BIG IDEA:
THE RIGHTEOUS KINGDOM OF GOD WILL REPLACE THE TEMPORARY DOMINION OF THE PROUD EDOMITES
INTRODUCTION:
Daniel Timmer: The limited, non-eschatological punishment of Edom described in terms of military defeat, political disintegration and shame and scorn is distinct but not entirely separate from the Day of yhwh that will come upon all nations. Edom is addressed in the second person for the last time in verses 15–16, and that section serves as a transition between these two stages of judgment, the first of which typifies or presages the second.
James Nogalski: The structure of verses 15–21 derives from the rhetorical logic of its four interrelated sections: the literary hinge of verse 15 connects the preceding verses to what follows; verses 16–17 pronounce deliverance and justice for Zion; verses 18–20 focus upon the reconstitution of Yahweh’s kingdom; and verse 21 concludes Obadiah with a summary of the book’s two main themes. As a whole, these verses portray an eschatological promise for a coming day of Yahweh that will provide future security for Jerusalem and punishment for Edom and the nations.
ChatGPT.com: Theme: God’s justice will be fully executed, His people will be vindicated, and His kingdom will triumph.
Homiletical Big Idea: Though the proud nations will fall under God’s judgment, those who belong to Him will be restored and reign with Him in His everlasting kingdom.
Conclusion: God’s justice is certain. The proud will fall, the faithful will be delivered, and God’s kingdom will prevail. Obadiah, though brief, reminds us that the Lord reigns, and His people will share in His triumph.
I. (:15-16) BOOMERANG EFFECT – WHAT GOES AROUND COMES AROUND IN THE DAY OF THE LORD –
UNIVERSAL ACCOUNTABILITY
A. (:15a) God’s Universal Judgment Will Include All the Nations
“For the day of the LORD draws near on all the nations.”
Richard Coggins: The major break within the book of Obadiah occurs at this point. Though there are obvious thematic links between the two parts, there is also a marked new development away from the direct concern with contemporary Edom toward an eschatological picture of the destruction of “all the nations.” Many scholars have regarded the remaining verses as additions from another hand (Allen offers a survey of scholarship; Joel, etc., 133–36). Such a view should certainly not be dismissed, but it is doubtful whether so short a collection of oracles offers enough criteria for confident decision on this point. While there is clearly a change of emphasis, there is no obvious difference in literary style, and it has been argued that the structure of the book can be best understood by seeing it as a unity.
John Schultz: The mention of the Day of the Lord in connection with all nations widens the scope of this prophecy to a universal degree. This is no longer a warning to one particular people; it is a warning to mankind at large. Judgment upon Edom becomes symbolic for God’s judgment upon all the nations of the world.
Biblehub.com: The “Day of the LORD” is a recurring theme in the prophetic books, signifying a time of divine intervention, judgment, and salvation. In Obadiah, this day is imminent, not just for Edom, but for all nations. Historically, the Edomites were descendants of Esau and had a longstanding enmity with Israel, the descendants of Jacob. The phrase indicates a universal scope of God’s judgment, extending beyond Israel’s immediate neighbors to encompass all nations. This concept is echoed in other prophetic books such as Joel 2:1 and Zephaniah 1:14, where the Day of the LORD is portrayed as a time of reckoning. The nearness of this day suggests urgency and the certainty of God’s plans. In a broader theological context, it foreshadows the final judgment described in the New Testament, particularly in Revelation.
B. (:15b-16) God’s Retributive Judgment Will Be Just
“As you have done, it will be done to you. Your dealings will return on your own head. 16 Because just as you drank on My holy mountain, All the nations will drink continually. They will drink and swallow, And become as if they had never existed.”
