Posts Tagged 'Obadiah'

Obadiah, Part 2

judgement for the world

The little nation of Edom, founded by Esau, is the subject of this little book of prophecy. Verse 6 is the key verse:

But how Esau will be ransacked, is hidden treasures pillaged! (NIV)

The words “ransacked” and “pillaged” give you a clue as to Edom’s future. It didn’t have one. Edom was a vile, wicked nation that was facing God’s ultimate judgment and His wrath. There was no hope for Edom; the die had been cast, and it was up to Obadiah, the prophet, to bear the bad news.

The first verse of the prophecy serves as a sort of summary statement of the first section of it:

This is what the Sovereign Lord says about Edom—We have heard a message from the Lord: An envoy was sent to the nations to say, “Rise, let us go against her for battle”— (Obadiah, verse 1 NIV)

In this verse, we can notice how human history moves along its course. The Sovereign Lord, a major theme of Obadiah, is the prime mover. God is over all the kingdoms of this world. And yet, as we see here, there is an international political component to human history. In this case, international politics – and it’s no different today – are motivated by the selfish and self-seeking. Of significance is that God uses such nations and leaders to accomplish His purposes. Of course, the godless nations of earth have no clue that it is God behind all that they may plan and do. It may be hard to wrap your mind around it, but God was working through the conspiracy and treachery of the nations that surrounded Edom for the purpose of bringing it down.

Edom’s judgment, Verses 1 – 9

See, I will make you small among the nations; you will be utterly despised. (Obadiah, verse 2 NIV)

This whole verse is written as determinative prophecy – as something that hasn’t happened yet but God’s mind is made up about it. He has already decided to accomplish this; He WILL make Edom small compared to all the nations around it; He WILL cause Edom to be a hated nation.

The pride of your heart has deceived you, you who live in the clefts of the rocks and make your home on the heights, you who say to yourself, ‘Who can bring me down to the ground?’ Though you soar like the eagle and make your nest among the stars, from there I will bring you down,” declares the Lord. (Obadiah, verse 3, 4 NIV)

The thing that motivated God to judge Edom was simply pride – “the pride of its heart.” The word translated “pride” is an interesting Hebrew verb that means “to boil up,” “to seethe.” But the root word is a noun that has reference to water that boils up under pressure. You get the picture of what God thought of Edom. The Edomites thought highly of themselves; they were insubordinate; they were arrogant; they rejected any and all authority while they pursued what they wanted.

The thing that caused their pride was – if you can believe it – it’s real estate. Edom’s strategic location made it virtually impregnable and self-sufficient. They had lived in this location for generations and no enemy had been able penetrate its defenses. And the Edomites themselves were no dummies. They were shrewd people, and they had a civilization much more advanced than the nations that surrounded them.

Edom lived secluded – like eagles high up on the cliffs. And the whole kingdom was full of pride. Over in Proverbs, we read this interesting verse:

There are six things the Lord hates, seven that are detestable to him: haughty eyes, a lying tongue, hands that shed innocent blood, a heart that devises wicked schemes, feet that are quick to rush into evil, a false witness who pours out lies and a person who stirs up conflict in the community. (Proverbs 6:16 – 19 NIV)

It’s not unimportant that the very first thing the Lord hates is pride, which the NIV renders as “haughty eyes.” A proud look betrays a proud heart.

To fear the Lord is to hate evil; I hate pride and arrogance, evil behavior and perverse speech. (Proverbs 8:13 NIV)

God hates pride. It was the thing that caused Lucifer to fall from grace and it was pride that caused man to fall. No wonder God hates pride, it destroys lives.

Pride goes before destruction, a haughty spirit before a fall. (Proverbs 16:18 NIV)

The entire nation was riddled with pride, and this is what caused God to move against it. He had determined to bring it down. They took great pride in their real estate, their achievements and their treasures, but God hated what those things caused: a prideful heart and attitude.  How many people today live like the Edomites? They take pride in their achievements; in their investment accounts; in their station in life. They think they can do anything because of what they possess. A great many Christians are prideful – we’re not immune from this awful sin. Pride destroys a believer’s testimony for Christ, and it splits churches. In fact, Christians are to be exactly the opposite of prideful: we are to be humble. And the key to living in humility is living like Jesus.

