Minor Prophets – Written Exposition

The Day of the Lord: Justice and Restoration in Obadiah 15-21

Posted on 17th Oct 202418th Dec 2025 by writtenexposition

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.

Exposition

Pride and Fall: Obadiah 1-14

Posted on 6th Oct 202418th Dec 2025 by writtenexposition

As noted towards the end of my previous post Understanding the Book of Obadiah: A Concise Overview the prophecy of Obadiah to Judah about Edom falls into two main sections. The first section is historical, the second eschatological.

1-14 Declaration of Judgment on Edom

15-21 Deliverance for Israel in the day of YHWH

DECLARATION OF JUDGMENT ON EDOM (1-14)

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.

1. This verse introduces the prophecy of Obadiah with a superscription indicating that the author is a man called Obadiah. No chronological or biographical information is supplied. Obadiah means ‘servant of the Lord’ so this may either be the name of the writer or just a self-description (For a list of the other men in the Old Testament named Obadiah see Understanding the Book of Obadiah: A Concise Overview).

Obadiah claims to have received a ‘vision.’ This is a general word for divine communication but may also refer to oracles by false prophets (Jer 14:14; 23:16). Using the prophetic formula ‘thus saith the Lord God’ (Isa 7:7; Jer 7:20; Ezek 2:4) Obadiah clarifies that the source of his vision is the Lord God (Adonai YHWH, Gen 15:2; Isa 3:1; Jer 1:6; Ezek 2:4), and thus it has divine authority. Strangely he does not follow this saying with direct speech from YHWH but instead with words spoken by YHWH’s audience; ‘we’. Who the ‘we’ are is not specified, probably Obadiah means himself plus others in the nation of Israel/Judah. In the parallel passage Jeremiah says ‘I,’ meaning just himself (Jer 49: 14-16).

‘We have heard a report (cp. Isa 53:1) straight from YHWH, and [what’s more] an envoy has been sent among the nations.’ Since Obadiah and his associates heard the tidings directly from YHWH we must presume that it is YHWH who has sent out an envoy to summon the nations to war against Edom. Whether this ambassador is human or angelic is not stated. The perfect tense ‘has been sent’ means that this will surely happen. ‘Among the nations’ is used in the context of war in Jer 49:14; 50:2; 51:27; Joel 3:9. ‘Arise ye’ is a summons to battle, as in Jer 6:4, 5; 49:14, 28, 31. YHWH will cause the nations to go to war against Edom.

EDOM

In the Old Testament the ancient nation of Edom was a prominent enemy of YHWH and his covenant people Israel. Edom, meaning ‘red,’ was descended from Esau and Israel was descended from Esau’s twin brother Jacob (Gen 25:22-26). The story of this family is found in Genesis chapters 25-33. Genesis 36:1-43 gives Esau’s family record and also lists the early kings of Edom.

Saul, Israel’s first king, waged war against Edom (1 Sam 14:47-48) as did his successor David (1 Kgs 11:15-16). David successfully subdued Edom (2 Sam 8:13-14), making it a vassal state of Israel, which it remained under Solomon. When the Israelite monarchy divided after Solomon’s death Edom remained under the control of Judah. The books of Kings and Chronicles record several Edomite revolts against Judah. These were during the reigns of the Judahite kings Jehoshaphat (2 Chron 20:10-23), Jehoram (2 Kgs 8:20-22; 2 Chron 21:8) and Amaziah (2 Kgs 14:7; 2 Chron 25:1-11). According to Psa 137:7 the Edomites were also complicit in the destruction of Jerusalem by the Babylonians in 586/7 BCE.

In the Bible Edom is often associated with Mt Seir (Num 24:18; Deut 2:4; Judg 5:4; 2 Chron 20:10; 25:11; Isa 21:11). Its exact location is unknown but must have been in or close to Edom, probably in the Negev (a desert area to the south of Judah). The traditional territory occupied by Edom lay to the southeast of Israel in what is now southern Jordan and included two important commercial and military ports on the coast of the Red Sea, Elah (modern Eilat) and Ezion-geber (1 Kgs 9:26). The capital of Edom was Bozrah (Isa 63:1) but by the time of Amaziah (2 Kgs 14:7; 2 Chron 25:11-12) the nation’s main fortification was at Sela (modern Petra) which means ‘rock.’

