Exegesis Introduction To Obadiah

INTRODUCTION TO
OBADIAH
Pastor William E. Wenstrom Jr.

WENSTROM BIBLE MINISTRIES
Marion, Iowa
2017 William E. Wenstrom, Jr. Bible Ministries
Introduction to Obadiah
The book of Obadiah is the shortest book in the Old Testament since it contains
only 21 verses. The New Testament does not quote from it. Consequently,
especially by modern audiences, this tiny book has been overlooked or totally
ignored and to the detriment of the church. It has been ignored also because like
Zephaniah it speaks of God’s judgment. Obadiah promises to exact vengeance
upon the nation of Edom because they mistreated the southern kingdom of Judah in
the sixth century B.C. when they were conquered by Babylon. The Edomites and
Israelites were related since the former descended from Esau and the latter from
Jacob. Both of whom were brothers. Thus, God was angry because the Edomites
mistreated the Israelites who were their blood brothers.
Obadiah lived through the final devastating Babylonian war on Judah (587-586
B.C.) and saw how the Edomites took advantage of the people of Judah. His
prophecies were given to encourage the disillusioned Jews, who wondered why
God did not punish the Edomites for their wicked ways. A further description of
how Edom took advantage of the Jews in Jerusalem when the city was destroyed is
found in Ezekiel 25, 35, 36, and Psalm 137. Not only did the Edomites mock when
Judah fell, but they robbed and killed fleeing Jews, tried to make Judah part of
their territory, and spoke arrogantly about God.1
The ESV has the following note, they write “Obadiah wrote this shortest book
of the Old Testament probably soon after the armies of Babylon destroyed
Jerusalem (586 B.C.). During this conquest, the people of Edom helped capture
fleeing Israelites and turn them over to the Babylonians. They even took up
residence in some Judean villages. This angered the Lord, for the Edomites, as
descendants of Esau, were related to the Israelites (Gen. 25:21–26, 30) and
therefore should have helped them. Obadiah prophesied that Edom would be
repaid for mistreating God’s people. Obadiah also asserted that God is sovereign
over the nations and that the house of Jacob would be restored because of God’s
covenant love for his people.”2
L.C. Allen writes “Historically, the book belongs to the early postexilic period
at the end of the sixth century B.C. Its central section, verses 10–14, deals with the
fall of Jerusalem to the Babylonians in 586 B.C., concentrating on the part the
Edomites played in that tragic event. Edom was a state to the southeast of Judah.
Despite treaty ties (“brother,” v. 10) the Edomites, along with others, had failed to
come to Judah’s aid and had even helped Babylon by looting Jerusalem and
handing over refugees. Moreover, the Edomites filled the vacuum caused by
1
Schultz, S. J., & Smith, G. V. (2001). Exploring the Old Testament (p. 186). Wheaton, IL: Crossway Books.
2
The Holy Bible: English Standard Version. (2016). (Ob). Wheaton: Standard Bible Society.
2016 William E. Wenstrom, Jr. Bible Ministries 1

Judah’s exile by moving west and annexing the Negev to the south of Judah and
even its southern territory (cp. v. 19).”3
David W. Baker has an excellent comment, he writes “This small book is not
just relevant to two small nations in a remote corner of the globe long ago,
however. It is a reminder for larger nations much closer to us in time that they also
can display arrogance and intimidate others, however unwittingly. Even today
‘national interest’ can be too easily used as a politically correct euphemism for
national greed. The best interest of neighbors cannot enter into consideration if we,
at our neighbor’s expense, fatten either our own pocketbook or stomach. Who
today stands beside the weak nations who are unable to withstand the
encroachments of today’s superpowers? May it not be the same ‘Sovereign
LORD’!”4
J. E. Smith writes “The name Obadiah (“servant of Yahweh”) was common in
ancient Israel. At least twelve others by this name appear in the Old Testament.
Jewish tradition is hardly correct in identifying the prophet Obadiah with the
steward of King Ahab who hid a hundred prophets in caves during the Jezebelian
persecution (1 Kgs 18:4). Others have suggested that the prophet Obadiah may
have been the Obadiah sent out by King Jehoshaphat to teach the Law of God in
the countryside of Judah (2 Chr 17:7). The Minor Prophet Obadiah, however, most
likely is distinct from all the others by that name in Scripture. Practically nothing is
known about this prophet. He was probably a native of Judah. He lived through a
humiliating sack of Jerusalem. He had tremendous faith to see the ultimate glory of
God’s kingdom. His personality, however, lies hidden in shadow. The message
rather than the man is the focus of this book.”5
Minor Prophets
The book of Obadiah is one of the “minor prophets,” which are called the Book
of the Twelve in the Hebrew Bible. The common title for these twelve books in the
Old Testament of the English Bible is “minor prophets,” and which title originated
in Augustine’s time sometime during the fourth century A.D. They are only minor
in the sense that each of these twelve books are much shorter than the prophecies
of Isaiah, Jeremiah and Ezekiel who are identified as the “major prophets.”
These twelve books cover a period of approximately three hundred years, from
760 B.C. to approximately 450 B.C., ending with Malachi. Except for the book of
Jonah, these books all identify the author in a heading. They are arranged in the
3
Allen, L. C. (2003). Obadiah, Book Of. In C. Brand, C. Draper, A. England, S. Bond, E. R. Clendenen, & T. C. Butler (Eds.), Holman
Illustrated Bible Dictionary (p. 1205). Nashville, TN: Holman Bible Publishers.
4
Baker, D. W. (2006). Joel, Obadiah, Malachi (pp. 145–146). Grand Rapids, MI: Zondervan Publishing House.
5
Smith, J. E. (1994). The Minor Prophets. Joplin, MO: College Press.

biblical canon chronologically with the exception of Joel and Obadiah. A theme or
possibly a catchword might explain the canonical position of Obadiah.
Hosea, Amos, Jonah and Micah were written in the eighth century B.C. Nahum,
Habakkuk and Zephaniah were penned in the seventh century B.C. Joel, Obadiah,
Haggai and Zechariah were composed in the sixth century B.C. while Malachi was
written in the fifth century B.C.
In the Hebrew Bible, the minor prophets were treated as a unity. Though they
share similar themes, each are distinct literary units with distinct messages.
House notes: “Part of the conflict in the Twelve exists in the lives of the
prophets, for they must represent both God and the people, denounce sin and plead
of mercy, ask questions and be men of faith, as well as reveal God’s will and at the
same time interpret it for the people. The prophets struggle to discover their
identity much as the other non-divine characters attempt to find their place in
God’s order of existence.”6
The Old Testament was divided into three sections: (1) The Torah (2) The
Prophets (Nabhiim) (3) The Writings (Kethubim).
The first section is called the Torah meaning “the Law” contained: (1) Genesis
(2) Exodus (3) Leviticus (4) Numbers (5) Deuteronomy.
The second section was the Prophets which were divided into two sections: (1)
The Former Prophets (2) The Latter Prophets. The Former Prophets: (1) Joshua
(2) Judges (3) Samuel (4) Kings.
The Latter Prophets were divided into two categories: (1) Major (2) Minor.
Major prophets: (1) Isaiah (2) Jeremiah (3) Ezekiel.
The minor prophets were also called the Twelve because they were all
contained in one book. The order in which they appear in the English bible are as
follows: (1) Hosea (2) Joel (3) Amos (4) Obadiah (5) Jonah (6) Micah (7) Nahum
(8) Habakkuk (9) Zephaniah (10) Haggai (11) Zechariah (12) Malachi.
The third and last section was called the Writings: (1) The Poetical Books:
Psalms, Proverbs and Job (2) The Five Rolls (Megilloth): Song of Solomon, Ruth,
Ecclesiastes, Esther and Lamentations (3) The Historical Books: Daniel, Ezra and
Nehemiah (1 book) and Chronicles.
The ministry of some prophets was directed at the northern kingdom which was
called Israel while others ministered to the southern kingdom known as Judah. This
northern and southern kingdom division of Israel came about as a result of
Solomon’s unrepentant sinful behavior against God. God promised not to take
away the kingdom from Solomon out of respect for his father David. However, He
did promise He would take it away from his son. This came about when after
Solomon’s death, his son Rehoboam listened to his younger advisors rather than
6
Barker, K. L. (1999). Micah, Nahum, Habakkuk, Zephaniah (Vol. 20). Nashville: Broadman & Holman Publishers.

his older advisors and raised taxes rather than lower them which were exorbitant
under Solomon in order to support his many building projects.
The prophets who were sent by God to the northern kingdom of Israel were
Jonah (780-850 B.C.), Amos (765-750 B.C.) and Hosea (755-715 B.C.). These
three were also called “pre-exilic” prophets meaning that they served prior to the
Babylonian invasions in 605, 597 and 586 B.C. The prophets of Judah were Joel
(835-796), Micah (740-690 B.C.), Nahum (630-612 B.C.), Habakkuk (606-604
B.C.), Zephaniah (625 B.C.) and Obadiah (586 B.C.). The post-exilic prophets
were Haggai (520 B.C.), Zechariah (515 B.C.) and Malachi (430 B.C.). These last
three served the remnant of Israel which returned from Babylon.
While the Minor Prophets are twelve distinct books, major themes emerge from
the corpus as a whole and contribute to the larger biblical narrative. The Minor
Prophets assume that Yahweh of Israel is the king of the world and has absolute
authority over the nations of the earth. He uses some nations (such as Assyria and
Babylon) as His instruments of judgment, yet He also holds them accountable for
their mistreatment of His people. He regards the nations as His subjects and
punishes them for violating His standards (Amos 1–2). He displays great concern
for even the most evil nations and will ultimately include all nations within His
earthly kingdom. Yahweh has a covenant, or contract, relationship with His people.
The eighth century prophets accused the people of breaking the Mosaic Law and
remind them of the judgments threatened in the covenant (Deut 28). The postexilic
prophets made it clear that the covenantal relationship was still intact, and that the
returning exiles were responsible to uphold the covenant. While Micah is the only
one of the 12 to refer directly to the Abrahamic promise, other prophets picture the
fulfillment of its blessings (Hos 1:10; Amos 9:15; Mic 7:18–20; Zech 8:13). The
eighth century prophets anticipated a time when Yahweh would reestablish the
Davidic dynasty and restore its former glory (Hos 3:5; Amos 9:12; Mic 5:2).
Zechariah and Haggai attached the Davidic promise to the governor Zerubbabel, a
Davidic descendant (Hag 2:23; Zec 12:8–10) associated with the Branch
prophesied by Jeremiah (compare Jer 23:5; 33:15 with Zech 3:8; 6:12).7
An inspired prophet could be identified using the tests for prophets in
Deuteronomy 13:1-5; 18:14-22. Moses wrote the Pentateuch (Ex. 17:14; 24:4-7;
34:27; Deut. 31:9,22,24; Ezra 7:6; Ps. 103:7; Josh. 8:31, 23:6; I Kings 2:3). Some
prophets clearly state that they were ordered to write (Jer. 30:2; Ezek. 43:11; Is.
8:1) and each of the Twelve Minor Prophets call themselves prophets.
The historical books were written by prophets (I Chron. 29:29; II Chron. 9:29;
12:15; 13:22; 20:34; 32:32; 33:19). Daniel accepted the book of Jeremiah as
scripture (Dan. 9:2) and Joshua received Moses’ writing as Scripture (Josh. 1:26)
7
Barry, J. D., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible. Bellingham, WA: Logos Bible
Software.

and Isaiah and Micah accepted each other's writings as scripture
contemporaneously (Is. 2:2-4; Micah 4:1-4). Solomon, Samuel, Daniel, Isaiah and
Ezekiel all had dreams and visions, which squares with God’s description of a
prophet (Deut. 13:1; Num. 12:6-8).
The noun prophetes in the Greek New Testament refers to the Old Testament
prophets of Israel. They were the authorized spokesmen for God and proclaimed
His will, purpose and plan (See Hebrews 1:1-2). The death and resurrection of
Jesus Christ was foretold by the prophets in the Old Testament Scriptures (See 1
Corinthians 15:3-4).
There were a number of activities that the prophets of God were involved in
such as communicating doctrine, issuing judgments, communicating future events,
serving in the Temple, performing miracles, proclaiming Messianic prophecies,
and interceding through prayer for the people (Hab. 3). An inspired prophet could
be identified using the tests for prophets in Deut. 13:1-5; 18:14-22.
The New Testament quotes the Old Testament over six hundred times (all of the
Old Testament books are quoted except Ezra, Nehemiah, Esther, Ecclesiastes, and
Song of Solomon and Acts 2:30 and Matthew 24:15 identify David and Daniel as
prophets).
Not only did the apostles learn from the Old Testament Scriptures and quote
them extensively in their writings but also our Lord in His human nature did as
well. After His resurrection from the dead, the Lord Jesus Christ employed the Old
Testament Scriptures to instruct His disciples that the Messiah had to die and rise
again from the dead (See Luke 24:44-47).
The prophets of God who were sent to Israel were in effect covenant enforcers
in the sense that they called the people to repent by confessing their sins to God to
be restored to fellowship with God. They also exhorted them to obedience to God
to maintain that fellowship with God. By rejecting this message, Israel put
themselves under divine discipline. The fact that God sent the prophets to warn
Israel reveals that God did not want to judge the nation and in fact loved the nation.
J. Hampton Keathley IV writes “Ultimately, the prophetic office found its
origin in God’s purpose for Israel as a nation through whom all the nations could
be blessed. When God gave Israel the Law, He promised them that if they would
be obedient, they would become ‘My own possession’ (a special treasure of His)
for the purpose of becoming a ‘kingdom of priests and a holy nation’ among all the
nations (Compare Ex. 19:5-6 with Deut. 4:6-8). This purpose could not happen,
however, if they followed the beliefs and ways of the nations. In preparation for
their entrance into the land just before the death of Moses, the illegitimate and
demonic methods used by the nations to discern the future or the divine will, called
divination, was thoroughly condemned by the Lord through Moses (Deut. 18:9-
14). So how, then, was God’s will to be known? The true and legitimate means by

which God’s will would be delivered to His people is given in the very next verses
in Deuteronomy 18:15-22. This revelation forms the biblical origin and reason for
the prophetic office. Freeman rightly contends: … the origin of the prophetic
institution in Israel is not to be found in Canaan nor in other Near Eastern cultures
as negative criticism contends, but was itself established for the specific purpose of
guarding Israel against Canaan’s superstitious practices, as well as those of her
neighbors.’71 Furthermore, so that the nation might fulfill God’s purposes as stated
in the Abrahamic Covenant (see Gen. 12:1-3), He gave them specific promises and
warnings. These are spelled out in Deuteronomy 28-30 in the blessings and curses
of these chapters (sometimes referred to as the Palestinian Covenant). For
obedience there would be blessing and if disobedience, then cursing. So how did
the prophets fit into the picture? They would come along and say, ‘Because you
broke the covenant, the covenant curses have fallen upon you, or are about to fall
upon you.’ In other words, it has happened (or is about to) just as God warned you
in Deuteronomy 28-30. The prophets’ messages of sin and judgment must be seen
in the light of this background and understanding of the Old Testament. However,
the prophets did not just proclaim doom and gloom. They also proclaimed a
message of salvation and coming glory. Modern scholars sometimes claim that
these positive messages are later additions by some scribe, but God, remember, is
the immutable and eternal God of all comfort and grace, so the prophets would
usually give a message of doom and gloom, but coupled with this they would also
tell the people about the light at the end of the tunnel to give them hope (cf. Isa.
12:1-2; 40:1-2). Ultimately, God’s purposes would be fulfilled by the sovereign
work of God in the lives of His people. Sometimes these salvation messages were
‘crystal ball’ like visions describing a particular event which they had seen in a
vision (e.g. Dan 9: and the 70th week). Other times they were just claiming and
proclaiming the promises of God to Abraham and David as given in the Davidic
Covenant of 2 Samuel 7:12-16.”8
The writings of the minor prophets all contain many of the same literary
features. They contain warnings regarding impending judgment from God because
of Israel’s unrepentant sinful behavior. They also describe the sinful behavior of
the nation of Israel. There are descriptions in all their writings of the coming
judgment from God because of this unrepentant sinful conduct. The minor
prophets all contain God’s appeal to the nation to repent for this behavior. Lastly,
they contain promises or more specifically guarantees of God delivering the nation
from sin and their enemies in the future. They contain promises regarding a future
millennial reign with Israel as head of the nations under the rule of her Messiah,
King.
8
Keathley, J. Hampton, IV, The Minor Prophets; www.bible.org

Authorship
The author of the book of Obadiah is shrouded in mystery. He was an unknown

prophet of Judah (1:1) and nothing else is known about him. Nowhere in this book
is the name of the author’s father provided or the place of his birth. With the
prophet, Obadiah, his message from God and not himself was most important. His
name means “servant or worshipper of the Lord.” His name was very common (cf.
1 Kings 18:3-16; 1 Chron. 3:21; 7:3; 8:38; 9:16; 12:9; 27:19; 2 Chron. 17:7; 34:12;
Ezra 8:9; Neh. 10:5; 12:25). The author of Obadiah is not the same Obadiah who
appears in 1 Kings 18:3-16.
Thomas Constable writes “As is true of all the other prophetical books in the
Old Testament, the title of this one evidently comes from the name of its writer.
‘Obadiah’ means ‘servant of Yahweh’ or ‘worshipper of Yahweh,’ depending on
the form (vocalization) of his name in Hebrew, which is debated. There are 13 men
who bear this name in the Old Testament, from Davidic to postexilic times,
assuming the writer was not one of the other 12. It appears that he was not since
attempts to identify him with one of the others have proved unsatisfying. A few
scholars have favored the view that this ‘Obadiah’ was not the name of an
individual but a symbolic title of the writer who was an unidentified servant or
worshipper of the Lord. This seems unlikely since the other prophetical books bear
the proper names of their writers. Some scholars believe that Malachi (‘my
servant’) is also a title rather than a proper name. Exactly who Obadiah was
remains a mystery. Keil believed the Obadiah who served King Ahab and who
encountered Elijah (1 Kings 18:3-16) was the writer.9 Usually something about the
writer accompanies his name at the beginning of each prophetical book, generally
his father's name, some of his ancestors, and or his hometown. This descriptive
information is absent in only two of the prophetical books: Obadiah and Malachi.
Whoever Obadiah was, he possessed significant literary talent. He employed the
skills of imagery, rhetorical questions, irony, repetition, and various forms of
parallelism in his brief prophecy.10
I. A. Busentiz writes “There is little doubt that the book is named after the
prophet who received the vision (1:1). Obadiah, meaning ‘servant of the LORD,’ is
a compound form of ’ebed (servant) and Yah[weh] (LORD). Though information
about the author is scant and uncertain (even the customary identification of his
father or the town from which he came is absent), the name itself speaks volumes
about his faith and his faithfulness. His frequent mention of Jerusalem, Judah, and
Zion suggests that he may have originated from or belonged to the southern
kingdom (cf. verses 10–12, 17, 21). References elsewhere to men of this name do
9
C.F. Keil, “Obadiah” in the Twelve Minor Prophets, 1:337
10
Constable, Thomas L., Notes on Obadiah-2012 Edition, copyright 2012; Published by Sonic Light: http://www.soniclight.com/

not appear to be referring to this prophet. The name is relatively common in the
Old Testament, occurring twenty times in the Old Testament and referring to as
many as twelve other Old Testament individuals (1 Kgs 18:1–16; 1 Chr 3:21; 7:3;
8:38; 9:16, 44; 12:9; 27:19; 2 Chr 17:7; 34:12; Ezra 8:9; Neh 10:5; 12:25).
Historically, the name is first mentioned as the great-grandson of Issachar (1 Chr
7:3) and is last noted as the gatekeeper who is in charge of Nehemiah’s storehouses
(Neh 12:25). Jewish tradition associates him with the steward in the royal court of
Ahab, king of Israel (1 Kgs 18:3–16), who acted with courage to save a hundred
prophets.11 Others have suggested that he was Jehoshaphat’s official (2 Chr 17:7),
thereby placing the prophet in the reign of Jehoshaphat and Jehoram.12 These
traditions, however, seem to rest on nothing more than their shared names and their
devotion to the LORD.13”14
David W. Baker writes “Unlike some Old Testament prophets who are well
identified with lengthy genealogies (e.g., Zeph. 1:1; Zech. 1:1) or of whom we can
determine much from detailed accounts of life events (e.g., Isaiah, Jeremiah),
Obadiah is a shadowy figure. The only thing we can be certain of is that the person
called Obadiah is a visionary on at least one occasion (v. 1). A special revelation of
God has come to Obadiah as it had to others before (Isa. 1:1; Nah. 1:1; Hab. 2:2),
an indication that he is included among the prophets. Apart from that fact, we
cannot be certain of much else concerning Obadiah, including his name. In
Hebrew, the name means ‘servant or worshiper of Yahweh.’ While all Israelites
should have been able to carry this title, it is one often used of the prophets (“my
servants the prophets,” e.g., 2 Kings 9:7, and sixteen further times in the Old
Testament; also of individual prophets, e.g., Moses [Deut. 34:5; Josh. 1:1], Ahijah
[1 Kings 14:18], Elijah [2 Kings 9:36], Jonah [2 Kings 14:25]). The name
‘Obadiah’ could simply be a title, indicating the writer’s subservient position to his
Lord. It is also used as the proper name of about a dozen people in the Old
Testament,15 and this could also be the case for the writer of this book. We do not
have sufficient information to argue convincingly either possibility.”16
Douglas Stuart writes “Nothing is known about Obadiah, and even the precise
form of his name is uncertain. The Masoretic vocalization is ‫‘ עֹבַדְ י ָה‬worshiper of
Yahweh,’ but the Septuagint has Αβδιου and the Latin Vulgate Abdias, reflecting a
slightly different Hebrew original, ‫‘ ַעבְדִ י ָּה‬servant of Yahweh.’ The two options
11
Babylonian Talmud, San. 39b. Also see C. F. Keil, Obadiah, Commentary on the Old Testament (Grand Rapids: Eerdmans, reprint 1975),
1:337.
12
Jeffrey Niehaus, The Minor Prophets: An Exegetical and Expository Commentary, ed. by Thomas E. McComiskey (Grand Rapids: Baker,
1993), 502. Although this association supports Niehaus’ date of authorship, he concedes that one ‘cannot be sure of the identification of the
author of this book’ (503).
13
Given the inability to date the book with certainty, it seems best to leave the matter inconclusive
14
Busenitz, I. A. (2003). Commentary on Joel and Obadiah (pp. 227–228). Geanies House, Fearn, Ross-shire, Great Britain: Mentor.
15
J. M. Kennedy, “Obadiah (Person),” ABD, 5:1–2.
16
Baker, D. W. (2006). Joel, Obadiah, Malachi (p. 146). Grand Rapids, MI: Zondervan Publishing House.

reflect perhaps bi-forms of the same name, comparable to Bert and Burt or Beth
and Betty. The name Obadiah (following the MT vocalization) was apparently quite
common in the OT era. Thirteen different Obadiahs are mentioned in the Old
Testament from Davidic to post-exilic times. Additionally, the name Obed, which
six different OT figures bear, including David’s grandfather, is probably merely a
hypocoristicon of Obadiah. Thus, the author’s name in its various forms is virtually
as common as any other in the Bible, and not likely a symbolic or allegorical name.
In the Babylonian Talmud (Sanh. 39b) the author of Obadiah is identified as the
Obadiah who was the palace administrator of King Ahab (1 Kgs 18:3–16), an ally
of Elijah and protector of persecuted Yahwistic prophets in Israel. Jerome also
mentions this tradition, which predictably arose because this Obadiah is the one
about whom most is said in the OT. Because of the suspicion that it is unlikely that
a Northern ninth-century royal official would be inspired to prophesy exclusively
about sixth-century Judean-Edomite relations, this traditional identification has
routinely been rejected. It would probably never have arisen except for (1) the
strong interest of the Talmudic writers in supplying authorship details for all parts
of the OT, in combination with (2) the complete paucity of solid information about
the author of the book of Obadiah. Working inductively solely from the content
and style of the book itself, one can speculate that Obadiah was a sixth-century
Judean prophet, perhaps with formal prophetic training, who might well have
preached his oracle in Jerusalem, whether or not he lived there. His awareness of
traditional anti-Edomite prophetic language (as evidenced in the parallels with Jer
49) and the quality of his poetic expression do not prove him to be a professional
prophet, but merely a gifted one. He may have been, like Amos, a nonprofessional
to whom God imparted the necessary talent, aside from any formal training. We
cannot tell whether he had cultic connections or not, or particular liturgical
interests, since these are not clearly evidenced in the book. He is quite unknown to
us except via his prophecy.”17
Billy K. Smith writes “The title contains only the name of the author. ‘Obadiah’
means ‘servant of Yahweh’ or ‘worshiper of Yahweh,’ an expression of ‘the faith
of the parents and of their hopes for the child.’18 Thirteen different people are
named Obadiah in the Old Testament. Because of the absence of genealogical
information in the book, efforts have been made to identify the Obadiah named
here with one of the Obadiahs referred to elsewhere in the Old Testament. One
suggested is the servant of Ahab who saved the lives of a hundred prophets during
Jezebel’s persecution (1 Kgs 18:4), but the evidence does not warrant that
identification. With the limited information in the book, not much can be said
T
MT The Masoretic Text [of the Old Testament] (as published in BHS)
17
Stuart, D. (2002). Hosea–Jonah (Vol. 31, pp. 406–407). Dallas: Word, Incorporated.
18
See F. B. Huey, Jr., Jeremiah, Lamentations, NAC (Nashville: Broadman, 1993), 374–75.

about the author. His family, hometown, and date are not given. About all that can
be said is that a certain man named Obadiah served as prophet of God at a time of
calamity in Judah.19 Through him God sent a strong message of condemnation for
Edom (who participated in Judah’s defeat) and words of hope for Judah. Obadiah
was a prophet to whom God gave a word to speak against Edom for the
encouragement of Israel. He did so, and the book’s prophetic origin led to its
becoming Scripture to Israel. There is little reason to believe that Obadiah went to
Edom to deliver his message as Jonah went to Nineveh. As with the other oracles
against the nations, there is no explicit statement that the message was delivered to
anyone outside of Israel, and the message’s interpretation does not require it. 20
Normally the prophetic judgment speeches against the nations were intended for
the ears of God’s people.21 According to G. V. Smith, Obadiah’s audience was a
remnant of Jews left in Jerusalem who were wondering whether God would judge
Edom for their ‘spiteful hatred.’22”23
Date
The date of the book of Obadiah has been greatly debated by scholars since the
Bible does not provide us with any facts about the author’s life or background. The
dating of the prophecy of Obadiah primarily revolves around verses 10-14. There
are at least six dates which have been suggested by bible scholars.
First, some argue that these verses were fulfilled when Jerusalem surrendered to
the Egyptian ruler Shishak during the fifth year of Rehoboam (931-913 B.C.) (1
Kings 14:25-28; 2 Chron. 12:2-10). Edom during this period is identified as an
enemy during this period. However, Rehoboam’s defeat did not result in the
enslavement, or destruction of the southern kingdom and attempted escape from
the enemy which is described in Obadiah 10-14.
Some interpret Obadiah 10-14 as describing the second recorded invasion of
Jerusalem during the reign of Jehoram (853-841). Arabs and Philistine armies
invaded Judah which resulted in the capture of the king’s family and plundering of
his wealth (2 Chron. 8:20-22; 22:1). At this time, Judah was at odds with Edom (2
Kings 8:20-22; 2 Chron. 21:8-10; cf. 20:1-2, 22-23). However, this judgment was
directed specifically at the king (2 Chron. 21:14, 17).
19
Based on an argument from function, some refer to Obadiah as a cult prophet, i.e., one “who performed prophetic functions within established
ritual.” See J. D. W. Watts, Obadiah: A Critical Commentary (Grand Rapids: Eerdmans, 1969), 23. It is a theory we cannot prove or disprove.
20
See F. B. Huey, Jr., Jeremiah, Lamentations, NAC (Nashville: Broadman, 1993), 374–75.
21
C. H. Bullock notes that Jer 27:1–11 offers a precedent for a prophet communicating with a foreign people but concludes that “in view of the
loss of national status and diplomatic channels, it is not likely that Judah could send ambassadors to the nations” ( An Introduction to the Old
Testament Prophetic Books [Chicago: Moody, 1986], 261).
22
G. V. Smith, The Prophets as Preachers: An Introduction to the Hebrew Prophets (Nashville: Broadman & Holman, 1994), 243.
23
Smith, B. K., & Page, F. S. (1995). Amos, Obadiah, Jonah (Vol. 19B, p. 173). Nashville: Broadman & Holman Publishers.

Another view is that Obadiah 10-14 describes the third invasion of Judah during
the reign of Joash (835-796). The Syrians caused great destruction by plundering
the country and defeating the Judean army which was the result of the Lord’s
judgment upon Judah (2 Chron. 24:23-24). During the reign of Amaziah which
followed Joash, Edom remained hostile to Judah. However, Edom’s role in this
destruction has little Scriptural support or historical evidence.
Some view Obadiah 10-14 has having been fulfilled when Jerusalem was
capture during the time of Amaziah (796-767) since the city was plundered and
prisoners of war taken when there were open hostilities with Edom (2 Kings 14:7-
14). However, the description in this account does not come close to corresponding
with Obadiah 10-14.
A fifth view is that Obadiah 10-14 was fulfilled during the eighth century when
Edom was at war with Judah during the reign of Ahaz in particular (735-715). This
king was judged by the Lord for his unfaithfulness (2 Chron. 28:17). Many of the
citizens of Judah and Jerusalem were killed in war and taken as prisoners of war (2
Chron. 29:8-9; cf. 2 Kings 16:1-20). Interestingly, during this century the prophets
of Israel declared judgment against Edom (Isa. 11:14; 21:11; 34:5-15; 63:1-6;
Amos 1:6, 9, 11; cf. Num. 24:18; Joel 3:19). However, there is no record
whatsoever of Jerusalem being captured.
The view of this author is that Obadiah 10-14 are describing Edom’s conduct
during Nebuchadnezzar’s final invasion of Judah and her capital city Jerusalem in
586 B.C. In 586, the wealth of Jerusalem was plundered and a great portion of the
population deported to Babylon (2 Kings 24:13-16; 2 Chron. 36:18, 20). The city
was very nearly burned to the ground including the temple (2 Kings 25:9-10; 2
Chron. 36:19). Many of her citizens were slaughtered (2 Kings 25:8-21; 2 Chron.
36:17; cf. Jer. 6:1-9:22; Ezek. 4:1-7:27). Also, there is mentioned in 2 Kings 24:4-
5 the account of the king’s unsuccessful attempted escape with a small band of
soldiers. There are many historical accounts of Edom’s terrible conduct during this
time. They joined a coalition of nations to fight with Nebuchadnezzar (cf. Jer.
27:3; 40:11). They were accused of taking its revenge out on Judah (cf. Ezek.
25:12). They were condemned by Ezekiel for delivering over the people of Judah
to Babylon as prisoners of war (Ezek. 35:5-6; cf. Lam. 1:17). They were guilty of
rejoicing over Judah’s defeat and Jerusalem’s destruction (cf. Ps. 137:7; Lam.
2:15-17; 4:21; Ezek. 35:11-15; 36:2-6). The prophetic declarations of judgment
against Edom reached their climax during this invasion (Jer. 9:26; 25:21; Lam.
4:21-22; Ezek. 25:13; 32:29; 35:3-4, 7-9, 11, 14-15; 36:7). Lastly, Jeremiah 49:7-
22 and Ezekiel 35-36 are echoed by Obadiah 10-14.
Obadiah’s graphic description makes it likely that he wrote his book not long
after the fall of Jerusalem to the Babylonians in 586 B.C. He also predicted the fall
of Edom as a future event, so he must have written before the late sixth century

B.C., when Edom was destroyed. If we take all this evidence into account, it would
seem that the book of Obadiah was written approximately between 585 and 550
B.C.
Easton Bible Dictionary “There are on record the account of four captures of
Jerusalem, (1) by Shishak in the reign of Rehoboam (1 Kings 14:25); (2) by the
Philistines and Arabians in the reign of Jehoram (2 Chr. 21:16); (3) by Joash, the
king of Israel, in the reign of Amaziah (2 Kings 14:13); and (4) by the
Babylonians, when Jerusalem was taken and destroyed by Nebuchadnezzar (B.C.
586). Obadiah (1:11–14) speaks of this capture as a thing past. He sees the
calamity as having already come on Jerusalem, and the Edomites as joining their
forces with those of the Chaldeans in bringing about the degradation and ruin of
Israel. We do not indeed read that the Edomites actually took part with the
Chaldeans, but the probabilities are that they did so, and this explains the words of
Obadiah in denouncing against Edom the judgments of God. The date of his
prophecies was thus in or about the year of the destruction of Jerusalem.”24
Thomas Constable writes “Since we do not know who the writer was, other
than that his name appears to have been Obadiah, it is very difficult to date this
book and to determine where it came from. ‘This shortest book in the Old
Testament, consisting of only twenty-one verses, bears the distinction of being the
most difficult of all the prophecies to date.’ 25 There are three clues concerning
when the prophet wrote it: references to historical events in the book, the book's
place in the Hebrew canon, and possible quotations or allusions to the writings of
other Old Testament prophets. First, Obadiah referred to a time in the apparently
recent past when the Edomites had gloated over a successful invasion of Jerusalem
(vv. 10-14, 16). There are at least seven occasions during the ministry of the
writing prophets when we know Jerusalem experienced invasion and suffered a
defeat. One of these is probably the event he referred to: 1. During Rehoboam's
reign (930-913 B.C.; 1 Kings 14:25-26; 2 Chron. 12:2-9) 2. During Jehoram's reign
(853-841 B.C.; 2 Kings 8:20-22; 2 Chron. 21:8-10, 16-17; cf. Amos 1:6) 3. During
Amaziah's reign (796-767; 2 Kings 14:13-14; 2 Chron. 25:23-24) 4. During Ahaz's
reign (732-715 B.C.; 2 Chron. 28:16-18) 5. During Jehoiakim's reign (609-598
B.C.; 2 Kings 24:1-4; 2 Chron. 36:6-7) 6. During Jehoiachin's reign (598-597 B.C.;
2 Kings 24:10-16; 2 Chron. 36:10) 7. During Zedekiah's reign (597-586 B.C.; 2
Kings 25:3-7; 2 Chron. 36:15-20; cf. Lam. 4:21-22; Ps. 137:7). Of these, the
invasions that seem to fit Obadiah's description of the Edomites’ behavior were the
one in King Jehoram's reign and the destruction of Jerusalem by Nebuchadnezzar
and the Babylonians in 586 B.C.’ 26 Most scholars believe that one of these
24
Easton, M. G. (1893). In Easton’s Bible dictionary. New York: Harper & Brothers.
25
Gleason L. Archer Jr., A Survey of Old Testament Introduction, p. 299.

