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 (compare Oba 1:1-8 with Jer 49:7, Jer 49:9-10, Jer 49:14-16), but, as the exposition will show, that in Obadiah it is more closely connected and apparently more original than in Jeremiah. But if it be a fact, as this unquestionably proves, that Obadiah's prophecy is more original, and therefore older, than that of Jeremiah, Obadiah cannot have prophesied after the destruction of Jerusalem by the Chaldeans, but must have prophesied before it, since Jeremiah's prophecy against Edom belongs to the fourth year of Jehoiakim (see Caspari, p. 14ff., and Graf's Jeremias, pp. 558-9, compared with p. 506). The central section of Obadiah's prophecy (Oba 1:10-16) does not appear to harmonize with this result, inasmuch as the cause of the judgment with which the Edomites are threatened in Oba 1:1-9 is said to be their rejoicing over Judah and Jerusalem at the time of their calamity, when foreigners entered into his gates, and cast the lot upon Jerusalem; and they are charged not only with looking upon the destruction of the brother nation with contemptuous pleasure, but with taking part themselves in the plundering of Judah, and murdering the fugitives, or giving them up to their enemies. These reproaches unquestionably presuppose a conquest of Jerusalem by foreign nations; but whether it is the destruction of Jerusalem by the Chaldeans, is by no means so certain as many commentators imagine. It is true that Caspari observes (p. 18), that “every one who reads these verses would naturally suppose that they refer to that catastrophe, and to the hostilities shown by the Edomites to the Judaeans on that occasion, to which those prophets who lived after the destruction of Jerusalem, viz., Jeremiah (Lam 4:21-22), Ezekiel (Eze 35:1-15), and the author of Psa 137:1-9, refer to some extent in almost the same words in which Obadiah speaks of them.” But of the passages cited, Lam 4:21-22 cannot be taken into account at all, since it simply contains the thought that the cup (of affliction) will also reach to the daughter of Edom; and that she will be intoxicated and stripped, and that Jehovah will punish her guilt. The other two are no doubt similar. The Psalmist in Psa 137:1-9 utters this prayer in Psa 137:7 : “Remember, Jehovah, the children of Edom in the day of Jerusalem, who say, Strip, strip (i.e., demolish) even to the foundation thereof;” and Ezekiel threatens Edom with everlasting desolation, because