Down to Earth But Heavenly Minded

What does Obadiah Chapter 1 mean?

The tiny book of Obadiah introduces itself as a message from God, in the same way as Nahum, Isaiah, and Micah: this is a “vision.” The common name “Obadiah” is the Hebrew ‘Obadyah, literally meaning, “a worshipper of Yahweh.” Nothing in this book connects the author to any other biblical figure.

Obadiah is unique in several ways. It is the shortest book in the Old Testament, at only 21 verses. Unlike most prophets, Obadiah does not speak to Israel. Instead, he gives his message to one of Israel’s hated enemies: the nation of Edom. Despite being so short, and directed at a foreign people, it still covers all of the basic themes of Old Testament prophecy. If the prophets of Israel had spoken through movies, instead of writings, Obadiah would be a teaser trailer!

Since the book is so short, the historical context is critical. The father of the nation of Israel, Jacob, had a rocky relationship with his brother, Esau (Genesis 27:41). Esau’s descendants became the Edomites, who settled in the mountains of Seir, southeast of the Dead Sea. References to Esau, Mount Esau, Mount Seir, and so forth are all references to the people of Edom. For centuries prior to Obadiah’s prophecy, Edom had harassed Israel. They blocked Israel’s Exodus from Egypt (Numbers 20:17–21), and warred with Israel off and on under many different kings (2 Samuel 8:14; 2 Kings 8:20–22). Partly because of their constant hostility, no other nation is threatened with judgment in the Old Testament as often as Edom.

The nation of Edom was blessed with terrain, resources, and trade. The mountains and cliffs made for easy defense. Abundant minerals meant there was plenty of mining for wealth. Edom was also located along major trade routes, so they had friendly relations with many of the surrounding nations. This success seems to have gone to the Edomites’ heads: they are often accused of arrogance and pride, as well as treachery and violence.

Obadiah’s prophecy was probably written around 586 BC, during an especially dark time for Israel. Around 588 or 587 BC, the Babylonian empire, under Nebuchadnezzar, attacked for the third time in as many decades (Daniel 1:1–4; 2 Kings 24:8–20; 2 Kings 25:1–7). This time, they not only took many of the people as captives, they also sacked Jerusalem and burnt the temple. Edom did not come to help their “brother” nation. In fact, they actually helped the Babylonians. Edom blocked the road and caught Jewish fugitives, handing them over to Babylon. In payment, they were allowed to loot Jerusalem along with the other invaders. Most of the specific accusations made in the book of Obadiah revolve around this incident.

Unfortunately for Edom, Obadiah’s prophecy would be fulfilled fairly quickly. Not long after, one of Edom’s supposed allies, the Nabateans, sprang a trap. While supposedly attending a banquet, the Nabateans surprised the Edomite soldiers and routed them. The nation which had been so strong, and laughed at Israel’s misery, was suddenly destitute and driven from their homes. The book of Malachi, written after Israel had returned home from the Babylonian captivity, describes the cities of Edom as ghost towns (Malachi 1:2–5).

Edomites who survived this invasion settled south of Hebron, where they faded into obscurity. Known later as Idumeans, they were bullied by most other nations, including Israel, and later Rome. Herod the Great, who tried to have Jesus killed as an infant (Matthew 2:16–18), was Idumean—an Edomite. The remaining Edomites joined with Jews in rebellion against Rome in AD 70, and were essentially obliterated. As a nation, they became extinct.

The very end of Obadiah includes predictions which look forward to the end times, when the territory of Edom will be occupied by Israel, and ruled directly by God.

Chapter Context
Obadiah is the shortest book in the Old Testament, with only one chapter of 21 verses. In just a few words, it delivers a warning of judgment on Edom, one of Israel’s oldest enemies. This passage also warns every nation that defies God that there will be a reckoning. The end of Obadiah’s prophecy involves the division of land during the end times.

Verse by Verse

Verse 1. The vision of Obadiah. Thus says the Lord God concerning Edom:We have heard a report from the Lord,and a messenger has been sent among the nations:”Rise up! Let us rise against her for battle!”

The reference to a “vision” is common in books of prophecy. Isaiah, Micah, and Nahum all begin with a declaration of a direct communication from God. The name “Obadiah” means “a worshipper of Yahweh.” While this name is used for several Old Testament characters, there is no good reason to think the author of this prophecy is mentioned anywhere else in the Bible.

