CINXE.COM

<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="http://www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0; maximum-scale=1.0; user-scalable=0;"/><title>Obadiah 1:5 Commentaries: "If thieves came to you, If robbers by night-- O how you will be ruined!-- Would they not steal only until they had enough? If grape gatherers came to you, Would they not leave some gleanings?</title><link rel="stylesheet" href="/newcom.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader-revcatch.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script><script>(function(w,d,b,s,i){var cts=d.createElement(s);cts.async=true;cts.id='catchscript'; cts.dataset.appid=i;cts.src='https://app.protectsubrev.com/catch_rp.js?cb='+Math.random(); document.head.appendChild(cts); }) (window,document,'head','script','rc-anksrH');</script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../vmenus/obadiah/1-5.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="/bmcom/obadiah/1-5.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="http://biblehub.com">Bible</a> > <a href="http://biblehub.com/commentaries/">Commentaries</a> > Obadiah 1:5</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../obadiah/1-4.htm" title="Obadiah 1:4">◄</a> Obadiah 1:5 <a href="../obadiah/1-6.htm" title="Obadiah 1:6">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="topverse">If thieves came to thee, if robbers by night, (how art thou cut off!) would they not have stolen till they had enough? if the grapegatherers came to thee, would they not leave <i>some</i> grapes?</div><div id="jump">Jump to: <a href="/commentaries/barnes/obadiah/1.htm" title="Barnes' Notes">Barnes</a> • <a href="/commentaries/benson/obadiah/1.htm" title="Benson Commentary">Benson</a> • <a href="/commentaries/illustrator/obadiah/1.htm" title="Biblical Illustrator">BI</a> • <a href="/commentaries/calvin/obadiah/1.htm" title="Calvin's Commentaries">Calvin</a> • <a href="/commentaries/cambridge/obadiah/1.htm" title="Cambridge Bible">Cambridge</a> • <a href="/commentaries/clarke/obadiah/1.htm" title="Clarke's Commentary">Clarke</a> • <a href="/commentaries/darby/obadiah/1.htm" title="Darby's Bible Synopsis">Darby</a> • <a href="/commentaries/ellicott/obadiah/1.htm" title="Ellicott's Commentary for English Readers">Ellicott</a> • <a href="/commentaries/expositors/obadiah/1.htm" title="Expositor's Bible">Expositor's</a> • <a href="/commentaries/edt/obadiah/1.htm" title="Expositor's Dictionary">Exp Dct</a> • <a href="/commentaries/gaebelein/obadiah/1.htm" title="Gaebelein's Annotated Bible">Gaebelein</a> • <a href="/commentaries/gsb/obadiah/1.htm" title="Geneva Study Bible">GSB</a> • <a href="/commentaries/gill/obadiah/1.htm" title="Gill's Bible Exposition">Gill</a> • <a href="/commentaries/gray/obadiah/1.htm" title="Gray's Concise">Gray</a> • <a href="/commentaries/guzik/obadiah/1.htm" title="Guzik Bible Commentary">Guzik</a> • <a href="/commentaries/haydock/obadiah/1.htm" title="Haydock Catholic Bible Commentary">Haydock</a> • <a href="/commentaries/hastings/amos/4-12.htm" title="Hastings Great Texts">Hastings</a> • <a href="/commentaries/homiletics/obadiah/1.htm" title="Pulpit Homiletics">Homiletics</a> • <a href="/commentaries/jfb/obadiah/1.htm" title="Jamieson-Fausset-Brown">JFB</a> • <a href="/commentaries/kad/obadiah/1.htm" title="Keil and Delitzsch OT">KD</a> • <a href="/commentaries/king-en/obadiah/1.htm" title="Kingcomments Bible Studies">King</a> • <a href="/commentaries/lange/obadiah/1.htm" title="Lange Commentary">Lange</a> • <a href="/commentaries/maclaren/obadiah/1.htm" title="MacLaren Expositions">MacLaren</a> • <a href="/commentaries/mhc/obadiah/1.htm" title="Matthew Henry Concise">MHC</a> • <a href="/commentaries/mhcw/obadiah/1.htm" title="Matthew Henry Full">MHCW</a> • <a href="/commentaries/parker/obadiah/1.htm" title="The People's Bible by Joseph Parker">Parker</a> • <a href="/commentaries/poole/obadiah/1.htm" title="Matthew Poole">Poole</a> • <a href="/commentaries/pulpit/obadiah/1.htm" title="Pulpit Commentary">Pulpit</a> • <a href="/commentaries/sermon/obadiah/1.htm" title="Sermon Bible">Sermon</a> • <a href="/commentaries/sco/obadiah/1.htm" title="Scofield Reference Notes">SCO</a> • <a href="/commentaries/ttb/obadiah/1.htm" title="Through The Bible">TTB</a> • <a href="/commentaries/wes/obadiah/1.htm" title="Wesley's Notes">WES</a> • <a href="#tsk" title="Treasury of Scripture Knowledge">TSK</a></div><div id="leftbox"><div class="padleft"><div class="comtype">EXPOSITORY (ENGLISH BIBLE)</div><div class="vheading2"><a href="/commentaries/ellicott/obadiah/1.htm">Ellicott's Commentary for English Readers</a></div>(5-9) The completeness of the overthrow awaiting Edom. It is no mere inroad of a marauding