instances is in view, and most believe the destruction of Jerusalem in 586 B.C. is. 27
The second most popular view is that the invasion of Jerusalem during Jehoram’s
reign is what Obadiah referred to.28 This would make Obadiah a contemporary of
Elijah and Elisha (cf. 2 Chron. 21:12-15). The second clue to the date of Obadiah's
prophecy is the place of the book in the Hebrew canon. The Minor Prophets are
called ‘minor,’ of course, because they are shorter than the Major Prophets. The
Jews put all 12 of the Minor Prophets on one scroll for convenience sake and to
keep them from getting lost. The order in which they appear in the Hebrew Bible is
basically chronological, and this order continued in later translations of the Old
Testament, including English translations. This would lead us to conclude that the
ancient Jews regarded Obadiah as one of the earlier prophetical books. The order is
not completely chronological. Hosea seems to have been put first because it is the
longest of the pre-exilic Minor Prophets. The recurrence of similar themes and or
words appears to have influenced the order too since Joel, rather than Amos, the
second longest pre-exilic minor prophet, follows Hosea. Allen suggested that
Obadiah may follow Amos because it ‘may have been viewed as a virtual
commentary on Amos 9:12.’29 Stuart suggested that Obadiah follows Amos
because Obadiah used the name Adonai Yahweh (v. 1), a rare name for God in the
prophets, that Amos also used.30 ‘In the arrangement of The Twelve in the Hebrew
Bible the chronological principle which seems to have determined the over-all
order was as follows: (1) the prophets of the Assyrian period were placed first
(Hosea to Nahum); (2) then followed those of the Babylonian period (Habakkuk
and Zephaniah); (3) the series closed with the three prophets of the Persian period
after the exile (Haggai, Zechariah and Malachi).’ 31 The third clue concerning the
date of Obadiah is evidence that one prophet depended on another. There are
similarities between Obadiah 1-6 and Jeremiah 49:9 and 14-17 and between
Obadiah 10-18 and Joel 1:15; 2:1, 32; 3:3-4, 17, and 19.11 There are also
26
For arguments that Jerusalem fell in 587 B.C., see Rodger C. Young, "When Did Jerusalem Fall?" Journal of the Evangelical Theological
Society 47:1 (March 2004):21-38.
27
E.g., Watts, pp. 8-9, 19, 27, 54; Allen, pp. 129-33; Douglas Stuart, Hosea-Jonah, pp. 403-4, 416; Thomas J. Finley, Joel, Amos, Obadiah, p.
340-42; Billy K. Smith, "Obadiah," in Amos, Obadiah, Jonah, p. 172; David W. Baker, Obadiah, Jonah, Micah: An Introduction and
Commentary, p. 23; Carl E. Armerding, "Obadiah," in Daniel-Minor Prophets, vol. 7 of The Expositor's Bible Commentary, p. 337; Frank E.
Gaebelein, Four Minor Prophets [Obadiah, Jonah, Habakkuk, and Haggai]: Their Message for Today, pp. 13, 28; G. Herbert Livingston,
"Obadiah," in The Wycliffe Bible Commentary, p. 839; Roland K. Harrison, Introduction to the Old Testament, pp. 898, 902; John Bright, A
History of Israel, pp. 356, 417; Robert B. Chisholm Jr., "A Theology of the Minor Prophets," in A Biblical Theology of the Old Testament, p. 418;
idem, Handbook on the Prophets, p. 403; The New Scofield Reference Bible, p. 939; and Waltke, p. 845.
28
E.g., Keil, 1:341-49; Walter L. Baker, "Obadiah," in The Bible Knowledge Commentary: Old Testament, p. 1454; Hobart E. Freeman, An
Introduction to the Old Testament Prophets, p. 136; Archer, pp. 299-303; Leon J. Wood, The Prophets of Israel, pp. 262-64; Eugene H. Merrill,
Kingdom of Israel: A History of Old Testament Israel, p. 382; Walter C. Kaiser Jr., Toward an Old Testament Theology, p. 186; Edward J.
Young, An Introduction to the Old Testament, p. 277; Charles H. Dyer, in The Old Testament Explorer," pp. 765-66; and Warren W. Wiersbe,
"Obadiah," in The Bible Exposition Commentary/Prophets, p. 371. See especially Jeffrey Niehaus, "Obadiah," in The Minor Prophets, pp. 496-
502.
29
Allen, p. 129. Cf. Smith, p. 180.
30
Stuart pg. 416
31
Freeman, p. 135. See also Greg Goswell, "The Order of the Books in the Hebrew Bible," Journal of the
Evangelical Theological Society 51:4 (December 2008):673-88.

similarities between Obadiah 9, 10, 14, 18, and 19 and Amos 1:2, 6, 11-12, and
9:13. However, in all these instances it is really impossible to determine if Obadiah
referred to the other prophets, if they referred to Obadiah, if they all depended on
another common source, or if the Holy Spirit simply led each prophet
independently to express himself in similar terms. Unfortunately, none of these
sources of information enables us to date the book certainly. All things considered,
I tend to favor an early date for Obadiah, about 850 B.C. However, those who
prefer a date shortly after 586 B.C. could be correct. Fortunately, discovering the
correct date of this prophecy is not crucial to understanding it.”32
Mark Brettler writes “The composition of this book was probably motivated by
Edom’s participation in the sack of Jerusalem in 587/6. Edom’s participation is not
recounted in the biblical historical books but is hinted at in Lam. 4:21-22 and Ps.
137:7, and is explicit in the extrabiblical 1 Esdras 4:45. Edom’s participation in
this destruction was particularly resented because Israel felt a kinship relationship
to Edom, considering them brothers (Gen. 25:24-26). The book was probably
composed soon after the destruction of the Temple and before Edom’s destruction
in the fifth century B.C. (cf. Mal. 1:2-4). A date of composition in the sixth or fifth
century B.C. also fits the author’s extensive familiarity with prophetic motifs.”33
Douglas Stuart writes “A date for the composition of Obadiah can be
established only in terms of likelihood, rather than certainty. There is a single
question to be asked in this regard: What era does the apparent situation and
perspective of the prophecy most likely reflect? A ninth-century date is difficult to
sustain because of the paucity of information about the supposed occasion, the
Edomite revolt against Jehoram (2 Kgs 8:20–22). Similarly, we know little about
the fifth-century Nabatean conquest of Edom, which is at any rate the fulfillment
of what is predicted in Obadiah rather than a thing narrated as a past event. It is the
exilic period, particularly the early exile (580s or shortly thereafter) that meets the
criterion best. Most importantly, four other OT passages from the same early sixth-
century period reflect the same sort of situation and perspective found in Obadiah:
Ps 137:7; Lam 4:18–22; Ezek 25:12–14; 35:1–15. These parallels echo the furious
resentment expressed in Obadiah at the way the Edomites took advantage of
Jerusalem’s subjugation by the Babylonians. They also display an anticipation of
the reversal of the (then) present painful circumstances of Judah. 1 Esd 4:45 claims
that ‘the Edomites burned the temple when Judah was devastated by the
Chaldeans,’ but this secondcentury B.C. (?) source contains much that is spurious.
We know for sure only that the Edomites somehow aided and abetted the
Babylonian conquest of 588–586 B.C., and profited from it, perhaps almost entirely
32
Constable, Thomas L., Notes on Obadiah-2012 Edition, pages 3-4; copyright 2012; Published by Sonic Light: http://www.soniclight.com/
33
Achtemeier, P. J., Harper & Row and Society of Biblical Literature. (1985). In Harper’s Bible dictionary (1st ed., p. 717). San Francisco:
Harper & Row.

by taking southern Judean land. The exact extent of their involvement with
Babylon against Judah is not clear in Obadiah or any other trustworthy source.”34
Billy K. Smith writes “Nothing in the title verse (v. 1) offers help in dating the
book. Prophets who ministered during the reigns of the kings of Israel and Judah
often have preserved in the title verse of their collected prophecies a reference to
the king (or kings) contemporary with their ministry. The absence of such a
reference in Obadiah may serve as a clue that no king reigned at the time. One such
time was the period following the fall of Judah in 587 B.C. The usual method of
determining the date of Obadiah is to look for a period when Judah and Jerusalem
were destroyed and Edom behaved in a hostile manner toward their Judahite
brothers. B. C. Cresson lists six such events: (1) Absalom’s revolt, (2) Shishak’s
invasion, (3) the Philistine-Arabian invasion, (4) the Israelite invasion, (5)
Nebuchadnezzar’s invasion in 597 B.C., and (6) Nebuchadnezzar’s invasion in 587
B.C.35 The last event is the most likely. A short time after the fall of Judah to the
Babylonians (587 B.C.) fits the situation and perspective of the book. H. W. Wolff
argued that in the Book of Obadiah only vv. 11–14 can be ‘unequivocally dated.’
He concluded that the remarks made there ‘can refer only to the period
immediately after the Babylonian conquest of Jerusalem in 587 B.C.’36 Although vv.
12–14 are in the form of prohibitions that might suggest the events have not yet
occurred, the intent is commonly recognized not as prophetic but rhetorical (note
the past tense in vv. 10–11, 15). As Finley explains: ‘The prophet portrays the past
event of Edom’s transgressions against Jerusalem more vividly by placing himself
at the scene and demanding, as it were, that the Edomites cease their wicked
behavior.’37 Since Edom’s fall prophesied in the book had occurred by about 500
B.C.,38 Obadiah was written sometime between 587 and 500 B.C.39
David W. Baker writes “The book of Obadiah is also shy of information
concerning its date. Neither links to kings (e.g., Isa. 1:1; Jer. 1:2–3; Hos. 1:1;
Amos 1:1; Mic. 1:1; Zeph. 1:1; Hag. 1:1; Zech. 1:1; cf. Ezek. 1:1–2) nor natural
phenomena (Amos 1:1) provide an easy handle by which to tie Obadiah’s
prophecies to a particular period. Any dating suggestions thus come mainly from
internal evidence within the book itself. Suggesting the earliest (terminus a/ante
quo, “the end from/after which”) and latest (terminus ad quem, “the end to which”)
possible dates of a work is based on equal parts detective work and speculation,
with the latter often gaining the upper hand. These can be suggested from seeing
what is included and what is omitted. An event can only be referred to after its
34
35
Cf. Mal 1:2–5. See also J. R. Bartlett, “The Rise and Fall of the Kingdom of Edom,” PEQ 104 (1972): 36–37
36
H. Wolff, Obadiah and Jonah, trans. M. Kohl (Minneapolis: Augsburg, 1986), 18.
37
T. Finley, Joel, Amos, Obadiah (Chicago: Moody, 1990), 340.
38
Cf. Mal 1:2–5. See also J. R. Bartlett, “The Rise and Fall of the Kingdom of Edom,” PEQ 104 (1972): 36–37
39
Smith, B. K., & Page, F. S. (1995). Amos, Obadiah, Jonah (Vol. 19B, pp. 171–172). Nashville: Broadman & Holman Publishers.

occurrence, so the earliest recorded event in a document serves as its terminus a
quo. On the other side, a major incident that happens but is not mentioned in a text
even though this event appears important enough to the interest of the book to be
included suggests that a book was completed before that event happened. This
provides a terminus ad quem. This dating method is particularly valuable in
narrative texts. In prophetic texts such as Obadiah, however, historical allusions
are at times of less relevance and are thus relatively infrequent. There is also the
complicating factor of a predictive prophecy, raising the question as to whether an
event is described has already happened or is predicted to happen. Two series of
events lead toward at least a broad indication of date for Obadiah. The first is the
complicity of Edom/Esau in the destruction of Judah (vv. 10–14), an event pictured
as already in the past (v. 15b). The clearest referent to a period of invasion,
plundering, destruction, and betrayal of Jerusalem and Judah is their capture by the
Babylonians under the rule of Nebuchadnezzar in 586 B.C.40 Judah and her
neighbors, including Edom, were called by God to demonstrate their trust in his
deliverance by submitting to Babylon (Jer. 27:3–11), but instead Edom turns
against neighboring Judah (Ps. 137:7; Ezek. 35:5; 1 Esdras 4:45). Ironically, some
of the Judeans dispossessed in this incident end up living in neighboring Edom
(Jer. 40:11). Babylon captures the whole region at this time, including the Negev
(40:20). Now, the entire nation of Israel is under foreign domination, including the
northern nation of Israel who, under the Assyrians and their kings Shalmaneser and
Sargon,41 had lost its territory, including Ephraim, Samaria, and Gilead (v. 19), in
722 B.C. Others date the historical event of verse 15 earlier. Early Jewish tradition
suggests that this Obadiah is the same one who supported Elijah against Ahab in
the early ninth century B.C. (1 Kings 18:1–15).42 In the next century, Edom,
conquered and placed under Israelite control by David (2 Sam. 8:12, 14; 1 Kings
11:15–16; 1 Chr. 18:11–13), rebelled against Jehoram (c. 845 B.C.; 2 Kings 8:20–
22; 2 Chron. 21:8–10). Among reasons why neither of these seems to fit with the
Obadiah context, however, are that there is no mention of Edomites entering Judah,
as Obadiah 12–14 describes, and there is an implication that Israel has already
been exiled (vv. 19–20.43 The vivid detail with which the events are portrayed
suggests that the author is an eyewitness to them and that they are not too far past
in his experience. Obadiah pictures the destruction prophesied for Edom/Esau to
lie in the future (vv. 6–10, 18, 19, 21), which happened under the Babylonian king
40
R. H. Sack, “Nebuchadnezzar (Person),” ABD, 4:1058–59.
41
A. K. Grayson, “Shalmaneser (Person),” ABD, 5:1155.
42
See P. R. Raabe, Obadiah: A New Translation with Introduction and Commentary (AB 24D; New York: Doubleday, 1996), 49, for sources and
other suggested links with this period.
43
For a discussion of other suggested dates, see ibid., 49–51; C. Armerding, “Obadiah,” Expositor’s Bible Commentary, ed. Frank E. Gaebelein
(Grand Rapids: Zondervan, 1985), 350–51.

Nabonidus in 553 B.C.44 While the name ‘Edom’ continues even into the New
Testament period (where it becomes the Greek “Idumea,” Mark 3:8; cf. 1 Macc.
4:29), this came to refer to an area southwest of the Dead Sea, in the Negev region,
where the Edomites were displaced by the Arabs. 45 These events fit Obadiah most
comfortably into the thirty-year period 586–553 B.C., more probably toward the
beginning of that period.”46
A. E. Hill writes “Obadiah’s oracle has been dated variously to time periods
ranging from 850 to 400 B.C. The date of the prophecy can be ascertained only by
assuming that verses 11–14 refer to a specific episode in the history of Israel. The
two most likely referents are the attack of Jerusalem by the Philistines and Arabs
(ca. 844 B.C.; cf. 2 Kings 8:20; 2 Chron. 21:16–17) during the reign of Jehoram
(853–841 B.C.), or the destruction of Jerusalem by the Babylonians in 587 B.C. (2
Kings 25:1–12; cf. Ps. 137:7–9; Ezek. 25:1–3, 12–14). Dating Obadiah shortly
after the fall of Jerusalem seems to be the more likely option since the total
conquest of the city described in verse 11 is best accounted for by
Nebuchadnezzar’s invasion, siege, and sack of the Judean capital.”47
Lawrence Richards writes “Given the similarities between Jeremiah 49:9, 14–
16 and Obadiah 1–5, many commentators believe the attack in view is that by
Nebuchadnezzar’s army in 586 B.C. The impressive predictions of destruction were
fulfilled shortly afterward, when Edom was destroyed by Nabonidus, the last of the
Babylonian rulers. Though no certain date can be fixed for this prophecy, most
place it shortly after the destruction of Jerusalem by the Babylonians.”48
B.L. Crowell writes “The one unifying factor of contemporary scenarios
proposed for the end of Edom is that it involved the western campaign of
Nabonidus as he traveled to Tayma in northern Arabia (fig. 1). 49 Although four
different Babylonian texts mention this event, none of them are without difficulty.
The ‘Arabian sojourn’ is found in the Nabonidus Chronicle (BM 35382), the Royal
Chronicle (BM 34896 + 34375 + 34995 + 34167 + Sp0), the Verse Account of
Nabonidus (BM 38299), and the Harran Stele (Nab H2). Unfortunately, the
operations of Nabonidus between the time that he and his troops left southern Syria
and his arrival in Tayma remain largely unknown due to the limited historical
sources. The most important source for the route of Nabonidus from Syria to
44
P. A. Beaulieu, The Reign of Nabonidus, King of Babylon, 556–539 B.C. (YNER 10; New Haven, Conn.: Yale University Press, 1989), 166; cf.
Raabe, Obadiah, 54.
45
U. Hübner, “Idumea (Place),” ABD, 3:382–83.
46
Baker, D. W. (2006). Joel, Obadiah, Malachi (pp. 146–148). Grand Rapids, MI: Zondervan Publishing House.
.
ca. about, approximately
.
cf. compare
.
cf. compare
47
Hill, A. E. (1995). Obadiah. In Evangelical Commentary on the Bible (Vol. 3, p. 638). Grand Rapids, MI: Baker Book House.
48
Richards, L. O. (1991). The Bible reader’s companion (electronic ed., p. 544). Wheaton: Victor Books.
49
For recent evidence from Tayma on the sojourn of Nabonidus there, see Gruntfest and Heltzer 2001; Muller and al-Said 2001; Hayajneh 2001;
Lemaire 1995.

Arabia is the Nabonidus Chronicle (see Grayson 1975: 104, for publication
information). The text begins with the march of Nabonidus and his armies against
rebellious forces in Syria and then narrates his campaign south to Tayma. While
the text details some events in each year of his reign, the left edge of column 1 is
destroyed, so the first extant year is the seventh in which Nabonidus was already in
Tayma (ii.5). The previous years are all reconstructed from other texts. According
to the typical reconstruction of the reign of Nabonidus, in his third year (553
B.C.E.) he campaigned west to put down a revolt. 50 After defeating the rebellious
forces at Ammanānu (the southern part of Ğabal Anṣārīya; Zadok 1985: 22), he
sent lucrative local products back to Babylon. Apparently during the same year,
Nabonidus became ill and quickly recovered (i.14) before marching to Amurru
(i.16). Still in his third year, Nabonidus seiged Edom and defeated the city of
Šintīni, which remains unidentified (Zadok 1985: 294, 318). If this reconstruction
of events is correct, Nabonidus entered Edom in late 553 or early 552 B.C.E.”51
Place
Obadiah was probably written in southern kingdom of Judah because his

prophecy addresses his concern over the Edomites rejoicing over the Babylonian
invasion of Judah. He more than likely lived in Jerusalem as well because he
expresses his concern for this city or if he did not live in this city, he lived
somewhere in Judah.
Recipients
The contents of the book of Obadiah reveal that the recipients of its contents
were the southern kingdom of Judah and possibly the Edomites who were
descendants of Esau.
Historical Background
Obadiah reflects the culmination of a conflict between the nation of Israel and
the nation of Edom. This conflict dated back to the patriarchal period and
specifically with Jacob and Esau. The former was the progenitor of the nation of
Israel while on the other hand the latter was the progenitor of the nation of Edom.
The two had been at odds but then made peace with each other later in life.
50
Nabonidus gathered his troops for the campaign in the month of Kislīmu or December of 553 B.C.E.
51
Crowell, B. L. (2007). Nabonidus, As-Silaʿ, and the Beginning of the End of Edom. Bulletin of the American Schools of Oriental Research
(November), (348), 78.

However, their descendants fought often (Num. 20:14-21; 1 Sam. 14:47; 1 Kgs.
11:14; Is. 34:5).
Geographically, Edom was located in an arid region south of the Dead Sea on
the Aravah Valley. Its territory shifted west, reaching as far as the Mediterranean
coast, with its eastern border in the Negev. The Edomites lived in a mountainous
area soaring some 4,000 feet above the floor of the Wadi Arabah, which extended
from the southern end of the Dead Sea to the Gulf of Aqabah.
The Lexham Bible Dictionary writes “The Edomite kingdom stretched from the
Zered River (just south of the Dead Sea) to the port city of Eilat. It extended from
the Wilderness of Zin (perhaps as far as Kadesh-Barnea) to the desert east of the
Seir Mountains. The kingdom was almost 100 miles long, but only about 20 miles
wide. The capital was probably Bozrah; other important settlements include Petra,
Teman, and Dedan. Edom was mostly composed of arid desert, except for the
highlands of Seir. Due to orographic lifting, these highlands receive more rainfall
than the rest of the region and can sustain dry-land farming. Much of Edom was
mountainous and characterized by deep valleys. The plateau of Edom is 5,000 feet,
with peaks rising over 6,000 feet; the Aravah drops to over 1,000 feet below sea
level. The Edomites occupied a small territory northwest of their original
homeland from the 6th century BC until their demise in AD 70. In the Hellenistic
period, the capital of Idumea was Marissa (biblical Maresha). Later, Hebron—
located in the southern Judaean hill country—became Idumea’s principle city.
Other significant sites include Beer-sheba (on the southern border of Idumea),
Arad, Aroer, and Uza. During the reign of the Seleucids, Idumean territory
extended west as far as Ashdod on the Mediterranean coast.”52
In Moses’ day, the Israelites encountered the Edomites en route to Canaan
(Num. 20:14-21; Deut. 2:1-11; 23:7; Judges 11:17f.) David defeated the Edomites
in the Valley of Salt, subjugating them to the Israelites. He established garrisons
throughout the country (2 Sam. 8:13f; cf. 1 Kgs. 11:14-25). This control lasted for
nearly 150 years.
During the reign of Jehoshaphat (873-848 B.C.), a deputy governor ruled over
Edom who was loyal to Judah (1 Kgs. 22:47; 2 Kgs. 3:4-27). The Edomites
revolted against his successor, Joram (853-841 B.C.) and established their own
king (2 Kgs. 8:20ff; 2 Chr. 21:8ff). Forty years later, Amaziah (796-767 B.C.)
defeated Edom (2 Kgs. 14:7). This paved the way for his son Azariah to rebuild
Elath. Forty years after this, King Ahaz lost Elath to the Edomites (2 Kgs. 16:6).
The latter supported by the Aramean king, Rezin in his rebellion against the
Assyrians in 733 B.C. The Edomites paid tribute to the Assyrians who according to
Assyrian records. As a result of supporting the king of Ashdod in 713 B.C. in his
52
Drouhard, R. L. (2016). Edom. In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, … W. Widder
(Eds.), The Lexham Bible Dictionary. Bellingham, WA: Lexham Press.

failed rebellion against the Assyrians, the latter demanded more tribute of the
Edomites.
The kingdom of Judah declined during the seventh century B.C. as the
Assyrians extended their empire through Palestine into Egypt. During this period
the Edomites expanded their territory into portions of the eastern Negev which had
been a part of Judah. This is according to Edomites texts found in the Negev sites
such as Arad. The westward expansion of the Edomite kingdom continued as the
Babylonian empire advanced against Judah. Eventually, Jerusalem was destroyed
by the Babylonians under Nebuchadnezzar. The Edomites occupied the southern
portions of Judah as a result of this defeat.
During the last of three Babylonian invasions of Judah in 587/586 B.C., Edom
raided villages in Judah. They sent prisoners to the Babylonians and also invaded
southern Judah. Consequently, the prophets of Judah denounced Edom for their
treachery. Arabian tribes moved into Edom during the sixth century B.C., which
forced the Edomites to migrate west. They became a province of the Persian
Empire.
R.L. Drouhard writes “When Alexander the Great conquered the Levant, the
name ‘Edom’ was Hellenized to ‘Idumea’ (Ἰδουμαία, Idoumaia). Alexander’s
successors moved Idumea’s capitol to Hebron and then Mareshah. When the Jews
returned to Judaea, Israel and Edom were once again in conflict. Judas Maccabeus
captured Hebron in 164 BC (1 Macc 5:65); in 125 BC, John Hyrcanus captured
most of Idumea, forced them to convert to Judaism, and submit to circumcision
(Tomasino, Judaism, 192–93). When Judaea became a client kingdom of Rome,
Rome installed an Idumean—Antipater—as procurator of the new province. His
son, Herod, inherited the kingdom upon Antipater’s death and instituted a grand
building program, for which he gained the moniker ‘Great.’ The only mention of
Idumea in the New Testament comes from Mark 3:7–8, where it is mentioned
among all the people who come to see Jesus perform miracles. During the First
Jewish Revolt of AD 66–70, Idumea joined the side of the Jewish Zealots against
Rome. After Rome crushed the revolt, Edom as a people fades from history.”53
53
Drouhard, R. L. (2016). Edom. In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, … W. Widder

Edom was very proud because it was easy to defend. To get to the capital, one
had to go through a narrow crack between mountains (fifteen feet wide at points)
and then up some fairly steep slopes (1:3, 4). Since a major trade route went
through the nation, it became very wealthy (1:5) and had many allies (1:7), but

God would take all this away when He punished Edom. A second reason why
Edom would be punished was her violence against Jerusalem when it was
destroyed by the Babylonians. The Edomites did not help their neighbors. Rather
they gloated over Judah’s misfortune, helped themselves to whatever the
Babylonians did not take, and robbed those who fled to Edom for protection.54
Let’s take a chronological look at the historical situation in the Middle East
from the time of Josiah’s reforms in 622 B.C. in the southern kingdom of Judah to
the destruction of the kingdom of Edom in 553 B.C.
We begin by noting the Assyrian Empire’s power came about with
Ashurnasirpal II (884-859 B.C.) and Shalmaneser II (859-824 B.C.). Tiglath-
pileser III (Pul in the Scriptures) led a coalition, which took Syria and Palestine
including Shalmaneser V (727-722 B.C. who began the deportation of Samaria),
Sargon II (722-705 B.C. who completed the deportation of Samaria), Sennacherib
(704-581 B.C. who attacked king of Judah, Hezekiah [Josiah's father]), and
Esarhaddon (681-669 B.C. who led campaigns against Egypt). Esarhaddon’s son,
Ashurbanipal (669-631) ruled much of the upper Egyptian city of Thebes.
However, his decline coincided with the falloff Assyrian’s power in the Middle
East.
The Assyrian capital, Nineveh was destroyed in 612 B.C. and the army defeated
in 609 B.C. at Haran. The remnants of this army travelled to Carchemish (just west
of the Euphrates River and north of Aram). The power of the Neo-Babylonian
Empire ascended at this time. Merodach Baladan was a Chaldean and father of
Nabopolassar and grandfather of Nebuchadnezzar. Merodach Baladan sent
ambassadors to Hezekiah (Isa 39; 2 Ki 20:12-19). Then, in October 626 B.C.
Nabopolassar defeated the Assyrians outside of Babylon. In 616 B.C. there was an
expansion of his kingdom. In 612 B.C. he joined with the Medes and destroyed
Nineveh.
Josiah, the ruler of the southern kingdom Judah separated from Assyrian
dominance as a result of Assyrian power descending as a result of Babylon’s
ascension to world dominance. Judah was autonomous until 609 B.C. when it lost
a battle with Egypt on the plain of Megiddo.
Egypt attempted to take advantage of Assyria’s troubles and made inroads into
Palestine. They formed an alliance with Assyria to fight the Babylonians at Haran.
Judah attempted to thwart Pharaoh Neco II’s alliance with Assyria but instead was
defeated on the plain of Megiddo while losing their king, Josiah (cf. 2 Chron
35:20-24). In turn, the Assyrians lost their battle with Babylon despite their
alliance with Egypt and never again appeared on the world stage as a superpower.
Egypt retreated to Carchemish as the dividing line between Egypt and Babylonian
Empire.
54
Schultz, S. J., & Smith, G. V. (2001). Exploring the Old Testament (pp. 186–187). Wheaton, IL: Crossway Books.

However, Egypt ruled Judah with Necho replacing Josiah’s son, Jehoahaz, after
three months with Jehoiakim as a vassal king (who was another son of Josiah 2
Kgs. 23:34-35). Necho plundered Judah’s treasuries and took Jehoahaz into
captivity in Egypt.
Then, in 605 B.C. Nebuchadnezzar defeated the Egyptians at Carchemish.
Consequently, Jehoiakim sided with the Babylonians and became
Nebuchadnezzar’s vassal king (2 Kgs. 24:1). Nebuchadnezzar returned home
briefly after hearing of his father’s death. He solidified his power by appointing
vassal kings and taking hostages. The prophet Daniel was taken as a part of this
deportation (Dan. 1:1-6)
In 601, Egypt defeated the Babylonians. This resulted in Jehoiakim running
back to the Egyptians (2 Kgs. 24:1). Then, on December of 598, the Babylonian
armies waged an attack on Jerusalem resulting in Jehoiakim’s death followed by
the surrender of the city by his successor, Jehoiachin, in March of 597.
Nebuchadnezzar replaced Jehoiachin after only three months of reign and deported
him and 10,000 other princes from the city. He looted the city, and placed
Zedekiah Judah’s vassal king (cf. 2 Kgs. 24:12-16). Zedekiah was convinced by
Egypt to revolt against Nebuchadnezzar with the aid of a coalition of other states
(Tyre and Ammon). Jeremiah advised against this and Nebuchadnezzar destroyed
Jerusalem in 586 B.C. The Edomites joined in the Babylonian army’s destruction
of Judah (Psalm 137:7; Lam 4:21-22; Ezek 25:12-14; 35:5, 12-15). This resulted in
the prophecies of Obadiah being published. Then, in 553 B.C., the last of the
Babylonian rulers, Nabonidus destroyed the kingdom of Edom. Thus, fulfilling the
prophecies of Obadiah.
Abner Chou writes “The history of Israel’s struggle with Edom plays a critical
part of the background to this book. It begins with God’s promise that Esau would
serve Jacob (Gen 25:23). Tensions ignite between the twins when Jacob outwits
Esau and obtains the birthright and their father’s inheritance (Gen 27:1–41). Edom
(descendants of Esau) and Israel (descendants of Jacob) continue this hostility.
Edom prohibits Israel from crossing its territory as Israel journeys to the promised
land (Num 20:17; Merrill, Kingdom of Priests, 84–86). Later, Saul struggles
against the Edomites, and David and Solomon eventually conquer them (1 Sam
14:47; 2 Sam 8:14). At the end of Solomon’s reign, Edom emerged as a rival
power due to his disobedience (1 Kgs 11:14–22). Nonetheless, Israel’s dominance
over Edom persists until the time of Jehoram of Judah (848–41 BC). This
culminates in Edom’s mockery and violence against Jerusalem when it fell in 586
BC (Psa 137:7; Lam 4:21).”55
55
Chou, A. (2016). Obadiah, Book of. In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, … W. Widder

Edom
The story of the nation of Edom begins with Esau who was the son of Isaac and
Rebekah whose twin brother was Jacob whose name was changed by God to
“Israel.” The life of Esau is a tragic story because even though he was born into a
home of great privilege, which had a tremendous spiritual heritage, he remained an
unbeliever. At no time in his life, did he ever place his faith in the God of his
grandfather Abraham and his father Isaac, who is the Lord Jesus Christ.
Esau was born into a family that was ordained by God to receive the promises,
privileges, responsibilities and blessings of the covenant God made with Abraham.
His brother Jacob would be in the line of Christ and the father of the nation of
Israel, which would be the vehicle used by God to bring in the Savior of the world.
God blessed Esau by making him the progenitor of a great nation as well,
namely, the nation of Edom, yet he never accepted Christ as his Savior and thus
now resides in “Torments,” which is the temporary fire for the souls of unbelievers
from every dispensation according to Luke 16:19-31. Eventually, like all
unbelievers he will be transferred to the Great White Throne Judgment according
to Revelation 20:11-15 and from there will be cast into the eternal Lake of Fire
because of his rejection of Jesus Christ as his Savior.
Genesis 25:19-20 records the family history of Isaac and as a part of this history
Genesis 25:21 records Rebekah’s problem with getting pregnant. In this passage
we see that Isaac, in response to this problem, prays to the Lord to resolve

Rebekah’s problem of infertility. The Lord fulfills Isaac’s prayer request twenty
years later since Genesis 25:21 records Isaac as being forty when he married
Rebekah and Genesis 25:26 records Isaac as being sixty when Rebekah had twins.
Genesis 25:19 begins a new section in Genesis, which ends in Genesis 35:29
and constitutes the eighth book in Genesis presenting to us the family history of
Isaac and in particular Jacob whose name was later changed by the Lord to
“Israel.” The emphasis in this section is upon Jacob since he would carry on the
line of Christ.
Up to this point in Genesis, the book has taught that the human nature of Jesus
Christ would come from the line of Seth (Luke 3:38) and Shem (Gen. 9:24-27;
Luke 3:36), Abraham (Gen. 12:3) and Isaac (Gen. 17:19).
At the forefront of Jacob’s story is his struggle with his twin brother, Esau,
which was a fulfillment of the Lord’s prophecy to Rebekah in Genesis 25:22-23.
The names that the Lord gives to the twins pokes fun at them both since the
name “Esau” means, “hairy,” implying an animalistic nature and the name
“Jacob” means, “heel,” implying grasping.
Jacob has his name changed by the Lord to “Israel” after his return to the land
of Canaan from Paddan Aram and his struggle with the preincarnate Christ.
The name “Israel” means “the one who struggles with God and humans and
who prevails.”
Genesis 25:19 Now these are the records of the generations of Isaac,
Abraham's son: Abraham became the father of Isaac; 20 and Isaac was forty
years old when he took Rebekah, the daughter of Bethuel the Aramean of
Paddan-aram, the sister of Laban the Aramean, to be his wife. (NASB95)
“These are the records of the generations of Isaac” refers to the family
history of Isaac, which follows in Genesis 25:19-35:29 as indicated by the noun
toledhoth, “the records of the generations” which is always used as an
introduction to what follows.
In Genesis 25:19, the noun toledhoth introduces the eighth section of the book
of Genesis, which is completed in Genesis 35:29 and centers upon Jacob who like
his father Isaac and his grandfather Abraham are ancestors of the human nature of
Jesus Christ.
The statement “Abraham became the father of Isaac” emphasizes Isaac’s role
as the successor of Abraham in fulfillment of the promise made by the Lord to
Abraham recorded in Genesis 21:12.
Isaac and Jacob both took Aramean wives (Gen. 25:20; 28:5) and in fact, Jacob
is called the “wandering Aramean” in Deuteronomy 26:5. Therefore, “Paddan
Aram” refers to the city of Nahor where Abraham’s brother founded a city and
named it after himself and was the place that Abraham’s servant found Rebekah,
Isaac’s wife.

