Week #4

Getting Away with Murder?

In the book on which the film Schindler's List is based the author, Thomas Keneally, reflects on the dark possibility that there will be no judgment or accountability for those who perpetrated the horrors of the Jewish holocaust during the Second World War In the book on which the film Schindler's List is based the author, Thomas Keneally, reflects on the dark possibility that there will be no judgment or accountability for those who perpetrated the horrors of the Jewish holocaust during the Second World War He describes a mother and son brutally murdered by Nazis guards in full view of a five-year-old girl dressed in red He describes a mother and son brutally murdered by Nazis guards in full view of a five-year-old girl dressed in red Keneally imagines Schindler thinking along these lines: “They [the guards] permitted witnesses, such witnesses as the red toddler, because they believed that all the witnesses would perish too.” Keneally imagines Schindler thinking along these lines: “They [the guards] permitted witnesses, such witnesses as the red toddler, because they believed that all the witnesses would perish too.”

The fact is that the guards did what they liked because they thought that they would never have to give account of their lives The fact is that the guards did what they liked because they thought that they would never have to give account of their lives They thought they could do what they liked, and that no one would accuse them; that there was no God to judge them They thought they could do what they liked, and that no one would accuse them; that there was no God to judge them We may well ask, “Do we want to live in a world like that?” We may well ask, “Do we want to live in a world like that?” Obadiah and the biblical writers assure us that the world is not like that … God is just and acts with perfect justice Obadiah and the biblical writers assure us that the world is not like that … God is just and acts with perfect justice

The Structure of Obadiah A. Introduction: Setting the Stage for the "Days" (v. 1) B. The Judgment: Esau's Humiliation on His "Day" of Doom (vv. 2-10) C. The Indictment: Esau's Crimes on the"Day of Jacob" (vv ) D. The Bad Good News: The Demise of Esau on the "Day of YHWH" (vv ) E. The Good Good News: The Restoration of Jacob on the "Day of YHWH" (vv )

The Plot of Obadiah Preamble Setting the Stage The Judgment Announcement of Edom’s Doom The Indictment Recitation of Edom’s Crimes Climax Demise of Edom Denouement Restoration of Jacob

Sources of Pride for Edom Her Prestige (v. 2) Her Prestige (v. 2) Her Position (vv. 3-4) Her Position (vv. 3-4) Her Possessions (vv. 5-6) Her Possessions (vv. 5-6) Her Partners (v. 7) Her Partners (v. 7) Her Perception (v. 8) Her Perception (v. 8) Her Powers (v. 9) Her Powers (v. 9)

The Judgment: Esau’s Humiliation on His “Day” of Doom (vv. 2-10) 10 Because of the violence done to your brother Jacob, shame shall cover you, and you shall be cut off forever. Now let’s focus on verse 10  This verse provides a transition from a description of the judgment of God upon Edom (verses 2-9) to the citation of various wrongs Edom committed against Judah (verses 11-15)

The Judgment: Esau’s Humiliation on His “Day” of Doom (vv. 2-10) 10 Because of the violence done to your brother Jacob, shame shall cover you, and you shall be cut off forever. As we’ve seen in verses 2-9, Obadiah’s accusation is that the people of Edom had sinned greatly in their pride How are we to know that this was so? We cannot see the heart. How can one demonstrate or prove that the Edomites were prideful? Obadiah shows the proof of the pride of Edom is in the way they treated Israel Pride leads to an unjustified sense of personal superiority, and when we feel this way about ourselves, we naturally look down on others and mistreat them Thus, Edom' s mistreatment of the people of Jerusalem was proof of her pride and the specific grounds for God's judicial intervention

The Judgment: Esau’s Humiliation on His “Day” of Doom (vv. 2-10) 10 Because of the violence done to your brother Jacob, shame shall cover you, and you shall be cut off forever. What reason does Obadiah give for YHWH’s action against Edom? What general crime has he committed? How is the victim identified? The best word to describe this sin of Esau is unbrotherliness It means acting toward my brother, or any other family member, in a way I should not act My brother is one I should love, no matter what he does; my brother is one I should encourage, even if he tends to discourage me My brother is one I should defend, however great his enemies; if I do not do those things, I am being unbrotherly

The Judgment: Esau’s Humiliation on His “Day” of Doom (vv. 2-10) 10 Because of the violence done to your brother Jacob, shame shall cover you, and you shall be cut off forever. What is going to happen to Edom? Why will Edom be covered with shame and cut off forever? In contrast to the way Esau has treated Jacob, members of the same family should support and defend each other, especially in the face of threats from the outside.

