Obadiah Chapter 1
Introduction to the Book of Obadiah
The Book of Obadiah is the shortest book in the Old Testament, containing only one chapter with twenty-one verses. Though brief, it delivers a powerful prophetic message focused on God’s judgment against Edom and His faithfulness to Israel. Obadiah’s name means “servant of the LORD” or “worshiper of the LORD,” and while little is known about his personal life, the authority and clarity of his prophecy demonstrate that he was a true messenger of God. This book stands as a testimony to God’s justice, His defense of His covenant people, and His ultimate sovereignty over all nations.
Historical Setting and Background
Obadiah’s prophecy concerns Edom, the descendants of Esau, the brother of Jacob. Edom and Israel shared a common ancestry, yet their relationship throughout Scripture is marked by tension, hostility, and betrayal. The conflict began in the womb with Jacob and Esau and continued through generations. The Edomites settled in the rugged region of Mount Seir, south of the Dead Sea, and believed their mountain fortresses made them invincible. Obadiah rebukes Edom for their pride, their violence against Israel, and their refusal to help in Israel’s time of crisis. Most scholars place this prophecy around the time when Jerusalem was invaded and destroyed by the Babylonians, likely around 586 B.C. During this period, Edom rejoiced over Judah’s fall and even assisted the enemy by blocking the escape of Israelites and handing them over to their captors.
Purpose and Message of the Book
The central purpose of Obadiah is to announce God’s judgment against Edom for their arrogance, hatred, and betrayal of their brother nation Israel. Edom stood by while Jerusalem was invaded and plundered, and instead of offering help, they acted as enemies. God declared that as they have done, so it shall be done to them. Obadiah emphasizes that pride leads to downfall, and no nation is beyond the reach of God’s justice. Yet the book is not only about judgment; it also offers hope. Obadiah affirms that the Lord will deliver Zion, restore His people, and establish His kingdom. The final verse declares, “And the kingdom shall be the LORD’S.”
Major Themes in Obadiah
The Pride and Fall of Edom – Edom trusted in their high places, their wisdom, and their alliances, believing no one could bring them down. God responds that He will bring them down and expose their false security.
Divine Justice and Retribution – Obadiah teaches the principle that God will repay nations and individuals according to their treatment of His people. What Edom did to Israel, God would return upon their own head.
Brotherhood Betrayed – Edom’s sin is intensified because they were not just another enemy nation, but a brother nation. Their betrayal reveals how deep their hatred and pride had become.
The Day of the LORD – Obadiah introduces the concept of the “day of the LORD,” a future time when God will judge all nations and establish His righteousness. This theme is later developed by prophets such as Joel, Amos, and Zephaniah.
Restoration of Israel and the Kingdom of God – Though judgment comes first, God promises deliverance. Mount Zion will be holy, the house of Jacob will be restored, and the LORD will reign over all.
Significance for Believers Today
The Book of Obadiah teaches that God is not indifferent to injustice or betrayal. He sees every act of violence, pride, and hatred, especially against His people. Nations and individuals who lift themselves up in arrogance or persecute God’s chosen will face His judgment. At the same time, Obadiah strengthens the believer’s confidence in God’s faithfulness. Though Israel suffered, God declared that He would restore them and establish His kingdom. This reminds believers that God keeps His promises, that vengeance belongs to the LORD, and that His kingdom will prevail in the end.
Judgment Against Israel’s Brother — Judgment Against Edom (Obadiah 1:1–4)
Obadiah 1:1–4
“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. Behold, I have made thee small among the heathen: thou art greatly despised. 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? 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.”
Obadiah begins his prophecy by declaring that what follows is a true vision from God. His name, meaning “servant of Yahweh” or “worshipper of Yahweh,” reflects the humility of his role. Scripture mentions thirteen men named Obadiah, any one of whom could possibly be the prophet. Some notable examples include the God-fearing official in King Ahab’s court who hid one hundred prophets of the LORD in a cave during Jezebel’s persecution, recorded in First Kings chapter eighteen verse three. Another is the Obadiah sent by King Jehoshaphat to teach the Law throughout Judah in Second Chronicles chapter seventeen verse seven. Others include temple overseers during King Josiah’s reign and priests in the days of Nehemiah. While his biography remains uncertain, his message is unmistakably inspired by God.
