Exegetical and Hermeneutical Commentary of Obadiah 1:10
For [thy] violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off forever.
10. Thy brother Jacob ] This was the great aggravation of the violence. “Thou shalt not abhor an Edomite, for he is thy brother,” was the command of God to the Jews (Deu 23:7). Treachery from friends and allies was the meet punishment of such a sin.
thou shalt be cut off for ever ] As the sin of Edom is concisely expressed in this verse by the one word violence, the details of that violence being afterwards given, so the punishment of Edom is here proclaimed in its ultimate completeness, the steps of his total extinction being in like manner afterwards described.
Fuente: The Cambridge Bible for Schools and Colleges
10 14. The Cause of Edom’s Destruction
The scene changes. Another picture of violence and cruelty now rises before the prophet’s eyes. He sees Jerusalem encompassed by enemies and overcome. Strangers carry away captive her forces, foreigners enter into her gates. And there, not only standing aside in unbrotherly neutrality, but exulting with malicious joy, speaking words of proud scorn, doing acts of robbery and wrong, are seen the Edomites. The two pictures, one of the past, the other of the future, he is commissioned to portray before the eyes of men, and to reveal the hidden link that binds them together in the relationship of cause and effect. Oba 1:10 contains a general statement of the sin and its punishment. In Oba 1:11-14 the prophet writes in the impassioned strain of a spectator and describes at length the sin. The punishment is further described in Oba 1:15-16.
Fuente: The Cambridge Bible for Schools and Colleges
For thy violence against thy brother Jacob – To Israel God had commanded: (Deu 23:7-8 (Deu 23:8, Deu 23:9 in the Hebrew text)), Thou shalt not abbor an Edomite, for he is thy brother. The children that are begotten of them shall enter into the congregation of the Lord in their third generation. Edom did the contrary to all this. Violence includes all sorts of ill treatment, from one with whom might is right, because it is in the power of their hand Mic 2:2. to do it. This they had done to the descendants of their brother, and him, their twin brother, Jacob. They helped the Chaldaeans in his overthrow, rejoiced in his calamity, thought that, by this cooperation, they had secured themselves. What, when from those same Chaldees, those same calamities, which they had aided to inflict on their brother, came on themselves, when, as they had betrayed him, they were themselves betrayed; as they had exulted in his overthrow, so their allies exulted in theirs! The shame of which the prophet spoke, is not the healthful distress at the evil of sin, but at its evils and disappointments. Shame at the evil which sin is, works repentance and turns aside the anger of God. Shame at the evils which sin brings, in itself leads to further sins, and endless, fruitless, shame. Edom had laid his plans, had succeeded; the wheel, in Gods Providence, turned around and he was crushed.
So Hosea said Hos 10:6, they shall be ashamed through their own counsels; and Jeremiah Jer 3:25, we lie down in our shame and our confusion covereth us; and David Psa 109:29, let mine adversaries be clothed with shame, and let them cover themselves with their own confusion as with a mantle. As one, covered and involved in a cloak, can find no way to emerge; as one, whom the waters cover Exo 15:10, is buried under them inextricably, so, wherever they went, whatever they did, shame covered them. So the lost shall rise to shame and everlasting contempt Dan 12:2.
Thou shalt be cut off forever – One word expressed the sin, violence; four words, over against it, express the sentence; shame encompassing, everlasting excision. Gods sentences are not completed at once in this life. The branches are lopped off; the tree decays; the axe is laid to the root; at last it is cut down. As the sentence on Adam, in the day that thou eatest thereof thou shalt surely die, was fulfilled, although Adam did not die, until he had completed 930 years Gen 5:5, so was this on Edom, although fulfilled in stages and by degrees. Adam bore the sentence of death about him. The 930 years wore out at last that frame, which, but for sin, had been immortal. So Edom received this sentence of excision, which was, on his final impenitence, completed, although centuries witnessed the first earnest only of its execution. Judah and Edom stood over against each other, Edom ever bent on the extirpation of Judah. At that first destruction of Jerusalem, Edom triumphed, Raze her! Raze her, even to the ground! Yet, though it tarried long, the sentence was fulfilled. Judah, the banished, survived; Edom, the triumphant, was, in Gods time and after repeated trials, cut off forever. Do we marvel at the slowness of Gods sentence? Rather, marvel we, with wondering thankfulness, that His sentences, on nations or individuals, are slow, yet, stand we in awe, because, if unrepealed, they are sure. Centuries, to Edom, abated not their force or certainty; length of life changes not the sinners doom.
Fuente: Albert Barnes’ Notes on the Bible
Oba 1:10-14
For thy violence against thy brother Jacob.
An old sin
In two aspects.
I. Working in the history of posterity. For thy violence against thy brother Jacob. The spirit of envy that was kindled in the heart of Esau towards his brother Jacob glowed and flamed with more or less intensity for ages in the soul of Edom towards the descendants of Jacob. It was shown in the unbrotherly refusal of the request of Moses to allow the children of Israel to pass through the land (Num 20:14-21). Edom continued to be the inveterate foe of Israel. Neither a mans sinful passion nor deed stops with himself. Like a spring from the mountain, it runs down posterity, often gathering volume as it proceeds. No sinner liveth to himself. One mans sins may vibrate in the soul of another a thousand ages on. This fact should–
1. Impress us with the awfulness of our existence. It is true that in one sense we are little beings, occupying but a small space in the universe, and soon pass away and are forgotten; still, there goes forth from us an influence that shall never end. We throw seed into the mind of the world that will germinate, grow, and multiply indefinitely, and yield harvests of misery or joy. This fact should–
2. Impress us with the duty of every lover of the universe to protest against sin in individuals. A man may say, What does it matter to you that I sin? My reply is, It does matter to me as a benevolent citizen of the universe. Its pernicious influence on the universe is inconceivably great and calamitous.
II. Here is an old sin reprobated by God in the history of posterity. Gods eye traced it from Esau down. How does He treat it? He reprobates it. Delitzsch renders the words, Look not at the day of thy brother, and regards verses 12 to 14 as a prohibition; but we see not the authority for that. These Edomites, it would seem from the words, did stand on the other side without rendering help in the day when the stranger entered Jerusalem; they did rejoice over the children of Judah at that period; they did speak proudly in the day of distress; they did enter into the gate of Gods people in the day of calamity; they did lay hands on their substance on that day; they did stand on the crossway and cut those off that did escape. The Omniscient eye saw all this. The Jews appeal to Him for an account of the cruelty of these Edomites. Remember, O Lord, the children of Edom in the day of Jerusalem; who said, Raze it, raze it, even to the foundation thereof (Psa 137:7). For all this God says shame should come on them, and shame did come. It may be asked, if it were the envy of Esau that thus came down from age to age in his posterity, and worked these deeds of crime, where is the justice of God in reprobating them? They only inherit the iniquities of their fathers. We answer–
(1) Sin is essentially abhorrent to Jehovah. It is the abominable thing which He hates.
(2) The very essence of sin is its freeness. Sin is not a forced act; no deed performed by a man against his will has any moral character, or can in a moral sense be either good or bad. The posterity of Esau were not compelled to cherish and develop the envy of their great progenitor. Each one could have quenched it. (Homilist.)
Social cruelty
I. As a sin against the Creator. The truth of this will appear from–
1. The constitution of the human soul.
(1) The existence of social love.
(2) The instinctive condemnation of cruel acts.
(3) Innate craving for social approbation.
2. The common relation of all to God. He is the Father of all men.
3. The common interest of Christ in the race.
4. The universal teaching of the Bible. The man who injures his fellow-creature is a rebel against the government of the universe.
II. As perpetuated against a brother (Oba 1:10-11). Why specially offensive?
1. Because the obligation to love is stronger.
2. Because the chief human institution is outraged.
3. Because the tenderest human loves are wounded.
III. As working in various forms from generation to generation.
1. Some forms are–
(1) The lack of sympathy when Judah was in distress.
(2) Positive rejoicing when Judah was in distress.
(3) Participation in the work of their enemies.
2. Omniscience observes it in all its forms. Gods eye was on the Edomites. Sin, in all its operations, is evermore under the eye of Omniscience. If we realise it, it will–
(1) Stimulate to great and spiritual activity.
(2) Restrain from the commission of sin.
(3) Excite the desire for pardon.
(4) Brace the soul in the performance of duty.
3. A just and terrible retribution awaits it in all its forms. Retribution is a settled law in the material universe. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. For thy violence against thy brother Jacob] By this term the Israelites in general are understood; for the two brothers, – Jacob, from whom sprang the Jews, and Esau, from whom sprang the Idumeans or Edomites, – are here put for the whole people or descendants of both. We need not look for particular cases of the violence of the Edomites against the Jews. Esau, their founder, was not more inimical to his brother Jacob, who deprived him of his birthright, than the Edomites uniformly were to the Jews. See 2Ch 28:17-18. They had even stimulated the Chaldeans, when they took Jerusalem, to destroy the temple, and level it with the ground. See Ps 137:7.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For thy violence: though Idumeans were guilty of many other and great sins, they are here charged with this as the great crying sin, inhuman cruelty and perfidiousness; they did mercilessly spoil and basely betray the Jews, which will be particularly mentioned in the following verses. Against thy brother: Edomites, the posterity of Esau, and the Jews, the posterity of Jacob, are here called brothers, for that the fathers of both people were brothers, twins; and this nearness of blood should have been remembered, and kindness should have still run through the blood and kindred. It is a great sin to be cruel and false to any, but greatest sin to be so to a brother. Jacob; put for his children.
Shame shall cover thee; contempt and reproaches shall by all men be cast upon thee, and cover thee as a garment, or swallow thee up. God and man shall pour shame upon thee, thy memory shall be retained with condemnation to shame, and thy end shall be in shame too.
Thou shalt be cut off for ever; never more be a nation or kingdom; which was in a very great degree fulfilled in the cutting them off by the sword of Nebuchadnezzar. See Isa 34:5,10; Eze 35:9, threatens the like desolation.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. against thy brotherThisaggravates the sin of Esau, that it was against him who was hisbrother by birth and by circumcision. The posterity of Esau followedin the steps of their father’s hatred to Jacob by violence againstJacob’s seed (Ge 27:41).
Jacobnot merely hisown brother, but his twin brother; hence the name Jacob,not Israel, is here put emphatically. Compare De23:7 for the opposite feeling which Jacob’s seed was commanded toentertain towards Edom’s.
shame . . . cover thee(Psa 35:26; Psa 69:7).
for ever (Isa 34:10;Eze 35:9; Mal 1:4).Idumea, as a nation, should be “cut off for ever,”though the land should be again inhabited.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For [thy] violence against thy brother Jacob,…. Which is aggravated: by being against Jacob, an honest plain hearted man, and whom the Lord loved; his brother, his own brother, a twin brother, yea, his only brother; yet this is to be understood, not so much of the violence of Esau against Jacob personally, though there is an allusion to that; as of the violence of the posterity of the one against the posterity of the other; and not singly of the violence shown at the destruction of Jerusalem, but in general of the anger they bore, the wrath they showed, and the injuries they did to their brethren the Jews, on all occasions, whenever they had an opportunity, of which the following is a notorious instance; and for which more especially, as well as for the above things, they are threatened with ruin:
shame shall cover thee; as a garment; they shall be filled with blushing, and covered with confusion, when convicted of their sin, and punished for it:
and thou shalt be cut off for ever; from being a nation; either by Nebuchadnezzar; or in the times of the Maccabees by Hyrcanus, when they were subdued by the Jews, and were incorporated among them, and never since was a separate people or kingdom.