2 Behold, I have made thee small among the heathen: thou art greatly despised.
3 The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation is high; that saith in his heart, Who shall bring me down to the ground?
4 Though thou exalt thyself as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the LORD. Obadiah 2-4

Verses 2-4 give the reason for Edom’s judgement – pride.

2. ‘Behold’ directs the reader’s attention to what is going to happen. YHWH declares judgment on Edom saying that that the nation will be made small. This may be an ironic play on Gen 27:1 where Esau is described as Isaac’s ‘big son.’ YHWH will make the Edomites insignificant and despised among the nations. Their forefather Esau had despised the birthright (Gen 25:34), now his progeny will be despised.

3. Edom’s pride of heart is noted. The main idea is that of presumption, overstepping acceptable bounds (cp, 1 Sam 17:28). Pride comes first in the list of seven sins that YHWH hates (Prov 6:16-19). According to Prov 16:5 ‘everyone that is proud in heart is an abomination to the Lord…he shall not be unpunished.’ Isaiah maintains that the proud and lofty will be brought low (Isa 2:13-17). Down through the years people have made arrogant and foolish statements (that God himself could not sink the Titanic springs to mind) but surely Edom is a biblical example of the truth of Prov 16:18: ‘Pride goeth before destruction, and a haughty spirit before a fall’. Ironically Edom has become delusional, its proud heart has deceived it and in v.7 its allies will deceive it too.

‘Thou that dwellest in the clefts of the rock, whose habitation is high’. Since they live in mountainous regions and have a virtually impregnable stronghold at ‘the rock’ i.e. Sela (Petra) the Edomites trust in their natural fortifications. Sela‘ means rock. They believe that they are invincible and therefore they ask themselves the rhetorical question ‘Who shall bring me down to the earth? As Edom sees it the answer is ‘No-one!’

4. The correct answer to the question is given in v.4. No matter how high Edom exalts itself YHWH declares that he will bring them down from that perch. Using striking imagery Obadiah compares Edom’s fortress to an eagle’s eyrie (Job 39:27-30) situated at a great height ‘among the stars’ (Job 22:12). Edom’s pride and arrogance will result in humiliation. See Mt 11:23; 23:12.

As well as at Edom (Obad 3; Jer 49:16) the Old Testament prophets levelled the charge of pride at other nations also.

Assyria – Isa 10:12; Ezek 31:3,10; Zeph 2:13,15.

Babylon – Isa 47:8

Moab – Isa 16:6; Jer 48:29

Tyre – Ezek 28:2

5 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 grape gatherers came to thee, would they not leave some grapes?
6 How are the things of Esau searched out! how are his hidden things sought up!
7 All the men of thy confederacy have brought thee even to the border: the men that were at peace with thee have deceived thee, and prevailed against thee; they that eat thy bread have laid a wound under thee: there is none understanding in him.
8 Shall I not in that day, saith the LORD, even destroy the wise men out of Edom, and understanding out of the mount of Esau?
9 And thy mighty men, O Teman, shall be dismayed, to the end that every one of the mount of Esau may be cut off by slaughter.
10 For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off forever

Verses 5-10 declare the extent of Edom’s judgement.

5. Obadiah’s use of powerful imagery continues as in three conditional clauses beginning with ‘if’ he compares Edom’s destruction to a night-time robbery and to the work of grape gatherers. Note the double use of ‘came’ and ‘would they not’ in the two parallel statements in v.5.

‘If thieves came to thee, if robbers by night…would they not have stolen till they had enough?’

‘If the grapegatherers came to thee, would they not leave some grapes?’

These rhetorical questions make the point that robbers and reapers only take what they can carry; they do not take everything, they always leave something. Edom’s destruction, however, will be total, its plunderers will leave nothing. Between the two metaphors lies a dramatic aside ‘how art thou cut off,’ this is a mock lament.

6. The mocking continues in v.6 and emphasises the thoroughness with which Esau (standing for Edom) will be plundered as its enemies search for and dig out its hidden treasures.

