Exegetical and Hermeneutical Commentary of Obadiah 1:7
All the men of thy confederacy have brought thee [even] to the border: the men that were at peace with thee have deceived thee, [and] prevailed against thee; [they that eat] thy bread have laid a wound under thee: [there is] none understanding in him.
7. The general drift of this verse is plain. It introduces another particular in which the pride of Edom had deceived her. Her trust in the wisdom of her policy, in the sagacious alliances which she had formed, should fail her no less signally than her confidence in the natural security of her position. But the details of the verse, as regards both the alliances referred to and the meaning of some of the expressions used, are not without difficulty.
the men of thy confederacy ] As regards the first of these points, the majority of commentators understand by “the men of thy confederacy,” “the men that were at peace with thee,” neighbouring nations, “probably Moab and Ammon, Tyre and Zidon” (Pusey); or, “Arabian tribes” (Speaker’s Comm.). But there is reason to believe that the Edomites shared a common fate with the Moabites and Ammonites at the hands of the Chaldean invader, when after the destruction of Jerusalem he was pushing his way towards Egypt. (See Introd. 3, comp. Ezekiel 25.) It is of course possible that the Edomites were the first to suffer, and that when Nebuchadnezzar came upon them they were deserted and betrayed by their neighbours and allies in the manner described in this verse. But it is at least worthy of consideration (it is a view which Calvin appears to assume as a matter of course) whether the Chaldeans themselves are not intended by “the men of thy confederacy,” “the men that were at peace with thee,” of whom the prophet speaks. Well might Edom plume himself upon the “understanding” which led him, on the approach of Nebuchadnezzar towards Judea, to make alliance with him, and thus to seize an opportunity of at once venting his ancient spite upon Israel, and securing himself against the attack of the invader. But the wisdom of this astute policy should prove in the issue to be foolishness. It should justify and call forth on the part of the beholder the exclamation, “There is no understanding in him!” The Chaldean should use Edom for his purpose, and then take and destroy him in his own craftiness.
have brought thee even to the border ] This has been taken to mean that the neighbouring nations, thy allies, to whom thou sentest for help in thy time of need, have conducted back to the border or frontier thy ambassadors with all the usual marks of respect, but have courteously declined to render thee assistance. The words, however, may mean, have “driven thee out,” R.V. margin (as in Gen 3:23, 1Ki 9:7, Isa 50:1, where the same verb is used), and may refer to the Chaldeans. This meaning is given to them by some commentators who understand the reference to be to neighbouring tribes, who are thus described, they think, as not merely refusing aid to Edom, but taking active part with the Chaldeans against him.
prevailed against thee ] This may mean prevailed against thee in counsel, outwitted thee, but it is simpler to take it of actual violence and physical compulsion.
they that eat thy bread have laid a wound under thee ] The words, “they that eat” are not in the Hebrew. Many commentators connect them with the preceding clause, an arrangement which the order of the words in the original facilitates: they have prevailed against thee, the men of thy peace, of thy bread, i.e. the men who were, at peace with thee and who ate thy bread. But it is better to take the clause, “thy bread they make a wound (or a net) under thee,” separately, and to understand it to mean that thy allies and confederates make thy bread which they eat (and the sacred obligation according to Eastern ideas of eating bread together must not here be lost sight of), or thy table at which they sit, an occasion to deal thee a secret and deadly wound, or to catch thee as it were in the snare of their insidious plots against thee. If the rendering “snare” be adopted, and it seems on the whole preferable, the passage receives elucidation from the words of the Psalmist (Psa 69:22):
“Let their table before them become a snare,
And when they are in peace (let it be) a trap;”
of which “perhaps the meaning may be: let them be like persons who while sitting at their meals ‘in peace,’ in security, unarmed, and unsuspecting, are suddenly surprised by their enemies. Their ‘table becomes a snare,’ as exposing them to certain destruction.” Dean Perowne, on the Psalms. The whole verse may then be paraphrased: “Thy confederates, the Chaldeans with whom thou didst enter into treaty, have driven thee to the border of thy country on every side, and expelled thee totally from it. Those that were at peace with thee have treated thee with mingled treachery and violence. The Chaldeans whom thou regardedst as friends have deceived thee, and prevailed against thee. Thy bread which they ate, they have used as a snare to entrap thee, taking advantage of the friendly relations which existed to work thy unlooked-for ruin. There is no understanding in him! To think that the vaunted penetration of Edom should have betrayed him into so humiliating and complete an overthrow!”
Fuente: The Cambridge Bible for Schools and Colleges
All the men of thy confederacy have brought thee even to the border – Destruction is more bitter, when friends aid in it. Edom had all along with unnatural hatred persecuted his brother, Jacob. So, in Gods just judgment, its friends should be among its destroyers. Those confederates were probably Moab and Ammon, Tyre and Zidon, with whom they united to resist Nebuchadnezzar Jer 27:3, and seduced Zedekiah to rebel, although Moab, Ammon, and Edom turned against him Zep 2:8; Ezek. 25. These then, he says, sent them to the border. So will they take the adversarys part, that, with him, they will drive thee forth from the borders, thrusting thee into captivity, to gain favor with the enemy. This they would do, he adds, through mingled treachery and violence. The men of thy peace have deceived, have prevailed against thee. As Edom turned peace with Judah into war, so those at peace with Edom should use deceit and violence against them, being admitted, perhaps, as allies within their borders, and then betraying the secret of their fastnesses to the enemy, as the Thessalians dealt toward the Greeks at Thermopylae. It was to be no common deceit, no mere failure to help them.