Unlike other prophets who primarily address Judah or Israel, Obadiah turns his attention directly toward Edom, the descendants of Esau, the twin brother of Jacob. Their origin goes back to Genesis chapter twenty-five where Esau, called Edom meaning “red,” sold his birthright for a bowl of stew. The Edomites settled in Mount Seir, overtook the Horites, and developed strongholds carved into the red sandstone cliffs, especially the city later known as Petra or Sela. Their history with Israel was marked by hostility and betrayal. When Israel came out of Egypt and sought passage through Edomite territory, Edom refused, as found in Numbers chapter twenty verse fourteen through twenty-one. They resisted King Saul, were subdued under David and Solomon, rebelled under Jehoram, were conquered again by Amaziah, and repeatedly attacked Judah, as the Scriptures record in First Samuel chapter fourteen verse forty-seven, Second Samuel chapter eight verse fourteen, Second Kings chapter eight, and Second Chronicles chapter twenty-eight.
Because Obadiah mentions Jerusalem being attacked while Edom stood aloof and participated in her downfall, the prophecy is historically placed either during the invasion under the Philistines and Arabians during the reign of Jehoram around 848 to 841 B.C., or more popularly during the Babylonian destruction of Jerusalem in 586 B.C. Yet Obadiah does not describe total destruction, making the earlier date more fitting. If so, Obadiah ministered in the days of Elisha and may have been the same man sent by Jehoshaphat to teach the Law.
The prophet reports a heavenly message: God has summoned the nations to rise up in battle against Edom. Their security will not save them, because God Himself declares, “Behold, I have made thee small among the heathen: thou art greatly despised.” Edom’s greatest sin was pride. They trusted in their geography, dwelling in the clefts of the rock with homes carved high into mountain walls. They believed their natural fortresses made them untouchable and arrogantly said in their heart, “Who shall bring me down to the ground?” Their pride deceived them. Even if they soared like an eagle to the heights of the stars, God Himself promises to bring them down. The famous city of Petra, reachable only through a narrow mile-long canyon, seemed unconquerable to human eyes, yet no mountain is high enough to escape the judgment of God.
Their pride was not only in their defenses but also in their reputation for wisdom. Teman, one of Edom’s chief cities, was known for its wise men. Jeremiah chapter forty-nine verse seven speaks of their reputation, asking, “Is wisdom no more in Teman?” They were also proud of their alliances, trusting in political confederacies rather than in the Lord. Yet God declares that all of these securities would be stripped away. The proud heart that exalts itself against God will always be humbled. The first sin of Satan was pride, and the consistent testimony of Scripture is that God resists the proud but gives grace unto the humble. Edom embodies this truth. What they trusted in the most became the very platform from which God brought their downfall.
Obadiah 1:5–9 — God’s Judgment Against Edom Will Be Complete
Obadiah 1:5–9
“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? How are the things of Esau searched out! how are his hidden things sought up! 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. 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? 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.”
Obadiah continues by showing how total and devastating God’s judgment against Edom will be. He uses two vivid comparisons. If thieves or robbers came in the night, they would only steal what they wanted and leave the rest. If grape gatherers came to harvest a vineyard, they would leave behind a few scattered grapes, as the law of Moses commanded in Leviticus chapter nineteen verse ten and Deuteronomy chapter twenty-four verse twenty-one. But God declares that Edom’s destruction will be worse than either. There will be no mercy, no remainder, no survival of their pride or strength. They will not simply be looted; they will be stripped bare. Obadiah declares, “How are the things of Esau searched out! how are his hidden things sought up!” God Himself will uncover every hidden treasure, every concealed stronghold, every refuge they trusted in. Nothing Edom has will be hidden from His judgment.
The prophet then reveals another humiliation: betrayal. “All the men of thy confederacy have brought thee even to the border.” The very nations Edom trusted as allies will turn against them. Those at peace with them will deceive them, overpower them, and lead them into ruin. Those who shared their bread, men they considered friends, will lay a trap beneath them. Edom, though proud of its diplomacy and alliances, will find that human agreements cannot save them from divine judgment. God will use betrayal to reveal the emptiness of their self-confidence.
