DELIVERANCE FOR ISRAEL IN THE DAY OF THE LORD (15-21)
The book of Obadiah is a prophecy against Edom, a nation closely related by kinship to Israel/Judah but one with a long history of opposition and aggression towards it. The first section of the book condemns Edom’s pride and lists its crimes (10-14), both passive and aggressive, against Israel/Judah.
In verses 15-21 the prophet shifts from the judgment on Edom to a broader picture of God’s judgment on all nations, plus the restoration of Israel. YHWH is Lord over human history and therefore will judge not only Edom (as promised in Obad 2-4 and 8-10) but the other nations also; on a future occasion known The Day of YHWH.
For the day of the LORD is near upon all the heathen: as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head. Obadiah 1:15
(15) Verse 15 expands the scope of God’s judgment from Edom to all nations and introduces the ‘Day of the Lord’ with the word ‘for.’ This word connects the second oracle (vv.15-21) with the first as it refers back to the crimes against Judah outlined in vv.10-14. These crimes are the reasons for YHWH’s judgment upon Edom and the other nations in the Day of the Lord and for the lex talionis that will apply. Verses 15-16 contain three expressions of lex talionis:
as thou hast done, it shall be done unto thee
thy reward shall return upon thine own head
as ye have drunk…so shall all the heathen drink
RETRIBUTIVE JUSTICE
Lex talionis is a Latin expression for the legal principle of retributive justice. You might hear it referred to in everyday casual conversation as ‘tit for tat;’ ‘an eye for an eye;’ ‘it’s karma;’ ‘what comes around goes around;’ or ‘you reap what you sow.’
The law of retributive justice is clearly set out early in the Old Testament:
And if any mischief follow, then thou shalt give life for life,
Eye for eye, tooth for tooth, hand for hand, foot for foot,
Burning for burning, wound for wound, stripe for stripe. Exodus 21:23-25
In the New Testament it is mentioned by Jesus –
For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. Matthew 7:2
– just before he goes on to restate it positively in what has become known as the Golden Rule:
Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. Matthew 7:12
Also relevant is a statement in the New Testament by the apostle Paul:
Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. Galatians 6:7
The principle of sowing and reaping is a popular theme in gospel preaching and it is no less popular on Christian web sites. Much online content on the topic appears to be based on the work of John W. Lawrence (The Seven Laws of the Harvest : Understanding the Realities of Sowing and Reaping, Kregel Publications, Grand Rapids, MI, 1995).
I found five of the laws Lawrence identifies particularly interesting and instructive:
- We reap only what has been sown.
- We reap the same in kind as we sow (Gal 6:7-8)
- We reap in a different season than we sow (Eccl 3:2; Gal 6:9)
- We reap more than we sow (2 Sam 12:9-12; Hos 8:7)
- We reap in proportion to what we sow (Prov 11:24-26; Mt 19:29; 2 Cor 9:6)
The principle of lex talionis underscores the justice of God’s judgment: Edom and the nations will face consequences proportional to their actions. The emphasis is on God’s fairness, as every nation will be held to account for its deeds.
THE DAY OF THE LORD
The Day of the Lord in the Old Testament refers to a time when YHWH decisively intervenes in human history, mainly in judgment. The concept may have developed from the idea of YHWH as a divine warrior who comes to the aid of his worshippers in battle (Isa 13:6; Ezek 13:5). The Day of the Lord is associated with divine justice and overwhelming violence.
The expression ‘the Day of YHWH’ may not have been coined by the prophet Amos (c.760 BCE) but he is our earliest Old Testament written source for it. Amos viewed the Day of YHWH as characterised by darkness (Woe unto you that desire the day of the LORD! to what end is it for you? the day of the LORD is darkness, and not light. Amos 5:18 ).
More than 130 years after Amos the prophet Zephaniah listed more characteristics of the Day of the Lord; as well as darkness he included battle imagery such as noise, wrath, slaughter, destruction and finality (Zeph 1:14-18).