tribe. Something would escape the <span class= "ital">robber,</span> though he might go away quite satisfied with his plunder; and even a raid in vintage time, for the purpose of doing all the mischief possible to the country, would leave here and there a scattered bunch, gleanings for the inhabitants when the spoilers had retired, but now everything is doomed to destruction. Edom is completely robbed and ransacked. Notice how the sad, almost pathetic, conviction of this breaks out—as if rather from a friend (<span class= "ital">see</span> Introduction) than an enemy—in the parenthetical “how art thou cut off!” in the very middle of the sentence. Every one must perceive, the prophet seems to say, a higher hand at work here.<p>(5) <span class= "bld">Some grapes.—</span><span class= "ital">Gleanings,</span> as in margin. (Comp. <a href="/isaiah/17-6.htm" title="Yet gleaning grapes shall be left in it, as the shaking of an olive tree, two or three berries in the top of the uppermost bough, four or five in the outmost fruitful branches thereof, said the LORD God of Israel.">Isaiah 17:6</a>; <a href="/isaiah/24-13.htm" title="When thus it shall be in the middle of the land among the people, there shall be as the shaking of an olive tree, and as the gleaning grapes when the vintage is done.">Isaiah 24:13</a>.)<p>(6) <span class= "bld">How are the things of Esau searched out!</span>—Literally, <span class= "ital">How are they searched out Esau!</span> Where Esau is either taken collectively = Edom as a nation, or we must supply, as in the Authorised Version, “the things of,” or, as Ewald, “they of.” For <span class= "ital">search,</span> comp. <a href="/zephaniah/1-12.htm" title="And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The LORD will not do good, neither will he do evil.">Zephaniah 1:12</a>.<p><span class= "bld">His hidden things.—</span>Heb., <span class= "ital">matspunîm,</span> from <span class= "ital">tsapan =</span> to hide, but whether <span class= "ital">hidden treasures</span> or <span class= "ital">hiding places</span> cannot be determined, as the word only occurs here.<p>(7-9) Overtaken by this terrible calamity, and deserted by her allies, Edom will turn in vain for counsel to her senators and wise men, and for support to her heroes and mighty men, for these will not only share in the general ruin, but are marked out for an overthrow as signal as their renown.<p>(7) <span class= "bld">All the men of thy confederacy. . . .—</span>This desertion by allies is doubtless put prominently forward as the due retribution on Edom for his treachery and cruelty to his natural ally, his brother Jacob. The members of the confederacy are not specified. In <a href="/jeremiah/27-3.htm" title="And send them to the king of Edom, and to the king of Moab, and to the king of the Ammonites, and to the king of Tyrus, and to the king of Zidon, by the hand of the messengers which come to Jerusalem to Zedekiah king of Judah;">Jeremiah 27:3</a> we find Edom associated with Moab, Ainmon, Tyre, and Sidon, in the warning to submit to Nebuchadnezzar. The two former would be the natural allies of Edom, and in <a href="/ezekiel/25-8.htm" title="Thus said the Lord GOD; Because that Moab and Seir do say, Behold, the house of Judah is like to all the heathen;">Ezekiel 25:8</a> Seir is joined with Moab as reproaching Israel. From <a href="/psalms/60-8.htm" title="Moab is my wash pot; over Edom will I cast out my shoe: Philistia, triumph you because of me.">Psalm 60:8</a>, we may add to these Philistia (comp. also <a href="/obadiah/1-19.htm" title="And they of the south shall possess the mount of Esau; and they of the plain the Philistines: and they shall possess the fields of Ephraim, and the fields of Samaria: and Benjamin shall possess Gilead.">Obadiah 1:19</a>). The expression “have brought thee to the border” is variously understood. The most natural explanation is that the fugitives from the ruin of Edom, flying into the territory of neighbouring and allied tribes for help, are basely driven back to their own frontier, and left to their fate.<p><span class= "bld">The men that were at peace with thee</span>.—As in margin, <span class= "ital">the men of thy peace,</span> an expressive Hebrew idiom occurring in <a href="/jeremiah/20-10.htm" title="For I heard the defaming of many, fear on every side. Report, say they, and we will report it. All my familiars watched for my halting, saying, Peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him.">Jeremiah 20:10</a>; <a href="/jeremiah/38-22.htm" title="And, behold, all the women that are left in the king of Judah's house shall be brought forth to the king of Babylon's princes, and those women shall say, Your friends have set you on, and have prevailed against you: your feet are sunk in the mire, and they are turned away back.">Jeremiah 38:22</a>, and in <a href="/psalms/41-9.htm" title="Yes, my own familiar friend, in whom I trusted, which did eat of my bread, has lifted up his heel against me.">Psalm 41:9</a>, where it is translated “mine own familiar friend.”