Biblehub.com: As you have done, it will be done to you;
This phrase underscores the principle of divine justice and retribution, often summarized as “you reap what you sow.” In the context of Obadiah, Edom’s actions against Israel—such as violence, betrayal, and gloating over their misfortunes—are highlighted. This principle is consistent with other biblical teachings, such as in Galatians 6:7, where Paul writes about sowing and reaping. The idea of reciprocal justice is also seen in the teachings of Jesus, particularly in the Sermon on the Mount (Matthew 7:2), where the measure one uses will be measured back to them. This reflects the moral order established by God, where actions have consequences.so all the nations will drink continually
This part of the verse shifts from Edom to a broader judgment against all nations that oppose God and His people. The “drinking” here symbolizes experiencing God’s wrath and judgment. The idea of drinking from the cup of God’s wrath is a recurring biblical theme, seen in passages like Jeremiah 25:15-29 and Revelation 14:10. The term “continually” emphasizes the completeness and inevitability of this judgment, suggesting that it will be relentless and inescapable for those who oppose God.They will drink and gulp it down
This phrase intensifies the imagery of judgment. The act of “gulping down” suggests an overwhelming and forceful experience of God’s wrath, leaving no room for escape or reprieve. It conveys the idea that the nations will fully experience the consequences of their actions against God and His people. This imagery is consistent with prophetic literature, where the cup of wrath is often depicted as being consumed fully, leaving nothing behind.
Hampton Keathley: The references to Edom’s destruction would be the near fulfillment and the references to all the nations would be the far fulfillment.
Thomas Constable: Edom had her “day” on the Lord’s holy mountain, Jerusalem, when she failed to help her brother, Israel. Likewise, all the nations would have their “day” dominating Jerusalem and the Jews, during “the times of the Gentiles” (Luke 21:24). We live in “the times of the Gentiles.” Obadiah described these enemies as drinking there in celebration of their dominion over Israel (cf. Exod. 32:6; 1 Sam. 30:16). Though they would celebrate to the point of delirium, God would destroy them, and they would become as though they had never existed. They would drink the cup of His wrath (cf. Ps. 60:3; 75:8; Isa. 51:17-23; Jer. 25:18-18, 28-29; 49:12-13; Hab. 2:15- 16).
G. Herbert Livingston: The judgments of the Lord will be based upon justice, not upon caprice or vindictiveness. The punishment will not be less than nor more than the crimes committed.
David Guzik: There is a sense in which God’s judgment against Edom was just the fulfillment of His promise to Abraham in Genesis 12:3: I will bless those who bless you, and I will curse him who curses you. The Edomites cursed Israel, so they were cursed. If we want to be blessed, we should bless the Jewish people.
John Schultz: Some scholars take “you drank on my holy hill” to refer to Judah, others think that it refers to Edom who desecrated the temple mount. In the first case, drinking would be meant metaphorically, in the second, it could be taken literally. The Pulpit Commentary leans toward the second meaning, since the prophecy is generally addressed to Edom. Others argue with the same force that it does not refer to Judah, but to Edom’s victory celebrations in Jerusalem. Jeremiah gave a prophecy, similar to Obadiah, which would make one believe that the reference is to God’s judgment over Judah as an example of judgment to come upon Edom. We read:
“This is what the LORD, the God of Israel, said to me: ‘Take from my hand this cup filled with the wine of my wrath and make all the nations to whom I send you drink it. When they drink it, they will stagger and go mad because of the sword I will send among them.’ So I took the cup from the LORD’s hand and made all the nations to whom he sent me drink it: Jerusalem and the towns of Judah, its kings and officials, to make them a ruin and an object of horror and scorn and cursing, as they are today; Pharaoh king of Egypt, his attendants, his officials and all his people, and all the foreign people there; all the kings of Uz; all the kings of the Philistines (those of Ashkelon, Gaza, Ekron, and the people left at Ashdod); Edom, 34 Moab and Ammon; all the kings of Tyre and Sidon; the kings of the coastlands across the sea; Dedan, Tema, Buz and all who are in distant places; all the kings of Arabia and all the kings of the foreign people who live in the desert; all the kings of Zimri, Elam and Media; and all the kings of the north, near and far, one after the other–all the kingdoms on the face of the earth. And after all of them, the king of Sheshach will drink it too. ‘Then tell them, ‘ ‘This is what the LORD Almighty, the God of Israel, says: Drink, get drunk and vomit, and fall to rise no more because of the sword I will send among you.’ ‘ But if they refuse to take the cup from your hand and drink, tell them, ‘This is what the LORD Almighty says: ‘ ‘You must drink it!’ ‘ ‘See, I am beginning to bring disaster on the city that bears my Name, and will you indeed go unpunished? You will not go unpunished, for I am calling down a sword upon all who live on the earth, declares the LORD Almighty.’ ‘ ”
John MacArthur: Judah drank temporarily of judgment, Edom will drink “continually.”