In your relationships with one another, have the same attitude of mind Christ Jesus had… (Philippians 2:5 TNIV)

What kind of attitude did Jesus have? He told us:

Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. (Matthew 11:29 TNIV)

Pride was the sin of Satan and it’s the sin the kills the effectiveness of Christians. A very simple definition of pride might be this one: Pride is the attitude of life that declares its ability to live without God (McGee). That’s how a lot Christians live, whether they realize it or not. That’s how Edom lived and God’s judgments were going to be harsh.

“If thieves came to you, if robbers in the night—oh, what a disaster awaits you!—would they not steal only as much as they wanted? If grape pickers came to you, would they not leave a few grapes? But how Esau will be ransacked, his hidden treasures pillaged!” (Obadiah 1:5, 6 TNIV)

God’s coming judgments would be far worse than anything they ever experienced before. It’s bad enough to face a coming disaster, but what will make Edom’s judgment so bad is that it would come, not from enemies, but from friends.

All your allies will force you to the border; your friends will deceive and overpower you; those who eat your bread will set a trap for you, but you will not detect it. (Obadiah, verse 7 TNIV)

It’s a remarkable thing; in the world of geo-political relations, friendship is fickle. This was especially true in the case of Edom. The Edomites were long viewed as being wise and prudent people.

Concerning Edom: This is what the Lord Almighty says: “Is there no longer wisdom in Teman? Has counsel perished from the prudent? Has their wisdom decayed?” (Jeremiah 49:7 TNIV)

These people had become so infatuated with themselves – their security, their wealth, their education – that they never noticed they were being done in by their pride, manifested by their foolish behavior. So blind Edom had become, that they didn’t even notice their one-time friends had become their enemies.  E.B. Pusey wrote:

Pride and self-confidence betray man to his fall. When he is fallen, self-confidence betrayed passes readily to despair. Men do not use resources which they yet have because what they have valued, fails them. Undue confidence is the parent of undue fear.

If that doesn’t describe modern American society, nothing does.

Reasons for judgment, Verse 10 – 14

Edom’s judgment will be harsh, but God’s judgment is never without good reason. They were prideful, yes, and God hates pride. But that pride led to bad behavior and the mistreatment of God’s people. This, by the way, is something God takes very seriously.

Because of the violence against your brother Jacob, you will be covered with shame; you will be destroyed forever. On the day you stood aloof while strangers carried off his wealth and foreigners entered his gates and cast lots for Jerusalem, you were like one of them. (Obadiah, verses 10, 11 TNIV)

The word translated “violence” comes from the Hebrew hamas, and refers to both moral violence and physical violence. So Edom was not only responsible for causing death and destruction to Judah but they were also demoralizing them and psychologically harming them.

In terms of physical acts of violence, it all began back when Edom refused to grant Israel passage through her borders during the Exodus and culminated when the Edomites supported Nebuchadnezzar and the Babylonians when he sacked Jerusalem in 586 BC.

You should not gloat over your brother in the day of his misfortune, nor rejoice over the people of Judah in the day of their destruction, nor boast so much in the day of their trouble. (Obadiah, verse 12 TNIV)

By taking at best a passive role in the destruction of Judah, Edom thought they could get on Nebuchadnezzar’s good side. That might have seemed like a good idea at the time, but before God it was reason for their destruction. Jeremiah 49:7 – 22 and 2 Kings 25 are good passages to refer to.

The Day of the Lord, Verses 15 – 21

“The day of the Lord is near for all nations. As you have done, it will be done to you; your deeds will return upon your own head.” (Obadiah, verse 15 TNIV)

For those who may have forgotten, that phrase, “the day of the Lord,” is an important one in the world of Bible prophecy. It’s not just a saying, but rather a very technical expression that refers to a very particular point in time, beginning with the Tribulation. At present, we are in a period of grace, or what some refer to as “the day of Christ.” Thanks to the work of Christ on the Cross, we are fortunate to be living during this extended time of grace, during which God’s wrath is stayed. But that won’t last forever. After the true Church is removed from the earth, the Day of the Lord will begin, and so will begin a terrible time of darkness and judgment. It’s significant that Obadiah’s word of prophecy against Edom dissolves into a word of prophecy that takes us into our future. God is in absolute control of the events on this planet of ours. Nations rise and nations fall according to His plan, and His plan runs continuous, non-stop from beginning to end.