<p>Great difference of opinion exists as to the connection of this and the following clause, and as it stands the text presents considerable difficulty. By dropping the italicised words in our version, and omitting the semicolon, we get, “The men of thy peace have deceived thee, prevailed against thee and thy bread, have laid a wound under thee.” There are two verbal difficulties—(1) “wound,” Heb., <span class= "ital">mazôr,</span> which occurs in <a href="/hosea/5-13.htm" title="When Ephraim saw his sickness, and Judah saw his wound, then went Ephraim to the Assyrian, and sent to king Jareb: yet could he not heal you, nor cure you of your wound.">Hosea 5:13</a> in the sense of a festering wound or abscess, but which the older translators here render <span class= "ital">ambush,</span> or snare; <span class= "greekheb">ἔνεδρα</span> (LXX.); <span class= "ital">insidiœ</span> (Vulg.). Ewald and Hitzig, among moderns, prefer <span class= "ital">net,</span> and defend it etymologically. This certainly gives good sense, and if <span class= "ital">zûr,</span> of which it is a derivative, can have the sense of <span class= "ital">binding,</span> may be correct. Our translators in <a href="/jeremiah/30-13.htm" title="There is none to plead your cause, that you may be bound up: you have no healing medicines.">Jeremiah 30:13</a>, and Aquila and Symmachus in this passage, evidently give it that force (see also Lee’s <span class= "ital">Heb. Lex., sub voce</span>)<span class= "ital">.</span> To <span class= "ital">squeeze</span> or <span class= "ital">crush,</span> however, seems the true meaning of <span class= "ital">zûr:</span> as in <a href="/judges/6-38.htm" title="And it was so: for he rose up early on the morrow, and thrust the fleece together, and wringed the dew out of the fleece, a bowl full of water.">Judges 6:38</a>, of Gideon’s fleece; <a href="/job/39-15.htm" title="And forgets that the foot may crush them, or that the wild beast may break them.">Job 39:15</a>, of the eggs of the ostrich. The preposition <span class= "ital">tachath =</span> under, also offers a difficulty; “<span class= "ital">Laid a wound under thee”</span> suggests no intelligible meaning. But on the authority (though possibly somewhat doubtful) of <a href="/2_samuel/3-12.htm" title="And Abner sent messengers to David on his behalf, saying, Whose is the land? saying also, Make your league with me, and, behold, my hand shall be with you, to bring about all Israel to you.">2Samuel 3:12</a>, where the word is translated “on behalf of,” but where the context requires “without his knowledge,” and on the analogy of all other languages, we may (with Vatablus, Drusius, Luther, and L. de Dieu; see Keil) translate the word <span class= "ital">deceitfully,</span> or <span class= "ital">without thy knowledge,</span> a rendering in accordance with the parallelism. But the syntax of the passage still remains unexplained. What is the construction of <span class= "ital">lachmeka=</span>of thy bread? From <a href="/psalms/41-9.htm" title="Yes, my own familiar friend, in whom I trusted, which did eat of my bread, has lifted up his heel against me.">Psalm 41:9</a>, “The man of my peace which did eat of my bread,” we are led to the conjecture that it forms part of a familiar, perhaps proverbial, expression for one bound by the closest ties of fellowship and hospitality, and we must, therefore, either supply a participle, <span class= "ital">these eating,</span> as in the Psalm, or understand a second <span class= "ital">anshêy</span>=men of. It is true there is no other instance of the phrase “men of thy bread,” but it is a conceivable Hebrew idiom. Keeping the parallelism we now get an intelligible rendering of the passage.<p>“Unto the border they sent thee, all the men of thy confederacy.<p>Deceived thee, ruined thee,<p>Men of thy peace, men of thy bread;<p>(They) gave thee a wound in secret.<p>No understanding (is) in him.”<p>For the arrangement of the second clause, which is put for <span class= "ital">deceived thee the men of thy peace, ruined thee the men of thy bread,</span> see <a href="/songs/1-5.htm" title="I am black, but comely, O you daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.">Song of Solomon 1:5</a>, and Note there. In the last clause the margin reads <span class= "ital">of it: i.e.,</span> of the injury just mentioned, instead of <span class= "ital">in him.