The men of thy bread have laid a wound (better, a snare) under thee. Perhaps Obadiah thought of Davids words Psa 41:9, mine own familiar friend, in whom I trusted, who did eat of my bread, hath lifted up his heel against me. As they had done, so should it be done to them. They that take the sword, our Lord says Mat 26:52, shall perish by the sword; so they who show bad faith, are the objects of bad faith, as Isaiah says . The proverb which says, there is honor among thieves, attests how limited such mutual faith is. It lasts, while it seems useful. Obadiahs description relates to one and the same class, the allies of Edom; but it heightens as it goes on; not confederates only, but those confederates, friends; not friends only, but friends indebted to them, familiar friends; those joined to them through that tie, so respected in the East, in that they had eaten of their bread. Those banded with them should, with signs of friendship, conduct them to their border, in order to expel them; those at peace should prevail against them in war; those who ate their bread should requite them with a snare.
There is none understanding in him – The brief words comprise both cause and effect. Had Edom not been without understanding, he had not been thus betrayed; and when betrayed in his security, be was as one stupefied. Pride and self-confidence betray man to his fall; when he is fallen, self-confidence betrayed passes readily into despair. In the sudden shock, the mind collapses. People do not use the resources which they yet have, because what they had overvalued, fails them. Undue confidence is the parent of undue fear. The Jewish historian relates, how, in the last dreadful siege, when the outer wall began to give way , fear fell on the tyrants, more vehement than the occasion called for. For, before the enemy had mounted, they were paralyzed, and ready to flee. You might see men, aforetime stouthearted and insolent in their impiety, crouching and trembling, so that, wicked as they were, the change was pitiable in the extreme. Here, especially, one might learn the power of God upon the ungodly. For the tyrants bared themselves of all security, and, of their own accord, came down from the towers, where no force, but famine alone, could have taken them: For those three towers were stronger than any engines.
Fuente: Albert Barnes’ Notes on the Bible
Verse 7. All the men of thy confederacy] The Chaldeans are here intended, to whom the Idumeans were attached, and whose agents they became in exercising cruelties upon the Jews.
Have brought thee even to the border] Have hemmed thee in on every side, and reduced thee to distress. Or, they have driven thee to thy border; cast thee out of thy own land into the hands of thine enemies.
The men that were at peace with thee] The men of thy covenant, with whom thou hadst made a league.
That eat thy bread] That professed to be thy firmest friends, have all joined together to destroy thee.
Have laid a wound] Placed a snare or trap under thee. See Newcome.
There is none understanding in him.] Private counsels and public plans are all in operation against thee; and yet thou art so foolish and infatuated as not to discern thy own danger.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
All the men of thy confederacy; they who by league had bound themselves to assist with men and arms, who had made an offensive and defensive league.
Have brought thee even to the border; either have conducted in honourable manner through their country the ambassadors thou didst send, concluded first a confederacy, and next conveyed home the ambassadors who made it; or else have counselled thee to meet the war before it entereth thy country, and have marched as confederates with thee until thou weft come to the borders of thy country, as if they would there tight for thee against the enemy.
The men that were at peace with thee: this is ingemination, or repeating of the same thing before mentioned, unless men of thy peace be men that did make peace, and accept the terms thou didst propose for thy advantage.
Have deceived thee; proved treacherous, nay, designed to betray thee.
Prevailed against thee; either thus their plot took, or else they turned to the enemy, and under his colours destroyed thee.
They that eat thy bread; thy friends, those thou hast maintained, the soldiers thou keptest in pay.
Have laid a wound under thee; have laid a snare, armed with some sharp and piercing instrument, that wounds as soon as thou fallest on the snare.
There is none understanding in him; either no prudence to foresee and prevent this, or to manage and lessen it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. Men of thy confederacythatis, thy confederates.
brought thee . . . to theborderthat is, when Idumean ambassadors shall go toconfederate states seeking aid, these latter shall conduct them withdue ceremony to their border, giving them empty compliments, but notthe aid required [DRUSIUS].This view agrees with the context, which speaks of false friendsdeceiving Edom: that is, failing to give help in need (compareJob 6:14; Job 6:15).CALVIN translates, “havedriven,” that is, shall drive thee; shall help todrive thee to thy border on thy way into captivity in foreignlands.
the men that were at peacewith theeliterally, “the men of thy peace.” ComparePsa 41:9; Jer 38:22,Margin, where also the same formula occurs, “prevailedagainst thee.”
they that eat thy breadthepoorer tribes of the desert who subsisted on the bounty of Edom.Compare again Ps 41:9, whichseems to have been before Obadiah’s mind, as his words were beforeJeremiah’s.