Fuente: John Gill’s Exposition of the Entire Bible
The Cause of the Ruin of the Edomites is their wickedness towards the brother nation Jacob (Oba 1:10 and Oba 1:11), which is still further exhibited in Oba 1:12-14 in the form of a warning, accompanied by an announcement of righteous retribution in the day of the Lord upon all nations (Oba 1:15, Oba 1:16). Oba 1:10. “For the wickedness towards thy brother Jacob shame will cover thee, and thou wilt be cut off for ever. Oba 1:11. In the day that thou stoodest opposite, in the day when enemies carried away his goods, and strangers came into his gates, and cast the lot upon Jerusalem, then even thou (wast) like one of them.” Chamas ‘achkha , wickedness, violent wrong towards (upon) thy brother ( genit. obj. as in Joe 3:19; Gen 16:5, etc.). Drusius has already pointed out the peculiar emphasis on these words. Wrong, or violence, is all the more reprehensible, when it is committed against a brother. The fraternal relation in which Edom stood towards Judah is still more sharply defined by the name Jacob, since Esau and Jacob were twin brothers. The consciousness that the Israelites were their brethren, ought to have impelled the Edomites to render helpful support to the oppressed Judaeans. Instead of this, they not only revelled with scornful and malignant pleasure in the misfortune of the brother nation, but endeavored to increase it still further by rendering active support to the enemy. This hostile behaviour of Edom arose from envy at the election of Israel, like the hatred of Esau towards Jacob (Gen 27:41), which was transmitted to his descendants, and came out openly in the time of Moses, in the unbrotherly refusal to allow the Israelites to pass in a peaceable manner through their land (Numbers 20). On the other hand, the Israelites are always commanded in the law to preserve a friendly and brotherly attitude towards Edom (Deu 2:4-5); and in Deu 23:7 it is enjoined upon them not to abhor the Edomite, because he is their brother. (as in Mic 7:10), shame will cover thee, i.e., come upon thee in full measure, – namely, the shame of everlasting destruction, as the following explanatory clause clearly shows. with Vav consec., but with the tone upon the penultima, contrary to the rule (cf. Ges. 49, 3; Ewald, 234, b and c). In the more precise account of Edom’s sins given in Oba 1:11, the last clause does not answer exactly to the first. After the words “in the day that thou stoodest opposite,” we should expect the apodosis “thou didst this or that.” But Obadiah is led away from the sentence which he has already begun, by the enumeration of hostilities displayed towards Judah by its enemies, so that he observes with regard to Edom’s behaviour: Then even thou wast as one of them, that is to say, thou didst act just like the enemy. , to stand opposite (compare Psa 38:12), used here to denote a hostile intention, as in 2Sa 18:13. They showed this at first by looking on with pleasure at the misfortunes of the Judaeans (Oba 1:12), still more by stretching out their hand after their possessions (Oba 1:13), but most of all by taking part in the conflict with Judah (Oba 1:14). In the clauses which follow, the day when Edom acted thus is described as a day on which Judah had fallen into the power of hostile nations, who carried off its possessions, and disposed of Jerusalem as their booty. Zarm and nokhrm are synonymous epithets applied to heathen foes. generally denotes the carrying away of captives; but it is sometimes applied to booty in cattle and goods, or treasures (1Ch 5:21; 2Ch 14:14; 2Ch 21:17). is not used here either for the army, or for the strength, i.e., the kernel of the nation, but, as in Oba 1:13 clearly shows, for its possessions, as in Isa 8:4; Isa 10:14; Eze 26:12, etc. , his (Judah’s) gates, used rhetorically for his cities.
Lastly, Jerusalem is also mentioned as the capital, upon which the enemies cast lots. The three clauses form a climax: first, the carrying away of Judah’s possessions, that is to say, probably those of the open country; then the forcing of a way into the cities; and lastly, arbitrary proceedings both in and with the capital. ( perf. kal of = , not piel for , because the Yod praef. of the imperfect piel is never dropped in verbs ), to cast the lot upon booty (things) and prisoners, to divide them among them (compare Joe 3:3 and Nah 3:10). Caspari, Hitzig, and others understand it here as in Joe 3:3, as denoting the distribution of the captive inhabitants of Jerusalem, and found upon this one of their leading arguments, that the description given here refers to the destruction of Jerusalem, which Obadiah either foresaw in the Spirit, or depicts as something already experienced. But this by no means follows from the fact that in Joel we have instead of , since it is generally acknowledged that, when the prophets made use of their predecessors, they frequently modified their expressions, or gave them a different turn. But if we look at our passage simply as its stands, there is not the slightest indication that Jerusalem is mentioned in the place of the people. As does not express the carrying away of the inhabitants, there is not a single syllable which refers to the carrying away captive of either the whole nation or the whole of the population of Jerusalem. On the contrary, in Oba 1:13 we read of the perishing of the children of Judah, and in Oba 1:14 of fugitives of Judah, and those that have escaped. From this it is very obvious that Obadiah had simply a conquest of Jerusalem in his eye, when part of the population was slain in battle and part taken captive, and the possessions of the city were plundered; so that the casting of the lot upon Jerusalem has reference not only to the prisoners, but also to the things taken as plunder in the city, which the conquerors divided among them. , even thou, the brother of Jacob, art like one of them, makest common cause with the enemy. The verb , thou wast, is omitted, to bring the event before the mind as something even then occurring. For this reason Obadiah also clothes the further description of the hostilities of the Edomites in the form of a warning against such conduct.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Guilt of Edom. | B. C. 587. |
10 For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever. 11 In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast as one of them. 12 But thou shouldest not have looked on the day of thy brother in the day that he became a stranger; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress. 13 Thou shouldest not have entered into the gate of my people in the day of their calamity; yea, thou shouldest not have looked on their affliction in the day of their calamity, nor have laid hands on their substance in the day of their calamity; 14 Neither shouldest thou have stood in the crossway, to cut off those of his that did escape; neither shouldest thou have delivered up those of his that did remain in the day of distress. 15 For the day of the LORD is near upon all the heathen: as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head. 16 For as ye have drunk upon my holy mountain, so shall all the heathen drink continually, yea, they shall drink, and they shall swallow down, and they shall be as though they had not been.
When we have read Edom’s doom, no less than utter ruin, it is natural to ask, Why, what evil has he done? What is the ground of God’s controversy with him? Many things, no doubt, were amiss in Edom; they were a sinful people, and a people laden with iniquity. But that one single crime which is laid to their charge, as filling their measure and bringing this ruin upon them, that for which they here stand indicted, of which they are convicted, and for which they are condemned, is the injury they had done to the people of God (v. 10): “It is for thy violence against thy brother Jacob, that ancient and hereditary grudge which thou hast borne to the people of Israel, that all this shame shall cover thee and thou shalt be cut off for ever.” Note, Injuries to men are affronts to God, the righteous God, that loveth righteousness and hateth wickedness; and, as the Judge of all the earth, he will give redress to those that suffer wrong and take vengeance on those that do wrong. All violence, all unrighteousness, is sin; but it is a great aggravation of the violence if it be done either, 1. Against any of our own people; it is violence against thy brother, thy near relation, to whom thou shouldst be a gol–a redeemer, whom it is thy duty to right if others wronged him; how wicked is it then for thee thyself to wrong him! Thou slanderest and abusest thy own mother’s son; this makes the sin exceedingly sinful, Ps. l. 20. Or, 2. Much more if it be done against any of God’s people; “it is thy brother Jacob that is in covenant with God, and dear to him. Thou hatest him whom God has loved, and because God espouses and will plead with jealousy, and in whose interests God is pleased so far to interest himself that he takes the violence done to him as done to himself. Whoso touches Jacob touches the apple of the eye of Jacob’s God.” So that it is crimen ls majestatis–high treason, for which, as for high treason, let Edom expect an ignominious punishment: Shame shall cover thee, and a ruining one; thou shalt be cut off for ever.
In the following verses we are told more particularly,
I. What the violence was which Edom did against his brother Jacob, and what are the proofs of this charge. It does not appear that the Edomites did themselves invade Israel, but that was more for want of power than will; they had malice enough to do it, but were not a match for them. But that which is laid to their charge is their barbarous conduct towards Judah and Jerusalem when they were in distress, and ready to be destroyed, probably by the Chaldeans, or upon occasion of some other of the calamities of the Jews; for this seems to have been always their temper towards them. See this charged upon the Edomites (Ps. cxxxvii. 7), that in the day of Jerusalem they said, Rase it, rase it, and Ezek. xxv. 12. They are here told particularly what they did, by being told what they should not have done (v. 12-14): “Thou shouldst not have looked, thou shouldst not have entered; but thou didst so.” Note, In reflecting upon ourselves it is good to compare what we have done with what we should have done, our practice with the rule, that we may discover wherein we have done amiss, have done those things which we ought not to have done. We should not have been where we were at such a time, should not have been in such and such company, should not have said what we said, nor have taken the liberty that we took. Sin thus looked upon, in the glass of the commandment, will appear exceedingly sinful. Let us see,
1. What was the case of Judah and Jerusalem when the Edomites behaved themselves thus basely and insulted over them. (1.) It was a day of distress with them (v. 12): It was the day of their calamity, so it is called three times, v. 13. With the Edomites it was a day of prosperity and peace when with the Israelites it was a day of distress and calamity, for judgment commonly begins at the house of God. Children are corrected when strangers are let alone. (2.) It was the day of their destruction (v. 12), when both city and country were laid waste, were laid in ruins. (3.) It was a day when foreigners entered into the gates of Jerusalem, when the city, after a long siege, was broken up, and the great officers of the king of Babylon’s army came, and sat in the gates, as judges of the land; when they cast lots upon the spoils of Jerusalem, as the soldiers on Christ’s garments, what shares each of the conquerors shall have, what shares of the lands, what shares of the goods; or they cast lots to determine when and where they should attack it. (4.) It was a day when the strangers carried away captive his forces (v. 11), took the men of war prisoners of war, and carried them off, in poverty and shame, to their own country, or such a multitude of captives that they were as an army. (5.) “It was a day when thy brother himself, that had long been at home, at rest in his own land, became a stranger, an exile in a strange land.” Now, when this was the woeful case of the Jews, the Edomites, their neighbours and brethren, should have pitied them and helped them, condoled with them and comforted them, and should have trembled to think that their own turn would come next; for, if this was done in the green tree, what shall be done in the dry? But,
2. See what was the conduct of the Edomites towards them when they were in this distress, for which they are here condemned. (1.) They looked with pleasure upon the affliction of God’s people; they stood on the other side (v. 11), afar off, when they should have come in to the relief of their distressed neighbours, and looked upon them, and their day, looked on their affliction (Oba 1:12; Oba 1:13), with a careless unconcerned eye, as the priest and Levite looked upon the wounded man, and passed by on the other side. Those have a great deal to answer for that are idle spectators of the troubles and afflictions of their neighbours, when they are capable of being their active helpers. But this was not all; they looked upon it with a scornful eye, with an eye of complacency and satisfaction; they looked and laughed to see Israel in distress, saying, Aha! so we would have it. They fed their eyes with the rueful spectacle of Jerusalem’s ruin, and looked at it as those that had long looked for it and often wished to see it. Note, We must take heed with what eye we look upon the afflictions of our brethren; and, if we cannot look upon them with a gracious eye of sympathy and tenderness, it is better not to look upon them at all: Thou shouldst not have looked as thou didst upon the day of thy brother. (2.) They triumphed and insulted over them, upbraided their brethren with their sorrows, and made themselves and their companions merry with them. They rejoiced over the children of Judah in the day of their destruction. They had not the good manners to conceal the pleasure they took in Judah’s destruction and to dissemble it, but openly declared it, and rudely and insolently declared it to them; they rejoiced over them, crowed, and hectored, and trampled upon them. Those have the spirit of Edomites that can rejoice over any, especially over Israelites, in the day of their calamity. (3.) They spoke proudly-magnified the mouth (so the word is), against Israel, talked with a great disdain of the suffering Israelites, and with an air of haughtiness of the present safety and prosperity of Edom, as it if might be inferred from their present different state that the tables were turned, and now Esau was beloved, and the favourite of heaven, and Jacob hated and rejected. Note, Those must expect to be in some way or other effectually humbled and mortified themselves that are puffed up and made proud by the humiliations and mortifications of others. (4.) They went further yet, for they entered into the gate of God’s people in the day of their calamity, and laid hands on their substance. Though they did not help to conquer them, they helped to plunder them, and put in for a share in the prey, v. 13. Jerusalem was thrown open, and then they entered in; its wealth was thrown about, and they seized it for themselves, excusing it with this, that they might as well take it as let it be lost; whereas it was taking what was not their own. Babylon lays Jerusalem waste, but Edom, by meddling with the spoil, becomes particeps criminis—partaker of the crime, and shall be reckoned with as an accessary ex post facto—after the fact. Note, Those do but impoverish themselves that think to enrich themselves by the ruins of the people of God; and those deceive themselves who think they may call all that substance their own which they can lay their hands on in a day of calamity. (5.) They did yet worse things; they not only robbed their brethren, but murdered them, in the day of their calamity; laid hands not only on their substance, but on their persons, v. 14. When the victorious sword of the Chaldeans was making bloody work among the Jews many made their escape, and were in a fair way to save themselves by flight; but the Edomites basely intercepted them, stood in the cross-way where several roads met, by each of which the trembling Israelites were making the best of their way from the fury of the pursuers, and there they stopped them: some they barbarously and cowardlike cut off themselves; others they took prisoners, and delivered up to the pursuers, only to ingratiate themselves with them, because they were now the conquerors. They should not have been thus cruel to those that lay at their mercy, and never had done, nor were every likely to do, them any hurt; they should not have betrayed those whom they had such a fair opportunity to protect; but such are the tender mercies of the wicked. One cannot read this without a high degree of compassion towards those who were thus basely abused, who when they fled from the sword of an open enemy, and thought they had got out of the reach of it, fell upon and fell by the sword of a treacherous neighbour, whom they were not apprehensive of any danger from. Nor can one read this without a high degree of indignation towards those who were so perfectly lost to all humanity as to exercise such cruelty upon such proper objects of compassion. (6.) In all this they joined with the open enemies and persecutors of Israel: Even thou wast as one of them, an accessary equally guilty with the principals. He that joins in with the evil doers, and is aiding and abetting in their evil deeds, shall be reckoned, and shall be reckoned with, as one of them.