7. The regional powers with which Edom has allied and agreed peace treaties will betray her. Who these confederates are is not stated but YHWH will have them turn against Edom. These allies will commit three acts of treachery against Edom. They will (1) expel Edom’s ambassadors from their borders , i.e. send them back to their own country, (2) deceive and overpower Edom, reneging on bilateral agreements that have been ratified with a covenant meal (e.g. Josh 9:12-15), and (3) wound Edom’s lower parts, i.e. ambush Edom and strike a blow from which it will not recover. YHWH will execute destruction on Edom by influencing its allies to attack her.

That there was ongoing diplomatic activity among the nations in that region is clear from Jeremiah chapter 27. Envoys from Edom, Moab, Ammon, Tyre and Sidon arrived at Jerusalem, no doubt to discuss forming an alliance against Nebuchadnezzar and his advancing forces. Jeremiah got involved and sent each of the representatives on their way back to their kings with a yoke as an object lesson, along with advice to submit to Babylonian rule.

8-10. Again taking up the topic of divine retribution foretold in vv.2-4 YHWH asks a rhetorical question, to which the expected answer is ‘Yes!’ ‘Shall I not in that day, saith the LORD, even destroy the wise men out of Edom, and understanding out of the mount of Esau?’ YHWH say that he will remove wise men from Edom so that her leaders will no longer have the discernment to make good decisions. Because of this Edom’s warriors will become demoralised and the army ineffective. They will be slaughtered by opposing military forces.

‘The mount of Esau’ (also v.21) refers to Mt Seir and stands for all of Edom (Ezek 35:15). Teman (as well as Sela. see v.3) was a town in Edom and was named after one of Esau’s grandsons (Gen 36:11; 1 Chron 1:36).

‘In that day’ refers to the time when the events of v.7 take place.

Edom was famous for its wisdom (Obad 8; Jer 49:7; see also 1 Kgs 4:30). Eliphaz, one of Job’s comforters (Job 16:2) was a Temanite (Job 2:11).

Verse 10 makes it clear that Edom deserved severe punishment because it did not respect the historical kinship bond with Israel. This is emphasized by the use of ‘thy brother Jacob’ meaning Israel. Israel was descended from Jacob and Edom from Jacob’s twin brother Esau. Israel was bitter at the violence perpetrated against it by Edom; this resentment is expressed very powerfully in the book of Obadiah. Because of hostility displayed towards Israel Edom will be disgraced and will cease to exist as a nation (‘cut off forever’).

11 In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast as one of them.
12 But thou shouldest not have looked on the day of thy brother in the day that he became a stranger; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress.
13 Thou shouldest not have entered into the gate of my people in the day of their calamity; yea, thou shouldest not have looked on their affliction in the day of their calamity, nor have laid hands on their substance in the day of their calamity;
14 Neither shouldest thou have stood in the crossway, to cut off those of his that did escape; neither shouldest thou have delivered up those of his that did remain in the day of distress.

11. Verse 11 refers to a specific time of crisis for Judah when Edom was complicit with foreign invaders, taking sides with them as they attacked Jerusalem.

12-14. Verses 12-14 lists eight crimes which Edom perpetrated against Judah on that occasion. ‘In/on that day’ occurs nine times in vv.10-14.

You should not have gloated over your brother in the day of his alienation (v.12).
You should not have rejoiced over the people of Judah in the day of their ruin (v.12).
You should not have boasted in the day of distress (v.12)
You should not have entered the gate of my people in the day of calamity (v.13).
You should not have gloated over their disaster in the day of their calamity (v.13).
You should not have looted their wealth in the day of their calamity (v.13).
You should not have stood at the crossroads to cut off fugitives (v.14).
You should not have handed over survivors in the day of distress (v.14).

These crimes against Judah may have occurred during the Edomite rebellion c. 850 BCE in the reign of Jehoram of Judah but the dominant view among scholars, based on Psa 137:7, is that Obadiah was written soon after the fall of Jerusalem to the Babylonians in 587/6 BCE and that these verses refer to Edom’s behaviour at that time.

That view takes no account of the fact that the Edomites are not mentioned in the list of nations that helped the Babylonians at that time (2 Kgs 24:1-2). It also fails to explain Jer 40:11, which indicates that people from Judah fled from the Babylonians to other territories; a number of them finding refuge in Edom.