have laid a wound underthee“laid” implies that their intimacy was used as aSNARE laid with aview to wound; also, these guest friends of Edom, instead of thecushions ordinarily laid under guests at table, laidsnares to wound, that is, had a secret understanding with Edom’s foefor that purpose. MAURERtranslates, “a snare.” But English Version agreeswith the Hebrew, which means, literally, “a bandage for awound.”
none understandingnoneof the wisdom for which Edom was famed (see Ob8) to extricate him from his perilous position.
in himinstead of “inthee.” The change implies the alienation of God from Edom: Edomhas so estranged himself from God, that He speaks now of him,not to him.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
All the men of thy confederacy have brought thee [even] to the border,…. Or of “thy covenant” r; that are in league with thee; thine allies, even all of them, prove treacherous to thee, in whom thou trustedst; when they sent their ambassadors to them, they received them kindly, promised great things to them, dismissed them honourably, accompanied them to the borders of their country, but never stood to their engagements: or those allies came and joined their forces with the Edomites, and went out with them to meet the enemy, as if they would fight with them, and them; but when they came to the border of the land they left them, and departed into their own country; or went over to the enemy; or these confederates were the instruments of expelling them out of their own land, and sending them to the border of it, and carrying them captive; or they followed them to the border of the land, when they were carried captive, as if they lamented their case, when they were assisting to the enemy, as Kimchi; so deceitful were they. The Targum is to the same purpose,
“from the border all thy confederates carried thee captive s:”
the men that were at peace with thee have deceived thee, [and] prevailed against thee; outwitted them in their treaties of peace, and got the advantage of them; or they proved treacherous to them, and joined the enemy against them; or they persuaded them to declare themselves enemies to the Chaldeans, which proved their ruin; and so they prevailed against them:
[they that eat] thy bread: so the Targum and Kimchi supply it; or it may be supplied from the preceding clause, “the men of thy bread”; who received subsidies from them, were maintained by them, and quartered among them:
have laid a wound under thee; instead of supporting them, secretly did that which was wounding to them. The word signifies both a wound and a plaster; they pretended to lay a plaster to heal, but made a wound; or made the wound worse. The Targum is,
“they laid a stumbling block under thee;”
at which they stumbled and fell: or snares, as the Vulgate Latin version, whereby they brought them to ruin:
[there is] none understanding in him; in Esau, or the Edomites; they were so stupid, that they could not see into the designs of their pretended friends, and prevent the execution of them, and their ill effects.
r “viri foederis tui”, V. L. Montanus, Vatablus, Burkius. s So R. Sol. Urbin. Ohel Moed, fol. 51. 2. and 52. 1.
Fuente: John Gill’s Exposition of the Entire Bible
In the midst of this calamity Edom will be forsaken and betrayed by its allies, and will also be unable to procure any deliverance for itself by its own understanding. The allies send Edom even to the border. The meaning of this is not that they will not receive the Edomitish fugitives, but drive them back to the frontier, so that they fall into the hands of the enemy (Hitzig and others); for the suffix cannot refer to the small number of fugitives from Edom who have escaped the massacre, but applies to Edom as a nation. The latter seeks for help and support from their allies, – namely, through the medium of ambassadors whom it sends to them. But the ambassadors, and in their persons the Edomites themselves, are sent back to the frontier by all the allies, because they will not entangle themselves in the fate of Edom. Sending to the frontier, however, is not to be understood as signifying that the allies “send their troops with them as far as the frontier, and then order them to turn back,” as Michaelis supposes; for “if the allies were unwilling to help, they would hardly call out the army to march as far as the frontier” (Hitzig). Nor is this implied either in or ; for shilleach means to send away, to dismiss, and both here and in Gen 12:20 to send across the frontier. This was a deception of the expectation of the Edomites, although the words “have deceived thee” belong, strictly speaking, to what follows, and not to the conduct of the allies. , an expression taken from Psa 41:10, both here and in Jer 38:22 (cf. Jer 20:10), the men or people with whom thou didst live in peace, are probably neighbouring Arabian tribes, who had made commercial treaties with the Edomites. They deceived, or rather overpowered, Edom. is the practical explanation and more precise definition of .