II. (:17-18) CONTRAST BETWEEN HOUSE OF ESAU AND HOUSE OF JACOB (FLESH VS SPIRIT)
A. (:17) Deliverance and Holiness of Zion
“But on Mount Zion there will be those who escape, And it will be holy.
And the house of Jacob will possess their possessions.”
Richard Coggins: As to the idea of the “holy” city, it is vital to recognize that here, as elsewhere in the OT, the idea of holiness is not simply—or even primarily—a moral and ethical idea. Allen rightly refers (Joel, etc., 164–65) to a passage in Isaiah which may be approximately contemporary with our prophet. To call Jerusalem “the holy city” implies that there shall no more come into you the uncircumcised and the unclean.
(Isa. 52:1) Holiness, that is to say, implies a state of being set apart, and the exclusion of all that is regarded as being incompatible with that state. Both the positive and the potentially negative and damaging aspects of the idea are plain to see.
B. (:18) Destruction of House of Esau
“Then the house of Jacob will be a fire And the house of Joseph a flame;
But the house of Esau will be as stubble.
And they will set them on fire and consume them,
So that there will be no survivor of the house of Esau,
For the LORD has spoken.”
Biblehub.com: Then the house of Jacob will be a blazing fire
The “house of Jacob” refers to the descendants of Jacob, also known as Israel. In biblical symbolism, fire often represents judgment, purification, and the presence of God. Here, it signifies the power and strength of Israel in executing divine judgment. Historically, the Israelites were often in conflict with the Edomites, descendants of Esau, Jacob’s brother. This phrase suggests a reversal of fortunes, where Israel will be empowered to overcome its adversaries.and the house of Joseph a burning flame
The “house of Joseph” refers to the tribes of Ephraim and Manasseh, Joseph’s sons, who were significant tribes in the northern kingdom of Israel. The imagery of a “burning flame” complements the “blazing fire,” indicating a united and potent force. This reflects the biblical theme of God restoring and uniting His people to fulfill His purposes. The mention of Joseph highlights the broader inclusion of all Israel in this prophetic victory.
Daniel Epp-Tiessen: Another new element here is that Obadiah envisions a reunion of the nation that had split into Israel and Judah in 922 after the death of King Solomon. Because Joseph was the father of Ephraim and Manasseh (Gen 48:1), the names of the two largest tribes of northern Israel, house of Joseph designates the Northern Kingdom, whereas house of Jacob means Judah (cf. Ps 77:15; Amos 5:6, 15; 6:6; Zech 10:6). Obadiah envisions some type of revival of the Northern Kingdom, which had been destroyed by Assyria in 722, and a reunification with Judah, similar to what other prophetic texts portray (Isa 11:12-14; Jer 3:18; 23:6; 30:3; 31:27, 31; Ezek 37:15-23; Hos 1:11; Zech 10:6). The prophets value the unity of God’s people. Neither political divisions nor the demise of the Northern Kingdom will stand in the way of God’s restoring and reuniting the whole people of God.
III. (:19-20) RESTORATION OF GOD’S PEOPLE AND LAND
“Then those of the Negev will possess the mountain of Esau,
And those of the Shephelah the Philistine plain;
Also, they will possess the territory of Ephraim and the territory of Samaria, And Benjamin will possess Gilead.”