Genesis 25:21 Isaac prayed to the LORD on behalf of his wife, because she
was barren; and the LORD answered him and Rebekah his wife conceived.
(NASB95)
Genesis 25:22-23 records Rebekah’s problems involved with her pregnancy and
her inquiring of the Lord as to the meaning of it. In this passage, the Lord responds
to her inquiry by prophesying of the family history of the two children who were
named, “Esau” and “Jacob.”
Genesis 25:22 But the children struggled together within her; and she said,
“If it is so, why then am I this way?” So she went to inquire of the LORD.
(NASB95)
By indicating that there is to be more than one child, the narrator, Moses under
the inspiration of the Holy Spirit takes the reader into his confidence. Of course,
Rebekah at the time did not know that she was carrying twins and that they were
struggling with each other in her womb.
“Struggle” is the verb ratsats, which is in the rare hithpoel stem meaning “to
crush each other.” The verb ratsats implies an extraordinary violent struggle taking
place in the womb of Rebekah, which she understood to be far greater than normal,
and thus of great significance. This struggle among the fetuses in Rebekah’s womb
foreshadowed the relationship of the children and their descendants later on in
history. So Rebekah is experiencing an unusually difficult pregnancy and fears of
miscarrying. Rebekah thought she was simply carrying the next generation but
little did she know that she was carrying twins.
The rivalry of Jacob and Esau begins in the womb of Rebekah and would
progress from her womb to the troubled delivery of the twins (25:26), and to their
differences in profession (25:27) as well as to the opposing preferences of the
parents (25:28). This struggle in the womb of Rebekah would also foreshadow
Jacob’s struggle with the preincarnate Christ (32:22-32).
The struggle of the twins, Esau and Jacob foreshadows the struggles between
Jacob and Esau in the following events: (1) Jacob secures the birthright (Genesis
25:27-34). (2) Jacob steals Esau’s blessing (Genesis 27:1-40). (3) Jacob prevails
with Esau and secures his good will (Genesis 32:1-33:16).
The rivalry between Jacob and Esau spilled over into conflicts between their
parents, Isaac and Rebekah (Genesis 27:1-46) and it also effected Jacob and his
wives as well as his wives with each other (Genesis 30:1-24) and Jacob and Laban
(Genesis 29:14b-31:55).
So, because of the violent and unusual way that the fetuses were struggling
within her, Rebekah inquires of the Lord in prayer as to the meaning of it all.
The fact that Rebekah is recorded as having “went to inquire of the Lord”
indicates that she sought out the Lord in prayer in order to ascertain the meaning of

this struggle taking place in her womb. Of course, Rebekah was unaware that she
was carrying twins.
The question Rebekah asks is “elliptical” meaning that words such as copulas
(“is”) are left out because of Rebekah’s anxiety and urgent desire to find relief
from this problem pregnancy and to understand the significance of it.
“If” is the conditional particle ìm, which introduces the protasis of a 1st class
condition, which indicates the assumption of truth for the sake of argument.
A conditional sentence has an “if” part and a “then” part. The “if” introduces
the “protasis” and “then” introduces the “apodosis.” Often, the “protasis” often
introduces the “cause” and the “apodosis” the “effect.”
In Genesis 25:22, the particle ìm, “if” is introducing a protasis, which presents
the “cause” of Rebekah’s pregnancy, which is of course, the sovereign will of God.
Now, remember the question of Rebekah’s is “elliptical” and so therefore, we
can translate or paraphrase the interrogative particle as “if, it is Your will.”
Rebekah recognizes that children are a gift from the Lord (Psalm 127:3).
The adverb ken, “so” introduces the apodosis, which presents the “effect” of her
getting pregnant by the sovereign will of God.
“Why” is the interrogative particle lammah, which is a compound word
composed of the preposition le, “to me” and the adverb mah, “why” therefore, the
word literally means, “why…to me.”
The preposition le is called a “lamed of disadvantage” meaning that Rebekah
considers this unusual and difficult pregnancy to be to her disadvantage or
uncomfortable.
Therefore, she is saying in effect, “Why am I having this happen to me, which
is very uncomfortable.”
The demonstrative pronoun zeh, “this” is pointing to Rebekah’s unusual and
difficult pregnancy.
The interrogative particle lammah becomes emphatic when it is used with the
demonstrative pronoun zeh, “this.”
The demonstrative pronoun zeh, “this” when attached to the interrogative
pronoun lammah strengthens the meaning of the interrogative, adding directness
and force and emphasizing the close personal involvement of the speaker.
“I” is the pronoun ànokhi, which refers to Rebekah of course.
Again, the question is “elliptical” so we could translate this expression, “why
am I having this happen to me, which is very uncomfortable?”
Therefore, Rebekah is saying in effect to the Lord in prayer, “If this is Your will
that I get pregnant, then why am I having this struggle take place in my womb,
which is very uncomfortable?”
Rebekah asks this question because she fears that she might be miscarrying and
doesn’t understand why the Lord would permit her to get pregnant but then lose

the children through a miscarriage. The Lord’s response to Rebekah’s question
appears in Genesis 25:23.
Genesis 25:23 The LORD said to her, “Two nations are in your womb;
And two peoples will be separated from your body; And one people shall be
stronger than the other; And the older shall serve the younger.” (NASB95)
The Lord’s statement to Rebekah that “two nations are in your womb”
implies that she is pregnant with twins and refers to the fact that these twins are
twin progenitors of two nations.
The oldest son “Esau” would be the progenitor of the Edomites (See Genesis
36:1-43) whereas the younger son “Jacob” would be the progenitor of the
Israelites.
Jacob would father twelve sons who were heads of the twelve tribes of Israel (1
Chronicles 1:34; 2:1-2; Acts 7:8) and through the nation of Israel would come the
Savior of the world (John 4:22; Romans 9:3-5).
To the nation of Israel would be given the Old Testament Scriptures, the
adoption as sons, the Mosaic Law, the Shekinah Glory, the promises and the
unconditional covenants (Davidic, Palestinian, New and Abrahamic) (see Romans
9:1-5).
The Edomites and the Israelites fought continuously.
From Rebekah’s womb, Jacob and Esau would be at odds with each other.
The Lord’s prediction that “two peoples will be separated from your
(Rebekah’s) body” indicates that Jacob and Esau would be separated, divided and
hostile towards one another and would have nothing in common.
The Lord’s prediction that “one people shall be stronger than the other”
refers to the fact that the Israelites would prevail over the Edomites in history.
Also, this prophecy indicates that Jacob and not Esau would be in the Messianic
line and would inherit the promises of the Abrahamic Covenant. Normally, the
oldest would receive the father’s inheritance and estate but the Lord does not
always subscribe to this.
In Genesis 25:23, the Lord declares that the “older shall serve the younger”
indicating that the younger son, Jacob would receive the inheritance and not Esau
who was older. Esau, the older, did not actually serve Jacob, his younger twin but
rather Esau’s descendants did (see 1 Samuel 14:47; 2 Samuel 8:14; 1 Kings 11:15-
16; 22:47; 2 Kings 14:7).
This prophecy that “one people shall be stronger than the other; And the
older shall serve the younger” indicates that the sovereign will of God has
ordained the following: (1) Jacob to be in the Messianic line and not Esau. (2)
Jacob would be the beneficiary of the divine promises enumerated in the
Abrahamic Covenant and not Esau. (3) Jacob would receive his father’s estate and
not Esau.

Just as the Lord had chosen Isaac who was younger over Ishmael to receive
Abraham’s inheritance so the Lord had chosen Jacob who was younger than Esau.
In the Messianic line, Seth, Isaac, Jacob, Judah and David were not first-born sons.
Therefore, we see the Lord is expressing His sovereign will for Rebekah’s twin
sons, Esau and Jacob and that He has ordained from eternity past, that Jacob would
be in the line of Christ and not Esau.
Jacob did “not” merit this privilege, nor did Esau do anything to “not” merit it
but rather, it was all based upon God’s grace and mercy and sovereign will. The
prophet Malachi cites evidence of this conflict between Esau and Jacob in Israel’s
experience.
Malachi 1:2 “I have loved you, says the LORD. But you say, ‘How have
You loved us?’ ‘Was not Esau Jacob's brother?’ declares the LORD. 3 “Yet I
have loved Jacob; but I have hated Esau, and I have made his mountains a
desolation and appointed his inheritance for the jackals of the wilderness.”
(NASB95)
The terms “love” and “hate” are “anthropopathisms,” meaning that the writer is
ascribing the human emotion of personal love and hate to God, which He does
“not” possess in order to explain God’s choice of entering into a covenant
relationship with Jacob rather than Esau and does “not” indicate one is saved and
the other is not.
The verbs in the Hebrew translated “I have loved” and “I have hated” are in
the perfect tense and therefore, express not only God’s past relationship with Israel
and Edom but also His historical and present dealings (in Malachi’s day) with
these peoples.
Both Israel and Edom received judgment from God at the hands of the
Babylonians in the sixth century B.C. (Jer. 27:2-8). However, God promised to
restore Israel over and over again because of His covenant promises (Deut. 4:29-
31; 30:1-10) but He condemned Edom to complete destruction, never to be
restored (Jer. 49:7-22; Ezek. 35).
In Romans 9:13, Paul quotes Malachi 1:3 to demonstrate that God elected
Jacob’s descendants, the nation of Israel as His covenant people and He rejected
the Edomites as His covenant people who were descendants of Esau.
In Romans 9-11, the apostle Paul discusses the future of the nation of Israel and
teaches that God has temporarily set aside the nation at this time in history and will
restore her in the future because she was elected by Him to be His covenant
people. Therefore, when we see the statement “Jacob I loved, but Esau I hated”
we must understand that Paul is not referring to individuals but rather to the
nations which descended from Jacob (Israelites) and Esau (Edomites).
Therefore, the statement “Jacob I loved but Esau I hated” does “not” refer to
the fact that Esau was not saved and Jacob was since that would imply that God

hates sinners and elects some people to be saved and others to eternal
condemnation, which contradicts the teaching of Scripture that God’s will is for all
men to be saved (See 1 Timothy 2:4, 4:10, 2 Peter 3:9, John 3:16-18, 1 John 2:2).
The statement “Jacob I loved but Esau I hated” is “not” a reference to Jacob
and Esau as individuals but rather it is a reference to the nations, which descended
from them, namely, the Israelites from Jacob and the Edomites from Esau.
Therefore, the statement refers to the “national” election of Israel as God’s
covenant people who are descendants of Jacob and the rejection of the Edomites as
His covenant people who were descendants of Esau.
The rejection of Esau’s descendants as His covenant people does “not” mean
that God elected the Edomites and the Gentiles to eternal condemnation and the
Israelites to salvation since that would contradict the biblical doctrine of the
unlimited atonement, which states that God desires all men to be saved.
The election of the nation of Israel, like the choice of Jacob over Esau was
“non-meritorious” meaning that there was nothing that the nation of Israel and
Jacob did that secured God choosing them since many times both sinned and failed
to obey God.
The Birth of Esau and Jacob
Genesis 25:24-26 records Rebekah giving birth to twins, Esau and Jacob.
Genesis 25:24 When her days to be delivered were fulfilled, behold, there
were twins in her womb. 25 Now the first came forth red, all over like a hairy
garment; and they named him Esau. (NASB95)
The parents give the names to twins and not the Lord. But the Lord does predict
their tumultuous relationship with each other and between their future descendants.
The name given to the twins pokes fun at them.
“Red” is the adjective àdhmoni, which describes the older twin anticipating his
rugged nature.
The name given to “Esau” means, “hairy,” implying an animalistic nature and
describes the oldest twin as “the hairy monster.”
“Esau” became the father of the Edomite people according to Genesis 36:1-43
who later became the arch rivals of the Israelites.
The name “Seir,” demarcating the Edomite territory means, “hairy” and may
have been implemented in remembrance of Esau.
Genesis 25:26 Afterward his brother came forth with his hand holding on
to Esau's heel, so his name was called Jacob; and Isaac was sixty years old
when she gave birth to them. (NASB95)

The actions of Jacob at his birth in grasping the heel of his brother Esau was the
first manifestation of the volatile relationship that the Lord predicted would take
place between the two children later and their descendants.
The manner in which the twins were born was a visible omen underlying the
Lord’s prophecy. The actions of Jacob at birth towards his brother where he is
described as desperately trying to catch up to his older brother and their struggle
with each other in their mother’s womb sets the pattern for their relationship in life
and the relationship between their descendants.
The Conflict Between Isaac and Rebekah over Esau and Jacob
In Genesis 25:27-28, we have the record of the conflict between Isaac and
Rebekah over Esau and Jacob.
Genesis 25:27 When the boys grew up, Esau became a skillful hunter, a
man of the field, but Jacob was a peaceful man, living in tents. (NASB95)
As the twins grew, the difference in their characters, which God in His
omniscience already knew of, began to be apparent through their respective
interests and activities.
“Skillful” is the yadha, which is in the qal active participle form of the verb
meaning, “one who is knowledgeable and therefore, skilled in a particular
endeavor.”
“Hunter” is the noun tsayidh, which refers to the act of hunting wild game.
Therefore, Genesis 25:27 describes Esau as being a man “who was skilled in
hunting wild game.”
Esau is also described as a “man of the field,” which refers to the fact that he
searched for game by roaming the territories situated outside cities and towns
where wild animals roamed. Therefore, we see that the Bible describes Esau as the
rugged outdoor type, which would endear him to his father Isaac who did not
possess these qualities himself.
He was a skillful hunter and spent his time out in the fields searching for game
in the open country. The fact that Esau was a skillful hunter really did “not” help
his family at all since his family was not endangered by wild beasts, nor did they,
with their extensive flocks and herds, have any need to slaughter deer and other
wild animals for food.
There was no over population of animals that needed thinning out for the sake
of a balanced ecology since Esau had to become a “skillful” hunter to find them! In
fact, hunting does not receive a favorable description in the Bible.
Even though the Law made provision for hunting and eating game, the biblical
writers commend pastoralists and condemn predators. Deuteronomy 14:4-5
demonstrates that hunting was sometimes an economic necessity in Israel since the

Lord permits Israel to eat certain wild animals. Leviticus 17:13 presents legislation
concerning the preparation for food of an animal caught in the hunt.
The only hunter other than Esau mentioned in the Bible is Nimrod who is
described in Genesis 10:9 as a “mighty hunter against the Lord” meaning that he
was a rebel against the Lord who hunted for the souls of men whereas Esau was a
sportsman unconcerned with God. Esau preferred playing in the fields even long
before he was a grown man, to working for his family and serving the Lord.
Nahum Sarna commenting on Esau as a hunter, writes, “Near Eastern art often
portrays kings and nobles in pursuit of game, but no Israelite or Judean king or
hero is ever mentioned as indulging in the sport. However, the fact that Leviticus
17:13 legislates concerning the preparation for food of an animal caught in the hunt
and that Deuteronomy 14:5 includes wild animals among those permitted to be
eaten proves that hunting was sometimes an economic necessity even in Israel.
Nevertheless, it is highly significant that sacrifice in Israel was restricted to
domesticated animals”.56
Genesis 25:28 Now Isaac loved Esau, because he had a taste for game, but
Rebekah loved Jacob. (NASB95)
Isaac loved Esau because of his own taste for wild game. Therefore, Esau’s
nature and occupation were favored by Isaac because of the satisfaction of his
palate. On the other hand, Jacob was loved by Rebekah. This was probably due to
the prophecy that she received from the Lord that Esau and his descendants would
serve Jacob’s descendants and that Jacob would be in the line of Christ.
The other reason why Rebekah favored Jacob over Esau was that Jacob was a
homebody. He also appears to have been a “momma’s boy” as demonstrated by he
and Rebekah conspiring together against Esau. Therefore, we see that the Word of
God describes Esau as an outdoor-type man who loved to do the things a father
could take pride in.
He was a skillful hunter, and he knew how to handle himself in the outdoors. In
our culture, I believe Esau would have been a football star in high school and
college and might have played in the pros. He was a real macho man, the kind of
son a father would swell with pride to talk about among his friends.
Jacob was entirely different. While Esau seems to have been aggressive, daring,
and flamboyant, Jacob appears to be just the opposite in that he was quiet,
thoughtful and more interested in staying at home than in venturing out and taking
part in great physical endeavors. This is not to say that Jacob had no ambition, on
the contrary. It was that Jacob couldn’t see the sense in roaming the wilderness just
to bag some game.
56
The JPS Torah Commentary, Genesis, page 181, The Jewish Publication Society

In the solitude of his tent Jacob could mentally reason out how to get ahead
without getting his hands dirty and without taking dangerous risks. Esau was the
kind of son that Isaac could proudly take with him wherever he went.
Rebekah, on the other hand, favored Jacob. She probably thought Esau was
crude and uncultured. Jacob was a much more refined person, gentle and kind, the
type of son a mother would be proud of. Jacob spent more time at home than Esau
did.
Each parent seems to have identified too much with a particular son, thus
creating divisions which were devastating. This favoritism also brought about
disharmony between Isaac and his wife. Later Rebekah was to conspire with Jacob
to deceive her husband (chapter 27). This parental favoritism causes a rift in the
marriage of Rebekah and Isaac. Isaac’s love for Esau is based upon the natural
senses whereas Rebekah’s love for Jacob is based upon the Lord’s choice of Jacob
and that Jacob was a responsible individual who took care of the family business
and matters around the home.
Now, remember, Isaac and Rebekah’s marriage was made in heaven since the
Lord’s will was for Rebekah to marry Isaac. Yet, even though the marriage was
made in heaven, it was still dysfunctional since Isaac, Rebekah, Esau and Jacob
possess old Adamic sin natures.
The marriage and family of Rebekah and Isaac was dysfunctional as
demonstrated by Isaac’s love for Esau over Jacob because Esau’s pursuits satisfied
his palate’s desire for wild game! Although Isaac was a spiritual man he developed
a taste for Esau’s wild game, which blinded him to the point that he preferred Esau
over Jacob. Rebekah preferred Jacob not only because of the Lord’s choice of
Jacob but also what mother would not prefer a son that was always there when she
needed him, a son who could be counted on to keep the business of tent dwellers
going smoothly and prosperously.
Esau’s Sells His Birthright
Genesis 25:29-34 presents to us Esau selling his birthright to his twin brother
Jacob.
Genesis 25:29 When Jacob had cooked stew, Esau came in from the field
and he was famished; 30 and Esau said to Jacob, “Please let me have a
swallow of that red stuff there, for I am famished.” Therefore his name was
called Edom. (NASB95)
Genesis 25:34 identifies that the food Jacob was boiling was “lentils,” which in
the Hebrew is àdhashim. A “lentil” is a small annual legume of the pea family and
its lens-shaped edible seed is rich in protein and is one of the most ancient of

cultivated foods. The red pottage of lentils, which Esau sold his birthright for
probably was made from the red Egyptian lentil.
“Famished” is the adjective àyeph, which describes physical exhaustion
brought on by hunger and great exertion. Therefore, the adjective àyeph describes
Esau as being physically exhausted as a result of being hungry and greatly exerting
himself in the wilderness hunting.
“Let me have a swallow” is the verb laàt, which is in the hiphil imperative
form meaning “give a gulp” and the 1 st person common singular pronominal suffix
meaning “me.”
“Red stuff” is the adjective àdhom, which refers to the red lentil soup that
Jacob was making.
Esau does not care to know the name of the food that he is requesting from
Jacob indicating his coarseness meaning that he is unrefined and crude, lacking
good manners.
So, Esau is saying, “Please let me have a gulp from that red stuff, this red stuff
here,” which is expressive of his aggressive and inconsiderate nature. Esau’s
request demonstrates his bad manners, selfishness and inconsideration for others
since he makes this request not knowing whether or not Jacob was making the red
lintel soup for himself, his parents or others in the household.
He never takes into consideration that maybe Jacob is making this soup for
others since he only cares that his own need be fulfilled. Esau demonstrates that he
doesn’t put others ahead of himself.
“Edom” is the proper noun èdhom, which literally means, “red,” and was the
name given to Esau to mark the occasion in which he exchanged his birthright to
Jacob for some red lintel soup.
Genesis 25:31 But Jacob said, “First sell me your birthright.” 32 Esau said,
“Behold, I am about to die; so of what use then is the birthright to me?” 33
And Jacob said, “First swear to me”; so he swore to him, and sold his
birthright to Jacob. 34 Then Jacob gave Esau bread and lentil stew; and he
ate and drank, and rose and went on his way. Thus Esau despised his
birthright. (NASB95)
“Birthright” is the noun bekhorah, which refers to the rights of the first-born in
a family (See Exodus 4:22).
The firstborn had a privileged status (See Genesis 43:33; 49:3) and the right of
succession (2 Chronicles 21:3) and received a double portion of his father’s
inheritance (Deut. 21:17).
The father’s inheritance was divided among his sons and the firstborn always
has right to two of these portions. If there are ten sons, the firstborn receives two
portions and the other nine split eight portions. If there are only two sons then the
firstborn inherits everything.

With this privileged status came responsibility in that the firstborn was the
protector of the family and leader. Not only did the firstborn have the
responsibility of providing leadership and material things in Isaac’s family but also
he had the responsibility to provide spiritually for his family.
Spiritual responsibilities were paramount in the family of Abraham and Isaac.
The selling of the birthright demonstrated that Esau rejected those responsibilities
and was thus not only an irresponsible person but also an unbeliever.
Abraham and Isaac were in the line of Christ and the birthright in the family of
Isaac included the promises and blessings given in the Abrahamic Covenant. In the
family of Abraham and Isaac, the birthright included the privilege of carrying on
the line of Christ that would bring salvation and therefore blessing to the entire
world. Jacob knew this and desired these things, thus demonstrating his spiritual
discernment and that he was a believer.
The birthright was transferable where the youngest can displace the eldest as in
the cases of Joseph and Judah, Reuben, and Ephraim and Manasseh, Moses and
Aaron, David and his six older brothers, Solomon and Adonijah.
Since the birthright concerns the future, its value is appropriated by faith.
Therefore, by selling his birthright, Esau was demonstrating his unbelief in the
promises contained in the Abrahamic Covenant and thereby forfeited the blessings
of this covenant (Hebrews 12:16-17).
In Genesis 25:31, Jacob is exploiting Esau’s hunger and exchanging the red
lintel soup for the right to be heir of the family’s estate and assume the family
headship. Jacob erroneously believed that by his own human power that he had
come into possession of the birthright. He erroneously thought he could “merit” the
blessings when in reality he could only receive them according to God’s grace
meaning that he could not earn or deserve the blessings since they would be freely
given to him by God when he exercised faith in Him.
Jacob was on a works program and thought God needed his help. He was
ignorant of God’s method and thus inserted his own way of doing things. This
demonstrated in Jacob that self-confident attitude rather than a dependence upon
the Lord and His provisions and His plan and methods. He desired a right thing but
chose to attain it in a wrong way. A right thing must be done in a right way.
God did not need Jacob’s help since God had chosen Jacob over Esau from
eternity past based upon His sovereign grace and mercy to carry on the line of
Christ and inherit the blessings and privileges and responsibility of the Abrahamic
Covenant.
Jacob and Esau were simply manifesting attitudes towards God’s plan that God
in His omniscience already knew and predicted to Rebekah they would possess
before they were born as recorded in Genesis 25:23.

Genesis 25:32 Esau said, “Behold, I am about to die; so of what use then is
the birthright to me?” (NASB95)
Esau’s statement in Genesis 25:32 expresses a worldly viewpoint.
Isaiah 22:13 “Let us eat and drink, for tomorrow we may die.” (NASB95)
Genesis 25:33 And Jacob said, “First swear to me”; so he swore to him,
and sold his birthright to Jacob. (NASB95)
The fact that Esau agreed to sell his birthright to Jacob reveals that Esau did not
value spiritual things since by selling his birthright he was forfeiting the blessings
of the covenant that the Lord made with Abraham and which his father Isaac had
inherited.
In eternity past, before Jacob and Esau were born God knew in His omniscience
that Esau would possess such a negative attitude towards His plan and that Jacob
would have a positive attitude. Therefore, Malachi 1:2-3 states, “Jacob have I
loved but Esau I have hated.”
“Sold” is the verb makhar, which in context means, “to exchange” since Jacob
did not give money to Esau but rather offered him the red lintel soup in “exchange”
for the birthright.
Genesis 25:34 Then Jacob gave Esau bread and lentil stew; and he ate and
drank, and rose and went on his way. Thus Esau despised his birthright.
(NASB95)
“Despised” is the verb bazah, which means, “to the act of according little worth
to something, to undervalue something” implying contempt.” Therefore, by
exchanging his birthright for a bowl of red lintel soup, Esau was demonstrating
that he valued little his firstborn status in the family of Isaac, which involved
inheriting the promises, privileges and responsibilities of the Abrahamic Covenant
and thereby expressed his contempt for the plan of God.
Genesis 26:34-35 presents to us the record of Esau’s marriage to two Hittite
women who were descendants of Canaan and unbelievers, which brought grief to
his parents, Isaac and Rebekah.
As we will note, this marriage of Esau to two Hittite women was due in part to
his parents’ failure to teach him that it was against the will of God for their family
to marry Canaanite women.
Genesis 26:34 When Esau was forty years old he married Judith the
daughter of Beeri the Hittite, and Basemath the daughter of Elon the Hittite;
35 and they brought grief to Isaac and Rebekah. (NASB95)
The problem of Esau marrying these Hittite women, who were descendants of
Canaan, was due in part to the failure of his parents, Isaac and Rebekah, since they
apparently failed to teach both Jacob and Esau that it was against the will of God
for members of their family to marry Canaanite women.

In Genesis 9:24-27, Noah, under the inspiration of the Holy Spirit pronounces a
curse upon the Canaanites and a blessing upon the Shemites who would be in the
line of Christ.
Abraham, Isaac and Jacob were Shemites meaning that they were descendants
of Shem and were therefore to marry other Shemites. Neither Jacob nor Esau had
ever previously been taught by their parents that marriage to Canaanite women was
against the will of God.
We know this to be the case since Isaac’s prohibition to Jacob, recorded in
Genesis 28:6, to not marry a Canaanite was never in the past given to either Jacob
or Esau since nowhere previously has this instruction been given. This is further
confirmed by Esau’s response to learning that his Canaanite wives were
displeasing to his father.
So, the failure of Esau was due in part to the failure of his parents to teach him
the ways of the Lord. The Bible teaches that Christian parents have been given the
responsibility by the Lord to teach their children the Word of God.
Fathers and mothers are to train their children by means of the Word of God.
Parents must stop passing the buck to Sunday school teachers and Christian day
school teachers and start fulfilling their responsibility before the Lord to train them
and educate them in the Word of God. Your child’s knowledge of the Lord should
be received primarily in the home from the parents and not in public school or even
Sunday school (Deuteronomy 6:4-7).
The Israelite parents were commanded by the Lord to teach their children to
love the Lord with all their heart, soul and with all their might, which is
accomplished by obedience to the teaching of the Word of God. Isaac and Rebekah
reaped what they sowed by not teaching Esau Noah’s prophecy since Esau’s
marriage to these Hittite women brought them grief.
“Grief” is the noun morah, which means, “bitterness.” Therefore, Esau’s
marriage to these Hittite women was literally “bitterness of spirit” to Rebekah and
Isaac because their lifestyles radically differed from Abraham’s family spirituality
and training (cf. Genesis 15:16, 20; 18:19; 24:3; 27:46).
So, we can just picture the scene, Esau brought home his two pagan wives and
then left to go hunting for days on end and left Isaac and Rebekah to contend with
these women and their pagan ways and attitudes. Thus, Esau’s marriage to these
two Hittite women was a great source of bitterness for both Isaac and Rebekah
since they rejected the worship of the one true God, Jesus Christ since they were
unbelievers.
Proverbs 10:1 A wise son makes a father glad, but a foolish son is a grief to
his mother. (NASB95)
Proverbs 17:25 A foolish son brings grief to his father and bitterness to the
one who bore him. (NASB95)

The Descendants of Esau
In the original Hebrew text, Genesis 36:1-37:1 is one of the longest sections in
the book of Genesis constituting the ninth major section in the book presenting the
genealogy or family history of Esau and his descendants. The family history of
Esau, like that of Ishmael (See Genesis 25:12-18) immediately follows the
obituaries of their fathers (See Genesis 25:7-10; 35:29).
Just as in the accounts of Abraham’s sons, the “rejected” line of Ishmael (See
Genesis 25:12-18) is presented before the “elect” line of Isaac (See Genesis 25:19-
35:29), so the accounts of Isaac’s sons, the “rejected” line of Esau (See Genesis
36:1-37:1) is presented before the “elect” line of Jacob (See Genesis 37:2-50:26).
The “rejected” descendants of the patriarchs are given because these sons are
also under divine blessing according to the divine promises given to Abraham that
are recorded in Genesis 17:20 and 27:38-40.
It is interesting that the twelve legitimate sons and grandsons of Esau listed in
Genesis 36:9-14 match the twelve sons of Nahor (See Genesis 22:20-24), and of
Ishmael (See Genesis 17:20; 25:13-16) and Israel (See Genesis 35:22b-26)
indicating that these peoples existed as twelve tribe confederacies.
In Genesis 36, the superscription ‘elleh toledhoth èsaw, “these are the
descendants of Esau” is repeated thus dividing the chapter into two unequal
halves and two genealogies.
The first genealogy appears in Genesis 36:1-8 presenting a one-generation
“segmented” genealogy of Esau’s sons born in the land of Canaan whereas the
second genealogy that appears in Genesis 36:9-43 is framed by the statement
“Esau the father of the Edomites.”
This genealogy consists of two three-generation “segmented” genealogies of
those born in Seir, which appear in Genesis 36:9-19 and 20-30. It also contains one
“linear” genealogy containing the succession of kings for eight generations before
an Israelite king reigns (See Genesis 36:31-43).
When I say “segmented” genealogy I mean that the genealogies, which appear
in Genesis 36:9-19 and 20-30 display the existing relations between individuals,
which trace their lineage back to Esau. When I say “linear” genealogy I mean that
the genealogy establishes continuity of the succession of kings descended from
Esau over a stretch of time without narrative.
The following is an outline of the ninth major section in the book of Genesis,
which appears in Genesis 36:1-37:1: (1) Title (36:1) (2) Esau’s marriages (36:2-5)
(3) Esau’s move to Seir (36:6-8) (4) Esau’s sons and grandsons (36:9-14) (5)
Chiefs (political or military leaders) descended from Esau (36:15-19) (6)
Descendants of Seir the Horite (36:20-28) (7) Chiefs descended from Seir (36:29-

30) (8) List of Edomite kings (36:31-39) (9) List of Chiefs (36:40-43) (10) Note
about Jacob (37:1).
Now, although Genesis 36 may appear boring to read, to the serious student of
the Word of God, it furnishes valuable information. Remember what Paul said in 2
Timothy 3:16 All Scripture is inspired by God and profitable for teaching, for
reproof, for correction, for training in righteousness 17 so that the man of
God may be adequate, equipped for every good work. (NASB95)
The purpose of the genealogies in Genesis 36 is seven-fold: (1) To demonstrate
the Lord’s faithfulness in fulfilling His promise to Abraham that he would be “the
father of a multitude of nations” (See Genesis 17:4). (2) To demonstrate the
partial fulfillment of God’s promises to both Abraham and to Jacob that kings
would come from them (Abraham-See Genesis 17:6 and 16; Jacob-See Genesis
35:11). (3) To demonstrate the Lord’s faithfulness in fulfilling His prophecies
concerning Esau and his descendants, which are recorded in Genesis 25:23 and
27:39-40. (4) To provide the nation of Israel the origins of her great enemies,
namely, the Edomites (See Genesis 36:8) and the Amalekites (See Genesis 36:12).
The book of Genesis was originally written to the Israelites who were about to
cross over the River Jordan to possess the land of Canaan and to annihilate the
Canaanites (cf. Deuteronomy 1:8; 20:16-18). There were, however, some people
who were not to be attacked or annihilated, among whom were the Edomites, the
descendants of Esau according to Deuteronomy 2:1-5. (5) Therefore, in order to
ensure that this command would not be disobeyed, it was most essential for those
Israelites of Moses’ day to know who the Edomites were and to have a carefully
documented record of the generations of Esau and that record is the substance of
Genesis 36. (6) To demonstrate that the Lord Jesus Christ controls history and is
sovereign over the nations (See Deuteronomy 32:1-8; Psalm 66:7; Isaiah 40:15-17;
Acts 17:26; Philippians 2:5-11; 1 Timothy 6:15). (7) To present the distinction
between the covenant people of God, the nation of Israel that was established
based upon faith in the promises of Yahweh, the Lord Jesus Christ and the nation
of Edom, which was based upon unbelief.
Genesis 36:1-8 presents the title for the ninth major section in the book of
Genesis as well as Esau’s genealogy or family history and his exodus from Canaan
and his move to Seir.
Genesis 36:1 Now these are the records of the generations of Esau (that is,
Edom). (NASB95)
“These are the records of the generations of Esau” refers to the record of the
descendants of Esau, which follows in Genesis 36:2-43 as indicated by the noun
toledhoth, “the records of the generations” which is always used as an
introduction to what follows.