The Judgment: Esau’s Humiliation on His “Day” of Doom (vv. 2-10) 10 Because of the violence done to your brother Jacob, shame shall cover you, and you shall be cut off forever. What is ironic about this shame penalty? Usually, when a person is exposed and naked before others, the person experiences shame Ironically the shame itself will "cover" and clothe Edom In a society where it matters what others think, public shaming is virtually tantamount to a death sentence Esau will lose their honor and prestige

The Structure of Obadiah A. Introduction: Setting the Stage for the "Days" (v. 1) B. The Judgment: Esau's Humiliation on His "Day" of Doom (vv. 2-10) C. The Indictment: Esau's Crimes on the"Day of Jacob" (vv ) D. The Bad Good News: The Demise of Esau on the "Day of YHWH" (vv ) E. The Good Good News: The Restoration of Jacob on the "Day of YHWH" (vv )

The Plot of Obadiah Preamble Setting the Stage The Judgment Announcement of Edom’s Doom The Indictment Recitation of Edom’s Crimes Climax Demise of Edom Denouement Restoration of Jacob

The Indictment: Esau’s Crimes on the “Day of Jacob (vv ) 11On the day that you stood aloof, on the day that strangers carried off his wealth and foreigners entered his gates and cast lots for Jerusalem, you were like one of them. 12But do not gloat over the day of your brother in the day of his misfortune; do not rejoice over the people of Judah in the day of their ruin; do not boast in the day of distress. 13Do not enter the gate of my people in the day of their calamity; do not gloat over his disaster in the day of his calamity; do not loot his wealth in the day of his calamity. 14Do not stand at the crossroads to cut off his fugitives; do not hand over his survivors in the day of distress. 1.The Nature of the “Day of Jacob” 2.Esau’s Response to the “Day of Jacob” a. Esau’s Attitudes toward Jacob a. Esau’s Attitudes toward Jacob b. Esau’s Actions against Jacob b. Esau’s Actions against Jacob

When was Obadiah Written?

Obadiah In highly picturesque language, Obadiah focuses on the actions of Edom at a time of great catastrophe for Jerusalem In highly picturesque language, Obadiah focuses on the actions of Edom at a time of great catastrophe for Jerusalem During Jerusalem's disaster the Edomites sat by and gloated while foreigners entered the city, looted it, and took captives During Jerusalem's disaster the Edomites sat by and gloated while foreigners entered the city, looted it, and took captives Some of the Edomites also participated in the looting and prevented some of the city's inhabitants from fleeing Some of the Edomites also participated in the looting and prevented some of the city's inhabitants from fleeing The terrified refugees were either slaughtered by their former allies or captured by them and turned over to the enemy The terrified refugees were either slaughtered by their former allies or captured by them and turned over to the enemy The time is remembered as a period of "misfortune," “ruin," "distress," "disaster,'' and "calamity" The time is remembered as a period of "misfortune," “ruin," "distress," "disaster,'' and "calamity"

Invasion of Jerusalem There are only two real options in Judah’s history for such a great catastrophe: 1.Attack of Philistines and Arabs during reign of King Jehoram ( BC) of Judah 2.Babylonian sack of Jerusalem in 586 BC

Saul

Invasion of Jerusalem During the reign of Jehoram ( BC) Judah put down a revolt of Edomites who were seeking freedom from Judean control (2 Kings 8:20-22; 2 Chron. 21:8-10) but later suffered attack by the Philistines and Arabs (2 Chron. 21:16-17) Foreigners invaded "Judah" and "carried away all the possessions found in the king's house together with his sons and his wives" Foreigners invaded "Judah" and "carried away all the possessions found in the king's house together with his sons and his wives" From the mention of the king's house we can infer that Jerusalem was somehow involved, but the extent of the general looting Obadiah speaks of (casting of lots for Jerusalem) is unclear From the mention of the king's house we can infer that Jerusalem was somehow involved, but the extent of the general looting Obadiah speaks of (casting of lots for Jerusalem) is unclear Problems with this event as it relates to Obadiah: The text is silent not only on the involvement of Edomites (the invaders were Philistines and Arabs), but also on wholesale exile of the population The text is silent not only on the involvement of Edomites (the invaders were Philistines and Arabs), but also on wholesale exile of the population Obadiah implies that Israel has already been exiled (this occurred after 722 BC) Obadiah implies that Israel has already been exiled (this occurred after 722 BC) This event hardly seems like the kind of national catastrophe depicted by Obadiah This event hardly seems like the kind of national catastrophe depicted by Obadiah