In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim became his servant three years: then he turned and rebelled against him. And the LORD sent against him bands of the Chaldees, and bands of the Syrians, and bands of the Moabites, and bands of the children of Ammon, and sent them against Judah to destroy it, according to the word of the LORD, which he spoke by his servants the prophets. 2 Kings 24:1-2

Verse 14 brings to an end the oracle against Edom. The prophet now turns from the day of Judah’s calamity when Edom acted against it to another day; the Day of YHWH. On that day the situation will be reversed. Edom and the other nations will be judged and Israel will be delivered (v.17).

Exposition

Understanding the Book of Obadiah: A Concise Overview

Posted on 29th Sep 202418th Dec 2025 by writtenexposition

The prophecy of Obadiah is the shortest book in the Old Testament and fourth of the twelve Minor Prophets (note: it comes fifth in LXX which has a different order for the first six Minor Prophets – Hosea, Amos, Micah, Joel, Obadiah, Jonah). It commences with a superscription (v.1) which states that it was written by someone called Obadiah and also that the subject matter concerns Edom. The remainder of the book is a diatribe against Edom, consisting of two oracles; the first denouncing that nation for sins committed against the people of Israel/Judah and the second a prophecy about the Day of YHWH.

AUTHORSHIP

Obadiah is a common Old Testament name that means ‘servant of the Lord’ so this may either be the name of the book’s author or just a self-description. A dozen men named Obadiah are mentioned in the Old Testament. Smith’s Bible Dictionary lists them as follows:

A man whose sons are enumerated in the genealogy of the tribe of Judah. (1 Chronicles 3:21)
A descendant of Issachar and a chief man of his tribe. (1 Chronicles 7:3)
One of the six sons of Azel, a descendant of Saul. (1 Chronicles 8:33; 9:44)
A Levite, son of Shemaiah, and descended from Jeduthun. (1 Chronicles 9:16; Nehemiah 12:25)
The second of the lion-faced Gadites who joined David at Ziklag. (1 Chronicles 12:9)
One of the Princes of Judah in the reign of Jehoshaphat. (2 Chronicles 17:7)
The son of Jehiel, of the sons of Joab, who came up in the second caravan with Ezra. (Ezra 8:9)
A priest, or family of priests, who settled the covenant with Nehemiah. (Nehemiah 10:5)
The fourth of the twelve minor prophets.
An officer of high rank in the court of Ahab. (1 Kings 18:3)
The father of Ishmaiah who was chief of the tribe of Zebulun in David’s reign. (1 Chronicles 27:19)
A Merarite Levite in the reign of Josiah, and one of the overseers of the workmen in the restoration of the temple. (2 Chronicles 34:12)

Nothing is known about no. 9 in Smith’s list, the author of the book of Obadiah.

DATE OF WRITING

The book of Obadiah contains no internal evidence that would indicate when it was written. No information about the author (except for his name) is given so it is virtually impossible to determine the date of writing. There are differing theories as to when the book was written. That depends upon how v.11 is interpreted.

In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast as one of them. Obadiah 11

There is disagreement as to whether this verse refers to what happened around the time of the siege and fall of Jerusalem to Nebuchadnezzar II in 587/6 BCE or to a much earlier event. The verse relates to an attack on Jerusalem, when the Edomites participated in the city’s destruction.

PRE-EXILIC VIEW

Those who consider that Obadiah was a pre-exilic prophet view Obadiah 11 as referencing an event much earlier in Judah’s history than the fall of Jerusalem to the Babylonians. They identify two possibilities:

a) The Edomite revolt during the reign of King Jehoram of Judah (c. 852-841 BCE) when, in league with the Philistines and the Arabians, the Edomites plundered the temple of YHWH in Jerusalem and also carried off the royal household.

