Obadiah 1
AOSNAbout Obadiah.
The Book of Obadiah
Purpose
To announce God’s judgment on Edom, who had rejoiced at and participated in Judah’s destruction
Author
Obadiah
Date
Around 586 BC
Setting
Probably very soon after the destruction of Jerusalem by the Babylonians
Cain, one of the sons of Adam, asked, “Am I my brother’s keeper?” This question has become a picture of refusing responsibility. But Cain had murdered his brother Abel. A person also shares guilt by doing nothing when innocent people suffer.
Edom was both Judah’s neighbor and relative. Yet Edom watched with delight and joined in when Babylon destroyed Jerusalem. So God held Edom responsible for this evil. God’s judgment always follows this kind of injustice.
Setting
The people of Edom came from Esau, the brother of Jacob (see Genesis 25:30). The Edomites lived mainly in the highlands (hill country) east of the Arabah (the Jordan Valley south of the Dead Sea) and south of the Dead Sea.
Edom existed during most of the time of Israel’s kings (about 1050–586 BC). At times, Edom was under the control of the southern kingdom of Judah (this is called a vassal, meaning a smaller kingdom ruled by a stronger one; 2 Samuel 8:14; 1 Kings 11:14–16; 2 Kings 8:20–22; compare 2 Kings 3:9–14).
Around 600–400 BC, Arab kingdoms likely moved into Edom and took control of the land. After the exile and into New Testament times, Edom appeared again in southern Judah. It was then called Idumea (the Greek name for Edom). One well-known person from this region was Herod the Great, who called himself the "King of the Jews."
As a nation, Edom repeated Esau’s earlier hatred toward Jacob. For example, Edom refused to help Israel during the exodus from Egypt and blocked their way (Numbers 20:14–21; 21:4).
Much later, the Babylonians attacked Judah and took the people into exile (forced removal from their land). At that time, Edom did not help Judah. Instead, they rejoiced and supported Babylon. They also tried to gain wealth from Judah’s fall.
This unfaithfulness toward their “brother” Israel led to the message of the prophet Obadiah.
Summary
The book of Obadiah has two main themes: the destruction of Edom and the restoration (bringing back and healing) of Judah.
In the introduction (1:1–9), a messenger calls the nations to attack Edom. God announces judgment against Edom. This judgment will destroy Edom’s pride. The people trusted in their strong mountain location and in their wisdom, but these would not save them.
In the second section (1:10–14), Obadiah explains why Edom will be punished. He lists their wrong actions in a series of sharp statements (taunts, meaning words that expose and shame wrongdoing). Edom had a duty to help their “brother” Jacob (Israel). Instead, they turned against them and refused to help.
In the third and final section (1:15–21), Obadiah describes the coming “Day of the LORD” (a time when God judges evil and sets things right). Those who do evil will face serious consequences (1:15–16). Those who have suffered unfairly will be restored (1:17–21).
The people of Jerusalem will return and take back their land. Their territory will grow in every direction. Edom will be brought under their rule as an example of what happens to those who oppose the Lord. In the end, the whole world will recognize the Lord as King.
Author and Date
Obadiah’s name means “servant of the Lord.” We know about him only from this book and from clues in the text about his time and place. Several people in the Old Testament were named Obadiah. One example is a palace official who served King Ahab (1 Kings 18:3–16).
Obadiah gave his message after the kingdom of Judah was invaded. In 586 BC, the Babylonian king Nebuchadnezzar ended Judah’s independence. He destroyed Jerusalem and took the last king, Zedekiah, into exile (2 Kings 25:1–30).
Outside the book of Obadiah, the Bible says little about how Edom responded to this event (see also Isaiah 34:5–10). Obadiah likely wrote his prophecy soon after Babylon destroyed Jerusalem in 586 BC.
Literary Features
Obadiah’s message about Edom is similar to the messages of other prophets. Parts of his prophecy closely match Jeremiah 49:9, 14–16. For this reason, it is helpful to study Obadiah alongside other prophecies about Edom’s future. His message may also expand on shorter passages such as Joel 3:19 and Amos 9:12.
Meaning and Message
At first, Obadiah’s prophecy may seem like a harsh message about the Lord’s anger against Israel’s enemies. The Lord’s anger is real, and evil will not go unpunished. But this short book has a deeper message than this simple view.