But the answer to the question whether the overpowering was carried out by cunning and deception (Jer 20:10; Jer 38:22), or by open violence (Gen 32:26; Psa 129:2), depends upon the explanation given to the next sentence, about which there are great diversities of opinion, partly on account of the different explanations given of , and partly on account of the different renderings given to . The latter occurs in Hos 5:13 and Jer 30:13 in the sense of a festering wound or abscess, and the rabbinical commentators and lexicographers have retained this meaning in the passage before us. On the other hand, the older translators have here (lxx), , offence, (Chald.), k e mi’na’ , insidiae (Syr.), Aq. and Symm. and , Vulg. insidiae ; and hence the modern rendering, they lay a snare, or place a trap under thee. But this rendering cannot be vindicated etymologically, since zur (= zarar ) does not mean to bind, but to press together or squeeze out. Nor can the form mazor be taken as a contraction of m e zorah , as Hitzig supposes, since this is derived from zarah , to strew or scatter. And no weight is to be attached to the opinion of Aquila with his literal translation, for the simple reason that his rendering of Hos 5:13 is decidedly false. Ewald and Hitzig prefer the rendering “net;” but this, again, cannot be sustained either from the expression m e zorah haresheth in Pro 1:17 (Hitzig), or from the Syriac, m e zar , extendit (Ges. Addid. ad thes. p. 96). The only meaning that can be sustained as abscess or wound. We must therefore adhere to the rendering, “they make thy bread a wound under thee.” For the proposal to take lachm e kha (thy bread) as a second genitive dependent upon ‘anshe (the men), is not only opposed to the accents and the parallelism of the members, according to which ‘anshe sh e lomekha (the men of thy peace) must conclude the second clause, just as ‘anshe b e rthekha (the men of thy covenant) closes the first; but it is altogether unexampled, and the expression ‘anshe lachm e kha is itself unheard of. For this reason we must not even supply ‘anshe to lachm e kha from the previous sentence, or make “the men of thy bread” the subject, notwithstanding the fact that the lxx, the Chald., the Syr., and Jerome have adopted this as the meaning. Still less can lachm e kha stand in the place of (they that eat thy bread), as some suppose. Lachm e kha can only be the first object to yasmu , and consequently the subject of the previous clause still continues in force: they who befriended thee make thy bread, i.e., the bread which they ate from thee or with thee, not “the bread which thou seekest from them” (Hitzig), into a wound under thee, i.e., an occasion for destroying thee. We have not to think of common meals of hospitality here, as Rashi, Rosenmller, and others do; but the words are to be taken figuratively, after the analogy of Psa 41:10, which floated before the prophet’s mind, He that eateth bread with me hath lifted up the heel against me,” as denoting conspiracies on the part of those who were allied to Edom, and drew their own sustenance from it, the rich trading nation, to destroy that very nation which was now oppressed by its foes. The only difficulty is in the word , under thee, inasmuch as the meaning “without thy knowledge” ( clam te ), which Vatablus and Drusius adopt, cannot be sustained, and least of all from 2Sa 3:12. We must connect closely with , in this sense, that the wound is inflicted upon the lower part of the body, to express its dangerous nature, inasmuch as wounds upon which one sits or lies are hard to heal. Consequently (they prevail against thee) is to be understood as denoting conquest, not by an unexpected attack or open violence, but by cunning and deceit, or by secret treachery. The last clause, , does not give the reason why the thing described was to happen to the Edomites (Chald., Theod.); nor is it to be connected with mazor as a relative clause (Hitzig), or as explanatory of , “to thee, without thy perceiving it, or before thou perceivest it” (Luther and L. de Dieu). The very change from the second person to the third ( ) is a proof that it introduces an independent statement, – namely, that in consequence of the calamity which thus bursts upon the Edomites, they lose their wonted discernment, and neither know what to do nor how to help themselves (Maurer and Caspari). This thought is expanded still further in Oba 1:8, Oba 1:9.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Here the Prophet expresses the manner in which God would punish the Idumeans: trusting in their confederacies, they despised God, as we have already had to observe. The Prophet now shows that it is in the power of God to change the minds of men, so that they who were their friends being suddenly inflamed with rage, would go forth to destroy the Idumeans. Seeing then that they regarded the Assyrians not only as a shield to them, but also as a defense against God himself, the Prophet here declares that when it would be God’s purpose to punish them, there would be no need to send to a distance for agents or instruments to execute his vengeance; for he would arm the Assyrians themselves and the Chaldeans, inasmuch as he could turn the hearts of men as he pleased. We now see the Prophet’s meaning; for he here takes away and shakes off the vain confidence of the Idumeans, that they might not harden themselves for being fortified by confederacies and for having powerful friends, for the Lord would turn friends into enemies. To thy border, he says, have they driven thee שלח shilach is properly to send forth or to throw away; some render it, they have followed; as though the Prophet here spoke of the neighboring nations, and according to their view the meaning is, “However much thy neighbors may love thee, yet nothing will they show of this love, except that they will follow thee with feigned tears, when thine enemies shall lead thee away captive.” But this is a strained exposition, and corresponds not with the context. The Prophet then describes here, I doubt not, the change, such as would take place, that the Idumeans might know, that they trusted in vain in their power and defenses. The men of thy covenant, he says, have driven thee away; as though he said, “See what thou gainest in anxiously seeking the friendship of those who will yet be thy enemies; hadst thou remained quiet in thy clefts, it would have been much better for thee: but now thou runnest to Assyria and Chaldea, and this will be the cause of thy ruin. Hence the men of thy covenant shall banish thee to the border: but if thou hadst had no friendship nor commerce with them, thou mightest have lived safely in thy recesses, no one would have driven thee out: just, then, has been the reward of thy ambition, for having thus resorted to the Assyrians and Chaldeans.”