</span> But it is better to take it as an abrupt declaration in the prophet’s manner (comp. “how art thou cut off!” in <a href="/obadiah/1-5.htm" title="If thieves came to you, if robbers by night, (how are you cut off!) would they not have stolen till they had enough? if the grape gatherers came to you, would they not leave some grapes?">Obadiah 1:5</a>) of the utter bewilderment that had come or was coming on Edom, unable either by counsel or force to withstand his foes.<p>(8) <span class= "bld">Shall I not</span> . . .—Literally, <span class= "ital">Surely in that day</span>—it is Jehovah’s saying—<span class= "ital">I will make sages disappear from Edom, and understanding from Esau’s mountain.</span><p>The tradition of a peculiar sagacity in Edom, and especially in Teman (see <a href="/jeremiah/49-7.htm" title="Concerning Edom, thus said the LORD of hosts; Is wisdom no more in Teman? is counsel perished from the prudent? is their wisdom vanished?">Jeremiah 49:7</a>), lingered long. Job’s sage friend Eliphaz was a Temanite. In <a href="http://apocrypha.org/baruch/3-22.htm" title="It hath not been heard of in Chanaan, neither hath it been seen in Theman.">Baruch 3:22-23</a> we read: “It (wisdom) hath not been heard of in Chanaan, neither hath it been seen in Theman. The Agarenes that seek wisdom upon earth, the merchants of Meran and of Theman, the authors (margin, <span class= "ital">expounders</span>) of fables and searchers out of understanding, none of these have known the way of wisdom, or remember her paths.” Jeremiah’s words show even more strikingly how high the reputation had been: “Is wisdom no more in Teman? is counsel perished from the prudent? is their wisdom vanished?” “The men of the world think that they hold their wisdom and all God’s natural gifts independently of the giver. God, by the events of His natural providence, as here by His word, shows, through some withdrawal of their wisdom, that it is His, not theirs. Men wonder at the sudden failure, the flaw in the well-arranged plan, the one over-confident act which ruins the whole scheme, the over-shrewdness which betrays itself, or the unaccountable oversight.” So the utter want of perception and foresight in Edom seems unaccountable, till we think of the Divine purpose and end in it all. The wise were destroyed, and the mighty men dismayed, “to the end that every one of the mount of Esau may be cut off by slaughter.” It is the prophetic statement of the truth of the old heathen proverb: “Whom God wishes to destroy He first dements.”<p>(9) For Teman, see <a href="/job/2-11.htm" title="Now when Job's three friends heard of all this evil that was come on him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him.">Job 2:11</a>.<p><span class= "bld"><div class="vheading2"><a href="/commentaries/benson/obadiah/1.htm">Benson Commentary</a></div><span class="bld"><a href="/context/obadiah/1-5.htm" title="If thieves came to you, if robbers by night, (how are you cut off!) would they not have stolen till they had enough? if the grape gatherers came to you, would they not leave some grapes?...">Obadiah 1:5-9</a></span>. <span class="ital">If thieves come unto thee — </span>See note on <a href="/jeremiah/49-9.htm" title="If grape gatherers come to you, would they not leave some gleaning grapes? if thieves by night, they will destroy till they have enough.">Jeremiah 49:9</a>. <span class="ital">How are his hidden things sought up! — </span>Those treasures and riches which he took all possible care to conceal, that they might not be discovered by the enemy. <span class="ital">All the men of thy confederacy have brought thee even to the border — </span>Thy confederates marched out with thee, until thou wast come to the borders of thy country, and then they perfidiously joined with the enemy’s forces, and thereby deceived thee. <span class="ital">And prevailed against thee </span>— Namely, treacherously. <span class="ital">They that eat thy bread have laid a wound under thee — </span>Those that were maintained at thy cost, as thine allies, have given thee a secret blow. <span class="ital">There is none understanding — </span>Thou wast not aware of it. <span class="ital">Shall I not, in that day, even destroy the wise men, </span>&c. — At that time, when these evils shall come upon them, their prudence and skill shall altogether forsake them, and the wisest among them shall not know what to do, or shall give unsatisfactory, or foolish, counsel. When God designs a people for destruction, he causes such circumstances to arise, such a multiplicity of dangers, and so unexpectedly, to surround them, that their greatest wisdom is confounded, and the most skilful among them are quite at a loss how to act. See note on <a