There are similar expressions that refer to this great event (e.g. ‘The day of the Lord’s vengeance’ Isa 34:8; ‘the day of the Lord of hosts’ Isa 2:12; ‘the day of the Lord’s wrath’ Zeph 1:18; ‘the day of the Lord’s anger’ Zeph 2:2; ‘the day of his fierce anger’ Isa 13:13) but according to Hoffmann (1981, p.39) the exact Hebrew expression ‘the Day of YHWH’ only occurs in six passages (Isaiah 13:6, 9; Ezek 13:5; Joel 1:15; 2:1, 11; 3:14; Amos 5:18; Obad 15; Zeph 1:7, 19).
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. Obadiah 1:16
(16) Verse 16 continues the theme of judgment, using the imagery of drinking as a metaphor for experiencing God’s wrath. If we assume that in v.16a YHWH is addressing Edom rather than Judah then ‘as ye have drunk’ refers to (literal) drinking by Edom on an occasion when Jerusalem was invaded and looted (probably during the reign of Jehoram of Judah). ‘My holy mountain’ is Zion (see also Psa 2:6; Isa 11:9; Joel 2:1). The idea of (metaphorically) drinking the cup of God’s wrath occurs frequently in the Old Testament and means undergoing divine judgment (e.g. Isa 51:17, 22; Jer 25:15-17; 49:12; Lam 4:21). As a result of that drinking (swallowing God’s wrath) YHWH’s enemies ‘shall be as though they had not been’ i.e. they will be completely destroyed.
Edom drank in revelry and celebration but the nations, including Edom, will drink from the cup of God’s judgment. The actions of Edom and the nations against Israel/Judah in the past will affect them in the future. Obadiah does not mention but doubtless assumes a major difference between what Edom has done and what YHWH will do. For Obadiah Edom’s actions against Judah were wrong whereas YHWH’s actions against Edom and the nations will be legitimate and just.
But upon mount Zion shall be deliverance, and there shall be holiness; and the house of Jacob shall possess their possessions. Obadiah 1:17
(17) Note the repetition of ‘shall’ in vv.17-21, emphasising that these predictions will surely come to pass.
As well as retribution against his enemies the Day of the Lord is associated with restoration, renewal and reward for his people. The word ‘but’ shows that a contrast is being drawn between the nations’ judgment and Israel’s restoration on the Day of the Lord. While the nations face destruction, there will be survivors in Zion (Jerusalem, Psa 48:2). YHWH will dwell in his temple on ‘Mount Zion’ (see Mic 4:1-2) and it will no longer be desecrated by Edom (v.16) but restored to holiness and purity. The “house of Jacob” (probably referring to Judah) will reclaim its land, from which it will have been dispossessed due to exile and oppression. This is a promise of restoration for God’s people. Note the repetition for emphasis – ‘possess their possessions.’ This suggests a period of peace and stability.
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. Obadiah 1:18
(18) This verse prophesies victory for Israel and destruction for Edom (‘house of Esau’) using parallelism.
the house of Jacob will be a fire
the house of Jacob [will be] a flame
the house of Esau [will be] stubble
Some commentators suggest that ‘house of Jacob’ may stand for Judah and ‘house of Joseph’ for the ten northern tribes of Israel. Thus the idea is of Israel in total. The imagery of fire (‘house of Jacob’) and flame (‘house of Joseph’) versus stubble (‘house of Esau’) highlights the overwhelming defeat that Edom will face. Fire consumes stubble quickly and completely, symbolising the destruction of Edom. The mention of ‘no survivor of the house of Esau’ reinforces the severity of Edom’s judgment. This statement is an example of a literary technique known as hyperbole (use of exaggeration for emphasis or effect) as v.21 predicts that ‘saviours’ will judge Edom. Assurance that these predictions will be fulfilled comes from the highest authority: ‘the Lord hath spoken it.’
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
(19) Verse 19 details Israel’s territorial expansion and the restoration of its land. The Negev (southern desert region) will take possession of Mount Esau (Edom’s territory) to the east, and the Shephelah (lowland region of Judah) will take over the land of the Philistines to the west (Isa 11:14; Zeph 2:4-7). Ephraim and Samaria represent the northern kingdom of Israel, Ephraim was the largest tribe and Samaria the capital. Benjamin (one of the two tribes in southern Israel) will take possession of Gilead (east of the Jordan River, i.e Transjordan).
