Week #4
Getting Away with Murder?
•In the book on which the film Schindler's List is
based the author, Thomas Keneally, reflects on
the dark possibility that there will be no
judgment or accountability for those who
perpetrated the horrors of the Jewish
holocaust during the Second World War
•He describes a mother and son brutally
murdered by Nazis guards in full view of a
five-year-old girl dressed in red
•Keneally imagines Schindler thinking along
these lines: “They [the guards] permitted
witnesses, such witnesses as the red toddler,
because they believed that all the witnesses
would perish too.”
•The fact is that the guards did what they liked
because they thought that they would never
have to give account of their lives
•They thought they could do what they liked,
and that no one would accuse them; that there
was no God to judge them
•We may well ask, “Do we want to live in a
world like that?”
•Obadiah and the biblical writers assure us that
the world is not like that … God is just and acts
with perfect justice
The Structure of Obadiah
A.
B.
C.
D.
Introduction: Setting the Stage for the "Days" (v. 1)
The Judgment: Esau's Humiliation on His "Day" of Doom (vv. 2-10)
The Indictment: Esau's Crimes on the"Day of Jacob" (vv. 11-14)
The Bad Good News: The Demise of Esau on the "Day of YHWH"
(vv. 15-18)
E. The Good Good News: The Restoration of Jacob on the "Day of
YHWH" (vv. 19-21)
The Plot of Obadiah
1
2-10
11-14
15-18
19-21
Preamble
The Judgment
The Indictment
Climax
Denouement
Setting
the Stage
Announcement
of Edom’s Doom
Recitation of
Edom’s Crimes
Demise
of Edom
Restoration
of Jacob
Sources of Pride for Edom
•
•
•
•
•
•
Her Prestige (v. 2)
Her Position (vv. 3-4)
Her Possessions (vv. 5-6)
Her Partners (v. 7)
Her Perception (v. 8)
Her Powers (v. 9)
The Judgment: Esau’s Humiliation
on His “Day” of Doom (vv. 2-10)
10
Because of the violence
done to your brother Jacob,
shame shall cover you,
and you shall be cut off forever.
Now let’s focus on verse 10
 This verse provides a transition from a description
of the judgment of God upon Edom (verses 2-9) to
the citation of various wrongs Edom committed
against Judah (verses 11-15)
The Judgment: Esau’s Humiliation
on His “Day” of Doom (vv. 2-10)
10
Because of the violence
done to your brother Jacob,
shame shall cover you,
and you shall be cut off forever.
As we’ve seen in verses 2-9, Obadiah’s accusation is
that the people of Edom had sinned greatly in their
pride
• How are we to know that this was so? We cannot
see the heart.
• How can one demonstrate or prove that the
Edomites were prideful?
• Obadiah shows the proof of the pride of Edom is in the way they treated Israel
• Pride leads to an unjustified sense of personal superiority, and when we feel
this way about ourselves, we naturally look down on others and mistreat them
• Thus, Edom' s mistreatment of the people of Jerusalem was proof of her pride
and the specific grounds for God's judicial intervention
The Judgment: Esau’s Humiliation
on His “Day” of Doom (vv. 2-10)
10
Because of the violence
done to your brother Jacob,
shame shall cover you,
and you shall be cut off forever.
What reason does Obadiah give for YHWH’s
action against Edom?
What general crime has he committed?
How is the victim identified?
• The best word to describe this sin of Esau is unbrotherliness
• It means acting toward my brother, or any other family member, in a
way I should not act
• My brother is one I should love, no matter what he does; my brother
is one I should encourage, even if he tends to discourage me
• My brother is one I should defend, however great his enemies; if I do
not do those things, I am being unbrotherly
The Judgment: Esau’s Humiliation
on His “Day” of Doom (vv. 2-10)
10
Because of the violence
done to your brother Jacob,
shame shall cover you,
and you shall be cut off forever.
What is going to happen to Edom?
Why will Edom be covered with shame and
cut off forever?
In contrast to the way Esau has treated
Jacob, members of the same family should
support and defend each other, especially
in the face of threats from the outside.
The Judgment: Esau’s Humiliation
on His “Day” of Doom (vv. 2-10)
10
Because of the violence
done to your brother Jacob,
shame shall cover you,
and you shall be cut off forever.
What is ironic about this shame penalty?
• Usually, when a person is exposed and naked before
others, the person experiences shame
• Ironically the shame itself will "cover" and clothe Edom
• In a society where it matters what others think, public
shaming is virtually tantamount to a death sentence
• Esau will lose their honor and prestige
The Structure of Obadiah
A.
B.
C.
D.
Introduction: Setting the Stage for the "Days" (v. 1)
The Judgment: Esau's Humiliation on His "Day" of Doom (vv. 2-10)
The Indictment: Esau's Crimes on the"Day of Jacob" (vv. 11-14)
The Bad Good News: The Demise of Esau on the "Day of YHWH"
(vv. 15-18)
E. The Good Good News: The Restoration of Jacob on the "Day of
YHWH" (vv. 19-21)
The Plot of Obadiah
1
2-10
11-14
15-18
19-21
Preamble
The Judgment
The Indictment
Climax
Denouement
Setting
the Stage
Announcement
of Edom’s Doom
Recitation of
Edom’s Crimes
Demise
of Edom
Restoration
of Jacob
11
On the day that you stood aloof,
on the day that strangers carried off his wealth
and foreigners entered his gates
and cast lots for Jerusalem,
you were like one of them.