As the Lord did to Edom, so He does to all nations. When Jesus Christ returns to this earth as King of Kings, all nations will be judged by the Lord Himself (Matthew 25). Nations will be held responsible by God for how they treated the citizens of the world, and especially for how they treated (or mistreated) God’s people. There is a precedent for this idea in Deuteronomy 21:

If someone is found slain, lying in a field in the land the Lord your God is giving you to possess, and it is not known who the killer was, your elders and judges shall go out and measure the distance from the body to the neighboring towns. Then the elders of the town nearest the body shall take a heifer that has never been worked and has never worn a yoke and lead it down to a valley that has not been plowed or planted and where there is a flowing stream. There in the valley they are to break the heifer’s neck. (Deuteronomy 21:1 – 4 TNIV)

The principle, as odd as it may sound in Deuteronomy is a good one: the city closest to the slain man would be responsible to find his killer. In God’s economy, nobody gets away with anything. Psalm 9 gives us glimpse into the character of this Day of the Lord:

The Lord reigns forever; he has established his throne for judgment. (Psalm 9:7 TNIV)

All the nations of the world will be judged when the Lord returns. They will be judged, as verse 15 indicates, for how they treated other nations. Edom is sort of a sneak preview of what will happen in the future. It’s almost a template for the judgment of that nations.  In contrast to what will happen to Edom, we read this about Jerusalem:

But on Mount Zion will be deliverance; it will be holy, and the house of Jacob will possess its inheritance. (Obadiah, verse 17 TNIV)

What a contrast! Death and destruction upon Edom, but deliverance and holiness for Jerusalem. Mount Zion will be spared God’s wrath and holiness, as it is used here, suggests it will be not only spared but also set apart by God. Judah will recover lost territory and expand its borders.

The house of Jacob will be a fire and the house of Joseph a flame; the house of Esau will be stubble, and they will set it on fire and consume it. There will be no survivors from the house of Esau.” The Lord has spoken. (Obadiah 18 TNIV)

This verse refers to Israel, the northern kingdom, which had been overthrown by Sargon in 721 B.C. In accord with the prophecies of Hos. 1:11 and Ezek. 37:16-22, Israel is to join with Judah, the southern kingdom, and together they, like a flame burns stubble, shall destroy Edom (Isa. 11:13-14).

People from the Negev will occupy the mountains of Esau, and people from the foothills will possess the land of the Philistines. They will occupy the fields of Ephraim and Samaria, and Benjamin will possess Gilead. This company of Israelite exiles who are in Canaan will possess the land as far as Zarephath; the exiles from Jerusalem who are in Sepharad will possess the towns of the Negev. (Obadiah, verses 19, 20 TNIV)

These verses describe the extent of Israel’s inheritance. History tells us that during the exile of Israel the Edomites occupied towns in the south of Judah, the Negeb, an area south of Hebron toward the wilderness of Paran. After the Exile, they of the south, i.e., those who return from exile, will possess Edom, the mount of Esau. All this happened in the second century B.C. when the Jews under the Maccabees pressed out into the regions mentioned. The captivity (20) refers to the exiles. This host of the children of Israel would be the Jews deported from the northern kingdom by Sargon after Samaria’s fall in 721 B.C. The exiles from Jerusalem refers to the Jews of the Southern Kingdom carried off by Nebuchadnezzar in 586 B.C. to Sepharad, probably Sardis in Asia Minor.

Deliverers will go up on Mount Zion to govern the mountains of Esau. And the kingdom will be the Lord’s. (Obadiah, verse 21 TNIV)

Finally, Obadiah tells us that Israelite deliverers, wise men of spiritual insight and faith, will rule over Edom, the territory once occupied by the irreligious, fleshly sons of Esau. God’s plan is that the spiritual shall at last rise above the profane. And the kingdom shall be the Lord’s: the Lord shall rule over all.