Obadiah

Fall of Jerusalem (586 BC) Jerusalem fell to the Babylonians under Nebuchadnezzar At this time the Edomites should have been allies of Judah (Jer. 27:1-11); instead they encouraged the Babylonians (Ps. 137:7; cf. Ezek. 25:12; 35:5) At this time the Edomites should have been allies of Judah (Jer. 27:1-11); instead they encouraged the Babylonians (Ps. 137:7; cf. Ezek. 25:12; 35:5) Moreover, despite the hostility of the Edomites some survivors did manage to make it to Edom (Jer. 40:11) Moreover, despite the hostility of the Edomites some survivors did manage to make it to Edom (Jer. 40:11) The key objection to this option is that Obadiah does not detail the complete destruction of the city brought about by the Babylonians The key objection to this option is that Obadiah does not detail the complete destruction of the city brought about by the Babylonians However, the prophet intends to focus on the guilt of Edom more than the event itself However, the prophet intends to focus on the guilt of Edom more than the event itself  In conclusion, the historical evidence points toward the Babylonian destruction of Jerusalem in 586 BC as the background for Obadiah  Since the author describes this event so vividly, it seems likely that the book was composed not long after

The Indictment: Esau’s Crimes on the “Day of Jacob (vv ) 11On the day that you stood aloof, on the day that strangers carried off his wealth and foreigners entered his gates and cast lots for Jerusalem, you were like one of them. 12But do not gloat over the day of your brother in the day of his misfortune; do not rejoice over the people of Judah in the day of their ruin; do not boast in the day of distress. 13Do not enter the gate of my people in the day of their calamity; do not gloat over his disaster in the day of his calamity; do not loot his wealth in the day of his calamity. 14Do not stand at the crossroads to cut off his fugitives; do not hand over his survivors in the day of distress. 1.The Nature of the “Day of Jacob” 2.Esau’s Response to the “Day of Jacob” a. Esau’s Attitudes toward Jacob a. Esau’s Attitudes toward Jacob b. Esau’s Actions against Jacob b. Esau’s Actions against Jacob

The Indictment: Esau’s Crimes on the “Day of Jacob (vv ) 11On the day that you stood aloof, on the day that strangers carried off his wealth and foreigners entered his gates and cast lots for Jerusalem, you were like one of them. 1.The Nature of the “Day of Jacob” What has Esau done in verse 11 that angered God? What was their offense against Jerusalem? Edom acted like Babylon, an enemy, not like a brother Help was needed because “strangers” were carrying off the wealth of Jerusalem, but Edom did not lift one finger to help Their behavior showed that they were on the side of their brother's enemies Refusing to come to the aid of someone in need is the same as rendering the harm yourself (see, for example, the Parable of the Samaritan)

The Indictment: Esau’s Crimes on the “Day of Jacob (vv ) 11On the day that you stood aloof, on the day that strangers carried off his wealth and foreigners entered his gates and cast lots for Jerusalem, you were like one of them. 1.The Nature of the “Day of Jacob” What actions had these “strangers” and “foreigners” done to Esau’s brother? First, they “carried off their wealth” Second, they “entered his gates” meaning they took over the town. It typically involved violent actions like raping the women, slaughtering the men, and pillaging and ransacking the place. Third, "they cast lots for Jerusalem.” The action could serve several different functions: ( 1) to divide Jerusalem into regions, which were then assigned to contingents of Babylonian troops to administer and control; (2) to determine what was to be taken as booty and what was to be destroyed; or (3) to determine which part of the population was to be deported and which part was allowed to remain to serve those who occupied the city or to work the vineyards and fields

The Indictment: Esau’s Crimes on the “Day of Jacob (vv ) 11On the day that you stood aloof, on the day that strangers carried off his wealth and foreigners entered his gates and cast lots for Jerusalem, you were like one of them. 1.The Nature of the “Day of Jacob” God accuses Edom of being just like a stranger to his own brother. What would it be like to act like a stranger to your parents or siblings today? Are you acting like a stranger to anyone in your family? What about your brothers and sisters in church?

