be the last judgment, leading to the eternal state. All believers of all history enter the ultimate eternal glory prepared for them, and all the ungodly are consigned to hell to be punished forever.

To understand the Bible, it is essential to grasp the sweep of that history from creation to Christ's consummation and beginning of the church age. It is also crucial to keep in focus the unifying theme of Scripture. The one constant theme unfolding throughout the whole Bible is this: God for His own glory has chosen to create and gather to Himself a group of people to be the subjects of His eternal Kingdom, to praise, honor, and serve Him forever and through whom He will display His wisdom, power, mercy, grace, and glory. To gather His chosen ones, God must redeem them from sin. The Bible reveals God’s plan for this redemption from its inception in eternity past to its completion in eternity future. Covenants, promises, and epochs are all secondary to the one continuous plan of redemption.

There is one God. The Bible has one Creator. It is one book. It has one plan of grace, recorded from initiation, through execution, to consummation. From predestination to glorification, the Bile is the story of God redeeming His chosen people for the praise of His glory.

As God’s redemptive purposes and plan unfold in Scripture, five recurring motifs are constantly emphasized:

~ The character of God

~ The judgment for sin and disobedience

~ The blessing for faith and obedience

~ The Lord Savior and sacrifice for sin

~ The coming kingdom and glory

Everything revealed on the pages of both the Old and New Testament is associated with those five categories. Scripture is always teaching or illustrating: 1) the character and attributes of God; 2) the tragedy of sin and disobedience to God’s holy standard; 3) the blessedness of faith and obedience to God’s standard; 4) the need for a Savior by whose righteousness and substitution sinners can be forgiven, declared just, and transformed to obey God’s standard; and 5) the coming glories end of redemptive history in the Lord Savior’s earthly kingdom and the subsequent eternal reign and glory of God and Christ. It is essential as one studies Scripture to grasp these recurring categories like great hooks on which to hang the passages. While reading through the Bible, one should be able to relate to each portion of Scripture to these dominant topics, recognizing that what is introduced in the Old Testament is also made more clear in the New Testament.

Looking at these five categories separately gives an overview of the Bible.

1. The Revelation of the Character of God

Above all else, Scripture is God’s self-revelation. He reveals Himself as the sovereign God of the universe who has chosen to make man and to make Himself known to man. His standard of absolute revelation is established in this self-revelation. From Adam and Eve through Cain and Abel and to everyone before and after the law of Moses, the standard of righteousness was established and is sustained to the last passage of the New Testament. Violation of it produces judgment, temporal and eternal.

In the Old Testament, it is recorded that God revealed Himself by the following means:

~ Creation – primarily through man – who was made in His image

~ Angels

~ Signs, wonders, and miracles

~ Visions

~ Spoken words by prophets and others

~ Written Scripture (Old Testament)

In the New Testament, it is recorded that God revealed Himself again by the same means, but more clearly and more fully:

~ Creation – the God-man, Jesus Christ, who was the very image of God

~ Angels

~ Signs, wonders, and miracles

~ Visions

~ Spoken words by apostles and prophets

~ Written Scripture (New Testament)

2. The Revelation of Divine Judgment for Sin and Disobedience

Scripture repeatedly deals with the matter of man’s sin, which lead to divine judgment. Account after account in Scripture demonstrates the deadly effects in time and eternity of violating God’s standard. There are 1,189 chapters in the Bible. Only four of them do not involve a fallen world: the first two and the last two – before the Fall and after the creation of the new heaven and new earth. The rest is the chronicle of the tragedy of sin.

In the Old Testament, God showed the disaster of sin – starting with Adam and Eve, to Cain and Abel, the patriarchs, Moses and Israel, the kings, priests, some prophets, and Gentile nations. Throughout the Old Testament is the relentless record of continual devastation produced by sin and disobedience to God’s law.

In the New Testament, the tragedy of sin becomes clearer. The preaching and teaching of Jesus Christ and the apostles begin and end with a call to repentance. King Herod, the Jewish leaders, and the nation of Israel – along with Pilate, Rome, and the rest of the world – all reject the Lord Savior, spurn the truth of God, and thus condemn themselves. The chronicle of sin continues unabated to the end of the age and the return of Christ in judgment. In the New Testament, disobedience is even more flagrant than Old Testament disobedience because it involves the rejection of the lord Savior Jesus Christ in the brighter light of the New Testament truth.

3. The Revelation of the Divine Blessing for Faith and Obedience

Scripture repeatedly promises wonderful rewards in time and eternity that come to people who trust God and seek to obey Him. In the Old Testament, God showed the blessedness of repentance from sin, faith in Himself, and obedience to His Word – from Abel, through the patriarchs, to the remnant in Israel – and even Gentiles who believed (such as the people of Nineveh).

