What is the significance of Edom in the Bible?

The only subject of this short prophetical book is the nation of Edom whose hatred for Israel will eventually lead to their total destruction. Edom is the name of Esau’s descendants. The nation of Edom lived in the mountains of Seir south of the Dead Sea down to the Gulf of Akaba (Gen. 36:8-9). Esau was Jacob’s twin brother. Already before their actual birth God announced that the older son Esau would serve the younger son Jacob (Gen. 25:23). Out of despising his birthright rose Esau’s hatred against Jacob (Gen. 27).

Around 300 years later when the Israelites were on their journey from Egypt to Canaan the Edomites would not let them pass through their territory (Num. 20:14-21). Then 400 years later the Edomites became David’s servants (2 Sam. 8:13-14). During Jehoram’s reign however the Edomites revolted from under the dominion of Judah (2 Kings 8:20). There were further fights between Edom and Judah under the reigns of Jehoshaphat, Amaziah and Ahaz (2 Chron. 20:10; 25:11; 28:17). Edom rejoiced over Jerusalem’s destruction in 586 BC (Ps. 137:7; Lam. 4:21). Only the Babylonians devastated a few years later Edom itself. This is when the Nabathean Empire arose in Edom. During the time of the Maccabees Edom was annexed with the Jewish state by John Hyrcanus. When the Romans conquered Judea the Idumeans ( Edomites) family of Herod reached the royal dignity. Since Jerusalem’s destruction in 70 AC the Edomites disappeared from history.

Name given to Esau because he craved the red pottage of Jacob, Edom signifying red, Gen. 25:30; Gen. 36:1, 8, 19; but the name is more usually given to his tribe and the territory they possessed. This extended from the land of Moab, southward to the Gulf of Akaba, in length about 100 miles, from about 29 30' to 31 N, and about 35 30' E. It is a remarkably mountainous district with lofty peaks and deep glens, but also with very productive plains. It had been called mount Seir. Gen. 36:8. Some of the rocks were so precipitous that Amaziah killed 10,000 of the children of Seir (Edomites) by casting them down from the rocks, whereby they were dashed to pieces. 2 Chr. 25:11. Bozrah and Sela, or Selah, were its chief cities.

When Israel was approaching the land of Palestine, Moses appealed to Edom to let them pass through their country, but they refused. The Israelites therefore returned south by way of the Red Sea (Gulf of Akaba) in order to compass the land of Edom, and then kept to the east of Edom until they reached the land of Moab. Num. 21:4.

Edom is constantly referred to in the prophets as having had relations with Israel, and is judged because of its perpetual hatred against them. Ezek. 35:5. God at one time stirred up the king of Edom to punish Israel (1 Kings 11:14), and then again strengthened Israel to punish Edom. 2 Chr. 25:10-11. Some of the prophecies however extend to the future. Edom took pleasure in the punishment of Judah when judgement was falling upon it. Of Jerusalem they said, "Rase it, rase it, even to the foundation thereof," Ps. 137:7, evincing, as also do other passages, the hatred and jealousy of the descendants of Esau.

Many prophecies speak of its punishment. When the king of the north in a future day invades Palestine and overthrows countries as far as Egypt, "Edom, and Moab, and the chief of the children of Ammon" will escape, being reserved to be subdued by Israel. Dan. 11:41; Isa. 11:13-14; Oba 18, 19. It is from 'Edom' that the Lord Jesus is represented as coming 'with dyed garments' because of His having executed judgements. Isa. 63:1. Its destruction will be complete. Oba. 10.

Edom is frequently spoken of in the prophets. This people, who, as well as Jacob, were descended from Isaac, had an inveterate hatred to the posterity of the younger son who were favoured as the people of Jehovah. Psalm 137 tells of this hatred in the seventh verse. In Psalm 83 Edom forms a part of the last confederacy against Jerusalem, the object of which was to cut off the name of Israel from the earth. Ezekiel 35 dwells upon this perpetual hatred, shewn from the first in the refusal to give them a passage through the land, and upon the desire of Edom to possess the land of Israel. Our prophet enlarges upon the details of the manifestation of this hatred, which burst forth when Jerusalem was taken. It is possible that there was something of this sort when Jerusalem was taken by Nebuchadnezzar. Edom is united with Babylon in Psalm 137 as the inveterate enemy of Jerusalem.

