Author: Not much is known about the author Obadiah. The book of Obadiah is brief so our knowledge of its author is even slighter. Obadiah’s name means “servant” or “worshipper of Jehovah”. A number of men in the Old testament are known by the same name. His frequent mention of Jerusalem, Judah, and Zion suggest that he belonged to the southern kingdom. 

 

Date: Though the date of writing is difficult to determine, we know it is tied to the Edomite assault on Jerusalem described (in verses 10-14). Obadiah apparently wrote shortly after the attack. There were 4 significant invasions of Jerusalem in Old Testament history:

(1) By Shishak, king of Egypt (ca. 925 B.C.), during the reign of Rehoboam (1 Kings 14:25-26; 2 Chron. 12);

(2) By the Philistines and Arabians (between 848-841 B.C.), during the reign of Jehoram of Judah (2 Chron. 21:8-20);

(3) By Jehoash, king of Israel (ca. 790 B.C.; 2 Kings 14; 2 Chron. 25); and

(4) By Nebuchadnezzar, king of Babylon, in the fall of Jerusalem (in 586 B.C.).

Of these 4, only the second and the fourth are possible fits with historical data. If the prophecy is early, the events of the Philistine and Arabian invasion during Jehoram’s reign constitute the background of the prophecy. If the prophecy is late, the events of the Chaldean invasion under Nebuchadnezzar (586 B.C.) constitute the background of the prophecy.

 

Historical Background: The Edomites were the descendants of Esau, who displaced the Horites (a.k.a. Hurrians) that we read about in the Book of Genesis. The Horites and the Amorites were the original inhabitants of Palestine. 

 

During the Monarchy, David captured Edom, stationed a garrison there, and made Edom a vassal state (1 Chron. 18:12-13). Solomon later developed the port city of Ezion-geber (Elath; 1 Kings 9:26-28). Hadad, a member of the Edomite royal family, opposed Solomon and set up a government in exile in Egypt (1 Kings 11:14-17). But Judah still governed Edom during the reign of King Jehoshaphat, who posted a governor in Edom (1 Kings 22:47-48). Edom gained her freedom from Judah, in 845 B.C., by rebelling against Jehoram, the son of Jehoshaphat (2 Kings 8:20-22; 2 Chron. 21:8- 10, 16-17). King Amaziah of Judah partially recaptured Edom between 790 and 770 B.C. (2 Kings 14:7). King Uzziah of Judah recaptured the port of Ezion-geber (2 Kings 14:21-22).

 

Aram (Syria) later took back Ezion-geber from Judah (2 Kings 16:5-6). After that the Edomites revolted and attacked Judah a second time, during the reign of King Ahaz of Judah (2 Chron. 28:17). Finally, when King Nebuchadnezzar attacked Judah, the Edomites assisted the Babylonians (Ps. 137:7; Jer. 49:7-22; Ezek. 25:12-14; 35:1-15). 

After the Babylonian invasion of Judah—and of their former ally against Judah, Edom—the Nabatean Arabs took over the capital city of Sela (Gr. Petra) and forced the remaining Edomites into southern Judah, where they settled. The Greeks named this area "Idumea," and its inhabitants Idumeans, following Alexander the Great's conquest of Palestine in the 4th century B.C. 

 

After the Romans replaced the Greeks as the dominant power in Palestine, they permitted the Idumeans to enjoy some sovereignty. King Herod the Great, who was in charge of Palestine when Jesus was born, was an Idumean. The Idumeans later joined the Jews in revolting against the Romans in 68-70 A.D. Their defeat resulted in their scattering, and they ceased to exist as a people. This was the fulfillment of Obadiah's prophecy of judgment on their nation. Edom's history of antagonism against Israel was long and consistent. 

 

Occasion: The purpose of prophecy is to pronounce God’s judgement upon Edom/Esau (1:1) because of his actions toward his brother Judah/Jacob (1:10).

 

Obadiah 1:1 KJV:

“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.”

