Obadiah (2025)

This is the shortest of the writings of the Old Testament having only twenty-one verses. It forms part of a group of books in the Old Testament called ‘The Prophets’ and often known as the ‘Minor Prophets’. This expression describes the length of the book, not its rating in God’s eyes or its importance.

The man who wrote it is unknown apart from the fact that he was a Judean. The name means the servant worshipper of Jehovah. Surprisingly, the first impression you get when reading this prophecy, is not of a call to worship, but as you read it through you will bow in worship as you reflect on the character of God - His justice, care for His people, power to carry out His purposes, and ultimately, His authority.

There is some uncertainty about when this document was written; some estimate between 586 and 539 BC but other authorities say 890 BC.¹ It does not really make a big difference.

Its main message

In this book Jehovah is communicating the fact that the nation of the Edomites will be judged by God because of the part they played in the overthrow and destruction of the city of Jerusalem by the Babylonian Emperor, Nebuchadnezzar.²

The city of Jerusalem had been invaded on four occasions up until this point in time.³ It is the fourth invasion that is described in this little book. While this was going on, the Edomites watched the city being attacked and ransacked. In fact, they had entered the city, looted, stood, and gloated, v. 12, at the pain of the residents of Jerusalem. They even blocked the exit of those who were running for their lives, v. 14.

All of this would have been awful enough if it had not been for the fact that the Edomites were related to the Judeans.⁴

God pronounced judgement on the evil actions of these people. Despite the sin of the Jewish nation, which Jehovah will always judge fairly and righteously, God will not permit those who oppose His people to prosper.

The following summary of the book will help you get your head round its main themes:

• The punishment of Edomites is predicted, vv. 1-9
• The reasons for the punishment are explained, vv. 10-14
• The nature of the punishment is defined, vv. 15, 16
• The deliverance of Judah is predicted, vv. 17, 18
• Details of the disposal of the Edomites’ land and possessions are given, vv. 19, 20
• The re-establishment of Jerusalem and the Kingdom is stated, v. 21.

There are a number of themes in the book. Up to verse 19, the focus is on the judgement of the Edomites. Verses 20 and 21 highlight the future restoration of the nation of Israel. As can be seen from the division of the book, the attention is centred on the judgement of the Edomites. The book could also be divided as follows:

• The defeat of Israel, ending with the prediction of judgement on the Edomites, vv. 1-19
• The victory of Israel, ending with the prediction of them once again possessing the land of promise, vv. 20, 21.

Let us now look at each section of the chapter.

The punishment of Edom predicted, vv. 1-9

In verse 1, Obadiah starts by reminding his readers that this is a message from the sovereign Lord. The Edomites are about to face the judgement of God for their sinful behaviour.

The language of diplomacy is used to describe what is going to take place. A representative of the government of God, heaven’s throne, has been sent to the nations of the world. It is a call to action and the outcome will be a joint task force of the armed forces of the world in bringing judgement upon the state of Edom. In the 20th and 21st centuries we have become familiar with this type of activity. It is usually instigated by one of the world’s superpowers with the objective of confronting some ‘axis of evil’. How interesting! It is also fascinating to see that Satan will inspire a similar confrontation with God and His people. This is described in Psalm 2, the writings of the prophets, the Gospels, and the book of Revelation.

Verse 2 describes the outcome of this divinely inspired action - Edom will become small among the nations and greatly despised. Later verses will explain that the reason why they are despised is that their behaviour towards their ancient relatives was regarded as abnormal by anyone’s standards.

When we come to verses 3 and 4, we are given an insight into the thinking and attitudes of the Edomites. They were proud, v. 3, considered themselves invincible, v. 4, and had been guilty of self-promotion, v. 4. The Lord reminds them that He will bring them down. The words of Galatians chapter 6 verse 7 come to mind; ‘Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap’.

Pride is an awful thing, and it is not long before those who are drawn into its deceitful net find themselves facing its devastating consequences -shame, Prov. 11. 2, contention, 13. 10, destruction, 16. 18, and being brought low, 29. 23. It was the cause of the fall of the prince of Tyrus, Ezek. 28. 2, and the king of Tyrus in verse 12, both of whom would seem to be depicting Satan and the show of pride he exhibited before the fall he engineered in Eden, v. 13. In latter days this same pride will be seen in the ‘man of sin’ as he opposes God, 2 Thess. 2. We would be well advised to avoid an attitude of pride if we want to live to the glory of God.

