Obadiah

OBADIAH

Judgment on Edom (1–14)

1 In this book, Obadiah recounts a vision—or revelation—he has received from the Lord, a “vision” consisting mainly of the Lord’s words. The main subject of the vision concerns Edom;¹ the Lord has called upon the nations to go against [Edom] for battle. Edom is to be judged for its hostility to ISRAEL.

2–4 The Lord (through Obadiah) now pronounces judgment on Edom. Edom was a rocky land, and easily defended. The Edomites took pride in themselves, and boasted that no one could defeat them (verse 3). But here the Lord announces: “I will bring you down” (verse 4).

5–7 Unlike thieves, who always leave something behind, the Lord will take everything; Esau (Edom) will be thoroughly ransacked (verses 5–6). The Edomites will be betrayed by those whom they considered allies and friends (verse 7).

8–14 In that day, the day of judgment on Edom, the warriors of Teman (Edom) will be terrified; everyone will be cut down (verse 9). In verse 10, the Lord tells Edom the reason for this terrible judgment: it is because of the violence Edom inflicted—“against your brother JACOB (Israel).” Then, in verses 11–14, the Lord describes that “violence.”

First the Lord speaks about the Edomites’ hostile attitude. They stood aloof when Israel was under attack; they acted like the invading foreigners instead of like brothers (verses 11–12). That made their sins against Israel even more reprehensible. They even looted their “brother nation” on its day of disaster (verse 13). But the real “violence” is described in verse 14, where the Lord says that the Edomites cut down the fugitives fleeing from Judah during Nebuchadnezzar’s siege of Jerusalem (2 Kings 25:1–21).

Notice that the main emphasis of verses 10–14 is on the Edomites’ hostile attitude rather than on the physical violence they may have committed. This reminds us of Jesus’ statement that to be angry with one’s brother is the equivalent of murdering him (see Matthew 5:21–22). To refuse to help someone in danger is the moral equivalent of putting someone in danger. God looks at our heart—at our attitude—even more than He looks at our actions.

The Day of the Lord (15–21)

15–16 Verse 15 is the heart of Obadiah’s prophecy; it’s not just Edom that is important here but all nations. In the Old Testament, Edom often symbolizes all of Israel’s enemies. Here the Lord says that judgment is coming not only to Edom but to all ungodly nations; the Lord is sovereign over the whole world and He uses the nations to serve His purposes.

Thus the day of the LORD mentioned in verse 15 refers not only to the judgment on Edom but also to the general judgment which will take place at the end of history. In that judgment, nations and individuals will receive the punishment they deserve: As you have done, it will be done to you. Those who drank on God’s holy hill (Jerusalem) in celebration of Judah’s fall will one day have to drink continually from the cup of God’s wrath (verse 16).

17–18 But the “day of the Lord” is not only a day of judgment; it is also a day of deliverance(see Joel 1:15;2:28–32 and comments). God’s justice involves not only the punishment of wrongdoers but also the restoration of those they have wronged. In the end, Edom will be judged and God’s people will be blessed.

Deliverance will be on Mount Zion, the place of God’s rule in Jerusalem (verse 17). The source of deliverance will be God Himself; He will deliver His people. The house of Jacob² will possess its inheritance (the promised land) at the end of history.

Note that once the houses of Jacob and Joseph (all Israel) are delivered, they will take part in the destruction of Esau (Edom); Esau will have no survivors, no remnant³ (verse 18).

19–21 In these final verses, Obadiah sees in his vision the restoration of God’s people. Judahites from the Negev (the southern desert region of Judah) will occupy Esau and Philistia; they will also occupy Ephraim and Samaria (the northern kingdom). Benjamin of the southern kingdom will possess Gilead, east of the Jordan (verse 19). The Israelite exiles, the survivors of the northern kingdom who were exiled to Assyria, will return and possess the land as far as Zarephath (on the coast of Lebanon); the exiles from Jerusalem, the survivors of the southern kingdom, will return and possess the Negev (verse 20).

This repossession of the promised land had its preliminary fulfillment when the Jewish exiles returned to their land; gradually much of the promised land came under their control. But the final fulfillment of Obadiah’s vision will take place only at the end of the Messianic age, when Jesus establishes His kingdom. Jesus will be the ultimate Deliverer of God’s people. The kingdom will be the LORD’s (verse 21); the Lord will reign in ZION. In the words of the psalmist: Say among the nations, “The LORD reigns”⁴ (Psalm 96:10).

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¹ Edom, located south of the Dead Sea, shared a border with Judah. Edom, also called Esau (verse 6), was inhabited by the descendants of Esau, Jacob’s twin brother (Genesis 36:1,8–9). Esau hated Jacob because he felt cheated out of his birthright and his father’s blessing (see Genesis 25:19–34; 27:1–41). Though Jacob was not entirely in the right, the author of Hebrews states that it was Esau who was godless, because he preferred a single meal to his God-given birthright (Hebrews 12:16). The hostility that began between the two brothers carried over to their descendants as well. Throughout Old Testament history, Edom acted with hostility toward Israel, culminating in the final hostile acts described in this book (verses 10–14).

For other prophecies concerning Edom, see Isaiah 21:11–12; 34:5–17; Jeremiah 49:7–22; Ezekiel 25:12–14; 35:1–15.

² In verse 17, the house of Jacob can refer either to all Israel or to the southern kingdom alone. In verse 18, however, it refers to the southern kingdom alone, because it is in parallel with the house of Joseph, which clearly means the northern kingdom (see Amos 5:6,15).

³ In Amos 9:12, the Lord said that Israel would possess the remnant of Edom. But that “remnant” was from all of Israel’s enemies, as represented by “Edom.” The nation of Edom itself would have no survivors.

History has borne out Obadiah’s prophecy. By the time of Christ, Edom no longer existed as a nation; by the third century A.D., there were no Edomites left. It was Judah that survived and Edom that perished—just as Obadiah had said.

⁴ The struggle between Jacob and Esau—between Israel and Edom—represents a much broader struggle that continues to this day: the struggle between the Spirit and the sinful nature (see Galatians 5:16–17). Esau represents man’s sinful nature, his worldly nature: Esau chose one meal of stew over the lifelong blessing of God (Genesis 25:29–34). Jacob, though imperfect and sinful, represents man’s spiritual nature:it was Jacob whom God chose to be the founder of His people Israel.
     The struggle between Israel and Edom continued into New Testament times. The Herods of the New Testament were Edomites—or, in the Greek language, Idumeans. The first Herod tried to kill Jesus (Matthew 2:16); another Herod murdered John the Baptist (Mark 6:14–29); still another Herod killed James, one of Jesus’ disciples (Acts 12:1–2).
     The struggle between the Spirit and the sinful nature continues today. What Obadiah teaches us is that those who live by the Spirit will ultimately prevail. In the meantime, however, the struggle goes on—the struggle between self and selflessness, between man’s way and God’s way—and it will go on until Jesus comes again and establishes His kingdom.