 

“The vision of Obadiah. Thus saith the Lord”

 

Obadiah’s prophecy is simply called “the vision of Obadiah”. The prophet only gives his name and gives no other details of his personal history, apparently desiring to be known in his prophetical role rather than his individual one.  “Thus saith the Lord”, leaves no doubt to the origin of the prophecy, it was from the Lord. The prophetic word often came from God in the form of a vision (Habakkuk 1:1). The words that Obadiah speaks are not his own, but the words of God in Obadiah’s mouth. The opening in no way suggests that Obadiah’s prophecy was a product of his imagination; rather, it indicates a vision was presented to his mind’s eye, one which he subsequently communicated to Edom and encoded for posterity by using the medium of Hebrew poetry to paint his thoughts. 

 

“concerning Edom”

 

The prophecy is for this nation comprised of the descendants of Esau, Jacob’s twin brother. Edom is another name for Jacob’s older twin, Esau. The Edomites, who signify the nation that sprang from Esau, settled in the region south of the dead sea. It is a mountainous desert extending for about one hundred miles from the Wadi Zered to the Gulf of Aqaba. The Edomites enjoyed the security of their mountain stronghold and heritage (Obadiah 1:3). They also violated the bond between themselves and Judah (Obadiah 1:10-14). This aroused God’s displeasure, and He used Obadiah to deliver this message of doom to 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.”

 

The use of the first person plural “We” indicates the people of Judah, along with Obadiah, had heard the rumor from the Lord. This was not a rumor in the english sense of that word, but rather it was a factual report having Jehovah as its source. The report that has been heard from the Lord is to the effect that an ambassador (in Hebrew it may mean an envoy or messenger) has been sent among the heathen (or nations) to plot to overthrow Edom in battle. 

 

Obadiah 1:2 KJV:

“Behold, I have made thee small among the heathen: thou art greatly despised.”

 

Though at the time of the prophecy’s delivery Edom’s reduction to insignificance is yet in the future, it is as certain as though it were already an accomplished fact; thus, the prophet uses the past tense. It is significant that the divine finger points first to the comparative insignificance of Edom, who, though warlike and powerful, never had a great empire. But more than this is implied, because behind the reference there certainly hovers the entire story of the Edomites’ progressive decline under the heavy judgements of the God of Israel, whom they so grossly flouted. “Thou art greatly despised”, by those that do hear of them, who know their situation, government, manner of life, what their forces are, and how they are usually employed.

 

Obadiah 1:3 KJV:

“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?”

 

“The pride of thine heart hath deceived thee”

 

Edom’s pride, which had the detrimental effect of deceiving them, stems from two sources: (1) the security of their location, verse 3b and (2) the inaccessibility of their location, verse 3c. The haughty spirit of Edom evidently stemmed from their belief that they were invincible and impregnable. No one, they thought, could bring them down from their lofty habitation.

 

“thou that dwellest in the clefts of the rock, whose habitation is high;”

 

Dwelling in difficult mountain terrain, Edom’s imposing; impregnable capital city of Petra was virtually inaccessible, giving her a sense of security and self-sufficiency. Deep, terrifying gorges emanating from peaks reaching 5,700 feet surrounded here like a fortress, generating a proud, false sense of security. The Hebrew word here translated “rock”, is sela, the allusion undoubtedly being to the stronghold of the Edoites at the time of Obadiah. Later on, when the country was taken over by the Nabateans, Sela was called Petra, which is the Greek equivalent for “rock.” The attitude of their dwellings gave them further self-confidence and caused them to express their pride in vain boats, such as:

 

“Who shall bring me down to the ground?”

 

Edom believed the answer to this question was: No one! They arrogantly thought they were impossible to defeat. Their self-examination leads to God’s determination to bring them down (Obadiah 1:4).

 

Obadiah 1:4 KJV:

“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.”