The Descent of Edom Stood aloof on that day

The Indictment: Esau’s Crimes on the “Day of Jacob (vv ) 11On the day that you stood aloof, on the day that strangers carried off his wealth and foreigners entered his gates and cast lots for Jerusalem, you were like one of them. 12But do not gloat over the day of your brother in the day of his misfortune; do not rejoice over the people of Judah in the day of their ruin; do not boast in the day of distress. 1.The Nature of the “Day of Jacob” 2.Esau’s Response to the “Day of Jacob” a. Esau’s Attitudes toward Jacob a. Esau’s Attitudes toward Jacob After exhorting Edom to stop gazing upon Judah's ruin, what does the prophet Obadiah further urge them stop doing in verse 12? Verse 12 continues to focus on Esau's attitudes toward Jacob's demise: 1.He gloated (ra'a) over the day of his brother (v. 12a) 2.He rejoiced/celebrated (samah) over his ruin (v. 12c) 3.He boasted (higdil peh) when Jacob fell (v. 12e). They Hebrew literally says Edom “made their mouth big.” In this context it denotes uninhibited and scornful laughter over the fallen Judahites.

The Indictment: Esau’s Crimes on the “Day of Jacob (vv ) 11On the day that you stood aloof, on the day that strangers carried off his wealth and foreigners entered his gates and cast lots for Jerusalem, you were like one of them. 12But do not gloat over the day of your brother in the day of his misfortune; do not rejoice over the people of Judah in the day of their ruin; do not boast in the day of distress. 1.The Nature of the “Day of Jacob” 2.Esau’s Response to the “Day of Jacob” a. Esau’s Attitudes toward Jacob a. Esau’s Attitudes toward Jacob Do you ever rejoice when something bad happens to a rival? What does God think about this? The Edomites spoke proudly in the day of Israel’s distress. When someone else was in trouble, have you ever talked as if you were proud that you were better than they?

The Descent of Edom Stood aloof on that day Gloat over his misfortune Rejoice in brother’s ruin Boast in their distress Edom’s Attitudes toward Israel (vv ) Edom’s Actions toward Israel (vv ) Now let’s focus on verses

The Indictment: Esau’s Crimes on the “Day of Jacob (vv ) 13Do not enter the gate of my people in the day of their calamity; do not gloat over his disaster in the day of his calamity; do not loot his wealth in the day of his calamity. 14Do not stand at the crossroads to cut off his fugitives; do not hand over his survivors in the day of distress. 2.Esau’s Response to the “Day of Jacob” b. Esau’s Actions against Jacob b. Esau’s Actions against Jacob What does God call Israel in verse 13? What are the implications of God still calling His defeated, humiliated people, “my people” when they are at their weakest?

The Indictment: Esau’s Crimes on the “Day of Jacob (vv ) 13Do not enter the gate of my people in the day of their calamity; do not gloat over his disaster in the day of his calamity; do not loot his wealth in the day of his calamity. 14Do not stand at the crossroads to cut off his fugitives; do not hand over his survivors in the day of distress. 2.Esau’s Response to the “Day of Jacob” b. Esau’s Actions against Jacob b. Esau’s Actions against Jacob What are Esau's crimes against Jacob as revealed in verse 13? He invaded (bo') the sacred city of YHWH's people (v. 13a) He gloated (ra'a) over Jacob's calamity (v. 13e) He claimed/looted (salah) Jacob's property (v. 13f)

The Indictment: Esau’s Crimes on the “Day of Jacob (vv ) 13Do not enter the gate of my people in the day of their calamity; do not gloat over his disaster in the day of his calamity; do not loot his wealth in the day of his calamity. 14Do not stand at the crossroads to cut off his fugitives; do not hand over his survivors in the day of distress. 2.Esau’s Response to the “Day of Jacob” b. Esau’s Actions against Jacob b. Esau’s Actions against Jacob What are Esau's crimes against Jacob as revealed in verse 13? Not only was Edom's act barbarous and inhuman; not only was it treacherous; it was also sacrilege When they entered the gates of "my people," they violated God's own possession by covenant Judah was not just any people; they were special …. the "apple of his eye" (Deut 32: 10; Zech 2:8) God would not take lightly this violation on the part of foreigners or of Edom