“Edom” is the proper noun èdhom, which literally means, “red,” and was the
name given to Esau to mark the occasion in which he exchanged his birthright to
Jacob for some red lintel soup (See Genesis 25:29-34).
Esau’s personal name is transformed into the national name Edom just as
Jacob’s personal name was transformed to the national name Israel.
Genesis 36:2 Esau took his wives from the daughters of Canaan: 3 Adah
the daughter of Elon the Hittite, and Oholibamah the daughter of Anah and
the granddaughter of Zibeon the Hivite, also Basemath, Ishmael's daughter,
the sister of Nebaioth. (NASB95)
The statement “Esau took his wives from the daughters of Canaan” was
against the will of God and demonstrates Esau’s contempt for the plan of God
since the prophecy of Noah, which is recorded in Genesis 9:24-27 prohibited
Isaac’s family from marrying Canaanites since they were under a curse.
The family of Abraham, Isaac and Jacob was prohibited by God from entering
into marriage with the Canaanites and instead were to marry Shemites since Noah
prophesied in Genesis 9:20-27 that Canaan was under a curse and that Shem was in
the line of Christ. Thus, in Genesis 24:2-4, Abraham prohibited his servant Eliezer
from taking a wife for his son Isaac from among the Canaanites and commanded
him to go to his relatives in Paddan Aram who were descendants of Shem.
Not only did Abraham seek a wife for Isaac among the Arameans rather than
the Canaanites but also Isaac did as well for Jacob according to Genesis 28:6-7.
The reason for this is that Abraham and Isaac and the Arameans were descendants
of Shem (i.e. Semitic) who according to the prophecy of Noah recorded in Genesis
9:24-27 were in the line of Christ.
In Genesis 28:6-9 neither Jacob nor Esau had ever previously been taught by
their parents, Isaac and Rebekah that marriage to Canaanite women was against the
will of God and unsatisfactory to their parents. This is confirmed by Esau’s shock
upon learning that his Canaanite wives were displeasing to his father and so
therefore, to make matters right, he went and married an Ishmaelite, which is
recorded in Genesis 28:6-9.
Unlike the Canaanites and Aramean women embraced the faith of their
husbands, unlike the Canaanite women who seduce their husbands to join their
lifestyles (See Genesis 24:4; 26:34-35; 31:50). The Canaanites were idolatrous
(Deut. 29:17), involved in the occult (Deut. 18:9-10) and gross immorality (Lev.
18), which archaeology confirms.
The Lord used the nation of Israel under Joshua to pour out His judgment upon
the Canaanites for their immoral degeneracy (Gen. 15:16; 19:5; Lev. 18; 20; Deut.
12:31). They were defeated on the battlefield, destroyed, or integrated with other
nations or enslaved to Israel (Gen. 14:1-16; 15:18-21; Ex. 3:7-10; Deut. 1-3; Josh.
10-19).

“Adah” is the first wife of Esau mentioned and her name means, “ornament”
and her father was “Elon” whose name means, “terebinth.” “Oholibamah” is the
second wife of Esau mentioned and her name means, “tent of the high place.” Her
father was “Anah” whose name means, “answer,” whose grandfather was
“Zibeon” whose name means, “colored” and who was a Hivite. “Basemath” is the
third wife of Esau that is mentioned and her name means, “fragrance” and she was
“Ishmael's daughter, the sister of Nebaioth” and she is not to be confused with
the “Basemath” mentioned in Genesis 26:34 whose father was Elon, the Hittite.
Her brother was “Nebaioth” whose name means, “heights” and who was the
firstborn son of Ishmael according to Genesis 25:13 and 28:9. The fact that
“Adah” was a “Hittite” and “Oholibamah” was a “Hivite” meant that Esau’s
marriages to these women were totally out of the will of God since both the Hittites
and the Hivites were descendants of Canaan. Even though Basemath was an
Ishmaelite and therefore a descendant of Shem, Esau’s marriage to her was also
out of the will of God since Isaac and not Ishmael was in the line of Christ.
Now, a problem arises when we compare the list of Esau’s wives recorded in
Genesis 36:2-3 with the lists recorded in Genesis 26:34 and 28:9. The solution to
this apparent contradiction is found when we understand that the purpose of
Genesis 36 is to present the family history of Esau and so the women in Genesis
36:2-3 that bore Esau children would serve this purpose whereas the women in
Genesis 26:34 and 28:9 died childless and would not.
Genesis 36:4 Adah bore Eliphaz to Esau, and Basemath bore Reuel, 5 and
Oholibamah bore Jeush and Jalam and Korah. These are the sons of Esau
who were born to him in the land of Canaan. (NASB95)
Genesis 36:4-5 reveals that Esau’s wives, Adah, Basemath and Oholibamah
bore to Jacob five sons while he lived in the land of Canaan.
Adah bore to Esau “Eliphaz” whose name means, “God is fine gold.”
Basemath bore to Esau “Reuel” whose name means, “friend of God.”
Oholibamah bore to Jacob three sons: (1) “Jeush” whose name means,
“helper.” (2) “Jalam” whose name means, “concealed.” (3) “Korah” whose name
means, “bald head.”
Genesis 36:6 Then Esau took his wives and his sons and his daughters and
all his household, and his livestock and all his cattle and all his goods which he
had acquired in the land of Canaan, and went to another land away from his
brother Jacob. (NASB95)
Esau has already “temporarily” occupied Seir prior to Jacob’s return to Canaan
according to Genesis 32:3, 33:14, 16, however, he does not “permanently” remove
his family from the land of his forefathers until Jacob’s return (See Genesis 35:29).

Genesis 36:7 For their property had become too great for them to live
together, and the land where they sojourned could not sustain them because of
their livestock.
The statement “for their property had become too great for them to live
together” indicates that Esau and his family left the land of Canaan for
“economic” reasons in that there was an insufficiency of natural resources to
support both Esau and Jacob’s flocks and herds.
The statement “the land where they sojourned could not sustain them
because of their livestock” indicates that Esau also left Canaan for “social”
reasons in that the land was overcrowded since not only were the Canaanites
inhabiting the land but also Jacob and Esau’s family.
These social and economic reasons for Esau leaving Canaan were the direct
result of God blessing both men abundantly.
Esau left the land of Canaan instead of Jacob for two reasons: (1) Jacob had just
returned to Canaan. (2) Jacob was promised the land by God.
During the twenty years apart from each other, Esau realized that Jacob was
properly entitled to the birthright and the blessing and that God had chosen Jacob
to be in the line of Christ and inherit the blessings, promises, privileges and
responsibilities of the Abrahamic Covenant.
Esau was able to accept that Jacob was entitled to the birthright, the blessing
and the land of Canaan because God had prospered Esau with possessions and
posterity. This is indicated by his statement to Jacob in Genesis 33:19 when Jacob
urged him to accept his gifts as restitution, “I have plenty, my brother; let what
you have be your own.” Furthermore, Esau was able to accept that Jacob was
entitled to the land of Canaan since God had made him a great nation, the nation of
Edom, which would have given him fulfillment and prevented him from becoming
jealous of Jacob’s great prosperity.
Genesis 36:8 So Esau lived in the hill country of Seir; Esau is Edom.
(NASB95)
“Seir” demarcates the Edomite territory, which was situated at the southeast
border of Palestine (Judges 11:17; Numbers 34:3) and was properly called “the
land of Seir” (Genesis 36:8; Gen 32:3; Joshua 24:4; Ezekiel 35:3, 7, 15) and “the
country of Edom.”
Genesis 36:9-30 concerns itself with the sons and chiefs of Esau to the third
generation as well as the Horites of Seir.
Genesis 36:9 These then are the records of the generations of Esau the
father of the Edomites in the hill country of Seir. (NASB95)
A comparison of the statement “These then are the records of the
generations of Esau the father of the Edomites” that appears in Genesis 36:9

with the statement “Esau is Edom” that appears in Genesis 36:8 indicates an
advance in status of Esau from an individual person to a nation.
Genesis 36:10 These are the names of Esau's sons: Eliphaz the son of
Esau's wife Adah, Reuel the son of Esau's wife Basemath. (NASB95)
The sequence of Esau’s wives is presented according to the descending number
of children and so Adah is listed first because she bore to Esau five children who is
then followed in Genesis 36:13 by Basemath who bore to Esau four children and
then lastly, Oholibamah, in Genesis 36:14 who bore three children.
Genesis 36:11-14 presents the grandsons of Esau through his five sons.
Genesis 36:11 The sons of Eliphaz were Tema, Omar, Zepho and Gatam
and Kenaz. 12 Timna was a concubine of Esau's son Eliphaz and she bore
Amalek to Eliphaz. These are the sons of Esau's wife Adah. (NASB95)
The statement “These are the sons of Esau’s wife Adah” does “not” refer to
the children that Esau had with Adah but rather it refers to his grandchildren
through his wife Adah since the children listed were fathered by his son Eliphaz
who Adah bore to Esau. In the Hebrew and Aramaic languages, there is no specific
word for grandson so that the word “son” can refer to any descendant down the
line.
Genesis 36:12 is “parenthetical” since it deals with Esau’s concubine, Timna
who bore to him, Amalek. As we noted earlier, when the Israelites crossed over the
Jordan River to possess the land of Canaan and to annihilate the Canaanites, the
Edomites, the descendants of Esau were not to be attacked according to
Deuteronomy 2:1-5. However, the descendants of Amalek, the Amalekites did not
come under this protection since he was a child of a concubine.
The Amalekites were a warlike tribe, living south of Canaan on the road to the
land of Canaan and when Israel did journey to Canaan, they stood against Israel to
war. This first military confrontation was memorable because Aaron and Hur held
Moses’ arms up as he held the rod of God so that Joshua and the Israelite army
could defeat the Amalekites (See Exodus 17:8-16). Exodus 17:8-16 records God
declaring war on the Amalekites “from generation to generation.”
Israelite armies fought them in both Saul (See 1 Samuel 15:2) and David’s reign
(See 1 Samuel 27:8; 30:1-20) and they were eventually destroyed during the reign
of Hezekiah (See 1 Chronicles 4:43).
Genesis 36:13 These are the sons of Reuel: Nahath and Zerah, Shammah
and Mizzah. These were the sons of Esau's wife Basemath. (NASB95)
The statement “These are the sons of Esau’s wife Basemath” does “not” refer
to the children that Esau had with Basemath but rather it refers to his grandchildren
through his wife Basemath since the children listed were fathered by his son Reuel
who Basemath bore to Esau.

Genesis 36:14 These were the sons of Esau's wife Oholibamah, the
daughter of Anah and the granddaughter of Zibeon: she bore to Esau, Jeush
and Jalam and Korah. (NASB95)
The statement “These are the sons of Esau’s wife Oholibamah” does refer to
the children that Esau had with Oholibamah and not his grandchildren. The reason
for this is that this statement echoes the statement in Genesis 36:5, “Oholibamah
bore Jeush and Jalam and Korah,” which appears in the context of the sons
Esau fathered through his wives Adah, Basemath and Oholibamah in the land of
Canaan.
Genesis 36:15-18 presents a list of chiefs that descended from Esau, who were
of course, his grandsons.
Genesis 36:15 These are the chiefs of the sons of Esau. The sons of Eliphaz,
the firstborn of Esau, are chief Teman, chief Omar, chief Zepho, chief Kenaz,
chief Korah, chief Gatam, chief Amalek. 16 These are the chiefs descended
from Eliphaz in the land of Edom; these are the sons of Adah. (NASB95)
The statement “These are the sons of Adah” does “not” mean that the chiefs
listed were sons Adah bore to Esau but rather to her grandchildren since they are
said to be sons of Eliphaz who she bore to Esau.
The name “Korah” appears as a tribal chief under Eliphaz who was the son of
Adah and it also appears under Oholibamah since the list of chiefs descending
from Esau reflects the political development of Edomite tribal history. Therefore,
“Korah” appears as a tribal chief under Eliphaz in order to reflect the fact that the
Korahites split off from the Oholibamah group and attached itself to the Eliphaz
confederation.
Also, “Amalek” is included among the tribal chiefs descending from Esau
under Eliphaz whereas he is not included in the list of Esau’s grandsons because he
was a child of a concubine, “Timna.” The reason for this is also to reflect the
political development of Edomite tribal history and so the tribe of Amalek also
incorporated itself into the Eliphaz confederation. Furthermore, the name of
Eliphaz’ concubine, Timna, is given but his primary wife is not and the reason for
this is because of the future prominence of her son, Amalek, who became the
ancestor of the infamous Amalekites, who were perpetual enemies of the nation of
Israel.
The statement “These are the chiefs descended from Eliphaz in the land of
Edom” means that these seven sons of Eliphaz were “not” born in the land of
Canaan, like Esau’s five sons but rather they were born in the land of Edom.
Genesis 36:17 These are the sons of Reuel, Esau's son: chief Nahath, chief
Zerah, chief Shammah, chief Mizzah. These are the chiefs descended from
Reuel in the land of Edom; these are the sons of Esau's wife Basemath.
(NASB95)

The statement “These are the sons of Esau’s wife Basemath” does “not”
mean that the four chiefs listed were sons Basemath bore to Esau but rather they
refer to her grandchildren since they are said to be sons of Reuel who she bore to
Esau.
The statement “These are the chiefs descended from Reuel in the land of
Edom” means that these four sons of Reuel were “not” born in the land of Canaan,
like Esau’s five sons but rather they were born in the land of Edom.
Genesis 36:18 These are the sons of Esau's wife Oholibamah: chief Jeush,
chief Jalam, chief Korah. These are the chiefs descended from Esau's wife
Oholibamah, the daughter of Anah. (NASB95)
The statement “These are the sons of Esau’s wife Oholibamah” does refer to
the children that Esau had with Oholibamah and not grandchildren. The reason for
this is that the statement echoes the statement in Genesis 36:5, “Oholibamah bore
Jeush and Jalam and Korah,” which appears in the context of the sons Esau
fathered through his wives.
Genesis 36:19 These are the sons of Esau (that is, Edom), and these are
their chiefs. (NASB95)
The statement “These are the sons of Esau (that is Edom)” refers to Esau’s
grandchildren through his sons Eliphaz and Reuel (See Genesis 36:15-17) and his
sons through his wife Oholibamah (See Genesis 36:18), all of which became chiefs
of tribes according to the statement “These are their chiefs.”
The genealogy recorded in Genesis 36:20-30 is a “segmented” genealogy,
which is bracketed by a list of seven identical Horite chiefs in Seir (36:20-21, 29-
30). When I say “segmented” genealogy I mean that the genealogy, which appears
in Genesis 36:20-30 displays the existing relations between individuals who trace
their lineage back to Seir, the Horite.
The genealogy presents seven sons and one daughter of Seir the Horite (36:20-
22) and extends to twenty sons of the third generation (36:21-28). The conclusion
identifies the seven sons of the first generation as chiefs. Esau either destroys (See
Deuteronomy 2:22) or marries (See Genesis 36:20, 22, 25) these aboriginal
inhabitants of Seir.
Genesis 36:20 These are the sons of Seir the Horite, the inhabitants of the
land: Lotan and Shobal and Anah, and Dishon and Ezer and Dishan. 21 These
are the chiefs descended from the Horites, the sons of Seir in the land of
Edom. (NASB95)
The name “Seir” is “eponymous” meaning that it refers to an historical person
whose name is the source of the name of a geographical area, which was a
mountainous region, located primarily east of the Gulf of Aqaba, but west as well.
“The land of Edom” mentioned in Genesis 36:21 is synonymous with the
“land of Seir” mentioned in Genesis 36:30.

“The Horites” were mentioned in Genesis 14:6 as being defeated by the
Eastern Mesopotamian Coalition in the days of Abraham and were cave dwellers
and Esau either destroys (See Deuteronomy 2:22) or marries (See Genesis 36:20,
22, 25) them.
“The Horites” were rather disorganized until Esau came in and brought them
together and gave them leadership and united them with his people and as a result
they intermarried and together became the Edomites.
Genesis 36:22 The sons of Lotan were Hori and Hemam; and Lotan's sister
was Timn. 23 These are the sons of Shobal: Alvan and Manahath and Ebal,
Shepho and Onam. 24 These are the sons of Zibeon: Aiah and Anah -- he is
the Anah who found the hot springs in the wilderness when he was pasturing
the donkeys of his father Zibeon. (NASB95)
The statement that Anah “found the hot springs in the wilderness when he
was pasturing the donkeys of his father Zibeon” is the only anecdote in this
genealogy, distinguishing Anah from his uncle of the same name who is mentioned
in Genesis 36:20 and 25. Hot springs are still found southeast of the Dead Sea in
Edomite territory.
Genesis 36:25 These are the children of Anah: Dishon, and Oholibamah,
the daughter of Anah. 26 These are the sons of Dishon: Hemdan and Eshban
and Ithran and Cheran. 27 These are the sons of Ezer: Bilhan and Zaavan
and Akan. 28 These are the sons of Dishan: Uz and Aran. 29 These are the
chiefs descended from the Horites: chief Lotan, chief Shobal, chief Zibeon,
chief Anah, 30 chief Dishon, chief Ezer, chief Dishan. These are the chiefs
descended from the Horites, according to their various chiefs in the land of
Seir. (NASB95)
1 Chronicles 1:38-42 contains a list of names that parallels this list of sons and
chiefs of Esau to the third generation as well as the Horites of Seir, which appears
in Genesis 36:9-30.
Kings and Chiefs of Edom
Genesis 36:31-37:1 presents to us the kings and chiefs of Edom as well as the
geographical division of Esau and Jacob. Genesis 36:31-43a presents a “linear” list
of eight kings meaning that this list establishes continuity of the succession of eight
kings who reigned in Edom over a stretch of time without narrative.
Genesis 36:31 Now these are the kings who reigned in the land of Edom
before any king reigned over the sons of Israel. (NASB95)
The line of succession of these kings of Edom is related to their different
capitals as indicated by the phrase “his city,” which appears in Genesis 36:32, 35,
and 39 and is used of three of the eight kings. The reason why three of the kings

are said to have a city and the other five are not said to have a city does not
indicate that the five did not have a city but that the five used the city of their
predecessor until his successor shifted to another city.
The fact that the line of succession of these eight kings of Edom is related to
their different capitals suggests an elective kingship and not a dynastic one. Further
substantiating this is that the line of succession of the kings of Edom was “not”
hereditary since none of these eight kings succeeded his father. The Scripture does
not tell us if they were elected based upon their charisma or intelligence or based
upon their military prowess.
The statement “Now these are the kings who reigned in the land of Edom
before any king reigned over the sons of Israel” indicates quite clearly that kings
reigned in Edom before Israel had her first king, which was Saul.
Now, the critics of the Bible contend that Moses did not write this statement but
rather either David or Saul since there were no kings in Israel during the time of
Moses. However, they fail to take into consideration that Moses knew
prophetically that Israel would eventually have kings (See Deuteronomy 17:14-
20).
Genesis 36:32 Bela the son of Beor reigned in Edom, and the name of his
city was Dinhabah. 33 Then Bela died, and Jobab the son of Zerah of Bozrah
became king in his place. (NASB95)
“Bozrah” is the proper noun botsrah, which means, “fortress” and has been
identified with the modern village Buseira, which is located 25 miles southwest of
the southern end of the Dead Sea.
Archaeological excavations reveal that the town was heavily fortified covering
twenty acres serving as a crossing point for several principle highways and was a
major center for shepherding, weaving and the manufacture of dyed garments.
Genesis 36:34 Then Jobab died, and Husham of the land of the Temanites
became king in his place. (NASB95)
The “land of the Temanites” appears to have been located at the southern end
of Edom with Bozrah, its capital in the north since the meaning of “Teman,” is
“south country.”
Genesis 36:35 Then Husham died, and Hadad the son of Bedad, who
defeated Midian in the field of Moab, became king in his place; and the name
of his city was Avith. (NASB95)
“Midian” was the fourth son of Abraham through his concubine Keturah
according to Genesis 25:2. His descendants were a well-known Arabian tribe east
of the Gulf of Aqabah and the Red Sea who traded in gold and incense according
to Isaiah 60:6, Genesis 37:25, 28, and did this from Moab to Sinai and Ephah
according to Numbers 22:4, 7, Judges 6-8.

The first wife of Moses, Zipporah was a Midianite and her brother Hobab
guided Israel through the steppe of Sinai (Num. 10:29-32) and later, Midianites in
association with the Moabites fought Israel (Num. 25; 31:1-12) and Gideon drove
them out of Israel (Judges 7-8).
“The field of Moab” was located along the eastern border of the Dead Sea, on
the plateau between the Dead Sea and the Arabian desert and was about 35 miles
long and 25 miles wide. Although it was primarily a high plateau, Moab also had
mountainous areas and deep gorges and it was a fertile area for crops and herds and
to the south and west of Moab was the nation of Edom and to the north was
Ammon.
The phrase “the plains of Moab” found in Numbers 22:1 is distinguished from
the phrase “the field of Moab.” The “field of Moab” was a narrow strip of arable
land east of the Dead Sea, whose boundaries were the Dead Sea on the west, the
Arnon Gorge on the north, the Arabian Desert on the east and the Zered River
canyon on the south.
The “plains of Moab” are referred to throughout the Balaam story in the book
of Numbers since this was where the Israelites camped as they made their way to
the land of Canaan (See Numbers 22:1).
Genesis 19:30-38 records that “Moab” was the product of the incestuous
relationship between Lot and his oldest daughter after their flight from Sodom
according to Genesis 19:30-37.
The Moabites and the Ammonites were the bitter enemies of Israel (see Num.
23-25; 2 Kings 3) and as a result were rejected by God but not because of their
questionable lineage (see Deut. 23:3-6) and yet from this lineage will come Ruth,
and so Jesus Christ (see Ruth 4:18-22; Matt. 1:5).
Genesis 36:36 Then Hadad died, and Samlah of Masrekah became king in
his place. (NASB95)
The name “Masrekah” indicates a grape growing region and has been
identified with Jebel el-Mushrak, located approximately 22 miles south-southwest
of Maan.
Genesis 36:37 Then Samlah died, and Shaul of Rehoboth on the Euphrates
River became king in his place. (NASB95)
“Rehoboth” is the proper noun rechovoth, which means, “space” and was
located on the Euphrates River according to Genesis 36:37.
“Euphrates River” is the noun nahar, which is usually used in Scripture with
reference to the Euphrates River, however, the river in question is very far from
Edom and actually refers to the Wadi el-Hesa, which is the natural border between
Edom and Moab.
Genesis 36:38 Then Shaul died, and Baal-hanan the son of Achbor became
king in his place. 39 Then Baal-hanan the son of Achbor died, and Hadar

became king in his place; and the name of his city was Pau; and his wife's
name was Mehetabel, the daughter of Matred, daughter of Mezahab.
(NASB95)
Hadar’s father is not named but rather his mother and grandmother indicating
that his mother possessed a very distinguished ancestry.
Genesis 36:40 Now these are the names of the chiefs descended from Esau,
according to their families and their localities, by their names: chief Timna,
chief Alvah, chief Jetheth, 41 chief Oholibamah, chief Elah, chief Pinon, 42
chief Kenaz, chief Teman, chief Mibzar, 43 chief Magdiel, chief Iram. These
are the chiefs of Edom (that is, Esau, the father of the Edomites), according to
their habitations in the land of their possession. (NASB95)
1 Chronicles 1:43-54 contains a parallel list of these Edomite Kings that appear
in Genesis 36:31-43. The list of Edomite chiefs that appears in Genesis 36:15-19 is
different than the list of Edomite kings that appears in Genesis 36:40-43 since the
former contains fourteen names whereas the latter contains eleven names and the
names “Oholibamah, Kenaz, Teman” appear in both lists.
The list of Edomite chiefs that appears in Genesis 36:15-19 is “historical” and
“genealogical” whereas the list that appears in Genesis 36:40-43 is “geographical”
and “statistical.”
The fact that the list of Genesis 36:40-43 is “geographical” is indicated by the
phrases “according to…their localities” and “according to their habitations in
the land of their possession” and it is “statistical” as indicated by the phrase
“according to their families…by their names.”
Therefore, the list of Genesis 36:40-43 is apparently arranged by localities that
are identical with the clan names, which may reflect Edomite administrative
districts within the kingdom.
Edom and the Armageddon Campaign in Daniel 11:40-45
Daniel 11:40 “Now, during the end time, the king ruling the south will
cause himself to go to war against him. Also, the king ruling the north will
cause himself to storm against him with a military chariot group, with a
cavalry as well as with a large armada of ships. However, despite this, he will
wage attacks against countries so that he will overflow, yes, pass through like
a flood. 41 He will even wage an attack against the beautiful land. Indeed,
many will be defeated. However, these will for their own benefit escape from
his power: Edom as well as Moab and in addition the leadership of the citizens
of Ammon.” (Author’s translation) Daniel 11:42 “Yes, he will exercise his
power against countries with the Egyptian people by no means being able to
escape. 43 He will even be in control over hidden treasures, namely their gold

as well as their silver, indeed, over all Egypt’s valuable commodities. Also, the
Libyans as well as the Cushites will be under his control. 44 However, reports
from the east as well as the north will alarm him. Consequently, he will march
out in a great rage in order to kill, yes, annihilate many. 45 He will even pitch
his royal tents between the seas on the beautiful, holy Mountain. However,
despite this, he will come to his end with absolutely no one will help him.”
(Author’s translation)
Daniel 11:41 reveals that the Antichrist will wage an attack against Israel
during the seventieth week of Daniel. He will also attack Egypt since Daniel
11:42-43 reveals that the Antichrist will conquer this nation and plunder its wealth.
Daniel 11:43 also reveals that Libya and Ethiopia will also be conquered by the
Antichrist. However, Daniel 11:41 also reveals that Edom, Moab and the
Ammonite leadership will not be conquered by him. Syria is not described in
Daniel 11:40-45 as being conquered by the Antichrist. However, Daniel 11:44 says
that rumors of an attack from the armies of Syria and the Far East like China will
disturb the Antichrist so that he will attack these armies in a tremendous rage to
destroy and wipe them out. Today, in the twenty-first century, the ancient nations
of Edom, Moab and Ammon would all be included in the present kingdom of
Jordan. Thus, the historical enemies of Israel will not be overthrown by the armies
of the Antichrist during the last three and a half years of the seventieth week.
Literary Genre
Zuck writes “Literary genre refers to the category or the kind of writing
characterized by a particular form(s) and/or content. Distinguishing the various
genres (kinds of literature) in Scripture helps us interpret the Bible more
accurately. ‘We do this with all kinds of literature. We distinguish between lyric
poetry and legal briefs, between newspaper accounts of current events and epic
poems. We distinguish between the style of historical narratives and sermons.’57”58
In the Bible, we have what we call the “legal” genre which appears in the
Pentateuch and refers to the body of material that includes commandments for the
Israelites (cf. Exodus 20–40, Leviticus; Numbers 5–6, 15, 18–19, 28–30, 34–35),
and nearly all of Deuteronomy. There are two types of legal material: (1) Apodictic
law which are direct commands (cf. Exodus 20:3–17; Leviticus 18:7–24; 19:9–19,
26–29, 31, 35). The second type of legal material is casuistic law which means
case-by-case law. In these commands, a condition setting forth a specific situation
introduces the laws (cf. Leviticus 20:9–18, 20–21; Deuteronomy 15:7–17).
57
R.C. Sproul, Knowing Scripture (Downers Grove, Ill.: InterVarsity Press, 1979), 49.
58
Campbell, D. K. (1991). Foreword. In C. Bubeck Sr. (Ed.), Basic Bible Interpretation: A Practical Guide to Discovering Biblical Truth (p.
126). Colorado Springs, CO: David C. Cook.

Another genre that appears in the Bible quite frequently, is narrative which is a
story told for the purpose of conveying a message through people and their
problems and situations. Biblical narratives are selective and illustrative. The
biblical narratives are not intended to be full biographies giving every detail of
individuals’ lives. Under the inspiration of the Holy Spirit, the biblical writers
carefully selected the material they included to accomplish certain purposes.
Biblical narratives usually follow a pattern in which a problem occurs near the
beginning of the narrative, with increasing complications that reach a climax. Then
it moves toward a solution to the problem and concludes with the problem solved.
As the problem develops, suspense usually intensifies and issues and relationships
become more complicated until they reach a dramatic climax.
There are different types of narratives: (1) Tragedy: A story of the decline of a
person from verity to catastrophe such as Samson, Saul, and Solomon. (2) Epic: A
series of episodes unified around an individual or a group of people. An example
of this is Israel’s wilderness wanderings. (3) Romance: A narrative in which the
romantic relationship between a man and a woman is narrated. The Books of Ruth
and the Song of Songs are illustrations of this kind of narrative. (4) Heroic: A story
built around the life and exploits of a hero or a protagonist, an individual who
sometimes is a representative of others or an example for others. Examples are
Abraham, Gideon, David, Daniel, and Paul. (5) Satire: An exposure of human vice
or folly through ridicule or rebuke. The Book of Jonah is a satire because Jonah, as
a representative of Israel, is ridiculed for his refusal to accept God’s universal love.
(6) Polemic: An aggressive attack against or refuting of the views of others.
Examples of this are Elijah’s “contest” with the 450 Baal prophets (1 Kings 18:16–
46), and the 10 plagues against the gods and goddesses of Egypt.
Another genre that appears in the Scriptures is poetry. Job, Psalms, Proverbs,
Ecclesiastes, and Song of Songs are the five major poetical books. But we must
keep in mind that poetry is included in many of the prophetic books such as in
Zephaniah and Obadiah.
Wisdom literature is another genre in the Bible. Job, Proverbs, and Ecclesiastes
contain this genre. This type of literature is poetry. However, not all poetic
material is Wisdom literature.
The Gospels are another genre. Some approach the gospel as simply as
historical narratives, as if the books were written simply to record biographical
information on the life of Christ. However, they are not biographies in the normal
sense in that they exclude much material from the life of Christ which one would
normally expect to find in a historical biography. The Gospels include quite a bit of
biographical material on Christ, but they are more than biographies since they
contain both doctrine and narrative, which set forth information on the person of

Jesus Christ. Jesus’ teachings in parables and in direct discourse are interspersed
with the records of His miracles and encounters with individuals.
Another genre that appears in the Bible is logical discourse which is also called
epistolary literature and refers to the epistles of the New Testament, Romans
through Jude are examples of this genre in the New Testament. They contain two
kinds of material: (1) expository discourse: expounding certain truths or doctrines,
often with logical support for those truths (2) hortatory discourse: exhortations to
follow certain courses of action or to develop certain characteristics in light of the
truths presented in the expository discourse material.
Lastly, prophetic literature constitutes another genre that appears in the Bible.
This genre includes predictions of the future at the time of the writing of the
material with injunctions often included that those who hear the prophecy adjust
their lives in light of the predictions. There is also a special form of prophetic
literature, namely, apocalyptic, which focuses specifically on the end times, while
presenting the material in symbolic form.
Zuck writes “An awareness of the literary genre or kind of literature of a given
Bible book helps more in synthesis than detailed analysis. It helps give a sense of
the overall thrust of the Bible book, so that verses and paragraphs can be seen in
light of the whole. This helps prevent the problem of taking verses out of context.
It also gives insight into the nature and purpose of an entire book, as seen, for
example, in the Book of Jonah. Structural patterns help us see why certain passages
are included where they are. Also, attention to literary genre keeps us from making
more of the passage than we should or from making less of the passage than we
should.”59
The literary genre of the book of Obadiah is poetry which contains prophecy or
in other words, the book is prophetic poetry.
Stuart writes “There is little disagreement among those who have analyzed the
structure of Obadiah that vv 1–18 are poetic. Vv 19–21 are often judged to be
prose, though their parallelism, as evidenced in the translation above, would seem
to offer no barrier to their being construed as poetry. In general, there is every
reason to consider Obadiah a unity; a self-contained prophetic oracle with a single
topic, the denunciation of Edom vis-à-vis Israel. Prophetic oracles against foreign
nations take many forms, but frequently include: (1) identification of the enemy
nation to be denounced (here v 1; cf. Isa 19:1; Jer 49:1; Ezek 28:21); (2) warning
to the enemy nation of its coming doom, often including direct address (here
mainly vv 2–18; cf. esp. Isa 19, esp. vv 11–12; Jer 49, esp. vv 3–5; Ezek 28:22–
23); (3) mention or description of Yahweh’s decisive intervention and punishment
of the enemy nation (here and in Isa 19; Jer 49; Ezek 28:23–26; passim); and (4) a
59
Campbell, D. K. (1991). Foreword. In C. Bubeck Sr. (Ed.), Basic Bible Interpretation: A Practical Guide to Discovering Biblical Truth (pp.
127–135). Colorado Springs, CO: David C. Cook.

prediction of Israel’s coming ascendency relative to the enemy nation (here vv 17–
21; cf. Isa 19:17, 24–25; Jer 49:3c; Ezek 28:24–26).”60
Gleason Archer commenting on the function of Hebrew prophecy, writes “As
has already been suggested, the function of the prophet went beyond mere
prediction of things to come. Four principal elements may be defined in the
ministry of the Old Testament prophets. 1. The prophet had the responsibility of
encouraging God’s people to trust only in Yahweh’s mercy and redemptive power,
rather than in their own merits or strength, or in the might of human allies. Just as
Moses admonished the Israelites to trust God for the impossible at crisis times
when they faced the menaces of the Egyptians or Canaanites, so the great eighth-
century prophets exhorted their countrymen to put their whole dependence upon
the delivering power of the Lord rather than upon the assistance of human allies
such as Assyria or Egypt. 2. The prophet was responsible to remind his people that
safety and blessedness were conditioned upon their faithful adherence to the
covenant, and that this adherence involved not only doctrinal conviction, but also a
sincere submission of their will to obey God with their whole heart and to lead a
godly life. Apart from such submission, no amount of sacrifice or ritualistic
worship could satisfy the Lord. In other words, a saving faith involves a sanctified
walk. This is perhaps the foremost emphasis in the prophets: “Bring no more vain
oblations … your hands are full of blood.… Cease to do evil; learn to do well.…
Come now, and let us reason together” (Isa. 1:13–18). It is not that the prophets
regarded moral living as the essence of religion, but rather they understood a godly
walk to be the unfailing product of a genuine saving faith. They recognized that all
men were guilty before God and utterly without hope apart from His redeeming
grace (cf. 1 Kings 8:46; Ps. 14:2–3; 130:3; Prov. 20:9; Isa. 53:6; 59:4, 12–16; 64:6;
Mic. 7:2); no one could be saved by his own virtue or goodness. But on the other
hand, Israel needed to be reminded (as does the professing church in modern
times) that God would accept no substitute for a sincere faith which expresses itself
by a law-honoring life. As various moral issues came up, it was naturally the
function of the prophets to interpret and apply the law of Moses to contemporary
conditions, They never regarded their teaching prerogative as more than ancillary
and interpretive of the uniquely authoritative Torah. 3. The prophet was to
encourage Israel in respect to the future. All too often, the efforts at revival
sponsored by godly kings or promoted by the prophets on their own initiative,
succeeded in reaching only a small percentage of the population. The controlling
majority of the nation would remain hardened in disobedience. Such intransigence
could only mean an eventual incurring of divine wrath according to the warnings
of Lev. 26 and Deut. 28, until the covenant nation would be finally expelled from
the land of promise. The question naturally arose, would these divine judgments
60
Stuart, D. (2002). Hosea–Jonah (Vol. 31, p. 413). Dallas: Word, Incorporated.

bring Israel to an end as a holy nation set apart to witness to the heathen of the one
true God? God’s answer through His prophets was that after devastation and exile
would come the restoration of the believing remnant of Israel to the land. The
nation would yet fulfill its destiny as a testimony to the Gentiles under the
leadership of the coming Messiah. This assurance of the future, of the ultimate
triumph of the true faith, was well calculated to encourage the sincere believers
within Israel to keep faith with God and keep on trusting Him in the face of all
contrary appearances and hostile circumstances. 4. Hebrew prophecy was to seal
the authoritativeness of God’s message by the objective verification of fulfilled
prophecy. Thus in Deuteronomy 18 the test of a true prophet was stated to be the
fulfillment of what he predicted. Sometimes these fulfillment would come in a
relatively short time, as in the case of the scoffing nobleman of 2 Kings 7, who
derided Elisha’s claim that the price of flour would drop to a mere fraction of
famine rates within twenty-four hours. On other occasions the fulfillment was so
far in the future as to be beyond the experience of the generation living at the time
the prophecy was given. In such a case, naturally the verification would be of
benefit only to future ages; nevertheless, circumstances might call for this type of
confirmation. “Behold, the former things are come to pass, and new things do I
declare; before they spring forth I tell you of them” (Isa. 42:9). “And who, as I,
shall call, and shall declare it, and set it in order for me, since I appointed the
ancient people? And the things that are coming, and shall come, let them show
unto them. Fear ye not, neither be ye afraid; have not I told thee from that time,
and have declared it? Ye are even my witnesses” (Isa. 44:7–8). This last utterance
was connected with a prediction of the liberation of the Jews by Cyrus, an event
which was not to take place for 150 years. Again and again the phrase recurs—
especially in Jeremiah and Ezekiel—as future events are foretold: “And they shall
know that I am Yahweh” (i.e., the covenant-keeping God of Israel). This
knowledge was to come to observers after the predicted judgments actually befell
the threatened offenders. It was recognized by all that such fulfillment of predictive
prophecy would provide objective evidence incapable of any other explanation
than that He who imparted the prediction was the same Lord of history who would
bring its fulfillment to pass. They rightly saw that any other attempted explanation
would involve a surrender of man’s reason to an authoritarian demand on the part
of the dogmatic rationalist for a blind faith in his logically untenable position.”61
Structure
The book of Obadiah can be divided into four major interrelated sections.
61
Archer, G., Jr. (1994). A survey of Old Testament introduction (3rd. ed., pp. 330–332). Chicago: Moody Press.