href="/jeremiah/49-7.htm" title="Concerning Edom, thus said the LORD of hosts; Is wisdom no more in Teman? is counsel perished from the prudent? is their wisdom vanished?">Jeremiah 49:7</a>. <span class="ital">And thy mighty men, O Teman, shall be dismayed, </span>&c. — Teman was one of the grandsons of Esau, after whom some city and district in Idumea was named. Here it seems to be used to signify the whole country of Idumea. Certain it is that the Idumeans were looked upon as a strong and valiant people. Josephus says, they went as unconcernedly and as cheerfully into battle as to a banquet; but here it is threatened that a panic fear should seize upon this courageous nation, so that they should be entirely discouraged, and not able to stand against their enemies, or defend themselves; the consequence of which would be, a great slaughter of them.<span class="p"><br /><br /></span><a name="mhc" id="mhc"></a><div class="vheading2"><a href="/commentaries/mhc/obadiah/1.htm">Matthew Henry's Concise Commentary</a></div>1:1-16 This prophecy is against Edom. Its destruction seems to have been typical, as their father Esau's rejection; and to refer to the destruction of the enemies of the gospel church. See the prediction of the success of that war; Edom shall be spoiled, and brought down. All the enemies of God's church shall be disappointed in the things they stay themselves on. God can easily lay those low who magnify and exalt themselves; and will do it. Carnal security ripens men for ruin, and makes the ruin worse when it comes. Treasures on earth cannot be so safely laid up but that thieves may break through and steal; it is therefore our wisdom to lay up for ourselves treasures in heaven. Those that make flesh their trust, arm it against themselves. The God of our covenant will never deceive us: but if we trust men with whom we join ourselves, it may prove to us a wound and dishonour. God will justly deny those understanding to keep out of danger, who will not use their understandings to keep out of sin. All violence, all unrighteousness, is sin; but it makes the violence far worse, if it be done against any of God's people. Their barbarous conduct towards Judah and Jerusalem, is charged upon them. In reflecting on ourselves, it is good to consider what we should have done; to compare our practice with the Scripture rule. Sin, thus looked upon in the glass of the commandment, will appear exceedingly sinful. Those have a great deal to answer for, who are idle spectators of the troubles of their neighbours, when able to be active helpers. Those make themselves poor, who think to make themselves rich by the ruin of the people of God; and those deceive themselves, who call all that their own on which they can lay their hands in a day of calamity. Though judgment begins at the house of God, it shall not end there. Let sorrowful believers and insolent oppressors know, that the troubles of the righteous will soon end, but those of the wicked will be eternal.<a name="bar" id="bar"></a><div class="vheading2"><a href="/commentaries/barnes/obadiah/1.htm">Barnes' Notes on the Bible</a></div>If thieves came to thee - The prophet describes their future punishment, by contrast with that which, as a marauding people, they well knew. Thieves and robbers spoil only for their petty end. They take what comes to hand; what they can, they carry off shortness of time, difficulty of transport, necessity of providing for a retreat, limit their plunder. When they have gorged themselves, they depart. "Their" plunder is limited. The "grape-gatherer" leaves gleanings. God promises to His own people, under the same image, that they should have a remnant left <a href="/isaiah/17-6.htm">Isaiah 17:6</a>; <a href="/isaiah/24-13.htm">Isaiah 24:13</a>. "Gleaning grapes shall be left in it." It shall be, "as gleaning grapes, when the vintage is done." The prophet anticipates the contrast by a burst of sympathy. In the name of God, he mourns over the destruction which he fore-announces. He laments over the destruction, even of the deadly enemy of his people. "How art thou destroyed!" So the men of God are accustomed to express their amazement at the greatness of the destruction of the ungodly <a href="/psalms/73-19.htm">Psalm 73:19</a>. "How are they brought into desolation as in a moment!" <a href="http://biblehub.com/isaiah/14-4.htm">Isaiah 14:4</a>, <a href="/isaiah/14-12.htm">Isaiah 14:12</a>. "How hath the oppressor ceased! How art thou fallen from heaven, O Lucifer, son of the morning!" <a href="/jeremiah/50-23.htm">Jeremiah 50:23</a>. "How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations!" <a href="/jeremiah/51-41.htm">Jeremiah 51:41</a>. "How is Sheshach taken! How is the praise of the whole earth surprised." <a