 

God’s determination to bring Edom down is prefaced by his twofold concession concerning their construction. “Though thou exalt thyself as the eagle” an eagle makes his nest in the highest place he can find. There is no place so high, that God cannot bring it down. Even the eagle's nest can be reached, if it is God who wants it. “And though thou set thy nest among the stars” these figures of speeches emphasize the inaccessibility and natural security of their city, which was set on the loftiest hills that seemed to reach the stars. 

 

“Thence will I bring thee down, saith the Lord.” 

 

Edom’s pride was answered decisively by the Sovereign Ruler (Matthew 23:12). The calamity against Edom, though brought about by their enemies, was truly God’s judgment of their pride (Proverbs 16:18; 1 Corinthians 10:12). The prophet is citing a divine word that has been given by Jehovah through him to Edom.

 

Obadiah 1:5-7: Edom prided herself in her wealth (v. 6), her alliances with her neighbors (v. 7), her wisdom (v. 8), and her soldiers (v. 9). Edom’s fertile valleys had been developed through irrigation, and she had become a center in foreign trade routes. 

 

Obadiah 1:5 KJV:

“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?”

 

The indictment against Edom’s possessions is delivered by comparisons to thieves and robbers, to grape gatherers (Obadiah 1:5), and by declaration (Obadiah 1:6). When “thieves” or “grape gatherers” work, they do not search out and take everything; they merely take their fill or what they can carry away. In contrast, God will judge Edom so thoroughly that it becomes bare and will leave nothing behind for looters and souvenir hunters. The phrase “Robbers by night” is important because of the rugged terrain and very narrow access through the gorges; predatory attacks could only come at night. The exclamation, “how art thou cut off!” injected into the imagery, strongly portrays the prophet’s emotion. 

 

Obadiah 1:6 KJV:

“How are the things of Esau searched out! how are his hidden things sought up!”

 

This indicates that the soldiers of hostile nations that invade Edom won’t stop where normal thieves would when they have enough. Instead, they would leave nothing. Even Edom’s most inaccessible and secure treasures will be discovered. The search by the soldiers of the invasive nations will be relentless, and nothing of value will be left behind. Edom abounded in many hiding places, such as caves and clefts in the rocks, but none of them will be effective or secure. 

 

Obadiah 1:7 KJV:

“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.”

 

The agents involved in Edom’s destruction are humans who have been motivated and are performing their destruction under divine control. Those conspiring against Edom were her allies (“men allied with you”), her neighbors (“men at peace with you”), and even the outlying tribes who benefited from Edom’s prosperity (“They who eat your bread”). Even though they had a covenant confederacy (berith, covenant), Edom’s allies will turn against them. The word “wound” translates to the Hebrew word mazōr, which is better understood as an ambush. None of the wisdom for which Edom was famed will be able to extricate them from their perilous position. They will be dumbfounded and unable to comprehend these events. The result will be that “there is none understanding in him.”

 

Obadiah 1:8 KJV:

“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?”

 

The prophet delivers another solemn statement, which he has received from Jehovah. “Wise men”: It is significant that the Edomites were known for their wise men and sages (Jeremiah 49:7). God shall take their wisdom from them, so that they shall be no more able to offer prudent counsel or suggest plans of safety (Isaiah 19:11-16; Isaiah 29:14; Isaiah 47:12, 13). The Edomites were celebrated for wisdom or practical philosophy. Some have suggested that the “mount of Esau” is Mount Seir, which is a designation of Edom from the nature of their country. Others have suggested Idumea, which was a mountainous region. However, according to verse 9, neither of these are likely. It wouldn’t make sense for it to be a physical mountain if it will be “cut off by slaughter” (verse 9). Instead, “mount” and mountains are commonly used in reference to kingdoms (Daniel 2).

 

Obadiah 1:9 KJV:

“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.”

 

“Teman”: A name derived from a descendant of Esau (Gen. 36:11); Temnan was the grandson of Esau, and it refers to a region in the northern part of Edom which was the home of Job’s friend, Eliphaz (Job 4:1). 