13Do not enter the gate of my people in the day of their calamity; do not gloat over his disaster in the day of his calamity; do not loot his wealth in the day of his calamity. 14Do not stand at the crossroads to cut off his fugitives; do not hand over his survivors in the day of distress. 2.Esau’s Response to the “Day of Jacob” b. Esau’s Actions against Jacob b. Esau’s Actions against Jacob In v. 11 we learned that on the day of Jacob Esau had stood aloof while Jerusalem burned. But now we discover that this was not the only place where he was standing. Where else did Edom make a “stand” (v. 14)? Why? For what purpose? The Edomites station themselves at the places where they can most easily capture the fugitives of Judah/Jerusalem before they get away and scatter in different directions Edom intends "to eliminate" Judah's fugitives by delivering them up to others Obadiah interprets Edom's goal as that of seeking the complete eradication of Judah by eliminating the escapees and survivors

The Indictment: Esau’s Crimes on the “Day of Jacob (vv ) 13Do not enter the gate of my people in the day of their calamity; do not gloat over his disaster in the day of his calamity; do not loot his wealth in the day of his calamity. 14Do not stand at the crossroads to cut off his fugitives; do not hand over his survivors in the day of distress. 2.Esau’s Response to the “Day of Jacob” b. Esau’s Actions against Jacob b. Esau’s Actions against Jacob As vv show, Edom acted like buzzards circling a dying animal, waiting until Babylon soundly defeated Judah and Jerusalem The siege of Jerusalem lasted about eighteen months (2 Kings 25:1-8) When the city fell, Nebuchadnezzar's forces moved in with a vengeance to destroy, kill, and pillage Then when they were finished, Judah's kinsmen moved in to loot, to capture fugitives to sell as slaves, and to kill those who fled from the destruction

The Descent of Edom Stood aloof on that day Gloat over his misfortune Rejoice in brother’s ruin Boast in their distress March thru their gate Gloat over his disaster Loot his wealth Cut off his fugitives Hand over his survivors Edom’s Actions toward Israel Edom’s Attitudes toward Israel

The Structure of Obadiah A. Introduction: Setting the Stage for the "Days" (v. 1) B. The Judgment: Esau's Humiliation on His "Day" of Doom (vv. 2-10) C. The Indictment: Esau's Crimes on the"Day of Jacob" (vv ) D. The Bad Good News: The Demise of Esau on the "Day of YHWH" (vv ) E. The Good Good News: The Restoration of Jacob on the "Day of YHWH" (vv )

The Plot of Obadiah Preamble Setting the Stage The Judgment Announcement of Edom’s Doom The Indictment Recitation of Edom’s Crimes Climax Demise of Edom Denouement Restoration of Jacob

The Bad Good News: The Demise of Esau on the “Day of YHWH” (vv ) 15For the day of the LORD is near upon all the nations. As you have done, it shall be done to you; it shall be done to you; your deeds shall return on your own head. 16For as you have drunk on my holy mountain, so all the nations shall drink continually; they shall drink and swallow, and shall be as though they had never been. 17But in Mount Zion there shall be those who escape, and it shall be holy, and the house of Jacob shall possess their own possessions. 18The house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau stubble; they shall burn them and consume them, and there shall be no survivor for the house of Esau, for the LORD has spoken. 1.Announcement of the Day of YHWH 2.Ultimate Fate of Esau and the Nations a. Retributive Principle of Divine Justice b. Distributive Principle of Divine Justice 3.Contrasting Fate of Jacob a. Restoration of Jacob b. Triumph of Jacob

The Bad Good News: The Demise of Esau on the “Day of YHWH” (vv ) 15For the day of the LORD is near upon all the nations. As you have done, it shall be done to you; it shall be done to you; your deeds shall return on your own head. 1.Announcement of the Day of YHWH 2.Ultimate Fate of Esau and the Nations a. Retributive Principle of Divine Justice Obadiah warned that what time was near? On whom does it draw near? Obadiah announces the imminence of "the day of YHWH" for the nations (v. 15a) It functions as a thesis statement for the remainder of the book Esau will not be the only target of divine wrath on that day; the nations are also on YHWH's radar

The Bad Good News: The Demise of Esau on the “Day of YHWH” (vv ) 15For the day of the LORD is near upon all the nations. As you have done, it shall be done to you; it shall be done to you; your deeds shall return on your own head. 1.Announcement of the Day of YHWH 2.Ultimate Fate of Esau and the Nations a. Retributive Principle of Divine Justice Obadiah warns that “as you have done, it shall be done to you.” This is known as the lex talionis or retributive principle that considers punishment, if proportionate, to be the best response to crime. Do you agree with this form of justice? Where will the reprisal of Edom return? Does this remind you of the statement that “Whatsoever a man sows, that shall he also reap” (Galatians 6:7)? In what way?