The LORD then speaks directly, declaring that in that day He will destroy “the wise men out of Edom.” The Edomites were especially known for their wisdom, particularly the region of Teman, which produced counselors and philosophers admired by surrounding nations. This wisdom became a source of national pride. Yet God promises to remove it. Their counselors will fall silent, their strategies will fail, and their understanding will vanish. Since they exalted themselves through intellect rather than trusting God, He will remove the very thing they boasted in.
Not only their wisdom, but also their warriors will be brought down. “Thy mighty men, O Teman, shall be dismayed.” Teman, both a descendant of Esau and a chief city in Edom, was known for strength and military skill. But in the day of the LORD’s judgment, even their strongest and bravest will tremble. Panic will grip their army. Courage will melt away. And the result is made clear: “to the end that every one of the mount of Esau may be cut off by slaughter.” This shows that God’s judgment will not merely humble them; it will remove them entirely as a nation. Their pride in their defenses, their alliances, their wisdom, and their might—every source of boasting—will be brought low by the hand of God.
The judgment against Edom stands as a warning to every nation and every person who walks in pride. God does not overlook arrogance, betrayal, or violence against His people. Though men trust in wealth, alliances, intellect, or military strength, none of these can protect against the LORD when He rises in judgment. Just as God brought Edom down from the heights of their mountains, He will bring down all who exalt themselves against Him.
Obadiah 1:10–14 — Why Judgment Is Coming Against Edom
Obadiah 1:10–14
“For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever. 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. 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. 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; 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.”
Obadiah now explains why God’s judgment against Edom is so severe. It is not merely because they sinned in general, but because they committed violence against their own brother Jacob. Israel and Edom were not distant strangers. They were blood relatives, descended from Isaac. Esau was the twin brother of Jacob. Their hostility was not just political aggression; it was betrayal of family, covenant, and compassion. For this reason, God declares, “Shame shall cover thee, and thou shalt be cut off for ever.” This principle holds true throughout Scripture: sin is always serious, but it is particularly grievous when it is committed against those to whom we have a sacred relational obligation. To sin against a stranger is wicked; to sin against a wife, husband, brother in Christ, or member of one’s own family is worse.
God then describes in detail how Edom behaved “in the day that thou stoodest on the other side.” When Jerusalem was invaded—most likely during the Babylonian siege—Edom did nothing to help. They stood aloof, watching as foreigners breached the gates, plundered the city, and cast lots for its possessions. But their sin was not only passive. They were as one of the invaders. They did not defend their brother; they silently consented to his destruction. Not intervening in the face of evil is not neutrality—it is agreement with wickedness. As Numbers chapter thirty-two verse twenty-three warns, “Be sure your sin will find you out,” and the sin in that context is the sin of doing nothing when responsibility demanded action.
Edom’s sin then deepened. God says they “looked on the day of thy brother,” meaning they stared at Judah’s suffering with satisfaction. They rejoiced when Jerusalem fell. They celebrated when the children of Judah were taken captive. They even “spoke proudly in the day of distress,” boasting over Judah’s downfall as though it exalted their own strength. This malicious joy at another’s calamity is condemned repeatedly in Scripture. Proverbs chapter twenty-four verse seventeen says, “Rejoice not when thine enemy falleth,” yet Edom rejoiced not over an enemy, but over a brother.
Their cruelty did not stop with pride and mocking. God says they “entered into the gate of My people” and laid hands on Judah’s wealth, taking advantage of the broken and vulnerable. While Babylon invaded, Edom looted the remains. This plundering turned their sin from passive indifference to active exploitation.
Finally, Edom progressed to outright violence and betrayal. They “stood in the crossway” to cut off those fleeing from Jerusalem. They blocked the roads and captured escaping survivors. Some they killed; others they handed over to the enemy as captives. The escalation of their sin is clear. First, they did nothing. Then, they rejoiced. Then, they plundered. Finally, they murdered and betrayed. As Trapp said, “Sin proceeds by degrees; neither is any man at his worst at first.”
The repeated phrase “in the day of their calamity… in the day of distress” emphasizes that Edom did this when Judah was most helpless. Instead of compassion, they chose cruelty. Instead of aiding their brother, they cooperated with his destroyers. For this, God’s judgment is not temporary, but final—“thou shalt be cut off for ever.”