And the captivity of this host of the children of Israel shall possess that of the Canaanites, even unto Zarephath; and the captivity of Jerusalem, which is in Sepharad, shall possess the cities of the south. Obadiah 1:20
(20) Israel will not only regain its own land but will expand into the territories of its enemies. This verse speaks specifically of the return of Israelite exiles. One group of exiles will expand through territory formerly occupied by the Canaanites as far north as ‘Zarephath,’ a town some ten miles south of Sidon (in present-day Lebanon).
The ‘exiles of Jerusalem’ who are in ‘Sepharad’ will return and possess the cities of the Negev. Lipiński (1973, p.368) maintains: ‘There can be no doubt that Sepharad is identical with the Persian satrapy of Sparda, in Asia Minor. The name itself appears in the Aramaic inscription found at Sardis, the capital of that satrapy.’
This verse indicates indicates the regaining of Israel’s traditional lands and also expansion into territory beyond that which they previously controlled. It suggests a regathering of Israelites from distant lands.
And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD’s. Obadiah 1:21
(21) The deliverance will be by ‘saviours’ (judges), presumably appointed by YHWH to guide the Israelites to a proper form of worship. The administration will have its headquarters in Jerusalem (Mount Zion). Ironically, in a reversal of Edom’s fortunes, the judges will rule over Edom (Mount Esau – i.e. Mt. Seir). The two mountains are compared in order to emphasize the change in circumstances for Edom and the nations. The closing phrase of Obadiah’s book envisages a utopian future. It points to a future time when theocratic rule will be established; ‘the kingdom shall be the Lord’s.’
SUMMATION
The message of Obadiah is primarily one of judgment against Edom. This is said to be because of its attitudes and actions towards Israel. Key themes are:
Judgment
Obadiah prophesies that YHWH will make Edom small among the nations because of its pride and arrogance. It will be destroyed because of its cooperation with foreign invaders and actions against Israel at a time of distress.
Retribution
The actions that Edom and other nations have taken against Israel will be repaid in kind. Lex talionis is a principle of divine justice – ‘as thou hast done, it shall be done unto thee’ (v.15).
Restoration for Israel
The prophecy of Edom’s doom also contains a message of hope for Israel. Obadiah promises that YHWH will deliver Israel from its enemies, that Israel will possess and even expand its former territory and that the kingship of YHWH will be manifested.
Despite its brevity the book of Obadiah communicates a powerful message about the consequences of sin and the triumph of God’s justice. It still serves today as a warning against pride, arrogance and betrayal. It is a reminder of God’s sovereignty and of his ultimate retribution against all who oppose him and his people.
BIBLIOGRAPHY
BOOKS
Alexander, T. D., Baker, D.W., and Waltke, B. (2015). Obadiah, Jonah and Micah. InterVarsity Press.
Assis, E. (2021). Identity in Conflict: The Struggle between Esau and Jacob, Edom and Israel. University Park, PA: Penn State University Press.
Currie, B, (2023). Meditations on the Single-Chapter Books of the Bible (Obadiah, Philemon, 2John, 3John, Jude). Assembly Testimony
Dicou, B. (1994). Edom, Israel’s Brother and Antagonist: the Role of Edom in Biblical Prophecy and Story. Sheffield: Jsot Press.
Ehud Ben Zvi (1996). A Historical-critical Study of the Book of Obadiah. Berlin; New York: Walter De Gruyter.
Jenson, P. P. (2009). Obadiah, Jonah, Micah. Bloomsbury Publishing USA.
Lawrence, J.W. (1995). The Seven Laws of the Harvest: Understanding the Realities of Sowing and Reaping. Grand Rapids, Mi: Kregel Publications.
Mason, R. (2004). Micah, Nahum and Obadiah. Bloomsbury Publishing.
McComiskey, T. E. (1993). The Minor Prophets / Vol. 2, Obadiah, Jonah, Micah, Nahum and Habakkuk. Grand Rapids, Mich.: Baker Book House.
Rushdoony, R. J. (2013). Sermons in Obadiah & Jonah. Chalcedon Foundation.
Simundson, D. J. (2011). Abingdon Old Testament Commentaries: Hosea, Joel, Amos, Obadiah, Jonah, Micah. Abingdon Press.
Sawyer, J. F. A. and Clines, D .J. A. (1983). Midian, Moab and Edom: The History and Archaeology of Late Bronze and Iron Age Jordan and North-West Arabia. A&C Black.