12 But do not gloat over the day of your brother
in the day of his misfortune;
do not rejoice over the people of Judah
in the day of their ruin;
do not boast
in the day of distress.
13 Do not enter the gate of my people
in the day of their calamity;
do not gloat over his disaster
in the day of his calamity;
do not loot his wealth
in the day of his calamity.
14 Do not stand at the crossroads
to cut off his fugitives;
do not hand over his survivors
in the day of distress.
The Indictment: Esau’s Crimes on
the “Day of Jacob (vv. 11-14)
1. The Nature of the “Day of Jacob”
2. Esau’s Response to the “Day of
Jacob”
a. Esau’s Attitudes toward Jacob
b. Esau’s Actions against Jacob
When was Obadiah Written?
Obadiah 11-14
• In highly picturesque language, Obadiah focuses
on the actions of Edom at a time of great
catastrophe for Jerusalem
• During Jerusalem's disaster the Edomites sat by
and gloated while foreigners entered the city,
looted it, and took captives
• Some of the Edomites also participated in the
looting and prevented some of the city's
inhabitants from fleeing
• The terrified refugees were either slaughtered by their former allies or captured by
them and turned over to the enemy
• The time is remembered as a period of "misfortune," “ruin," "distress," "disaster,'' and
"calamity"
Invasion of Jerusalem
There are only two real options in Judah’s history for such a great
catastrophe:
1. Attack of Philistines and Arabs during reign of King Jehoram
(848-841 BC) of Judah
2. Babylonian sack of Jerusalem in 586 BC
Saul
Invasion of Jerusalem
During the reign of Jehoram (848-841 BC) Judah put down a revolt of
Edomites who were seeking freedom from Judean control (2 Kings
8:20-22; 2 Chron. 21:8-10) but later suffered attack by the Philistines
and Arabs (2 Chron. 21:16-17)
• Foreigners invaded "Judah" and "carried away all the possessions
found in the king's house together with his sons and his wives"
• From the mention of the king's house we can infer that Jerusalem
was somehow involved, but the extent of the general looting
Obadiah speaks of (casting of lots for Jerusalem) is unclear
Problems with this event as it relates to Obadiah:
• The text is silent not only on the involvement of Edomites (the invaders were Philistines
and Arabs), but also on wholesale exile of the population
• Obadiah 19-20 implies that Israel has already been exiled (this occurred after 722 BC)
• This event hardly seems like the kind of national catastrophe depicted by Obadiah
Obadiah
Fall of Jerusalem (586 BC)
Jerusalem fell to the Babylonians under Nebuchadnezzar
• At this time the Edomites should have been allies of
Judah (Jer. 27:1-11); instead they encouraged the
Babylonians (Ps. 137:7; cf. Ezek. 25:12; 35:5)
• Moreover, despite the hostility of the Edomites some
survivors did manage to make it to Edom (Jer. 40:11)
• The key objection to this option is that Obadiah does not
detail the complete destruction of the city brought
about by the Babylonians
• However, the prophet intends to focus on the guilt of
Edom more than the event itself
 In conclusion, the historical evidence points toward the Babylonian destruction of
Jerusalem in 586 BC as the background for Obadiah 10-14
 Since the author describes this event so vividly, it seems likely that the book was
composed not long after
11
On the day that you stood aloof,
on the day that strangers carried off his wealth
and foreigners entered his gates
and cast lots for Jerusalem,
you were like one of them.
12 But do not gloat over the day of your brother
in the day of his misfortune;
do not rejoice over the people of Judah
in the day of their ruin;
do not boast
in the day of distress.
13 Do not enter the gate of my people
in the day of their calamity;
do not gloat over his disaster
in the day of his calamity;
do not loot his wealth
in the day of his calamity.
14 Do not stand at the crossroads
to cut off his fugitives;
do not hand over his survivors
in the day of distress.
The Indictment: Esau’s Crimes on
the “Day of Jacob (vv. 11-14)
1. The Nature of the “Day of Jacob”
2. Esau’s Response to the “Day of
Jacob”
a. Esau’s Attitudes toward Jacob
b. Esau’s Actions against Jacob
11
On the day that you stood aloof,
on the day that strangers carried off his wealth
and foreigners entered his gates
and cast lots for Jerusalem,
you were like one of them.
The Indictment: Esau’s Crimes on
the “Day of Jacob (vv. 11-14)
1. The Nature of the “Day of Jacob”
What has Esau done in verse 11 that angered God?
What was their offense against Jerusalem?
• Edom acted like Babylon, an enemy, not like a brother
• Help was needed because “strangers” were carrying off the wealth of
Jerusalem, but Edom did not lift one finger to help
• Their behavior showed that they were on the side of their brother's
enemies
• Refusing to come to the aid of someone in need is the same as rendering
the harm yourself (see, for example, the Parable of the Samaritan)
11
On the day that you stood aloof,
on the day that strangers carried off his wealth
and foreigners entered his gates
and cast lots for Jerusalem,
you were like one of them.
The Indictment: Esau’s Crimes on
the “Day of Jacob (vv. 11-14)
1. The Nature of the “Day of Jacob”
What actions had these “strangers” and “foreigners” done to Esau’s brother?