II. What the shame is that shall cover them for this violence of theirs. 1. They shall soon find that the cup is going round, even the cup of trembling; and, when they come to be in the same calamitous condition that the Israel of God is now in, they will be ashamed to remember how they triumphed over them (v. 15): The day of the Lord is near upon all the heathen, when God will recompense tribulation to the troublers of his church. Though judgment begin at the house of God, it shall not end there. This should effectually restrain us from triumphing over others in their misery, that we know not how soon it may be our own case. 2. Their enmity to the people of God, and the injuries they had done them, shall be recompensed into their own bosoms: As thou hast done, it shall be done unto thee. The righteous God will render both to nations and to particular persons according to their works; and the punishment is often made exactly to answer to the sin, and those that have abused others come to be themselves abused in like manner. The just and jealous God will find out a time and way to avenge the wrongs done to his people on those that have been injurious to them. As you have drunk upon my holy mountain (v. 16), that is, as God’s professing people, who inhabit his holy mountain, have drunk deeply of the cup of affliction (and their being of the holy mountain would not excuse them), so shall all the heathen drink, in their turn, of the same bitter cup; for, if God bring evil on the city that is called by his name, shall those be unpunished that never knew his name? See Jer. xxv. 29. And it is part of the burden of Edom (Jer. xlix. 12), Those whose judgment was not to drink of the cup (who had reason to promise themselves an exemption from it) have assuredly drunken, and shall Edom that is the generation of God’s wrath go unpunished? No, thou shalt surely drink of it; the cup of trembling shall be taken out of the hand of God’s people, and put into the hand of those that afflict them,Isa 51:22; Isa 51:23. Nay, they may expect their case to be worse in the day of their distress than that of Israel was in their day; for, (1.) The afflictions of God’s people were but for a moment, and soon had an end, but their enemies shall drink continually the wine of God’s wrath, Rev. xiv. 10. (2.) The dregs of the cup are reserved for the wicked of the earth (Ps. lxxv. 8); they shall drink and swallow down, or sup up (as the margin reads it), shall drink it to the bottom. (3.) The people of God, though they may be made to drink of the wine of astonishment for a while (Ps. lx. 3), shall yet recover, and come to themselves again; but the heathen shall drink and be as though they had not been; there shall be neither any remains nor any remembrance of them, but they shall be wholly extirpated and rooted out. So let all thy enemies perish, O Lord! so they shall perish, if the turn not.
Fuente: Matthew Henry’s Whole Bible Commentary
The Primary, Foremost Sin Of Edom, v. 10-14
Verses 10-14:
Verse 10 indicts Edom again for her sin of violence against Jacob, a sin to be soon fully punished, Joe 3:19. The posterity of Esau had followed their father to do violence against the seed of Jacob, God’s chosen, Gen 27:41; Deu 23:7 declared that Jacob was to entertain kindness toward the Edomites, “for he is thy brother.” But the Edomites are now to be clothed with shame, or brought to shame-facedness for their ill treatment of Jacob, Psa 35:26; Psa 69:7. And be cut off forever, Isa 34:10; Eze 35:9; As a nation Idumea was to be cut off forever, though the land was to be inhabited again, Mal 1:4.
Verse 11 charges Edom with having stood treacherously against her brother, Jacob, giving aid to the Philistines and Arabians and the Syrians and Chaldaens, when they carried away captive forces of Jacob and entered in to take over their land, and even inhabitants of Jerusalem; Esau was therefore party to the plundering of Jerusalem when the invading armies came up upon her, Nah 3:10; Joe 3:3; See also Psa 38:11; 2Ch 21:16; 2Ch 24:24; Psa 22:18.
Verse 12 relates three sins of Edom: 1) First, he looked on his brother Jacob with pleasure, or vengeful delight, when the heathen (strangers) carried them away from their land into bondage, 2) Second, he rejoiced over, found delight when Judah was destroyed, and 3) Third, Edom spoke proudly, with arrogant pride in the day of distress, Psa 22:17; Pro 17:5; Pro 24:17-18; Eze 35:13; 1Sa 2:3; Rev 13:6.
Verse 13 explains the Lord’s three complaints against Edom, three evil things he should not have done, sinned in doing: 1) First, Edom should not have entered the gate, betrayed Jacob in the day of his calamity, showing no compassion, 2) Second, he should not have looked on their calamity with pleasure, no concern for their trouble and sufferings, and 3) Third, he should not have joined in plunder of their cities and properties when they had been taken captive, v. 11.
Verse 14 continues two more complaints against the treachery of the Edomites toward Judah: First, when the Jews sought to flee by narrow mountain passes into Egypt, they were way-laid and delivered up as fugitives to their pursuing Assyrian foes. Second, for this kidnapping, thug-acting conduct the Edomites sought covetous spoils for their murderous deeds against their brother, Jacob.
Fuente: Garner-Howes Baptist Commentary
The Prophet here sets forth the reason why God would deal so severely and dreadfully with the Idumeans. Had he simply prophesied of their destruction, it would have been an important matter; for the Jews might have thereby known that their ruin was not chance, but the scourge of God; they might have known that they themselves were with others chastised by God, and this would have been a useful instruction to them: but what brought them the chief consolation was to hear, that they were so dear to God that he would undertake the defense of their wrongs and avenge them, that he would have a regard for their safety. Hence, when they heard that God, because he loved them, would punish the Idumeans, it was doubtless an invaluable comfort to them in their calamities. To this subject the Prophet now comes.
For the unjust oppression of thy brother Jacob, etc. The word חמס chemes, violence, is to be taken passively; as though he said, “See, how thou hast acted towards thy brother Jacob.” And he calls him his brother, not for honor’s sake, but, on the contrary, for the purpose of showing forth more fully the cruelty of the Idumeans; for consanguinity had had no effect in preventing them from raging against their own brethren, and as it were against their own bowels. It was therefore a proof of barbarous inhumanity, that the Idumeans, forgetting their common nature, had been so inflamed with hatred against their own brethren: for, as it is well known, they had descended from the same common father, Abraham, and also from Isaac, and had the symbol of circumcision. The Idumeans indeed professed that they were the descendants of Abraham, and were God’s peculiar people. Since then God had made his covenant with their common father Isaac, and since they had equally retained circumcision, which was the seal of that covenant, how did it happen, that the Idumeans conducted themselves so cruelly towards their brethren? We hence see, that the name of brother in this clause — for the oppression of thy brother Jacob, is mentioned for the purpose of enhancing their crime.
As then, he says, thou hast been so violent against thy brother, cover thee shall reproach, and forever shalt thou be cut off. He intimates that the calamity would not be only for a time as in the case of Israel, but that the Lord would execute such a punishment as would prove that the Idumeans were aliens to him; for God in chastising his Church ever observes certain limits, as he never forgets his covenant. He proves indeed that the Idumeans were not his people, however much they might falsely boast that they were the children of Abraham, and make claim to the sign of circumcision; for they were professedly enemies, and had entirely departed from all godliness: it was then no wonder that their circumcision, which they had impiously profaned, was made no account of. But he afterwards more fully and largely unfolds the same thing.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.]
Oba. 1:10. Cause of ruin] Violence against the seed of Jacob. In different ways.
Oba. 1:11.] For taking a position. Stoodest] not as a looker-on, but as an enemy; an attitude of hostility, not sympathy.
Oba. 1:12.] For malicious pleasure in three formslooking on with delight; rejoiced without reserve; boasting, spoken proudly, lit. to make the mouth broad or open; a gesture of contempt and derision (Psa. 35:21, Isa. 57:4 : cf. Eze. 35:13, and Rev. 13:6).
Oba. 1:13.] For plundering Jerusalem. Gato] Citv (Mic. 1:9).
Oba. 1:14] For seizing Judean captives, to murder them or deliver them up to the enemy.
HOMILETICS
UNBROTHERLY CONDUCT AND ITS CONSEQUENCES.Oba. 1:10-11
The prophet shows the equity and the cause of the judgment pronounced against Edom. The sentence increases in severity as special sins are more aggravated in their quality. Edom was guilty of many sins, but none so great as unnatural conduct and vindictive spirit towards his brother Jacob. This violence is mentioned in general terms (Oba. 1:10), and in particular descriptions (Oba. 1:11-14). In Oba. 1:10-11 we have
I. A brother in circumstances of distress. It was a day of calamity with Judah, calamity mentioned three times to indicate its depth (Oba. 1:13). All are exposed to danger and distress, require sympathy and aid. A brother is born for adversity. Three clauses form a climax.
1. Judahs possessions were taken. Strangers carried away his forces, or substance. The country was probably cleared of its produce, cattle, and treasures.
2. Judahs cities were destroyed. Foreigners entered into his gates. The gates were fortified and defended; yet they were carried by the enemy. The capital was taken and the temple destroyed by the Edomites (2Es. 4:45).
3. Judahs population were made captives. And cast lots upon Jerusalem. When the city was taken, the conquerors divided the booty, slew some of the prisoners, and took the others captive. Such distress should have excited the pity and prompted the help of the Edomites: but in the day of Jerusalem they cried, Rase it, rase it, even to the foundation thereof.
II. Unnatural conduct towards a brother in distress. Thy violence against thy brother Jacob. Violence includes all sorts of ill-treatment, from one with whom might is right.
1. They took up hostile attitude towards their brother. Thou stoodest on the other side. Not mere spectators of the calamities of Jacob, but intensely opposed to him. There was lack of sympathy and positive cruelty. All this towards a brother, and a twin brother! Edom acted with the enemy, and took the contrary side to the dictates of nature; feasted his eyes with the misery, and eagerly sought the destruction of Jacob. Thou wast as one of them. A man should be more affectionate towards a brother than a stranger. But often the closer the relationship the greater the cruelty. Ingratitude is always black, but doubly black in a brother. Love as brethren. This conduct is
(1) Most reprehensible;
(2) Most inhuman;
(3) Most guilty.
III. Righteous punishment for unnatural conduct towards a brother in distress. Edom helped the Babylonians in the overthrow of Jerusalem, exulted in the downfall of Jacob, and thought to secure his own safety and prosperity. They were disappointed. God in righteous retribution visited them with the punishment they inflicted on others. Two periods of ignominy are mentioned in their history. They would suffer as a conquered people, and at length be utterly extinct.
1. They would suffer as a conquered people. Shame shall cover thee. Not the shame of penitence, but the shame of dishonour. Jacob was not ruined as they expected. They were humbled and made contemptible, and the judgment of God confounded them for taking part against those whom they should have loved. Shame will ever be the robe and the result of social cruelty. Let mine adversaries be clothed with shame, and let them cover themselves with their own confusion, as with a mantle.
2. They would be cut off as a nation. The sentence was centuries in fulfilment; but after repeated trials the end came and God cut them off. Justice without mitigation, and ruin without recovery, will come upon nations and individuals, who rejoice in a brothers affliction, and do what they can to increase it (Lev. 22:3). Ages abate not the force of Gods word, and years change not the sinners doom. I will make thee perpetual desolations, and thy cities shall not return: and ye shall know that I am the Lord.