God’s standard for man, His will, and His moral law were always made known. To those who faced their inability to keep God’s standard, recognized their sin, confessed their impotence to please God by their own efforts and works, and asked Him for forgiveness and grace – there came merciful redemption and blessing for time and eternity.

In the New Testament, God again showed the full blessedness of redemption from sin and repentant people. There were those who responded to the preaching of repentance by John the Baptist. Others repented at the preaching of Jesus. Still others from Israel obeyed the gospel through the apostle’s preaching. And finally, there were Gentiles all over the Roman Empire who believed the gospel. To all those and to all those who will believe through all history, there is blessing promised in this world and the world to come.

4. The Revelation of the Lord Savior and Sacrifice for Sin

This is the heart of both the Old Testament, which Jesus said spoke of Him in type, picture, and prophecy. The New Testament gives the biblical record of His coming. The promise of blessing is dependent on grace and mercy given to the sinner. Grace means that sin is not held against the sinner. Such forgiveness is dependent on a payment of sin’s penalty to satisfy holy justice. That requires a substitute – one to die in the sinner’s place. God’s chosen substitute – the only one qualified – was Jesus. Salvation is always by the same gracious means, whether during Old Testament or New Testament times. When any sinner comes to God, repentant and convinced he has no power to save himself from the deserved judgment of divine wrath, and pleads for mercy, God’s promise of forgiveness is granted. God then declares him righteous because the sacrifice and obedience of Christ is put to his account. In the Old Testament, God justified sinners that same way, in anticipation of Christ’s atoning work. There is, therefore, a continuity of grace and salvation through all of redemptive history. Various covenants, promises, and epochs do not alter that fundamental continuity, nor does the discontinuity between the Old Testament witness nation, Israel, and the New Testament witness people, the Church. A fundamental continuity is centered in the cross, which was no interruption in the plan of God, but is the very thing which all-else points.

Throughout the Old Testament, the Savior and sacrifice are promised. In Genesis, He is the seed of the woman who will destroy Satan. In Zechariah, He is the pierced one to whom Israel turns and by whom God opens the fountain of forgiveness to all who mourn over their sin. He is the suffering substitute spoken of by the prophets. Throughout the Old Testament, He is the Messiah who would die for the transgressions of His people; from beginning to end in the Old Testament, the theme of the Lord Savior as a sacrifice for sin is presented. It is solely because of His perfect sacrifice for sin that God graciously forgives repentant believers.

In the New Testament, the Lord Savior came and actually provided the promised sacrifice for sin on the cross. Having fulfilled all righteousness by His perfect life, He fulfilled justice by His death. Thus God Himself atoned for sin, at a cost too great for the human mind to fathom. Now He graciously supplies on their behalf all the merit necessary for His people to be the objects of His favor. That is what Scripture means when it speaks of salvation by grace.

5. The Revelation of the Kingdom and Glory of the Lord Savior

This crucial component of Scripture brings the whole story to its God-ordained consummation. God controls redemptive history, and it will culminate in His eternal glory. Redemptive history will end with the same precision and exactness with which it began. The truths of eschatology are neither vague nor unclear – nor are they unimportant. As in any book, how the story ends is the most crucial and compelling part – so with the Bible. Scripture notes several very specific features of the end planned by God.

In the Old Testament, there is repeated mention of an earthly kingdom ruled by the Messiah, Lord Savior, who will come to reign. Associated with that kingdom will be the salvation of Israel, the salvation of Gentiles, the renewal of the earth from the effects of the curse, and the bodily resurrection of God’s people who have died. Finally, the Old Testament predicts that there will be the “uncreation” or dissolution of the universe, and the creation of a new heaven and new earth – which will be the eternal state of the godly – and a final hell for the ungodly.

In the New Testament, these features are clarified and expanded. The King was rejected and executed, but He promised to come back in glory, bringing judgment, resurrection, and His kingdom for all who believe. Innumerable Gentiles from every nation will be included among the redeemed. Israel will be saved and granted back into the root of blessing from which she has been temporarily excised.

Israel’s promised kingdom will be enjoyed, with the Lord Savior reigning on the throne, in the renewed earth, exercising power over the whole world, having taken back His rightful authority, and receiving due honor and worship. Following that kingdom will come the dissolution of the renewed, but still sin-stained creation, and the subsequent creation of a new heaven and new earth – which will be the eternal state, separate forever from the ungodly hell.

Those are the five topics that fill up the Bible. To understand them at the start is to know the answer to the question the question that continually arises – Why does the Bible tell us this? Everything fits the glorious patter of those five topics. As you read, hang the truth on these five hooks and the Bible will unfold, not as 66 separate documents, or even two separate testaments – but one book, by one divine Author, who wrote it all with one overarching theme.

(MacArthur Study Bible, NASB. Quoted and Paraphrased. xi-xiv.)

Bible Books Explained

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