• First, they “carried off their wealth”
• Second, they “entered his gates” meaning they took over the town. It typically
involved violent actions like raping the women, slaughtering the men, and pillaging
and ransacking the place.
• Third, "they cast lots for Jerusalem.” The action could serve several different
functions: ( 1) to divide Jerusalem into regions, which were then assigned to
contingents of Babylonian troops to administer and control; (2) to determine what
was to be taken as booty and what was to be destroyed; or (3) to determine which
part of the population was to be deported and which part was allowed to remain
to serve those who occupied the city or to work the vineyards and fields
11
On the day that you stood aloof,
on the day that strangers carried off his wealth
and foreigners entered his gates
and cast lots for Jerusalem,
you were like one of them.
The Indictment: Esau’s Crimes on
the “Day of Jacob (vv. 11-14)
1. The Nature of the “Day of Jacob”
God accuses Edom of being just like a stranger to his
own brother. What would it be like to act like a
stranger to your parents or siblings today?
Are you acting like a stranger to anyone in your family?
What about your brothers and sisters in church?
The Descent of Edom
1
Stood aloof on that day
2
3
4
5
6
7
8
9
11
On the day that you stood aloof,
on the day that strangers carried off his wealth
and foreigners entered his gates
and cast lots for Jerusalem,
you were like one of them.
12 But do not gloat over the day of your brother
in the day of his misfortune;
do not rejoice over the people of Judah
in the day of their ruin;
do not boast
in the day of distress.
The Indictment: Esau’s Crimes on
the “Day of Jacob (vv. 11-14)
1. The Nature of the “Day of Jacob”
2. Esau’s Response to the “Day of
Jacob”
a. Esau’s Attitudes toward Jacob
After exhorting Edom to stop gazing upon Judah's ruin, what does
the prophet Obadiah further urge them stop doing in verse 12?
Verse 12 continues to focus on Esau's attitudes toward Jacob's demise:
1. He gloated (ra'a) over the day of his brother (v. 12a)
2. He rejoiced/celebrated (samah) over his ruin (v. 12c)
3. He boasted (higdil peh) when Jacob fell (v. 12e). They Hebrew literally says
Edom “made their mouth big.” In this context it denotes uninhibited and
scornful laughter over the fallen Judahites.
11
On the day that you stood aloof,
on the day that strangers carried off his wealth
and foreigners entered his gates
and cast lots for Jerusalem,
you were like one of them.
12 But do not gloat over the day of your brother
in the day of his misfortune;
do not rejoice over the people of Judah
in the day of their ruin;
do not boast
in the day of distress.
The Indictment: Esau’s Crimes on
the “Day of Jacob (vv. 11-14)
1. The Nature of the “Day of Jacob”
2. Esau’s Response to the “Day of
Jacob”
a. Esau’s Attitudes toward Jacob
Do you ever rejoice when something bad happens to a rival?
What does God think about this?
The Edomites spoke proudly in the day of Israel’s distress.
When someone else was in trouble, have you ever talked as
if you were proud that you were better than they?
The Descent of Edom
1
Stood aloof on that day
2
Edom’s Attitudes
toward Israel
(vv. 11-12)
Gloat over his misfortune
3
Rejoice in brother’s ruin
4
Boast in their distress
5
Edom’s Actions
toward Israel
(vv. 13-14)
Now let’s focus
on verses 13-14.
6
7
8
9
What does God call Israel in verse 13?
What are the implications of God still
calling His defeated, humiliated
people, “my people” when they are at
their weakest?
13 Do not enter the gate of my people
in the day of their calamity;
do not gloat over his disaster
in the day of his calamity;
do not loot his wealth
in the day of his calamity.
14 Do not stand at the crossroads
to cut off his fugitives;
do not hand over his survivors
in the day of distress.
The Indictment: Esau’s Crimes on
the “Day of Jacob (vv. 11-14)
2. Esau’s Response to the “Day of
Jacob”
b. Esau’s Actions against Jacob
What are Esau's crimes against
Jacob as revealed in verse 13?
The Indictment: Esau’s Crimes on
the “Day of Jacob (vv. 11-14)
• He invaded (bo') the sacred city of YHWH's people (v. 13a)
• He gloated (ra'a) over Jacob's calamity (v. 13e)
• He claimed/looted (salah) Jacob's property (v. 13f)
13 Do not enter the gate of my people
in the day of their calamity;
do not gloat over his disaster
in the day of his calamity;
do not loot his wealth
in the day of his calamity.
14 Do not stand at the crossroads
to cut off his fugitives;
do not hand over his survivors
in the day of distress.
2. Esau’s Response to the “Day of
Jacob”
b. Esau’s Actions against Jacob
What are Esau's crimes against
Jacob as revealed in verse 13?
•
•
•
•
The Indictment: Esau’s Crimes on
the “Day of Jacob (vv. 11-14)
Not only was Edom's act barbarous and inhuman; not only was it treacherous; it was also sacrilege
When they entered the gates of "my people," they violated God's own possession by covenant
Judah was not just any people; they were special …. the "apple of his eye" (Deut 32: 10; Zech 2:8)
God would not take lightly this violation on the part of foreigners or of Edom
13 Do not enter the gate of my people
in the day of their calamity;
do not gloat over his disaster
in the day of his calamity;
do not loot his wealth
in the day of his calamity.