ILLUSTRATIONS TO THE CHAPTER
Oba. 1:10-14. Neither shouldest thou. There is a debt of mercy and pity, of charity and compassion, of relief and succour, due to human nature, and payable from one man to another; and such as deny to pay it the distressed in the time of their abundance may justly expect it will be denied themselves in time of want [Burkitt]. Be more glad to see a mans amendment than his punishment. He that is not concerned that his brother should perish, is in great danger of perishing himself [Bp Wilson].
VIOLATION OF SOCIAL DUTY.Oba. 1:12-14
These words describe what the conduct of Edom towards his brother ought to have been; and by implied contrast with his actual conduct condemns his violence, rapacity, and murder. They not only neglected social duty, but acted with inveterate cruelty
I. In taking malicious pleasure at a brothers misfortune. The various ways are minutely specified.
1. With insolent looks. Thou shouldest not have looked, (a) With a look of total indifference. Distressed neighbours require relief, and we should not be unconcerned in their sorrows. The priest and the Levite looked on the wounded Samaritan and passed by. Forgetfulness of our common origin and our constant exposure to evil is another form of human hatred. (b) With a look of malignant joy. They looked with scornful eye. They looked and delighted in the affliction of Jacob. The Saviour was pained by the impudent gaze of the multitude. They look and stare upon me. Those who make mirth at other mens misery, dishonour their nature and insult their God. This selfish cruelty is a fearful provocation (Pro. 17:5). Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth.
2. In blasphemous words. Neither shouldest thou have spoken proudly. They enlarged the mouth (margin) with a flow of haughty words. They magnified themselves against Gods people (Job. 19:5); and mocked them in sorrow. This spirit of Edom exists yet; men add insolence to pride, and affliction to affliction. Mockery of Gods people is mockery to God himself. Thus with your mouth ye have boasted against me, and have multiplied your words against me: I have heard them.
3. In cruel acts, (a) Acts of selfishness, (b) Acts of robbery. Nor have laid hands on their substance. They were drawn into the cities, entering the gate of Gods people to share the conquerors triumphant gaze on his calamity. Then they laid violent hands upon the spoil. Keep away from sin if you wish to escape it. Enter no place to enrich yourself by the prey of another, lest you be ruined yourself. Wealth, so gained, will prove like the gold of Toulouse, an evil to all that meddle with itA burdensome stone for all people; all that burden themselves with it shall be cut in pieces.
II. In making common cause with the enemy. Instead of helping their brother, they aided the enemy.
1. By secret ambush. They stood in the cross-way, the fork where the roads met, or narrow mountain passes, to intercept the fugitives (2Ki. 25:4). The Chaldeans were not so well acquainted with the ways and passes as the Edomites. Hence they took the cruel part to help the foe and seek the complete destruction of their brethren.
2. By cruel murder. They cut off those that escaped and delivered up all that they caught. Every association with thieves and robbers is a breach of the commandment; and those who join with others in seeking the life of man are not mere accessaries, but murderers. Paul charged the murder of Stephen upon himself. Malice in any form contains the seeds of all evil, and if not overcome by grace, will reign and ripen for destruction. Edom did not commence the war, but aided those who did, and hence were guilty of making common cause with the enemy. Shouldest thou help the ungodly and love them that hate the Lord?
III. This neglect of duty was at a time when there was every inducement to perform it. In the day of their calamity (Oba. 1:13). In the day of distress. Such a time should awaken sympathy and tender feeling for our brother. To increase the burdens and conspire against the interests of men is bloodthirsty. If you cannot relieve the distressed, do not display your insolence and satiate your vengeance by increasing their misery. This is fratricidal and will bring down the judgment of Heaven. One burns with indignation at such inhumanity. God will turn the current of his wrath upon such offenders (Pro. 24:18).
This deep disgrace of brotherhood
Touches me deeper than you can imagine [Shakespeare].
HOMILETIC HINTS AND OUTLINES
Oba. 1:12-14. Cruelty. They were charged with cruelty.
1. Cruelty of the eye.
2. Cruelty of heart.
3. Cruelty of tongue.
(1) In their anger they spake cruelly, instigating their enemies to destroy them.
(2) In their pride they spake insolently, expressing inward joy at their ruin, by speeches of scorn and disdain, and of triumph over them.
4. Cruelty of hands. Two things aggravate this cruelty of Edom.
(1) Against a brother.
(2) And in the time in which it was done. For a Turk to oppress a Christian, an infidel a believer, is but a trespass against humanity; for Hebrews to strive, and one Christian to afflict another, woundeth religion. Brethren by nation, brethren by religion, should live as brethren by nature; live as brethren, and our Father will be angry if we do not, and the God of peace will fight against us [Adapted from Marbury].
Nothing is more hateful to God than unnaturalness. A brother is born to adversity (Pro. 17:17); his birth binds him to it; and he must first offer violence to himself that is unkind to his distressed brother; he must tear the dictates of nature out of his own heart [Trapp].
Violence, bloodshed, unrelenting deadly hatred against the whole people, a longing for their extermination, had been inveterate characteristics of Esau. Joel and Amos had already denounced Gods judgments against them for two forms of this hatredthe murder of settlers in their own land, or of those who were sold to them (Joe. 3:19; Amo. 1:6; Amo. 9:11). Obadiah warns them against yet a thirdintercepting their fugitives in their escape from the more powerful enemy. Stand not in the cross way. Whoso puts himself in the situation to commit an old sin, does, in fact, will to renew it, and will, unless hindered from without, certainly do it. Probably he will, through sins inherent power of growth, do worse [Pusey].
Sin proceeds by degrees; neither is any man at his worst at first. First they looked at the Churchs calamity, and then they laughed, and then they insulted, and spoke big words, and then they plundered, and lastly they butchered some and imprisoned some [Trapp].
Oba. 1:12. The day that he became a stranger.
1. Judah (the Christian Church) chastised. Not treated as a privileged people, but as strangers, and exercised with strange lots.
(1) Chastised by God.
(2) Persecuted by men.
2. Judah defended. The Church may be deeply fallen and deserve to be chastised; but God undertakes for her, checks the cruelty, and punishes the insolence of the enemy. God is faithful, though men are unfaithful.
However wicked men walk after the lusts and passions of their own hearts, and stick at nothing which they will, and have power to effect, yet the Lord will let them know, that they stand obliged by a law to duty, the violation whereof he will remark, aggravate, and punish; for, though Edom satisfied himself and his passion in what he did against Jacob, yet the Lord tells him, thou shouldest not have done thus and thus, but wast obliged by the law to do otherwise, being both a brother and a neighbour [Hutcheson].
So many laws argue so many sins [Milton].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
THE JUSTICE OF GODS JUDGMENT UPON EDOM
TEXT: Oba. 1:10-16
10
For the violence done to thy brother Jacob, shame shall cover thee, and thou shalt be cut off forever.
11
In the day that thou stoodest on the other side, in the day that strangers carried away his substance, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast as one of them.
12
But look not thou on the day of thy brother in the day of his disaster, and rejoice not over the children of Judah in the day of their destruction; neither speak proudly in the day of distress.
13
Enter not into the gate of my people in the day of their calamity; yea, look not thou on their affliction in the day of their calamity, neither lay ye hands on their substance in the day of their calamity.
14
And stand thou not in the crossway, to cut off those of his that escape; and deliver not up those of his that remain in the day of distress.
15
For the day of Jehovah is near upon all the nations: as thou hast done, it shall be done unto thee; thy dealing shall turn upon thine own head.
16
For as ye have drunk upon my holy mountain, so shall all the nations drink continually; yea, they shall drink, and swallow down, and shall be as though they had not been.
QUERIES
a.
How were the Edomites and the descendants of Jacob brothers?
b.
When did the Edomites do violence to the people of Judah?
c.
Why does Obadiah write of the day of Jehovah upon all nations?
PARAPHRASE
And why is all this judgment to come upon you? Because of the violent wrong you did to your brethren the Israelites. Now you shall be completely overwhelmed with shame, powerless to help yourself, utterly and forever destroyed as a nation. For you stood aloof, high in your rocky cliffs on the other side of Jordan, not only refusing to help Israel in the days when foreign invaders carried away his treasures and supplies and divided up the booty of Jerusalem amongst themselves, but you joined in with these foreigners in plundering and became the same as these despicable foreigners. You should not gloat over the disaster of your brother; you should not rejoice over the affliction of the children of Judah when they are destroyed; do not boast of your security in the day of distress. Do not invade the land and villages of my people and plunder them in the day of their calamity; do not look with scoffing upon the affliction of my people in the day of their calamity; do not rob and steal the treasures and supplies of my people in the day of their calamity. Do not stand at the crossroads capturing those of my people who escape, delivering the captured into slavery to foreign nations. For the day of Jehovahs revelation of His majesty and omnipotence when He overthrows all ungodly powers by the establishment of His kingdom the church, when He shall despoil the principalities and the powers and make a show of them openly triumphing over them in it is near: and as the worldly powers of darkness have plundered and shed the blood of my people so they shall be recompensed; the downfall of the enemies of Gods people will be accomplished in that day. For as they have desecrated and despised my dwellings and my people, so shall all powers and philosophies that are opposed to God taste the bitter cup of defeat, shame and judgment and they will be utterly defeated when He takes captivity captive.
SUMMARY
The prophet enumerates the specific crimes against Gods elect of which Edom was guilty. He then, using Edom as typical of all that opposes God, pronounces Gods judgment upon worldly power and unbelief in the form of the day of Jehovah.
COMMENT
Oba. 1:10 FOR . . . VIOLENCE . . . TO THY BROTHER JACOB, SHAME SHALL COVER THEE . . . Wrong or violence is all the more heinous when committed against a brother and the Israelites (Jacob) were brothers to the Edomites (Esau). We recall others sinning against their own; Joseph and his brethren; Ammon and Tamar; Saul and Jonathan; David and Absalom. The strong ties of blood between the Edomites and the Israelites should have impelled the Edomites to give aid to the oppressed people of Judea, but quite to the contrary, they not only gloated over the plundering of their cities and villages but joined in with the enemies of the Israelites. While the hatred of the Edomites for the Israelites, beginning with their progenitors hatred for his brother (Gen. 27:41), increased over the centuries, the Israelites were commanded in the law to conduct themselves in brotherly attitudes toward the Edomites (Deu. 2:4-5; Deu. 23:7). We should not be surprised at the judgment of shame and cutting-off pronounced upon the Edomites for their actions toward their brethren. God pronounced prophetic judgment upon Canaan for his evil toward Noah his father (Gen. 9:24-29), Jacob prophecies certain judgments upon the descendants of his sons (Gen. 49:1 ff). The shame of defeat and destruction at the hands of the God of Israel was to come upon this proud, rich and unconquerable people. Their wisdom would be turned into foolishness, their bravery would be turned into cowardice, their proud nation would be turned into an exiled group of desert-dwellers, despised by the Jews.
Oba. 1:11 . . . THOU STOODEST ON THE OTHER SIDE . . . STRANGERS CARRIED AWAY . . . FOREIGNERS ENTERED . . . CAST LOTS, THOU WAST AS ONE OF THEM, Not only did the Edomites stand on the other side watching with glee the plundering of the city of Jerusalem and other Judean villages by marauding tribes of Arabians and Philistines, they joined in the desecration of Gods holy mountain and thus became an enemy of God in their actions against Gods people. They are like those who later hated Gods anointed without a cause (cf. Joh. 15:25; Psa. 35:19; Psa. 69:4). There are those today who need to know that hatred of Gods church and His people is hatred for God. Opposition to the church is declaring war on God (cf. Joh. 15:18; 1Jn. 3:13). The church is the militant body of Christ engaged in a great spiritual conflict (cf. 2Co. 10:3-5; Eph. 6:10-20). Those not on Gods side, members of His church, are His enemies. Do you not know that friendship with the world is enmity (war) with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God (Jas. 4:4). Obadiah is the first of the literary prophets to state this as a principle but all the others from Joel to Malachi teach the same principle.
Oba. 1:12 LOOK NOT . . . REJOICE NOT . . . NEITHER SPEAK PROUDLY IN THE DAY OF DISTRESS . . . Obadiah uses the perfect tense to indicate that such events had not only already taken place but that they will take place again. Starting from particular historical events which had already transpired Obadiah sees in them all subsequent events of a similar kind. What Edom has done and what has befallen Judah is typical of the future development of the elect of God and of the attitude of worldly principalities toward them until the coming conquest of the Messianic kingdom. Edoms attitude was one of jealous, spiteful, vengeful rejoicing at the calamities of Judah. Keil quotes Ewald, . . . the selection of the time of a brothers calamity as that in which to rage against him with such cunning and malicious pleasure, was doubly culpable.