Part of what makes Obadiah interesting is that this vision is not addressed to the people of Israel. Instead, the message is for the people of Edom. The Edomites were descendants of Esau, the brother of Jacob. Jacob was re-named Israel, and was the father of the Jewish people. Despite being “brother” nations, Edom was a constant enemy of Israel, and the Old Testament refers to judgment on Edom more than on any other people.

The message to Edom comes directly from God: foreign nations are coming against you. According to history, this is exactly what happened. Shortly after this prophecy was delivered, Edom was conquered by foreign invaders. Survivors were persecuted by factions within Israel. Centuries later, the last remnants of Edomite culture were completely obliterated by Rome.

Context Summary
Obadiah 1:1–9 predicts the total destruction of Edom, a long-standing enemy of Israel. Despite Edom’s strategic location, pride, and wealth, this prophecy warns that they will be completely ruined. The people of Edom committed heinous crimes against Israel, even helping Israel’s enemies capture Jewish refugees. This passage specifically mentions how the coming wrath will undo all of Edom’s proudest achievements.

Verse 2. Behold, I will make you small among the nations;you shall be utterly despised.

Part of Edom’s strength was its strategic location. High mountains, cliffs, and rocky terrain made it easy to defend and difficult to attack. The nation was also located on a major travel route. This made it a common hub for trade. In addition, the land was rich in minerals and natural resources. This combination of defense, commerce, and industry meant Edom was a “big player” in the region. Success was a source of pride for the Edomites; verse 2 warns this will not last.

Historically speaking, Edom was ruined because of a surprise attack by her own allies. The Nabateans, polytheists from Arabia, lulled the Edomites into a false sense of security. When the attack was sprung, Edom was driven from its home and stripped of its wealth. Not only did this make the nation “smaller,” geographically, and in terms of population, it also was humiliating. The book of Malachi, written just after those events, notes that Edom’s cities were ghost towns (Malachi 1:3–4). The Edomite survivors fled to southern Judea, where they were ill-treated by the Jews. And, in AD 70, they were all but wiped out by Rome.

Verse 3. The pride of your heart has deceived you,you who live in the clefts of the rock,in your lofty dwelling,who say in your heart,”Who will bring me down to the ground?”

Thanks to good natural resources and busy trade routes, Edom was wealthy and powerful. With so many traders passing through their well-defended territory, Edomites saw themselves as “big shots” in the region. After centuries of defying God, though, the nation of Edom would be humiliated. Their own pride, in fact, would contribute to their downfall.

Edom was not only proud of their success, they were arrogant. This overconfidence had a lot to do with the rocky cliffs where they had built their cities. The mountains of Seir, where Edom was located, made for easy defense. As verse 4 will imply, living in well-defended high caves gave Edom a sense of superiority. Compared to other nations, living on the ground, the Edomites seemed to be perched among the stars. This sense of security greatly contributed to their demise. Rather than being cautious, Edom’s attitude was careless: “who will bring [us] down to the ground?”

Verse 4. Though you soar aloft like the eagle,though your nest is set among the stars,from there I will bring you down, declares the Lord.

In battle, high ground is a major advantage. Solid walls are also great benefits. Eagles’ nests are notable for being built very high, and with very thick walls. For Edom, living in the mountains of Seir, it seemed as if they were invincible. Their caves were so well defended, and so high, it was as if they were eagles nesting in the stars. Edom also benefitted from busy trade and rich mineral resources. Arrogance and pride were part of their undoing.

The people of Edom were descended from Esau, the brother of Jacob. Jacob would eventually become Israel, the father of the Jewish people. So, from a national standpoint, Israel and Edom were brothers. And yet, for centuries, Edom had harassed and persecuted Israel. While Israel was abused by her neighbors, Edom enjoyed relative security.

Part of Obadiah’s message to Edom is that they will suffer for the crimes committed against Israel. This judgment is coming from God, after years of sin and cruelty from the Edomites. The Old Testament warns many nations about coming wrath. And yet, no people are warned of God’s vengeance as often as Edom.

