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 Hengstenberg, who gives the following interpretation to this view of the attitude of Edom towards the people of God, namely, that Obadiah simply adduces Edom as an example of what he has to say with regard to the heathen world, with its enmity against God, and as to the form which the relation between Israel and the heathen world would eventually assume, and therefore that his prophecy simply individualizes the thought of the universal dominion of the kingdom of God which would follow the deepest degradation of the people of God, the fullest and truest realization of which dominion is to be sought for in Christ, and that the germ of his prophecy is contained in Joe 3:19, where Edom is introduced as an individualized example and type of the heathen world with its hostility to God, which is to be judged by the Lord after the judgment upon Judah. For, apart from the fact that Obadiah does not presuppose Joel, but vice versa, as we shall presently see, this mode of idealizing our prophecy cannot be reconciled with its concrete character and expression, or raised into a truth by any analogies in prophetic literature. All the prophecies are occasioned by distinct concrete relations and circumstances belonging to the age from which they spring. And even those which are occupied with the remote and remotest future, like Isaiah for example, form no real exception to this rule. Joel would not have mentioned Edom as the representation of the heathen world with its hostility to God (Joe 3:19), and Obadiah would not have predicted the destruction of Edom, if the Edomites had not displayed their implacable hatred of the people of God on one particular occasion in the most conspicuous manner. It is only in this way that we can understand the contents of the whole of Obadiah's prophecy, more especially the relation in which the third section (Oba 1:17-21) stands to the first two, and explain them without force. The time of the prophet is so much a matter of dispute, that some regard him as the oldest of the twelve minor prophets, whilst others place him in the time of the captivity, and Hitzig even assigns him to the year 312 b.c., when prophecy had long been extinct. (For the different views, see my Lehrbuch der Einleitung, 88). That Obadiah does not belong to the prophets of the captivity, or to those after the captivity, but to the earlier prophets, may be generally inferred