And the exiles of this host of the sons of Israel,
Who are among the Canaanites as far as Zarephath,
And the exiles of Jerusalem who are in Sepharad
Will possess the cities of the Negev.”
Philip Peter Jenson: The order of treatment is clockwise: South (Negeb), west (Philistines), north (Ephraim, Samaria) and east (Gilead). After the fall of Jerusalem the Edomites took over the Southern wilderness of the Negeb, and the Philistines expanded into the Western lowland (the Shephelah, from a root meaning low).
Biblehub.com: Those from the Negev will possess the mountains of Esau;
The Negev is a desert region in the southern part of Israel, historically inhabited by the tribe of Judah. The “mountains of Esau” refer to the territory of Edom, located southeast of the Dead Sea. This prophecy indicates a reversal of fortunes, where the Israelites, specifically those from the Negev, will take possession of Edom’s land. This reflects the broader biblical theme of God’s justice and the eventual triumph of His people over their enemies. Historically, Edom and Israel had a contentious relationship, with Edom often opposing Israel. This prophecy underscores the ultimate sovereignty of God over the nations.those from the foothills will possess the land of the Philistines.
The “foothills” or “Shephelah” is a region of low hills between the coastal plain and the central highlands of Israel. The Philistines were a significant adversary of Israel, residing in the coastal cities such as Gaza, Ashkelon, and Ashdod. This part of the prophecy suggests that the Israelites will expand their territory westward into the land of the Philistines. The Philistines are often depicted in the Bible as a symbol of opposition to God’s people, and their defeat represents the triumph of God’s kingdom. This also connects to the broader biblical narrative of Israel’s conquest and settlement in the Promised Land.They will occupy the fields of Ephraim and Samaria,
Ephraim and Samaria were central regions in the northern kingdom of Israel. This prophecy indicates a reunification and restoration of the land that was once divided and lost due to the Assyrian conquest. The mention of Ephraim and Samaria symbolizes the restoration of the northern tribes and the re-establishment of Israel’s full territorial inheritance. This reflects the prophetic hope for the reunification of all Israel under God’s rule, as seen in other prophetic books like Ezekiel and Isaiah.and Benjamin will possess Gilead.
Benjamin was one of the tribes of Israel, located just north of Judah. Gilead, on the other hand, was a region east of the Jordan River, known for its balm and rugged terrain. This prophecy suggests an expansion of Benjamin’s territory into Gilead, which was historically part of the territory of the tribes of Gad and Manasseh. This reflects the theme of restoration and expansion of Israel’s borders, as well as the fulfillment of God’s promises to the patriarchs regarding the land. The mention of Benjamin, a tribe known for its warriors, also highlights the strength and resilience of God’s people in reclaiming their inheritance.as far as Zarephath
Zarephath was a Phoenician city located between Tyre and Sidon, in present-day Lebanon. Mentioned in 1 Kings 17:9, it is where Elijah was sent during a drought. The inclusion of Zarephath highlights the extent of the territory to be reclaimed, extending beyond traditional Israelite borders, symbolizing a broader restoration and influence.
Anthony Petterson: Israel will possess the full extent of the promised land, including Edom (Esau) to the east and Philistia to the west. The Negev is to the south of Jerusalem, and the foothills lie between the high central ranges of Judah and the coastal plains. Ephraim refers to the territory of the northern kingdom of Israel, with its capital Samaria. Gilead is an Israelite town east of the Jordan River. Zaraphath is a town to the far north, near Tyre and Sidon. The location of Sepharad is uncertain. It possibly refers to western Turkey. The climax of Obadiah is the promise of God’s universal kinship. Obadiah’s prophecy is fulfilled in Jesus, the Savior who establishes God’s kingdom and rules the nations (Mk 1:15).
John MacArthur: Sepharad – Not mentioned elsewhere in the Bible, the location is uncertain. Most rabbis identify it with Spain; others has suggested Sparta or Sardis.
ChatGPT.com:
Exegesis:
- Geographical references (Negeb, Shephelah, Zarephath, etc.): Symbolic of total restoration of Israel’s land.