This passage stands as a solemn warning. When God’s people suffer, He watches how others respond. If we stand by idly, mock their pain, exploit their weakness, or participate in their downfall, God counts it as sin. He expects loyalty, compassion, and righteousness, especially toward those who belong to Him. Edom failed that test, and their judgment became a permanent testimony of how God deals with pride, betrayal, and indifference toward His covenant people.
B. Deliverance on Mount Zion
1. Obadiah 1:15–16 — A Promise of Judgment Against Edom
“For the day of the LORD upon all the nations is near; as you have done, it shall be done unto you: your reward shall return upon your own head. 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.”
Obadiah now shifts from addressing Edom alone to a wider prophetic lens—introducing the theme known throughout Scripture as “the day of the LORD.” He declares that this day, a time of divine intervention and righteous judgment, is near and will fall not just upon Edom but upon all nations. This short prophetic book suddenly expands from a historical grievance between two nations to a universal principle: God will judge all peoples who stand against Him and His covenant people. Though Judah is suffering in the present, God assures them that their suffering is not the final word—divine justice is approaching.
God declares, “As you have done, it shall be done unto you.” This is the law of divine retribution—simple, perfect justice. The violence, betrayal, and cruelty that Edom showed toward Judah will return upon their own head. They stood aloof when their brother fell. They rejoiced in Jerusalem’s ruin. They looted their possessions. They blocked survivors from escaping. Therefore, God will allow the very same to be done to them. This principle echoes throughout Scripture. In the New Testament, Jesus says in Matthew chapter seven verse two, “For with what judgment ye judge, ye shall be judged.” James chapter two verse thirteen likewise states, “He shall have judgment without mercy, that hath shewed no mercy.” If a man wants mercy, he must also show mercy. Edom showed none—and therefore received none.
There is also a direct connection to God’s covenant with Abraham in Genesis chapter twelve verse three: “I will bless them that bless thee, and curse him that curseth thee.” The Edomites cursed Israel, and therefore the curse of God came upon them. This is not only theological—it is historical. Edom eventually disappeared as a nation entirely. God fulfilled His Word.
The Lord continues: “For as ye have drunk upon My holy mountain, so shall all the heathen drink continually.” The drinking here refers to the cup of judgment. Edom and other nations rejoiced, feasted, and celebrated when Jerusalem—God’s holy mountain—was plundered. They “drank” in the pleasure of Israel’s humiliation. Therefore, God says they too will drink—but not with joy. They will drink the cup of His wrath until it is fully consumed. In prophetic literature, this imagery is common. Jeremiah chapter twenty-five verse fifteen speaks of the cup of fury that nations must drink under God’s judgment. Here God tells Edom and the surrounding Gentile nations that they will drink continually, swallow it entirely, and be made desolate.
The conclusion is sobering: “They shall be as though they had not been.” This is total judgment. God is not speaking of a temporary defeat but of complete removal. Edom would cease to exist as a people and a nation. History confirms this. After their destruction, the Edomites were absorbed into other cultures. By the time of Christ, they were known as Idumeans—an insignificant remnant. After the first century, they vanished entirely from history. God’s Word stood true.
2. (Obadiah 1:17–20) God Will Use Israel to Bring Judgment Against Edom
“But upon mount Zion shall be deliverance, and there shall be holiness; and the house of Jacob shall possess their possessions. 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. 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 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.”
After announcing judgment against Edom, Obadiah turns to the hope and future restoration of Israel. He declares that while judgment will fall upon the nations, “upon mount Zion shall be deliverance.” Mount Zion, the symbol of God’s chosen people and His dwelling in Jerusalem, will once again be a place of salvation, holiness, and restoration. This is in direct contrast to Edom’s fate. Edom will be brought low, but Zion will be lifted up. God promises that the house of Jacob shall possess their possessions—meaning Israel will once again take hold of what God originally promised them. Their suffering under foreign powers is temporary; deliverance belongs to Zion.
Then Obadiah uses powerful imagery to describe how God will reverse the situation between Israel and Edom. “The house of Jacob shall be a fire, and the house of Joseph a flame; but the house of Esau for stubble.” Israel—both northern (Joseph) and southern (Judah) kingdoms—will burn with strength and power like a flame, while Esau will be nothing more than dry stubble ready to be consumed. Fire devours stubble instantly and completely. This is how total God’s judgment will be upon Edom. “And there shall not be any remaining of the house of Esau.” This is final. God Himself seals it: “For the LORD hath spoken it.” History confirms this. After fighting alongside the Jews in the revolt against Rome in A.D. 66–70, the Edomites (Idumeans) were destroyed by the Roman armies. They disappeared from history and never returned as a people. Obadiah’s prophecy was fulfilled precisely.