Continuing the same subject, the Prophet says, Deceived thee have the men of thy peace — friends and confederates; for the Hebrews call those men of peace, who are connected together by any kind of alliance. The men then of thy peace, that is those whom thou thoughtest thou mightest trust, and on whom thou midst rely; — these have deceived thee, even these have prevailed against thee, and oppressed thee through craft and treachery. The men of thy bread have placed under thee a wound: the men of bread were those who were guests or friends. Some give this rendering, “Who eat thy bread;” and it is an admissible interpretation, for the Assyrians and Chaldeans, as they were insatiable, had taken booty from the Idumeans; for whosoever then hunted for their friendship, must have brought them some gifts. Since then they thus sold their friendship, the Prophet rightly calls them the men of bread with regard to those whose substance and wealth they devoured. If then we take the men of bread in this sense, there is a probability in the meaning. But we may give another interpretation, as though he had said that they were guests and friends: these then have fixed under thee a wound, that is, they have been thy destruction, and that through guile and hidden artifices. When one attacks another openly, he who is attacked can avoid the stroke; but the Prophet says, that the Assyrians and Chaldeans would be perfidious to the Idumeans, so as to conquer them through treachery. Fix then shall they a wound under thee, as when one hides a dagger between the bed and the sheet, when a person intends to go to sleep. So also he says that a wound is placed underneath, when a feigned friend hides himself, that he may more easily hurt him whom he assails deceitfully and craftily.
He at length thus concludes, There is no intelligence in him. Here the Prophet no doubt derides in an indirect way the foolish confidence with which the Idumeans were blinded; for they thought themselves to be in a superlative degree wary, so that they had no reason to fear, as they could see afar off, and arrange their concerns with the utmost prudence. Since then they thought that they excelled in wisdom, and could not be surprised by any craft, the Prophet says here, that there would be in them no understanding.
But he immediately subjoins the reason, “Shall I not in that day, saith Jehovah, destroy, or extinguish, the wise from Edom?” While the Idumeans were prosperous, because they acted wisely, it was incredible that they could thus in a moment be overthrown: but the Prophet says, that even this was in the hand and power of God; “Can I not,” he says, “put an end to whatever there is of wisdom in the Idumeans? Cannot I destroy all their prudent men? This will I do.” We now then perceive the import of the words.
But this place deserves notice: the Prophet upbraids the Idumeans, and says, that their confederates and friends would prove their ruin, because they had conspired among themselves beyond what was just and right. When men thus mutually join together, there are none of them who do not greedily seek their own advantage; in the meantime, both sides are deceived; for God disconcerts their counsels, and blasts the issue, because they regard not the right end. And when the wicked seek friendships, they ever blend something that is wrong; they either try to injure the innocent, or they seek some advantage. All the compacts then which the ungodly and the despisers of God make with one another, have always something vicious intermixed; it is therefore no wonder that the Lord disappoints them of their hope, and curses their counsels. This is then the reason why the Prophet declares to the Idumeans, that those, whom they thought to be their best and most faithful friends, would be their ruin.
But here it may be objected and said, that the same thing happens to the children of God. For David, though he acted towards all with the utmost faithfulness and the greatest sincerity, yet complains, that the man of his peace and a friend had contrived against him many frauds,
‘
Raised up his heel against me,’ he says, ‘has the man of my peace; eat bread together did I with him, and he with me,’ (Psa 41:9)
It was necessary also that this should have been the case with Christ himself. Now, if the children of God must be conformed to the image of Christ, what the Prophet says is no more than what applies to the whole Church, and to every member of it. This may appear strange at the first view; but a solution may be easily given: for while we strive to maintain peace with all men, though they may perfidiously, through treachery, oppress us, yet the Lord himself will succor us; and in the meantime, however hard may this trial be, we yet know that our patience is tried by God, that he may at last deliver us, so that we may confidently flee to him and testify our sincerity. But while the ungodly mutually cheat one another, while with wicked and sideway artifices they oppress and circumvent each other, while they cast forth their hidden virulence, while they turn peace into war, they know that their recompense is just and merited: they cannot flee to God, for their conscience restrains them. They indeed understand that they have deserved what the Lord has justly repaid them. It is then no wonder that the conspiracy in which the Idumeans trusted, when they made the Chaldeans their friends, should have been accursed; for the Lord turned to their ruin whatever they thought useful to themselves.
This then is the import of the whole, — that if we wish not to be deceived, we must not attempt anything without an upright heart. Provided then we exceed not the limits of our calling, let us cultivate peace with all men, let us endeavor to do good to all men, that the Lord may bless us; but if it be his purpose to try our patience, he will be still present with us, though false friends try us by their treacheries, though we be led into danger by their malice, and be for a time trodden under their feet; if, on the contrary, we act with bad faith, and think that we have fortunate alliances, which have been obtained by wicked and nefarious artifices, the Lord will turn for our destruction whatever we think to be for our safety.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.]
Oba. 1:7.] Edom would be forsaken by those in whom they put confidence. Confederates] Allies would drive back (brought) fugitives to the frontier. Men at peace with them, neighbouring states, would deceive them (Psa. 41:9). They that eat bread, lit. men of bread, their dependents, lay snares to wound. Treachery everywhere. None] of the wisdom and tact for which Edom was famous is left to extricate himself.
Oba. 1:8. Wise men] shall be bereft of discernment.
Oba. 1:9. Thy mighty] heroes are dismayed, or fall into despair.
RELIANCE ON BROKEN REEDS.Oba. 1:7-9
The destruction threatened could not be warded off by dependence upon allied armies, renowned wisdom, and heroic valour. Every object of confidence is destroyed. Those very projects by which they seek to protect themselves and secure their treasures become the ruin of both.