Verses 1-9 constitute the first major section of the book which announces God’s
intention to judge the kingdom of Edom. This section can be broken out into two
sections. Verse 1 contains the heading of the book which identifies Obadiah as the
prophet receiving a vision from God to be communicated to the remnant of Judah.
This verse also contains the introduction to the book in which Edom is identified as
being the subject of the prophecies in this book. Obadiah asserts that he received a
prophecy from the God of Israel which he was to communicate to the nations.
Verses 1b-9 contain prophecies which predict the defeat of the kingdom of
Edom. The second half of verse 1 contains God’s call to the nations to destroy
Edom.
Verses 2-9 contain the prophecy of this nation’s destruction. Within this
section, Edom would be judged because of her pride (verses 2-4) and her wealth
plundered (verses 5-7) and her citizens slaughtered (verses 8-9).
Verses 10-14 constitute the second major section which describes the sins
committed by the nation of Edom against her blood relatives, the southern
kingdom of Judah.
Verses 15-16 form the third major section, which announces the day of the
Lord. God’s righteous indignation will be directed against Edom for her crimes
during this period.
Lastly, verses 17-21 form the fourth and final section of the book which
contains the announcement of the Lord’s intention to bless His people Israel in the
future. This final section can be broken out into three parts. Verses 17-18 announce
that the Lord will deliver Israel from her enemies. Verses 19-20 describe
boundaries of the various territories of Israel during the millennial reign of Christ.
In verse 21, the Lord announces through the prophet Obadiah that He will establish
His kingdom on the earth and will rule over both Israel and Edom.
Unity
Some biblical scholars contend that the book of Obadiah is a collection of

prophecies which two or more prophets announced. There are two major reasons
for this view. First, some don’t believe that the name “Obadiah” is speaking of a
certain prophet but rather they believe that the name is a title which describes the
prophets in general since this name is obscure. Secondly, some contend that the
book of Obadiah contained from two to five oracles or prophecies. Those who are
form critics identify three types of oracles: (1) judgment (2) repentance (3)
salvation. Thus, some have come to the conclusion that Obadiah is composed of
two or more prophecies which are composed by two or more prophets.
This view can be refuted because the name “Obadiah” was a common name in
Israel and since other prophetic books in the Old Testament bore the name of their

writers, it would be more fitting to assume that one prophet named “Obadiah”
wrote the entire prophecy rather than two or more people. Secondly, there are
many other prophets in the Old Testament who wrote down several oracles or
prophecies. Thus, it is not unreasonable to assume that one prophet named Obadiah
wrote several oracles in the book that bears his name. Thus, it is reasonable to
conclude that the book of Obadiah is a single composition composed by one
prophet whose name is Obadiah.
The Dictionary of Biblical Imagery has the following article regarding the unity
of the book of Obadiah, they write “The subject of Obadiah’s prophecy is the
judgment of Edom. Like the canonical prophets surrounding it, Obadiah deals with
the judgment of a foreign nation (Obad 1–14). Like Joel and Amos before it,
Obadiah features God’s acts of judgment and redemption in the coming Day of the
Lord (Obad 15–21). These two broad divisions of the book show evidence of
further structural unity. The first six verses are nearly verbatim from Jeremiah 49
(cf. Obad 1–4, 5–6 with Jer 49:14–16, 9–10) and form a distinct literary unit
dealing with the despoiling of Edom’s pride. The appearance of the name Yahweh
(LORD) in Obadiah 1 and 4 serves to mark a clear inclusion, while Obadiah 5–6
share their own internal structure. After a hinge verse (Obad 7) predicting that
Edom will be forsaken by its friends just as it had forsaken its brother Jacob,
Obadiah 8–14 form a quasi-court-scene (rîb) oracle. Edom’s sentence is declared
(Obad 8–9), and the serious charges against the nation for which it has been judged
guilty are detailed (Obad 10–14). The phrase “in/on the/that day” forms a stitching
device throughout the entire section; the repetition producing a chorus-like effect
that is almost antiphonal. The final section (Obad 15–21) comprises a kingdom
oracle in which the judgment of Edom becomes typical of the future universal
judgment of all nations, while God’s own people experience deliverance and
blessing. The name Yahweh once again bookends the section (Obad 15, 21). The
unifying motif of Obadiah is that of brotherhood, a theme that stitches together
both major sections of this short prophecy. Edom’s hostile actions against
Jerusalem (Obad 10–11) were particularly reprehensible because that nation was
descended from Esau, Jacob’s brother. Thus Edom is repeatedly called Esau (Obad
6, 8, 9, 18, 21) and reminded of its brotherly relation to Jerusalem/Jacob (Obad 10,
12, 17, 18). The heinous nature of its crime is underscored by declaring that Edom
will be despised by the nations (Obad 2), much as Esau despised his birthright
(Gen 25:34). Just as Esau was to find his blessing through Jacob (Gen 25:23;
27:27–40), so Edom’s final blessing can come only in relation to the deliverance
that will come from Mount Zion (Obad 21). The deliverance from Mount Zion
takes it place as an important part of the mountain imagery of the book. The
seemingly impenetrable mountains/heights of Edom/Esau served as an emblem of
the nation’s pride (Obad 3, 8). In a touch of dramatic irony, however, people from

the lowlands will overcome and occupy them (Obad 19). Attention shifts to Mount
Zion, which forms an important literary foil to Edom’s mountainous heights. For
deliverance comes to Mount Zion (Obad 17), from where deliverers will proceed to
the mountains of Esau (Obad 21). Other literary figures and imagery enhance the
prophet’s message. Edom’s proud stronghold is likened to an eagle’s nest (Obad
4). Edom’s passivity at Jerusalem’s misfortune makes it like one of the invaders
themselves (Obad 11). The nation’s defeat will not be like looters or robbers who
leave a little behind, but will be total (Obad 5–6). The final victory of Jacob/Israel
over Esau/Edom is compared to a fire that easily consumes the stubble (Obad 18).
Several important sub-themes provide further enrichment to the book, such as the
folly of pride, the principle of lex talionis in judgment (Obad 16) and the
restoration of the remnant of Israel together with Yahweh’s universal dominion in
the Day of the Lord. Indeed, Edom’s hope for future blessing lay in the
understanding and playing out of these crucial themes.”62
Text
Leslie Allen commenting on the text of Obadiah, writes “The Hebrew text of
Obadiah has been fairly well preserved. Commentators frequently emend those
portions parallel with Jer. 49 in accordance with the latter. But one must respect
the recensional form in which the text has come down, and the present author has
found no reason to judge that Obadiah has suffered any textual corruption which
may be corrected from Jer. 49 or which has been contaminated by that text.”63
Douglas Stuart commenting on the text of Obadiah writes the following, “The
book’s Hebrew text appears to contain a rather average number of corruptions for a
chapter of OT poetry. By reason of the extensive parallels with Jer 49 it is possible
in the verses involved (1–5) to achieve a somewhat higher level of certainty in
reconstructing the original than would otherwise be possible. As is typically the
case in the prophetical books, one must use the Septuagint with caution since the
greater ambiguity of unvocalized poetry tended apparently to baffle the
Alexandrian translators far more frequently than did, for example, prose narrative.
G
remains, however, the primary source among the ancient versions from which
corrections to MT may be adduced. Notable among necessary corrections to MT
are: (v 4) ‫‘ תשים‬you make,’ for MT ‫‘ שים‬is made’; (v 6) ‫נחפש‬, singular, ‘destroyed,’
62
Ryken, L., Wilhoit, J., Longman, T., Duriez, C., Penney, D., & Reid, D. G. (2000). In Dictionary of biblical imagery (electronic ed., p. 601).
Downers Grove, IL: InterVarsity Press.
63
Allen, Leslie, C., The New International Commentary on the Old Testament: The Books of Joel, Obadiah, Jonah and Micah; page 137;
William B. Eerdmann’s Publishing Co.; 1976.
G
The Septuagint
T
T
T

for MT ‫נחפשו‬, plural; (v 13) tišlāḥannāh, the singular energic form of ‘lay (hands)
on’ for MT tišlāḥannāh, feminine plural; (v 17) ‫‘ מורישיהם‬those who dispossessed
them,’ for MT ‫‘ מורשיהם‬their possessions’; (v 19) ‫‘ הר‬mountain,’ for MT ‫שדה‬
‘fields/land of’; and (v 20) ‫‘ ירשו‬will possess,’ for MT ‫‘ אשר‬which.’ It has often
been concluded that vv 15a and 15b are reversed from their original order in M T,
since 15a is thought best placed as the beginning of the Day of Yahweh section of
the prophecy (15a, 16–21). By this theory 15b provides a needed conclusion, i.e.,
judgment, for the crimes mentioned in vv 10–14. It is certainly true that v 15a
begins the Day of Yahweh section. It is equally true, however, that v 15b is
properly located in MT, since it shares in the ironic reversal theme central to the
final section (vv 15–21) of the book and since the entire final section provides a
fully adequate response to the crimes of Edom enumerated through v 14. The
impetus to place v 15a with 16–21 and v 15b with 10–14 derives largely from the
atomistic perspective that the Day of Yahweh section is self-contained, without
close connection to the earlier part of the prophecy. A more holistic analysis of the
book finds the emendation unnecessary.”64
Themes
Three great themes are present in Obadiah. The first is of course judgment for
the nation of Edom as a result of their cruel treatment of the southern kingdom of
Judah. Secondly, the restoration of the nation of Israel to the land promised to their
progenitors, Abraham, Isaac and Jacob. Lastly, there is the kingdom of the Lord
being present on the earth with the Jewish Messiah ruling over both Jerusalem and
Edom in the future.
Connected to this theme of the judgment and restoration of Israel and the
establishment of God’s kingdom on the earth is the prophetic theme seen
throughout both the Old and New Testaments, namely “the day of the Lord.” In
fact, this prophetic theme appears in Obadiah 15. “The day of the Lord” is a critical
phrase in understanding God’s revelation regarding the future of planet earth, the
city of Jerusalem, the nation of Israel as well as the Gentiles. The writers of the
New Testament use this phrase based on their understanding of the Old Testament
prophets. This phrase was used by the prophets of Israel in the Old Testament
when they were speaking of both near historical events as well as future
T
T
T
T
T
T
T
64

eschatological events. The New Testament writers understood this and applied the
phrase to both the judgment which will terminate the tribulation period of Daniel’s
Seventieth week as well as the judgment which will bring the creation of the new
heavens and the new earth.
The term “Day of the Lord” occurs in the following passages: Isa. 2:12; 13:6, 9;
Ezek. 13:5; 30:3; Joel 1:15; 2:1, 11, 31; 3:14; Amos 5:18 (twice), 20; Obadiah 15;
Zeph. 1:7, 14 (twice); Zech. 14:1; Mal. 4:5; Acts 2:20; 1 Thess. 5:2; 2 Thess. 2:2; 2
Pet. 3:10.
The phrases “that day” or “the day” or “the great day” also refer to the day of
the Lord and appear more than 75 times in the Old Testament.
The term “Day of the Lord” and the phrases “that day” or “the day” or the
“great day” are used with reference to Daniel’s Seventieth Week (Isaiah 13:5-6;
Ezekiel 30:3; Joel 1:15; 2:1, 11, 29, 31; 38:10-19; 39:11, 22; Obadiah 14-15;
Zephaniah 1:14, 18; 2:2-3; Zechariah 12:3-4, 6, 8-9; Malachi 4:5), the Second
Advent of Christ (Zechariah 12:11; 14:4, 6, 8), millennium (Ezekiel 45:22; 48:35;
Joel 3:18; Zechariah 14:9; Zephaniah 3:11), and the creation of the new heavens
and earth (2 Peter 2:10).
Now, if you notice that there are only four passages in the New Testament in
which “the day of the Lord” appears (Acts 2:20; 1 Thess. 5:2; 2 Thess. 2:2; 2 Pet.
3:10). However, this phrase is used often by the writers of the Old Testament.
Thus, Paul and Peter’s understanding of the day of the Lord was based upon their
understanding of this use of the phrase in the Old Testament.
Now a survey of the use of the phrase “the day of the Lord” in both the Old and
New Testaments reveal that it is used with reference to the contemporary history of
the writer (cf. Is. 13:6; Joel 1:15). However, it is also used in relation to the future
such as Daniel’s Seventieth Week (cf. 2 Thess. 2:2) and the creation of the new
heavens and new earth (2 Pet. 3:10).
When the writer uses the phrase with regards to God’s judgments, it is often
accompanied by a pronouncement of God’s blessing (cf. Zech. 14:1-21). This
phrase “the day of the Lord” is used of a period of time when God will judge
nations (Obad. 15; Zeph 2). Other times it is used with regards to God judging the
nation of Israel (Joel 1:15) or Jerusalem (Zeph. 3:1-12). Interestingly, often this
judgment of Israel and Jerusalem is followed by a pronouncement of the
restoration of Israel with the Messiah dwelling in her midst as her king (Zeph.
3:14-20).
The phrase “day of the Lord” occurs nineteen times in the Old Testament and
occurs only in six minor and two major prophets. It occurs five times in Joel (1:15;
2:1; 2:11, 31; 3:14). Joel’s prophecy can be described as having a near fulfillment
with the locust plague taking place in Joel’s day. It also can be described as having
a far view in that it will be fulfilled during the tribulation period of Daniel’s

Seventieth Week and Jesus Christ’s subsequent millennial reign. Joel equates the
invading armies during the tribulation with the locust plague that Israel suffered in
his day. Chapter one deals with the locust plague in Joel’s day while chapter two
describes the invading armies of Israel during the tribulation period of Daniel’s
Seventieth Week. Joel 2:30-32 is referring to Jesus Christ’s Second Advent in
which He will deliver Israel from Antichrist and the Tribulational armies. Joel 3:1-
16 predicts the future judgment of the nations during the tribulation while Joel
3:17-21 predicts the future restoration of Israel and the millennial reign of Christ.
The phrase “the day of the Lord” also appears twice in the book of Amos (5:18,
20). The prophecy of Amos is directed to the historical situation in his day which is
indicated by the fact that he wrote to the ten northern tribes in 7:10 and to King
Jeroboam predicting his future exile to Assyria in 5:27, 6:14, 7:19 and 17. Amos
was predicting the fall of Samaria which took place in 722 B.C. (2 Kgs. 17). The
prophet emphasizes the inevitability of this destruction in Amos 5:19-20. The
prophet also predicts the Lord intervening on Israel’s behalf (9:11-15). So, Amos
only uses the phrase “the day of the Lord” in a near sense meaning that his use of
the phrase is only contained in a prophecy which was exclusive to the historical
situation in his day.
The phrase “the day of the Lord” occurs twice in Isaiah (13:6, 9). However, the
first reference to “the day of the Lord” appears in Isaiah 2:12. In Isaiah 2:2-4, there
is a prophecy regarding the future establishment of God’s kingdom. In verses 5-9
of this chapter there is a reference the sinful state of Israel during Isaiah’s day.
Then, in verses 10-22, he issues a prophecy regarding the far future of judgment. It
appears that this prophecy will be fulfilled during the Seventieth Week of Daniel
and subsequent millennial reign of Christ rather than God judging Israel through
Assyria and Babylon since Isaiah 2:1-2 predicts that Zion will be the world capital
and Isaiah 2:2-4 predicts that God will judge between the nations and there will be
no more war.
In Isaiah chapter 13 is a prophecy regarding Babylon. Isaiah 13:1-8 addresses
God’s use of Babylon as His instrument to destroy Israel (13:5-6). The fulfillment
of “day of the Lord” with regards to this did not take place for a little over one
hundred years. So, the reference to “the day of the Lord” in Isaiah 13 speaks of a
near fulfillment which was fulfilled by Babylon under Nebuchadnezzar (605-587
B.C.). But it does appear that this prophecy speaks of far eschatological fulfillment
as indicated by Isaiah 13:9-16 which describes even the stars of the stellar universe
being affected by God’s judgment of the world for its evil. The description of
God’s judgment in these verses echoes Matthew 24:29, Revelation 6:12-13 and
Joel 2:31 which speak God’s judgment of the world during the tribulation portion
of the Daniel’s Seventieth Week.

“The day of the Lord” is found in Ezekiel twice (13:5; 30:3). Ezekiel wrote his
book in the midst of the fulfillment of the near judgment. He was taken captive to
Babylon in 597 B.C. He wrote in 592 B.C. six years after the second deportation of
Jews to Babylon. In Ezekiel 13, the prophet spoke against false prophets (1-16) and
prophetesses (17-23). In this chapter, we have a reference to the time from the
beginning of Judah’s deportation in 605 B.C. to the destruction of Jerusalem in 587
B.C. Thus, Ezekiel like Amos is speaking of only a near reference to the day of the
Lord in his day.
In Ezekiel 30, the prophet refers to “the day of the Lord” in the context of the
destruction of Egypt (29:19-20) which was fulfilled when Nebuchadnezzar
defeated Egypt. All the nations who were in alliance with Egypt also were defeated
by Babylon. There is thus no far eschatological reference to all the nations.
Zechariah makes a reference to the day of the Lord in chapter 14 of this book.
The prophecy in this chapter deals entirely with the far eschatological fulfillment
rather than a near one since the Assyrian and Babylonian judgments from God
were already history. Zechariah 14:1-2 is a prophecy regarding the last three and a
half years of Daniel’s Seventieth Week. Zechariah 14:3-8 is a prophecy regarding
the Second Advent of Jesus Christ which ends Daniel’s Seventieth Week.
Zechariah 14:9-21 is a prophecy regarding the subsequent millennial reign of Jesus
Christ.
The day of the Lord is found in Malachi 4:5 which also will have a far
eschatological fulfillment during the tribulation period.
This great theme appears in the book of Zephaniah (1:7, 14). The reference to
“the day of the Lord” in Zephaniah 1:7 had a near fulfillment since Zephaniah 1:8-
13 describes the situation in this prophet’s day in Judah. However, in Zephaniah
1:14, the context would indicate that “the day of the Lord” will have a far
eschatological fulfillment since Zephaniah 1:15-18 speaks of God judging the
inhabitants of the earth which He will do during the Seventieth Week of Daniel.
Lastly, the prophetic theme of the day of the Lord is found in Obadiah 15 where
it is used of God’s judgment of Edom which had a near fulfillment through
Nebuchadnezzar. This is indicated by the statements in Obadiah 1-14 which
address only Edom. However, this phrase also pointed to Obadiah 15 being
fulfilled in the far distant future and the establishment of Christ’s millennial
kingdom which is indicated by Obadiah 15-21. In verses 15-16 there is an abrupt
shift to the prophet addressing all the nations. And thus, Edom becomes the pattern
for future nations. Also, the destruction of the nations in verse 16 is a future event
and has not taken place in human history to this point. Furthermore, verses 17-21
speaks of Israel’s restoration which will occur during the millennial reign of Christ.
Lastly, verse 21 says that this kingdom will be the Lord’s which is a reference to
Jesus Christ’s millennial kingdom.

So, to summarize, “the day of the Lord” prophecies were already fulfilled in
history in several different ways: (1) Assyrian deportation of the northern kingdom
of Israel in 722 B.C. (Amos 5:18, 20), (2) locust plague in Joel’s day (Joel 1:15),
(3) Babylonian exile of Judah between 605-587 B.C. (Zeph. 1:7; Ezek. 13:5), (4)
Babylonian defeat of Egypt in 587 B.C. (Ezek. 30:3), (5) destruction of Edom
(Obad. 1-14). There are several “day of the Lord” prophecies which will be
fulfilled during the last three and a half years of Daniel’s Seventieth Week (Zeph.
1:14; Joel 2:1; 2:11, 31; 3:14; Zechariah 14:1-2; Is. 13:6-16). There are some that
will be fulfilled through the Second Advent of Jesus Christ (Zech. 14:3-8) and His
subsequent millennial reign (Zech. 14:9-21; Joel 3:17-21).
There are certain features with regards to all of these “day of the Lord”
prophecies. First, there is God’s judgment of sin and His sovereignty over the
nations including Israel. There is also the concept of imminency in regards to those
prophecies having a near fulfillment (Joel 1:15; Is. 13:6; Zeph. 1:7; Ezek. 30:3) as
well as those having a far eschatological fulfillment (Obad. 15; Joel 3:14; Zeph.
1:14). There was also the idea of God’s blessing on the nations and Israel and her
future restoration under her Messiah and King.
Therefore, we can conclude that the phrase “the day of the Lord” prophecies
described the immediate future as well as those events taking place during the
Seventieth Week of Daniel and Christ’s Second Advent and millennial reign. Thus,
in far eschatological sense, the “day of the Lord” is “not” a literal twenty-four
period but rather, it is an extended period of time. It begins with God’s dealing
with Israel after the rapture of the church that takes place prior to Daniel’s
Seventieth Week. It extends through the Second Advent of Jesus Christ and His
millennial reign, culminating with the creation of the new heavens and the new
earth. However, the day of the Lord could also be a period of time taking place
during the prophet’s own lifetime or not too long after.
Purpose
The book of Obadiah contains a three-fold purpose. The first is obvious from
the first fourteen verses of the book, which is that God will judge the nation of
Edom as a result of their poor treatment of the southern kingdom of Judah when
they fell to the Babylonians. Judgment against Edom is pronounced in more Old
Testament books than against any other foreign nation or enemy of Israel (cf. Is.
11:14; 34:5-17; 63:1-6; Jer. 9:25-26; 25:17-26; 49:7-22; Lam. 4:21-22; Ezek.
25:12-14; 35; Joel 3:19; Amos 1:11-12; Mal. 1:4; Obad.). Secondly, the book of
Obadiah was written to encourage the remnant of Judah that the God of Israel is
sovereign ruler over the nations who are accountable to Him. Lastly, the third and

final purpose is to announce that the God of Israel will establish His kingdom on
the earth and rule over both Jerusalem and Edom in the future.
W.L. Baker writes “In a sense Obadiah is a miniature profile of the message of
all the writing prophets. In his thumbnail sketch, the Prophet Obadiah spoke of
God’s judgment on unbelieving Gentiles who oppressed the nation Israel. He also
wrote of God’s grace to believing Israel. This double thread is woven throughout
the Major and Minor Prophets.”65
Douglas Stuart writes “Prophetic oracles against foreign nations, though full of
the language of doom, are also implicitly messages of hope for God’s people. Such
oracles look forward to a time when the predicted demise of the nation under
attack will open the way for the restored, purified Israel to blossom once again as
the flower of all God’s plantings. Obadiah’s message fits this pattern and in some
ways even typifies it. Its emphasis on the Day of Yahweh, the decisive time of
God’s sovereign intervention against his foes to establish his will, is by no means a
common element in oracles against foreign nations. But it has the same purpose as
in oracles against Israel and/or Judah: to reassure the righteous that those who
oppose the Lord will meet their end, while the righteous, who have been
oppressed, will be both preserved and exalted. In Obadiah the Edomites, who have
seized Judean lands in the wake of Babylon’s elimination of Judean military and
political powers, are excoriated for their enmity to Yahweh and his people. The
fate of the Edomites, like that of other nations that occupied Israelite territory, is
sealed. They will die out as a sovereign people and the Israelites will repossess the
promised land under Yahweh’s blessing. The present incapacitation of God’s
people may provide a temporary hope for Edom. But the eventual and final fate of
Edom is the fate of all the wicked—death. And the eventual and final reward of
God’s people is life abundant. This is what Obadiah’s words meant to his original
audience and what they should as well mean to us.”66
Billy K. Smith writes “The Book of Obadiah is one of several polemics in the
Old Testament against Edom. Similar messages are located in Isaiah (21:11–12),
Jeremiah (49:7–22; this text has striking similarities to Obadiah), Ezekiel (25:12–
14; 35), Amos (1:11–12), and Malachi (1:2–5). Obadiah’s message from beginning
to end concerns the Lord’s judgment of Edom. But its role in the book also extends
to that of representative of the nations of the world that oppose God and his people
(cf. Ps 2). The basis of the judgment was Edom’s pride (vv. 1–4) and their
participation in Judah’s downfall (vv. 10–14). The prophet pictured Edom (the
house of Esau) as stubble that would burn and leave no survivors (v. 18).
Ultimately deliverers on Mount Zion would govern the mountains of Esau (Edom,
65
Baker, W. L. (1985). Obadiah. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures
(Vol. 1, p. 1453). Wheaton, IL: Victor Books.
66
Stuart, D. (2002). Hosea–Jonah (Vol. 31, p. 408). Dallas: Word, Incorporated.

v. 21). The message, however, concerns more than Edom. It is placed in the
context of a day of judgment on all nations when they receive just recompense for
all their deeds (vv. 15–16). Thus the deliverance on Mount Zion will be final, the
inheritance they regain will be theirs forever (v. 17), and the Lord’s kingdom (v.
21) will be a universal one. Obadiah’s word against Edom, then, may be
interpreted in light of Isaiah’s more general prophesy that ‘the LORD will punish
the powers in the heavens above and the kings on the earth below’ (24:21); and as
a result ‘the people of the world learn righteousness’ (26:9), ‘he will remove the
disgrace of his people from all the earth’ (25:8), ‘cities of ruthless nations will
revere’ the Lord (25:3), ‘the LORD Almighty will prepare a feast of rich food for all
peoples’ (25:6), and he ‘will reign on Mount Zion and in Jerusalem and before its
elders, gloriously” (24:23; cf. Mic 4:7). Obadiah’s God is sovereign over the
nations of the earth. They may create chaos by mistreating God’s people; they may
seem to get by with impunity, but the day of the Lord will come and set things
right. The Lord’s sovereign reign will be established. J. Limburg identified some of
the relevance of Obadiah to modern readers with his statement that ‘the Book of
Obadiah brings an important message about oppressors and the oppressed,
betrayers and those who have been betrayed. Arising out of a time of national
crisis, it has a word for “innocent bystanders” and also for survivors.’ 67 What at
first glance can appear to be pure, primitive hate can be seen more correctly, upon
close examination, to be God’s punitive justice.68”69
Theology
There are several great doctrinal themes mentioned in the book of Obadiah. The
first great theme is pride. The book condemns the pride of the nation of Edom
(Obad. 3-4, 10-14). Specifically, it condemns this nation’s pride in their military
security, wealth, alliance, and human wisdom, which Obadiah says will not save
them from God’s wrath and their enemies. In fact, this pride will result in their
downfall as a nation. Obadiah also condemns gloating over the downfall of one’s
enemies as well as taking advantage of the misfortunes of others since this will
bring about God’s judgment.
In the Scriptures, pride is a great evil because it involves pretending to a
greatness and glory that belongs rightly to God alone. It is condemned as evil (1
Samuel 15:23; Proverbs 21:4; James 4:16; cf. Mark 7:22-23; Romans 1:29-30; 2
Corinthians 12:20; 2 Timothy 3:1-2; 1 John 2:16). It is a characteristic of Satan
(Ezekiel 28:2; 1 Timothy 3:6; cf. 2 Thessalonians 2:4, the antichrist)
67
Ibid., 127.
68
Wolff, Obadiah and Jonah, 22.
69
Smith, B. K., & Page, F. S. (1995). Amos, Obadiah, Jonah (Vol. 19B, pp. 175–176). Nashville: Broadman & Holman Publishers.