 

Obadiah, Part 1

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In Luke’s Gospel we read an interesting exchange between some Pharisees and Jesus. In a strange twist, these Pharisees were trying to warn Jesus to leave the area because Herod Antipas was planning to arrest Him.

At that time some Pharisees came to Jesus and said to him, “Leave this place and go somewhere else. Herod wants to kill you.” He replied, “Go tell that fox, ‘I will keep on driving out demons and healing people today and tomorrow, and on the third day I will reach my goal.’ (Luke 13:31, 32 NIV)

You have to hand it to Jesus. Calling Herod “that fox” took some nerve. But our Lord wasn’t the only who one of His day that disliked Herod. There was a bitter, centuries old hostility that existed between the Jews and the Edomites, of which Herod was a part. Here were two groups of people that descended from two brothers: the Edomites (Herod) from Esau and the Jews from Jacob. Herod’s Edomite ancestors were the subjects of Obadiah’s one-chapter prophecy.

Jesus referred to Herod as “that fox” for a reason. History testifies to the fact that this Herod was ruthless, clever, cold, and scheming. That same history indicates that all the sons of Esau were just like that. The nuts didn’t fall far from the tree. Esau himself was schemer of the highest order. He was also something else, brought out by the writer to the Hebrews:

See that no one is sexually immoral, or is godless like Esau, who for a single meal sold his inheritance rights as the oldest son. (Hebrews 12:16 NIV)

Scottish theologian George Adam Smith, expert on all things having to do with the Holy Land, notes that throughout the Old Testament we never read a word about Edomite gods. We may be certain that they worshiped false gods, but that was not what the Edomites were all about. The Edomites were essentially irreligious, living for materialism, spoil, and vengeance – a people who deserved even more than the Philistines to have their name descend as a symbol of hardness and obscurantism.

While it may be accurate to say that all the patriarchs were men of cunning and of dubious character, unlike Easu, they were all men of very deep, abiding, yet imperfect faith.

These life-long foes of Israel are first mentioned in the first book of the Bible and last mentioned in the last book of the Old Testament. In between we read about the rocky relationship they had. Many of the Old Testament prophets foretold the doom of Edom, but none quite as eloquently as a man named Obadiah.  We know nothing about this minor prophet. His name means, appropriately enough, “worshiper of the Lord.” We also know next to nothing about his short book. It is likely, based on verse 11, that our prophet preached shortly after the fall of Jerusalem to Babylon in 586 BC.

This short prophecy breaks down in a neat, three point outline.

1. Edom’s Judgment, Verses 1 – 9
2. Reasons for Judgment, Verses 10 – 14
3. The Day of the Lord, Verses 15 – 21

Obadiah, the end times, the Church, and America

Despite what some Bible teachers say, the United States of America is not the subject of any Biblical prophecy. In a very general sense, Bible prophecy deals with Israel and its surrounding nations. And yet, Gerald Flurry in his nifty commentary on Obadiah, refers to Obadiah’s prophecy as “the most terrifying message in the Bible.” And while the prophecy of Obadiah is to us history, its message is, if not terrifying as Mr Flurry thinks it is, definitely prescient to the Church in America of the 21st century and to the nation itself.

In another Old Testament book of prophecy, we read these interesting verses:

“I have loved you,” says the Lord.
“But you ask, ‘How have you loved us?’
“Was not Esau Jacob’s brother?” declares the Lord. “Yet I have loved Jacob, but Esau I have hated, and I have turned his hill country into a wasteland and left his inheritance to the desert jackals.” (Malachi 1:2, 3 NIV)

That’s Israel complaining to God, thinking that He didn’t, in fact, love them. As proof of His love for them, the Lord compares what He thought of Jacob (also known as Israel) versus his brother, Esau. You’ll recall that Jacob and Esau were twin brothers with a long history of hostility between each other. We can certainly apply this sad family situation to the state of the Church today. The Lord through His prophet Malachi was talking about a broken family and how divided it was. The Church today is nothing if not divided. The similarities between Israel and Esau and the various factions in the Church continue:

Edom may say, “Though we have been crushed, we will rebuild the ruins.”
But this is what the Lord Almighty says: “They may build, but I will demolish. They will be called the Wicked Land, a people always under the wrath of the Lord. You will see it with your own eyes and say, ‘Great is the Lord—even beyond the borders of Israel!’
“A son honors his father, and a slave his master. If I am a father, where is the honor due me? If I am a master, where is the respect due me?” says the Lord Almighty.
“It is you priests who show contempt for my name.
“But you ask, ‘How have we shown contempt for your name?’ (Malachi 1:4 – 6 NIV)

In a rapidly secularizing society, the Church is also becoming more and more secular, with some paying the barest of lip service to the authority of the Word of God. There is a deepening spiritual divide between churches remaining faithful to God’s Word and will and those which are not – those which are morphing into apostate churches. And more churches, and more and more Christians are becoming like Esau; more concerned with appealing to the masses and maintaining their own comfort than remaining true to God’s revealed will. In that sense, Jacob and Esau are almost types of the Church of Jesus Christ today.

Theology of Obadiah

Simply put, in Obadiah’s theology God is seen as absolutely just. He holds responsible those who mistreat others, and especially those who take advantage of others during rough times. The Edomites and the Judahites shared a common ancestor: Abraham. And by mistreating Judah, Edom broke a universal law of God and a very specific promise He made to Abraham:

Do not be deceived: God cannot be mocked. A man reaps what he sows. Whoever sows to please their flesh, from the flesh will reap destruction; whoever sows to please the Spirit, from the Spirit will reap eternal life. (Galatians 6:7, 8 NIV)

I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you. (Genesis 12:3 NIV)

Another prominent aspect of Obadiah’s theology is the idea of Judah’s restoration, which dovetails into one final, big point of theology that our prophet covers: the universal rule of God. At some time in the future, the Lord will reign over all nations and people.

…the kingdom will be the Lord’s. (Obadiah, vs. 21 NIV)

The significance of Obadiah’s closing comments are echoed in the last book of the New Testament:

The kingdom of the world has become the kingdom of our Lord and of his Messiah, and he will reign forever and ever. (Revelation 11:15 NIV)

So you can see, then, even though it is very short, Obadiah’s prophecy covers some huge topics that impacted, not only his time, but ours, and the future.

Edom’s Judgment, Vs. 1 – 9

The opening words of Obediah’s book of prophecy also constitute its title:

The vision of Obadiah. (Verse 1a NIV)

Right at the outset, we know we will be reading about something God has shown Obadiah. The word “vision” comes from a Hebrew word, hazon, that is commonly used throughout the Old Testament to describe the content of a personal revelation from God to one of His prophets. What’s particularly interesting to us today, during out age of specialization, is that some of God’s prophets actually had day jobs! Amos, the prophet whose book comes just before Obadiah’s, could be considered a part-time prophet. However, since we nothing about Obadiah, it’s hard to tell if he was a professional prophet or not. Regardless, the Lord spoke to him.

This is what the Sovereign Lord says about Edom—We have heard a message from the Lord: An envoy was sent to the nations to say, “Rise, let us go against her for battle…” (Obadiah 1:1b TNIV)

God’s message – the prophet’s vision – came to Obadiah in the form of words. We are about to hear two things from the prophet: his own disgust with Edom and God’s judgment. The fact is, the Lord had already judged His own people on account of their blatant and constant apostasy, but now, as the Sovereign over all nations of the earth, God is going to level His condemnation on Edom.

This idea of the Sovereignty of God is significant. Over the centuries, Judah hadn’t exactly been kind to Edom. In our politically correct society today, some Christians may wonder about the fairness of it all. Here God is seen rallying nations to march against Edom, yet, they wonder, what about Judah? Judah is seen by some as “just as bad.” It would do us well to remember that it is God who is speaking – God who is rendering judgment – not the prophet. It’s never a great idea to question the wisdom of God’s Word or actions. Job did that and here was the Lord’s response:

Then the Lord spoke to Job out of the storm. He said: “Who is this that obscures my plans with words without knowledge? Prepare to defend yourself; I will question you, and you shall answer me.” (Job 38:1 – 3 TNIV)

There are plenty of other things a person could do that would be infinitely more pleasant than having to defend themselves or their dopey ideas before God. Peter Craigie makes an important observation on this point:

The essence of the book is that it contains the Lord’s word. And God was not partial; He had already judged His own people for their evil, and no less would He judge other nations. The essence of the theology throughout is that God is the Lord of human history; the evil acts of any nation, regardless of affiliation or national faith, invite divine judgment.