I. Human alliances disappoint. Those who forsake God often flee in vain confidence to man. But as Edom had deceived and persecuted his brother Jacob, so in turn he is deceived and punished by his friends.
1. Confederates are worthless. When Edom seeks for help and support from them, ambassadors and fugitives are sent back to the frontier or delivered into the hands of the enemy. Allies will not entangle themselves in the fate of Edom.
2. Neighbours are treacherous. They deceive or overpower them. Men hide their malice under a pretence of peace. Their friendship is deceitful as a brook in summer, false and perfidious. Hence cried the heathen, Friends! there is no friend to be found. The man of my peace, with whom I had no difference, in whom I trusted, proved treacherous. For it was not an enemy that reproached me; then I could have borne it (Psa. 55:12-13).
3. Dependents forsake them. Those who had bread with them; those entertained by them and who lived by them, laid plots for their overthrow. While they professed to aid they secretly desired to wound them. Unkind acts from those in whom we put confidence are most severe. To spurn those from whom we derive our bread and being is the height of ingratitude and malice. All my friends have forsaken me, cried a Prime Minister of England. And thou, O Brutus! said the dying Csar, yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me. Thus the help of man proves to be vain. When nations are united in fear, they may be severed and turned against one another. Every experiment by multitudes or by individuals that has a sensual and selfish aim will fail, says Emerson. The giants in old time succeeded not in confederacy against the gods. The firmest friendship, the strongest armies, are broken reeds. Cursed be the man that trusteth in man and maketh flesh his arm, and whose heart departeth from the Lord.
II. Worldly wisdom failed. The prophet makes an appeal to Edom, Shall I not? God will turn their knowledge into ignorance, and their wisdom into folly.
1. Wise men will be destroyed. They will not have wit or wisdom enough to preserve themselves. A wise man, though poor, may defend a city (Pro. 9:14-15). A womans wisdom defeated the purpose of Joab (2Sa. 20:14-22). Archimedes saved Syracuse from Roman plunder. Wisdom is better than strength, and its merits often more brilliant. Sad therefore is the loss of wise men.
2. Wisdom itself shall perish. And understanding out of the mount of Esau. Knowledge is power, and in the multitude of counsellors there is safety. But there is no wisdom, nor understanding, nor counsel against the Lord. Pharaohs device, was frustrated. Ahithophels counsel was befooled when it was thought to be like the oracle of God. Worldly policy is weak, begets suspicion and leads to ruin. The best-laid schemes are often overturned by accident, and the wisdom of legislators made foolish by the providence of God. Trust not to human wisdom. It can neither prevent the treachery of men, nor ward off the judgment of God. When we seek protection in the wisdom of men, from national distress and personal evil, we shall be disappointed. There is no understanding in them; they are bereft of all prudence and help. The wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.
III. Martial valour availed not. Thy mighty men, O Teman! shall be dismayed. Their courage turned pale. Heroes and valiant men were cowards. Their last hope was cut off, brave warriors were dismayed and trembled in despair. If the mighty fall, what becomes of the weak? Howl, fir-trees, if the cedars be shaken. When armies and fleets fail, the people are defenceless, and every one of the mount of Esau may be cut off by slaughter. The nation is panic-stricken, and the rigour of death strikes them helpless (Psa. 76:5). How terrible was the overthrow of Edom! Its wealth and confederacies, its renown and its valour, availed not in the day of calamity. Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?
HOMILETIC HINTS AND OUTLINES
Oba. 1:7. Edom is a type of worldly wisdom and secular policy, as well as of unbrotherly enmity to Gods people. In both respects the punishment of Edom is a warning to all Machiavellian politicians in these latter days [Wordsworth].
Oba. 1:8.
1. The judgment. I will destroy the wise men.
2. The time. In that day.
3. The certainty of it. Saith the Lord.
Edoms destruction.
1. Its outward cause.
2. Its moral necessity in Gods purpose. The prophet sums up briefly Gods end in all this. The immediate means were mans treachery, mans violence, the failure of wisdom in the wise, and of courage in the brave. The end of all in Gods will, was their destruction. All things work together to good to those who love God, and to evil to those who hate him [Pusey].
Understanding out of Mount of Esau. God will justly deny those understanding to keep out of the way of danger, that will not use their understanding to keep out of the way of sin. He that will be foolish, let him be foolish still [Lange].
1. Carnal confidences of men. Good situations, abundant treasures, powerful allies, prudence, and mighty men to deliver in extremity.
2. The destruction of these confidences. Every one is threatened, and the terror is only the forerunner of the judgment of God. The death or disunity of the mighty often proves the death and destruction of the many; and it is in vain to depend upon mighty men for our protection, if we have not an Almighty God for us, much less if we have an Almighty God against us [Lange].
ILLUSTRATIONS TO THE CHAPTER
Oba. 1:7. Fickleness. Clocks will go as they are set; but man, irregular man, is never certain [Massinger].
Oba. 1:8. Many had proved themselves wise if they had not thought themselves so [Bp Hall]. He that is not wise will not be taught; but there is a wisdom which multiplieth bitterness (Sir. 21:12).
