---
title: "Obadiah 1 - Study King James Bible with calvins commentary on the bible"
description: "Read Obadiah 1 with calvins commentary on the bible commentary. 1 The vision of Obadiah. Thus saith the Lord GOD concerning Edom; We have heard a rumour from the LORD, and an ambassador is sent among the heathen, Arise"
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url: "https://realbiblebelievers.com/study/calvins-commentary-on-the-bible/obadiah/1"
---

[ Read](/kjv/obadiah/1)[ Commentary](/study/obadiah/1)[ Interlinear](/interlinear/obadiah/1) Audio

 1 The vision of Obadiah. Thus saith the Lord GOD concerning Edom; We have heard a rumour from the LORD, and an ambassador is sent among the heathen, Arise ye, and let us rise up against her in battle.

 2 Behold, I have made thee small among the heathen: thou art greatly despised.

 3 ¶ The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation *is* high; that saith in his heart, Who shall bring me down to the ground?

 4 Though thou exalt *thyself* as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the LORD.

 5 If thieves came to thee, if robbers by night, (how art thou cut off!) would they not have stolen till they had enough? if the grapegatherers came to thee, would they not leave *some* grapes?*

 6 How are *the things* of Esau searched out! *how* are his hidden things sought up!

 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.***

 8 Shall I not in that day, saith the LORD, even destroy the wise *men* out of Edom, and understanding out of the mount of Esau?

 9 And thy mighty *men*, O Teman, shall be dismayed, to the end that every one of the mount of Esau may be cut off by slaughter.

 10 ¶ For *thy* violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever.

 11 In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou *wast* as one of them.*

 12 But thou shouldest not have looked on the day of thy brother in the day that he became a stranger; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress.*

 13 Thou shouldest not have entered into the gate of my people in the day of their calamity; yea, thou shouldest not have looked on their affliction in the day of their calamity, nor have laid *hands* on their substance in the day of their calamity;*

 14 Neither shouldest thou have stood in the crossway, to cut off those of his that did escape; neither shouldest thou have delivered up those of his that did remain in the day of distress.*

 15 For the day of the LORD *is* near upon all the heathen: as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head.

 16 For as ye have drunk upon my holy mountain, *so* shall all the heathen drink continually, yea, they shall drink, and they shall swallow down, and they shall be as though they had not been.*

 17 ¶ But upon mount Zion shall be deliverance, and there shall be holiness; and the house of Jacob shall possess their possessions.**

 18 And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them; and there shall not be *any* remaining of the house of Esau; for the LORD hath spoken *it*.

 19 And *they of* the south shall possess the mount of Esau; and *they of* the plain the Philistines: and they shall possess the fields of Ephraim, and the fields of Samaria: and Benjamin *shall possess* Gilead.

 20 And the captivity of this host of the children of Israel *shall possess* that of the Canaanites, *even* unto Zarephath; and the captivity of Jerusalem, which *is* in Sepharad, shall possess the cities of the south.*

 21 And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD’s.
 
[Amos 9](/study/amos/9) [Jonah 1](/study/jonah/1)

## Commentary

 To verse 1
 
Obadiah’s preface is, that he brought nothing human, but only declared the vision presented to him from above. We indeed know that it was God alone that was ever to be heard in the Church, as even now he demands to be heard: but yet he sent his prophets, as afterwards the apostles; yea, as he sent his only begotten Son, whom he has set over us to be our only and sovereign Teacher. Obadiah then by saying that it was a vision, said the same, as though he declared, that he did not presumptuously bring forward his own dreams, or what he conjectured, or discovered by human reason, but that he adduced only a celestial oracle: for חזון, *chezun*, as we have observed in other places, was a vision, by which God revealed himself to his Prophets. 

He then adds, *Thus saith Jehovah*. Here is a fuller expression of the same declaration. We thus see that the Prophet, in order that the doctrine he brought forward might not be suspected, made God the author; for what faith can be put in men, whom we know to be vain and false, except as far as they are ruled by the Spirit of God and sent by Him? Seeing then that the Prophet so carefully teaches us, that what he declared was delivered to him by God, we may hence learn what I have lately referred to, — that the Prophets formerly so spoke, that God alone might be heard among the people. 

He says afterwards, *A rumor have we heard*. Some render it, a word, or a doctrine. שמועה, *shimuoe*, is properly a hearing, and is derived from the verb the Prophet subjoins. A hearing then have we heard; so it is translated literally. But some think that what was taught is pointed out, as though he said, “The Lord has revealed this to me and to other Prophets;” according to what Isaiah says, [Isaiah 53:1](/kjv/isaiah/53/1), ‘Who has believed our hearing?’ It is the same word, and he speaks of God’s word or doctrine. But it is probable that he refers here to those tumultuous rumors, which commonly precede wars and calamities. *We have* then *heard a rumor* The verb in Jeremiah is not in the plural number, שמענו *shimonu*, but שמועה שמעתו *shimoti shimunoe*, ‘I have heard,’ says Jeremiah, ‘a hearing.’ But our Prophet uses the plural number, ‘We have heard a hearing.’ The sense however is the same; for Jeremiah says that he had heard rumors; and the Prophet here adds others to himself, as though he said, “This rumor is spread abroad, but it is from the Lord: it is certain that this rumor has been heard even by the profane and the despisers of God.” But the Prophet shows that wars are not stirred up at random, but by the secret influence of God; as though he said, “When a tumult arises, let us not think that its beginning is from the earth, but God himself is the mover.” We now then apprehend the design of the Prophet: though he speaks of the rumor of wars, he yet shows that chance or accident does not rule in such commotions, but the hidden influence of God. 

*We have heard,* he says *from Jehovah, and a messenger*, or, *an ambassador, to the nations has been sent* (70), *Arise ye, and we will arise against her to battle*. In Jeremiah, it is, ‘Assemble ye, come and arise against her to battle.’ The Prophet here shows, I have no doubt, whence the rumor came, which he had just mentioned; for they were now indeed stirring up one another to destroy that land. If any one had formed a judgment according to human wisdom, he would have said that the Assyrians were the cause why war was brought on the Idumeans, because they had found them either inconstant or even perfidious, or because they had feigned a pretense when there was no just reason for making war. But the Prophet here raises his mind upwards and acknowledges God to be the mover of this war, because he intended to punish the cruelty of that people, which they had exercised toward their own kindred, the Israelites; and at the same time he encourages others also, that they might understand that it was altogether directed by the hidden counsel of God, that the Assyrians, from being friends, became of a sudden enemies, that a war was all in a flame against the Idumeans at a time when they were at ease, without any fear, without any apprehension of danger. It follows — 

(70) Or the two lines may thus be rendered,— 

A rumor have we heard from Jehovah, 
And a messenger to the nations hath he sent. 

The verb, to send, is here active; and so it is rendered in the Septuagint. It is indeed passive in the corresponding passage in Jeremiah; but there are several other instances of variety in the expressions used by the two Prophets, though there be in sense a material agreement. — *Ed.*

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