Indeed. Perhaps that’s the reason why Gerald Flurry thinks Obadiah’s message is so terrifying. It does contain timeless truths and principles. One of them is artfully spelled out in the New Testament:

For it is time for judgment to begin with God’s household; and if it begins with us, what will the outcome be for those who do not obey the gospel of God? (1 Peter 4:17 TNIV)

In the book of Revelation, we can see this in the very structure of the book. In the opening chapters, before we get to the apocalyptic bits, we read about a group of churches, seven in all, and we read a formula repeated to each of them. The Lord begins this way: “I know your works.” And He does. There isn’t anything about any person or church that is hidden from God. Some of these seven churches were commended by God. Yet, after the good part comes this: “But I hold this against you…” Each church, to varying degrees, had let the Lord down. They were warned to shape up or face certain judgment. So before God unleashes His wrath upon the world, His church will be judged.

But judgment is a tricky thing. Elsewhere in the New Testament, we are advised:

What business is it of mine to judge those outside the church? Are you not to judge those inside? God will judge those outside. “Expel the wicked person from among you.” (1 Corinthians 5:12, 13 TNIV)

There’s the rub. If the church of Jesus Christ doesn’t judge itself, it will face sure and certain judgment from God. In Revelation, of the seven churches addressed, five needed renewal, and that was only 60 years into church history! To each church John writes, “He who has an ear, let him hear.” In other words, they are being asked to stop, look and listen to what Jesus Christ is saying.  Ed Lewis’ sober observations are worth reading:

I believe God is withdrawing His hand of protection from the church in judgment, but the church hasn’t realized it yet. It’s a well-known fact that there are as many divorces today within the church as outside it. The pleasures and values of most people in the church are not much different from other people’s, either. The line that once distinguished Christians from non-Christians has become severely blurred. Why has God not judged . . . ?  When God described in Deuteronomy the judgments He would bring if Israel disobeyed Him, the scattering of families was His final judgment. Because of America’s high divorce rate–both inside and outside the church–children are being torn away from their families and being torn apart emotionally. Yet the church seems to be mostly unaware that today’s events may be part of God’s judgment on the church in America.  The main problem is not so much secularism as it is the secularization of the church. “The salt is losing its savor,” he says. The purity of the church has been compromised, and we’ve lost sight of the value of a pure church. Persecution always cleanses and purifies the church wherever it occurs, but we don’t have to wait for persecution. We can repent now for violating God’s Word, bringing the world’s values into the church, and failing to obey God’s voice.

That’s not bad advice. Obadiah’s brief word of prophecy, addressed to a race of people long gone, is just as relevant to us today. The Word of God is as up-to-date as tomorrow’s newspaper.

 

Obadiah, Micah

The Bible is so common, many people own multiple copies of it. That’s not to say they are reading it, though. Even among Christians it’s not unusual to find several copies of different translations in the house. However, do we know what’s in it beyond the Gospels and the famous Bible stories, like Noah and the ark and the Exodus? The fact is, the Bible is full of “hidden gems” that go undiscovered. Obadiah is one such gem. Probably most of you have never read it. It is the shortest of the minor prophets, so a lot of us overlook it.

“Obadiah” was a very common name during Old Testament days and, like other minor prophets, we know almost nothing about him.

1. Consequences of withholding mercy, verses 10—15

a. Judgment day for Edom, vs. 10, 11

Obadiah’s ministry was a little different from other prophets; they mention the names of kings or priests who were working when that particular prophet was active. But Obadiah mentions no one, which has led Bible scholars to conclude that Obadiah was prophesying after Judah had fallen to the Babylonians.

Jerusalem and Judah lay in ruins and Obadiah’s message was directed at the Edomites.

Because of the violence against your brother Jacob, you will be covered with shame; you will be destroyed forever. On the day you stood aloof while strangers carried off his wealth and foreigners entered his gates and cast lots for Jerusalem, you were like one of them.