Oba. 1:13 ENTER NOT . . . LOOK NOT . . . NEITHER LAY YE HANDS ON THEIR SUBSTANCE IN THE DAY OF THEIR CALAMITY. The Edomites evidently joined in with the invaders of Jerusalem and other Judean cities in pillaging and despoiling and carrying off their possessions. Pillaging was much more common an accompaniment of invasion in that day than it is now. Yet God considered it, in this case, an affront to Him because it was done to His people. Some day, just as Gods retribution came upon Edom, all His enemies will be judged for their pillaging, plundering and persecuting of the servants of Jesus Christ through the ages (cf. Heb. 10:32-38).
Oba. 1:14 . . . STAND THOU NOT IN THE CROSSWAY, TO CUT OFF THOSE OF HIS THAT ESCAPE . . . The extent of Edoms hate and spite is seen in this verse. They had been, and. undoubtedly would be in the future, guilty of fortifying the crossroads, mountain passes and ways of escape against the Judeans fleeing the ravages of the Arabians and Philistines and other marauders, capturing the fugitives and selling them into slavery or delivering them into the hands of their enemies (cf. Joe. 3:5-6; Amo. 1:6-9). God holds men and nations accountable for contributing to the tribulations of His people in any age. Gods word condemns aggression but commands rulers to be a terror to those of bad conduct. It is wrong to instigate war for aggressive purposes but it is right to defend against aggression, (cf. Rom. 13:1 ff; 1Pe. 2:13 ff).
Oba. 1:15 FOR THE DAY OF JEHOVAH IS NEAR UPON ALL THE NATIONS . . . This phrase, . . . the day of Jehovah, or . . . the day of the Lord, is one of the distinguishing features of the prophetic literature. It is imperative that the reader know the meaning of this phrase if he is to rightly interpret the message of the prophets. We shall make extensive comments on this phrase here, In prophetic literature, the Day of Jehovah generally denotes any great manifestation of Gods power in judgment or redemption. The exodus from Egypt, the locust plague of Joels day, the captivities, the restoration in the days of Ezra, the coming of the Messiah and the Messianic kingdom (the church), the destruction of Jerusalemare each called, The Day of Jehovah. The one great Day of Jehovah (which all judgments and redemptions of Jewish history typify) to which all prophets point is the climactic crisis in the history of Gods scheme of redemption which involves the conquest of all opposition and the complete triumph of God and His covenant people. This, of course, is the complete work of the Messiah (cf. Isa. 2:2-5; Isa. 9:1-7; Isa. 11:1-16; Amo. 9:11 ff, etc.) when He shall have taken captivity captive (Eph. 4:8) and have disarmed the principalities and powers and made a public example of them, triumphing over them in him, (Col. 2:14-15). The prophets speak of the Day of Jehovah as a day of blessing to those who are right with God, but a day of judgment and terror to those who are not. Every day of Jehovah experienced by the Jews (each of which symbolized the age when God would accomplish His goal of judgment and redemption in the Messiah) was a time of judgment for those who had been unfaithful to the covenant but a day of vindication and redemption for that faithful remnant. The coming of the Messiah is prophesied in terminology depicting judgment (Mal. 3:1 to Mal. 4:6). Jesus spoke of His first coming as a judgment as well as a redemption (cf. Joh. 9:39; Joh. 12:31-33; Joh. 3:16-21; Mat. 10:34-39). We quote from Bible Commentary, The Minor Prophets, by Dr. Theodore Laetsch, pub. Concordia, pgs. 203205:
The Day of the Lord is that day appointed by the Lord as the Day of Judgment, a day of vengeance unto all unbelievers, of everlasting salvation unto all that have accepted Him as their Redeemer. This term comprises not only this one day, but also all its manifold heralds and forerunners and the eternities following upon the Last Day. Every visitation, every judgment of the Lord, be that a just penalty for the enemies of His kingdom or a gracious visitation for the members of His Church on earth, is a forerunner of, and a guarantee for, the final Day of the Lord. These individual harbingers of the Last Day form as it were the rays diverging from the focal point, the Last Day, towards which they at the same time converge. Therefore every judgment of God upon the wicked world is in a certain sense and to a certain extent a Day of the Lord, presaging the great Day of the Lord, whether it be the destruction of Jerusalem in 586 B.C., or the annihilation of Edom, or the fall of Babylon, or the Civil War, or World War I or II.
. . . It is therefore not mere poetic license nor a misconception on the part of the prophet when he speaks of the Day of the Lord as coming upon all the nations or upon Israel. The judgments visited upon the nations during the centuries of history are an integral part of the Day of the Lord, which extends like a volcanic range throughout the history of sinful mankind and will reach its final consummation on the Last Day, when time shall be swallowed up by eternity.
The same applies, of course, to all manifestations of Gods grace, everyone of which flows from that unfathomable sea of divine goodness and love which shall be revealed in its full perfection on that great Day of the Lord.
And so
Obadiah announces this Day is near upon all the nations. What Edom
has sown, she shall reap! As she has despised and plundered Gods
covenant people so she shall be despised and overthrown by God.
Oba. 1:16 FOR AS YE HAVE DRUNK UPON MY HOLY MOUNTAIN, SO SHALL ALL THE NATIONS DRINK CONTINUALLY; Edom Stands as a symbol or type of all the enemies of Gods covenant people. All world powers or worldly-minded people who are enemies of God (represented in Daniel and Revelation as the Beast and his worshippers) shall drink the wine of Gods wrath (cf. Isa. 51:17; Isa. 51:22-23; Jer. 25:15; Rev. 14:10). As the nations mock and desecrate Gods church so shall they be mocked and desecrated at His hand, beginning with the establishment of His kingdom.
QUIZ
1.
How were the Edomites brothers to the Israelites and how were the Israelites commanded of God to behave toward the Edomites?
2.
To what extent did the Edomites participate in the plundering of the people of Judah?
3.
How did the Edomites treat those Israelites who escaped the attacks upon their cities and villages?
4.
What is the Day of Jehovah?
5.
How shall the Day of Jehovah come upon all nations?
Fuente: College Press Bible Study Textbook Series
10-16.THE DIVINE SENTENCE JUSTIFIED BY EDOMS GUILT.
This justification takes the form of a warning against a repetition of the crimes which have already called forth the sentence of Divine wrath against Edom. Various acts of hostility and treachery towards Israel are specified by the prophet, in a manner to lead to the feeling that though his tone is prohibitory, he is recalling instances of past malignity on Edoms part, as types of what might be found in the future.
(10) For thy violence . . .Literally, for injury of thy brother Jacob, &c.; the genitive of the object, as in Joe. 3:19. The crime was the more heinous because against the brother tribe. Probably the birth-name, Jacob, of the twin brother of Esau is used purposely to bring out the full wickedness of the descendants of Esau. In spite of all provocations, Israel long maintained the duty of a friendly feeling for the kindred racemaintained it as a religious duty (Deu. 2:5; Deu. 23:7). On the other hand, Edom from the first assumed a jealous and hostile attitude (Num. 20:14, seqq.), never imitating the generous disposition of their great ancestor (Gen. 33:4).
Shame shall cover thee.Comp. Mic. 7:10; Jer. 3:25.
(11) In the day . . .Literally, In the day of thy standing over against, as if to particularise some one occasion; but instead of proceeding to state it, the prophet recalls other events of the same time, and sums up Edoms offence in the charge, thou, too, as one of them, acting the part of an enemy instead of that of a friend, though probably in the base character of a neutral (comp. My lovers and my friends stand aloof from my sore, Psa. 38:11), ready to take the winning side.
Forces.It is difficult to choose between this and the marginal reading, substance. Shvah is usually to take prisoner, but there are many instances of its use in the sense of carrying off booty (1Ch. 5:21; 2Ch. 21:17, where see marg., and 2Ch. 14:14). And chayil, whose root-meaning is strength, while often meaning forces, has eleven times the meaning riches (Isa. 8:4, &c.), and eight times substance (Job. 5:5, &c.).
The three clauses in this verse form a climax:(1) The plunder of the open country; (2) entry into the gates of the cities; (3) casting lots for the spoil in the very capital itself. It is natural to regard this latter event as identical with that in Joe. 3:3, the final destruction of Jerusalem and dispersion of its inhabitants into captivity. But for the question of the event intended and its connection with the date of the prophecy, see Excursus.
(12) Thou shouldest not . . .Here, and in Oba. 1:13-14, correctly as in marg., Do not, &c. Al with the apoc. pres. or fut. must be prohibitory. Calasios Concordance supplies 207 instances (see Puseys note). But the warning against these particular offences undoubtedly springs from the reminiscence of such conduct in former times. The passage is neither definitely historical nor definitely prophetic. What has happened in the past becomes a type of what will happen in the future. For look (raah), with the sense of disdain or scorn, comp. Son. 1:6; Job. 40:11; Job. 41:34 (Heb. 26). The word is repeated with the same sense in Oba. 1:13. Pusey remarks: Malicious gazing on human calamity, forgetful of mans common origin and common liability to ill, is the worst form of human hate. It was one of the contumelies of the Cross.
In the day that he became a stranger.Literally, in the day of his strangeness. The form nokher is only found here, and in Job. 31:3 (nekher) with different pointing, where it is translated strange punishment. The adjective nokhri, also, has always the sense of strange, though the root-verb seems to have the signification to recognise. From to recognise an apparent stranger to treat as a stranger (which the derived conjugations, that alone are used, sometimes mean) is a natural transition. Perhaps here, unheard of calamity.
Spoken proudly.Literally, as in marg., made thy mouth great (comp. Psa. 35:21; Isa. 57:4). The mention of grimaces adds to the graphic character of the picture. Again we are reminded of the wanton and savage insolence around the Cross.
(13) The day of their calamity.Thrice repeated, to bring into prominence the malignity of Edoms conduct. The same expression used by Ezekiel (Eze. 35:5), in the same connection, probably with reference to the same occasion.
Calamity.Heb., yd. Variously derived and explained, either as load of trouble or dark gloomy time.
(14) Crossway.Heb., perek = separated (English, fork). It only occurs here and in Nah. 3:1, where it is translated robberyi.e., that which is torn or divided. Or it may mean at the division of the prey, but crossway is better.
Delivered.Margin, shut upi e., either made prisoners of them, or cut them off at the cross-roads from any chance of escape.
For the open violence assumed by the Edomites when they saw their chance was come, comp. Psa. 137:7; Joe. 3:19; Amo. 1:11; Ezekiel 35
(15) The day of the Lord.Whether this phrase first makes its appearance in written prophecy in Joel or Obadiah depends, of course, on the question of the relative date of the two. But probably it had become a recognised prophetic expression long before it was committed to writing. The primary meaning is not the day of judgment, but the day on which Jehovah reveals His majesty and omnipotence in a glorious manner, to overthrow all ungodly powers and to complete His kingdom. As the misfortunes of Israel increased, and the hostility of surrounding nations gathered to a successful head, it was natural that the idea of retribution upon them for their violence to the chosen race should usurp the prominent place in prophecy. The day of Jehovah became the day of Jehovahs wrath (Zep. 1:18) and Jehovahs vengeance (Isa. 34:8). The fading of the temporal hopes implied in the expression naturally led to its higher religious use; and the various phrases for the same ideathe day, the great day, the day of judgment, the last daypassed first into Jewish, and afterwards into Christian, eschatology, taking with them all the prophetic imagery which painted the expectancy of Israel: imagery of the splendour of victory and triumph on the one side, of terrible overthrow and slaughter on the other, but rich as well with its infinite spiritual suggestiveness.
As thou hast done . . .For this stern announcement of the lex talionis on the offending nation, comp. (in addition to the reference in marg.) Joe. 3:7; Psa. 137:8.