- Edom’s territory is inherited by God’s people—a sign of victory and reversal.
- “Exiles…shall possess…” (v.20): Points to the return of the dispersed—God does not forget His exiled people.
Application:
- God restores what was lost, including dignity, land, and identity.
- Even the marginalized and scattered have a place in God’s redemptive plan.
- God’s promises extend to those far off (cf. Acts 2:39).
IV. (:21) UNIVERSAL REIGN OF THE LORD
A. Appointed Saviors to Deliver and Judge
“The deliverers will ascend Mount Zion
To judge the mountain of Esau,”
Biblehub.com: The deliverers will ascend Mount Zion
This phrase refers to the leaders or saviors who will rise to bring about God’s justice and restoration. Mount Zion, a significant location in Jerusalem, symbolizes God’s holy presence and the center of His kingdom. Historically, Zion was the site of the Jebusite fortress captured by David, becoming the City of David. In a broader biblical context, Zion represents the spiritual kingdom of God. The ascent of deliverers to Zion signifies a divine appointment and empowerment to execute God’s will. This imagery connects to the idea of God’s chosen people being restored and elevated to a place of prominence and authority.
ChatGPT.com: Who are the “deliverers”?
The term translated as “deliverers” (Hebrew: mōshiʿīm, מוֹשִׁעִים) can also be translated as “saviors” or “rescuers.” These are individuals who act on God’s behalf to bring justice, restoration, and leadership.
Interpretations vary:
- Human Leaders Appointed by God
Some biblical scholars view these “deliverers” as human agents raised up by God to execute His judgment and establish justice. This is similar to how God raised up judges or deliverers in the Book of Judges to save Israel from oppression (e.g., Gideon, Deborah, Samson).
- They could be leaders of restored Israel, possibly even from the returning exiles.
- They ascend Mount Zion—symbolic of God’s holy rule—to govern or judge Esau’s territory (representing Edom, historically hostile to Israel).
- Messianic or Eschatological Figures
Others see this as prophetic language pointing toward the Messianic age or end-times:
- The “deliverers” could represent saints, faithful believers, or righteous rulers who share in the Messiah’s reign.
- Some Christian interpretations see it as a foreshadowing of Christ and His co-rulers (see Revelation 20:4–6).
- Heavenly Beings or Angelic Agents
A less common view is that the deliverers could be angelic agents, carrying out divine judgment and administration during God’s final establishment of His kingdom.
Conclusion:
The “deliverers” in Obadiah 21 are most likely divinely appointed human leaders who play a role in God’s plan to restore Israel, judge its enemies (particularly Edom), and establish God’s kingdom.
F. B. Meyer: [vs. 17] There are many instances of people not possessing their possessions. Such are those who put their plate and valuables into furniture depositories, and for years leave them to neglect; who have shelves of unread, uncut books; who do not realize that coal and iron mines lie under their estates; who never enjoy the wealth of love and tenderness in their friends’ hearts; who refuse to avail themselves of resources which are well within their reach.
But too many of God’s people are like this. The Father has caused all his fullness to reside in the nature of Jesus; He hath given us all things that pertain unto life and godliness in Him; He hath blessed us with all spiritual blessings in Christ Jesus; in our Savior are treasures of wisdom, of purity, of prevailing power, of love and patience. The Divine Merchantman has come to us to give us gold tried in the fire, white raiment, and eye salve. But we go blundering on in our own selfish, sinful, faltering way. We do not possess our possessions. We do not call into practical use the boundless reinforcements awaiting us, at every hour, within the tiniest beckoning of our faith. We are like the manufacturer who refuses to use the steam-power, though it is laid on into the mill; or the householder who refuses to touch the button of the electric light.