14 Do not stand at the crossroads
to cut off his fugitives;
do not hand over his survivors
in the day of distress.
2. Esau’s Response to the “Day of
Jacob”
b. Esau’s Actions against Jacob
In v. 11 we learned that on the day of Jacob Esau had stood aloof while Jerusalem burned.
But now we discover that this was not the only place where he was standing.
Where else did Edom make a “stand” (v. 14)? Why? For what purpose?
• The Edomites station themselves at the places where they can most easily capture the fugitives of
Judah/Jerusalem before they get away and scatter in different directions
• Edom intends "to eliminate" Judah's fugitives by delivering them up to others
• Obadiah interprets Edom's goal as that of seeking the complete eradication of Judah by
eliminating the escapees and survivors
13 Do not enter the gate of my people
in the day of their calamity;
do not gloat over his disaster
in the day of his calamity;
do not loot his wealth
in the day of his calamity.
14 Do not stand at the crossroads
to cut off his fugitives;
do not hand over his survivors
in the day of distress.
2. Esau’s Response to the “Day of
Jacob”
b. Esau’s Actions against Jacob
The Indictment: Esau’s Crimes on
the “Day of Jacob (vv. 11-14)
• As vv. 13-14 show, Edom acted like buzzards circling a dying animal, waiting until Babylon soundly
defeated Judah and Jerusalem
• The siege of Jerusalem lasted about eighteen months (2 Kings 25:1-8)
• When the city fell, Nebuchadnezzar's forces moved in with a vengeance to destroy, kill, and pillage
• Then when they were finished, Judah's kinsmen moved in to loot, to capture fugitives to sell as
slaves, and to kill those who fled from the destruction
13 Do not enter the gate of my people
in the day of their calamity;
do not gloat over his disaster
in the day of his calamity;
do not loot his wealth
in the day of his calamity.
14 Do not stand at the crossroads
to cut off his fugitives;
do not hand over his survivors
in the day of distress.
2. Esau’s Response to the “Day of
Jacob”
b. Esau’s Actions against Jacob
The Descent of Edom
1
Stood aloof on that day
2
Edom’s Attitudes
toward Israel
Gloat over his misfortune
3
Rejoice in brother’s ruin
4
Boast in their distress
5
Edom’s Actions
toward Israel
March thru their gate
6
Gloat over his disaster
7
Loot his wealth
8
Cut off his fugitives
9
Hand over his survivors
The Structure of Obadiah
A.
B.
C.
D.
Introduction: Setting the Stage for the "Days" (v. 1)
The Judgment: Esau's Humiliation on His "Day" of Doom (vv. 2-10)
The Indictment: Esau's Crimes on the"Day of Jacob" (vv. 11-14)
The Bad Good News: The Demise of Esau on the "Day of YHWH"
(vv. 15-18)
E. The Good Good News: The Restoration of Jacob on the "Day of
YHWH" (vv. 19-21)
The Plot of Obadiah
1
2-10
11-14
15-18
19-21
Preamble
The Judgment
The Indictment
Climax
Denouement
Setting
the Stage
Announcement
of Edom’s Doom
Recitation of
Edom’s Crimes
Demise
of Edom
Restoration
of Jacob
The Bad Good News: The Demise of Esau on the “Day of YHWH” (vv. 15-18)
15 For the day of the LORD is near upon all the nations.
As you have done,
it shall be done to you;
your deeds shall return on your own head.
16
For as you have drunk on my holy mountain,
so all the nations shall drink continually;
they shall drink and swallow,
and shall be as though they had never been.
17 But in Mount Zion there shall be those who escape,
and it shall be holy,
and the house of Jacob shall possess
their own possessions.
18 The house of Jacob shall be a fire,
and the house of Joseph a flame,
and the house of Esau stubble;
they shall burn them and consume them,
and there shall be no survivor for the house of Esau,
for the LORD has spoken.
1. Announcement of the Day of YHWH
2. Ultimate Fate of Esau and the Nations
a. Retributive Principle of
Divine Justice
b. Distributive Principle of
Divine Justice
3. Contrasting Fate of Jacob
a. Restoration of Jacob
b. Triumph of Jacob
The Bad Good News: The Demise of Esau on the “Day of YHWH” (vv. 15-18)
15 For the day of the LORD is near upon all the nations.
As you have done,
it shall be done to you;
your deeds shall return on your own head.
1. Announcement of the Day of YHWH
2. Ultimate Fate of Esau and the Nations
a. Retributive Principle of
Divine Justice
Obadiah warned that what time was near?
On whom does it draw near?
• Obadiah announces the imminence of "the day of YHWH" for the
nations (v. 15a)
• It functions as a thesis statement for the remainder of the book
• Esau will not be the only target of divine wrath on that day; the nations
are also on YHWH's radar
The Bad Good News: The Demise of Esau on the “Day of YHWH” (vv. 15-18)
15 For the day of the LORD is near upon all the nations.
As you have done,
it shall be done to you;
your deeds shall return on your own head.
1. Announcement of the Day of YHWH
2. Ultimate Fate of Esau and the Nations
a. Retributive Principle of
Divine Justice
Obadiah warns that “as you have done, it shall be done to you.”
