Who were the Edomites?

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.

In a future day however Edom will appear again. The nation characterized by un-judged brotherly hatred for God-given blessings will flee from the coming king of the north (Dan. 11:41). But God Himself will punish them afterwards (Is. 34:5-8; Jer. 49:7-22). The means of God’s punishment will be His people Israel (Is. 11:13-14; Ez. 25:12-14) and this at the beginning of the millennium when the Lord Jesus will have appeared as Messiah already (Is. 63:1-5; Ez. 35:1-15).

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.

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.

Such then, omitting the notice of the hardening of Pharaoh, is the early revelation as to Esau, himself the progenitor of the Edomites; but we have also the history pursued through scripture. They early emerged into considerable strength and importance. Gen. 36 gives us the rise and progress of their national greatness, the line first of their dukes, as they are called, which would answer probably in modern language to the sheiks of their tribes; and then later of the kings that reigned in the land of Edom before there reigned any king over the sons of Israel. These kings we should, I presume, call emirs, that is, not in the absolute sense of a king perhaps, but rather of a chief for common purposes; for among these sons of Edom there was a great deal of independence, considering that they were Orientals. Indeed it is so still in the kindred children of the desert. Although the emir may have considerable rights and privileges, the under-chiefs reserve not a little independence for themselves. These various stages of polity were both developed in the early history of Edom. They had dukes and even kings flourishing in their midst when the children of Israel as a whole were obscure and unsettled. They had even their regular line of kings — as we know with certainty from a verse of great interest which furnishes rationalism a fresh occasion for exposing its ignorant and self-sufficient unbelief — long before the children of Israel called Saul to the throne; nay, I should judge, before they emerged from the wilderness. I suspect, without being positive respecting the matter, that it was the sojourning of Israel in the wilderness, which was about the epoch of change from their having simply dukes, as they are called in scripture, to their having kings. My reason is this, that while in Exodus 15 we hear of the dukes of Edom being amazed, in Numbers 21 we read of the king of Edom who would not permit the children of Israel to pass through his land. Although they promised not to drink of their waters, or touch their fruit without paying for it, he refused absolutely and churlishly this favour, of no cost to himself, but of moment to the people of God. It would appear, therefore, that at the entrance of Israel upon the wilderness there was still the old condition of a number of independent chiefs, but before they left the wilderness kings in rapid succession reigned, as might well be at such a time and state of things.

In verses 14-21, we find a move forward towards the land is contemplated, and the district inhabited by the descendants of Esau, on the east side of the Dead Sea, lay right across their path. We have had no mention of Esau since Genesis 36. That chapter informed us that "Esau is Edom," and also that "kings reigned in the land of Edom, before there reigned any king over the children of Israel." The children of Esau had "dukes" in plenty, giving us an early example of what we find so often in Scripture and in our own experience, that the man who loves the world and ignores God, goes ahead in the world beyond the man who fears God.

The early name of the long range of mountains, extending from about eight miles, south of the Salt Sea, to near the Gulf of Akaba. It is also called 'the land of Seir.' It was occupied at first by the Horites, and afterwards by the descendants of Esau, and acquired the name of EDOM, q.v. The Israelites had to compass the whole of this mountainous range to reach their entrance to the promised land. Gen. 14:6; Gen. 36:8-9, 30; Deut. 2:1-12; etc. The word of Jehovah announced to the prophet the perpetual desolation of Mount Seir. Ezek. 35:2-15.

The chapter also shows quite clearly that Esau, Edom and Mount Seir are to be identified, when we find these names mentioned in later Scripture. Otherwise the many names mentioned may convey but little to us. The New Translation prefers in verse 24 the reading "found the warm springs in the wilderness," rather than "the mules." This was doubtless at that time a memorable discovery, but what spiritual significance this may have for us we do not know.

This chapter deals with the generations of Esau. Verse 6 tells us that he took his wives, family, and all his possessions, leaving the land of Canaan, going “from the face of his brother Jacob.” The man “after the flesh” cannot dwell together with the one who is chosen by God. Yet Esau (Edom) prospers and develops greatly in a material way, his sons becoming “dukes” (vv. 15-43) before Jacob's family attain such honor (except for Joseph in Egypt). We must remember that Joseph did not exalt himself, but was exalted by Pharaoh; but Esau's family illustrates the common history of the flesh always exalting itself. The long list of names therefore is intended to impress on us the fact that God has taken full account of the flesh and all its activities, finding it only vanity.

This chapter deals with the generations of Esau. Verse 6 tells us that he took his wives, family, and all his possessions, leaving the land of Canaan, going "from the face of his brother Jacob." The man "after the flesh" cannot dwell together with the one who is chosen by God. Yet Esau (Edom) prospers and develops greatly in a material way, his sons becoming "dukes" (vs.15-43) before Jacob's family attain such honor (except for Joseph in Egypt). We must remember that Joseph did not exalt himself, but was exalted by Pharaoh; but Esau's family illustrates the common history of the flesh always exalting itself. The long list of names therefore is intended to impress on us the fact that God has taken full account of the flesh and all its activities, finding it only vanity.

The section entitled, "The generations of Esau," begins with the first verse of Genesis 36, and continues to the first verse of Genesis 37. As in the case of Ishmael and Isaac, so again here the rejected line is mentioned first, but with brevity, and chronology is not pursued in connection with it. The selected line comes second and then sufficient dates are given to enable us to follow the passing of the years. Thus is foreshadowed the fact, stated so clearly as a principle of God's ways, "He takes away the first, that He may establish the second" (Heb. 10:9).

The chapter shows us that Esau was prospered in earthly things so that the blessing of his father was fulfilled to him (27:39-40). He occupied his own territory, became quite independent of Jacob, his descendants multiplied and became chiefs and notorious. They not only became "dukes" but even "kings," and that before any king appeared in Israel's line. In earthly greatness and power the children of this world have always taken precedence over the children of God.