When were Obadiah's prophecies against Edom fulfilled (Obadiah 1:18-20)?

Obadiah then speaks of an earthly deliverance, in verse 17, by God but on earth. It is the restoration not of the church but of Israel; and the Spirit speaks of mount Zion literally, as afterwards of the mount of Esau, the plain of the Philistines, and the fields of Ephraim and of Samaria. The figures of fire and flame devouring others as stubble in no way represent grace, but judgment when the world-kingdom of our Lord is come. Man, and even believers, may doubt; but "Jehovah has spoken." "And the south shall possess the mountains of Esau; and the plain the Philistines; and they shall possess the fields of Ephraim and the fields of Samaria; and Benjamin, Gilead. And the captivity of this host of the children of Israel, between Sidon and Tyre, which is [with] the Canaanites, to Zarephath [Sarepta]; and the captivity of Jerusalem, which is in Sepharad [Sardis, the metropolis of the Lydian kingdom], shall possess the cities of the south. And the saviours shall come up on mount Zion to judge the mount of Esau: and the kingdom shall be Jehovah's." These deliverers spoken of are, no doubt, instruments that Jehovah will employ in the day that is coming, for He means to put great honour on His ancient people when brought to Himself; He promises to make the feeblest among the inhabitants of Jerusalem like David, and the house of David as God, like an angel of Jehovah before them, as said Zechariah. These seem to be the persons here referred to. The connection excludes any reference to the Maccabean times; still less can Obadiah be considered justly to refer to the Christian state of things. It is plain that he speaks of the days which precede the millennium when the kingdom shall be Jehovah's. It is impossible to connect the statement with the eternal state when God shall be all in all; for then, as we are explicitly taught, the kingdom will have been given up to the Father, that God (Father, Son, and Holy Ghost) may be all in all. Here it is the previous era of the kingdom.

I believe there is no exposition of the scripture which satisfies all the conditions of the context and of the rest of the Bible but this. Who would deny that scripture must have as its ultimate force some fixed determinate meaning? There must be a true and full object for the word of God, and this is in no way adverse to the principle of applying particular passages meanwhile. This is all right, and would not be objected to for a moment; but we must distinguish between the application of scripture and its just interpretation. The latter means the full mind of God, the intention and scope whether of prophecy or of anything else. Application is justifiable according to apostolic precedent as a practical use of it before "that day."

It is well known that the Edomites pushed their successes as Israel and Judah decayed; so that they even took some of the southern districts and towns of Palestine. They became much mixed up with the Jews. Then came the people called Nabatheans, descended from Nebaioth the eldest son of Ishmael, who took possession of the land of Idumea, and turned the sons of Esau out to a great extent. In consequence of those men pushing up into Edom, the previous inhabitants thronged into the Holy Land, where some of them acquired considerable possessions, part of which they were obliged to give up before the time of our Lord, as is notorious. Yet it was an Idumean family which got the upper hand in the land. Antipater was the forefather of Herod the Great, who was reigning in Jerusalem when our Lord was born, and sought to kill Him. But this state of things is rather the converse of the prophecy than its accomplishment. In fact the close of our prophecy awaits the great future day of Jehovah for its fulfilment. It is a miserable idea that Obadiah predicted under such bright terms anything like the successes of the Maccabees for somewhat more than a century, followed by the Idumean family which reigned over the Holy Land. The days of Herod the king were far from the time when the kingdom should be Jehovah's.

The final section of Obadiah's brief prophecy concerns the kingdom, the victory over the enemies and the restoration of His people. Mount Zion will come into its own; there will be deliverance and there shall be holiness. What God had promised to be the remnant of His people will be accomplished, and they will be a holy people and then hold their possessions, all that the Lord in His infinite grace had promised unto them. The house of Esau will be consumed, so that none shall be remaining of Esau, while Israel will occupy Edom's territory.