Heaven is for thee too high; be lowly wise. [Milton.]
Oba. 1:9.
Wherefore should not strength and might
There fail where virtue fails? [Milton.]
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Oba 1:7 takes us back to Oba 1:1. There we are told that Edom attempted to instigate a conspiracy against Judah; Oba 1:7 states that her attempts will be futile; the allies in which she puts her trust will prove her ruin. The erroneous interpretation of Oba 1:1 (see above) is responsible for many wild statements concerning the meaning of Oba 1:7; if the interpretation suggested above is accepted the difficulties vanish. There certainly is no reason for separating Oba 1:7 from the preceding verses; Oba 1:1-9 form one continuous oracle.
All the men of thy confederacy Those who joined or were expected to join the confederacy planned by Edom (Oba 1:1); hence identical with “the nations” (Oba 1:1).
Have brought thee even to the border R.V., “on thy way, even to the border”; margin, “have driven thee out.” This marginal reading is accepted by several recent writers, and the driving out of the Edomites is interpreted of their expulsion from their borders by Arab tribes during the sixth or fifth century B.C. Others understand the words as signifying that the allies sent “their troops with them as far as the frontier and then ordered them to turn back.” Neither view is correct. The meaning is rather that the ambassadors whom Edom had sent to negotiate the alliance, and who thus represented the nation, were sent back to the frontier with due respect and ceremonies, with fair speeches and pleasing promises. In reality not one of the nations cared to entangle herself in such an alliance.
The men that were at peace with thee The surrounding nations; identical with “men of thy confederacy” and “the nations” (Oba 1:1). The Edomites expected to experience no difficulty in persuading their friendly neighbors to join the conspiracy.
Have deceived thee By making fair promises when they had no intention of keeping them.
Prevailed against thee Standing by itself this expression might mean that “these very nations with whom they have hitherto been on terms of amity and peace shall turn their forces against them and prevail.” But this is not the meaning in this passage.
Jer 38:22, offers a good parallel. There R.V. margin reads, “The men of thy peace (the identical expression) have deceived thee, and have prevailed over thee: now that thy feet are sunk in the mire, they are turned away back.” The meaning of this passage is that the false advisers got the king into trouble and then left him to his fate. This is the thought of Obadiah. The nations made fair promises and thus encouraged the scheme of Edom; they overcame any scruples or hesitancy on the part of the latter; but when the real crisis arrives Edom will have to fight her battles alone.
They that eat thy bread have laid a wound under thee R.V., “lay a snare under thee”; literally, thy bread they lay a snare under thee. A very difficult and much-discussed expression. Following the rather free renderings of A.V. and R.V., it is commonly interpreted in the sense that those who are bound to the Edomites by sacred ties of hospitality will make a treacherous assault upon them. Keil translates, “They make thy bread a wound under thee,” but his interpretation closely resembles the one just given (see below). Nowack considers the case hopeless, while other recent writers have suggested more or less radical emendations. Thus Marti reads, “they will settle in thy place”; Winckler, “thy flesh they will devour, thy sustenance they will take away.” Cheyne substitutes proper names in accord with his peculiar Yerachmeelite theory. The difference of opinion among scholars is due to uncertainty with regard to two points. In the first place, it is not certain what part of the sentence is “thy bread”; in the next, the meaning of masor cannot be fully determined. Does it mean snare or wound? Evidently “thy bread” is not the subject of the verb, for the former is in the singular while the latter is in the plural. Hence Keil takes it to be the first object of the verb. Then he continues: “And consequently the subject of the previous clause still continues in force: they who befriended thee make thy bread, that is, the bread which they ate from thee or with thee, into a wound under thee, that is, an occasion for destroying thee.” Recognizing the need of a more lucid interpretation, he adds: “We have not to think of common meals of hospitality here, but the words are to be taken figuratively, after the analogy of Psa 41:10, which floated before the prophet’s mind, as denoting conspiracies on the part of those who were allied to Edom, and drew their own sustenance from it, the rich trading nation, to destroy that very nation.” Keil thus understands masor to mean “wound,” and for this he finds support in such passages as Hos 5:13; Jer 30:13; compare Isa 1:6. Others supply from the preceding clause only “men,” and combining this with “thy bread” read. “men of thy bread” that is, men who have eaten bread with thee and thus are bound to thee by the sacred ties of hospitality; or, men who draw their sustenance from thee (so A.V. and R.V.). Hitzig reaches the same result by supplying a participial form, “they that eat thy bread.” Whatever rendering we may give to the Hebrew, the expression remains peculiar. A smoother reading is offered by LXX., which omits the first troublesome word entirely, carries the subject over from the preceding clause, and translates masor “snare,” giving to it a meaning not found elsewhere in the Old Testament. Following the LXX. we may read, “The men that were at peace with thee have deceived thee, and have prevailed against thee; they have placed a snare under thee.”
Ordinary intelligence should have recognized the deception, but Edom was blind; hence the exclamation,
There is none understanding in him That is, in Edom (masculine throughout, see on Oba 1:1). This does not mean, “in consequence of the calamity which thus bursts upon the Edomites they lose their wonted discernment, and know neither what to do nor how to help themselves”; nor is it equivalent to “all this is caused by thy want of understanding”; it is simply an exclamation of amazement that the Edomites should fail to see the evident deception. The change in the same address from the second person to the third is not uncommon in Hebrew prophecy, and in the present case it is quite natural, since the exclamation is not addressed directly to Edom, nor to anyone else in particular.