There are warnings about pride in the book of Proverbs (Proverbs 16:5, 18; cf.
Proverbs 3:7, 34; 6:16-17; 11:2; 25:6-7, 27; 26:12; 27:1; 29:23) as well as
elsewhere in Scripture (Psalm 119:21; cf. Leviticus 26:19). God is said to be
opposed to the proud (1 Peter 5:5; James 4:6; Proverbs 3:34).
Arrogance is an attitude of the heart (Mark 7:21-22; cf. Job 35:12; Psalm 10:2-
11; 73:3-12; 86:14; 94:3-7; Malachi 3:15; Romans 1:28-31). It arises from self-
confidence (Isaiah 9:9-10; Daniel 4:29-30; Revelation 18:7; cf. Exodus 15:9; 1
Kings 20:11; 2 Kings 14:10; 2 Chronicles 25:19; Isaiah 28:15; Ezekiel 16:49;
Hosea 12:8; Habakkuk 2:4-5; Luke 18:9; Acts 8:9-10; 2 Peter 2:10-12). Arrogance
expresses itself in words (Psalm 17:10; 119:51; James 3:5; cf. 1 Samuel 2:3; Psalm
31:18; 119:69; 123:4; Proverbs 17:7; 21:24; Jeremiah 43:1-2).
Arrogance is essentially rebellion against God (Deuteronomy 1:43; 1 Samuel
15:23; cf. Nehemiah 9:16-17,29; Job 36:8-9; Psalm 5:5; 119:85; Hosea 5:4-5; 7:10;
Zephaniah 3:1-4). It may even be found in the church (2 Corinthians 12:20; cf. 1
Corinthians 4:18; 1 Timothy 6:17).
The Christian should reject arrogance (Proverbs 8:13; Jeremiah 9:23-24; cf.
Jeremiah 13:15; Romans 11:20; 1 Corinthians 1:28-31; 4:7; 13:4; Ephesians 2:8-9).
God punishes the arrogant whether they are a believer or a non-believer (Isaiah
2:17-18; Exodus 18:11; 1 Samuel 15:23).
God commands humility (Micah 6:8; James 4:10; 1 Peter 3:8; cf. Exodus 10:3;
Proverbs 16:19; Isaiah 57:15; 58:5; Zephaniah 2:3; Luke 14:9-11; Romans 12:3; 1
Corinthians 1:28; Ephesian 4:2; Colossians 3:12; Titus 3:2; James 3:13; 1 Peter
5:5). He promotes the humble (Luke 1:52; cf. 2 Samuel 7:8; 1 Kings 14:7).
Believers should humble themselves before God (2 Chronicles 7:14; 1 Peter
5:6; cf. 2 Samuel 22:28). Humility is linked with repentance (1 Kings 21:29; 2
Kings 22:19; 2 Chronicles 12:6-7, 12; 30:11; 33:12,19; 34:27). Humility is also
linked with God’s favor (Psalm 18:27; 25:9; 138:6; 147:6; 149:4; Proverbs 3:34;
18:12; James 4:6; Isaiah 29:19; 38:15; 57:15; Proverbs 15:33; 22:4; Psalm 35:13;
Jeremiah 44:10). A lack of humility is the direct result of disobedience.
God humbles His people to renew and restore them (Psalm 44:9; cf. Leviticus
26:41; Deuteronomy 8:2, 16; 1 Kings 11:39; 2 Chronicles 28:19; Psalm 107:39;
Isaiah 9:1; 2 Corinthians 12:21). He humbles the proud (Luke 18:14; cf. 1 Samuel
2:7; Isaiah 2:11,17; 5:15; 13:11; 23:9; 25:11; 26:5; Daniel 4:37). In the book of
Zephaniah, we see God announcing that He will humble the people of Judah in
Zephaniah’s day which He accomplished through Nebuchadnezzar’s Babylonian
army.
There are many outstanding examples of humble people in the Bible (Genesis
32:10 Jacob; Genesis 41:16 Joseph; Numbers 12:3 Moses; 1 Samuel 9:21 Saul; 1
Samuel 18:18; 2 Samuel 7:18 David; 1 Kings 3:7 Solomon; Daniel 2:30 Daniel;

Matthew 3:14 John the Baptist; Luke 1:43 Elizabeth; Luke 1:48 Mary, the mother
of Jesus Christ; Paul: 1 Timothy 1:15; Acts 20:19).
There is also of course the example of Jesus Christ (Philippians 2:5-8; cf. Isaiah
53:3-5,7-8; Zechariah 9:9; Matthew 21:5; John 12:15; Matthew 11:29; 20:28; Luke
22:26-27; John 13:4; 2 Corinthians 8:9).
Proverbs 11:2 When pride comes, then comes dishonor, but with the
humble is wisdom. (NASB95)
Proverbs 15:33 The fear of the LORD is the instruction for wisdom, and
before honor comes humility. (NASB95)
Proverbs 18:12 Before destruction the heart of man is haughty, but
humility goes before honor. (NASB95)
Matthew 23:10-12 “And do not be called leaders; for One is your Leader,
that is, Christ. 11 But the greatest among you shall be your servant. 12 And
whoever exalts himself shall be humbled; and whoever humbles himself shall
be exalted.” (NASB95)
Humility is subordinating ones’ self-interests to the best interests of others. The
incarnate Son of God Jesus Christ became a human being and died a
substitutionary spiritual and physical death on the cross in the interests of sinful
humanity (John 13:1-17). Humility is expressed by the believer who regards his
fellow believer more highly than himself and subordinates his interests to the best
interests of his fellow believer (Philippians 2:3-4).
The book of Obadiah refers to the God of Israel’s sovereignty over Israel and
all the nations of the earth such as Edom (Obad. 15-18). The term “sovereignty”
connotes a situation in which a person, from his innate dignity, exercises supreme
power, with no areas of his province outside his jurisdiction. As applied to God,
the term “sovereignty” indicates His complete power over all of creation, so that
He exercises His will absolutely, without any necessary conditioning by a finite
will or wills.
Isaiah 40:15 Behold, the nations are like a drop from a bucket, and are
regarded as a speck of dust on the scales; Behold, He lifts up the islands like
fine dust. (NASB95)
Isaiah 40:17 All the nations are as nothing before Him, they are regarded
by Him as less than nothing and meaningless. (NASB95)
Daniel 2:19 Next in a vision during the night the mystery was revealed to
Daniel. Then Daniel showered the God of the heavens with adoring praise,
honor, recognition and worshipful thanksgiving. 20 Daniel responded and
said: “God has had His name showered with adoring praise, honor,
recognition and worshipful thanksgiving from eternity past and in addition
this will continue throughout eternity future because He inherently is wisdom
as well as power. 21 Namely, He determines the appointed times as well as the

durations of time. He deposes kings as well as elevates kings. He gives wisdom
to wise men as well as knowledge to those who possess the capacity to receive
understanding. 22 God reveals unfathomable events, yes events which are
hidden. He alone knows what is in the darkness. Specifically, the light resides
in Him. 23 For the benefit of You, O God of my fathers, I myself give thanks,
yes and praise too because You gave to me wisdom, yes and power too.
Indeed, now You have made known to me what we requested from You
because You made known to us the king’s secret.” (Author’s translation)
The apostle Paul also taught that the nations receive their time and place as a
result of the sovereignty of God (Acts 17:22-34).
Psalm 66:7 He rules by His might forever; His eyes keep watch on the
nations; Let not the rebellious exalt themselves. Selah. (NASB95)
The humanity of Christ in hypostatic union has been promoted by the Father as
the supreme ruler of history as a result of His victory over Satan at the Cross.
Colossians 2:9 For in Him all the fullness of Deity dwells in bodily form 10
and in Him you have been made complete, and He is the head over all rule
and authority. (NASB95)
Philippians 2:5 Have this attitude in yourselves which was also in Christ
Jesus 6 who, although He existed in the form of God, did not regard equality
with God a thing to be grasped 7 but emptied Himself, taking the form of a
bond-servant, and being made in the likeness of men. Being found in
appearance as a man, He humbled Himself by becoming obedient to the point
of death, even death on a cross. For this reason also, God highly exalted Him,
and bestowed on Him the name which is above every name 10 so that at the
name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on
earth and under the earth 11 and that every tongue will confess that Jesus
Christ is Lord, to the glory of God the Father. (NASB95)
1 Timothy 6:13 I charge you in the presence of God, who gives life to all
things, and of Christ Jesus, who testified the good confession before Pontius
Pilate 14 that you keep the commandment without stain or reproach until the
appearing of our Lord Jesus Christ 15 which He will bring about at the
proper time -- He who is the blessed and only Sovereign, the King of kings and
Lord of lords 16 who alone possesses immortality and dwells in
unapproachable light, whom no man has seen or can see. To Him be honor
and eternal dominion! Amen. (NASB95)
Obadiah also describes the God of Israel as intervening in the affairs of
mankind since it speaks of God judging Edom and those pagan nations who
opposed Israel. This is called the “immanency” of God. The immanency of God
means that He involves Himself in and concerns Himself with and intervenes in the
lives of members of the human race, both saved and unsaved.

The Pocket Dictionary of Theological Terms writes immanence is “the idea that
God is present in, close to and involved with creation. Unlike pantheism, which
teaches that God and the world are one or that God is the ‘soul’ (animating
principle) of the world, Christian theology teaches that God is constantly involved
with creation without actually becoming exhausted by creation or ceasing to be
divine in any way.”70
J. I. Packer writes “God is both transcendent over, and immanent in, his world.
These 19th-century words express the thought that on the one hand God is distinct
from his world, does not need it, and exceeds the grasp of any created intelligence
that is found in it (a truth sometimes expressed by speaking of the mystery and
incomprehensibility of God); while on the other hand he permeates the world in
sustaining creative power, shaping and steering it in a way that keeps it on its
planned course. Process theology jettisons transcendence and so stresses the
immanence of God and his struggling involvement in the supposedly evolving
cosmos that he himself becomes finite and evolving too; but this is yet another
unbiblical oddity.”71
Obadiah also speaks of the God of Israel’s wrath or we can say His righteous
indignation (Obad. 8-9, 15-18), which refers to His legitimate anger towards evil
and sin since both are contrary to His holiness or perfect character and nature. In
fact, God’s righteous indignation expresses His holiness, which pertains to the
absolute perfection of God’s character. His holiness is expressing the purity of His
character or moral perfection and excellence and means that God can have nothing
to do with sin or sinners. He is totally separate from sin and sinners unless a way
can be found to constitute them holy and that way has been provided based upon
the merits of the impeccable Person and Finished Work of the Lord Jesus Christ on
the Cross.
The presence of evil, sin and injustice is totally absent in the character of God,
thus God does not tolerate evil or sin because it is contrary to His character, i.e. His
inherent moral qualities, ethical standards and principles.
Webster’s New Universal Unabridged Dictionary defines “holiness” as “the
quality or state of being holy; sanctity” and they define “sanctity” as, “sacred or
hallowed character.”
One of the definitions that Webster’s New Universal Unabridged Dictionary
gives for the adjective “holy” is, “entitled to worship or profound religious
reverence because of divine character or origin or connection with God or
divinity.”
70
Grenz, S., Guretzki, D., & Nordling, C. F. (1999). Pocket dictionary of theological terms (63). Downers Grove, IL: InterVarsity Press.
71
Ferguson, S. B., & Packer, J. (2000). New dictionary of theology (electronic ed.) (276–277). Downers Grove, IL: InterVarsity Press.

One of the definitions for the noun “character” that Webster’s New Universal
Unabridged Dictionary provides that applies to the context of our passage is the
following: “the aggregate of features and traits that form the apparent individual
nature of some person or thing.”
If we paraphrase these definitions, we would say that the God’s holiness refers
to “the aggregate (i.e. sum total) of perfect features and traits that form the divine
nature of God.”
Therefore, God’s holiness refers to the absolute perfection of His character,
expressing His purity of His character or moral perfection and excellence and
intolerance and opposition and rejection of sin and evil, thus God is totally separate
from sin and sinners. Thus, God’s holiness is related to all of His divine attributes
or in other words, it is simply the harmony of all His perfections or attributes.
Therefore, God’s wrath, which is in reality, righteous indignation is an expression
of His holiness, righteousness and love in opposition to sin and evil.
God’s wrath or righteous indignation is used of God’s settled opposition to and
displeasure against sin meaning that God’s holiness cannot and will not coexist
with sin in any form whatsoever. It is not the momentary, emotional, and often
uncontrolled anger to which human beings are prone and does not refer to an
explosive outburst but rather it refers to an inner, deep resentment that seethes and
smolders, often unnoticed by others as in the case of God’s wrath.
God hates sin so much and loves the sinner so much that He judged His Son
Jesus Christ for every sin in human history-past, present and future and provided
deliverance from sin through faith in His Son Jesus Christ. The only way to avoid
God’s righteous indignation is to believe on the Lord Jesus Christ (cf. John 3:36).
Jimmy Millikin writes “Used to express several emotions, including anger,
indignation, vexation, grief, bitterness, and fury. It is the emotional response to
perceived wrong and injustice. Both humans and God express wrath. When used of
God, wrath refers to His absolute opposition to sin and evil. When used of humans,
however, wrath is one of those evils that is to be avoided. The OT speaks very
frequently of both God’s wrath and human wrath, but the wrath or anger of God is
mentioned three times more often than human wrath. There are some 20 different
Hebrew words, used approximately 580 times, that refer to God’s wrath in the OT.
Most of these terms are borrowed from concrete physiological expressions. The
most frequent is ʾaph, occurring about 210 times. It is the word for ‘nose’ or ‘face.’
How such a word came to be used to express wrath has been traditionally
explained by the common notion that ‘snorting’ or ‘wheezing’ through the nose is
indicative of anger. The second most frequently used term is chemah (ca. 115
times), having the primary meaning of ‘heat’ (cp. Ezek. 3:14), but most frequently
translated with ‘fury’ or ‘wrath.’ The KJV captures the intensity of the emotion
expressed with this term by rendering it three times as ‘hot displeasure’ (Deut.

9:17; Pss. 6:1; 38:1). Lesser used terms are: charah (33 times), used commonly in
combination with aph and translated as ‘fierce wrath’ (KJV, NASB, NIV); qetseph
(28 times), meaning ‘indignation’; ebrah (24 times), translated as ‘wrath,’ ‘fury,’
and ‘burning anger.’ These anthropopathic terms must not be construed in such a
way as to attribute to God the irrational passion we find so frequently in man and
which is ascribed to pagan deities. They do, on the other hand, point to the reality
and severity of God’s wrath in the OT (Isa. 63:1–6). God’s wrath is not capricious
but is always a moral and ethical reaction to sin. Sometimes that sin may be spoken
of in general terms (Job 21:20; Jer. 21:12; Ezek. 24:13) and at other times specified
as the shedding of blood (Ezek. 8:18; 24:8), adultery (Ezek. 23:25), violence
(Ezek. 8:18), covetousness (Jer. 6:11), revenge (Ezek. 25:17), affliction of widows
and orphans (Exod. 22:22), taking brethren captive (2 Chron. 28:11–27), and
especially idolatry (Ps. 78:56–66). The means by which God expressed His wrath
was always some created agency: His angels, His people the Israelites, Gentile
nations, and the forces of nature. In the prophetic books the wrath of God is
commonly presented as a future judgment. It is usually associated with the concept
of ‘the day of the Lord’ (Zeph. 1:14–15), or simply “that day.” That day will be a
great and terrible day, a day of darkness and gloominess, day of the vengeance of
God (Joel 2:2, 11; Isa. 63:4). While some of these prophetic utterances may have
referred to the judgment of God in history, their ultimate fulfillment will come in a
final act by which the world and its inhabitants will give account to God (cp. the
NT use of the ‘day of the Lord,’ 1 Thess. 5:1–9; 2 Pet. 3:10). The wrath of God is
not mentioned as frequently in the NT nor is there the richness of vocabulary that
is found in the OT. There are only two primary NT terms for wrath: thumos and
orge. Both are used to express a human passion and a divine attribute or action.
When used of human passion, wrath is repeatedly named in lists of sins that are to
be avoided, and if not, may incite God’s wrath (Eph. 4:31; 5:6; Col. 3:8; Titus 1:7).
Some have seen a distinction in meaning in these synonyms, the difference being
that thumos expresses a sudden outburst of anger whereas orge emphasizes more
deliberateness. There may be an intentional difference in occasional uses of the
terms, but this does not prevent both terms from being condemned as vices when
applied to human passion. In addition, both terms are used to describe the character
of God, particularly in the book of Revelation. A few times they are used together,
and in such cases it is orge that is translated ‘wrath,’ and thumos as ‘indignation’
or ‘fierceness’ (Rom. 2:8; Rev. 14:10). There is great emphasis in the NT placed
on the wrath of God as a future judgment. John the Baptist began his ministry by
announcing the wrath of God that is to come, from which men should flee (Matt.
3:8). Jesus, likewise, pronounced a wrath that is to come upon Israel and produce
great distress (Luke 21:23). Paul speaks of a day of wrath to come that awaits
some, but from which believers are to be delivered (Rom. 2:5; Eph. 2:3; 1 Thess.

2:10). The idea of a future wrath of God is unfolded on a large scale in Revelation.
It is described in very graphic terms, as cataclysmic upheavals in the universe
(Rev. 6:12–17), ‘the winepress of the fierce anger of God, the Almighty’ (Rev.
19:15 HCSB), and “the cup of His anger” (Rev. 14:10). In the NT the wrath of God
is not only a future judgment, it is a present reality. It does not merely await people
at the future judgment. Jesus stated that the wrath of God abides on unbelievers,
and consequently they stand presently condemned (John 3:18, 36). For Paul, God’s
wrath is revealed against all ungodliness and unrighteousness of men (Rom. 1:18),
all people in their natural state are ‘children under wrath’ (Eph. 2:3 HCSB). The
doctrine of the wrath of God is unpopular in much modern theological discourse.
Some deny that there is ever anger with God. Others think of God’s wrath as an
impersonal moral cause-and-effect process that results in unpleasant consequences
for evil acts. Still others view God’s wrath as His anger against sin but not the
sinner. God’s wrath is real, severe, and personal. The idea that God is not angry
with sinners belongs neither to the OT nor to the NT. God is a personal moral
being who is unalterably opposed to evil and takes personal actions against it.
Wrath is the punitive righteousness of God by which He maintains His moral
order, which demands justice and retribution for injustice. Moreover, God’s wrath
is inextricably related to the doctrine of salvation. If there is no wrath, there is no
salvation. If God does not take action against sinners, there is no danger from
which sinners are to be saved. The good news of the gospel is that sinners who
justly deserve the wrath of God may be delivered from it. Through the atoning
death of Christ, God is propitiated and His anger is turned away from all those who
receive Christ (Rom. 3:24–25). Therefore, those who have faith in Christ’s blood
are no longer appointed to wrath but are delivered from it and appointed “to obtain
salvation” (1 Thess. 1:10; 5:9).”72
The book of Obadiah also describes the God of Israel as the judge of all
mankind (Obad. 15-18). He has authority to judge since He is the creator. The
Scriptures teach of God’s status as judge (Psalm 75:7; cf. Psalm 50:6; 76:8-9;
Ecclesiastes 11:9; Isaiah 33:22; 66:16; 2 Timothy 4:8; Hebrews 12:23; James
4:12). God also decides disputes (Judges 11:27; cf. Genesis 16:5; 31:53; 1 Samuel
24:15; Isaiah 2:4; Micah 4:3; James 5:9). He presides in the heavenly court in the
third heaven (Isaiah 3:13; cf. Psalm 50:4; 82:1; Daniel 7:9-10; Joel 3:12;
Revelation 20:11-15). God is judge over the whole of creation. He judges the
inhabitants of the earth (Genesis 18:25; cf. Psalm 9:8; 58:11; 82:8; 94:2; 96:13;
98:9). God judges every individual (Ezekiel 33:20; cf. Ecclesiastes 3:17; Hebrews
9:27; 1 Peter 4:5; Jude 15; Revelation 20:12). He judges the nations (Joel 3:12; cf.
Psalm 9:19-20; 110:6; Obadiah 15; Zephaniah 3:8). God judges rulers of nations
72
Millikin, J. A. (2003). Wrath, Wrath of God. In (C. Brand, C. Draper, A. England, S. Bond, E. R. Clendenen, & T. C. Butler, Eds.)Holman
Illustrated Bible Dictionary. Nashville, TN: Holman Bible Publishers.

(Isaiah 40:23; Jeremiah 25:17-27; Revelation 6:15-17). He also judges His own
people in the sense that He disciplines them as His children (Hebrews 10:30; cf.
Deuteronomy 32:36; Psalm 78:62; Jeremiah 1:16; 1 Peter 4:17). God will judge the
fallen angels (2 Peter 2:4; Jude 6). He judges Satan (Genesis 3:14-15; Matthew
25:41; 1 Timothy 3:6; Revelation 20:10).
God’s judgment is inescapable in that no one can hide from Him (Obadiah 4; cf.
Genesis 3:8-9; Job 11:20; Jeremiah 11:11; Amos 9:1-4). He searches human hearts
(Jeremiah 17:10; cf. 1 Chronicles 28:9; Psalm 7:9; Proverbs 5:21; Jeremiah 11:20).
God reveals secrets (Romans 2:16; cf. Ecclesiastes 12:14; Jeremiah 16:17; 1
Corinthians 4:5; Hebrews 4:13).
God judged the inhabitants of the antediluvian period by sending a world-wise
flood (Genesis 6:7, 13, 17; 7:21-23). He has judged individuals both believers and
unbelievers (Genesis 4:9-12 Cain; Acts 5:3-10 Ananias and Sapphira; Acts 13:8-11
Elymas the sorcerer). He judged families (Joshua 7:24-25 of Achan; 1 Samuel
3:12-13 of Eli). He has judged cities (Genesis 19:24-25 Sodom and Gomorrah;
Joshua 6:24 Jericho). He has judged nations (Deuteronomy 7:1-5 the Canaanite
nations). He has judged rulers of nations (2 Chronicles 26:16-21 Uzziah; Daniel
4:31-33 Nebuchadnezzar; Daniel 5:22-30 Belshazzar; Acts 12:22-23 Herod). God
judges His own people (Judges 2:11-15; 2 Chronicles 36:15-20; Isaiah 33:22).
God reveals His holy character through His righteous judgments. By judging
men and angels He reveals his sovereignty (Psalm 9:7; 96:10; 99:4; Ezekiel 6:14),
His power (Exodus 6:6; 14:31; Ezekiel 20:33-36; Revelation 18:8), His holiness
(Leviticus 10:1-3; 1 Samuel 6:19-20; Ezekiel 28:22; Revelation 16:5), His
righteous indignation (Nahum 1:2-3; Romans 2:5), His truth (Psalm 96:13;
Romans 2:2; Revelation 16:7), His impartiality (2 Chronicles 19:7; Romans 2:9-
11; Colossians 3:25; 1 Peter 1:17), His compassion (Lamentations 3:31-33; Hosea
11:8-9; John 3:10; 4:2), His patience (Numbers 14:18; Nehemiah 9:30; 2 Peter
3:9), and His mercy (Nehemiah 9:31; Job 9:15; Psalm 78:38; Micah 7:18).
God the Father has awarded power and authority over all creation and every
creature to the incarnate Son of God, Jesus of Nazareth, the Christ, because of His
substitutionary spiritual and physical deaths on the cross (Phil. 2:5-11). Because
the Lord Jesus Christ controls history as sovereign ruler of history, He has the
authority to conduct the following judgments and evaluations in the future. The
humanity of Christ in hypostatic union has been awarded the sovereign rulership
over the entire cosmos for His voluntary substitutionary spiritual death on the cross
and as a result has been awarded by God the Father the power and authority to
preside over and conduct the following judgments: (1) Bema Seat Evaluation:
Takes place at the Rapture of the Church and is the evaluation of the Church Age
believer’s life after salvation (Rom. 14:10; 1 Cor. 3:11-15; 2 Cor. 5:10; 1 John
2:24). (2) Israel: Takes place at the Second Advent and is the removing

unregenerate Israel from the earth leaving only regenerate Israel to enter into the
Millennial reign of Christ (Ezek. 20:37-38; Zech. 13:8-9; Mal. 3:2-3, 5; Matt. 25:1-
30). (3) Gentiles: Takes place at the Second Advent and is for the purpose of
removing unregenerate, anti-Semitic Gentiles from the earth (Matt. 25:31-46). (4)
Fallen Angels: Takes place at the end of the appeal trial of Satan which runs co-
terminus with human history and is execution of Satan and the fallen angels
sentence for the pre-historic rebellion against God (1 Cor. 6:3; 2 Pet. 2:4; Jude 6;
Rev. 20:10). (5) Great White Throne: Takes place at the end of human history and
is the judgment of all unregenerate humanity in human history for the rejection of
Christ as Savior (Rev. 20:11-15).
The following groups of regenerate human beings throughout human history
will be subjected to a eschatological compulsory evaluation that the victorious,
resurrected incarnate Son of God as Sovereign Ruler of the entire cosmos will
conduct: (1) OT saints in heaven who lived during the dispensation of the Gentiles
(Adam to the Exodus). (2) OT saints in heaven that lived during the dispensation of
Israel (Exodus to 1st Advent). (3) All Church Age believers (Day of Pentecost to
the Rapture). (4) Regenerate Jews who will live during the Tribulation (Post-
Rapture to the Second Advent). (5) Regenerate Gentiles who will live during the
Tribulation (Post-Rapture to the Second Advent). (6) Regenerate Jews and Gentiles
who will live during the Millennial reign of Christ (Second Advent to Gog and
Magog Rebellion).
The following groups of unregenerate human beings throughout human history
will be subjected to a eschatological compulsory judgment that the resurrected
incarnate Son of God as Sovereign Ruler of the entire cosmos will conduct: (1)
Unbelievers who lived during the dispensation of the Gentiles (Adam to the
Exodus). (2) Unbelievers who lived during the dispensation of the Jews (Exodus to
the 1st Advent). (3) Unbelievers who lived during the Church Age (Day of
Pentecost to Rapture). (4) Unbelievers who lived during the Tribulation (Post-
Rapture to Second Advent). (5) Unbelievers who lived during the Millennium
(Second Advent to Gog Rebellion).
All fallen angels including Satan himself have already been subjected to a
judgment before human history but the execution of that sentence has been delayed
because the Supreme Court of Heaven granted Satan and the fallen angels an
appeal trial, which runs co-terminus with human history. The elect angels do not
come under judgment for the very same reason that regenerate human beings don’t
come under judgment because they have exercised personal faith in the Lord Jesus
Christ for salvation.
Every regenerate human being in every dispensation of human history must at
some point in the future submit to an evaluation of their lives after salvation which

will be conducted by the resurrected and sovereign humanity of Christ in
hypostatic union.
Regenerate Israel who lived during the Age of Israel and Tribulation period will
evaluated at the Second Advent (Ezek. 20:37-38; Zech. 13:8-9; Mal. 3:2-3, 5; Matt.
25:1-30). Regenerate Gentiles who lived during the Age of the Gentiles and
Tribulation period will be evaluated at the Second Advent (Matt. 25:31-46).
Church Age believers will be evaluated at the Bema Seat Evaluation of Christ
(Rom. 14:10; 1 Cor. 3:11-15; 2 Cor. 5:10; 1 John 2:24). Regenerate Jews and
Gentiles who lived during the Millennium will be subjected to a judgment at the
conclusion of human history (Rev. 20:15).
Every unregenerate human being in every dispensation of human history must
submit to a judgment, which will also be conducted by the resurrected and
sovereign incarnate Son of God at the Great White Throne Judgment (Rev. 20:11-
15).
Every fallen angel has already been judged and sentenced to the Lake of Fire by
the Supreme Court of Heaven before human history. The execution of that
sentence will not be carried out until the conclusion of the appeal trial of Satan and
the fallen angels (Rev. 20:10).
Another critical doctrine found in the book of Obadiah is that of the remnant,
which speaks of a remainder of righteous people in the nation of Israel who survive
judgment or catastrophe (Obad. 17, 21).
This is one of the great doctrines contained in the Bible which has received a
great detail of attention in recent decades in the church is that of “the remnant of
Israel.” It is very important for the church age believer to understand this doctrine
since it first and foremost reveals the faithfulness of God in fulfilling His promises
to the Jews. It is important because it will protect the church age believer taking
Old Testament promises given directly to the Jews and applying them to the
church. Thus, it will protect the church age believer from the false doctrine that the
church is the “new” Israel and has replaced Israel in God’s program for the ages.
What is the doctrine of the remnant of Israel? It asserts that within the Jewish
nation, God will always set aside a certain amount of Jews who will believe in Him
in every dispensation and in every generation of human history. It is based upon
the unconditional promises contained in the Abrahamic, Palestinian, Davidic and
New covenants. All of which were given directly to the nation of Israel and not the
church.
A member of the remnant must meet two requirements. First, they must be
Jewish meaning that biologically or racially, they are descendants of Abraham,
Isaac and Jacob whose name was changed to “Israel” by God. It is not enough to
be a descendant of Abraham because two other branches of Arabs descended from
this man and not just the Jews. One branch of Arabs came from Abraham through

Hagar and the other came from Abraham through Keturah who was Abraham’s
wife after the death of Sarah. The second requirement which must be met is that of
trusting in the Lord. During the dispensation of Israel under the Mosaic Law, in
order to become a member of the remnant of Israel, a biological or racial
descendant of Jacob must place their trust in the God of Israel who the New
Testament identifies as being the Father, Son and Holy Spirit. During the First
Advent of Jesus Christ, a biological or racial descendant of Jacob must trust in
Jesus Christ as their Savior. This holds true during the dispensations of the church,
the seventieth week of Daniel and the millennial reign of Christ.
Fruchtenbaum writes “The doctrine of the remnant means that, within the
Jewish nation as a whole, there are always some who believe and all those who
believe among Israel comprise the Remnant of Israel. The remnant at any point of
history may be large or small but there is never a time when it is non-existent. Only
believers comprise the remnant, but not all believers are part of the remnant for the
remnant is a Jewish remnant and is, therefore, comprised of Jewish believers.
Furthermore, the remnant is always part of the nation as a whole and not detached
from the nation as a separate entity. The remnant is distinct, but distinct within the
nation. The concept of the Remnant of Israel was true from the very beginning of
Israel’s history as they began to multiply. As a doctrine, the theology of the
remnant begins with the prophets and the development of the doctrine continues
through the New Testament.”73
Pentecost writes “Even a casual survey of Israel’s recorded history will
establish the principle that God dealt with a believing remnant within the nation.
Caleb and Joshua (Num. 13–14), Deborah and Barak (Judges 4), Gideon (Judges
7), Samson (Judges 13–17), Samuel (1 Sam. 2), the Levites in Jeroboam’s day (2
Chron. 11:14–16), Asa (2 Chron. 15:9), the seven thousand faithful ones in the
days of Elijah (1 Kings 19:18) all illustrate this point.… God preserved for Himself
a faithful, believing, witnessing remnant in times of apostasy, persecution, and
indifference.74
During the dispensation of Israel, there was a certain number of Jews within the
nation of Israel who trusted in the God of Israel. God had also set aside a certain
number of Jews within the nation of Israel who trusted in His Son Jesus Christ as
Savior during the First Advent of Christ. Also, often overlooked and not
understood by even many dispensationalists, there is a certain number of Jews
during the church age who have become a part of the remnant of Israel through
faith in Jesus Christ. Consequently, they not only are a part of the remnant of Israel
but also they are members of the church as well. Therefore, they are a unique
73
Fruchtenbaum, A. G. (1994). Israelology: the missing link in systematic theology (Rev. ed., p. 601). Tustin, CA: Ariel Ministries.
74
Pentecost, Things to Come, pp. 291–292.

group of people in history. During the seventieth week of Daniel, there will be a
believing remnant in Israel who will trust in Jesus Christ as their Savior. The
Scriptures also teach that during the millennial reign of Jesus Christ, there will be a
believing remnant in Israel who will enjoy the blessings of this greatest time in
human history.
In the Old Testament, in relation to the nation of Israel, a “remnant” referred to
a certain number of the population of the nation of Israel who survived divine
judgment in the form of the Assyrian and Babylonian invasions and deportations.
The concept has its roots in Deuteronomy 4:27-31; 28:62-68; 30:1-10. In these
passages, Moses warns Israel that they would be dispersed throughout the nations
for their disobedience but would be brought back to the land based upon God’s
grace and covenantal faithfulness. The prophets subsequent to Moses continued
this doctrine when teaching the nation of Israel during the time each lived.
A.C. Meyers writes “The depletion of God’s people by his judgment (generally
through war) is a primary theme in the Old Testament; indeed, the difficult history
of Israel made possible frequent reference to the remnant of the people after God’s
judgment. Those who survived the wilderness wanderings to enter the promised
land were such a remnant, as were the inhabitants of the former northern kingdom
of Israel who escaped the Assyrian deportation (2 Chr. 30:6; 34:9), those whom the
Babylonian conquerors left in Judah and who then migrated to Egypt (Jer. 40:11,
15; 42:15, 19; 43:5; 44:12, 14), those who returned to Judah after the Babylonian
Exile (Hag. 1:12, 14; Zech. 8:6; cf. Neh. 1:2–3, “survivors”), and those to be
brought back from the Dispersion into the land of Israel (Isa. 11:11, 16; Mic. 2:12).
A faithful remnant could also be identified in the setting of national apostasy.
Elijah considered himself the sole survivor of national apostasy and persecution of
the faithful (1 Kgs. 19:10). That a remnant could be spoken of in such a situation
meant that a distinction could be drawn between the people of Israel as a whole
and the remnant, here specifically those who had remained faithful to God. In such
a situation the remnant is the often small (Isa. 10:22; cf. 6:13; Ezek. 5:3; Zech.
13:9) segment of God’s people that survives through the ages. The remnant as that
which survives apostasy is the same as the remnant that survives divine judgment
when God eliminates those who are not faithful to him; thus those who remain can
be a purified people (Isa. 1:24–26; Zeph. 3:11–13; Matt. 3:12).”75
The following Hebrew terms are used in relation to the doctrine of the remnant
of Israel: (1) verb šāʾar (‫)שַָׁאר‬, “to be remaining, to remain, stay behind” since the
word pertains to the state of being left behind or the act of causing others to be left
behind (cf. Is. 17:6; 1 Kgs. 19:18; 2 Kgs. 10:14; Jer. 50:20; Zeph. 3:12). (2) noun
šĕʾār (‫)שְָׁאר‬, “rest, remainder, excess” since in general terms it pertains to what is
left remaining in various contexts (1 Chr. 11:8; 2 Chr. 24:14; Is. 7:3; 10:20-22). (3)
75
Myers, A. C. (1987). In The Eerdmans Bible dictionary (p. 879). Grand Rapids, MI: Eerdmans.

noun šĕʾērît (‫)שְׁאֵ ִרית‬, “remainder, remnant” since it pertains to anything left over in
various contexts (Is. 14:30; 15:9; 37:4, 32; 44:17; Jer. 6:9; 23:3; Ezek. 5:10; 9:8).
(4) noun pĕlêṭâ (‫) ְּפלֵיטָה‬, “remnant, one who escaped, a survivor” since the word
pertains to those who escaped a disaster (cf. 2 Kgs. 19:31; Is. 4:2-3; 10:20; 37:31-
32; Neh. 1:2). (5) nouns pālîṭ (‫ ;) ָּפלִיט‬pālêṭ (‫) ָּפלֵיט‬, “fugitive, survivor” since the
word pertains to the fugitives or survivors who escaped disaster (cf. Ezek. 6:8-9;
7:16; Jer. 44:14, 28). (6) noun yeter (‫)י ֶתֶ ר‬, “rest, survivor, remnant” since it pertains
to the remainder or what is left when most are removed, often with the sense of
what is extra or what is abundant (cf. Is. 4:3). (7) noun śārîd (‫)שָׂ ִריד‬, “someone
fleeing, refugee, remnant, survivor” since the word pertains to one who survives a
catastrophe by being rescued or by fleeing (cf. Jer. 47:5; Is. 1:9; Joel 2:32).
G.H. Livingston writes “Several Hebrew words express the remnant idea: yeter,
‘that which is left over’; sheʾar, ‘that which remains’; sheʾrit, ‘residue’; pelitah,
‘one who escapes’; sarid, ‘a survivor’; and, sherut, ‘one loosed from bonds.’ In the
NT ‘remnant’ or left over is the equivalent of the Greek words: kataleimma,
leimma, and loipos. Several activities of everyday life are associated with these
words. Objects or people may be separated from a larger group by selection,
assignment, consumption (eating food), or by destruction. What is left over is the
residue, or, in the case of people, those who remain after an epidemic, famine,
drought, or war.”76
Peter Brown writes “In Hebrew, the concept is expressed by four terms, but the
most commonly used are based on the root ‫( שַָׁאר‬šāʾar, “to remain”), including ‫שְָׁאר‬
(šĕʾār, “remnant”) and ‫( שְׁאֵ ִרית‬šĕʾērît, “remnant”). In the LXX, Hebrew remnant
terms are usually translated by forms of ὑπολείπω (hypoleipō) or καταλείπω
(kataleipō) and one also frequently sees the nominal forms τὸ λοιπόν (to loipon,
“what is left”), ὁι λοιποί (hoi loipoi, “the leftovers”) or τὰ λείμμα (ta leimma, “the
remnant”), sometimes with the prefix hypo- or kata-.”77
The remnant doctrine appears in 2 Kings and is used in relation to the days of
King Hezekiah when Sennacherib invaded Israel and threatened to destroy
Jerusalem (2 Kings 18:13-2 Kings 19:37). The prophet Jeremiah uses the word
often of the remnant in his day (Jeremiah 40:11, 15; 41:10, 16; 42:2, 15, 19; 43:5;
44:7, 12, 14, 28; 44:28; 47:4, 5; 50:20). In Jeremiah 42:2 and 50:20 the remnant
refers to those Israelites returning from the Babylonian captivity. Jeremiah uses the
remnant of those Israelites who will experience the millennial reign of Christ
(Jeremiah 23:3; 31:7).
76
Livingston, G. H. (2003). Remnant. In C. Brand, C. Draper, A. England, S. Bond, E. R. Clendenen, & T. C. Butler (Eds.), Holman Illustrated
Bible Dictionary (p. 1374). Nashville, TN: Holman Bible Publishers.
77
Brown, P. (2014). Remnant. D. Mangum, D. R. Brown, R. Klippenstein, & R. Hurst (Eds.), Lexham Theological Wordbook. Bellingham, WA:
Lexham Press.