In verses 4 and 5 of the section, the Lord uses two illustrations to stress how inappropriate the behaviour of the Edomites was towards Judah. First, He says, if thieves broke into your house, they would not clear everything out; they would leave some of your possessions. And, when people harvest grapes, they do not strip the vine of every vestige of the crop but leave some for the poor. But, as the men of Edom had stripped Judah of everything, so the just judgement of Jehovah will be commensurate with their actions.

It seems to be that Edom was an impressive civilization at one time. As a result, they had a lot to lose. In the remaining verses of the section, we are told what would happen:

• Esau will be exposed⁵
• Their hidden treasures will be found and removed
• Their allies would turn against them
• They would be deceived by their trusted friends
• All the intelligentsia of Edom would be removed from the land
• Their military would be reduced to trembling and terror
• All of the population of Edom would be wiped out.

The reasons for the punishment explained, vv. 10-14

In this second section we are given the reasons for the severe treatment of the Edomites. They stood guilty of:

• Violence against close relatives
• Inaction in the face of a neighbour’s adversity
• Failing to protect Judah’s national property when it was in their power to help
• Wagering on the success of the invasion as opposed to assisting the oppressed
• Revelling and gloating in the destruction of another nation and the exile of its people
• Rejoicing over the misfortune of others
• Speaking arrogantly in the time of Judah’s trouble
• Plundering the wealth of another nation
• Preventing the escape of citizens
• Murdering people trying to escape from the invasion
• Capturing survivors and handing them over to the invading forces.

The nature of the punishment is defined, vv. 15, 16

The narrative seems to move beyond the immediate judgement of the Edomites to include what Jehovah will bring upon all nations that have attacked and opposed Israel. Those that have persecuted Israel will one day cease to exist.

The first statement, ‘the day of the Lord is near upon all the heathen’, v. 15, seems to be comprehensive and covers all nations. The second statement, ‘as thou hast done, it shall be done unto thee’, may be more specific and refer to actions of the Edomites.

The imagery of verse 16 is very vivid. God says, ‘You swallowed up my people and so you will swallow the punishment that I pour out upon you’. A similar picture is painted in Psalm 75 verse 8. Jehovah is portrayed as having a full cup of judgement in His hand and the wicked of the world will drink the very dregs of the cup.⁶ The just judgement of God against the wicked nations of the world in end times is a terrifying reality.

The deliverance of Judah is predicted, vv. 17, 18

This is a more uplifting section of the prophecy. In end times, Mount Zion, Jerusalem, will fulfil the potential that God intended for it. The city will become:

• A refuge for the exile (as opposed to being emptied by exile)
• A place noted for its holiness (as opposed to the idolatry and defilement that once was normal)
• Repopulated by those whose right it is to live there
• The instrument of God’s judgement rather than the victims (there will be the raging fire and the house of Joseph⁷ will be the flame and the house of Esau stubble).

There will be no survivors from the house of Esau (Edom) - see also verses 10 and 16.

Details of the disposal of the Edomites’ land and possessions are given, vv. 19, 20

In contrast to the Edomites ransacking and stealing the possessions of the people of Judah, verse 19 states that their land will be repopulated by the people of the south [south of Judah, the Negev region]. They will occupy the territory of the Philistine plain, Ephraim, Samaria, and the people of Benjamin will occupy the region of Gilead.

In addition to this, verse 20 explains that the exiles of Israel will return to their land and occupy as far north as Zarephath on the Phoenician coast and the exiles of Jerusalem will populate the south. While we may struggle to see exactly where the territorial boundaries are, this scripture indicates that the land will be repopulated by God’s people, the Jews.

The re-establishment of Jerusalem and the kingdom is stated, v. 21

This small prophecy concludes with the deliverers or saviours ascending to mount Zion and governing the mountains of Esau. In that day, the kingdom will belong to the Lord and He will reign with His people from Zion.⁸ What a glorious day that will be when Messiah and His people reign from Jerusalem!

This little prophecy reminds us that God is working out His purposes despite the arrogant intentions of men to destroy His people and wreck His plans.