Commentaries on the Prophet Obadiah. 
Obadiah 1:1 
    Obadiah's preface is, that he brought nothing human, but only 
declared, that he did not presumptuously bring forward his own 
that he adduced only a celestial oracle: for "chazon", as we have 
himself to his Prophets. 
    He then adds, "Thus saith Jehovah". Here is a fuller expression 
learn what I have lately referred to, - that the Prophets formerly 
    He says afterwards, "A rumour have we heard". Some render it, a 
word, or a doctrine. "Shmu'ah", is properly a hearing, and is 
taught is pointed out, as though he said, "The Lord has revealed 
this to me and to other Prophets;" according to what Isaiah says, 
ch. 53, '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 rumours, which commonly precede wars and 
calamities. We have then heard a rumour. The verb in Jeremiah is not 
in the plural number, "Shama'nu", but "shmu'ah shama'ti", '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 rumours; and the Prophet here 
adds others to himself, as though he said, "This rumour is spread 
abroad, but it is from the Lord: it is certain that this rumour has 
been heard even by the profane and the despisers of God." But the 
secret influence of God; as though he said, "When a tumult arises, 
himself is the mover." We now then apprehend the design of the 
Prophet: though he speaks of the rumour of wars, he yet shows that 
influence of God. 
    "We have heard, he says from Jehovah, and a messenger, or, an 
ambassador, to the nations has been sent, 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 rumour came, which he had just mentioned; for they 
Idumeans, because they had found them either inconstant or even 
perfidious, or because they had feigned a pretence when there was no 
intended to punish the cruelty of that people, which they had 
time he encourages others also, that they might understand that it 
was altogether directed by the hidden counsel of God, that the 
follows - 
Obadiah 1:2-4 
greatly despised. 
his heart, Who shall bring me down to the ground? 
    Jeremiah uses nearly the same words; but the sense of the 
expression is ambiguous, when he says, 'Lo, little have I set thee.' 
to the narrow passes of mountains. It is said elsewhere, (Mal. 1: 
2,) 'Jacob and Esau, were they not brethren?' "But I have given to 
you the inheritance promised to your father Abraham; I have 
transferred the Idumeans to mount Seir." Now it is less bearable, if 
honorable. I therefore think that the Idumeans are here condemned 
because they vaunted so much, and arrogated to themselves more than 
what was right, when they yet were contemptible, when their 
here denounced, "Lo, little have I made thee among the nations", and 
Jeremiah says, 'and contemptible among men'; he omits the two words, 
thou and exceedingly; he says only, 'and contemptible among men'. 
understand that that nation was proud without reason, the sense is 
God, that they vaunted themselves, though confined to the narrow 
passes of mountains. Though I leave to others their own free 
resolved forcibly to constrain to order those ferocious men, who, 
the reasoning, "Lo, I have made thee small and contemptible in the 
mountain", - and why? "because the pride of thy heart has deceived 
thee"; and Jeremiah adds, terror, although some render 
"tiflatstecha", image; but this seems not appropriate. Jeremiah 
the Idumeans. 
may be read as connected, "Lo, I have made thee small and 
contemptible among the nations; but the pride of thy heart has 
deceived thee"; some render it, has raised thee up, deriving it from 
"nasa'": but they read "sin", pointed on the left side; for if 
"shin" has the point in the branch of the "shin", on the right hand, 
Then they give this translations "The pride of thine heart has 
raised thee up:" but we clearly learn from Jeremiah, that it ought, 
as almost all interpreters agree, to be rendered thus, "The pride of 
thine heart has deceived thee:" for he says not "hishi'echa", but 
"hishi' 'otach", that is, it was to thee the cause of error and of 
    The Prophet now laughs to scorn the Idumeans, because they 
relied on their own fortresses, and thought themselves, according to 
petulantly insulted the Israelites and despised God himself. The 
Prophet therefore says, that the Idumeans in vain felicitated 
themselves, for he shows that all they promised to themselves were 
mere delusions. The import of what is said then is, "Whence is this 
comes only from mere delusions. The pride of thine heart has 
deceived thee." 
    And yet there was not wanting a reason why the Idumeans were 
stone; some read, "between the windings of the rock;" though others 
think "sela'" to be the name of a city. But though I should allow 
can that stand which they hold; for clefts comport not with a city 
then doubt but that "sela'" here means mount Seir. As then the 
Idumeans had fortresses amidst rocks, they thought that all enemies 
could easily be kept out. 
    And hence it follows, "The height is his habitation, that is, 
draw me down to the ground?" He afterwards subjoins what I have 
already stated, - that though their region was exceedingly well 
fortified, yet the Idumeans were greatly deceived, and indulged 
themselves in vain delusions, "If thou shouldest raise up thy seat, 
he says, like the eagle", - literally, 'If thou shouldest rise as 
the eagle,' - "and if thou shouldest among the clouds set and nest, 
I will thence draw thee down, saith Jehovah". We now see that the 
Prophet did not without reason deride the confidence with which the 
Idumeans were inflated, by setting up their fortresses in opposition 
us to-morrow. 
devise means to destroy us, while we are so very weak and feeble, - 
o grant, that we may learn to look up to thee, and that our trust 
doubt but that thou art ever armed with sufficient power to terrify 

Calvin, Commentary on Obadiah

(continued in part 3...)

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