Verse 5. If thieves came to you,if plunderers came by night —how you have been destroyed! —would they not steal only enough for themselves?If grape gatherers came to you,would they not leave gleanings?

This verse provides additional details of the coming judgment on Edom. Even though Edom and Israel were descended from brothers, Edom had long persecuted Israel. When this prophecy was spoken, Edom was wealthy and well-defended. Israel, on the other hand, had just been defeated—for the third time in a few decades—by foreign armies. Rather than helping their “brother” nation, the Edomites actually helped the invaders. As a result, this verse is both an accusation and a prediction.

A typical thief will only steal what they want and then leave. A typical harvester will take good grapes, but leave bits and pieces behind for the poor. A thief who steals everything, or who burns down the house, is acting out of spite. The same would be true of a harvester who purposefully leaves nothing for the poor to collect. When a foreign nation attacked Israel, Edom joined in the looting. Even though they were already wealthy, and Israel was already destitute, the Edomites robbed the Jews.

At the same time, this verse is a prediction of what will happen to Edom. A common theme of Old Testament prophecy is the idea of reaping what is sown. That is, the crimes of a nation are often exactly what they will suffer when judgment comes. In the case of Edom, their judgment will include being completely and totally ruined. Thieves might steal, but Edom would see everything they had taken away. Malachi 1:3–4, written some time later, describes Edom’s cities as abandoned.

Verse 6. How Esau has been pillaged,his treasures sought out!

Esau was the brother of Jacob. Jacob’s descendants became the nation of Israel. Esau’s descendants became the nation of Edom. Part of Edom’s arrogance came from their easily-defended homes. As alluded to in verse 4, the Edomites lived in high caves in the mountains of Seir. That kind of terrain is extremely difficult to attack, let alone “pillage.” And yet, as this prophecy states, that is exactly what will happen. According to history, not long after Obadiah was written, Edom was attacked and conquered by Arabic raiders.

The book of Malachi, written after this attack, indicates that Edom’s cities are now ghost towns (Malachi 1:3–4). All of the well-defended caves were empty. The riches of Edom now belonged to someone else.

This verse, along with verse 5, is not only a prophecy. It’s also an accusation against Edom. When Jerusalem was attacked and looted by a foreign army, Edom joined in the attack. They looted Israel. As a result, part of Edom’s judgment will be getting what they gave to others.

Verse 7. All your allies have driven you to your border;those at peace with you have deceived you;they have prevailed against you;those who eat your bread have set a trap beneath you —you have no understanding.

Edom was located along major trade routes. The territory was rich in minerals, and the mountains were easy to defend. As a result, Edom had excellent trade relations with surrounding nations. Edom took pride in their strength, wealth, and popularity. They also considered themselves wise; after all, look how well they were doing! Obadiah’s prophecy is part of a common thread in God’s judgment. Often, people are repaid with the same kind of evil they subject others to. And, they frequently see their pride turned into humiliation.

According to history, shortly after this prophecy was written, Edom was defeated. The Nabateans, from Arabia, fooled the Edomites with a peaceful meeting. Once inside the borders, and with the Edomites lulled into carelessness, the Nabateans attacked and destroyed Edom. Given all of their pride, arrogance, and self-confidence, this was an embarrassing defeat. Obadiah’s words directly mock the Edomites’ arrogant claim to wisdom. Not only had they been beaten, but they had been deceived by an ally: “those who eat [their] bread.”

This, again, hints at Edom’s crimes against Israel. Since the two nations were descendants of brothers Esau and Jacob, they should have been friendly. Instead of an ally, Edom was a constant provoker against Israel. In the end, it was those Edom expected to be allies who defeated them.

Verse 8. Will I not on that day, declares the Lord,destroy the wise men out of Edom,and understanding out of Mount Esau?

Esau was the brother of Jacob. Esau’s descendants became Edom, while Jacob’s descendants became Israel. The Edomites settled in the mountains of Seir. So, references to “Mount Esau,” or “Mount Seir,” point towards the Edomite nation. References to mountains are important here, since that was a major cause of Edom’s arrogance. Edom’s cities were in caves and on cliffs. This made them extremely easy to defend.

