Obadiah 1–14

2–3 These verses address Edom’s current circumstances and prideful attitude. Verse 2 does not refer to a future humbling but rather utilizes a Hebrew past tense verb (netattika) to indicate the modest status the Lord decreed for Edom (cf. ESV mg.). The Lord had assigned a particular territory to Edom as its heritage (Deut. 2:4–5), one of modest size and significance. Rather than being grateful for the Lord’s provision, however, the Edomites grew proud in their mountainous dwelling and felt virtually unassailable (Obad. 3).

4 Despite the Edomites’ lofty strongholds, the Lord promises to “bring [them] down,” the very thing they claim is impossible (v. 3).

5–7 Here the prophet narrates the utter destruction of Edom as seen in his “vision” (v. 1). For this reason he speaks of it as an event already completed, even though other verses make clear the judgment is yet to come (e.g., vv. 4, 8–10, 18–19, 21). The vision depicts complete devastation: in contrast to common thieves or plunderers, who take valuable items but leave other things behind (v. 5), the Lord will cause Edom to be pillaged totally (v. 6). Surprisingly, much of the destruction comes at the hand of Edom’s own “allies” (lit., “the men of your covenant”), who laid a trap for Edom even while they were “at peace” and shared meals with them (v. 7). As noted above (Introduction: Theology of Obadiah: Esau in Biblical Perspective), in 553 BC Babylon attacked Edom, their former partners in crime. Covenant partners or allies could be called “brothers” (e.g., 1 Kings 20:32–34), and hence Babylon’s treachery is poetic justice for Edom, who likewise betrayed his “brother” Judah. As Obadiah 15 remarks, one’s deeds return on one’s own head.

8–9 In verses 8–9 the Lord promises the destruction of particular causes of Edomite pride, specifically their “wise men” and their “mighty men.” Many scholars have posited an established Edomite wisdom tradition, attested not only in verse 8 and Jeremiah 49:7 but also in Job, which displays a number of Edomite associations (e.g., Job is identified as Idumean in the LXX expansion of Job 42:17). Thus, in addition to the physical advantages of their mountain strongholds, the Edomites had sufficient intellectual prowess and military might for survival. Nevertheless, the Lord will destroy these things, and “every man from Mount Esau will be cut off by slaughter” (Obad. 9). The complete destruction of the Edomite nation is thus foretold (cf. v. 18).

10–11 In verses 10–14 the oracle begins to give the reasons for Edom’s punishment. This had previously been left unexplained in the text, though undoubtedly the original audience would have already known the basic reasons.

The section begins by laying the charge of “violence” against Edom: it was complicit in acts of violence against Judah (v. 10a). This may have consisted of passive support of the Babylonian invasion or active participation in its brutality. The latter option seems more likely: while verse 11 faults Edom for standing “aloof” as strangers invaded Jerusalem, it goes on to say they were “like one” (keʼakhad) of the Babylonians, implying a close association. In fact, the term translated “aloof” (minneged) could possibly indicate the Edomite forces stood “opposite” the Babylonians, lined up in battle formation. Their deeds were inexcusable, in any event, and Edom will experience shame and destruction as a result (v. 10b).

12–14 In verses 12–14 the oracle presents Edom with a series of prohibitions as a creative rhetorical device for enumerating further charges against Edom. First, they are not to “gloat” or “rejoice” over Judah’s misfortune (vv. 12, 13b). The Lord tells his people not to rejoice over an enemy’s downfall (Prov. 17:5; 24:17; cf. Job 31:29); how much more will he be displeased when Judah’s foes delight in the calamities that have overtaken his own people (cf. Mic. 7:8). Second, Edom must not “enter the gate” of God’s people (Obad. 13a)—undoubtedly Jerusalem—to loot and plunder (v. 13c), which would defy the many biblical prohibitions against seeking “unjust gain” by violent means (e.g., Prov. 1:10–19). These wicked deeds are dramatically compounded when committed against the holy city founded on Mount Zion, and the Lord cannot let such sacrilegious acts go unpunished. Third, the prohibitions charge Edom with acts of violence against Judeans escaping the Babylonian invaders, cutting them down as they fled (Obad. 14a) or capturing and handing them over to the Babylonians (v. 14b).