Even though it sounds like the prophet is speaking to the Edomites personally, he probably was not; in fact, Obadiah probably never travelled to Edom. The prophet gave his messages against Edom for the benefit of God’s people; his messages were really addressed to the remaining Judahites.

“Jacob” is called Edom’s brother by Obadiah. The Edomites forgot that they and the Judahites shared common ancestry: Abraham. Because they woefully mistreated Judah, Edom was about to fall victim to God’s promise to Abraham in Genesis 12:3—

I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.

During the Babylonian invasion, Edom should have come to the aid of Judah, but they did not. After the Babylonian invasion, Edom should have helped those who were left behind, but they did not. Not only did Edom stand idly by and not help, they willingly aided in the deportation of their brothers. This kind of conspiracy against a “brother” did not go unnoticed by God. Edom had behaved cold-heartedly in their betrayal of Judah.

b. Edom, scavenger of Israel, vs. 12—15

The Edomites were definitely guilty of “sins of omission,” for they stood by while the Judahites were carted off by the Babylonians. Despite the many ties and treaties Edom had with Judah, they, along with other nations, failed to help them when the Judahites needed them the most. But they were guilty of other sins, too.

You should not gloat over your brother in the day of his misfortune, nor rejoice over the people of Judah in the day of their destruction, nor boast so much in the day of their trouble. (verse 12)

The prophet’s second issue with the Edomites was their attitude toward Judah and their predicament. They actually gloated and rejoiced over the misfortune of their brothers.

You should not march through the gates of my people in the day of their disaster, nor gloat over them in their calamity in the day of their disaster, nor seize their wealth in the day of their disaster. (verse 13)

Sitting on the sidelines was bad enough, but the Edomites actually helped in the downfall of Jerusalem by looting it.

You should not wait at the crossroads to cut down their fugitives, nor hand over their survivors in the day of their trouble. (verse 14)

As if all that wasn’t bad enough, as the citizens of Judah fled the Babylonian hordes, the Edomites captured them and handed them over to the Babylonian army.

This prophet closes this part of his word with a reference to the “day of the Lord”:

The day of the LORD is near for all nations. As you have done, it will be done to you; your deeds will return upon your own head. (verse 15)

Whenever a prophet, minor or major, starts talking about the “day of the Lord,” we know that he is now not only referring to the future of God’s people, Israel, but to the future of other nations as well. Very often, the prophet saw the immediate future of Israel mixed in with the far future of the nations of the world. And the “day of the Lord,” as all God’s people knew, would be a day that bring terrible darkness and judgment upon the world, but it would be day of light and salvation and joy for all God’s people.

Edom’s destruction would be real and complete—there is not a single Edomite alive today. But it would also trigger an escahtological event that would show the nations of the world how an unruly world would, one day, be restored to order.

The “Day of the Lord” was very near for the Edomites. It is near for us. What is the big lesson from the little letter: No human being, but especially believers, are to rationalize selfish conduct, assuming it can be justified before God and man because of circumstances. As far as God is concerned, nothing is ever “politically expedient.”

2. God hates oppression, Micah 2:1—5

Micah was in good company when he was actively proclaiming the Word of the Lord. He was working right alongside the likes of Amos, Hosea, Isaiah, and Jonah. Even though Micah’s words aren’t as famous and quotable as some other prophets, at least to us, they must have made an impression. No less than a great prophet like Jeremiah was still quoting what Micah had written a century later (see Jeremiah 26:18, 19).

“Micah” means “Who is like the Lord,” and is a version of the more common “Michael” and “Michelle.” He came from an obscure village in Judah, Moresheth-gath, about 20 miles southwest of Jerusalem, near the Philistine city of Gath. He ministered during the reigns of Jotham, Ahaz and the great Hezekiah. He did minister for a while to the northern kingdom’s capital, Samaria, before it fell to the Assyrians in 722 BC.

The people of Micah’s day were an incredibly religious bunch; religious, but not at all godly. While they would never miss a service at the Temple, it never occurred to them that they were obliged to practice their religion outside the Temple! Add to that the fact that the unprecedented peace, prosperity, and military conquests were coming to an end. The deaths of Jeroboam in the North and the Uzziah in the South and the rise of Tiglath-pileser III of Arryria spelled the end of both kingdoms, even though they didn’t know it yet.