Since Edom was secure, full of resources, and along a major trade route, the Edomites became overconfident. Over time, they came to believe that they could not be defeated (Obadiah 1:3). They saw themselves as wise, since they were successful. As it turns out, Edom foolishly fell for a trap. The Nabateans, supposed allies from Arabia, sprang a surprise attack during a mutual feast, catching Edom off guard and driving them out of their homes. So much for the “wisdom” and “understanding” of Edom’s leaders.

This fulfillment of prophecy happened not long after Obadiah wrote these words. Malachi 1:3–4 describes Edom as desolate and uninhabited.

Verse 9. And your mighty men shall be dismayed, O Teman,so that every man from Mount Esau will be cut off by slaughter.

Edom was blessed with riches and excellent terrain. Cliffs and mountains are hard to attack. So, as a wealthy and secure people, the Edomites saw themselves as “mighty.” Since their warriors hadn’t suffered the kind of defeats Israel had, Edom felt they were a greater military power than they really were. This led to overconfidence, and an assumption of their own wisdom. Like some modern sports teams, Edom seems to have confused “undefeated” with “undefeatable.”

The surprise attack which defeated Edom came not long after this prophecy was given. As a result, the warriors and wise men were caught unaware, and obliterated. Verses 8 and 9 not only predict this event, they serve to humiliate Edom. The very strengths the Edomites bragged about will be turned upside down when judgment comes.

“Mount Esau” and “Mount Seir” are references to the nation of Edom. These people were the children of Esau, the brother of Israel’s father, Jacob. Edom’s cities were in the mountains of Seir, Southeast of Israel. Teman was Esau’s grandson, and the capital city of Edom was named after him.

Verse 10. Because of the violence done to your brother Jacob,shame shall cover you,and you shall be cut off forever.

The first recorded murder in the Bible is that of Abel, killed by his brother Cain (Genesis 4:8–16). Violence is immoral; violence against one’s family is even worse. The nations of Edom and Israel were descended from two brothers. Esau’s descendants became the Edomites, Jacob’s became the Israelites. Over the centuries, Edom continued to torment Israel. Instead of acting as a “brother” nation, they acted as their enemies. Even when Israel was fleeing Egypt, Edom persecuted them (Numbers 20:20–21).

The worst example of this occurred just before the writing of Obadiah’s prophecy. When Israel was attacked by Babylon in 587 BC, Edom did not step in to help. At first, they simply sat by and watched. Then, they helped to capture fleeing refugees and participated in the looting of Jerusalem.

This verse prophesies both shame and ruin for Edom. The ruin would eventually come when Edom was routed and driven from their homes. What was left of Esau’s nation was eventually obliterated by the Roman Empire. The shame came in how that destruction occurred: overconfident Edom was ambushed by their own allies. The “wisdom” of Edom failed to protect them from attack.

Context Summary
Obadiah 1:10–14 describes why God is about to bring judgment on Edom. The Edomites were children of Esau, the brother of Jacob, who was the father of the nation of Israel. Rather than acting as a ”brother” nation, Edom constantly harassed and provoked Israel. Eventually, when Israel was attacked by a foreign nation, Edom joined in the looting. They even mocked the Jewish people in their pain, and helped the invaders capture refugees. These crimes are described from a unique perspective, as if the prophet is watching the events happen, and warning Edom not to continue.

Verse 11. On the day that you stood aloof,on the day that strangers carried off his wealthand foreigners entered his gatesand cast lots for Jerusalem,you were like one of them.

In 587 BC, the Babylonian Empire, led by Nebuchadnezzar, invaded and sacked Jerusalem for a third time. Israelites who escaped tried to flee to the southeast. The Edomites, who did nothing to counter the invasion, helped Babylon to capture fugitive Jews. In reward, Edom was allowed to participate in looting Jerusalem. Instead of acting as a brother, Edom acted with violence and spite towards Israel. As verse 5 stated, even thieves only steal what they want, leaving the rest. It takes a vindictive spirit to strip the victim of everything.

Typical of Old Testament judgment, Edom would suffer the same disaster they had inflicted on Israel. Shortly after Obadiah’s prophecy, Edom was reduced to a wasteland after an attack by their so-called allies. Just as Edom had watched while foreign nations robbed Israel, they would be ruined and driven from their homes by invaders. Verse 10 puts the blame for this, in some sense, on Edom’s recent crimes against Israel. However, this judgment had been a long time coming. No other Old Testament nation is mentioned in the context of judgment more often than Edom.