Zechariah also speaks of a remnant of Israelites during the millennial reign of
Christ (Zechariah 8:6, 11, 12). The prophet Micah also speaks of a future remnant
of Israelites during the millennium (Micah 2:12; 4:7; 5:7-8; 7:18) and so does
Zephaniah (2:7, 9, 3:13).
The remnant doctrine appears in the writings of Isaiah (Isaiah 10:20-22; 11:11,
16; 15:9; 16:14; 17:3; 28:5; 37:4, 31, 32; 46:3). It is used in Nehemiah (1:3) and in
the writings of Ezra of the returning Israelites from Babylon (Ezra 9:8, 13, 14, 15).
Haggai speaks of this remnant that returned from Babylon (1:12, 14; 2:2).
The concept of the remnant appears several times in the book of Zephaniah
(2:3, 7, 9; 3:11-13) and is mentioned in Obadiah 17.
There are only three major passages in the New Testament which refer to the
doctrine of the remnant of Israel, namely Romans 9-11 and Revelation 7 and 14.
Matthew 3:7-10 and Luke 3:7-9 allude to this doctrine.
The following Greek terms are used in relation to the doctrine of the remnant of
Israel in the New Testament: (1) noun leimma (λεῖμμα), “residue, remnant” since
the word pertains to the small part that is left after most is removed. (2) verb
kataleipō (καταλείπω), “to depart, leave behind” since it expresses in broad terms the
idea of leaving or leaving behind, in the sense of departure, abandonment, or
setting aside for a special purpose. (3) verb hupoleipō (ὑπολείπω), “leave, leave
remaining” since this word expresses the idea of leaving something behind, but
without the negative connotations of neglect or abandonment associated with
kataleipō.
As we can see thus far from our study of the doctrine of the remnant, God will
never totally abandon the nation of Israel and in the future she will as a nation
accept Jesus Christ as Savior and thus experience a national regeneration and
restoration to the land promised to her by God centuries ago.
This regeneration and restoration of the nation of Israel will fulfill the four
unconditional covenants to Israel. These four are the Abrahamic, Palestinian,
Davidic and New covenants. The unconditional nature of the promises contained in
these covenants guarantees that a believing remnant will always exist in Israel in
every generation of human history and thus in every dispensation. In other words,
if a believing remnant does not exist at any point in history, then God has not kept
these promises.
The four unconditional covenants to Israel: (1) Abrahamic deals with the race
of Israel (Gen. 12:1-3; 13:16; 22:15-18). (2) Palestinian is the promise of land to
Israel (Gn. 13:15; Num. 34:1-12). (3) Davidic deals with the aristocracy of Israel
(2 Sam. 7:8-17) (4) New deals with the future restoration of Israel during the
millennium (Jer. 31:31-34).
There are seven great features that are distinct in each of these four
unconditional covenants to Israel: (1) Israel will be a nation forever. (2) Israel will

possess a significant portion of land forever. (3) Israel will have a King rule over
her forever. (4) Israel will have a throne from which Christ will ruler, forever. (5)
Israel will have a kingdom forever.
The entire expectation of Old Testament Israel is involved with its earthly
kingdom, the glory of Israel and the promised Messiah seated in Jerusalem as ruler
of the nations. Since the Lord Jesus Christ literally fulfilled prophecy during His
First Advent, then it follows that He will certainly literally fulfill the prophecies
related to the millennium at His Second Advent.
The Abrahamic covenant was originally established with Abraham when he left
Haran and is recorded in Genesis 12:1-3.
Genesis 12:1 Now the LORD said to Abram, “Go forth from your country,
and from your relatives and from your father's house, to the land which I will
show you. 2 And I will make you a great nation, and I will bless you, and
make your name great; And so you shall be a blessing. 3 And I will bless those
who bless you, and the one who curses you I will curse. And in you all the
families of the earth will be blessed.” (NASB95)
The Abrahamic covenant contained three categories of promises: (1) Personal
(2) National (3) Universal and Spiritual.
(1) Personal: “I will bless you and make your name great” (Gen. 12:2), which
refers to the fact that the Lord would make Abraham a famous character with a
great reputation among men and before God. This fame and reputation is expressed
in that Abraham is called a “father of a multitude” in Genesis 17:5, a prince of
God in Genesis 23:6, the man in God’s confidence in Genesis 18:17-19, a prophet
in Genesis 20:7, the servant of God in Psalm 105:6 and the friend of God in 2
Chronicles 20:7 and James 2:23.
(2) National: “I will make you into a great nation” (Gen. 12:2), which refers
to the nation of Israel.
(3) Spiritual and Universal: “And all the peoples on earth will be blessed
through you” (Gen. 12:3) refers to the fact that through Jesus Christ, Abraham
would be a blessing to all mankind (Deut. 28:8-14; Is. 60:3-5, 11, 16) since it is
only through Jesus Christ that one becomes Abraham’s seed and heirs of the
promise (Gal. 3:29; Eph. 2:13, 19).
The phrase “and you shall be a blessing” is “not” a promise since the verb
hayah, “you shall be” is in the “imperative” mood expressing a command and
literally means, “so become a blessing” indicating that Abraham had a
responsibility to walk by faith, which is expressed by obedience to the Lord’s
commands.
The promises “I will bless them that bless you and the one who curses you I
will curse” refers to the fact that the Lord is identifying Himself with the cause of
Abraham and guaranteeing protection for Abraham and his descendants.

“Bless” is the verb barakh, which appears five times in Genesis 12:1-3 and
means, “to endue with power for success, prosperity, fecundity, longevity, etc.”
Therefore, the verb barakh indicates that Abraham and his descendants were
endued with power by the Lord for success, prosperity, fecundity (offspring in
great numbers) and longevity.”
The Lord blessed Abram in the sense that the Lord multiplied his descendants
so that his posterity was great in number both, racially and spiritually. Also, the
Lord blessed Abram in the sense that the Lord multiplied his possessions and
livestock and prospered him financially. The Lord blessed anyone who was
associated with Abraham.
The phrase “I will bless you” was fulfilled “temporally” according to Genesis
13:14-18; 15:18-21; 24:34-35 and it has been fulfilled “spiritually” according to
Genesis 15:6 and John 8:56.
The promise “I will make your name great” refers to the fact that the Lord
would make Abraham a famous character with a great reputation among men and
before God. This fame and reputation is expressed throughout Scripture in that
Abraham is called a “father of a multitude” in Genesis 17:5, a prince of God in
Genesis 23:6, the man in God’s confidence in Genesis 18:17-19, a prophet in
Genesis 20:7, the servant of God in Psalm 105:6 and the friend of God in 2
Chronicles 20:7 and James 2:23.
Again, the phrase “and you shall be a blessing” is “not” a promise since the
verb hayah, “you shall be” is in the “imperative” mood expressing a command
and literally means, “so become a blessing” indicating that Abraham had a
responsibility to walk by faith, which is expressed by obedience to the Lord’s
commands. The imperative mood of the verb hayah indicates that others would be
blessed when Abraham walked by faith and was obedient to the Lord. Therefore,
the imperative mood of hayah teaches us that the Lord wants us to be a blessing to
others and this is accomplished by obedience to the Lord, which expresses our
faith in the Lord.
will curse” identifies the Lord with the cause of Abraham. Therefore, blessing
Abraham would be equivalent to doing it to God whereas those who curse
Abraham would be cursing God.
will curse” refers to the fact that the Lord would bless those who bless Abraham
and curse those who curse him.
The promise “in you all the families of the earth will be blessed” refers to the
fact that through Jesus Christ, the Promised Seed of Genesis 3:15, Abraham would
be a blessing to all mankind (Dt. 28:8-14; Is. 60:3-5, 11, 16) since it is only
through the Lord Jesus Christ that one becomes Abraham’s seed and heirs of the

promise (Gal. 3:29; Eph. 2:13, 19). This promise was the Gospel of salvation
proclaimed to Abraham (Gal. 3:8) and reaches back to the divided “families”
(10:5, 20, 31) of the earth at the Tower of Babel who were alienated from God due
to sin and rebellion and the deception of Satan but who would be blessed through
faith alone in Christ alone.
Galatians 3 teaches that Gentiles and Jews who believe in Jesus Christ as their
Savior become the “spiritual” posterity of Abraham and heirs according to the
promise made to Abraham in relation to the nations.
The promise “in you all the families of the earth will be blessed” gives us
further information regarding the Promised “Seed” of Genesis 3:15 who would
destroy the works of the devil and would deliver Adam and Eve’s descendants
from sin and Satan and indicates that the human nature of Jesus Christ would
originate from the line of Abraham.
Up to this point in Genesis, the human nature of Jesus Christ is identified as
coming from the line of Seth (Luke 3:38) and Shem (Gen. 9:24-27; Luke 3:36) and
now Genesis 12:3 states that Jesus Christ would be a descendant of Abraham.
The promise “in you all the families of the earth will be blessed” refers to
God’s plan to reverse the curse of Genesis 3 and all the effects of the Fall of Adam
and is God’s promise of salvation to the human race and is repeated five times in
the Book of Genesis (Gen. 18:18; 22:18; 26:4; 28:14). This covenant with
Abraham was reaffirmed and confirmed after Abraham’s faith was tested (Gen.
22:15-18) and was confined to the Jews who are the racial descendants of Abraham
(Gen. 17:1-14).
The “Abrahamic” covenant serves as the foundation for the message delivered
to the nation of Israel by the Old Testament prophets and writers. The
“Abrahamic” covenant marked the “patriarchal” dispensation, which ended with
Exodus of Israel and the giving of the Law at Sinai. The “Abrahamic” covenant is
declared to be eternal or everlasting in Genesis 17:7, 13, 19; 1 Chronicles 16:17
and Psalm 105:10 and is confirmed repeatedly by reiteration and enlargement.
The “Abrahamic” covenant was solemnized by a divinely ordered ritual
symbolizing the shedding of blood and passing between the parts of the sacrifice
(Gen. 15:7-21; Jer. 34:18). This ceremony assured Abraham that his seed would
inherit the land in the exact boundaries given to him in Genesis 15:18-21.
The Lord gave circumcision to Abraham and his descendants to distinguish
those who would inherit the promises as individuals through faith from those who
were only physical seed of Abraham (Gen. 17:9-14).
The “Abrahamic” covenant was confirmed by the birth of Isaac and Jacob who
also received the promises repeated in their original form (Gen. 17:10; 28:12-13).

A comparison of Hebrews 6:13-18 and Genesis 15:8-21 records that the
“Abrahamic” covenant was immutable and was not only promised but solemnly
confirmed by an oath from God.
Genesis 12:6-9 records Abraham’s journey through the land of Canaan, which
the Lord had promised to Abraham and his descendants.
Genesis 12:6 Abram passed through the land as far as the site of Shechem,
to the oak of Moreh. Now the Canaanite was then in the land. 7 The LORD
appeared to Abram and said, “To your descendants I will give this land.” So
he built an altar there to the LORD who had appeared to him.” (NASB95)
The Lord identifies the land of Canaan as the land that was promised to
Abraham in Genesis 12:1.
Now, remember, this promise was not yet fulfilled since the Canaanites were
still occupying the land, thus Abram had to continue to trust the Lord to deliver on
His promise. Many times the promise often seems long and delayed and the
believer must simply continue trusting the Lord day by day and trusting that His
timing is always perfect.
Throughout his lifetime, Abraham had to rest in the promise that the Lord made
to him that he and his descendants would possess the land of Canaan and he had to
trust the Lord to fulfill this promise in His perfect timing.
Genesis 12:8 Then he proceeded from there to the mountain on the east of
Bethel, and pitched his tent, with Bethel on the west and Ai on the east; and
there he built an altar to the LORD and called upon the name of the LORD. 9
Abram journeyed on, continuing toward the Negev. (NASB95)
Genesis 13:14-18 records the Lord promising land to Abram and is called in
theology, the “Palestinian” covenant, which is the sixth covenant in history God
has made with men. The “Palestinian” covenant is in fact an extension of the
“Abrahamic” covenant, which is recorded in Genesis 12:1-3.
Like the “Abrahamic” covenant, the “Palestinian” covenant that the Lord
established with Abram denoted the Lord’s gracious undertaking for the benefit of
Abram and his descendants. Like the “Abrahamic” covenant, the “Palestinian”
covenant was “unconditional” meaning that its fulfillment was totally and
completely dependent upon the Lord’s faithfulness. We will note this covenant in
detail in the next section.
Genesis 13:14 The LORD said to Abram, after Lot had separated from
him, “Now lift up your eyes and look from the place where you are,
northward and southward and eastward and westward 15 for all the land
which you see, I will give it to you and to your descendants forever. 16 I will
make your descendants as the dust of the earth, so that if anyone can number
the dust of the earth, then your descendants can also be numbered. 17 Arise,

walk about the land through its length and breadth; for I will give it to you.”
(NASB95)
Genesis 15:7 records the Lord reconfirming His promise to Abram to give him
the land of Canaan.
Genesis 15:7 And He said to him, “I am the LORD who brought you out of
Ur of the Chaldeans, to give you this land to possess it.” (NASB95)
Genesis 15:7 records the Lord reiterating and confirming His original promises
to Abram recorded in Genesis 12:7 and Genesis 13:14-17 to give him and his
descendants the land of Canaan. The northern border of the land of the Canaanites
went as far as Sidon, which is 120 miles north of Jerusalem and the southern
border extended to Gerar, which is about 11 miles south-southeast of Gaza, which
was on the coast 50 miles southeast of Jerusalem. In Genesis 15:7, the promise by
the Lord to Abram to give him the land of Canaan is a reference again to the
“Palestinian” covenant.
In Genesis 15:9-21, the Lord gives Abram quite a few details surrounding the
specific means by which the Lord would bring about Abram possessing the land of
Canaan. The specific means by which the Lord will give Abram the land of Canaan
would be through the unconditional covenant that the Lord initially made with
Abram in Genesis 12:1-3 and 13:14-17, which would be enlarged and amplified
and confirmed as demonstrated in the covenant ceremony recorded in Genesis
15:9-21.
Also, the specific means by which the Lord will give Abram the land of Canaan
would be through suffering as indicated by the Lord’s prophecy in Genesis 15:13-
16 that Abram’s descendants, specifically, the nation of Israel would suffer in
Egypt for four hundred years before they would finally leave Egypt and then enter
the land of Canaan to possess it. Furthermore, although not specifically mentioned
but it is implied, is that it would be through resurrection from the dead that Abram
would personally enter into possessing the land of Canaan, which will take place
during the millennial reign of Christ.
Genesis 22:15-18 records the Lord reconfirming the promises of this covenant
and then enlarges upon them. Every time Abraham made a sacrifice for God the
Lord responded by giving Abraham more: (1) God commanded Abraham to leave
his hometown and as a result God rewarded him with a new one (Gen. 12:1; Heb.
11:8). (2) Abraham offered the best of the land to Lot and separated from Lot and
as a result God rewarded him by giving him more land (Gen. 13:5-18). (3)
Abraham gave up the King of Sodom's reward (Gen. 14:17-24) and God gave
Abraham more wealth (Gen. 15:1-6). (4) God commanded Abraham to sacrifice
Isaac after he waited so long for him to be born (Genesis 22:1-19; Hebrews 11:17-
19) and as a result the Lord rewards Abraham by enlarging upon the previously
made covenant (Gen. 22:15-18). In each case, where Abraham was obedient to

God, God rewarded Abraham with a deeper and more intimate fellowship with
Himself.
Genesis 22:15 Then the angel of the LORD called to Abraham a second
time from heaven 16 and said, “By Myself I have sworn, declares the LORD,
because you have done this thing and have not withheld your son, your only
son.” (NASB95)
“Your seed” refers to not only Isaac but also those who like Abraham exercise
faith alone in Christ alone, which would include the church and regenerate Israel
and regenerate Gentiles who lived in dispensations outside of the church age and
ultimately it refers to Jesus Christ (cf. Gal. 3:13).
Therefore, the Scriptures teach that the “seed” of Abraham is four-fold: (1)
Abraham’s biological or racial descendants, which would include: (a) The
Ishmaelites through Hagar (Gen. 17:20; 21:13; 25:12-18) (b) The Midianites and
others through Keturah (Gen. 25:1-4) (c) The Edomites through Isaac and Rebekah
(Gen. 25:23; 36:1-43). (2) Abraham’s biological or racial descendants the Israelites
of Jews through Sarah and Isaac and Rebekah and Jacob (Genesis 12:2, 7; 18:18;
Rom. 9:6-9). (3) Abraham’s spiritual descendants, which would include those
individuals, both Jew and Gentile racially, who exercised faith alone in Christ
alone (Gal. 3:6-29). (4) The Lord Jesus Christ (Gal. 3:16).
The Lord statement that “in your seed (Christ) all the nations of the earth
will be blessed” echoes the Lord’s promise in Genesis 18:18 and is an enlargement
upon the Lord’s promise to Abraham in Genesis 12:3 that in Abraham “all the
families of the earth will be blessed.” Galatians 3:8-14 reveals that the promise in
Genesis 18:18 that “in (Abraham) all the nations of the earth will be blessed”
and the promise in Genesis 22:19 that “in your Seed (Christ) all the nations of
the earth shall be blessed” are references to the fact that Abraham’s descendent,
Jesus Christ, would bring salvation to the Gentile nations through faith in Him.
Genesis 22:19 So Abraham returned to his young men, and they arose and
went together to Beersheba; and Abraham lived at Beersheba. (NASB95)
Abraham returned with Isaac as he believed he would since according to
Hebrews 11:17-19, he reasoned that God would raise Isaac from the dead.
Genesis 28:13-15 records Jacob receiving from the Lord reconfirmation of the
promises of the Abrahamic Covenant and reassurance that the Lord would protect
and prosper him in exile in Paddan Aram.
In Genesis 26:3-4, Isaac received reconfirmation of the promises of the
Abrahamic Covenant by means of a theophany. In Genesis 26:23-25, the Lord
appeared in a theophany to Isaac at Beersheba and gave him reassurance by
reconfirming to him the promises of the Abrahamic Covenant. In Genesis 28:3-4,
the blessing that Isaac bestowed upon Jacob before he left home echoes the

promises of the Abrahamic covenant. In Genesis 28:14-15, God’s reiteration of the
promises to Abraham and Isaac assures Jacob of God’s faithfulness.
Genesis 35:9-13 records the preincarnate Christ appearing to Jacob and
reconfirming the change of his name to “Israel” and reconfirming the promises of
the Abrahamic Covenant.
Genesis 35:12 “The land which I gave to Abraham and Isaac, I will give it
to you, and I will give the land to your descendants after you.” (NASB95)
The promise of “land” is a reference to the “Palestinian Covenant.”
“Your descendants” refers to Jacob’s “biological” descendants, which would
be the nation of Israel and it refers to his “spiritual” descendants, which would be
anyone, Jew or Gentile who believes in Jesus Christ as their Savior.
In a “near” sense “Your descendants” refers to the nation of Israel (saved and
unsaved) and in a “far” sense it refers to saved Israel during the millennial reign of
Christ. By means of His Word, the Lord would fulfill His sixth and final promise
to Jacob and endue him and his descendants (spiritual and biological) with power
to possess the land of Canaan (See Genesis 35:12).
Though Jacob was still a resident alien in the land of Canaan, it was really his
according to God’s promise and would be possessed by him and his descendants
through faith in Christ during the millennial reign of Christ.
As we noted, the “Palestinian” covenant is in fact an extension of the
“Abrahamic” covenant, which is recorded in Genesis 12:1-3. Like the
“Abrahamic” covenant, the “Palestinian” covenant that the Lord established with
Abram denoted the Lord’s gracious undertaking for the benefit of Abram and his
descendants. Like the “Abrahamic” covenant, the “Palestinian” covenant was
“unconditional” meaning that its fulfillment was totally and completely dependent
upon the Lord’s faithfulness.
The Lord’s promise of land to Abram and his descendants in Genesis 13:14-17
is an “extension” upon His promise to Abram in Genesis 12:1 and is thus related to
the “Abrahamic” covenant. The “Palestinian” covenant was a confirmation and
enlargement of the original “Abrahamic” covenant and amplified the land features
of the “Abrahamic” covenant (Gen. 13:14-15; 15:18).
The “Palestinian” covenant was confirmed to Isaac (Gen. 26:3-4) and Jacob
(Gen. 35:12), reiterated to Moses (Ex. 6:2-8) who described the geographical
boundaries of the land in Numbers 34:1-12 and who prophesied the fulfillment of
this covenant during the millennium in Deuteronomy 30:1-9.
The land grant under the “Palestinian” covenant: (1) Most of the land in Turkey
(2) Most of East Africa (3) Saudi Arabia (4) Yemen (5) Oman and Red Sea (6)
Syria (7) Iraq (8) Jordan.
The land grant has boundaries on the Mediterranean, on Aegean Sea, on
Euphrates River and the Nile River.

Deuteronomy 30:1-10 describes seven features of the “Palestinian” covenant:
(1) The nation will be plucked off the land for its unfaithfulness (Deut. 28:63-68;
30:1-3). (2) There will be a future repentance of Israel (Deut. 28:63-68; 30:1-3).
(3) Israel’s Messiah will return (Deut. 30:3-6). (4) Israel will be restored to the
land (Deut. 30:5). (5) Israel will be converted as a nation (Deut. 30:4-8; cf. Rm.
11:26-27). (6) Israel’s enemies will be judged (Deut. 30:7). (7) The nation will
then receive her full blessing (Deut. 30:9).
The Lord promises that this land would be given to Abram’s descendants and
this promise was fulfilled to a certain extent by Israel under Joshua (Josh. 21:43-
45; cf. 13:1-7) and David and Solomon (1 Kgs. 4:20-25; Neh. 9:8).
The prophets of Israel prophesied of the “Palestinian” covenant’s literal and
ultimate fulfillment during the millennial reign of Christ (Isa. 11:11-12; Jer. 16:14-
16; 23:3-8; 31:8, 31-37; Ezek. 11:17-21; 20:33-38; 34:11-16; 39:25-29; Hos. 1:10-
11; Joel 3:17-21; Amos 9:11-15; Micah 4:6-7; Zeph. 3:14-20; Zech. 8:4-8).
During the millennial reign of Christ, the northern boundary of Israel will
extend from the Mediterranean Sea to the Euphrates River (47:15-17),
incorporating much of modern Lebanon and Syria. The eastern border will extend
south from the Euphrates River, incorporating the Golan Heights and portions of
Syria almost up to Damascus, and continue south to where the Jordan River leaves
the Sea of Galilee. The river will be the eastern border to the Dead Sea’s southern
end (47:18). From there the southern border will go westward, incorporating the
Negev and parts of Sinai all the way along the Brook of Egypt (the modern Wadi-
el-Arish) to the point where it reaches the Mediterranean Sea (47:19), the western
border (47:20). Although the land will have twelve tribal divisions, these
subdivisions will differ from those in the Book of Joshua.
Ezekiel 48:1-7 describes the northern subdivisions for seven of the twelve
tribes. From the north to the south they will be: (1) Dan (48:1) (2) Asher (48:2) (3)
Naphtali (48:3) (4) Manasseh (48:4) (5) Ephraim (48:5) (6) Reuben (48:6) (7)
Judah (48:7). Ezekiel 48:8-22 describes the holy mountain, which will be south of
Judah and north of Benjamin, separating the northern and the southern tribes.
Ezekiel 48:23-29 describes the subdivisions of the remaining five tribes in the
south. From north to south, they will be: (1) Benjamin (48:23) (2) Simeon (48:24)
(3) Issachar (48:25) (4) Zebulun (48:26) (5) Gad (48:27) next to the southern
border.
The “Davidic” covenant deals with the dynasty that will rule the nation of Israel
as indicated in 2 Samuel 7:16 where God promised David that a descendant of his
would sit on his throne forever.
As in the case of the Abrahamic covenant, this covenant with David is restated
and reconfirmed elsewhere in Scripture (cf. Isa. 9:6-7; Jer. 23:5-6; 30:8-9; 33:14-
17, 20-21; Ezek. 37:24-25; Dan. 7:13-14; Hos. 3:4-5; Amos 9:11; Zech. 14:4, 9).

The Davidic covenant contains four promises: (1) A Davidic House: Posterity
of David will never be destroyed. (2) A Davidic Throne: Kingdom of David shall
never be destroyed. (3) A Davidic Kingdom: David’s Son (Christ) will have an
earthly sphere of rule. (4) It Shall Be Unending. The “sign” of the Davidic
Covenant is a Son (Lord Jesus Christ).
Provisions of the Davidic covenant: (1) David is to have a child, yet to be born,
who will succeed him and establish his kingdom (2) This son (Solomon), instead
of David, will build the temple. (3) The throne of his kingdom will be established
forever. (4) The throne will not be taken away from him (Solomon) even though
his sins justify God’s discipline. (5) David’s house, throne and kingdom will be
established forever.
The essential features of the Davidic covenant are found in three words in 2
Samuel 7:16: (1) House (physical descendants): A line stemming from David
would continue indefinitely and would be the divinely recognized royal line. (2)
Kingdom (political body): the political body that David would rule and over which
David’s descendants would successively reign. (3) Throne (right to rule): refers to
the authority as king vested in him.
Just as important as these three terms is the word “forever,” which refers to any
time during which the descendants of Abraham would exist. Even though there
might be temporary interruptions in the exercise of royal authority because of
divine discipline, the authority would never transfer to another line.
One of the royal titles that the Lord Jesus Christ possesses is that of the “Son of
David,” which denotes His rulership over the nation of Israel (Matt. 1:1; 20:30;
Mark 10:47-48; Luke 1:32; 2 Tim. 2:8; Rev. 3:7; 5:5; 22:16).
The prophetic implications of the Davidic covenant: (1) Israel must be
preserved as a nation. (2) Israel must have a national existence and be brought back
into the land of her inheritance. (3) David’s descendant, the Lord Jesus Christ,
must return to the earth, bodily and literally, in order to reign over David’s
covenanted kingdom. (4) A literal earthly kingdom must exist over which the
returned Messiah will reign. (5) This kingdom must become an eternal kingdom.
The Davidic Covenant contains four promises: (1) A Davidic House: Posterity
of David will never be destroyed. (2) A Davidic Throne: Kingdom of David shall
never be destroyed. (3) A Davidic Kingdom: David’s Son (Christ) will have an
earthly sphere of rule. (4) It Shall Be Unending. The “sign” of the Davidic
Covenant is a Son (Lord Jesus Christ).
The prophetic implications of the Davidic Covenant: (1) Israel must be
preserved as a nation. (2) Israel must have a national existence and be brought back
into the land of her inheritance. (3) David’s descendant, the Lord Jesus Christ,
must return to the earth, bodily and literally, in order to reign over David’s

covenanted kingdom. (4) A literal earthly kingdom must exist over which the
returned Messiah will reign. (5) This kingdom must become an eternal kingdom.
The Bible anticipates a future literal fulfillment of the Davidic Covenant. The
Lord Jesus Christ, the Son of David, will literally fulfill this covenant during His
millennial reign.
During the millennial reign of Christ, regenerate (born-again) Old Testament
Israel will be resurrected and will enjoy the millennial blessings that were
promised to them (Ezek. 37:1-14). This will be in fulfillment of the New Covenant
to Israel made in Jeremiah 31:31-34.
The New covenant is also an unconditional meaning that its fulfillment is based
upon the faithfulness of God rather than the faithfulness of Israel (Jer. 31:31-37).
The New covenant is related to the restoration of the nation during the Second
Advent and subsequent millennial reign of Christ. There were additional blessings
added to the unconditional Abrahamic covenant. Before the covenant nation could
enjoy the covenanted blessings it must walk in obedience to the laws of God. The
obedience required was outlined for the nation in the Mosaic Law, which was
given alongside the Abrahamic covenant (Gen. 17:19) to define what God
expected as a prerequisite for blessing.
The nation of Israel was unable to fulfill the obedience the Law required. The
nation of Israel was characterized by God as being stiff-necked (Jer. 17:23). They
were hardened and obstinate (Ezek. 3:7). Therefore, if the nation was to experience
the blessings of the covenant they would need forgiveness for their sins, they
would need to be regenerated (born-again), a new heart characterized by
obedience, and empowerment from the Holy Spirit. A covenant that guarantees
Israel these divine provisions is given in Jeremiah 31:31-34.
Within the original Abrahamic covenant were promises concerning the
following: (1) Land: Palestinian covenant developed the land promises to Israel.
(2) Seed: Davidic covenant developed the seed promises to Israel. (3) Blessings:
New covenant developed the blessing promises of the original Abrahamic
covenant.
The prophets Jeremiah and Ezekiel have a great deal to say about these
blessings that will flow from the New Covenant, which they speak of often. In
spite of the disobedience of the nation, this covenant necessitates the continuation
of the nation. Even continued disobedience cannot remove Israel from her
covenanted position (Jer. 31:34-35; Rom. 11).
Further the nation is promised a restoration to the land (Jer. 32:37; 33:11; Ezek.
11:17; 36:28-35; 37:21-22, 25). The prophets speak of the rebuilding of Jerusalem
(Jer. 31:38-40). The temple will be rebuilt (Ezek. 37:27-28). The blessings the
nation of Israel will receive are based on the New covenant (Isa. 61:8-9; Hos. 2:18-
20). The greatest blessing in this covenant is that of being brought in close

relationship with God (Jer. 30:22; 31:33; 32:38-41; Ezek. 11:20; 34:25-27; 37:27).
The New covenant with Israel was based upon the voluntary substitutionary
spiritual deaths of the impeccable humanity of Christ in hypostatic union (Luke
22:20; 1 Corinthians 11:25). The Lord Jesus Christ is the mediator of this New
Covenant to Israel (cf. Heb. 12:24).
These four unconditional covenants (Abrahamic, Palestinian, Davidic and New)
are all related to Israel and not the church. The nation of Israel was “directly
given” the covenants according to Romans 9:1-5. However, the church and
regenerate Gentiles who live outside the church age participate in the blessings of
these covenants since she is the bride of Jesus Christ, the king of Israel (See
Galatians 3).
Ephesians 3:1-13 teaches that it was a mystery that the Gentiles through faith in
Christ would become fellow heirs with Jewish believers, fellow members of the
body of Christ and fellow partakers of the four unconditional covenants of promise
to Israel.
“Mystery” is the noun musterion, which refers to doctrines that centered upon
the Person of Christ and members of His body and were doctrines never revealed
to Old Testament saints. The mystery is not that the Gentiles would be saved since
this was prophesied in the Old Testament (Isa. 11:10; 60:3). Rather, the mystery
concerning the Gentiles is that they would become fellow heirs with Jewish
believers, fellow members with Jewish believers in the body of Christ and fellow
partakers of the covenant promises to Israel.
The content of this mystery is three-fold: (1) The Gentile believers are fellow
heirs with Jewish believers in the sense that they share in the spiritual riches God
gave them because of His covenant with Abraham (Gal. 3:26-29). (2) Gentile
believers in Christ are fellow members of the body of Christ with Jewish believers.
There is one body, the body of Christ (Eph. 4:4), which has no racial distinctions
(1 Cor. 12:13) and has the Lord Jesus Christ as its head (Eph. 5:23). Each
individual member of the body of Christ shares in the ministry (Eph. 4:15-16). (3)
Gentile believers in Christ are fellow partakers of the four unconditional covenants
of promise to Israel.
Although, the four unconditional covenants of promise to Israel were
specifically given to Israel (Rom. 9:1-6), the church will still and does benefit from
them since they are in union with Christ who is the ruler of Israel.
The doctrine of the remnant as taught in both the Old and New Testaments
makes clear that Israel does have a future in the plan of God and that the church
has in no way replaced Israel permanently. The teaching that the church has
replaced Israel is called “replacement theology” or “supersessionism.”
Walter Kaiser writes, “Replacement theology…declared that the Church,
Abraham’s spiritual seed, had replaced national Israel in that it has transcended and