This is known as the lex talionis or retributive principle that
considers punishment, if proportionate, to be the best response
to crime. Do you agree with this form of justice?
Where will the reprisal of Edom return?
Does this remind you of the statement that “Whatsoever a man
sows, that shall he also reap” (Galatians 6:7)? In what way?
The Bad Good News: The Demise of Esau on the “Day of YHWH” (vv. 15-18)
15 For the day of the LORD is near upon all the nations.
As you have done,
it shall be done to you;
your deeds shall return on your own head.
16
For as you have drunk on my holy mountain,
so all the nations shall drink continually;
they shall drink and swallow,
and shall be as though they had never been.
1. Announcement of the Day of YHWH
2. Ultimate Fate of Esau and the Nations
a. Retributive Principle of
Divine Justice
b. Distributive Principle of
Divine Justice
Now we come to verse 16. Who is the subject of the verb "you have
drunk on my holy mountain” and what is the significance of the drinking?
• Does it refer to Esau's celebrating the defeat of Judah in 586 BC with revelry and drinking on
YHWH's holy mountain?
• This interpretation suffers from three weaknesses: (1) it fails to take into account the change from
second person singular verbs in v. 15 to the plural form in v. 16a; (2) the OT never refers expressly to
"drinking bouts" in celebration of victory; (3) it requires a shift in the significance of the drinking,
from Edom's celebration of victory in v. 16a to the nations' drinking divine judgment in v. 16b-d.
The Bad Good News: The Demise of Esau on the “Day of YHWH” (vv. 15-18)
15 For the day of the LORD is near upon all the nations.
As you have done,
it shall be done to you;
your deeds shall return on your own head.
16
For as you have drunk on my holy mountain,
so all the nations shall drink continually;
they shall drink and swallow,
and shall be as though they had never been.
1. Announcement of the Day of YHWH
2. Ultimate Fate of Esau and the Nations
a. Retributive Principle of
Divine Justice
b. Distributive Principle of
Divine Justice
Now we come to verse 16. Who is the subject of the verb "you have
drunk on my holy mountain” and what is the significance of the drinking?
• The Edomites are the subject but their drinking here refers to their inevitable demise along with the
nations and her punishment for the crimes against Jacob. Is this the correct interpretation?
• This interpretation is difficult to reconcile with the following phrase, "on my holy mountain” unless
the scene of the crime becomes the scene of the judgment, though this seems forced.
• Furthermore, it fails to account adequately for the shift from second person singular forms in v. 15bc to the plural form of v. 16a.
The Bad Good News: The Demise of Esau on the “Day of YHWH” (vv. 15-18)
15 For the day of the LORD is near upon all the nations.
As you have done,
it shall be done to you;
your deeds shall return on your own head.
16
For as you have drunk on my holy mountain,
so all the nations shall drink continually;
they shall drink and swallow,
and shall be as though they had never been.
1. Announcement of the Day of YHWH
2. Ultimate Fate of Esau and the Nations
a. Retributive Principle of
Divine Justice
b. Distributive Principle of
Divine Justice
Now we come to verse 16. Who is the subject of the verb "you have
drunk on my holy mountain” and what is the significance of the drinking?
• While both of the previous interpretations are possible, it seems best to assume that in v. 16a
Obadiah addresses his real audience, Judean and Israelite survivors of the devastation of 586 BC.
• The shift in addressee from v. 15b-c is signaled by the switch to a plural verb, "you have drunk"
(Esau has consistently been treated as singular)
• This view also keeps the “drink” metaphor consistent with the wrath of YHWH. Here Judah
experiences God’s wrath via the destruction of the temple and Jerusalem on His holy mountain.
The Bad Good News: The Demise of Esau on the “Day of YHWH” (vv. 15-18)
15 For the day of the LORD is near upon all the nations.
As you have done,
it shall be done to you;
your deeds shall return on your own head.
16
For as you have drunk on my holy mountain,
so all the nations shall drink continually;
they shall drink and swallow,
and shall be as though they had never been.
1. Announcement of the Day of YHWH
2. Ultimate Fate of Esau and the Nations
a. Retributive Principle of
Divine Justice
b. Distributive Principle of
Divine Justice
Compare the cup of wrath experienced by Judah verses the nations.
How are they similar and different?
• In contrast to Jerusalem's temporary drinking of the cup, the nations will drink it "continually"
• They will drink God's cup perpetually until they become as if they had never been
• The adverb intensifies the judgment of the nations beyond that received by Zion
• If Yahweh's "holy mountain" had to experience divine wrath, the non-elect goyim must experience
it to a greater degree
Negative Effects of Wine
The negative features of wine are what serve as the background for the metaphor
of drinking the cup of wrath. Let’s summarize the effects of heavy drinking:
 STUPOR. The stupefying effects of excessive amounts of wine include
staggering, confusion, insensibility, and sleep. Too much wine produces
confusion in the mind and lack of clear judgment. It diminishes one's clearheadedness and decision-making reason and instead creates confusion of
mind. Drunkenness not only dulls the mind; it also dulls the body and makes it
insensate so that one cannot feel pain and consequently avoid harm. Heavy
drinking eventually makes one drowsy and brings on deep sleep.
