Attributed commentary excerpt
Barnes' Notes on Obadiah 1:18
A historical reference excerpt for this verse. Read it alongside the biblical text and other available sources.
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Albert Barnes (1798–1870) · 19th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
Having given, in summary, the restoration and expansion of Judah, Obadiah, in more detail, first mentions a further chastisement of Edom, quite distinct from the former. In the first, for which God summoned the pagan, there is no mention of Judah, the desolation of whose holy City, Jerusalem, for the time, and their own captivity is presupposed. In the second, which follows on the restoration of its remnant, there is no mention of pagan. Obadiah, whose mission was to Judah, gives to it the name of the whole, “the house of Jacob.” It alone had the true worship of God, and His promises. Apart from it, there was no oneness with the faith of the fathers, no foreshadowing sacrifice for sin. Does the “house of Joseph” express the same in other words? or does it mean, that, after that first destruction of Jerusalem, Ephraim should be again united with Judah? Asaph unites, as one, “the sons of Jacob and Joseph” Psalms 77:15, Israel and Joseph Psalms 80:1; Israel, Jacob, Joseph Psalms 81:4-5. Zechariah Zechariah 10:6 after the captivity, speaks of “the house of Judah” and “the house of Joseph,” as together forming one whole. Amos, about this same time, twice speaks of Ephraim Amos 5:15; Amos 6:6 under the name of Joseph. And although Asaph uses the name of Joseph, as Obadiah does, to designate Israel, including Ephraim, it does not seem likely that it should be used of Israel, excluding those whose special name it was. While then Hosea and Amos foretold the entire destruction of the “kingdom” of Israel, Obadiah foretells that some should be there, after the destruction of Jerusalem also, united with them. And after the destruction of Samaria, there did remain in Israel, of the poor people, many who returned to the worship of God. Hezekiah invited Ephraim and Manasseh to the Passover 2 Chronicles 30:1 from Beersheba to Dan 2 Chronicles 30:5 addressing them as “the remnant, that are escaped out of the hands of the kings of Assyria” 2 Chronicles 30:6. The more part mocked 2 Chronicles 30:10; yet, “divers of Asher, Manasseh and Zabulon 2 Chronicles 30:11 came from the first, and afterward many of “Ephraim and Issachar” as well as “Manasseh and Zabulon” 2 Chronicles 30:18. Josiah destroyed all the places of idolatry in Bethel 2 Kings 23:15 and “the cities of Samaria” 2 Kings 23:19, “of Manasseh and Ephraim and Simeon even unto Naphtali” 2 Chronicles 34:6, “Manasseh, Ephraim, and all the remnant of Israel” gave money for the repair of the temple, and this was “gathered” by “the Levites who kept the doors” 2 Chronicles 34:9. After the renewal of the covenant to keep the law, “Josiah removed all the abominations out of all the countries, that” pertained “to the children of Israel and made all found in Israel to serve the Lord their God” 2 Chronicles 34:33. The pagan colonists were placed “by the king of Assyria in Samaria and the cities thereof” 2 Kings 17:24, probably to hold the people in the country in check. The remnant of “the house of Joseph” dwelt in the open country and the villages. And the house of Esau for stubble - At some time after the first desolation by Nebuchadnezzar, Esau fulfilled the boast which Malachi records, “we will return and build up the desolate places” Malachi 1:4. Probably during the oppression of Judah by Antiochus Epiphanes, they possessed themselves of the South of Judah, bordering on their own country, and of Hebron (1 Macc. 5:65), 22 miles from Jerusalem , where Judah had dwelt in the time of Nehemiah Nehemiah 11:25…
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