TEXT [Commentary]

  II.   Edom and the Day of the Lord (1:15-21)

A.   The Judgment of the Nations (1:15-16)

15 “The day is near when I, the LORD,

will judge all godless nations!

As you have done to Israel,

so it will be done to you.

All your evil deeds

will fall back on your own heads.

16 Just as you swallowed up my people

on my holy mountain,

so you and the surrounding nations

will swallow the punishment I pour out on you.

Yes, all you nations will drink and stagger

and disappear from history.

NOTES

1:15 The day is near. Verses 15 and 16 both begin with the particle ki [TH3588, ZH3954] (because). Verse 15 gives the reasons for the denunciation of Edom in the preceding verses; verse 16 introduces the reasons why Edom’s conduct will fall back on itself. Both verses have a similar structure: causal clause/particle + comparative clause introduced by ka’asher [TH3509.1/834, ZH3869/889] (just as).

The Day of the Lord is a familiar OT theological term. The usual conception that it always speaks of judgment is erroneous, for it also often contains the accompanying hope of deliverance, restoration, and end-time felicity (see commentary on Zeph 3:9-13). Keil (1954:1.365) rightly observes, “The primary meaning is not the day of judgment, but the day on which Jehovah reveals His majesty and omnipotence in a glorious manner, to overthrow all ungodly powers, and to complete His kingdom.”

As you have done to Israel, so it will be done to you. The law of equal justice will be applied (cf. Lev 24:20; Deut 19:21). Similar judgment is prophesied of others: Babylon (Jer 50:15, 29); and the Phoenicians and Philistines (Joel 3:4, 7).

1:16 as you swallowed . . . the surrounding nations will swallow. The singular verb of v. 15 gives way here to a plural, perhaps to point out the culpability of individual Edomites. It may also convey a veiled hint of applying to any subsequent invaders (of whom Edom is a representative example), for the Day of the Lord concerns all nations (Laetsch 1956:205). The flow of the context makes it unlikely that the shift in number signifies a shift to a condemnation of the Judeans themselves (Fausset 1948:567; Raabe 1996:203-204).

will drink and stagger. The verb (la‘a‘ [TH3886, ZH4363]) translated “stagger” here basically means “swallow” (cf. the derived noun loa‘ [TH3930, ZH4350], “gullet”). The two verbs are perhaps intended to be understood as a hendiadys, “gulp down” (Niehaus 1993:536). The imagery of the NLT envisions the result of drinking: Having drunk fully the cup of judgment, the invader will stagger and fall in a drunken stupor (cf. Isa 51:21-22; Hab 2:15-17). For drinking the cup as a metaphor of judgment, see Ps 75:7-8; Isa 51:17-23; Jer 25:15-27; 49:12-13; Ezek 23:31-34. Here the metaphor is a mixed one: The cup of enjoyment of the fruits of conquest will become one of the bitterness of divine wrath. A similar picture with regard to Edom is described in Lam 4:21-22.

disappear from history. Lit., “be as though they have never been.” Edom will disappear from history and be forgotten so thoroughly that it will be as though they never existed at all. What Job (Job 3:3-7) wished for in his misery will happen to Jerusalem’s persecutors.

COMMENTARY [Text]

The latter portion of Obadiah’s prophecy provides details of Edom’s future judgment while revealing Judah’s restoration. The theological terminology involved is the “Day of the Lord.” It describes the time of divine intervention to judge Edom and all the godless nations in just measure for their conduct, especially with regard to God’s people (1:15-16). Although Edom will be ravaged, Jerusalem will become a refuge permeated by the presence of the Holy One of Israel (1:17-18). Moreover, a repentant, regathered, and restored Israel will enjoy a Promised Land with expanded boundaries in a kingdom that will belong to him to whom it rightfully belongs (1:19-21).

Obadiah’s prediction concerning the Day of the Lord reflects familiar prophetic truths: God is sovereign and active in the affairs of human history; God will often employ earthly nations to effect his will; and God is just in his judgment, for all nations will be judged in a way commensurate with their deeds.[48] Prophecies concerning the Day of the Lord include events that are fulfilled in history and events that will not be fulfilled until the eschaton. Both near and distant details are often telescoped into a single context.[49] Such seems to the be case here. Whatever historical fulfillments of the prophecy concerning Edom are involved (see commentary on 1:18), it must be remembered that Edom is also a representative of the Gentile nations in opposition to God.

In connection with the Day of the Lord, Obadiah once more mentions the motif of the mountain (see Introduction): The invader has trampled on God’s holy mountain (1:16). Zion was holy because the Holy God of the universe had his residence there (cf. Exod 15:13, 17; Ps 74:2; Isa 8:18). Accordingly, those who intruded on Jerusalem transgressed against God himself. They defiled his holy city and must therefore face the penalty of God’s offended holiness. Edom (Mount Seir) was especially guilty and would face complete desolation (Ezek 35).

In contrast, Mount Zion will once again be holy (cf. 1:17), for a holy God will take up his residence there (1:21; Ezek 43:1-12; 48:35; Joel 3:17, 21). A purified Israel will be restored to its land (Zeph 3:8-20) to enjoy the age-old promises to the patriarchs (Ezek 20:39-44; 37:21-28). Then Jerusalem will become the center of worship for all peoples (Isa 2:2-5; 66:22-23; Mic 4:1-5; Zech 8:3; 14:16-21).

The Day of the Lord, then, involves both judgment and hope: judgment for Israel because its idolatrous and immoral behavior has violated the holy standards of God; and judgment for the nations, for they have trampled on God’s holy city, presuming upon his holy person. Nevertheless, there is hope—hope for Israel because God’s punishment is intended for their purification (Isa 54:11-17), and hope for the nations because the charter of God’s covenant nation included provision for their eventual salvation (cf. 1:21; Gen 12:1-3; Isa 49:22). Obadiah’s use of the metaphor of drinking the cup is taken up in the New Testament. Jesus drank the cup of divine wrath to the full (John 18:11); therefore, the cup of the new covenant may be drunk by all who have experienced his saving grace (Luke 22:20; 1 Cor 11:25-28).

These verses remind today’s believers that, as ones united to Christ, they should be conformed to the image of God’s Son. Because God is holy, they too should live holy lives (cf. Lev 11:44-45; 19:2 with Matt 5:48; 1 Pet 1:15-16), separated from sin’s defilement (2 Cor 6:16–7:1; 1 Thess 4:7). Niehaus (1993:535) points out the consistent application of God’s standards of justice and cautions, “Knowing this, let us not live as Edomites—as those hostile to God and as those who have no hope (1 Thess 4:13). But let God’s people live out Christ Jesus—who is in us, the hope of glory.”