name="jfb" id="jfb"></a><div class="vheading2"><a href="/commentaries/jfb/obadiah/1.htm">Jamieson-Fausset-Brown Bible Commentary</a></div>5. The spoliation which thou shalt suffer shall not be such as that which thieves cause, bad as that is, for these when they have seized enough, or all they can get in a hurry, leave the rest—nor such as grape-gatherers cause in a vineyard, for they, when they have gathered most of the grapes, leave gleanings behind—but it shall be utter, so as to leave thee nothing. The exclamation, "How art thou cut off!" bursting in amidst the words of the image, marks strongly excited feeling. The contrast between Edom where no gleanings shall be left, and Israel where at the worst a gleaning is left (Isa 17:6; 24:13), is striking.<div class="vheading2"><a href="/commentaries/poole/obadiah/1.htm">Matthew Poole's Commentary</a></div> In this verse the prophet doth in an abrupt manner of speech, mixed of wonder and doubt, express the strange havoc and desolation made in Edom, as if lie had said, Who have been here? or in what posture wast thou found, O Edom! that such strange desolution is found in thee? <span class="p"><br /><br /></span><span class="bld">If thieves</span> by day had spoiled thee, they would not have thus stripped thee. <span class="ital">If robbers</span>, which practise their violences in the night, had been with thee, they would have left somewhat behind them. <span class="p"><br /><br /></span><span class="bld">How art thou cut off?</span> here is either a trajection, this placed here which must be read first in the verse, or an exclamation of one as in haste to know whence such unexpected events; or an insulting derision of that pride which boasted so much and performed so little in self defence. <span class="p"><br /><br /></span><span class="bld">Would they not have stolen till they had enough?</span> thieves and robbers take till they have what is sufficient for them at present and leave the rest, but here is nothing left. <span class="p"><br /><br /></span><span class="bld">If the grape-gatherers came to thee, would they not leave some grapes?</span> if Edom be a vine, and gathered, some gleanings would be left by grape-gatherers; but, alas, here have been those that have cut up the vine! and is all thy confidence and boasting come to this? <span class="p"><br /><br /></span><a name="gil" id="gil"></a><div class="vheading2"><a href="/commentaries/gill/obadiah/1.htm">Gill's Exposition of the Entire Bible</a></div>If thieves came to thee, if robbers by night,.... Whether the one came by day, and the other by night, or both by night, the same being meant by different words, whose intent is to plunder and steal, and carry off what they can; thy condition would not be worse, nor so bad as now it is: for <p>how art thou cut off! from being a nation, wholly destroyed; thy people killed, or carried captive; thy fortresses demolished, towns and cities levelled with the ground, and all thy wealth and substance carried off, and nothing left: these are either the words of God, or of the prophet, setting forth their utter ruin, as if it was already; or of the nations round about, wondering at their sudden destruction. Some render it, "how silent art thou!" (q) that is, under all these calamities: or, "how art thou asleep!" or "stupefied!" as the Targum and Jarchi; not to be upon thy guard against the incursions of the enemy, but careless, secure, and stupid, and now stripped of everything: had common thieves and robbers broke in upon thee, <p>would they not have stolen till they had enough? as much as they came for, or could carry off; they seldom strip a house into which they enter of everything in it; they come for some particular things, and, meeting with them, they go off, and leave the rest: <p>if the grape gatherers come to thee, would they not leave some grapes? that is, if men should come into thy vineyards, and gather the grapes, and carry them off by force or stealth, would they take them all a way? doubtless they would leave some behind; some would be hid under the boughs, and be left unobserved by them: or the allusion is to gatherers of grapes, who gather them for the owners, and at their direction, who were wont to leave some clusters for the poor to glean after them; but in the case of Edom it is suggested that nothing should be left, all should be clean carried off; the destruction would he complete and entire. The Targum is, <p>"if spoilers as grape gatherers should come unto thee, &c.'' <p>see <a href="/jeremiah/49-9.htm">Jeremiah 49:9</a>. <p>(q) "quomodo redactus es in silentium?" Calvin; "quomodo siles?" some in Tarnovius; so Syr. <a name="gsb" id="gsb"></a><div class="vheading2"><a href="/commentaries/gsb/obadiah/1.htm">Geneva Study Bible</a></div><span class="cverse2"><span class="cverse3">{d}</span> If thieves came to thee, if robbers by night, (how art thou cut off!) would they not have stolen till they had enough? if the grapegatherers came to thee, would they not leave <i>some</i> grapes?