 HELPLESSNESS. Because of wine-induced stupor with its attendant staggering,
confusion, insensibility, and sleep, a drunkard becomes helpless and
defenseless before enemies.
 DISGRACE. The final characteristic of drunkenness to be noted here is the
disgrace that accompanies it. Often those who are inebriated disgrace
themselves with their degrading actions.
Cup of Wrath Metaphor
Fourteen texts employ the metaphor of drinking the cup of divine
wrath, four in the Writings (Pss 60:3; 75:8; Job 21:19-20; Lam 4:21) and
the rest in the Latter Prophets (Isa 51:17-23; 63:6; Jer 25:15-29; 48:2627; 49:12; 51:7-8; 51:39, 57; Ezek 23:31-34; Obad 16; Hab 2:15-16)
How do these texts depict divine punishment and the way it affects
people? Summarizing the key points:
1. The wrath these texts speak of is the wrath of YHWH. It belongs to Him; He
executes it and He controls it.
2. The recipients of the divine punishment are always considered to be the deserving.
Their sins are either explicitly stated in the passage or indicated by the context.
3. Significantly, many texts indicate that YHWH’s wrath cup begins with Jerusalem
referring to the fall of the city. From Jerusalem the cup passes to all the nations
including Moab, Edom, and finally Babylon. The nations are condemned either
because of their non-elect status as goyim – unlike Jerusalem that bears YHWH’s
name – or their hostility to Jerusalem.
Cup of Wrath Metaphor
4. The image of drinking the cup points to the full amount of divine
wrath that the recipients experience. They do not receive just a little
bit of punishment; they receive it to the full extent.
5. When YHWH’s wrath comes, it is irresistible and unstoppable. He
puts the cup in their hand and makes them drink. Unlike a normal cup
that one is free to refuse, this cup they may not and cannot refuse:
they must drink it.
6. When the recipients experience divine wrath, they become totally helpless and
defenseless. YHWH’s wrath first makes them helpless and then he smites them with
a sword.
7. Divine wrath puts a permanent end to the nations.
8. YHWH’s judgment brings open and public disgrace to its recipients.
9. Divine judgment operates on the basis of lex talionis; as you have done, it will be
done to you.
10. Finally, the wicked bring it down upon themselves and cause their own demise.
They themselves drink and drain the cup.
The Bad Good News: The Demise of Esau on the “Day of YHWH” (vv. 15-18)
The calamity of 586 BC had left what remained of the Israelites angry and deeply disillusioned; in
their minds YHWH had reneged on all His promises:
• In the hour of deepest need He had abandoned His temple, His eternal dwelling place
(Psalm 132:13-18), and the symbol of Israel's security (Jeremiah 7:1-7)
• He had abandoned His people, breaking His commitment to Abraham and ratified with His
descendants at Sinai, to be their God forever
• He allowed the Babylonians to expel them from the land promised them as their eternal possession
17 But in Mount Zion there shall be those who escape,
and it shall be holy,
and the house of Jacob shall possess
their own possessions.
3. Contrasting Fate of Jacob
a. Restoration of Jacob
What hope does God give Judah in verse 17?
The Bad Good News: The Demise of Esau on the “Day of YHWH” (vv. 15-18)
The calamity of 586 BC had left what remained of the Israelites angry and deeply disillusioned; in
their minds YHWH had reneged on all his promises:
• In the hour of deepest need he had abandoned His temple, his eternal dwelling place
(Psalm 132:13-18), and the symbol of Israel's security (Jeremiah 7:1-7)
• He had abandoned His people, breaking his commitment to Abraham and ratified with his
descendants at Sinai, to be their God forever
• He allowed the Babylonians to expel them from the land promised them as their eternal possession
17 But in Mount Zion there shall be those who escape,
and it shall be holy,
and the house of Jacob shall possess
their own possessions.
3. Contrasting Fate of Jacob
a. Restoration of Jacob
• While the nations will drink the cup of wrath on the future day of YHWH, Judah will not
• Mount Zion will be restored as the residence of YHWH; the place of "escape" from God’s wrath
• Israel will be restored to her land
The Bad Good News: The Demise of Esau on the “Day of YHWH” (vv. 15-18)
What is the significance of the various houses and metaphors in verse 18?
• Obadiah refers to the future restoration of the twelve tribes by addressing both the house of Jacob
(the Southern Kingdom) and the house of Joseph (the Northern Kingdom)
• Obadiah borrows an image that was common in ancient battle scenes. Adopting a scorched-earth
policy, invaders would torch the cities they conquered as well as the surrounding fields and
orchards, thereby depriving the victims of necessary resources for life.
• Reunited Israel becomes the agent of divine fury against Edom; the goal is not so much the
occupation of enemy territory as the full elimination of outside threats, so that 722/586 BC never
happens again.
18 The house of Jacob shall be a fire,
and the house of Joseph a flame,
and the house of Esau stubble;
they shall burn them and consume them,
and there shall be no survivor for the house of Esau,
for the LORD has spoken.
b. Triumph of Jacob
The Bad Good News: The Demise of Esau on the “Day of YHWH” (vv. 15-18)
Much of reformed theology is based on the understanding that
we are all sinners and are all in need of the salvation given freely
in and through Jesus Christ. What difference does – or should
this make as we deal with enemies – those who have “done us
wrong” and who should “get what they deserve”?