JOURNAL ARTICLES
Anderson, B.A. (2010). ‘Poetic Justice in Obadiah.’ Journal for the Study of the Old Testament, 35(2), pp. 247–255.
Anderson, B. A. (2012). “Edom in the Book of Numbers: Some Literary Reflections’ Zeitschrift für die Alttestamentliche Wissenschaft, vol. 124, no. 1, pp. 38-51.
Anderson, B. A. (2014) ‘The Reception of Obadiah: Some Historical, Ideological, and Visual Considerations.’ Proceedings of the Irish Biblical Association, 36-37 . pp. 17-35.
Assis, E. (2006). ‘Why Edom? On the Hostility Towards Jacob’s Brother in Prophetic Sources.’ Vetus Testamentum, 56(1), ppp. 1–20.
Assis, E. (2014). ‘Structure, Redaction and Significance in the Prophecy of Obadiah.’ Journal for the Study of the Old Testament, 39(2), pp. 209–221.
Bartlett, J. R. (1969). ‘The Land of Seir and the Brotherhood of Edom.’ The Journal of Theological Studies, 20(1), pp. 1–20.
Bartlett, J. R. (1977). ‘The Brotherhood of Edom.’ Journal for the Study of the Old Testament, 2(4), pp. 2-27.
Becking, B. (2016). ‘The Betrayal of Edom: Remarks on a Claimed Tradition.’ HTS Teologiese Studies / Theological Studies, 72(4). pp.1-4
Burdon, C. (1998). ‘Jacob and the Dominion of Edom.’ The Expository Times, 109(12), pp. 360-363.
Cannon, W. W. (1927). ‘Israel and Edom: The Oracle of Obadiah—II.’ Theology, 15(88), pp. 191-200.
Davies, G. I. (1977). ‘A New Solution to a Crux in Obadiah 7.’ Vetus Testamentum, 27(4), pp. 484–487.
Ferries, R. (2022). ‘Edom and Babylon: Archetypal Enemies of God and His People. A Comparative Analysis of Obadiah and Isaiah 13:2–14:23,’ Old Testament Essays 35 no.3, pp. 475 – 495.
Forder, A. (1901). ‘Sela or Petra, “The Strong City.” The Ruined Capital of Edom.’ The Biblical World, 18(5), pp. 328–337.
Glueck, N. (1936). ‘The Boundaries of Edom.’ Hebrew Union College Annual, 11, pp. 141–157.
Hoffmann, Y. (1981). ‘The Day of the Lord as a Concept and a Term in the Prophetic Literature.’ Zeitschrift für die alttestamentliche Wissenschaft, vol. 93, no. 1, pp. 37-50
Hwang, J. (2014). ”My Name Will Be Great among the Nations:’ The Missio Dei in the Book of the Twelve.’ Tyndale Bulletin, 65 (2): pp. 161–80.
Krause, J. J. (2008). ‘Tradition, History, and Our Story: Some Observations on Jacob and Esau in the Books of Obadiah and Malachi.’ Journal for the Study of the Old Testament, 32(4), pp. 475–486.
Lipiński, E. (1973). ‘Obadiah 20.’ Vetus Testamentum, 23(3), pp. 368–370.
Ogden, G. S. (1982). ‘Prophetic Oracles Against Foreign Nations and Psalms of Communal Lament: the Relationship of Psalm 137 to Jeremiah 49:7-22 and Obadiah.’ Journal for the Study of the Old Testament, 7(24), 89-97.
Robinson, T. H. (1916). ‘The Structure of the Book of Obadiah.’ The Journal of Theological Studies, 17(68), pp. 402–408.
Tebes, J. M. (2017). ‘Memories of Humiliation, Cultures of Resentment towards Edom and the Formation of Ancient Jewish National Identity.’ Nations and Nationalism, 25(1), pp.124–145.
Werse, N. R. (2013). ‘Obadiah’s ‘Day of the Lord:’ A Semiotic Reading.’ Journal for the Study of the Old Testament, 38(1), pp.109–124.
DIGITAL
ANDERSON, B. A. (2010) Election, Brotherhood and Inheritance:
A Canonical Reading of the Esau and Edom Traditions. Doctoral thesis, Durham University.
Written Exposition 