Fuente: Whedon’s Commentary on the Old and New Testaments
Oba 1:7. All the men, &c. They have driven thee even to the border; all the men of thy confederacy have betrayed thee; have prevailed over thee: The men of thy peace, of thy bread, have spread a share under thee: There is no understanding in thee.
Fuente: Commentary on the Holy Bible by Thomas Coke
Oba 1:7 All the men of thy confederacy have brought thee [even] to the border: the men that were at peace with thee have deceived thee, [and] prevailed against thee; [they that eat] thy bread have laid a wound under thee: [there is] none understanding in him.
Ver. 7. All the men of thy confederacy ] Which therefore should be true to thee, but prove treacherous; so vain it is to trust to that broken reed of carnal combinations. Many friends are like deep ponds, clear at the top and all muddy at the bottom; the causes they will be, but not the companions of calamity. Like they are, saith one, to crows which flock to a dead carcass, not to defend it, but to devour it; and no sooner have they bared the bones but they are gone. David complaineth of such, Psa 55:13-15 , and Jeremiah of his unkind countrymen of Anathoth, Jer 11:23 . But for Edom it was no great pity, considering their perfidy both to God (because they had transgressed the laws, moral and municipal, changed the ordinances, that is, the law of nations, and broken the everlasting covenant, that is, the law of nature, which is that light that lighteneth every man that cometh into the world, Joh 1:9 ), and also to their brethren the Israelites, their extreme inhumanity, as it followeth, Oba 1:10-11 . They had therefore but their own measure meted again to them; as they had forgotten the brotherly covenant, Amo 1:9 ; Amo 1:11 , so they met with those that paid them home in their own coin; neither were they any more pitied than Haman, when the king frowned upon him, or Sejanus, when he fell into the displeasure of Tiberius; his friends showing themselves most passionate against him, saying, that if Caesar had clemency he ought to reserve it to men, and not cast it away upon monsters.
All brought thee even to the border
The men that were at peace with thee
Have deceived thee
They that eat thy bread
Have laid a wound under thee
There is none understanding in him
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
men. Plural of ‘enosh. App-14.
confederacy. See Psa 83:5-8.
the men, &c. = the men who were wont to salute thee.
and. Some codices, with three early printed editions and Syriac, read this “and” in the text.
they that eat. The Ellipsis is thus correctly supplied.
wound = snare.
understanding in him: or, no discernment of it: in spite of their renown for wisdom. Compare Oba 1:8. Jer 49:7.
Fuente: Companion Bible Notes, Appendices and Graphics
the men of: The Chaldeans, whose agents they became in persecuting the Jews. Psa 55:12, Psa 55:13, Jer 4:30, Jer 30:14, Lam 1:19, Eze 23:22-25, Rev 17:12-17
men that were at peace with thee: Heb. men of thy peace, Jer 20:10, Jer 38:22, *marg.
they that eat thy bread: Heb. the men of thy bread, Psa 41:9, Joh 13:18
there is: Isa 19:11-14, Isa 27:11, Jer 49:7, Hos 13:13
in him: or, of it
Reciprocal: Mic 7:6 – a man’s
Fuente: The Treasury of Scripture Knowledge
Oba 1:7. Men of thy confederacy has reference to the allies Of Edom. When the test comes they will turn against him and drive him to the border, which means that Edom will be driven to the last extremity. It frequently happens that the professed friends of a man will reverse themselves and become his enemies. The last two words of the verse are rendered “of it in the margin, and both Moffatt and the American Revised version agree with it. The idea is that Edoms professed friends were weaving a web around him and he did not have the good sense to realize it.
Fuente: Combined Bible Commentary
1:7 All the men of thy confederacy {e} have brought thee [even] to the border: the men that were at peace with thee have deceived thee, [and] prevailed against thee; [they that eat] thy {f} bread have laid a wound under thee: [there is] none understanding in him.
(e) Those in whom you trusted to have help and friendship, will be your enemies and destroy you.
(f) That is, your familiar friends and guests have by secret practices destroyed you.
Fuente: Geneva Bible Notes
Edom’s allies would treacherously betray their friend. Thus Edom would not only deceive herself, but her trusted allies would also deceive her. They would do what in the ancient Near East was most despicable, namely, break a covenant with a covenant partner (cf. Psa 55:20; Amo 1:9). Edom’s allies would prove to be the worst of enemies. They would fail to assist her in her hour of greatest need. Three parallel descriptions of covenant disloyalty in this verse picture the treachery as certain. Moreover this disloyalty would completely surprise the Edomites.
"Edom was a weak country militarily, its small population and its limited agricultural wealth precluding powerful armed forces. Therefore its ability to attack Judah’s Negeb and help plunder Jerusalem had depended on its obsequious alliance with more powerful states, especially Babylon." [Note: Stuart, pp. 417-18.]
This writer believed Obadiah wrote after the Babylonians defeated Jerusalem.