But it is evident that the prophecy extends to other events. Jerusalem shall again be attacked by these Gentiles, who seek to satiate their hatred to the city of Jehovah, and to gratify their ambitious purposes. Edom plays a sorrowful part on this occasion, and its judgment is proportioned to its sin. The nation is entirely cut off. When the rest of the world rejoice, the desolation of Edom shall be complete. Edom had purposed to take advantage of the attack of the nations upon Jerusalem, to possess itself of the land, and had united with them to take part in the attack, by lying in wait — as was natural to a people whose habits were those of the Arab tribes — to cut off the retreat of the fugitives, laying hands, when possible, on their substance, and giving them up also to their enemies. The men of Edom knew not that the day of Jehovah was upon all the nations, and that this conduct would but bring down an especial curse on their own heads. Their judgment is thus described: God takes away their wisdom, their pride deceives them, their strength fails them, in order that they may be entirely cut off. We have seen them joining the last confederacy against Jerusalem, and taking part in the destruction of that city. But it appears that their confederates deceive them (v. 7); and Edom, thus ill-treated by former allies, become "small among the heathen" (v. 1, 2). The nations are the first instruments of Jehovah's vengeance. But another and yet more terrible event is linked with the name of Edom, or Idumea, and is the occasion of Jehovah's judgment falling upon that people. It is in Edom that the armies of the nations will be assembled in the last days. We have the account of this in Isaiah 34 and 63. See Isaiah 34:5-6, the rest of the chapter displaying the judgment of desolation in the strongest possible language. Isaiah 63 shews us Jehovah Himself returning from the judgment, having trodden the winepress alone. Of the peoples there were none with Him.

Edom, as a nation, had been characterised by "pride and bitter hatred against the people of God, and they rejoiced at the calamities which overtook Israel. But if God finds it necessary to chasten His people, He does so for their good; and it is always a wrong thing to rejoice over the evils which come upon God's people, even if they deserve chastening. Three nations are said to escape out of the hand of the desolating king of the North (Dan. 11:41), namely, Edom, and Moab, and the chief of the children of Ammon. These nations were borderers on Israel's territory, and connected with them by distant ties of relationship; but they had a special malice against God's people, therefore God uses Israel to deal with them in judgment at the close. Thus we read, "they (Israel) shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them" (Isa. 11:14).

Again, Ezekiel says, "I will lay my vengeance upon Edom by the hand of my people Israel and they shall do to Edom according to mine anger and my fury: and they shall know my vengeance, saith the Lord GOD" (Ezek. 25:14). So also the prophet Obadiah brings before us the implacable hatred of Edom against Israel, and their rejoicing over God's chastisement of His erring people but he shows us also God's deep displeasure against Edom on account of this animosity. Further, it is a remarkable fact that, while a remnant of the other nations will come in for blessing in a future day, Edom will not — "Edom shall be a desolation: every one that goeth by it shall be astonished, and shall hiss at the plagues thereof "(Jer. 49:17). Because of their perpetual hatred of God's people, He says, "When the whole earth rejoiceth, I will make thee (Edom) desolate" (Ezek. 35:14). Let us take the moral of it to heart, for we may easily fall into the same kind of spirit as the Edomite. Jeremiah saw the failures and sins of God's people, but he wept over them; Daniel and other godly men confessed them as their own; but the spirit of the Edomite is that of bitter hatred against those who, however they may have failed, are nevertheless the people of God. This spirit is particularly displeasing to Him.

Edom was closely related to Israel, yet they hated more than the heathen nations hated Israel. At every opportunity Edom expressed this hatred by deeds of cruelty. What an awful record! "He did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath forever." In Obadiah we find more concerning Edom.

Edom, or Esau, it must be remembered, was Jacob's brother. For this reason the Edomite was to be treated with special regard by the Israelite, and was to have certain privileges in connection with "the congregation of Jehovah" which were not accorded to other Gentiles. "Thou shalt not abhor an Edomite, for he is thy brother … The children that are begotten of them shall enter into the congregation of Jehovah in their third generation" (Deut. 23:7-8).

But from the beginning Edom had shown spite and ill will against Israel, both nationally and individually. When the Israelites required to pass through the land of Edom to reach Canaan, permission to do so was peremptorily refused. Moses sent a most conciliatory message, undertaking to damage neither fields nor vineyards, and to pay for the very water which they should drink. But "Edom refused to give Israel passage through his border," and thus showed himself, even at that early date, to be an implacable and spiteful enemy (Num. 20:14-21).

In order to understand Obadiah's prophecy, Edom's origin and history must be taken into consideration. The Edomites were the offspring of Esau. Of him it was said that Esau the Elder should serve Jacob the younger. The character of Esau was soon manifested and his offspring soon became powerful. In Genesis 36 we read of the generations of Esau, who is Edom; there the dukes, the national chiefs, are prominently mentioned. Long before Israel had kings, Edom had such rulers, "And these are the kings that reigned in the land of Edom before there reigned any king over the children of Israel" (Gen. 36:31). In Exodus 15 we read of the dukes in Edom being amazed and in Numbers 20 of the King of Edom. His outrageous behaviour towards the kin of Edom is recorded in Numbers 20:14-21. Though the children of Israel promised not to drink the waters in the territory of Edom, or take their fruit without paying for it, Edom refused to give Israel passage; while Israel turned meekly away from Edom. Thus Edom branded itself as the enemy of the people of God. They had an undying hatred against the children of Israel, the sons of Jacob. They had an envious dislike of the people of God. Later it was attacked by Saul and conquered for David by Joab (2 Sam. 8). During the reign of Jehoram (or Joram) they revolted and gained independence.