 

The effect of Jehovah’s destruction is set forth in verse 9. It is twofold: (1) The mighty will be “dismayed” (Heb chatat, lit., to shatter, to terrify, dismay) and (2) there will be a total annihilation of Edom by a vicious slaughter. Contrary to all the boasting, Edom will be totally helpless at the hand of Jehovah. 

 

Obadiah 1:10-14: Obadiah, sensing the intensity of God’s judgment on Esau’s descendants, then stated the reasons for God’s condemnation. The prophet spoke of the Edomites’ sinful attitudes (vv. 10-12) and their actions against Judah (vv. 13-14). 

 

Obadiah 1:10 KJV:

“For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever.”

 

Edom’s destruction, because of the violence they did to their brother Jacob (Israel), is predicted. The sin they committed is aggravated because it was against not only one who was their brother by birth and circumcision; but, worse, it was against their twin brother. Edom treated Jacob exactly opposite from the way that Jacob was commanded to treat Edom in Deuteronomy 23:7. The reason Jacob was to treat Edom with kindness was that he was his brother. This began as Israel approached their land (Numbers 20:14-21), and continued to Joel’s day (Joel 3:19). There were to be to phases to Edom’s punishment: (1) “shame shall cover thee” which seems to indicate a period in which the Edomites were to be a captive people (See Malachi 1:4); (2) a time in which they were to become extinct as a people (The Edomites and Moabites were later conquered by the Nabataeans, and the Edomites migrated to southern Judaea, where they were known in New Testament times as Idumaeans). The prophecy is that Edom will be cut off as a nation forever, though the land will be inhabited again following Edom’s demise (Obadiah 1:19-20).

 

Obadiah 1:11 KJV:

“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.”

 

Two temporal clauses introduced by “in the day” set forth the circumstances of Edom’s offense. 

 

“In the day that thou stoodest on the other side”

 

It was “in the day” when Edom failed to come to his brother's aid. Edom stood in an attitude of hostility or aloofness from Jacob’s trouble, as a spectator of the ruin of Jerusalem, and that with delight and pleasure. When they should have, as brethren and neighbors, assisted against the common enemy. But, instead of this, they stood at a distance; or they went over to the other side and joined the enemy, and stood in opposition to their brethren, the Hebrews. 

 

“in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem,”

 

This event is likely the fall of Jerusalem under Nebuchadnezzar’s invasion. “In the day” when the strangers carried off Israel’s wealth and foreigners entered Jacob’s gates (particularly Jerusalem; even such who came from a far country, the Babylonians, who were aliens and strangers from the commonwealth of Israel). The enemies cast lots either to know when they should make their attack upon it; or else, having taken it, the generals of the Chaldean army cast lots upon the captives, to divide them among them. The soldiers cast lots for the division of the plunder of the city, as was usual at such times (See Joel 3:3).

 

“even thou wast as one of them.”

 

With this graphic expression, the prophet magnifies the enormity of Edom’s offense as one of the plunderers of Jerusalem and exclaims at this unnatural happening that the genealogical bond between Edom and Judah meant no difference to Edom. The Edomites joined the Chaldeans, entered into the city with them, showed as much wrath, spite, and malice, as they did, and were as busy in dividing the spoil. So, Aben Ezra interprets these and the following verses of the destruction of the city and temple of Jerusalem by Nebuchadnezzar. 

 

Obadiah 1:12 KJV:

“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.”

 

In this verse, and the two following verses, the “tense” of the sentences is wrongly translated. It should be future-tense, not past-tense. It should be rendered throughout, "do not look," "do not rejoice," etc... Obadiah, in view of the past behaviour of Edom, and looking forward to another and more fatal conquest of Jerusalem, warns the Edomites against repeating this malicious conduct.