These verses, like others in the prophets, contemplate the bright future for the earth, and the earthly people once more restored and united in their land. "And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them; and there shall not be any remaining of the house of Esau; for Jehovah has spoken it. And they of the south shall possess the mount of Esau: and they of the plain the Philistines: and they shall possess the fields of Ephraim, and the fields of Samaria: and Benjamin shall possess Gilead." As the places are particularly specified by name, it shows that we should not fritter it away by what people call spiritualising. In fact spiritualising is an incorrect term; it should rather be viewed as allegorising. To deny the hopes of Israel has not an element of spirituality about it. In these matters true spirituality consists in understanding the word of God in the sense in which He intended it. We may apply the principle of scripture, and this may be quite legitimate. We can take up what God says of Israel and enjoy it fully; for if God loved His people then, we may be assured that the church is well beloved now, and every member of that holy body. If we see how truly Jehovah loved the Jew as such, we should not doubt but believe that the Christian is loved yet more. All this is quite true, and therefore we can take the dealings of God with Isaac or Jacob, David or Solomon, with Isaiah or Hezekiah. We can listen to them all as full of instruction for the Christian.

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).

In verses 13-14 Edom is completely subjugated. In 1 Chronicles 18:12 they are overcome by the hand of Abishai, Joab's brother; in Psalm 60, they are defeated by Joab himself. Whatever the instruments employed may be, here the victory is attributed to David. Edom is the only one of all the nations re-appearing at the time of the end for judgment that will have no “remnant” preserved. God will judge the Edomites without mercy on account of the way they behaved toward His people, for they were the most wicked and the most desirous of destroying Israel. Had they not formerly “refused to give Israel passage through [their] territory” to enter the land of Canaan (Num. 20:21)? “Remember, O Jehovah,” says the afflicted remnant in Babylon, “against the sons of Edom, the day of Jerusalem; who said, Lay it bare, Lay it bare, down to its foundation!” (Ps. 137:7). The prophet Obadiah who deals only with the judgment of Edom says: “The house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble; and they shall kindle in them and devour them; and there shall not be any remaining of the house of Esau: for the Lord has spoken it” (Obadiah 18); whereas a “remnant” out of all the other nations is preserved. Thus this terrible word spoken by the Lord will be fulfilled at the time of the end: “I hated Esau” (Mal. 1:3), for, says Obadiah, “the Lord has spoken it.”

The whole of Obadiah's short prophecy is directed against Esau and he makes it plain that just when, "upon mount Zion shall be deliverance, and there shall be holiness; and the house of Jacob shall possess their possessions," the house of Esau "shall be for stubble," which gives us the same thought of unsparing judgment under a different figure.

"And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll, and all their hosts shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. For My sword shall be bathed in heaven; behold it shall come down upon Idumea, and upon the people of My curse, to judgment." It is unfulfilled to the present time, but it will be fulfilled when "the LORD, hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea" (verse 6), that is, in the future day of the Lord. As the context shows in Isaiah 34:8, it will be that day, "For it is the day of the LORD'S vengeance, and the year of recompense for the controversy of Zion." Then comes the utter desolation of Edom (Isa. 34:9-17; see also Ezek. 25:12-14; 35; Isa. 63:3 and Lam. 4:21-22). While Obadiah's prophecy has been partially fulfilled, it awaits its final accomplishment in the day of the Lord.

The prophecy begins with the announcement that tidings had come from the Lord which was heard by the prophet and by the people; an ambassador is sent forth among the nations to summon them to go up in battle against Edom. The hour for Edom's overthrow has come. The Lord has made them small among the nations. It was pride which brought them low so that they would be greatly despised. As the dwellers in the rocks they thought themselves secure and boasted of it by saying, "Who will bring me down to the ground?" But the humiliation of Edom had been decreed by the Lord and no power could arrest its execution. Their nests were high as the eagles, yea, even so high that their habitations seemed to be among the stars, yet the Lord would bring them down. His destruction would be complete; the spoilers would not be like the thieves, who steal till they have enough; or like the grape-gatherers who leave something behind. There would be a clean sweep, everything searched out, even the hidden things. Even those in whom they trusted, with whom Edom made a covenant would deceive them and prevail against Edom. Those with whom they made an alliance and gave hospitality would turn against Edom and prove treacherous, though they had eaten bread with them. Their friends of the heathen nations, whom they stirred up against Israel, would forsake them completely and the Lord would destroy the wise out of Edom and understanding out of Mount Esau. Even the wise men will not be able to help them; their wisdom and understanding will not avail. Teman is mentioned because it was known for its wise men; Eliphaz, who spoke so well to job was a Temanite (Job 4:1). And the prophet Jeremiah in his testimony against Edom wrote, "is wisdom no more in Teman? Is counsel perished from the prudent? Is their wisdom vanished?" (Jer. 49:7). But now their wise and valiant ones would be cut off by slaughter.