In his days Edom revolted from under the hand of Judah, and made a king over themselves. So Joram went over to Zair, and all the chariots with him: and he rose by night, and smote the Edomites which compassed him about, and the captains of the chariots: and the people fled into their tents. Yet Edom revolted from under the hand of Judah unto this day... 2 Kings 8:20-22

In his days the Edomites revolted from under the dominion of Judah, and made themselves a king. Then Jehoram went forth with his princes, and all his chariots with him: and he rose up by night, and smote the Edomites which compassed him in, and the captains of the chariots. So the Edomites revolted from under the hand of Judah unto this day… 2 Chronicles 21:8-10

Moreover the LORD stirred up against Jehoram the spirit of the Philistines, and of the Arabians, that were near the Ethiopians: And they came up into Judah, and broke into it, and carried away all the substance that was found in the king’s house, and his sons also, and his wives; so that there was never a son left him, save Jehoahaz, the youngest of his sons. 2 Chronicles 21:16-17

Yea, and what have ye to do with me, O Tyre, and Zidon, and all the coasts of Philistia? will ye render me a recompense? and if ye recompense me, swiftly and speedily will I return your recompense upon your own head; Because ye have taken my silver and my gold, and have carried into your temples my goodly pleasant things: The children also of Judah and the children of Jerusalem have ye sold unto the Greeks, that ye might remove them far from their border. Joel 3:4-6

Thus saith the LORD; For three transgressions of Gaza, and for four, I will not turn away the punishment thereof; because they carried away captive the whole captivity, to deliver them up to Edom: But I will send a fire on the wall of Gaza, which shall devour the palaces thereof: And I will cut off the inhabitant from Ashdod, and him that holdeth the scepter from Ashkelon, and I will turn mine hand against Ekron: and the remnant of the Philistines shall perish, saith the Lord GOD. Thus saith the LORD; For three transgressions of Tyrus, and for four, I will not turn away the punishment thereof; because they delivered up the whole captivity to Edom, and remembered not the brotherly covenant: But I will send a fire on the wall of Tyrus, which shall devour the palaces thereof. Thus saith the LORD; For three transgressions of Edom, and for four, I will not turn away the punishment thereof; because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath forever: But I will send a fire upon Teman, which shall devour the palaces of Bozrah. Amos 1:6-12

Keep not thou silence, O God: hold not thy peace, and be not still, O God.
For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head.
They have taken crafty counsel against thy people, and consulted against thy hidden ones.
They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance.
For they have consulted together with one consent: they are confederate against thee:
The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes (Arabians);
Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre;
Assur also is joined with them: they have helped the children of Lot. Selah. Psalms 83:1-8

b) Edomite conflict with Judah during the reign of King Ahaz of Judah (c. 732-716 BCE).

At that time did king Ahaz send unto the kings of Assyria to help him. For again the Edomites had come and smitten Judah, and carried away captives. The Philistines also had invaded the cities of the low country, and of the south of Judah, and had taken Beth-shemesh, and Ajalon, and Gederoth, and Shocho with the villages thereof, and Timnah with the villages thereof, Gimzo also and the villages thereof: and they dwelt there. 2 Chronicles 28:16-18

EXILIC VIEW

Those who view Obadiah 11 as referring to what happened around 586 BCE postulate that the prophet Obadiah wrote early in the exilic period, just after the fall of Jerusalem, of which he may have been a contemporary eyewitness. These are the relevant passages:

Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Raze it, raze it, even to the foundation thereof. Psalms 137:7

As for us, our eyes as yet failed for our vain help: in our watching we have watched for a nation that could not save us. They hunt our steps, that we cannot go in our streets: our end is near, our days are fulfilled; for our end is come. Our persecutors are swifter than the eagles of the heaven: they pursued us upon the mountains, they laid wait for us in the wilderness. The breath of our nostrils, the anointed of the LORD, was taken in their pits, of whom we said, Under his shadow we shall live among the heathen. Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz; the cup also shall pass through unto thee: thou shalt be drunken, and shalt make thyself naked. The punishment of thine iniquity is accomplished, O daughter of Zion; he will no more carry thee away into captivity: he will visit thine iniquity, O daughter of Edom; he will discover thy sins. Lamentations 4:17-22