 

“But thou shouldest not have looked on the day of thy brother in the day that he became a stranger”

 

The day mentioned seems to be a day of Israel’s calamity, distress, and destruction. The Edomites were not to have delight and satisfaction on this day, but rather they should grieve and mourn. “Became a stranger” indicates when the Israelites will be carried into a strange country.

 

“neither shouldest thou have rejoiced over the children of Judah in the day of their destruction”

 

The destruction of the Jews is in view here. The Edomites were to not add malice to their transgression. Glorying in the downfall of another is bad enough, but when Edom is Israel's brother, the evil becomes even darker (Some have interpreted that this is about one of Israel’s past events- mainly, the destruction of the Jews, of the two tribes of Judah and Benjamin, by the Chaldeans. This explains what is meant by the Edomites looking upon the day of the calamity of the Jews. That it was with pleasure and complacency, having had a good will to have destroyed them themselves. Whether this destruction is true is unknown).

 

“neither shouldest thou have spoken proudly in the day of distress.”

 

The expression in the Hebrew text is vivid. It means “to make thy mouth great.” The Edomites were not to open their mouth with virulent scoffing and boasting over their brother’s distress.

 

 

Obadiah 1:13 KJV:

“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;”

 

“Thou shouldest not have entered into the gate of my people in the day of their calamity”

 

The gates in view are the gates of any of Israel’s cities, particularly those of Jerusalem; this event could indicate that Edom entered into Jerusalem along with the Chaldeans. Not only did Edom transgress by looking on that from which they should have veiled their eyes, not only did they rejoice in the downfall of their brethren and speak proudly, but they went further and added to these sins of the spirit others of a material nature.

 

“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;”

 

This is repeated, as being exceedingly cruel and inhuman, and what was highly resented by the Lord. Instead of looking upon the affliction of his people and their brethren with an eye of pity and compassion, they looked upon it with the utmost pleasure and delight. 

 

Obadiah 1:14 KJV:

“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.”

 

“Neither shouldest thou have stood in the crossway, to cut off those of his that did escape”

 

“Neither shouldest thou have stood in the crossway” In a place where two or more roads met, to stop the Jews that fled. Let them take which road they would, or, "in the breach"; that is, of the walls of the city. “to cut off those of his that did escape” Such of the Jews that escaped the sword of the Chaldeans in the city, and attempted to get away through the breaches of the walls of it. Or, that took different roads to make their escape. All the gloating, malice, pride, and presumption have now borne fruit in a crescendo of wickedness. The Edomites have put into practice that which their boasting mouths proclaimed. They have taken up the sword against their brethren and have joined in cutting off those fleeing from Chaldean fury. 

 

“neither shouldest thou have delivered up those of his that did remain in the day of distress.”

 

Edom not only passively stood by and took pleasure in Judah’s destruction, they also actively participated in hindering and imprisoning those survivors who managed to escape to their twin brother’s domain for refuge. There is a progression in Edom’s offense from malicious looks to malicious words to malicious deeds- deeds such as one would think totally wrong for one twin brother to do against another.

 

Obadiah 1:15 KJV:

“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.”

 

The “for” is resumptive of the thought begun in verse 10, in which Edom was threatened in being cut off forever. The measure of justice will be in keeping with what Edom had done; and it’s harvest will be the return of their own deeds unto them, with one devastating difference: Judah’s wound was only temporary, for they shall recover and consume Edom (Obadiah 1:17-19). Edom’s wound will be permanent, and they will never recover (Obadiah 1:10, 18).

 

“the day of the Lord”

 

Some think this phrase refers to situations in the past where God intervened in history in a significant way to judge a nation.

 

1. Nebuchadnezzar’s overthrow of Egypt at the battle of Carchemish in 605 BC, and the subsequent invasion of Egypt by Babylon in approximately 570 BC is a “Day of the Lord” (Jeremiah 46:10).

 

2. Ezekiel also refers to Nebuchadnezzar’s destruction of Egypt as a “Day of the Lord” (Ezekiel 30:3).

 

3. Sometimes the “Day of the Lord” describes the judgement of Israel itself by God through another nation such as Babylon (Ezekiel 13:5; Zephaniah 1:7).