Nations, like individuals, should think carefully about what they do, because the results will come soon. God is offended by wrongdoing, and he brings justice for people who are harmed or treated unfairly (the oppressed).
What Edom did to Judah, whether by action or by doing nothing, would come back on them. This follows an ancient law of justice called lex talionis (a Latin phrase meaning “the law of equal response”). It means that a person receives the same kind of action they have done: "As you have done, it will be done to you" (1:15).
The day of the Lord will come suddenly. It will bring full justice for those who have suffered, punishment for those who do wrong, and the beginning of a kingdom where the Lord rules over all nations.
In the near (historical) sense, this meant that Israel would return to their land and rule over the land of Edom. But in a wider (universal) sense, Edom’s punishment is only part of a larger judgment. Not only Edom, but all nations will face the Lord's judgment (1:16).
When the Lord comes as King and restores Jerusalem, Mount Zion (the hill in Jerusalem where the temple stood) will be at the center of this new order.
This view of God is central to the message of Obadiah. It calls all people today to make a choice. Who will we serve? Will we serve a god who ignores evil, or the God of justice shown in Obadiah? Only a God who judges evil can give us confidence that evil will not win in the end.
Obadiah anticipates a new time when “the kingdom will belong to the LORD” (1:21). This hope first belonged to Israel, but it later became a hope for the whole world. Jesus announced this same hope when he said, “the kingdom of God is near” (Mark 1:15; Luke 10:9–12; 21:31–33).
Obadiah 1:1
The word vision introduces a prophetic book (Isaiah 1:1; Nahum 1:1). It also describes what a prophet saw or sensed as a divine message (Ezekiel 12:26–27; Daniel 8:1). A vision not from the Lord was false (Jeremiah 14:14; 23:16), proven by its failure to happen (Ezekiel 12:22–24). In contrast, true visions of events, whether near or far, do happen (Ezekiel 12:25; Habakkuk 2:3). Prophetic visions appeared in different forms, like dreams or extrasensory experiences (for example, Daniel 8:2). The lack of visions shows divine abandonment (Lamentations 2:9; Ezekiel 7:26; Micah 3:6).
Obadiah was a common Hebrew name meaning “servant of the Lord.” The prophet Obadiah is unknown outside this book.
an envoy has been sent among the nations: In ancient warfare, allies were contacted to join a military group to punish an enemy or defend against an attack. Here, the Sovereign Lord calls the nations to address Edom’s evil pride.
let us god to battle: This is a willing group, but ironically, they will later be punished for their own evil actions (Obadiah 1:15–16).
Obadiah 1:2-4
I will make you small: Several messages of judgment describe Edom’s specific sins against Israel (Obadiah 1:10–14; Jeremiah 49:7–22; Ezekiel 25:12–14; 36:5). Edom often appears among the nations that opposed Israel and the Lord (Isaiah 34; Ezekiel 35–36; Amos 9:1–15).
small among the nations … The pride of your heart: Edom’s rocky landscape reflected the pride of its people. Just as their land was high and difficult to reach, the people of Edom thought they were secure and above others. The height of the mountain fortress that provided their security only highlights the height from which Edom would fall. Edomite princes were among the arrogant rulers of the nations (Ezekiel 32:29; compare Genesis 36; 1 Chronicles 1:43–54).
Obadiah 1:5-7
The Babylonians destroyed Jerusalem completely. Edom shared in the loot, so they deserved the same punishment (see Obadiah 1:15–18).
Obadiah 1:5
Edom's destroyers would take everything, unlike thieves and harvesters. Thieves would leave anything that might slow their escape. Harvesters would always leave some leftovers for the poor (Deuteronomy 24:19; compare Ruth 2; Matthew 12:1).
Obadiah 1:6
Esau: The Hebrew text uses the name of Esau, who was Jacob’s brother. This shows Edom broke a brotherly relationship (Obadiah 1:10–14).
Obadiah 1:7
men allied with you (literally men of the covenant): Edom should have been Israel's ally, but instead, Edom made a covenant with Babylon.
men of peace (paralleling men of the covenant): This was a fitting form of justice. Edom betrayed Israel, and later, Babylon betrayed Edom in the same way.