(16) As ye have drunk . . .For the figure, so common in prophecy and so expressive, comp. Jer. 25:27-28; Psa. 75:8; Isa. 51:17; Rev. 18:3-6. But who are addressed, the people of Jerusalem or the Edomites? The question is perplexed. If we keep the tropical sense of drink in both clauses, which is the most natural way, understanding by it the cup of suffering, since it is said to have been drunk on Mount Zion, it must have been drained by Israelites, as Ewald and others take the passage. On the other hand, it seems awkward to make the prophet turn from addressing Edom to Judah, not else addressed in his prophecy. If taken in a literal sense, the drinking on Mount Zion would, of course, refer to the carousing and revelry which always followed heathen victory, and sometimes with terrible aggravation (Joe. 3:3). Taking the passage in this sense, we must understand the prophet to take Edom as a type of all heathen in their attitude towards Israel, so that what he says of one nation applies to all. But it is quite possible that our text embodies an old oracular saying addressed to Israel. This is Ewalds view.
Swallow down.Margin, sup up. The substantive loa signifies a throat. (Comp. Job. 6:3 : Therefore my words are swallowed up.)
Shall be as though they had not been.For the expression, comp. Job. 10:19. Here, totally insensible from the effects of the draughty, therefore dead, destroyed.
The word continually offers some difficulty. Ewald translates immediately, but this is not the natural sense of tamd, which seems rather to express that continuous display of the Divine purpose and judgment in the overthrow overtaking successively the proud monarchies of the heathen. God employs each nation in turn to give that cup to the other. So Edom drank it at the hand of Babylon, and Babylon from the Medes, and the Medes and Persians from the Macedonians, and the Macedonians from the Romans, and they from the barbarians.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Causes of the judgment, Oba 1:10-14.
In Oba 1:10 the prophet who gave to the book its present form begins to speak. In the contents of Oba 1:1-9 he saw a message suitable to his own age; and since it expressed his own thoughts in a vivid and forceful manner, he adopted it for his own use. But the causes responsible for the threat at the earlier period were probably not the same as those which led him to proclaim the same judgment. The latter grew out of his own present historical situation; hence he must set them forth in his own language. This he does in 10ff., beginning (verse Oba 1:10) with the general statement that the judgment is made necessary by the hostility of Edom toward Judah, which statement is followed by a reiteration of the previous threat. In Oba 1:11-14 he describes in greater detail the crimes of Edom.
Fuente: Whedon’s Commentary on the Old and New Testaments
10. Violence As already stated (see on Oba 1:9), “slaughter” (Oba 1:9) should be connected with “violence”; the one referring to personal suffering, the other to the violence done to religious customs and institutions.
Thy brother Jacob Throughout the entire Old Testament the ancestor of the Israelites, Jacob, and the ancestor of the Edomites, Esau, are regarded as brothers. The reference to this intimate relationship makes the crime appear in even more glaring colors (see on Amo 1:11). The origin of the hostility between the two is traced to the time of their birth (Gen 25:25-26; compare Gen 27:41). From the ancestors the hostility apparently descended upon their posterity; at any rate, the history of the two nations is marked by repeated outbreaks of hostility (for example, Numbers 20; Amo 1:11). The fact that the Israelites are urged repeatedly to observe a friendly and brotherly attitude toward Edom (Deu 2:4-5; Deu 23:7) may indicate that the natural tendency of Israel was not in the direction of returning good for evil.
Shame Or, disgrace.
Cover A picture of abundance. The disgrace will seem the greater because of the former boastfulness.
Shalt be cut off The punishment is described here in its ultimate completeness; it is described more fully in Oba 1:15 ff.
In Oba 1:11-14 the prophet proceeds to describe in greater detail the crimes of Edom. In the calamity that befell the people of Jehovah the Edomites proved themselves as hostile as the more active enemies. They manifested their hostility by maliciously rejoicing in the misfortune of Judah (Oba 1:12), by committing acts of robbery (Oba 1:12), and by cutting down fugitive Jews (Oba 1:14).
In the day that thou stoodest on the other side The next clause shows that this is the day of the calamity of Jerusalem. “Stoodest on the other side” might possibly refer to neutrality; they stood by idly when they should have rendered assistance to their brother. The context, however, favors a different interpretation; they stood on the side of the enemies, in a spirit of hostility, not neutrality (2Sa 18:13).
Even thou wast as one of them Though, at least in the beginning, not taking an active part in destroying and plundering the city and the people, the Edomites manifested the same hostile spirit, and therefore were as culpable as the “strangers” who did the actual work.
Strangers foreigners The Chaldeans and their allies in the expedition against Judah in 588-586.
Carried away his forces R.V., “his substance”; the forces or substance of Jacob. Since the verb is literally, carry into exile, and is used but rarely of the carrying away of booty, the reference may be to the carrying into exile of the military forces and of the inhabitants of the land, rather than to the carrying away of the spoil.
Entered into his gates The gates of Jacob, which cannot be limited to the gates of Jerusalem. The prophet means the gates of all the cities of Jacob; the enemies overran the whole land. The next sentence speaks of the calamity that befell Jerusalem.
Cast lots upon Jerusalem The city and its inhabitants and contents. The lots were cast for the purpose of dividing the spoil among the captors (see on Joe 3:3; compare Amo 7:17).
If A.V. could be followed in the translation of the tenses in Oba 1:12-14 the interpretation of these verses would be an easy task; the verses would then be an expansion of the condemnation contained in Oba 1:11. R.V., however, changes the translation, following more closely the Hebrew, so that Oba 1:12-14 are made to contain a series of warnings addressed to the Edomites. These warnings have created much difficulty for interpreters (see, for example, p. 290); however, if the verses are assigned to the proper historical situation the case becomes less complicated. Oba 1:11 evidently speaks of events connected with the destruction of Jerusalem, probably events of the recent past. But the humiliation of Judah was not the work of a single day. Jeremiah 41 makes it plain that for several months there were outbreaks of hostility against the small community left behind under Gedaliah. If the delivery of the oracle is placed in the period following the sack of the city by the Chaldeans, during the months or even years in which the Ammonites and other surrounding nations continued to harass the Jews, the interpretation becomes less difficult. In deep emotion the prophet beholds the continued hostility of Edom; the reference to past crimes (Oba 1:11) rouses him still more; and moved by righteous indignation he warns the Edomites to abstain from further crimes, giving as one reason the fact that by persisting in wrongdoing they will only increase the severity of their judgment (Oba 1:15-16).
Marti, who dates the verses in the fifth century, explains the warnings by saying that the author transposed himself in thought in the midst of the calamity, though in reality it was a thing of the past; and he holds that the practical force of the warnings is similar to that implied in the rendering of the A.V. This interpretation, however, seems less natural than the one suggested above.
The comments on Oba 1:12-14 are based upon the translation of R.V. The warnings in these verses proceed from the lower to the higher. The prophet warns Edom “not to rejoice in Judah’s troubles (Oba 1:12), nor to make common cause with the conquerors (Oba 1:13), nor to outdo and complete the work of the enemy (Oba 1:14).” A climax may be noticed also within Oba 1:12.
Look not The Hebrew construction implies the idea of looking with pleasure and satisfaction take delight in.
Rejoice not An advance over the preceding; to give expression to the delight.
Speak proudly Literally, make thy mouth great, in contempt and derision. This marks the climax. It “may refer either to proud, boastful words, or to mocking grimaces and contortions of the mouth.”
The day of thy brother The day when the calamities mentioned in Oba 1:11 fell upon Jerusalem (compare Psa 137:7, “the day of Jerusalem”). The other three clauses describe the day more definitely.
The day of his disaster The Hebrew word translated disaster occurs only here; a similar word is used in Job 31:3, in the same sense. Both come from the same root from which is derived the word foreigner (Oba 1:11); hence the primary meaning of the word would seem to be “treatment such as is accorded to a stranger,” which in many cases would be cruel and unjust, or “treatment which makes of a person a stranger.” The expression used here may mean either “the day on which he received cruel treatment” or “the day on which he was made a stranger by being carried into exile.”
The day of their destruction Or, undoing. A stronger term than the preceding.
Distress The deplorable condition subsequent to the fall of the city.
In Oba 1:13 the prophet warns Edom not to make common cause with the conquerors who are plundering the city and state. Again the prophet presents the warning in the form of a climax, to enter in, to look upon, to seize.
The gate of my people Gate city (Mic 1:9); here evidently Jerusalem.
In the day of their calamity Repeated three times for the sake of emphasis, to indicate the greatness of the calamity, and at the same time to call attention to the greater crime of Edom, “since it is precisely at the time of a brother’s calamity that such treachery and malicious joy is doubly culpable.”
Yea, look not thou Literally, look not thou, even thou. The emphasis is on the pronoun. “A brother should be the last to gloat over the misfortunes of a brother” (see on Amo 1:11).
Neither lay ye hands on their substance Do not join the foreign robbers in plundering the city (compare Oba 1:11, where the same noun is used).
In Oba 1:14 the prophet reaches the climax. He warns them against seizing Jewish fugitives to murder them or deliver them up to their enemies.
Stand thou not in the crossway The place where one or more roads meet, or where one road divides into two or more. There the greatest number of fugitives could be seized.
To cut off Not merely to cut off their escape, but to murder them after they had escaped from the general slaughter.
Deliver not up To the enemy from whom they had escaped. The allusion may be to fugitives who took refuge in Edom.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Reason For The Invasion From YHWH’s Viewpoint, Because Of Edom’s Perfidy Towards Judah ( Oba 1:10-14 ).
And the reason why Edom would be treated in this way was because of its behaviour towards ‘your brother Jacob’. When they saw Judah under invasion and Jerusalem captured they had stood on one side and done nothing, not even offering succour to those who sought refuge. Indeed they had taken the opportunity to make slaves of them. Furthermore they had celebrated the destruction of Jerusalem and had got great joy out of it, giving encouragement to the invaders in their hearts., and had even taken advantage of the situation to seize some of Judah’s southernmost lands. That was why their own treachery had rebounded on them (Oba 1:7).
Oba 1:10-11
“Because of the violence done to your brother Jacob,
Shame will cover you, and you will be cut off for ever.”
“In the day that you stood on the other side,
In the day that strangers carried away his substance,
And foreigners entered into his gates, and cast lots on Jerusalem,
Even you were as one of them.”
The charge is not that they were one of the main invading forces, but that their hearts were with the enemy and rejoiced over Jerusalem’s downfall, while they themselves refused assistance of any kind. They had been heartless. Thus while they were not directly involved it was as though they were one of them. And because of this they too would suffer shame. It is a reminder to us that ‘not to get involved’ by refusing to give whatever help we can, can be as blameworthy as direct action.
Thus Edom would bear the shame of the violence done to ‘their brother Jacob’. Note the deliberate emphasis throughout on ‘Esau’ and ‘Jacob’ bringing out the relationship. Thus the relationship going back to their forefathers is stressed here for the first time. They were brother tribes. The description of the rape of Jerusalem is telling. The invaders entered its gates and gambled over its contents, carrying away its substance. And Edom had been with the enemy in spirit, gloating over the sufferings of their ‘brother’.
Oba 1:12-14
“But do not look on the day of your brother,
In the day of his disaster,
And do not rejoice over the children of Judah,
In the day of their destruction,
Nor speak proudly in the day of distress.”
“Do not enter into the gate of my people,
In the day of their calamity.
Yes, do not look on their affliction,
In the day of their calamity,
Nor lay you hands on their substance,
In the day of their calamity.”
“And do not stand in the place of the road crossing,
To cut off those of his who escape,
And do not deliver up those of his who remain,
In the day of distress.”
In a series of commands Edom are reminded of what they should not have done in ‘the day of your brother’. Jerusalem had had its ‘day of disaster’, its ‘day of destruction’, its ‘day of distress’ (twice), its ‘day of calamity’ (twice). Note the sevenfold description indicating the divine completeness of what had happened. But the point is that Edom should not have watched with glee, they should not have rejoiced, they should not have been arrogant, they should not have looked on complacently, while it was all happening.
But worst of all was that they had made the most of the situation for themselves by taking advantage of the confusion caused by the invasion in order to despoil Judean towns in the south (entering into their gates), to seize fleeing refugees and sell them into slavery, and to prevent the escape of others, thus delivering them into the hands of their enemies. They had watched Judah dying and had had no compassion.
The word used for ‘road crossing’ means the place of dividing. Some have seen it as indicating the place where captured slaves from Judah (compare Amo 1:6; Amo 1:9-11) were divided up to be carried off to the different slave markets.