When Judah and Israel began to decline Edom became more and more arrogant and rejoiced in the evil which came upon the people of God. Their dwelling place was the former possession of the Horim, a race which lived in caves in the mountainous region, much like the prehistoric cave dwellers on the North American continent. Edom possessed then the so-called troglodyte dwelling places cut into the cliffs of sandstone; these rocky habitations were suited to their warlike character and gave them the shelter they needed. Hence they are mentioned in verse 3 as "dwelling in the clefts of the rock." The ruins of Petra still bear witness to its former grandeur. The wickedness of Edom continued and when the Chaldeans came to destroy Jerusalem they also seemed to have shown their hatred. We read in Psalm 137:7, "Remember, O Lord, the children of Edom in the day of Jerusalem, who said raze it, raze it, even to the foundation thereof." They were also in evidence during the Maccabean period and later in the person of Herod the Great, an Edomite, reigned in Jerusalem. The judgment pronounced upon Idumea, their dwelling place, has found a startling fulfillment.

But this does not end the story of Edom; there will be a future revival of Edom and an ultimate history. This will be at the close of the age, when the Lord regathers all Israel and Judah and ten tribes will be reunited, then and before Edom will appear once more in prominence. No one knows where and what Edom is today. One might almost surmise that the Turk must have some connection with Edom in his horrible hatred and outrages against the Armenians, who, as it is claimed by some, may contain remnants of the ten tribes. But all this is mere speculation. When God's time comes the Edomite will manifest their national, undying hatred against the sons of Jacob, but Israel victorious will lay their hand on Edom (Isa. 11:14).

Israel's wanderings in the wilderness are drawing to a close, and Edom lies between them and the land of promise. How touching the request of Moses that Israel might pass through. But neither their sufferings, nor the intervention of God on their behalf, move Edom to grant their request. It is a fresh phase of the power of Satan against those who are led of God through the world. He opposed the purpose of God from the first when he used Pharaoh who knew not Joseph and oppressed Israel. After the Red Sea he disputed their progress by the Amalekites; and failing in these he stirred up their innate evil in the depths of the wilderness, that if possible they might be destroyed in the righteous anger of Jehovah. There was far more satanic wisdom in this than in raising up external enemies. Yet in all Satan was only furnishing occasions for the display of grace which rose above Israel's murmurings and rebellions, and gave lessons of faith for the church of God now.

Satan's opposition is seen at this stage of the progress (Num. 20:14), not in the enmity of aliens, nor in their own rebellion, but in the open hostility of brethren after the flesh. And here as in the gospel we find that natural relationships are no guarantee against enmity when it is a question between God and the world. "A man's foes shall be they of his own household" (Matt. 10:36). Moses sent to the king of Edom saying, "thy brother Israel," and Edom's answer is a threat. Once before they came in contact in the persons of their fathers. Then as now Jacob was a suppliant, but God turned aside the hatred of Esau, and Jacob pursued his way. The hatred remained and breaks out in Edom's refusal to let Israel pass through his land, and in later years is again seen when Babylon triumphed over Jerusalem (Psalm 137:7). Here Israel turned away, for Edom's land was no part of Israel's possession. Nor was it God's purpose to lead them through it; their stay in the wilderness was not yet completed.

From the fact that no son succeeded his father, some think the Edomite monarchy was elective. But this supposes sufficient power in the hands of the people to choose their own ruler: — a democratic principle which we have no ground to suppose existed in those early days. Violence and lust of power were there, and bore fruit. The ambitious unscrupulous man will seek to sway the masses, and on them ride to power, but this is a different thing from an elective monarchy. What we do see in Esau's descendants, and what has characterised the world, is the contending of adverse factions for power, and where of course the strongest arm wins, God lets the world show itself, and its power, or rather lack of power, first. Then come His purpose and its firm foundation. For there were kings in Edom before any were found in Israel. The Edomite kings are gone, but God's King abideth for ever. This special mention of Edom is because of their great hatred of Israel, not the least implacable of all the nations round about them, (Num. 20:14-21), which was seen long years after when the Edomite rejoiced at the overthrow of Jerusalem by the Babylonians (Psalm 137). On this very account they are remembered for judgment (Obadiah 10).

All the prophets who have spoken of Edom have given that people the same character, and have found in them the same causes of God's controversy with them. Isaiah, Jeremiah, Ezekiel, Joel, Amos, Obadiah, and the Psalmist have a kindred burthen for Edom. Profaneness or infidel suffering, pride, hatred of Israel, these are Edom's common marks, the posts upon Esau. Hatred of Israel is noticed in the history, as well as by the prophets. (See 2 Chr. 28:17) The world was Esau's portion, while Israel was still a stranger and a pilgrim. His children had their dukedoms, were kings also, and had their cities; were settled, as in the clefts of the rocks, where eagles made their nests; and all this while Jacob's children were still but houseless wanderers in lands that were not theirs, or in wasted deserts.