Obadiah 1:8
In that day: The Hebrew word yom, meaning “day,” appears 12 times in Obadiah 1:8–15. It is often translated as “when” or “at that time.” The time mentioned in Obadiah 1:8 marks the start of the end, when God intervenes to change the fate of his people.
wise men … men of understanding: Edom was proud of its wisdom tradition (see Jeremiah 49:7). For instance, the book of Job takes place in Edomite land.
Obadiah 1:10-14
Because of the violence against your brother Jacob: The reason for Esau’s condemnation is explained in Obadiah 1:10 (see also Isaiah 34; Jeremiah 49:7–22; Joel 3:19; Amos 1:11–12) and expanded in Obadiah 1:11–14, where Edom’s betrayal is described. In legal terms, these verses provide evidence for the charge of breaking a covenant.
Obadiah 1:11
Outside of this book, we know little about Edom's role during the Babylonian invasions of Judah in 605, 597, and 586 BC. God's law requires responsibility toward one's neighbor (for example, Deuteronomy 22:1–4; compare Matthew 25:41–46), especially when there is a specific covenant of brotherhood (Amos 1:9) or a historical relationship which biblical writers considered a relationship between brothers (see study note on Obadiah 1:6).
Obadiah 1:12-14
All societies are responsible for wrongdoings, like those of Edom (see, for example, the messages against Israel’s neighbors in Amos 1:3–2:3). The Edomites committed sins against Judah by helping the Babylonians loot the land (Obadiah 1:13) and either killing or sending back Judah’s escapees (1:14).
Obadiah 1:12
The tribes of Israel were relatives of Edom (literally brother; compare Numbers 20:14).
Edom and other nearby nations mistakenly believed that making peace with Nebuchadnezzar in 586 BC would give them relief. However, their time of judgment would come.
Obadiah 1:15-18
The law of retribution (lex talionis) means we face the consequences of our actions. Edom's betrayal and pride would lead to her own downfall when vengeance came. Justice would deliver Israel and punish Edom (see also Jeremiah 49:7–22; Ezekiel 32:29; Malachi 1:2–5).
Obadiah 1:15
The Day of the LORD is near: The phrase the day of the Lord sometimes referred to a specific event, like the destruction of Edom or Joel’s locust plague (Joel 1:15). In its final form, it represents God's final judgment on all godless nations.
As you have done: Those who face judgment will find their punishment reflects their evil actions.
Obadiah 1:17
Jerusalem would become a safe place for those who escape. A small group from Judah stayed in Jerusalem (see Jeremiah 40:11–12). The Lord’s mountain of refuge stands in stark contrast to Edom’s failed cliff fortresses.
their possession: The land God gave to Abraham (Genesis 12:1–7) would be returned to his descendants forever.
the house of Jacob: The prophet Malachi mentioned the promise of return for the people of Judah, but not for the Edomites (Malachi 1:4–5).
Obadiah 1:18
The idea of retribution is shown through the image of a fierce fire destroying Edom completely. Babylonian King Nabonidus burned Edomite cities in 553 BC.
Obadiah 1:19-21
History moves toward a day when the Lord will rule over the whole world as his kingdom. This message gives hope to God’s people and warns the nations that ignore him.
Obadiah 1:19-20
God's people in the Negev, the foothills of Judah, and Benjamin (three regions of Judah) would take over their neighbors' territories (Edom, the Philistine plains, Gilead). Restored Israel would regain Ephraim and Samaria (territory lost from 722 to 721 BC to Assyria) and expand its borders to the lands promised during the conquest (the Philistine plains, the land of Gilead, the Phoenician coast). See also Ezekiel 47:13–23.
Obadiah 1:20
in Sepharad: This likely refers to a group of Jewish exiles in Asia Minor. They would return to the Negev. The scene matches some real events but also looks forward to the end times.
Obadiah 1:21
Mount Zion: God's people would climb his holy mountain to rule over (or to judge) the mountains of their ancient enemy Edom. This would be a sign of the coming universal kingdom.
Aquifer Open Study Notes © 2026 Mission Mutual, an adaptation of the Tyndale Open Study Notes © 2023 Tyndale House Publishers. Licensed under CC BY-SA 4.0.