Part of the prophecy may refer to the time when Jerusalem was destroyed by Babylon. In Ps. 137:7-8, Edom is associated with Babylon as against Jerusalem. Obadiah 12 to 14 of the prophecy exactly describe the manner of a people like the Arabs when a city was captured. There are seven reproaches against them: they helped to pillage the place, stood in by-places to cut off any that escaped, and delivered them up to their enemies. These intimations of their assisting in the destruction of Jerusalem have led to the prophecy being usually dated B.C. 587, the year following the destruction.

The prophecy, however, probably looks onward to the last days, when Israel, restored to their land, will be attacked by Edom, and kindred nations. Ps. 83. Idumea will be their rendezvous, and the sword of the Lord will be filled with blood. Isa. 34:5-6. Obadiah depicts the Jews themselves as God's instruments for the destruction of Esau; which agrees with Isa. 11:14; Dan. 11:41. "Upon mount Zion shall be deliverance . . . . the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble." Obadiah 17, 18. The destruction shall be complete: "every one of the mount of Esau" shall be cut off by slaughter; "there shall not be any remaining of the house of Esau." Obadiah 9, 18. Their land shall be possessed by Israel, for God's ways are retributive. The prophecy ends with "the kingdom shall be Jehovah's."

Possibly there may have been a preliminary judgement at the time of Nebuchadnezzar's onslaught on the Jews. One might judge from the Psalms (see especially Ps. 137, "Remember, O Jehovah, the children of Edom") that there is a connection between that and Edom; that is, there may have been a partial accomplishment in the days of Nebuchadnezzar. For though on his coming up against Jerusalem, the Edomites helped him to destroy the Jews more effectually, they themselves were not spared by the conquerors. In Ps. 83 we find connected with Edom the Assyrian, the great enemy of the ten tribes as we have seen; with Babylon the conqueror of the two. "Keep not thou silence, O God … They have taken crafty counsel against thy people … Let us cut them off." All confirms what has been already remarked. In the confederacy against Israel figure "the tabernacles of Edom." It is the first power mentioned, of course not as the mightiest, but as setting on the others to Israel's ruin. Being neighbours, they would have a better knowledge of the people and their land, and so be the more dangerous, besides the moral bearing of the case. There are also the Philistines, Tyre, and the various peoples that lived near the sea coast, as well as round about Idumea and the contiguous regions. Then we find the great power of Asshur mentioned as having joined them. So the Spirit of God classes Edom with Israel's final adversaries, as He had done already by Moses and Joshua with their earliest. There is an evident connection between their rise and the gradual course of their history through scripture. Now at the close we find distinct prophecies applying to Edom. "They are confederate against thee" (v. 5). All their covenants God will break up before the judgement falls upon Esau. They may have joined themselves to Asshur; but that great power, like the lesser ones, will be directed against God's people in vain, great and small alike hostile, uniting to aim a more effectual blow at Israel, but only to the destruction of themselves.

Edom and Babylon are the especial subjects of the judgments of Israel's avenger. Already have the prophecies directed against those nations received a large measure of their fulfilment. But the dregs of the cup of trembling will not become their portion until that cup has been for ever taken out of Zion's hand. In the day when the kingdom is shown to be the Lord's, the mount of Esau will be judged with an award of perpetual desolation (Obad. 21). When the whole earth rejoices, the land of Edom will lie waste. For there is a day to come of Jehovah's vengeance, and a year of recompences for the controversy of Zion (Isa. 34:8). The house of Jacob will possess their possessions in that day, while Joseph will be as a consuming flame to waste the last remainder of the house of Esau.*