But Micah, in spite of the declines of Israel and Judah and the prevailing ungodliness of the people, never despaired. Micah knew that the last word would not be spoken by the cruel oppressors of the people or by the cold, heartless kings and governing authorities that didn’t care for the citizens. He knew that God would have the last word.

a. Woe to the oppressors, vs. 1, 2

Chapter two begins with the word “woe,” and as we know, nothing good follows that word! This chapter continues God’s judgment against His rebellious people. Injustice was rampant in Judah. People took advantage other people, and they seemingly never stopped planning new and inventive ways to do that.

Woe to those who plan iniquity, to those who plot evil on their beds! At morning’s light they carry it out because it is in their power to do it. (verse 1)

b. God will oppress the oppressors, vs. 3—5

I am planning disaster against this people, from which you cannot save yourselves.” (verse 3a)

As far as Judah was concerned, the time for self-satisfaction was over and the time of disaster was about to begin. The law of reciprocity—reaping and sowing—is universal, and none can avoid it. Just as Obadiah had said, so the Lord said through Micah. Those who mistreated their brothers and sisters would not go unpunished. God hates all oppression. Human beings—all human beings—are created in God’s image and all human beings have rights given them by their Creator. Every human being, even those yet unsaved, are precious to Him and no one should ever take advantage of them in any way.

Therefore you will have no one in the assembly of the LORD to divide the land by lot. (verse 5)

To the powerful, to the rich and to the bully, this word was given. Our Lord taught in His famous Sermon on the Mount, that only the meek would inherit the earth. In that great future “assembly of the Lord,” the general land reforms of the Sabbatical and Jubilee years would finally find its consummation. When that happens, the “poor in spirit” will get their due:

LORD, you have assigned me my portion and my cup; you have made my lot secure. The boundary lines have fallen for me in pleasant places; surely I have a delightful inheritance. (Psalm 15:5, 6)

3. God delights in mercy, 7:14—20

After giving God’s message to His people, the prophet looked in vain for some sign of repentance in Judah.

What misery is mine! I am like one who gathers summer fruit at the gleaning of the vineyard; there is no cluster of grapes to eat, none of the early figs that I crave. (verse 1)

What terrible misery and grief was Micah’s as he not only found his message falling on deaf ears, but as he saw what was ahead for the people who refused to listen.

But all was not lost.

a. God will restore Israel, 7:14, 15

But as for me, I watch in hope for the LORD, I wait for God my Savior; my God will hear me. Do not gloat over me, my enemy! Though I have fallen, I will rise. Though I sit in darkness, the LORD will be my light. (verses 7, 8)

Micah remained faithful; he remained optimistic. The immediate future looked bleak indeed, so the prophet looked to the past for his hope for the future:

Shepherd your people with your staff, the flock of your inheritance, which lives by itself in a forest, in fertile pasturelands. Let them feed in Bashan and Gilead as in days long ago. “As in the days when you came out of Egypt, I will show them my wonders.” (verses 14, 15)

The prophet knew Israel would be restored some time in the future and he anticipated God’s manifested power at that time, just like in days gone by. Verse 15, in which God is speaking, confirms the fact that though it may appear otherwise, God was most definitely not finished with His people.

b. The oppressors would be eliminated, 7:16, 17

More reaping and sowing; only this time it would the nations that oppressed God’s people.

c. Never stop trusting in God, 7:18—20

Who is a God like you, who pardons sin and forgives the transgression of the remnant of his inheritance? You do not stay angry forever but delight to show mercy. You will again have compassion on us; you will tread our sins underfoot and hurl all our iniquities into the depths of the sea. You will be faithful to Jacob, and show love to Abraham, as you pledged on oath to our ancestors in days long ago.

“Who is like God?” This is an oft-asked question in Scripture. It’s almost always asked in light of divine power and glory, with a sense of awe. But Micah asks the question for another reason. He’s not standing in awe of God’s power, but in awe of His great mercy.

Micah’s word is timeless; for every generation to hear it. It speaks of the essence of salvation, past, present and future. And it promises a hope for all mankind:

But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come for me one who will be ruler over Israel, whose origins are from of old, from ancient times.” (5:2)

(c)  2011 WitzEnd

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