Obadiah then describes how Israel will expand and fully inherit the land promised to them by God. “They of the south shall possess the mount of Esau.” Those in the Negev region (southern Judah) will one day possess the land where Edom once stood. “They of the plain,” meaning the lowlands or Shephelah, will possess the land of the Philistines. From there, Israel’s territory stretches north: “they shall possess the fields of Ephraim and the fields of Samaria,” areas that once belonged to the northern kingdom before the Assyrian conquest. “Benjamin shall possess Gilead,” which lies east of the Jordan River—land that once belonged to various tribes before being taken by enemies.
Obadiah also speaks of the return of the exiles. “The captivity of this host of the children of Israel shall possess that of the Canaanites, even unto Zarephath.” Zarephath lies between Tyre and Sidon in modern-day Lebanon—showing that even Israelites exiled far to the north will one day return and reclaim territory. “The captivity of Jerusalem, which is in Sepharad, shall possess the cities of the south.” Sepharad is a distant region—likely referring to Jews scattered across foreign lands (later associated with the Jews of Spain). Even they will return and possess the southern cities of Judah. In other words, every tribe, every exile, every scattered remnant of Israel will one day return to their land.
This prophecy points forward to more than just a historical return from Babylon. Its complete fulfillment awaits the future Kingdom of the Messiah during His millennial reign. In that day, Israel will be restored, the land will be divided among the tribes again (as described in Ezekiel 47–48), and holiness will reign from Zion.
Obadiah reminds us that while Edom is a picture of pride, rebellion, and the enemies of God, Zion is a picture of redemption, holiness, and the faithfulness of God to His covenant promises. Edom trusted in themselves and were wiped out; Israel trusted in the Lord and, though disciplined, will be restored. The flames of judgment that burn Edom will purify Zion.
3. (Obadiah 1:21) Saviors Come to Mount Zion
“And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD’S.”
Obadiah ends his prophecy not in despair or devastation, but in triumph and hope. After announcing Edom’s total destruction and Israel’s restoration, he now speaks of a future moment when “saviours shall come up on mount Zion.” The word “saviours” here does not mean multiple redeemers equal to God, but “deliverers”—leaders whom God will raise up as instruments of His rule. Throughout Israel’s history, God raised up deliverers such as judges, kings, prophets, and ultimately, the Messiah Himself. These deliverers will arise from Zion, not from Edom or the nations, showing that God will not only preserve His people but will empower them to administer justice and leadership.
These deliverers will “judge the mount of Esau.” This judgment takes place in at least three ways. First, their very presence in Zion is itself a judgment against Edom because Edom will have no deliverers left—no help, no restoration, no future. Second, these deliverers will exercise authority over the land that once belonged to Esau, ruling it as part of Israel’s inheritance. Third, they will sit in judgment over Edom’s sins, confirming God’s righteous verdict against all who mistreated His people. What Edom once boasted in—its mountains, fortresses, and pride—will now become a place of judgment.
The final words of the prophecy bring the deepest comfort: “And the kingdom shall be the LORD’S.” This is the climax of Obadiah’s message and the ultimate purpose behind the prophecy. Though Edom seemed victorious for a time, though they rejoiced over Israel’s downfall and took advantage of their suffering, their power was temporary. God will have the final word. His kingdom—not the kingdoms of Edom, Babylon, Rome, or any earthly power—will endure forever. This points forward to the Millennial Kingdom and ultimately to the eternal reign of Christ. All the kingdoms of this world will become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever (Revelation 11:15).
This closing statement was not meant to be read in Edom’s streets or palaces—it was a message meant to strengthen the hearts of God’s people. It tells them—and us—not to fear those who mock, ignore, or persecute God’s people. He sees. He remembers. He judges. And He delivers. Those who trust in Him will stand on Mount Zion. Those who oppose Him, no matter how strong for a moment, will fall. The prophecy of Obadiah ends by lifting our eyes above political turmoil, above betrayal, above suffering—to the eternal truth: “The kingdom shall be the LORD’S.”