Fuente: Commentary Series on the Bible by Peter Pett
The Punishment a Consequence of Idumea’s Hostility
v. 10. For thy violence against thy brother Jacob, v. 11. In the day that thou stoodest on the other side, v. 12. But thou shouldest not have looked on the day of thy brother in the day that he became a stranger, v. 13. Thou shouldest not have entered into the gate of My people in the day of their calamity, v. 14. neither shouldest thou have stood in the crossway, v. 15. For the day of the Lord, v. 16. For as ye have drunk upon My holy mountain,
Fuente: The Popular Commentary on the Bible by Kretzmann
“For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off forever. (11) In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast as one of them. (12) But thou shouldest not have looked on the day of thy brother in the day that he became a stranger; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress. (13) Thou shouldest not have entered into the gate of my people in the day of their calamity; yea, thou shouldest not have looked on their affliction in the day of their calamity, nor have laid hands on their substance in the day of their calamity; (14) Neither shouldest thou have stood in the crossway, to cut off those of his that did escape; neither shouldest thou have delivered up those of his that did remain in the day of distress. (15) For the day of the LORD is near upon all the heathen: as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head. (16) For as ye have drunk upon my holy mountain, so shall all the heathen drink continually, yea, they shall drink, and they shall swallow down, and they shall be as though they had not been.”
I beg the Reader particularly to remark the cause of the Loan’s displeasure at Edom, namely, his hatred to Israel. And this solely on account of the blessings of redemption. And, Reader! this is now the great and crying sin of the unawakened. It is all leveled against the Loan JESUS CHRIST. This opened the war in heaven. Rev 12:7 . This is the deadly enmity the devil hath infused into our nature, and it is all against Christ. Remember what the Lord Jesus said upon this occasion, Joh 15:18-19 . Reader! it is very blessed to trace the hatred of the world to its source. For then a child of God can, and a child of God well taught will tell the Lord Jesus, both of his exercises and of the cause of them.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Oba 1:10 For [thy] violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever.
Ver. 10. For thy violence against thy brother Jacob ] For thine open violence. Hence tachmas, the vulture, who liveth by rapine, Lev 11:14 . Thine iniquity, rapine, injury done by force and in public view, set upon the “top of a rock,” that all might behold it, Eze 24:7 .
Against thy brother
Shame shall cover thee
And thou shalt be cut off for ever
“ Aeternuum, ex ima decisus stirpe, peribis. ”
Isaiah prophesieth the same irreparable ruin to Edom, Isa 34:10 , and so doth Ezekiel, Eze 35:9 . That which Jeremiah speaketh of seventy years’ continuance only of their serving the king of Babel, Jer 25:11 , is not meant of an end of their captivity, but of the Babylonish monarchy.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT:1:10-14
10Because of violence to your brother Jacob,
You will be covered with shame,
And you will be cut off forever.
11On the day that you stood aloof,
On the day that strangers carried off his wealth,
And foreigners entered his gate
And cast lots for Jerusalem
You too were as one of them.
12Do not gloat over your brother’s day,
The day of his misfortune.
And do not rejoice over the sons of Judah
In the day of their destruction;
Yes, do not boast In the day of their distress.
13Do not enter the gate of My people
In the day of their disaster.
Yes, you, do not gloat over their calamity
In the day of their disaster.
And do not loot their wealth
In the day of their disaster.
14Do not stand at the fork of the road
To cut down their fugitives;
And do not imprison their survivors
In the day of their distress.
Oba 1:10 Because of violence to your brother Jacob Israel was commanded to be kind to Edom because they were relatives (cf. Deu 23:7). However, Edom violated this traditional kinship tie (for when see Introduction V.B).
You will be covered with shame This term (BDB 102) denotes the violation of expected group behavior. Edom and Israel were relatives. This demanded certain actions.
In the section of Jeremiah which condemns the surrounding actions it is used of
1. Israel’s relatives
a. Moab, Jer 48:1 (twice), Jer 48:13(twice), Jer 48:20; Jer 48:39
b. Edom, in Oba 1:10
c. Ammon, not used in Jer 48:1-6
2. Israel’s enemies
a. Egypt, Jer 46:24
b. Syria, Jer 49:23
c. Babylon, Jer 50:2(twice),12; Jer 51:17; Jer 51:47; Jer 51:51
The term had serious emotional connotations in Near Eastern countries where loss of face was emotionally devastating!
You will be cut off forever This VERB (BDB 503, KB 500, Niphal PERFECT) means to be totally destroyed, completely cut off (i.e., Psa 37:9; Psa 37:22; Psa 37:28; Psa 37:34; Psa 37:38; Pro 2:22).
For the theories on when and how this prophecy was fulfilled see Introduction VI. C.
Oba 1:11 On that day See note at Oba 1:8.
NASB, NRSVcarried off his wealth
NKJVcarried captive his forces
TEVcarried off Jerusalem’s wealth
NJBcarried off his riches
JPSOAcarried off his goods
The VERBAL (BDB 985, KB 1382, Qal INFINITIVE CONSTRUCT) means to take captive, but what did they take? The OBJECT of the INFINITIVE (BDB 298) has several meanings:
1. strength
2. ability, efficiency
3. wealth (NASB, NRSV, TEV, NJB, REB)
4. force, army (LXX, PESHITTA, NKJV)
Number 3 fits best in Oba 1:13, where the same term is repeated, so it probably means the same in Oba 1:11.
And foreigners entered his gate
And cast lots for Jerusalem
You too were as one of them This seems to imply that Edom aligned themselves with an invading army and divided the booty of Judah (cf. Joe 3:3; Neh 3:10).
The phrase casting lots (BDB 391, KB 388, Qal PERFECT, cf. Joe 3:3 and Nah 3:10) was an ancient way of (1) dividing land and/or spoils or (2) determining divinely led choices.
Oba 1:12-14 There is a series of negated JUSSIVE forms:
1. do not gloat, Oba 1:12 (lit. see, cf. NKJV), BDB 906, KB 1157, Qal JUSSIVE (negated)
2. do not rejoice, Oba 1:12, BDB 970, KB 1333, Qal IMPERFECT used in a JUSSIVE sense (negated)
3. do not boast, Oba 1:12, BDB 152, KB 178, Hiphil JUSSIVE (negated)
4. do not enter, Oba 1:13, BDB 97, KB 112, Qal IMPERFECT used in a JUSSIVE sense (negated)
5. do not gloat, Oba 1:13, same as #1
6. do not loot, Oba 1:13, BDB 1018, KB 1511, Qal IMPERFECT used in a JUSSIVE sense (negated)
7. do not stand, Oba 1:14, BDB 763, KB 840, Qal IMPERFECT used in a JUSSIVE sense (negated)
8. do not imprison, Oba 1:14 (lit. delivered up, cf. NKJV), BDB 688, KB 742, Hiphil JUSSIVE (negated)
Oba 1:12 Do not rejoice. . .do not gloat. . .do not boast Apparently Edom rejoiced at Judah’s calamity (cf. Psa 137:7; Lam 2:15-17; Lam 4:12; Eze 36:2-6; 1Es 4:45; 1Es 4:50). What they did to Judah, YHWH will allow/send others to do to them! We reap what we sow! See note at Oba 1:15.
Oba 1:13 their calamity This (BDB 15) is a play on the Hebrew word for red (BDB 10, cf. Eze 35:5). Bloodshed is coming!
Oba 1:14 The word translated fork in the road (BDB 830, KB 974) has two distinct usages:
1. Oba 1:14, crossroads, fork in the road
2. Nah 3:1, plunder
The VERB’s (KB 973) basic meaning is to separate or divide from the root’s usage in Akkadian and Arabic. The Targums and Peshitta have crossroads. See note on word origins at Oba 1:7.
This refers to Edom’s blockades or ambushes at the mountain passes which led to the desert to the south which the Judeans tried to use while fleeing from the invading enemy. No one escaped (cf. Lam 2:22)! Some scholars see this as referring specifically to 2Ki 25:3-7 (i.e., the flight of King Zedekiah from the army of Nebuchadnezzar II).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
thy violence, &c. Reference to Pentateuch (Gen 27:41-44. Deu 23:7). App-92.
Fuente: Companion Bible Notes, Appendices and Graphics
Oba 1:10-16
THE JUSTICE OF GODS JUDGMENT UPON EDOM
TEXT: Oba 1:10-16
The prophet enumerates the specific crimes against Gods elect of which Edom was guilty. He then, using Edom as typical of all that opposes God, pronounces Gods judgment upon worldly power and unbelief in the form of the day of Jehovah.
Oba 1:10 FOR . . . VIOLENCE . . . TO THY BROTHER JACOB, SHAME SHALL COVER THEE . . . Wrong or violence is all the more heinous when committed against a brother and the Israelites (Jacob) were brothers to the Edomites (Esau). We recall others sinning against their own; Joseph and his brethren; Ammon and Tamar; Saul and Jonathan; David and Absalom. The strong ties of blood between the Edomites and the Israelites should have impelled the Edomites to give aid to the oppressed people of Judea, but quite to the contrary, they not only gloated over the plundering of their cities and villages but joined in with the enemies of the Israelites. While the hatred of the Edomites for the Israelites, beginning with their progenitors hatred for his brother (Gen 27:41), increased over the centuries, the Israelites were commanded in the law to conduct themselves in brotherly attitudes toward the Edomites (Deu 2:4-5; Deu 23:7). We should not be surprised at the judgment of shame and cutting-off pronounced upon the Edomites for their actions toward their brethren. God pronounced prophetic judgment upon Canaan for his evil toward Noah his father (Gen 9:24-29), Jacob prophecies certain judgments upon the descendants of his sons (Gen 49:1 ff). The shame of defeat and destruction at the hands of the God of Israel was to come upon this proud, rich and unconquerable people. Their wisdom would be turned into foolishness, their bravery would be turned into cowardice, their proud nation would be turned into an exiled group of desert-dwellers, despised by the Jews.
Zerr: Oba 1:10. The relation of brother to Jacob was a bodily one (Gen 25:25-26), and their descendants are referred to in history and prophecy as if they were meant personally. The two groups were always regarded as being in a state of hostility against each other; especially the Edomites against Israel.
Oba 1:11 . . . THOU STOODEST ON THE OTHER SIDE . . . STRANGERS CARRIED AWAY . . . FOREIGNERS ENTERED . . . CAST LOTS, THOU WAST AS ONE OF THEM, Not only did the Edomites stand on the other side watching with glee the plundering of the city of Jerusalem and other Judean villages by marauding tribes of Arabians and Philistines, they joined in the desecration of Gods holy mountain and thus became an enemy of God in their actions against Gods people. They are like those who later hated Gods anointed without a cause (cf. Joh 15:25; Psa 35:19; Psa 69:4). There are those today who need to know that hatred of Gods church and His people is hatred for God. Opposition to the church is declaring war on God (cf. Joh 15:18; 1Jn 3:13). The church is the militant body of Christ engaged in a great spiritual conflict (cf. 2Co 10:3-5; Eph 6:10-20). Those not on Gods side, members of His church, are His enemies. Do you not know that friendship with the world is enmity (war) with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God (Jas 4:4). Obadiah is the first of the literary prophets to state this as a principle but all the others from Joel to Malachi teach the same principle.
Zerr: Oba 1:11, The various works of reference differ as to whether this verse is history or prophecy. I do not believe it makes any difference as far as its truthfulness is concerned, for Obadiah was writing by inspiration (verse 1) of God, and with Him all is ail absolute now as to its surety. The truth of the matter is that Edom took pleasure from the misfortunes of his brother Jacob, and also participated to some extent in connection with those misfortunes. An important principle is expressed in this verse by the first and last groups of words: Tn the day that thou stoodest on the other side . . . even thou least as one of them. Even had Edom taken no physical part in the misfortunes of Israel, the fact of his standing on the side opposite him, the other side, would have included him among the enemies of his brother; this principle is taught by Jesus in Mat 6:24; Mat 12:30. There is no “neutral” ground in questions ot right and wrong, but every man is either for or against that which is right.
Oba 1:12 LOOK NOT . . . REJOICE NOT . . . NEITHER SPEAK PROUDLY IN THE DAY OF DISTRESS . . . Obadiah uses the perfect tense to indicate that such events had not only already taken place but that they will take place again. Starting from particular historical events which had already transpired Obadiah sees in them all subsequent events of a similar kind. What Edom has done and what has befallen Judah is typical of the future development of the elect of God and of the attitude of worldly principalities toward them until the coming conquest of the Messianic kingdom. Edoms attitude was one of jealous, spiteful, vengeful rejoicing at the calamities of Judah. Keil quotes Ewald, . . . the selection of the time of a brothers calamity as that in which to rage against him with such cunning and malicious pleasure, was doubly culpable.