Verse 12. But do not gloat over the day of your brotherin the day of his misfortune;do not rejoice over the people of Judahin the day of their ruin;do not boastin the day of distress.

Verses 12, 13, and 14 continue to accuse Edom, with an interesting twist. The verses say, “Do not,” but refer to things which the Edomites have already done. This is an ancient literary technique, as if the author is calling out to the people of the past, saying, “Stop!” This technique can be seen in other Old Testament passages, such as Hosea 9:1. The purpose here is to list the sins of Edom, particularly those against the nation of Israel.

Verse 12 refers to Edom’s failure to help Israel when they were attacked by Babylon. In fact, rather than help, the Edomites stood by and laughed while Israel was being invaded. Worse, they helped the Babylonians capture fleeing Jews (Obadiah 1:14), which was probably done with quite a bit of spiteful talk. As it turns out, Edom was actually laughing at a shadow of their own fate. Before long, Edom would be routed and ruined by an invading foreign army.

Edom should have acted as a “brother” nation to Israel, since their ancestors were brothers: Esau and Jacob. Instead, as they had for centuries, the Edomites acted hatefully and cruelly towards the Israelites.

Verse 13. Do not enter the gate of my peoplein the day of their calamity;do not gloat over his disasterin the day of his calamity;do not loot his wealthin the day of his calamity.

When Israel was attacked by Babylon in 587 BC, Edom helped the invaders track down and capture fleeing Jews. In reward, Nebuchadnezzar allowed the Edomites to participate in the looting of Jerusalem. Edom has already been accused of mocking Israel during their struggle (Obadiah 1:12), and now they are actively participating in her misery. Verse 5 pointed out that even thieves take only what they want, leaving the rest behind. For Edom to help while Israel is completely ruined is pure spite.

The perspective of verses 12, 13, and 14 is a common technique in ancient literature. The author speaks as if shouting back in time, to warn someone. The crimes Edom is being told “do not” do are the very ones they have already done. A frequent feature of God’s judgment is a sinner’s own crimes coming back to them. Edom looted Jerusalem and helped defeat them. Not long after this prophecy was written, the Edomites were driven from their lands by foreigners. Their nation wallowed in poverty and obscurity until 70 AD, when the Roman Empire virtually annihilated them.

This verse repeatedly refers to a “day of calamity,” emphasizing how dire the situation was for Israel.

Verse 14. Do not stand at the crossroadsto cut off his fugitives;do not hand over his survivorsin the day of distress.

Edom not only laughed and looted when Israel was attacked by Babylon, they even captured refugees and turned them over to the invaders. More specifically, as verse 14 shows, they waited along the road, knowing the fugitives would have to pass by. Obadiah 1:5 refers to the spite required to take everything someone has, when even a thief will only take what he wants. Obadiah 1:10 implies that violence against a brother is even worse than that against a stranger. How much more evil, spiteful, and hateful is it to capture those running from an invasion and hand them to their attackers? For as long as Edom had been harassing Israel (Numbers 20:20–21), this was a new low.

Verses 12 through 14 use a common technique of ancient literature. Even though the prophet tells Edom, “do not,” these are crimes which Edom has already committed. The prophet calls out a warning, as if looking back in time, to tell the people to stop.

Verse 15. For the day of the Lord is near upon all the nations.As you have done, it shall be done to you;your deeds shall return on your own head.

Obadiah is a particularly useful book of prophecy, since it summarizes the basic outline of most Old Testament prophets. In this case, as in other Scriptures, Edom is just one example of God’s wrath on nations who rebel against God (Isaiah 34:2).

A common thread in God’s judgment is the idea that what one sows, one reaps (Proverbs 22:8; Galatians 6:7). In particular, nations who act maliciously towards God’s people can expect to see those crimes reflected back on themselves. Edom looted (Obadiah 1:13), so they will be looted (Obadiah 1:6). Edom was violent and took Jews from their homeland (Obadiah 1:14), so they will experience violence (Obadiah 1:8) and be driven from their homes (Obadiah 1:7). Edom laughed while Israel was destroyed (Obadiah 1:12), so they will be shattered and put to shame (Obadiah 1:10).

