←Obadiah 1→BSB

• The word vision introduces a prophetic book (Isa 1:1; Nah 1:1); it also defines what a prophet saw or sensed as a divine word (Ezek 12:26–27; Dan 8:1). A vision that did not come from the Lord was false (Jer 14:14; 23:16), the ultimate proof being its lack of fulfillment (Ezek 12:22–24). By contrast, true visions of near or distant events do come to fruition (Ezek 12:25; Hab 2:3). Prophetic visions came in various forms (dreams, extrasensory experiences; e.g., Dan 8:2). The absence of visions is a mark of divine abandonment (Lam 2:9; Ezek 7:26; Mic 3:6).
• Sovereign Lord is one of several names for the God of Israel.
• Obadiah was a common Hebrew name that meant “servant of the Lord.” The prophet Obadiah is unknown apart from this book.
• an ambassador was sent to the nations: In ancient warfare, allies would be contacted about joining a military coalition to punish an enemy or defend against attack. Here the Sovereign Lord calls the nations to redress Edom’s evil pride.
• Let’s assemble: This is a willing coalition, though ironically, they will be punished later for their own evil deeds (Obad 1:15–16).

Edom’s destroyers would take everything, unlike thieves and harvesters. Thieves would leave anything that would hinder an immediate, successful escape; harvesters would always leave gleanings for the poor (Deut 24:19; cp. Ruth 2; Matt 12:1).

Edom: The Hebrew text uses the name of Esau, Jacob’s brother, indicating Edom’s violation of a fraternal relationship (1:10–14).

• allies (literally men of the covenant): Edom should have been the ally of its brother Israel, but instead, Edom had made a covenant with Babylon.
• promise you peace (literally men of peace, paralleling men of the covenant): It was poetic justice that Edom’s treachery with Israel was rewarded by Babylon’s treachery against Edom.

• At that time (literally in that day): The Hebrew word yom, “day,” occurs twelve times in 1:8–15, often translated “when” or “at that time.” The time referred to in 1:8 is the beginning of the end, when God steps in to reverse the fortunes of his people.
• wise person . . . everyone who has understanding: Edom took pride in its wisdom tradition (cp. Jer 49:7). For example, the book of Job is set in Edomite territory.

Outside of this book, nothing specific is known of Edom’s role during the various Babylonian invasions of Judah (in 605, 597, and 586 BC). Responsibility toward one’s neighbor is a specific requirement of God’s law (e.g., Deut 22:1–4; cp. Matt 25:41–46), especially when there is either a specific “treaty of brotherhood” (Amos 1:9) or a historical relationship that is regarded as fraternal (see study note on Obad 1:6).

• The tribes of Israel were Edom’s relatives (literally brother; cp. Num 20:14).
• Edom and other local nations had apparently deceived themselves into thinking that rapprochement with Nebuchadnezzar in 586 BC would bring them respite. Their time of judgment would come.

• The day is near when I, the Lord, will judge (literally the day of the Lord is near): Although the day of the Lord was sometimes a temporal event (e.g., the forthcoming destruction of Edom; Joel’s locust plague, Joel 1:15), in its final form that day encompasses God’s final retribution on all godless nations.
• As you have done: For those who experience judgment, their evil deeds shape their punishment.

• Jerusalem would become a refuge for those who escape. A remnant of Judah remained in Jerusalem (see Jer 40:11–12). The Lord’s mountain of refuge sharply contrasts with Edom’s failed cliff fortresses.
• their inheritance: The land God gave to Abraham (Gen 12:1–7) would be returned to his descendants in perpetuity.
• the people of Israel: This promise of a return for the people of Judah but not for the Edomites was picked up by the prophet Malachi (Mal 1:4–5).

The principle of retribution is expressed in the vivid image of a raging fire burning Edom to extinction. Edomite cities were burned by Babylonian king Nabonidus in 553 BC.

in the north: Hebrew in Sepharad, probably a colony of Jewish exiles in Asia Minor who would return to the Negev. The scene corresponds with some actual events but looks beyond any single movement of refugees to the end times.

to Mount Zion: God’s people would ascend his holy mountain to rule over (or to judge) the mountains of their ancient foe Edom as a precursor to the coming universal Kingdom.