Thus saith the Lord GOD; Because that Edom hath dealt against the house of Judah by taking vengeance, and hath greatly offended, and revenged himself upon them; Therefore thus saith the Lord GOD; I will also stretch out mine hand upon Edom, and will cut off man and beast from it; and I will make it desolate from Teman; and they of Dedan shall fall by the sword. And I will lay my vengeance upon Edom by the hand of my people Israel: and they shall do in Edom according to mine anger and according to my fury; and they shall know my vengeance, saith the Lord GOD. Ezekiel 25:12-14

Moreover the word of the LORD came unto me, saying, Son of man, set thy face against mount Seir, and prophesy against it, And say unto it, Thus saith the Lord GOD; Behold, O mount Seir, I am against thee, and I will stretch out mine hand against thee, and I will make thee most desolate. I will lay thy cities waste, and thou shalt be desolate, and thou shalt know that I am the LORD. Because thou hast had a perpetual hatred, and hast shed the blood of the children of Israel by the force of the sword in the time of their calamity, in the time that their iniquity had an end: Ezekiel 35:1-5

I favour the pre-exilic view that Obadiah lived and wrote during or soon after Edomite rebellion in the reign of King Jehoram (c. 852-841 BCE) but the dominant opinion among modern scholars is that the Book of Obadiah was written sometime in the 6th century BCE, probably in the early years of the Babylonian exile. This assumes that the occasion when Edom gloated over Jerusalem was its destruction by the Babylonians. Psalm 137:7 strongly supports that view. Its proponents, however tend to ignore Jeremiah 40:11, which indicates that people from Judah fled from the Babylonians to other territories; a number of them finding refuge in Edom.

PROPHETIC PARALLELS

The book of Obadiah contains obvious parallels with other Old Testament prophetic writings; especially Jer 49:7-16. The other passages are Lam 4:21; Joel 1:15; 2:32; Ezek 25:12-14; 35:5; also compare Psa 137:7; Mal 1:2-5.

BACKGROUND

Read: Gen 25-33

According to the Old Testament the nations of Edom and Israel traced their roots to a common ancestor. This was the patriarch Isaac, son of Abraham. Isaac fathered twin sons named Esau and Jacob. From Esau came the nation of Edom and from Jacob the nation of Israel.

According to the biblical account the twin brothers were rivals from before birth (Gen 25:19-34). Verse 22 of Gen 25 notes that in their mother Rebekah’s womb ‘the children struggled together within her.’ Concerned by this she inquired of YHWH and in reply received a significant prophecy:

And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger. Gen 25:23

Genesis does not clarify whether the prophecy relates to the two individuals (Esau and Jacob) or to the future nations (Edom and Israel) that would descend from them.

The rivalry between the twin brothers continued into adulthood but it the Genesis record would indicate that later on they more or less patched up their differences; which would lead one to the conclusion that the prophecy pointed to future national affairs. The brothers may have reached an accommodation of sorts but that was not the case with Edom and Israel. Despite the fact that the two nations had a common ancestor and were thus related by kinship, their history is marked by mutual hatred and hostility. The nation of Israel expected Edom to behave towards it as a brother should, unfortunately Edom did not share those same sentiments (Deut 23:7; Num 20:14-21).

The brotherhood of Edom and Israel is referred to several times in the Old Testament. It is stressed even in the account of the birth of the twin brothers Esau and Jacob with the comment that immediately after Esau was born ‘his brother came out’ (Gen 25:26). Other references to this kinship are in Num 2:14; Deut 2:4, 23:7; Amos 1:11; Obad 10, 12; Mal 1:2.

The treatment of Esau and Edom in the Pentateuch is comparatively neutral in tone but in the prophets they are referred to with hostility. The main reasons are 1) Edom’s history of aggression towards Israel, often in cahoots with other Canaanite nations that were unrelated by kinship and also 2) Edom’s expansion into Judean territory in the Negev (Ezek 35:10; 36:5; Obad 19-20, cp. 1 Esdras 4:50).

The bad press continues in the New Testament where Esau is viewed negatively in Rom 9:13 as regards election and in Heb 12:16-17 is cited as a negative example of someone who prefers the gratification of fleshly appetites to the blessing of God. There is no direct quotation from Obadiah in the New Testament.