</span><p>(d) God will so destroy them that he will leave none, even though thieves when they come take but until they have enough, and they that gather grapes always leave some behind them. See Geneva Jer 49:9</div></div><div id="centbox"><div class="padcent"><div class="comtype">EXEGETICAL (ORIGINAL LANGUAGES)</div><div class="vheading2"><a href="/commentaries/cambridge/obadiah/1.htm">Cambridge Bible for Schools and Colleges</a></div><span class="bld">5, 6</span>. The completeness of the destruction and desolation of Edom is depicted by a double contrast. Two cases are supposed in which something would be left behind. The thief or the robber would take his fill and depart: the grape-gatherer would not strip every cluster from the vine. But the enemies of Edom would do worse than either of these. They would spare nothing, nor stay their hand till they had left her utterly desolate and bare.<span class="p"><br /><br /></span><span class="ital">how art thou cut off</span>] These words are an exclamation of the prophet, forced from him by the utter devastation which in prophetic vision he sees before his eyes. <span class="ital">This</span> is no work of the common robber, of the ordinary spoiler!<span class="p"><br /><br /></span><a name="pul" id="pul"></a><div class="vheading2"><a href="/commentaries/pulpit/obadiah/1.htm">Pulpit Commentary</a></div><span class="cmt_sub_title">Verse 5, 6.</span> - To prove the completeness of the destruction that shall befall Eden, the prophet supposes two cases of despoiling in which something would be left behind. It will be far worse than any mere raid of thieves; nothing will be spared. <span class="cmt_sub_title">Verse 5.</span> - <span class="cmt_word">Thieves... robbers.</span> The former are ordinary thieves who pilfer secretly; the latter are robbers who act with violence, or members of a marauding expedition. <span class="cmt_word">How art thou cut off!</span> An interposed ejaculation of the prophet, sympathizing with the Edomites for the utter desolation which he sees in vision. Septuagint, <span class="greek">Ποῦ</span> <span class="greek">ἄν ἀπεῥῤίφης</span>; "Where wouldst thou have been east away?" taking a different reading; Vulgate, <span class="accented">Quomodo conticuisses?</span> "How wouldst thou have been silent?" <span class="accented">i.e.</span> for fear. Till they had enough. Would they not have taken such plunder as they wanted, and then decamped? The grape gatherers would leave some bunches untouched, which escaped their notice. There is no reference to the charitable law in <a href="/leviticus/19-10.htm">Leviticus 19:10</a>; <a href="/deuteronomy/24-21.htm">Deuteronomy 24:21</a>, which would not affect, or be known unto, these grape plunderers. Obadiah 1:5<a name="kad" id="kad"></a><div class="vheading2"><a href="/commentaries/kad/obadiah/1.htm">Keil and Delitzsch Biblical Commentary on the Old Testament</a></div>The prophet sees this overthrow of Edom from its lofty height as something that has already happened, and he now depicts the utter devastation of Edom through the medium of the enemies whom Jehovah has summoned against it. <a href="/obadiah/1-5.htm">Obadiah 1:5</a>. "If thieves had come to thee, if robbers by night, alas, how art thou destroyed! would they not steal their sufficiency? If vine-dressers had come to thee, would they not leave gleanings? <a href="/obadiah/1-6.htm">Obadiah 1:6</a>. How have the things of Esau been explored, his hidden treasures desired! <a href="/obadiah/1-7.htm">Obadiah 1:7</a>. Even to the border have all the men of thy covenant sent thee: the men of thy peace have deceived thee, overpowered thee. They make thy bread a wound under thee. There is no understanding in him." In order to exhibit the more vividly the complete clearing out of Edom, Obadiah supposes two cases of plundering in which there is still something left (<a href="/obadiah/1-5.htm">Obadiah 1:5</a>), and then shows that the enemies in Edom will act much worse than this. אם with the perfect supposes a case to have already occurred, when, although it does not as yet exist in reality, it does so in imagination. גּנּבים are common thieves, and שׁדדי לילה robbers by night, who carry off another's property by force. With this second expression, the verb בּאוּ לך must be repeated. "To thee," i.e., to do thee harm; it is actually equivalent to "upon thee." The following words איך נדמיתה cannot form the apodosis to the two previous