18 The house of Jacob shall be a fire,
and the house of Joseph a flame,
and the house of Esau stubble;
they shall burn them and consume them,
and there shall be no survivor for the house of Esau,
for the LORD has spoken.
b. Triumph of Jacob
The Structure of Obadiah
A.
B.
C.
D.
Introduction: Setting the Stage for the "Days" (v. 1)
The Judgment: Esau's Humiliation on His "Day" of Doom (vv. 2-10)
The Indictment: Esau's Crimes on the"Day of Jacob" (vv. 11-14)
The Bad Good News: The Demise of Esau on the "Day of YHWH"
(vv. 15-18)
E. The Good Good News: The Restoration of Jacob on the "Day of
YHWH" (vv. 19-21)
The Plot of Obadiah
1
2-10
11-14
15-18
19-21
Preamble
The Judgment
The Indictment
Climax
Denouement
Setting
the Stage
Announcement
of Edom’s Doom
Recitation of
Edom’s Crimes
Demise
of Edom
Restoration
of Jacob
The Good Good News: The Restoration of Jacob on the “Day of YHWH” (vv. 19-21)
19 Those of the Negeb shall possess Mount Esau,
and those of the Shephelah shall possess
the land of the Philistines;
they shall possess the land of Ephraim
and the land of Samaria,
and Benjamin shall possess Gilead.
20 The exiles of this host of the people of Israel
shall possess the land of the Canaanites
as far as Zarephath,
and the exiles of Jerusalem who are in Sepharad
shall possess the cities of the Negeb.
21 Saviors shall go up to Mount Zion to rule Mount Esau,
and the kingdom shall be the LORD's.
1. The Restoration
of Jacob’s Land
2. The Restoration
of YHWH’s Rule
The Good Good News: The Restoration of Jacob on the “Day of YHWH” (vv. 19-21)
19 Those of the Negeb shall possess Mount Esau,
and those of the Shephelah shall possess
the land of the Philistines;
they shall possess the land of Ephraim
and the land of Samaria,
and Benjamin shall possess Gilead.
20 The exiles of this host of the people of Israel
shall possess the land of the Canaanites
as far as Zarephath,
and the exiles of Jerusalem who are in Sepharad
shall possess the cities of the Negeb.
Now let’s focus on verses 19-20.
1. The Restoration
of Jacob’s Land
The Good Good News: The Restoration of Jacob on
the “Day of YHWH” (vv. 19-21)
19 Those of the Negeb shall possess Mount Esau,
and those of the Shephelah shall possess
the land of the Philistines;
they shall possess the land of Ephraim
and the land of Samaria,
and Benjamin shall possess Gilead.
20 The exiles of this host of the people of Israel
shall possess the land of the Canaanites
as far as Zarephath,
and the exiles of Jerusalem who are in Sepharad
shall possess the cities of the Negeb.
• The Negeb (meaning “dry ground”) refers to the region covering
southern Judah and stretching into the Sinai peninsula
• Edomite encroachment on Judahite territory was strongest in the
Negeb, which explains why Obadiah begins his geographic survey here
Negeb
Edom
The Good Good News: The Restoration of Jacob on
the “Day of YHWH” (vv. 19-21)
19 Those of the Negeb shall possess Mount Esau,
and those of the Shephelah shall possess
the land of the Philistines;
they shall possess the land of Ephraim
and the land of Samaria,
and Benjamin shall possess Gilead.
20 The exiles of this host of the people of Israel
shall possess the land of the Canaanites
as far as Zarephath,
and the exiles of Jerusalem who are in Sepharad
shall possess the cities of the Negeb.
• "the Shephelah” (meaning "lowlands“) reflects the Judean
perspective, looking from the Judean highlands toward the west
• The Shephelah identified the foothills between the coastal plain and
the central mountainous spine.
The Good Good News: The Restoration of Jacob on
the “Day of YHWH” (vv. 19-21)
19 Those of the Negeb shall possess Mount Esau,
and those of the Shephelah shall possess
the land of the Philistines;
they shall possess the land of Ephraim
and the land of Samaria,
and Benjamin shall possess Gilead.
20 The exiles of this host of the people of Israel
shall possess the land of the Canaanites
as far as Zarephath,
and the exiles of Jerusalem who are in Sepharad
shall possess the cities of the Negeb.
• "the land of Ephraim" reflects the tribal territory dominated by the
central ridge in the landscape of Ephraim, while "the land of Samaria"
focuses attention on the area in and around the capital city
Ephraim
Samaria
Judah
The Good Good News: The Restoration of Jacob on
the “Day of YHWH” (vv. 19-21)
19 Those of the Negeb shall possess Mount Esau,
and those of the Shephelah shall possess
the land of the Philistines;
they shall possess the land of Ephraim
and the land of Samaria,
and Benjamin shall possess Gilead.
20 The exiles of this host of the people of Israel
shall possess the land of the Canaanites
as far as Zarephath,
and the exiles of Jerusalem who are in Sepharad
shall possess the cities of the Negeb.
Gilead
Benjamin
The Good Good News: The Restoration of Jacob on
the “Day of YHWH” (vv. 19-21)
19 Those of the Negeb shall possess Mount Esau,
and those of the Shephelah shall possess
the land of the Philistines;
they shall possess the land of Ephraim
and the land of Samaria,
and Benjamin shall possess Gilead.