fulfilled the terms of the covenant given to Israel, which covenant Israel had lost
because of disobedience.”78
Bruce K. Waltke writes that the New Testament teaches the “hard fact that
national Israel and its law have been permanently replaced by the church and the
New Covenant.”79
Replacement theology or a some call it “supersessionism” is based on two
major premises: (1) the nation of Israel has somehow completed or forfeited its
status as the people of God and will never again possess a unique role or function
apart from the church; and (2) the church is now the true Israel that has
permanently replaced or superseded national Israel as the people of God.
Michael J. Vlach writes, “Supersessionism, then, in the context of Israel and the
church, is the view that the New Testament church is the new and/or true Israel
that has forever superseded the nation Israel as the people of God. The result is that
the church has become the sole inheritor of God’s covenant blessings originally
promised to national Israel in the OT. This rules out a future restoration of the
nation Israel with a unique identity, role, and purpose that is distinct in any way
from the Christian church.”80
Vlach lists several variations of supersessionism, i.e. replacement theology: (1)
punitive or retributive: This emphasizes that God has rejected Israel for her
disobedience and punishment by God as the reason for its displacement as the
people of God. (2) economic: This view teaches that Israel is replaced by the
church because her role in the history of redemption expired with the coming of
Jesus and the establishment of the church. (3) structural: This view is a
hermeneutical approach and refers to the narrative logic of the standard model
whereby it renders the Hebrew Scriptures largely indecisive for shaping Christian
convictions about how God’s works as Consummator and as Redeemer engage
humankind in universal and enduring ways and thus ignores or removes the
Hebrew Scriptures of the OT from having a voice.81
Therefore, replacement theology or supersessionism contends that the nation of
Israel has absolutely no future whatsoever in the plan of God. Now, those who
adhere to this view believe there will be a future “salvation” of Israel, but this
salvation does not mean a “restoration” of Israel.
The difference between a salvation of Israel and a restoration of that nation is
that salvation means simply that many Jews will believe in Christ and be saved
while on the other hand restoration involves Israel being replanted in Palestine and
given a role and mission to the nations. A restoration of Israel means that the
78
Michael J. Vlach; The Master’s Seminary Journal, volume 20, number 1, page 59
79
Michael J. Vlach; The Master’s Seminary Journal, volume 20, number 1, page 59
80
The Master’s Seminary Journal, volume 20, number 1, page 60
81
The Master’s Seminary Journal, volume 20, number 1, pages 59-64

nation will have a role and a place of prominence that is not shared with any other
group including the church.
Dispensationalists accept both concepts and believe Israel as a nation will be
saved and they also believe Israel will be restored to a place of prominence among
the nations. Now, some supersessionists do not believe in either a salvation or
restoration of Israel while some believe in a salvation of Israel but do not believe in
a restoration of that nation. No supersessionists believe in a restoration of Israel
and is the major factor that distinguishes them from dispensationalists.
As we can see from our study, the Scriptures make clear that the church is not
the “new Israel” since God has never totally abandoned the nation of Israel. In fact,
the Word of God repeatedly teaches that God always sets aside a certain number
Jews in the nation in every dispensation and every generation of human history,
who will exercise faith in Him. Furthermore, in the future as a nation, Israel will
accept Jesus Christ as Savior and thus experience a national regeneration and
restoration to the land promised to her by God centuries ago. This regeneration and
restoration of the nation of Israel will fulfill the four unconditional covenants to
Israel. The unconditional promises that God has given to the nation of Israel and
her progenitors and patriarchs such Abraham, Isaac, Jacob, David and the nation as
a whole, guarantee that there will be a glorious future for Israel. In addition, they
guarantee that God always sets aside a remnant in Israel every generation and
dispensation in history.
The last great doctrine presented in the book of Obadiah which is found in the
last verse of this book is the kingdom of God which denotes that God is sovereign
over Israel and over the whole earth (Psalm 47:7-8; cf. Exodus 15:18; 1 Samuel
12:12; 1 Chronicles 16:31; 28:5; 29:11-12; Psalm 9:7-8; 45:6; 93:1-2; 103:19;
145:11-13; Isaiah 37:16; Daniel 4:34-35). The Scriptures express an expectation of
the kingdom of God on earth (Isaiah 51:4-5; Mark 15:43; Luke 23:51; cf. Isaiah
2:2-4l; Micah 4:1-3; Isaiah 32:1; Jeremiah 3:17; Daniel 2:44; 7:18, 21-22, 27;
Zechariah 8:22; 14:9; Mark 11:10). It is associated with the First and Second
Advents of Jesus Christ (Isaiah 9:6-7; Daniel 7:14; cf. Isaiah 11:1-9; Jeremiah
23:5-6; Micah 5:2).
The kingdom of God was central in the preaching of Jesus Christ and the
apostles (Matthew 24:14; Luke 8:1; Acts 28:31; cf. Matthew 4:17,23; 9:35; 10:7;
Mark 1:13-14; Luke 4:43; 9:2, 11; 10:9; Acts 1:3, 6-8; 8:12; 19:8; 20:25; 28:23).
The kingdom of God was manifested during the First Advent of Jesus Christ
(Matthew 11:12; cf. Matthew 3:1-2; 4:17; 13:31-32; Mark 4:30-32; Luke 13:18-19;
Matthew 13:33; Luke 13:20-21; Matthew 16:28; Mark 9:1; Luke 9:27; 11:20;
16:16; 17:20-21). The kingdom of God will come in its fulness only when Jesus
Christ returns at His Second Advent (Luke 22:18; Matthew 26:29; Mark 14:25;

Matthew 6:10; Luke 11:2; Matthew 25:31, 34; Luke 22:16; 1 Corinthians 15:24; 2
Timothy 4:18; Revelation 11:15; 12:10).
Jesus Christ’s millennial kingdom is a heavenly kingdom and is not of this
world (John 18:36; cf. Revelation 5:6; 7:10; 21:1, 3). The kingdom was given to
him by God the Father (Daniel 7:14; cf. Psalm 72:1; Daniel 2:44; Matthew 28:18;
John 16:15). The kingdom is His by right because of His voluntary substitutionary
spiritual and physical deaths on the cross, which were in obedience to the Father’s
will (Colossians 1:15-16; cf. Hebrews 1:8; Psalm 45:6; Revelation 22:13). Jesus
Christ inherits the kingdom promised to David (Luke 1:32; cf. Romans 15:12;
Isaiah 11:10; Revelation 2:27; Psalm 2:9).
Church age believers enter Jesus Christ’s kingdom immediately at the moment
of faith alone in Christ alone (Luke 23:42-43; cf. Matthew 5:3; Luke 6:20;
Matthew 11:11). They are redeemed from the kingdom of darkness (Colossians
1:12-13; cf. Ephesians 5:5). They enjoy the blessings of Jesus Christ’s kingdom
now (Matthew 16:19; cf. Luke 12:32; 22:29-30; James 2:5; Revelation 1:5-6, 9;
3:21).
Jesus Christ exercises His authority now over every creature and all creation
while sitting at the right hand of the Father (1 Peter 3:22; cf. Ephesians 1:20-23;
Philippians 2:9; Colossians 2:10; Hebrews 12:2; Revelation 12:10; 19:16). It will
be firmly established on the earth at His Second Advent and it will come with
power at a specific moment (Matthew 25:31; cf. Zechariah 9:10; Matthew 24:30-
31; Mark 13:26-27; Luke 21:27; 2 Timothy 4:1). His kingdom will replace all
earthly authority (Revelation 11:15; cf. 1 Corinthians 15:24-25, 50-52; Philippians
3:20-21). All creation will acknowledge Jesus Christ’s kingship at His Second
Advent and subsequent millennial reign Philippians 2:10-11; cf. Psalm 2:6-8;
Revelation 5:13) and His kingdom lasts forever Luke 1:33; cf. Isaiah 9:7).
The expression “the kingdom of God” appears 58 times in the gospels,
Matthew 4 times, Mark 14 times, Luke 32 times, and John twice and it appears 6
times in Acts. It appears only 9 times in the Pauline (Romans 14:17; 1 Corinthians
4:20; 6:9, 10; 15:50; Galatians 5:21; Ephesians 5:5; Colossians 4:11; 2
Thessalonians 1:5).
The term basileia means “kingdom, rule” and is derived from basileus, “king.”
It originally stood for the royal dignity, power, authority and rule of the king but
then it came to denote the king’s geographical realm, the country or region over
which a king ruled. The original meaning is dominant in the Greek New
Testament.
Basileia appears 208 times in the Septuagint and is applied both to Israel’s
kings and to the lords of other nations. However, Israel’s understanding is unique
in that they believed that all of the earth’s governments were under God’s
authority. The noun appears 162 times in the New Testament.

Louw and Nida list the following meanings for the word: (1) to rule as a king,
with the implication of complete authority and the possibility of being able to pass
on the right to rule to one’s son or near kin—‘to rule, to be a king, to reign, rule,
reign.’ (37.64) (2) an area or district ruled by a king—‘kingdom.’ (1.82). (Greek-
English Lexicon of the New Testament Based on Semantic Domains)
A Greek-English Lexicon of the New Testament and Other Early Christian
Literature-Third Edition: (1) one who rules as possessor of the highest office in a
political realm, king, generally of a male ruler who has unquestioned authority
(exceptions are client rulers who owe their power to the grace of Rome) in a
specific area (2) one who possesses unusual or transcendent power (Pages 169-
170).
Dwight Pentecost states that there are three interrelated ideas within this term
basileia: (1) The right to rule: The authority delegated by God to a king or
sovereignty or dominion granted by God to someone reigning over a kingdom
(Luke 19:11-27; Revelation 17:12). (2) The realm of rule: This involves the
subjects of the one in authority rather than the authority himself (Matthew 21:43;
Mark 1:15; Acts 1:6; 2 Timothy 4:1; Revelation 11:15). (3) The reality of rule: The
exercise of royal authority in a realm over which one has sovereign right to rule
(Matthew 16:19; Daniel 5:7, 16; 6:1, 3; John 19:14-15). (Thy Kingdom Come,
pages 12-14).
Pentecost states that “there is an eternal aspect as well as a temporal aspect; it
has a universal nature as well as a local nature; or there is an immediate sense of
the kingdom in which God rules directly, and a mediated sense of the kingdom in
which God rules indirectly through appointed representatives.” (ibid, page 15). He
goes on to state that “the nature of the kingdom is derived from the person of God
and is a reflection of what is found in Him.” (ibid, page 15).
There are four essential truths that characterize its eternal aspect according to
Pentecost: (1) It is timeless since God is eternal (Psalm 10:16; 74:12; 145:13;
Jeremiah 10:10; Lamentations 5:19). (2) It is universal since God is omnipresent (1
Chronicles 29:11-12; Psalm 103:19; 139:7-10; Daniel 4:17, 25, 32; Amos 9:2). (3)
It is administered through appointed representatives whom God deals sovereignly
through men (Genesis 45:7-8; 50:20; Proverbs 21:1; Isaiah 10:5-6; 45:1-4;
Jeremiah 25:8-12; 27:48; 51:11-24, 27). (4) It is miraculous in that God sometimes
directly intervenes in the affairs of men (Exodus 7:3-5; Psalm 135:6-10). (Ibid,
pages 15-19)
God ruled His kingdom in eternity past and His subjects were originally only
the angels. Satan rebelled against God’s kingdom and God permitted him to
establish his own kingdom to rival His. God’s kingdom existed in the Garden of
Eden and His subjects were Adam and Eve who were expelled from His kingdom

as a result of their rebellion. However, through their faith in the promised
Redeemer, they reentered the kingdom of God but not the Garden of Eden.
Adam’s fall necessitated a change in the administration of the kingdom in that
God administered His kingdom through the law of conscience (Romans 2:14-15)
whereas in the Garden of Eden, it was administered by the prohibition to not eat
from the tree of the knowledge of good and evil.
The kingdom of darkness led by Satan continued to fight God’s kingdom during
the Antediluvian dispensation and sought to remove it from the earth. However,
the Flood during the days of Noah and God’s covenant with Noah continued the
kingdom of God on earth with Noah and his family as God’s subjects on earth.
God delegated authority to Noah to be chief administrator of His kingdom on
earth. The institution of human government in the Noahic covenant established
God’s administration of His kingdom on earth.
Men rebelled against His kingdom at the Tower of Babel. God exercised His
authority by scattering men through discontinuing the universal language and
creating multiple languages so that men could not reunite as easily to rebel against
Him.
Through the covenant with Abraham, God instituted a new form of
administration and promised to establish His rule on earth in the future through a
descendant of Abraham, Jesus Christ. This covenant served as the foundation for
the nation of Israel. Through Israel, God continued His kingdom in and through the
nation of Israel.
The kingdom was administered through Moses and the Law. Throughout her
history, Israel rebelled against God’s authority culminating in their rejection of
their King, Jesus Christ who along with John the Baptist proclaimed the kingdom
of God. Their rejection of the King resulted in the temporary setting aside of the
full manifestation of the kingdom of God on earth with Jesus Christ as King on the
earth until the Second Advent of Christ and His subsequent millennial reign. It also
resulted in God suspending the fulfillment of the seventieth week of Daniel, which
will be fulfilled after the rapture and will begin with Antichrist’s treaty with Israel
and will end with the Second Advent of Christ.
During this interval, both Jews and Gentiles become subjects of the King
through faith alone in Christ alone. Please note that faith alone in Christ alone has
always been the way to become a subject of the King in every past dispensation
and will be in the future dispensations as well. This new body of Jew and Gentile
believers compose the church, which was a mystery not known to Old Testament
saints. This particular form or manifestation of God’s kingdom through the church
began on the day of Pentecost and will end with the rapture.

So, between Pentecost and the rapture, the administration of God’s kingdom on
earth is through the church. During the church age, God administrates His kingdom
and the church through the indwelling Spirit and Christ and the Word of God.
The offer of entrance into God’s kingdom through faith alone in Christ will
continue after the rapture through the Tribulation up to the Second Advent when
Christ will by force establish the kingdom of God on earth. The kingdom was
manifested during the pre-canon period of the church age through the miracles
performed by the apostles in the power of the Spirit. It also took place through the
manifestation of the Spirit’s power in the lives of church age believers who
appropriated by faith the Spirit’s teaching in the Word of God that they are in
union with Christ and identified with Him in His death and resurrection.
The kingdom is manifested in this fashion during the post-canon period of the
church age. During the church age, this kingdom power is manifested through the
gospel as a result of the sinner being declared justified through faith in Christ. This
kingdom power is manifested during the church age through the lives of believers
who appropriate the power of the Spirit through faith in the Spirit’s teaching that
they have died with Christ and have been raised with Him in order to endure
undeserved suffering.
Just as this kingdom power was manifested in weakness by means of the Spirit
through the undeserved suffering of Christ on the cross (Hebrews 9:14) so it is
manifested in weakness by means of the power of the Spirit in the lives of
believers who endure undeserving suffering.
During the millennium, the Lord Jesus Christ will personally and bodily
administrate the kingdom of God on earth in Jerusalem. Satan’s kingdom will be
removed from the earth during the millennium but will temporarily reappear to
oppose one last time God’s kingdom but this rebellion will fail.
Now, the kingdom of God was present during the First Advent of Christ in the
person and words and actions of Christ and through His miracles performed by the
power of the Spirit. However, Christ’s presence on the earth did not remove
Satan’s kingdom from the earth. This will not take place until the Second Advent
of Christ and His subsequent millennial reign.
The kingdom of God is manifested by the manifestation of the indwelling
Christ and Spirit through the body of Christ during the church age. When the
believer obeys the Spirit, who communicates the Father’s will for the believer
through the teaching of the Word of Christ, he is manifesting the kingdom of God.
Specifically, the kingdom of God is manifested through the church when members
of the body of Christ appropriate by faith the Spirit’s teaching in the Word of God
that they are in union and identified with Christ in His crucifixion, spiritual and
physical deaths, burial, resurrection and session.

The omnipotence of the Spirit is appropriated by the believer through faith.
Also, the person of Christ is manifested. This results in a manifestation of the
kingdom of God on earth since a manifestation of the character of Christ, the King,
is equivalent to the manifestation of the kingdom of God since the kingdom of God
is present when the King is present.
In Romans 14:17, Paul’s emphasis is upon the manifestation of the kingdom of
God through members of the body of Christ, which is indicated by the context in
that Paul is addressing the proper conduct of the strong in relation to the weak.
This manifestation of the kingdom of God is accomplished when members of the
body of Christ experience divine righteousness, peace and joy by experiencing
fellowship with Holy Spirit through faith in the Spirit’s teaching in the Word of
God that they have died with Christ and have been raised with Him.
Interpretative Approach to Obadiah
One must adhere to sound hermeneutical principles when interpreting the

prophecies contained in the book of Obadiah. The rules and principles involved in
interpreting the Bible is called hermeneutics.
The English word “hermeneutics” comes from the Greek verb hermeneuo and
the noun hermeneia. These words point back to the wing-footed messenger god
Hermes in Grecian mythology who was responsible for transmuting what is
beyond human understanding into a form that human intelligence can grasp. He is
said to have discovered language and writing and was the god of literature and
eloquence, among other things. He was the messenger or interpreter of the gods,
and particularly of his father Zeus. Thus, the verb hermeneuo came to refer to
bringing someone to an understanding of something in his language (thus
explanation) or in another language (thus translation). Thus, interpretation involves
making clear and intelligible something that was unclear or unknown.
A compound form of this verb appears in Luke 24:27 with regards to the Lord
Jesus Christ interpreting or explaining the Scriptures concerning Himself to His
disciples.
Luke 24:27 Then beginning with Moses and with all the prophets, He
explained (diahermeneuo) to them the things concerning Himself in all the
Scriptures. (NASB95)
Adhering to sound hermeneutical principles will result in sound exegesis, which
refers to the process of determining the meaning of a text of Scripture, the Word of
God. Exposition refers to the explaining, declaring, telling, or relating of objective
truth.
Exegesis precedes exposition (i.e. communicating the Word of God to the
congregation). Exposition aims to apply the text and its meaning to men and

women today, enabling them to answer the question: what message has this for us,
or for me, in the present situation? Exposition must be firmly based upon exegesis:
the meaning of the text for hearers today must be related to its meaning for the
hearers to whom it was first addressed.
When interpreting the prophecies in the book of Obadiah as is the case with the
rest of Scripture, one must not allegorize but let the Biblical text speak for itself.
Those who allegorize are not letting the text speak for itself but are putting words
into God’s mouth. Obadiah like the rest of the Scriptures must be interpreted in its
historical setting. One must compare Scripture with Scripture. Also, one must
interpret literally and grammatically and not allegorize. Proper interpretation
involves paying attention to the context of a particular verse. One must interpret a
passage by taking into account the immediate context as well as the context of the
book it appears in and the rest of Scripture. This leads to a pretribulational and
premillennial view.
The basic differences between the premillennial and amillennial and between
pretribulation and posttribulation views are hermeneutical. In other words, they are
the direct result of method one chooses to interpret Scripture. The basic difference
between an amillennialist and a premillennialist is the direct result of the method
one chooses to interpret Scripture. Those who allegorize and do not interpret the
Scripture literally and specifically prophetic portions of Scripture will not be
pretribulational or premillennial but will be posttribulationalists and
amillennialists. Therefore, the method one chooses to interpret the book of
Obadiah as is the case with the rest of Scripture, must be based upon sound
hermeneutical principles. Unsound method of interpreting Scripture leads to error
in interpretation and practice and false doctrine.
The allegorical method involves interpreting a literary text which regards the
literal sense as the instrument for a secondary and more spiritual profound sense.
This method either ignores or denies the historical context. The emphasis with this
method is entirely upon the secondary sense with the result that the original words
of the text have little or no significance at all. Thus, this method does not interpret
Scripture but ignores the meaning of the original sense with the justification that
one is seeking a deeper, spiritual meaning.
It is in error because it doesn’t interpret Scripture but puts words into God’s
mouth. It denies the authority of the Scripture. Furthermore, this method does not
provide any means at all to test the interpretation. Thus, the allegorical method of
interpreting Obadiah or any portion of Scripture takes away the authority of
Scripture. It does not leave any basis upon which interpretations may be tested.
The direct antithesis of the allegorical method is the literal method of
interpreting the Scripture. The literal method gives each word the same exact basic
meaning it would have in normal and customary usage whether in writing,

speaking or thinking. It is also called by some the grammatical-historical method,
which emphasizes the fact that the meaning of a text is to be determined by
carefully considering its grammar and syntax as well as its historical setting.
Further in support of the literal method is that when the Old Testament is used
by the New Testament authors under the inspiration of the Spirit it is only used in a
literal sense. For example, the prophecies concerning the life, ministry, death and
resurrection of Christ were literally fulfilled two thousand years ago with the
person of Jesus of Nazareth. This tells us that the prophecies concerning His
Second Advent will also be fulfilled literally.
The literal method bases itself in fact, which means that it seeks to establish
itself in objective data such as grammar, logic, etymology, history, geography,
archaeology, theology, etc.
All sound exegesis of a passage of Scripture must begin with the words of the
text itself. Secondly, the interpreter must pay attention to the context in which any
passage appears. Thirdly, one must interpret a passage of Scripture in its historical
setting.
In the book of Obadiah, we must understand that he lived during Old Testament
times. Another important consideration when interpreting Scripture is that the
interpreter must understand the grammar and syntax of a passage. Specifically, he
must understand the grammar and syntax of the original language of the book. In
Obadiah, the interpreter is analyzing the Hebrew text of the book. The interpreter
must take into consideration figurative language. He must have the presupposition
that the word is literal unless there is strong evidence for determining otherwise.
John Walvoord writes “Conservative scholars tend for the most part to agree on
these basic principles, which include the following: (1) Words are to be understood
in their normal, natural sense unless there is firm evidence in the context that the
word is used in some other sense. (2) Each statement of Scripture should be
interpreted in its context. This usually means that a word should be interpreted in
its immediate context, although sometimes usage in other passages is also relevant.
A common fallacy, however, is to read into a passage something that is found
elsewhere in the Bible instead of allowing the immediate context to have primary
weight. (3) A text of Scripture must always be seen in its historical and cultural
contexts, and the intended meaning of the author is important. Conservative
scholars, however, recognize that the Bible is not only a work by human authors,
but is also inspired by the Holy Spirit, and in some cases even the human author
did not understand entirely what he was writing. (4) Scripture should be interpreted
in the light of grammatical considerations including such important matters as
tense and emphasis. Bethlehem, pinpointed in Micah 5:2 about seven hundred
years before the birth of Christ. He was to be the seed of the woman (Gen 3:15)
who would have victory over Satan. His lineage is described in the Old Testament

as extending through Seth, Noah, Abraham, Isaac, Jacob, Judah, and then through
Boaz, Obed, Jesse, and David. All of this is pointed out in the genealogies of the
New Testament (cf. Matt 1:1-16: Luke 3:23-38). The Old Testament abounds with
prophetic details about Jesus as prophet, priest, and king (Deut 18:15-18; 1 Sam
2:35: Ps 110:4: cf. Gen 49:10; 2 Sam 7:12-16; Zech 6:13; Heb 5:6). Isaiah 9:6-
7 summarizes His birth, person, and deity. All these prophecies have been literally
fulfilled. Even His death on the cross is anticipated in Psalm 22 and Isaiah 53, and
His resurrection is predicted in Psalm 16:10. In all these cases the prophetic
Scriptures have been fulfilled historically in a literal way. In view of these fulfilled
prophecies it seems reasonable to conclude that yet unfulfilled prophecies will
have the same literal fulfillment, especially when they are couched in terms that
make sense literally. In general, conservative expositors have agreed on the literal
interpretation of Scripture when it comes to broad doctrines such as the deity of
Christ, the humanity of Christ, His life on earth, His death, His resurrection, and
His second coming. They agree that there is a literal heaven and a literal hell. In
discussion of prophetic interpretation. it soon becomes evident that the crux of the
matter is whether there is a future, literal millennial reign of Christ on earth. It is
here where conservative scholars differ, going in general in three directions:
premillennialism, amillennialism, or postmillennialism.”82
Ramm writes, “The customary, socially-acknowledged designation of a word is
the literal meaning of that word. The ‘literal’ meaning of a word is the basic,
customary, social designation of that word. The spiritual, or mystical meaning of a
word or expression is one that arises after the literal designation and is dependent
upon it for its existence. To interpret literally means nothing more or less than to
interpret in terms of normal, usual, designation. When the manuscript alters its
designation the interpreter immediately shifts his method of interpreting.”83
The literal method is the normal approach in all languages. Also, parables,
allegories, types and symbols depend upon the literal meaning of the terms. The
Bible makes sense when interpreted literally. Furthermore, many erroneously
contend that the literal method does not take into consideration figures of speech,
symbols, allegories and types. However, this in fact not the case. This method
removes the subjective and emphasizes the objective meaning that it keeps man’s
imaginations from imposing itself on the text and lets the text speak for itself.
Ramm writes, “That this method is the only one consonant with the nature of
inspiration. The plenary inspiration of the Bible teaches that the Holy Spirit guided
men into truth and away from error. In this process, the Spirit of God used
language, and the units of language (as meaning, not as sound) are words and
thoughts. The thought is the thread that strings the words together. Therefore, our
82
Basic Considerations in Interpreting Prophecy; www.walvoord.com; www.bible.org
83
Protestant Biblical Interpretation, page 64; Boston: W.A. Wilde Company, 1950

very exegesis must commence with a study of words and grammar, the two
fundamentals of all meaningful speech.”84
Now, the interpreter of the book of Obadiah must be very careful since it
contains prophetic material. First and foremost, the interpreter must interpret
prophecy literally. He must take into consideration and analyze a passage in
relation to the words it contains as well as its context, grammar, syntax and
historical setting. When interpreting prophecy such as that which appears in the
book of Obadiah, the interpreter must determine the historical background of the
prophet and the prophecy. He must determine the full meaning and significance of
all the names, events, geographical references, references to customs and culture.
He is to determine if the passage is prophecy or didactic. If the former, then is the
verse presenting a prophecy that is fulfilled, unfulfilled or conditional? The
interpreter also must determine if the same theme or concept is addressed in
another passage of Scripture. Simultaneously, the interpreter must pay attention to
the context. He is to be aware of whether the prophecy is local or temporal.
Furthermore, prophecy must be interpreted in harmony with the rest of God’s
prophetic program, which is a principle presented by Peter in 2 Peter 1:20-21.
Another important aspect of interpreting prophecy is understanding and being
aware that a passage might have a double reference. This means that in prophecy,
events often bear some relationship to one another and are in fact parts of one
program. In other words, certain events of the future are seen grouped together in
one defined area of vision even though they are at different distances. For example,
many times the major prophets issued prophecies concerning the Babylonian
captivity, the events of the day of the Lord, the return from Babylon, the world-
wide dispersion of Israel and their future return to the land and grouped them all
together seemingly indiscriminately.
Connected to this when interpreting prophecy, the interpreter must observe the
time relationships meaning that some events that are widely separated as to the
time of their fulfillment are sometimes treated within one prophecy. For example,
the prophecies concerning the First and Second Advents of Christ are spoken of
together in one pericope as though they were going to take place at the same time.
This phenomena is also seen with the second and third dispersions of the Jews,
which are viewed as taking place without interruption. So, the prophet may view
widely separated events as continuous or future things as either past or present.
Another important aspect of interpreting prophecy is that of understanding and
being aware of the central theme of all prophecy, namely, the Lord Jesus Christ,
His person and work.
84
Ibid., page 54ff.

To summarize, one must interpret prophecy historically, which means that the
interpreter must know and understand the historical background of the prophet and
the prophecy. This will include understanding the full meaning and significance of
all proper names, events, geographical references, references to customs and
culture. Connected to this is that the interpreter must interpret grammatically
meaning that he must strictly observe the rules that govern grammatical
interpretation. He also must interpret according to the principle of double
reference, which we noted earlier. Finally, interpreting prophecy demands
consistency applying the literal-grammatical method. Failure to consistently apply
sound hermeneutical principles results in error in one’s conclusions and
interpretations, which results in false doctrine and ungodly conduct. Consistent
observance of these sound hermeneutical principles results in correct
interpretation, sound doctrine and godly conduct.
One of the results of applying these sound hermeneutical principles is that one
will see that the Scriptures make a distinction between Israel and the church. The
book of Obadiah concerns itself with Israel and not the church. The essence of
dispensationalism is that it recognizes distinctions between the church and Israel,
which is the result of applying the literal-grammatical-historical method of
interpretation.
Dispensationalism recognizes distinctions in God’s program in history. The
dispensationalist follows the principle of interpreting the Bible literally, and does
not allegorize away the Bible, thus he is consistent in his interpretation. It
recognizes that God’s message to man was not given in one single act but was
unfolded in a long series of successive acts and through the minds and hands of
many men of varying backgrounds.
When approaching the interpretation of prophecy including the prophetic
material in Obadiah, one must view prophecy as emphasizing primarily the
Messiah and the establishment of His millennial kingdom on planet earth.
Zuck writes “Scripture makes it clear that Jesus will return to establish His
reign on the earth. He is reigning now from heaven, but the earthly manifestation
of His reign when He comes in person is yet future. The Book of Psalms presents
Him as ‘the King of glory,’ who will enter the gates of Jerusalem (Ps. 24:7–10).
According to Isaiah 9:6–7 He is the Son on whose shoulders will rest the
government of the world and He will reign on David’s throne and over His
kingdom. As a righteous Branch of David He will serve as ‘a King who will reign
wisely and do what is just and right in the land’ (Jer. 23:5, italics added). Jesus,
born in Bethlehem, ‘will be Ruler over Israel’ (Micah 5:2), and ‘the Lord will rule
over them in Mount Zion’ (4:7). As Zechariah wrote, the Lord ‘will stand on the
Mount of Olives’ and the Lord ‘will come’ and ‘will be King over the whole earth’
(Zech. 14:4–5, 9). History is going somewhere; it is moving according to God’s

divine plan, which will culminate in the return of Christ, followed by His 1,000-
year reign on the earth, which in turn will be followed by the eternal state in the
new heaven and the new earth. Obviously it is incorrect to reduce the kingdom of
God to the Lord’s reign within an individual’s soul or to think of His kingdom as
only the individual believer’s immortality.”85
Furthermore, when approaching the interpretation of prophecy, the interpreter
must recognize the principle of “foreshortening” which means that the prophets
often envisioned the two advents of Christ as two mountain peaks, with a valley in
between. They could see the peaks but not the valleys.
Therefore, from our perspective here in the church age, we can look back and
see the time gap between the First and Second Advents. So many times, the Old
Testament blends the two comings of Christ in one passage such as in Isaiah 61:1–
2. This is made clear when the Lord read from this chapter in the synagogue of
Nazareth (Luke 4:16–21), and stopped in the middle of verse 2 with the words “to
proclaim the year of the Lord’s favor.” He did not add the words “and the day of
vengeance of our God,” obviously, a reference to the Lord’s return when He will
take vengeance on His enemies. Isaiah 9:6–7 is another example. The first part of
verse 6 refers to Jesus’ birth, but the middle part of verse 6 along with verse 7
point to His second advent by speaking of the government being on His shoulders
and His reigning on David’s throne.
Seeing events related to the two advents of Christ together, the Old Testament
prophets often did not understand how it would all unfold. This is why Peter wrote,
“The prophets, who spoke of the grace that was to come to you, searched intently
and with the greatest care, trying to find out the time and circumstances to which
the Spirit of Christ in them was pointing when He predicted the sufferings of
Christ and the glories that would follow” (1 Peter 1:10–11).
Another important guideline for interpreting prophecy is that of being aware of
the fact that sometimes the Scriptures include interpretations. This is seen in Daniel
chapter 2 and 7. In both chapters the prophecy is given and interpretation is given
as well.
Also, when interpreting prophetic literature, one must compare parallel
passages. For example, Revelation 13 needs to be studied in correlation with
Daniel 9, and the closing verses of Joel 2 need to be studied in relation to
Revelation 19. The numerous passages on the Millennium in Isaiah 9; 24; Joel 2;
Zechariah 14; and Revelation 20:1–10 all need to be studied together.
The interpreter of prophecy must also look for prophecies that are already
fulfilled and those which are yet to be fulfilled. For example, a portion of the
85
Campbell, D. K. (1991). Foreword. In C. Bubeck Sr. (Ed.), Basic Bible Interpretation: A Practical Guide to Discovering Biblical Truth (pp.
241–249). Colorado Springs, CO: David C. Cook.

closing verses of Joel 2 were fulfilled in any sense on the Day of Pentecost. The
final fulfillment of Joel 2:18–32 awaits the millennial reign of Christ.
Since the Bible is a divine book, we expect to see consistency in the Bible. This
means, for one thing, that since certain predictions have been fulfilled literally, we
can expect that unfilled prophecies will be carried out in the same way, literally.
Outline
I. Announcement of Edom’s Destruction (verses 1-9)

A. The Lord’s call to the nations to destroy Edom (verse 1).
B. The Prophecy of Edom’s Destruction (verses 2-9).
1. The pride of Edom (verses 2-4).
2. The wealth of Edom will be plundered (verses 5-7)
3. The people of Edom will be slaughtered (verses 8-9)
II. Edom’s Sins Committed Against Israel (verses 10-14)
III. Announcement of the Day of the Lord (verses 15-16)
IV. Announcement of the Establishment of God’s Kingdom on Earth (verses 17-
21)

Exegesis Introduction To Obadiah

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Exegesis Introduction To Obadiah

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INTRODUCTION TO

Pastor William E. Wenstrom Jr.

2016 William E. Wenstrom, Jr. Bible Ministries 1

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The author of the book of Obadiah is shrouded in mystery. He was an unknown

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Obadiah was probably written in southern kingdom of Judah because his

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The Birth of Esau and Jacob

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Esau’s Sells His Birthright

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Kings and Chiefs of Edom

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Edom and the Armageddon Campaign in Daniel 11:40-45

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Some biblical scholars contend that the book of Obadiah is a collection of