THEMES AND PURPOSE

The Book of Obadiah has two main themes. One is the overthrow and destruction of Edom, Israel’s inveterate enemy. The other is the eventual glory of Israel/Judah in the Day of YHWH. The purpose of the book is therefore to prophesy Edom’s doom because of its pride and hatred of Israel/Judah and to encourage the Israelites/Judeans in the fact that a bright future lies ahead. The book divides as follows:

1-14 Declaration of Judgement on Edom

15-21 Deliverance for Israel in the Day of YHWH

KEY VERSE

…as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head. Obadiah 15

KEY PHRASE

the kingdom shall be the LORD’s. Obadiah 21

General

THE PSALM OF JONAH

Posted on 24th Dec 20202nd Dec 2025 by writtenexposition

‘I called out to the LORD, out of my distress, and he answered me; out of the belly of Sheol I cried, and you heard my voice.’ Jonah 2:2 ESV

The book of Jonah is a strange and unusual little book that is well-known and loved by children and adults alike. It has always been classed as one of the prophetic books but the only prophecy it contains consists of just five Hebrew words which in English read: ‘Yet forty days, and Nineveh shall be overthrown’. Otherwise it is the story of Jonah, a prophet from Gath-hepher near Nazareth who ministered early in the reign of King Jeroboam II of Israel (northern kingdom), possibly around 775 BCE (2 Kings 14:25). He was called by the Lord to go to Nineveh and preach a message of repentance to Assyria; Israel’s greatest enemy at that time. Full of prejudice Jonah did not want the Assyrians to experience the love and grace of God so he fled in the opposite direction, with no intention of completing the task (1:3).

The book divides into two parts. Chapters one and two deal with the Lord’s command to preach to Nineveh, Jonah’s flight from God and his submarine experience in the belly of a great fish. This came to an end following his prayer three days and nights later. Chapters three and four record the sequel to his delivery from this ordeal; including a renewed command to preach and his still-grudging attempt to accomplish his mission.

One might ask why Jonah waited in his distressing situation for three days and nights before praying but, whatever the reason, we have in chapter 2:3-10 a lovely poetic psalm (hymn of praise or thanksgiving) in which Jonah acknowledged that ‘salvation is of the Lord’ (2:9). Jonah’s psalm is full of scripture, there are many allusions to the Book of Psalms itself, which shows us that Jonah was familiar with, and greatly influenced by, the word of God that was available to him at that time. It is a pity that he was unwilling to share it with others.

So often we are like Jonah in our disobedience, in our lack of concern for friends and neighbours, in our dissatisfaction at how God works, and in our selfishness and pride. After correcting us, however, God is patient and quick to forgive.

‘Behold, happy is the man whom God correcteth: therefore despise not thou the chastening of the Almighty:’ Job 5:17

Jonah was afflicted because he was disobedient, stubborn and selfish.

God afflicts us because He is faithful. ‘I know, O LORD, that thy judgments are right, and that thou in faithfulness hast afflicted me.’ Psa 119:75
God afflicts us when we go astray. ‘Before I was afflicted I went astray: but now have I kept thy word.’ Psa 119:67
It can be profitable to be afflicted. ‘It is good for me that I have been afflicted; that I might learn thy statutes.’ Psa 119:71

This Psalm of Jonah was a very personal prayer of recognition, repentance and request. He was close to death, and knew it. In the midst of his anxiety and fear and in his desperate situation he realized that God’s plan for his life was better than that. In our current situation we too might see no future and no hope. Our circumstances leave us feeling exhausted or defeated. We ask: ‘What can we do?’ ‘Will things ever get better than this?’ ‘Is this all that lies ahead for us?’ ‘Where can we find deliverance from the struggles we are having now?’

Jonah must have been asking himself questions like these. How did he find the solution?

Jonah realized that he was in trouble. ‘There is a problem here.’ Jonah realized that he needed help. ‘Fixing this myself is impossible.’
Jonah turned to the only one who could help him. ‘Salvation is of the Lord.’

Jonah prayed with a sense of urgency and deep need. He realized that he had no hope of escape from his dreadful situation, that he was unable to save himself and that if he was to be saved, only the Lord could bring it about. He said, “I cried by reason of mine affliction unto the Lord.” What was the result? Twice in verse 2 we read that the Lord heard him. May we be encouraged by this today.