John Goldingay: In v. 21, “the three brief cola are related to the three chief figures in the book—Jerusalem, Edom, and Yahweh.” In the book of Judges, “deliverer” describes one of the individuals who exercised authority in parts of Israel from time to time before there were kings, when the Israelites were still entering into possession of the country. The more frequent term there is the word commonly translated “judge,” which more accurately suggests a leader or someone who exercises authority, and the verb from which the title “Judges” comes appears in the parallel colon here. From Mount Zion these leaders will rule the former Edomite territory as well as the area of which Jerusalem is the titular capital.
Thus the reign will be Yahweh’s (v. 21b). Deliverers who exercise authority are compatible with Yahweh ruling or reigning, as human kings are not, according to Gideon and according to Yahweh in what he had to say to Samuel (Judg. 8:22–23; 1 Sam. 8:5–7).
Richard Coggins: To the end there is maintained the tension between the general assertion of Yahweh’s power, with the conviction that he would overthrow all his enemies, and the specific application of that power to the struggle against the Edomites, who for the author of this short collection epitomized the work of those enemies.
B. Absolute Sovereignty of the Lord
“And the kingdom will be the LORD’s.”
David Guzik: This note of encouragement may be the central purpose for this prophecy of Obadiah. We wonder if it ever had much of a reading in the streets or palaces of Edom; but it certainly was received as welcome encouragement among the suffering people of God. Obadiah tells all God’s people: “Don’t worry about those who ignore your need, those who rejoice at your problems, those who take advantage of your crises, those join their hands with others in attacking you. I will take care of them.”
Thomas Constable: Amillennial interpreters understand New Testament references to Israel as references to the church. They see the fulfillment of Obadiah’s prophecy not in the restoration of Old Testament Israel to future sovereignty in the Promised Land but in the final victory of the church over all her enemies. Premillennialists reject this “replacement theology” (the church replaces Israel in God’s program) because we believe when God said “Israel” He meant Israel. It is incorrect, we believe, to conclude that because Christians are the spiritual seed of Abraham the church is the spiritual seed of Israel.
As the nation of Edom opposed the Israelites, so the Edomites of Jesus’ day (Herod the Great and his successors) opposed Jesus Christ and His followers. Our Lord Jesus Christ, who proved to be the fulfillment of all that the nation of Israel was to be, became the personal focus of Herod’s hostility, who tried to kill Jesus in His infancy. Yet Herod was unsuccessful. Likewise all the enemies of Israel, and of Israel’s Messiah, will be unsuccessful in doing away with the Savior and will experience destruction themselves for trying to do so.
Biblehub.com: And the kingdom will belong to the LORD
This statement emphasizes the ultimate sovereignty of God over all nations and kingdoms. It reflects the biblical theme of God’s eternal dominion and the establishment of His kingdom on earth as it is in heaven. This echoes the prophetic visions found in Daniel 2:44 and Revelation 11:15, where God’s kingdom is depicted as everlasting and supreme over all earthly powers. The phrase underscores the fulfillment of God’s promises to His people and the culmination of His redemptive plan. It points to the eschatological hope of a future where God’s rule is fully realized, and His justice and peace reign supreme.
Trent Butler: But Obadiah had one final shocking lesson for Israel—the kingdom will be the LORD’s. Israel’s new day of rulership would be vastly different from their previous efforts because now the Lord would be king over Israel and over all that Israel possessed. Only then could Obadiah promise, “On Mount Zion will be deliverance; it will be holy, and the house of Jacob will possess its inheritance” (Obad. 17).
John Barton: Commentators generally agree that the last verse is a kind of key to the theological stance of the book of Obadiah,8 which is thus not as bad as it seems. The prophet and those who added to his message were concerned above all that YHWH’s rule over the world should be reestablished, after it had appeared to totter because of the events of the exilic period. As Raabe argues, Obadiah is a kind of response to the message of Lamentations, with its fear that YHWH has abandoned his people. It reaffirms that it is truly YHWH who is in charge of what occurs on earth, and who will, in the long run, take steps to reestablish his sovereignty. God is not to be evaded, but his intention is ultimately to establish a new world order characterized by peace, though also by the predominance of his chosen people, Israel.