Zerr: Oba 1:12. The date referred to in this verse is evidently the time recorded in 2 Kings 25. for then it was that the kingdom of Judah was destroyed. Became a stranger means the inhabitants of Judah were carried away into a strange land (Babylonia). Looked is from eaaii and among the many words with which it is rendered in the King James version are approve, enjoy, gaze, regard, respect and think. These translations together with the preceding verse, suggest that Edom looked with detight upon the miseries of his brother. That alone would have him the object of God’s wrath, but we shall see that, he did not stop with the pleasure of his eyes at gazing at the misfortune of Israel.
Oba 1:13 ENTER NOT . . . LOOK NOT . . . NEITHER LAY YE HANDS ON THEIR SUBSTANCE IN THE DAY OF THEIR CALAMITY. The Edomites evidently joined in with the invaders of Jerusalem and other Judean cities in pillaging and despoiling and carrying off their possessions. Pillaging was much more common an accompaniment of invasion in that day than it is now. Yet God considered it, in this case, an affront to Him because it was done to His people. Someday, just as Gods retribution came upon Edom, all His enemies will be judged for their pillaging, plundering and persecuting of the servants of Jesus Christ through the ages (cf. Heb 10:32-38).
Zerr: Oba 1:13. Not entered . . . day of calamity. It is propel’ to show a friendly spirit for one in distress, but his home should not be invaded at such a time by morbid curiosity seekers. The context indicates that Edom entered and looked on the affliction of Israel with eyes of satisfaction. But he did not stop at that; instead, he took advantage of the distressed state of affairs to seize upon some of the valuables present.
Oba 1:14 . . . STAND THOU NOT IN THE CROSSWAY, TO CUT OFF THOSE OF HIS THAT ESCAPE . . . The extent of Edoms hate and spite is seen in this verse. They had been, and. undoubtedly would be in the future, guilty of fortifying the crossroads, mountain passes and ways of escape against the Judeans fleeing the ravages of the Arabians and Philistines and other marauders, capturing the fugitives and selling them into slavery or delivering them into the hands of their enemies (cf. Joe 3:5-6; Amo 1:6-9). God holds men and nations accountable for contributing to the tribulations of His people in any age. Gods word condemns aggression but commands rulers to be a terror to those of bad conduct. It is wrong to instigate war for aggressive purposes but it is right to defend against aggression, (cf. Rom 13:1 ff; 1Pe 2:13 ff).
Zerr: Oba 1:14. Edom further opposed Israel by blocking the road by which he might have escaped from the invader, And there were some who were remaining in the home land, whom Edom helped in some way to be taken over by the enemy forces.
Oba 1:15 FOR THE DAY OF JEHOVAH IS NEAR UPON ALL THE NATIONS . . . This phrase, . . . the day of Jehovah, or . . . the day of the Lord, is one of the distinguishing features of the prophetic literature. It is imperative that the reader know the meaning of this phrase if he is to rightly interpret the message of the prophets. We shall make extensive comments on this phrase here, In prophetic literature, the Day of Jehovah generally denotes any great manifestation of Gods power in judgment or redemption. The exodus from Egypt, the locust plague of Joels day, the captivities, the restoration in the days of Ezra, the coming of the Messiah and the Messianic kingdom (the church), the destruction of Jerusalem-are each called, The Day of Jehovah. The one great Day of Jehovah (which all judgments and redemptions of Jewish history typify) to which all prophets point is the climactic crisis in the history of Gods scheme of redemption which involves the conquest of all opposition and the complete triumph of God and His covenant people. This, of course, is the complete work of the Messiah (cf. Isa 2:2-5; Isa 9:1-7; Isa 11:1-16; Amo 9:11 ff, etc.) when He shall have taken captivity captive (Eph 4:8) and have disarmed the principalities and powers and made a public example of them, triumphing over them in him, (Col 2:14-15). The prophets speak of the Day of Jehovah as a day of blessing to those who are right with God, but a day of judgment and terror to those who are not. Every day of Jehovah experienced by the Jews (each of which symbolized the age when God would accomplish His goal of judgment and redemption in the Messiah) was a time of judgment for those who had been unfaithful to the covenant but a day of vindication and redemption for that faithful remnant. The coming of the Messiah is prophesied in terminology depicting judgment (Mal 3:1 to Mal 4:6). Jesus spoke of His first coming as a judgment as well as a redemption (cf. Joh 9:39; Joh 12:31-33; Joh 3:16-21; Mat 10:34-39). We quote from Bible Commentary, The Minor Prophets, by Dr. Theodore Laetsch, pub. Concordia, pgs. 203-205:
The Day of the Lord is that day appointed by the Lord as the Day of Judgment, a day of vengeance unto all unbelievers, of everlasting salvation unto all that have accepted Him as their Redeemer. This term comprises not only this one day, but also all its manifold heralds and forerunners and the eternities following upon the Last Day. Every visitation, every judgment of the Lord, be that a just penalty for the enemies of His kingdom or a gracious visitation for the members of His Church on earth, is a forerunner of, and a guarantee for, the final Day of the Lord. These individual harbingers of the Last Day form as it were the rays diverging from the focal point, the Last Day, towards which they at the same time converge. Therefore every judgment of God upon the wicked world is in a certain sense and to a certain extent a Day of the Lord, presaging the great Day of the Lord, whether it be the destruction of Jerusalem in 586 B.C., or the annihilation of Edom, or the fall of Babylon, or the Civil War, or World War I or II.
. . . It is therefore not mere poetic license nor a misconception on the part of the prophet when he speaks of the Day of the Lord as coming upon all the nations or upon Israel. The judgments visited upon the nations during the centuries of history are an integral part of the Day of the Lord, which extends like a volcanic range throughout the history of sinful mankind and will reach its final consummation on the Last Day, when time shall be swallowed up by eternity.
The same applies, of course, to all manifestations of Gods grace, everyone of which flows from that unfathomable sea of divine goodness and love which shall be revealed in its full perfection on that great Day of the Lord.
And so Obadiah announces this Day is near upon all the nations. What Edom has sown, she shall reap! As she has despised and plundered Godscovenant people so she shall be despised and overthrown by God.
Zerr: Oba 1:15. As the heathen implies that other people besides the Edomites were to feel the wrath of God. That was true in more than one sense, for in overthrowing that one nation, others were given an indication and warning of what was to he the fate of all kingdoms of the world that followed practices displeasing to God.
Oba 1:16 FOR AS YE HAVE DRUNK UPON MY HOLY MOUNTAIN, SO SHALL ALL THE NATIONS DRINK CONTINUALLY; Edom Stands as a symbol or type of all the enemies of Gods covenant people. All world powers or worldly-minded people who are enemies of God (represented in Daniel and Revelation as the Beast and his worshippers) shall drink the wine of Gods wrath (cf. Isa 51:17; Isa 51:22-23; Jer 25:15; Rev 14:10). As the nations mock and desecrate Gods church so shall they be mocked and desecrated at His hand, beginning with the establishment of His kingdom.
Zerr: Oba 1:16. Drinking a cup figuratively means to partake of some experiences, either pleasant or unpleasant (Psa 23:5; Psa 116:13; Jer 25:15 : Mat 20:23; Mat 26:39). Edom was destined to drink the cup of Gods wrath because of his assaults upon His holy mountain, and also the other nations were to feel the wrath of the Lord.
Questions
1. How were the Edomites brothers to the Israelites and how were the Israelites commanded of God to behave toward the Edomites?
2. To what extent did the Edomites participate in the plundering of the people of Judah?
3. How did the Edomites treat those Israelites who escaped the attacks upon their cities and villages?
4. What is the Day of Jehovah?
5. How shall the Day of Jehovah come upon all nations?
Fuente: Old and New Testaments Restoration Commentary
violence: Gen 27:11, Gen 27:41, Num 20:14-21, Psa 83:5-9, Psa 137:7, Lam 4:21, Eze 25:12, Eze 35:5, Eze 35:6, Eze 35:12-15, Amo 1:11
shame: Psa 69:7, Psa 89:45, Psa 109:29, Psa 132:18, Jer 3:25, Jer 51:51, Eze 7:18, Mic 7:10
and: Jer 49:13, Jer 49:17-20, Eze 25:13, Eze 25:14, Eze 35:6, Eze 35:7, Eze 35:15, Mal 1:3, Mal 1:4
Reciprocal: Num 20:20 – And Edom Deu 2:4 – Ye are to pass Deu 23:7 – he is thy Deu 30:7 – General 2Ch 28:9 – because the Lord God 2Ch 28:17 – the Edomites Ezr 6:12 – destroy Psa 18:18 – me in Isa 33:1 – when thou shalt cease Isa 47:6 – thou didst Jer 10:25 – eaten Jer 12:14 – that Eze 35:2 – and prophesy Joe 3:2 – will plead Joe 3:19 – Edom Amo 1:12 – Teman Oba 1:18 – and there Zec 1:15 – and Zec 2:8 – the nations Mat 5:22 – his brother
Fuente: The Treasury of Scripture Knowledge
Oba 1:10. The relation of brother to Jacob was a bodily one (Gen 25:25-26), and their descendants are referred to in history and prophecy as if they were meant personally. The two groups were always regarded as being in a state of hostility against each other; especially the Edomites against Israel.
Fuente: Combined Bible Commentary
Oba 1:10-11. For thy violence against thy brother Jacob Because of the injury thou hast done to the people of Judea, who are descended from Jacob, the brother of Esau, your progenitor: see note on Amo 1:11. Shame shall cover thee Contempt and reproach shall be cast upon thee by all that hear of thy conduct; and thou shalt be cut off for ever So great a slaughter shall be made of thy inhabitants, that thou shalt never recover it; and at last thou shalt be quite dispossessed of thy country: see note on Eze 35:7-9. In the day that thou stoodest on the other side Or, in the day that thou stoodest against him. That strangers carried away captive his forces This may refer to the time when the Syrians spoiled Judea, overcame the Jewish forces, and made many captives of them. And foreigners entered into his gates That is, into his cities. This seems to be spoken of the cities of Judea, which the Syrians took when they had spoiled the country, and laid siege to Jerusalem, as recorded in 2Ki 16:5. And cast lots upon Jerusalem Either this means that the Syrians and Israelites, whose armies were joined together, cast lots which of them should make the first assault on that city: or else, they cast lots about the spoils of Jerusalem, before they had taken it, making themselves quite sure of it, though the event proved they were mistaken. Or, as many learned men think, the taking of Jerusalem by Nebuchadnezzar is here referred to; an event at which, as we learn from Psalms 137., the Edomites rejoiced: and then probably lots were cast what captives should fall to the share of each of the commanders. Thou wast as one of them Thou, that wast a brother by birth, wast as cruel and injurious in thy actions as these strangers, and joined with them in every thing against thy brother.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
1:10 For [thy] violence against thy {g} brother Jacob shame shall cover thee, and thou shalt be cut off for ever.
(g) He shows the reason why the Edomites were so severely punished: that is, because they were enemies to his Church, whom he now comforts by punishing their enemies.
Fuente: Geneva Bible Notes
II. EDOM’S CRIMES AGAINST JUDAH Oba 1:10-14
Oba 1:10 summarizes what Oba 1:11-14 detail in the same way Oba 1:1 did in relation to Oba 1:2-9.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
A. The Statement of the Charge Oba 1:10
Pride was not the only reason God would humble Edom. The Edomites had also cursed the people whom God had purposed to bless, the Israelites (cf. Gen 27:40-41; Exo 15:15; Num 20:14-21; Deu 2:4; Jdg 11:17-18; 1Sa 14:47-48; 2Sa 8:13-14; 1Ki 11:15-16; 1Ch 18:11-13; Psalms 60; et al.). In doing this they had incurred God’s wrath (Gen 12:3). "Violence" (Heb. hamas) includes both moral wrong and physical brutality. This violence was especially despicable since it was against Edom’s brother, Jacob (i.e., the Israelites). Consequently, great shame would cover Edom (cf. Gen 12:2), and God would cut her off forever (cf. Gen 12:9).