 

Yet this verse indicates a different “Day of the Lord” associated with the second coming of Christ when the godless nations of the world will be overthrown, as is described in other Old Testament Passages (See Isaiah 2:10-22; Joel 1:15; 2:1, 11, 31; 3:14; Amos 5:18-20; Zephaniah 1:7, 14; Zechariah 14:1; Malachi 4:5).

 

Obadiah 1:16 KJV:

“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.”

 

As Edom drank (wine) in idolatrous revelry in Jerusalem [the Lord’s “holy mountain”] at the overthrow of Israel from the heathens (likely the Chaldeans), so shall the nations drink the wine of God’s wrath. The drinking referred to in this verse is the metaphorical drinking of the cup of God’s wrath. Just as the heathen, with Edom’s approval, caused Judah to drink of that cup and dispossessed them of their goods and national place, so shall all the heathen (Edom included) drink of the cup of God’s wrath and pass out of existence (See Psalm 60:3; Isaiah 51:17, 22; Jeremiah 13:12-13; 25:15-33; 49:12; 51:7; Lamentations 4:21-22; Nahum 3:11; Habakkuk 2:16). Judah drank temporarily of judgement. Edom, however, will drink continually. Judah’s calamity will only be temporary (Obadiah 1:17), and Judah’s foes will never regain their former position. The expression ”swallow down” indicates that they will not merely drink, but will swallow the contents of the cup of God’s wrath so as to leave nothing in it. In this, and in the preceding verse, we have put into practice the righteous principle of retribution in kind (See Leviticus 24:17; Judges 1:6-7; 8:19; Esther 7:10; Matthew 7:2).

 

Obadiah 1:17 KJV:

“But upon mount Zion shall be deliverance, and there shall be holiness; and the house of Jacob shall possess their possessions.”

 

This verse indicates the fact that there will be a remnant from Judah. Up to this point, Obadiah’s picture of the day of the Lord has been confined to its judgement aspect. But, verse 17, together with what follows, shows that the God of judgement is also the God of deliverance. This is a complete change from the message against Edom. This speaks of restoration to God's people. The word “deliverance” is better understood as “an escaped one” or “a fugitive”, hence “a remnant.” In contrast to the mountains of Edom from which no one will escape, there will be survivors of the carnage of Mount Zion. The character of the remnant will be holy (“holiness”, Heb qōdesh equals separation of person, or thing). “There shall be holiness” this is the result of the ultimate deliverance of Israel from the persecution of the Gentile nations, which culminates at the Second Coming of Christ with the establishment of the millennial kingdom (See Zechariah 14:20). The destiny of this remnant is to “possess their possessions.” All the intent of Edom and the heathen nations to strip Judah of its identity and possessions will ultimately fail. A remnant of Judah will escape when the rest of the nations have perished and shall “possess” or regain their ancient possessions (lit., shall inherit their inheritances).

 

Obadiah 1:18 KJV:

“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.”

 

Once again Obadiah reiterates the doom of Edom. This time, however, he mentions those who are to be instruments for inflicting judgement upon Edom. The future of this remnant is given in two dimensions in verse 18: (1) As relates to Judah, both Judah (Jacob) and Joseph (Ephraim) will put away their former feuds (See Isaiah 11:12-13; Jeremiah 3:18; Ezekiel 37:16, 17, 19, 22; Hosea 1:11) and will form one kingdom to execute God’s judgement against Esau (Edom). Their power and effectiveness are set forth in the most feared figure of the day, “fire”. (2) As relates to Edom (Esau), Edom will be completely helpless against Judah. Though this event is future with relation to the time that the prophet uttered it, it is absolutely certain because of the source from whom it comes, Jehovah.

 

Obadiah 1:19 KJV:

“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.”