After centuries of abuse (Numbers 20:20–21), Edom helped Babylon raid and pillage Israel, mocking the Jews as it happened. Not long after, Edom was humiliated in an ambush by their own allies, driven from their lands, and stripped of all wealth. Between that defeat and their eventual annihilation by Rome, the Edomites were a despised, mocked people.

Some biblical references to “the Lord’s Day” mean the events of the great tribulation or the establishment of the millennial kingdom. In other cases, it is simply a reference to whatever time God finally brings judgment against a nation for their sins. And, at times, there are shades of both at once. In this case, Edom’s judgment is very near. At the same time, ultimate judgment is in store for all nations which reject God, and that will not be completed until the end times.

Context Summary
Obadiah 1:15–18 makes a subtle shift in audience. Obadiah is one of the few Old Testament books specifically addressed to a nation other than Israel. Starting with verse 15, the warning of judgment shifts from Edom to ”all the nations” who reject God and His commandments. In particular, nations are threatened to be paid back in the same way they have harmed others. Israel, and other faithful nations, however, will be saved.

Verse 16. For as you have drunk on my holy mountain,so all the nations shall drink continually;they shall drink and swallow,and shall be as though they had never been.

In the Bible, judgment is often symbolized by drinking from a cup. It’s possible that part of the “gloating” Edom did when Jerusalem was sacked included drinking and celebration (Obadiah 1:13). In this case, the imagery seems to be that of a people who are so unaware, and so drunk, that they drink themselves to death.

Old Testament prophecy sometimes refers to “the day of the Lord,” which can mean several things. In some cases, it means some immediate, upcoming day of reckoning. In others, it’s a reference to the return of Christ and the beginning of the millennial kingdom. In verse 16, the end-times destruction of these nations is predicted to be absolute. Not long after this prophecy, Edom was driven from their land. Centuries later, they were all but erased by Rome. Someday, all of the nations who reject God will be destroyed so completely, it will be as if they never existed at all (Revelation 19:15).

Verse 17. But in Mount Zion there shall be those who escape,and it shall be holy,and the house of Jacob shall possess their own possessions.

Just as Mount Esau and Mount Seir are metaphors for Edom, Mount Zion is a metaphor for Israel, specifically Jerusalem. The term “holy” means “set apart,” often applied to the nation of Israel. Instead of being scattered, Israel is prophesied to finally take back her Promised Land. “The house of Jacob” is another reference to Israel.

This is another common aspect of Old Testament prophecy: the mercy of God. Instead of simply destroying all sinners, everywhere, God extends mercy to those who obey Him. Israel was often reminded that their survival was not because of their own merits, but because of the mercy and judgment of God (Deuteronomy 9:4–8).

The nation of Edom was completely destroyed when God judged them. The nation of Israel, in contrast, survived and exists to this day (Amos 9:8; Malachi 2:1–5). While some descendants of Esau are, presumably, still on earth, the next verse seems to suggest that none of these will survive into the millennial kingdom. Prior to the end, the lands which once belonged to Edom will be occupied by the children of Israel (Amos 9:12).

Verse 18. The house of Jacob shall be a fire,and the house of Joseph a flame,and the house of Esau stubble;they shall burn them and consume them,and there shall be no survivor for the house of Esau, for the Lord has spoken.

Several centuries before Obadiah gave his warning, the people of Israel split into two separate nations. This occurred just after the rule of Solomon. Ten tribes followed Jeroboam and became the “northern kingdom,” sometimes referred to as Ephraim. The other two tribes became the “southern kingdom,” also known as Judah. Verse 18 speak of the houses of Jacob and Joseph as references to the northern Kingdom and the southern Kingdom, respectively. Part of Israel’s eventual redemption will be unification.

The complete and total destruction of Edom is given vivid imagery. Fire burns through tiny bits of wood and grass very quickly, and leaves virtually nothing behind. As verse 16 noted, nations who oppose God will one day be obliterated, as if they had never existed.

The house of Esau is the nation of Edom. Jacob and Esau were brothers; Jacob’s children became Israel while Esau’s children became Edom. The nation of Edom was effectively wiped out by Rome in AD 70. This verse seems to suggest that it is not only the nation of Edom, but the very descendants of Esau who will one day be wiped out. This is stated in solemn, sure terms, as something spoken directly by God.