clauses, because nidmēthâh is too strong a term for the injury inflicted by thieves or robbers, but chiefly because the following expression הלוא יגנבוּ וגו is irreconcilable with such an explanation, the thought that thieves steal דּיּם being quite opposed to nidmâh, or being destroyed. The clause "how art thou destroyed" must rather be taken as pointing far beyond the contents of <a href="/obadiah/1-5.htm">Obadiah 1:5</a> and <a href="/obadiah/1-6.htm">Obadiah 1:6</a>. It is more fully explained in <a href="http://biblehub.com/obadiah/1-9.htm">Obadiah 1:9</a>, and is thereby proved to be a thought thrown in parenthetically, with which the prophet anticipates the principal fact in his lively description, in the form of an exclamation of amazement. The apodosis to 'im gannâghı̄m (if robbers, etc.) follows in the words "do they not steal" ( equals they surely steal) dayyâm, i.e., their sufficiency (see Delitzsch on <a href="/isaiah/40-16.htm">Isaiah 40:16</a>); that is to say, as much as they need, or can use, or find lying open before them. The picture of the grape-gatherers says the same thing. They also do not take away all, even to the very last, but leave some gleanings behind, not only if they fear God, according to <a href="/leviticus/19-10.htm">Leviticus 19:10</a>; <a href="http://biblehub.com/deuteronomy/24-21.htm">Deuteronomy 24:21</a>, as Hitzig supposes, but even if they do not trouble themselves about God's commandments at all, because many a bunch escapes their notice which is only discovered on careful gleaning. Edom, on the contrary, is completely cleared out. In <a href="/deuteronomy/24-6.htm">Deuteronomy 24:6</a> the address to Edom passes over into words concerning him. עשׂו is construed as a collective with the plural. איך is a question of amazement. Châphas, to search through, to explore (cf. <a href="http://biblehub.com/zephaniah/1-12.htm">Zephaniah 1:12-13</a>). Bâ‛âh (nibh‛ū), to beg, to ask; here in the niphal to be desired. Matspōn, ἁπ. λεγ. from tsâphan, does not mean a secret place, but a hidden thing or treasure (τὰ κεκρυμμένα αὐτοῦ, lxx). Obadiah mentions the plundering first, because Petra, the capital of Edom, was a great emporium of the Syrio-Arabian trade, where many valuables were stored (vid., Diod. Sic. xix. 95), and because with the loss of these riches the prosperity and power of Edom were destroyed.<p>(Note: Jeremiah (<a href="/jeremiah/49-9.htm">Jeremiah 49:9</a>) has greatly altered the words of Obadiah, dropping the comparison of the enemy to thieves and grape-gatherers, and representing the enemy as being themselves grape-gatherers who leave no gleaning, and thieves who waste till they have enough; and thereby considerably weakening the poetical picture.) <div class="vheading2">Links</div><a href="/interlinear/obadiah/1-5.htm">Obadiah 1:5 Interlinear</a><br /><a href="/texts/obadiah/1-5.htm">Obadiah 1:5 Parallel Texts</a><br /><span class="p"><br /><br /></span><a href="/niv/obadiah/1-5.htm">Obadiah 1:5 NIV</a><br /><a href="/nlt/obadiah/1-5.htm">Obadiah 1:5 NLT</a><br /><a href="/esv/obadiah/1-5.htm">Obadiah 1:5 ESV</a><br /><a href="/nasb/obadiah/1-5.htm">Obadiah 1:5 NASB</a><br /><a href="/kjv/obadiah/1-5.htm">Obadiah 1:5 KJV</a><span class="p"><br /><br /></span><a href="http://bibleapps.com/obadiah/1-5.htm">Obadiah 1:5 Bible Apps</a><br /><a href="/obadiah/1-5.htm">Obadiah 1:5 Parallel</a><br /><a href="http://bibliaparalela.com/obadiah/1-5.htm">Obadiah 1:5 Biblia Paralela</a><br /><a href="http://holybible.com.cn/obadiah/1-5.htm">Obadiah 1:5 Chinese Bible</a><br /><a href="http://saintebible.com/obadiah/1-5.htm">Obadiah 1:5 French Bible</a><br /><a href="http://bibeltext.com/obadiah/1-5.htm">Obadiah 1:5 German Bible</a><span class="p"><br /><br /></span><a href="/">Bible Hub</a><br /></div></div></td></tr></table></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td align="center"><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script><br /><br />  <div id='div-gpt-ad-1529103594582-2'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-3'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div><br /><br />  <div align="center" id='div-gpt-ad-1531425649696-0'> </div><br /><br /> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script><br /><br /> </div> <div id="left"><a href="../obadiah/1-4.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="Obadiah 1:4"><img src="/left.png" name="lft" border="0" alt="Obadiah 1:4" /></a></div><div id="right"><a href="../obadiah/1-6.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="Obadiah 1:6"><img src="/right.png" name="rght" border="0" alt="Obadiah 1:6" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div> <div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>