20 The exiles of this host of the people of Israel
shall possess the land of the Canaanites
as far as Zarephath,
and the exiles of Jerusalem who are in Sepharad
shall possess the cities of the Negeb.
The Good Good News: The Restoration of Jacob on
the “Day of YHWH” (vv. 19-21)
19 Those of the Negeb shall possess Mount Esau,
and those of the Shephelah shall possess
the land of the Philistines;
they shall possess the land of Ephraim
and the land of Samaria,
and Benjamin shall possess Gilead.
20 The exiles of this host of the people of Israel
shall possess the land of the Canaanites
as far as Zarephath,
and the exiles of Jerusalem who are in Sepharad
shall possess the cities of the Negeb.
• Verse 20 has a geographical logic in that it exhibits merismus of north
to south: one group of exiles occupies the land to its northernmost
boundary at Zarephath while the other group inherits the cities of the
Negeb in the Cisjordan's southernmost boundary
Negeb
The Good Good News: The Restoration of Jacob on
the “Day of YHWH” (vv. 19-21)
19 Those of the Negeb shall possess Mount Esau,
and those of the Shephelah shall possess
the land of the Philistines;
they shall possess the land of Ephraim
and the land of Samaria,
and Benjamin shall possess Gilead.
20 The exiles of this host of the people of Israel
shall possess the land of the Canaanites
as far as Zarephath,
and the exiles of Jerusalem who are in Sepharad
shall possess the cities of the Negeb.
Ephraim
Gilead
Benjamin
Judah
Negeb
Edom
The Good Good News: The Restoration of Jacob on the “Day of YHWH” (vv. 19-21)
Now let’s look at the last verse of Obadiah.
Who are these “saviors”?
Where are they going and what will they do?
• The “saviors" probably are returned exiles who make Zion (Jerusalem) the center of government in
the day of the Lord
• A contrast is drawn between Zion, the holy mount, and Mount Esau, the mount of profanation
• The word translated “rule“ usually means "to judge, to administer justice," or "to punish," but
during the period of the judges the judges also were deliverers
• Obadiah's point may be that "just as the Lord raised up the judges of old to rescue His people, so in
the future similar leaders will arise to save Israel from the oppression of the nations."
21 Saviors shall go up to Mount Zion to rule Mount Esau,
and the kingdom shall be the LORD's.
2. The Restoration
of YHWH’s Rule
The Good Good News: The Restoration of Jacob on the “Day of YHWH” (vv. 19-21)
What hope is provided to Jacob that is even more important
than their future defeat of Edom, the possession/expansion
of the land, and the establishment of Mount Zion as the
center of government?
• More important is Obadiah's assertion that finally the Lord's supreme rule over the nations
and the earth will be manifest
• The day of the Lord will mean the defeat of God's enemies, the restoration of His people, and
the establishment of His universal rule. God's people may suffer temporary defeat for their
sins, but God will intervene to rescue them, to judge His enemies, and to establish His
kingdom. In the end God's kingdom will come, and He will reign over all peoples of the earth.
21 Saviors shall go up to Mount Zion to rule Mount Esau,
and the kingdom shall be the LORD's.
2. The Restoration
of YHWH’s Rule
The Man from Edom (Isaiah 63:1-4)
Who is this warrior?
• He is none other
A blood-stained divine warrior comes marching up the valley of the
than the Lord Jesus
Kidron toward Jerusalem, and the cry goes out:
Christ, returning to
“Who is this coming from Edom, from Bozrah, with his garments
Jerusalem in the
stained crimson? Who is this, robed in splendor, striding forward in the
day of His wrath
greatness of his strength?” The warrior answers,
after having
"It is I, speaking in righteousness, mighty to save."
subdued the
The prophet, watching from the walls of the city, still has this question:
nations as Obadiah
“Why are your garments red? like those of one treading the
foretold
winepress?”
• He is the great "I
The traveler answers,
am," speaking in
"I have trodden the winepress alone; from the nations no one was
righteousness; He is
with me. I trampled them in my anger and trod them down in my wrath;
the Judge and
their blood spattered my garments, and I stained all my clothing. For the
day of vengeance was in my heart, and the year of my redemption has
Savior
come"
• In this world the
ungodly often seem
The Man from Edom (Isaiah 63:1-4)
to flourish; the
godly are stricken
A blood-stained divine warrior comes marching up the valley of the
Kidron toward Jerusalem, and the cry goes out:
• But God says that in
the ultimate
“Who is this coming from Edom, from Bozrah, with his garments
stained crimson? Who is this, robed in splendor, striding forward in the
working of His plan
greatness of his strength?” The warrior answers,
the ungodly are
"It is I, speaking in righteousness, mighty to save."
going to be
punished … the Day
The prophet, watching from the walls of the city, still has this question:
of the Lord will
“Why are your garments red? like those of one treading the
come upon them
winepress?”
• While those who
The traveler answers,
are His people will
"I have trodden the winepress alone; from the nations no one was
be lifted up and
with me. I trampled them in my anger and trod them down in my wrath;
their blood spattered my garments, and I stained all my clothing. For the
blessed in Jesus
day of vengeance was in my heart, and the year of my redemption has
Christ
come"