After the superscription, Obadiah can be divided into four major sections, each marked with a “speech formula,” thus dividing the book into four major sections: 1b-4, 5-7, 8-18, 19-21.[1] The third, and longest section, can be divided into four additional sub-sections. Verses 8-9 refer to Edom in the third person and pronounce a day of Yhwh judgment upon it. Verses 10-11 directly address Edom for what it did to Judah and Jerusalem. Verses 12-14 warn Edom against future actions against Judah. Verses 15-18 turn to the ultimate day of the Yhwh judgment.
Verse 1a identifies the prophet who wrote this book as Obadiah, a name the means “servant of Yhwh.”[2] Nothing further is known about the prophet. If our dating of the book is correct, Obadiah is not the same man who was over Ahab’s household in the time of Elijah (cf., 1 Kgs 18:3-7, 16). The name occurs several other times in the Old Testament (1 Chr 3:21; 9:44; 12:9; 2 Chr 17:7; 34:12), but this prophet cannot be identified with any of these men.[3] The prophecy is called a vision, which “serves as a technical term for a revelation of a ‘prophet.’”[4]
In the first speech, of the Lord Yhwh addresses Edom (1b-4). Though most translations, going back to the KJV, render this “concerning Edom,” the usage here as part of a messenger formula indicates makes it more likely that the Lord Yhwh is addressing Edom in this prophecy not merely rhetorically but historically.[5] Obadiah reveals that he has heard from Yhwh that a messenger has been sent among the nations to cause them to rise up and fight Edom. This is probably best understood as an angelic messenger from Yhwh to stir up the nations.[6] Yhwh then declares that has made Edom small and despised. Edom is proud in its mountain fastness. The Edomites think that no one can bring them down. But the Lord says that even if Edom was high in the sky like an eagle who made its nest (not high in the trees) but among the stars—even from there Yhwh would bring Edom down. This is certain. It is the declaration of Yhwh.
In the second speech (5-7), Yhwh turns to the extent of the judgment that Esau will face. He presents Esau with two scenarios. In the first thieves and plunders come at night. In the second gatherers go out in a vineyard to gather grapes. Yhwh says that even thieves still what is sufficient for them, and grape-gatherers leave gleanings for the poor. But Esau will be utterly pillaged. Further, it will be Edom’s allies who will turn against it. Edom was known as a nation renowned for its wisdom, but Yhwh declares, “You have no understanding.”
In the third speech (8-18) Yhwh reiterates the day of Yhwh judgment that will befall Edom (8-9), reveals what Edom did to provoke this judgment (10-11), warn Edom against future actions against Judah (12-14), and closes by linking the judgment against Edom to the eschatological day of Yhwh (15-18).
In Edom’s day of Yhwh judgment, Yhwh will destroy the wise and understanding men from Mount Esau. In fact, Edom will be entirely destroyed. Furthermore, Edom’s warriors will be slaughtered (8-9).
Verses 10-11 reveal why Edom will receive these judgments. Edom had acted violently against Judah when other nations attacked Jerusalem, and Edom did not intervene to aid Judah.
In verses 12-14 Yhwh warns Edom against acting toward Judah in a similar manner in the future. Incidentally, this passage presumes there is a day of misfortune, ruin, distress, and calamity in Judah’s future. When that day comes, Edom is not to align itself against Judah.
Verses 15-18 provide a reason for avoiding further opposition to Judah: the day of Yhwh is near. Here the message broadens out to include all nations. The standard of judgment is what the nations have done to others. They will have the same done to them. Just as Edom drank on God’s holy mountain in celebration of Jerusalem’s fall, so all the nations (Edom included) will drink the cup of God’s wrath.[7] The result of this judgment is the annihilation of the nations.[8] During this ultimate day of Yhwh, Mount Zion is a holy place once again, and it becomes a refuge for those who escape. There is also an eschatological realization of the conquest of the land as the house of Jacob possesses its own possessions again. Verse 18 implies a reunited Israel (“house of Jacob” and “house of Joseph”). The reunited Israel will consume the house of Esau like stubble, leaving no survivor.[9]
The final speech (19-21) continues the theme of Israel’s repossession of the land. In this listing, Israel obtains possession of its surrounding enemies, with territories at all points of the compass listed, indicating a possession of all the land promised to Israel. In addition, this passage predicts the return of the exiles and the reunification of the two kingdoms. Deliverers, a term used in Judges to describe those God sent to deliver a sinful Israel from oppression will now rule over Mount Esau from Mount Zion. This allusion to deliverers ruling over Edom could indicate that these are deliverers that deliver Edom and rule over redeemed Edomites in the Messianic kingdom.[10] In the end, “and the kingdom shall be Yhwh’s.” As Niehaus observes, “Obadiah’s message concludes with an expectation of the day when we may say, ‘The kingdom of the world has become the kingdom of our Lord / and of his Messiah / and he will reign forever and ever’ (Rev. 11:15).”[11] All nations will come under the lordship of Yhwh.
[1] Raabe, AB, 18.
[2] Niehaus, 511; Block, ZECOT, 49.
[3] Niehaus, 511;
[4] Raabe, AB, 94; cf. Niehaus, 511.
[5] See Raabe, AB, 107 for argumentation.
[6] Niehaus, 513; Raabe, AB, 113-14; Block, ZECOT, 53.
[7] Stuart, WBC, 420; Finley, WEC, 371-72; Niehaus, 2:535-36; Rogland, ESVEC, 383-84. The other option is that the “you” who drank on Yhwh’s holy mountain is Judah. In this interpretation, just as Judah drank God’s wrath so the nations will drink God’s wrath. Against this view, the “you” addressed throughout the book has been Edom. Proponents of view note that this is a plural you, rather than the singular you used to refer to Edom throughout the rest of the book. Raabe, AB, 203. Critics of this view argue against the abrupt introduction of Judah by a pronoun. Critics of the view represented in the main text above argue that it must understand the significance of drinking differently between the first and second parts of the verse. Finley, WEC, 371-72.
[8] Since the nations, including Edom, are represented elsewhere in Scripture as being present in Millennium and new creation, this annihilation of the nations does not include the remnant of the saved within the nations. It thus is an annihilation of the present world order with evil nations and not a removal of the nations as such. See Timmer, TOTC.
[9] On no survivors from Edom, see previous note. The context for this judgment on Edom is eschatological (see Finley and Busenitz). But Edom seems to have already ceased existence. Is it possible that Israel being a fire that burns up the stubble of Esau refers not to eschatological military action by Israel against Edom but instead reflects God’s eschatological judgment proleptically visited by God on Edom through other nations. The judgment was due to mistreatment of Israel (hence Israel as a flame) rather than Israel as the agent of judgment. Or perhaps Israel acting as a flame refers to Edom’s assimilation into Israel so that it is no longer a nation? I don’t see this view in the literature anywhere, and it will need to be tested against other passages which may speak of an eschatological judgment of Edom.
[10] Robertson, Christ of the Prophets, 248-49 / 168-70. In support of this Robertson observes that Amos, the book preceding Obadiah, concludes by speaking of the Davidic king possessing the remnant of Edom. Robertson does not note this, but it may be significant that the next prophet, Jonah, is about the gospel going to Gentiles.
[11] Niehaus 1993: 541.