Theodore of Mopsuestia — Commentary on Scripture

Obadiah 1:1

The vision of Obadiah. Thus saith the Lord GOD concerning Edom; We have heard a rumour from the LORD, and an ambassador is sent among the heathen, Arise ye, and let us rise up against her in battle.

This differs not at all in its import from the phrase “Word of the Lord.” Scripture calls God’s activity “Word of the Lord” in reference to the spiritual grace by which the prophets received the revelations of the future. In the same way by “vision” he refers to the divine revelation by which in fact they received the knowledge of the unknown. They also received some insights in ineffable fashion through spiritual activity in their own soul. In response to the activity occurring within them from the Holy Spirit, they obeyed the word of instruction as though from someone speaking. Consequently Scripture calls it both “vision” and “Word of the Lord,” and probably also “report” in that they receive knowledge as though by a report of some kind.

Obadiah 1:16

For as ye have drunk upon my holy mountain, so shall all the heathen drink continually, yea, they shall drink, and they shall swallow down, and they shall be as though they had not been.

For the time when God will punish everyone who did evil against Israel is at hand. And he will impose grave punishment upon you just like the punishment you meted out against your brothers. “For as you drank on my holy mountain, so all the people will drink wine; they will drink and ascend and likewise become nothing.” Because you inveighed against my holy mountain and its inhabitants, you will not escape punishment. Your thoughts and your participation indeed will mean punishment for you and your murderous, traitorous allies. In the end, there will be no difference between them and nonexistence. Already the words “you have drunk” and “they will drink” signify an observation in Edom that other enemies will be produced. For “in the hand of the Lord there is a cup, and it is fully mixed. And he has brought this cup down and will pour it out. Surely all the wicked of the earth shall drain it to the last drop and drink even the dregs.” But he remembered his holy mountain, recognizing the accusations of those outside against its inhabitants. Those accusers will be exposed to punishment as…

For the time when God will punish everyone who did evil against Israel is at hand. And he will impose grave punishment upon you just like the punishment you meted out against your brothers. “For as you drank on my holy mountain, so all the people will drink wine; they will drink and ascend and likewise become nothing.” Because you inveighed against my holy mountain and its inhabitants, you will not escape punishment. Your thoughts and your participation indeed will mean punishment for you and your murderous, traitorous allies. In the end, there will be no difference between them and nonexistence. Already the words “you have drunk” and “they will drink” signify an observation in Edom that other enemies will be produced. For “in the hand of the Lord there is a cup, and it is fully mixed. And he has brought this cup down and will pour it out. Surely all the wicked of the earth shall drain it to the last drop and drink even the dregs.” But he remembered his holy mountain, recognizing the accusations of those outside against its inhabitants. Those accusers will be exposed to punishment as well as those who conspired with them, and they shall be punished with the death penalty.In Zion, however, there will be salvation and holiness. Jacob will possess those who possessed him. To you, O Edom, therefore, and to your council of allies this will happen. But Judah will be safe and sound. Indeed there will be no adversity on Mount Zion, because they will no longer seek after wars so that my mountain will be seen as a secure place for the saints. Everyone who was so much trouble to you, Jacob, and those who plotted against you will truly be subjugated.

Obadiah 1:18

And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them; and there shall not be any remaining of the house of Esau; for the LORD hath spoken it.

The prosperity of Israel was made manifest as well as the punishment of their wicked enemies.… Yahweh proved himself as a true king to his people because he brought the very salvation they needed.

Philemon 1:1

Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved, and fellowlabourer,

The wearing of such chains would be a vile thing only if Paul refused them out of lack of concern for the salvation of others.

Philemon 1:2 · 3 passages

And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house:

While keeping the social order here, Paul does not call some indiscriminate multitude “the church,” but only those who are bound together in faith. This bond sets the frame for Paul’s appeal in the letter.

Paul makes a point of greeting Philemon and Apphia equally. He wishes to indicate thereby that in no way is there a difference of faith or strength of faith between men and women.

Archippus was their son.

Philemon 1:9

Yet for love's sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.

Paul shows here what power his name alone has.

Philemon 1:10

I beseech thee for my son Onesimus, whom I have begotten in my bonds:

Now Paul uses the name of Onesimus, but only after signaling the profound change that has occurred [i.e., Onesimus’s conversion].

Philemon 1:13

Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel:

Paul indicates that had he kept Onesimus, the result would have been that he could serve Paul as an extension of Philemon’s service and thus have been a source of gain for Philemon.

Philemon 1:15

For perhaps he therefore departed for a season, that thou shouldest receive him for ever;

Clearly Onesimus’s flight has served to reverse the wickedness of his judgment. The “perhaps,” however, makes Paul more persuasive [i.e., Paul puts this thought forward as a consideration for Philemon].

Philemon 1:17

If thou count me therefore a partner, receive him as myself.

Paul argues that what he desires of Philemon is consistent with the shared faith and shared condition of believers. The injunction to receive Onesimus as if he were Paul does not mean Philemon should receive him as an apostle but “as you would personally receive me.”

Philemon 1:19

I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides.

Paul says, “I make this promise to you, since you yourself see the abundant rewards that God’s mercy has in store when you exercise goodness toward Onesimus. You ought to think on these things in the light of what you owe to me, though I ought not to refer to it.”

Philippians 2:7

But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:

By “emptying” the holy Scripture signifies becoming of no account, just as in Corinthians Paul speaks of faith as if it had been made of no account, or emptied of significance, if Christ be not raised. So “our preaching has been made empty” means that it is of no account and futile.… Thus the phrase “he emptied himself” means that he did not yet reveal himself. Assuming the form of a slave, he concealed that dignity which was his. So he was deemed by onlookers to be what he seemed.

Psalms 1:2

But his delight is in the law of the LORD; and in his law doth he meditate day and night.

One learns to be bound by the law through continuous meditation so that one shapes himself by it.

Psalms 2:6

Yet have I set my king upon my holy hill of Zion.

Truly, God did not establish the Word as King at that time, whose power did not just begin at a point but who was and always is powerful, who as in his nature had power to create whatever he wished; so also in his nature he had power rightly so to rule over all things that were made by him.

Psalms 2:9

Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel.

Are not, therefore, those words that were spoken by blessed David appropriately applied to the Lord whose kingdom extends to the farthest outposts of the earth and the whole world? [It is he] who, like the rod, threatens and punishes the broken condition of the nations and of the Jews, not in order to destroy them but in order to bring them back together and reshape them, as when the old man is put off and the new man takes his place through the sacrament of baptism. David really said this: “just like a pot of clay you will break them,” showing the parallel, since by their contrition there had been no destruction, but a renewal was about to follow. This is likened to the intention of every potter: that the vases, if they do not follow the will and hand of the one making them, while they are yet new and not hardened by the kiln, the potter breaks them and puts them back on the wheel to be re-formed.

Psalms 2:10-12

Be wise now therefore, O ye kings: be instructed, ye judges of the earth.

He wants devotion, not coercion … because to obey is more sublime than to yield simply to duty.

Psalms 3:3

But thou, O LORD, art a shield for me; my glory, and the lifter up of mine head.

The strength of a stable spirit that is greatly tested in adversity must be considered because, since it possesses hope, even amidst the greatest anguish it does not yield. Those, I say, who mock me say such things to increase my grief. I will not stop hoping in what I have believed because you, Lord, help me as I labor. You guard my step from the danger of evil. You restore my honor and worth.

Psalms 3:4

I cried unto the LORD with my voice, and he heard me out of his holy hill. Selah.

It is the greatest faith that allows no hesitation for seeking the help of God for himself and that approaches with confidence of his demand.