Verse 19. Those of the Negeb shall possess Mount Esau,and those of the Shephelah shall possess the land of the Philistines;they shall possess the land of Ephraim and the land of Samaria,and Benjamin shall possess Gilead.

One of Edom’s worst crimes against Israel was helping invaders take Jews from their lands (Obadiah 1:14). God’s judgment often involves suffering the same sins committed against others. In a final judgment on Edom, after being defeated, shamed, and eventually destroyed, even their land will be occupied by the very people they hated. Most of the prophecies of Obadiah have already occurred, from the perspective of the modern reader. Some, such as the division of territories in verses 19 and 20, will not be totally fulfilled until the end times.

Mount Esau is a reference to the territory of Edom, since Esau’s children became the Edomites. It’s interesting to note that not only will Edom be occupied, but also the territory of the Philistines, another hated enemy of Israel. Benjamin, although a tiny tribe, will possess a large territory in Gilead. People of the Negeb (Joshua 10:40) and those of the Shephelah (Jeremiah 17:26) are mentioned elsewhere in the Old Testament.

Context Summary
Obadiah 1:19–21 describes how Israel’s territory will be divided during the end times. Many Old Testament prophets looked beyond the immediate judgment of God, to the day when all promised would be completely fulfilled. The book of Obadiah explains how Edom would be judged for their crimes against Israel. Historically, most of these punishments have already happened. Some final results, however, will not be complete until the end times.

Verse 20. The exiles of this host of the people of Israelshall possess the land of the Canaanites as far as Zarephath,and the exiles of Jerusalem who are in Sepharadshall possess the cities of the Negeb.

Part of Edom’s judgment was shame. Despite all of their arrogance, Edom was tricked by its allies and ruined. According to Obadiah, Edom will not only be shamed and destroyed, but their territory will be occupied by the very people they hated. To the ancient Middle Eastern mindset, this adds insult to injury. Verses 19 and 20 give some details on these occupations. While the ruin of Edom occurred not long after Obadiah gave this prophecy, some aspects of this prediction will not happen until the end times.

Verse 19 alluded to other rival nations, such as the Philistines. In verse 20, the Canaanites are mentioned as another nation whose territory will be taken by someone else.

While the Negeb is mentioned in other parts of the Bible (Joshua 10:40), the exiles in Sepharad are not as easily identified. The strongest possibility is the city of Sardis, whose name in the Akkadian language sounds very much like “Sepharad.”

Verse 21. Saviors shall go up to Mount Zionto rule Mount Esau,and the kingdom shall be the Lord ‘s.

This verse is an explicit reference to the millennial kingdom of the end times. Mount Zion is a metaphor for the city of Jerusalem, much as one might say “The White House” as a reference to the city of Washington, D.C. in the United States. In the end times, Israel will be restored to her Promised Land. Part of that restoration will be rulership over the lands which once belonged to the Edomites. Verse 18 seems to suggest that there will not be any descendants of Esau left at that time.

This is an example of Old Testament prophets looking forward, and seeing the future both in the near-term, and the long-term. Obadiah’s predictions about the destruction of Edom were fulfilled not long after these words were written. The eventual restoration of Israel, and the rule of the Lord (Zechariah 14:9), will not occur until the very end. As with all instances of God’s judgment, the end goal is restoration and reconciliation, not merely revenge.

Book Summary
Obadiah is an excellent introduction to Old Testament prophecy. In just 21 verses, it covers all of the typical contents found in the prophets. Themes of wrongdoing, imminent judgment, God’s mercy, and His restoration are all found in this short book. Reading Obadiah is somewhat like reading the dust jacket of a much larger novel. Obadiah is also interesting in that it is not addressed to Israel, but to the nation of Edom.

End of the book of Obadiah.

Context Summary
Obadiah 1:19–21 describes how Israel’s territory will be divided during the end times. Many Old Testament prophets looked beyond the immediate judgment of God, to the day when all promised would be completely fulfilled. The book of Obadiah explains how Edom would be judged for their crimes against Israel. Historically, most of these punishments have already happened. Some final results, however, will not be complete until the end times.Daniel Chapter

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