Obadja 1:12

"And look not at the day of thy brother on the day of his misfortune; and rejoice not over the sons of Judah in the day of their perishing, and do not enlarge thy mouth in the day of the distress. Oba 1:13. Come not into the gate of my people in the day of their calamity; thou also look not at his misfortune in the day of his calamity, and stretch not out thy hand to his possession in the day of his calamity: Oba 1:14. Nor stand in the cross-road, to destroy his fugitives, nor deliver up his escaped ones in the day of distress." This warning cannot be satisfactorily explained either "on the assumption that the prophet is here foretelling the future destruction of Judah and Jerusalem" (Caspari), or "on the supposition that he is merely depicting an event that has already past" (Hitzig). If the taking and plundering of Jerusalem were an accomplished fact, whether in idea or in reality, as it is shown to be by the perfects בּאוּ and ידּוּ in Oba 1:11, Obadiah could not in that case warn the Edomites against rejoicing over it, or even taking part therein. Hence Drusius, Rosenmller, and others, take the verbs in Oba 1:12-14 as futures of the past: "Thou shouldest not have seen, shouldest not have rejoiced," etc. But this is opposed to the grammar. אל followed by the so-called fut. apoc. is jussive, and cannot stand for the pluperf. conjunct. And Maurer's suggestion is just as untenable, namely, that yōm in Oba 1:11 denotes the day of the capture of Jerusalem, and in Oba 1:12, Oba 1:13 the period after this day; since the identity of יום עמדך (the day of thy standing) in Oba 1:11 with יום אחיך in Oba 1:12 strikes the eye at once. The warning in Oba 1:12-14 is only intelligible on the supposition, that Obadiah has not any particular conquest and plundering of Jerusalem in his…

Edom is the nation against which this prophecy is levelled, and which, some think, is put for all the enemies of Israel, that shall be brought down first or last. The rabbin by Edom understand Rome. Rome Christians they understand it of, and have an implacable enmity to it a such; but, if we understand it of Rome antichristian, we shall find the passages of it applicable enough. And though Edom was mortified in the times of the Maccabees, as it had been before by Jehoshaphat, yet its destruction seems to have been typical, as their father Esau's rejection, and to have had further reference to the destruction of the enemies of the gospel-church; for so shall all God's enemies perish; and we find (Isa 34:5) the sword of the Lord coming down upon Idumea, to signify the general day of God's recompences for the controversy of Zion, Oba 1:8. Some have well observed that it could not but be a great temptation to the people of Israel, when they saw themselves, who were the children of beloved Jacob, in trouble, and the Edomites, not only prospering, but triumphing over them in their troubles; and therefore God gives them a prospect of the destruction of Edom, which should be total and final, and of a happy issue of their own correction. Now we may observe here, I. A declaration of war against Edom, (Oba 1:1): "We have heard a rumour, or rather an order, from the Lord, the God of hosts; he has given the word of command; it is his counsel and decree, which can neither be reversed nor resisted, that all who do mischief to his people shall certainly bring mischief upon themselves. We have heard a report that God is raised up out of his holy habitation, and is preparing his throne for judgment; and an ambassador is sent among the heathen," a herald rather, some minister or messenger…

1:12-14 All societies are held accountable for sins such as those of Edom (see, e.g., the oracles against Israel’s neighbors in Amos 1:3–2:3). Among the sins that the Edomites committed against Judah were sharing with the Babylonians in plundering the land (Obad 1:13) and either killing or repatriating Judah’s fugitives (1:14). 1:12 The tribes of Israel were Edom’s relatives (literally brother; cp. Num 20:14). • Edom and other local nations had apparently deceived themselves into thinking that rapprochement with Nebuchadnezzar in 586 BC would bring them respite. Their time of judgment would come.