 

“And they of the south shall possess the mount of Esau”

 

To the oriental mind, one of the worst things that could happen would be for land to remain uninhabited. With the destruction of Edom as a nation, others will come to inhabit the territory from which they haven't been dispossessed. The people of the south (the Negeb) are the Jews, who, in a time future to the prophets (some interpret this to take place during the millennium, as it fits the preceding verses perfectly), will occupy the regions south of Judea. 

 

“and they of the plain the Philistines”

 

The lowland refers to the coastal plains, the western foothills north of Philistia- the land of the Philistines (between Joppa and Gaza). This would include the fertile agricultural plain of Sharon- known for producing the beautiful rose of Sharon mentioned in the Song of Solomon (Song of Solomon 2:1). 

 

“and they shall possess the fields of Ephraim, and the fields of Samaria”

 

This designates central Israel- at one time having been occupied by the northern kingdom which is often referred to as Ephraim or Samaria. 

 

“and Benjamin shall possess Gilead.”

 

Small Benjamin (with Judah in the south) will extend its borders to Gilead (east of the Jordan). This refers to the mountain region east of the Jordan River, also known as the Transjordan and occupied by the ancient kingdoms of Bashan, Ammon, Gilead, Moab, and Edom. It was also occupied by the tribes of Reuben, Gad, and the half tribe of Manasseh. 

 

Obadiah 1:20 KJV:

“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.”

 

“And the captivity of this host of the children of Israel shall possess that of the Canaanites”

 

This refers to the scattered refugees who are among the Canaanites and the area of Jerusalem. These will possess the vacated cities of the south (Hebrew Negeb). In other words, the captivity of Israel at the hands of their oppressors will be reversed; those previously taken as captives in Israel will then take captive the region occupied by the Canaanites. 

 

“even unto Zarephath”

 

Zarephath- a coastal city between Tyre and Sidon where Elijah lodged with a widow during the drought in the time of Ahab.

 

“and the captivity of Jerusalem, which is in Sepharad, shall possess the cities of the south.”

 

The captives of Jerusalem who are in Sepharad shall possess the cities of the south. Suggestions on the location of Sepharad include two countries (Spain and Media [Persia]) and two cities (Hesperides in Libya and Sardis in Asia Minor- near Sart in modern Turkey). Spanish Jews today are called Sephardim (in distinction from the Ashkenazim Jews of Central Europe), which causes speculation that Sepharad may have been in Spain. 

 

Obadiah 1:21 KJV:

“And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the Lord's.”

 

God, throughout history, has raised up saviours, judges, and deliverers to deliver Israel from its enemies. The peace experienced under these leaders was an example and a taste of the long period of peace they would experience when Israel’s Messiah reigned in person. It embraces the near view, with the return of saviors and judges to dispense justice to the God-fearing remnant who have taken over the place vacated by the destruction of their enemies. Under their administration the land would have peace. 

 

There are two major views as to who these “deliverers” are:

 

1. These “deliverers” may be resurrected saints who return with Jesus. Since they are said to judge, we could infer that these are among those who reign with Jesus at the establishment of His kingdom at the beginning of the millennium (See Revelation 20:4).

 

2. Perhaps, these “deliverers” are heroic Jewish individuals, who, like the judges of Israel’s past, are raised up by God as part of the overthrow of Edom associated with the events leading to the Second Coming. A similar idea may be expressed by Zechariah when he describes the leaders among Judah who are enabled by God to do great exploits in association with the events of the Second Coming (See Zechariah 12:6).

 

The last phrase, “and the kingdom shall be the Lord's”, is the ultimate fulfillment of Israel’s literal, earthly, Davidic kingdom under Messiah’s reign (See Daniel 2:44; 7:14, 27: Zechariah 14:9; Luke 1:33; Revelation 11:15; 19:6). Some suggest the last phrase of Obadiah is quoted from Psalm 22:8.

 

Obadiah 1:4 and 1:15 is found in the Dead Sea Scrolls (the 4QXIIg).