The Bad Good News: The Demise of Esau on the “Day of YHWH” (vv ) 15For the day of the LORD is near upon all the nations. As you have done, it shall be done to you; it shall be done to you; your deeds shall return on your own head. 16For as you have drunk on my holy mountain, so all the nations shall drink continually; they shall drink and swallow, and shall be as though they had never been. 1.Announcement of the Day of YHWH 2.Ultimate Fate of Esau and the Nations a. Retributive Principle of Divine Justice b. Distributive Principle of Divine Justice Now we come to verse 16. Who is the subject of the verb "you have drunk on my holy mountain” and what is the significance of the drinking? Does it refer to Esau's celebrating the defeat of Judah in 586 BC with revelry and drinking on YHWH's holy mountain? This interpretation suffers from three weaknesses: (1) it fails to take into account the change from second person singular verbs in v. 15 to the plural form in v. 16a; (2) the OT never refers expressly to "drinking bouts" in celebration of victory; (3) it requires a shift in the significance of the drinking, from Edom's celebration of victory in v. 16a to the nations' drinking divine judgment in v. 16b-d.

The Bad Good News: The Demise of Esau on the “Day of YHWH” (vv ) 15For the day of the LORD is near upon all the nations. As you have done, it shall be done to you; it shall be done to you; your deeds shall return on your own head. 16For as you have drunk on my holy mountain, so all the nations shall drink continually; they shall drink and swallow, and shall be as though they had never been. 1.Announcement of the Day of YHWH 2.Ultimate Fate of Esau and the Nations a. Retributive Principle of Divine Justice b. Distributive Principle of Divine Justice Now we come to verse 16. Who is the subject of the verb "you have drunk on my holy mountain” and what is the significance of the drinking? The Edomites are the subject but their drinking here refers to their inevitable demise along with the nations and her punishment for the crimes against Jacob. Is this the correct interpretation? This interpretation is difficult to reconcile with the following phrase, "on my holy mountain” unless the scene of the crime becomes the scene of the judgment, though this seems forced. Furthermore, it fails to account adequately for the shift from second person singular forms in v. 15b- c to the plural form of v. 16a.

The Bad Good News: The Demise of Esau on the “Day of YHWH” (vv ) 15For the day of the LORD is near upon all the nations. As you have done, it shall be done to you; it shall be done to you; your deeds shall return on your own head. 16For as you have drunk on my holy mountain, so all the nations shall drink continually; they shall drink and swallow, and shall be as though they had never been. 1.Announcement of the Day of YHWH 2.Ultimate Fate of Esau and the Nations a. Retributive Principle of Divine Justice b. Distributive Principle of Divine Justice Now we come to verse 16. Who is the subject of the verb "you have drunk on my holy mountain” and what is the significance of the drinking? While both of the previous interpretations are possible, it seems best to assume that in v. 16a Obadiah addresses his real audience, Judean and Israelite survivors of the devastation of 586 BC. The shift in addressee from v. 15b-c is signaled by the switch to a plural verb, "you have drunk" (Esau has consistently been treated as singular) This view also keeps the “drink” metaphor consistent with the wrath of YHWH. Here Judah experiences God’s wrath via the destruction of the temple and Jerusalem on His holy mountain.

The Bad Good News: The Demise of Esau on the “Day of YHWH” (vv ) 15For the day of the LORD is near upon all the nations. As you have done, it shall be done to you; it shall be done to you; your deeds shall return on your own head. 16For as you have drunk on my holy mountain, so all the nations shall drink continually; they shall drink and swallow, and shall be as though they had never been. 1.Announcement of the Day of YHWH 2.Ultimate Fate of Esau and the Nations a. Retributive Principle of Divine Justice b. Distributive Principle of Divine Justice Compare the cup of wrath experienced by Judah verses the nations. How are they similar and different? In contrast to Jerusalem's temporary drinking of the cup, the nations will drink it "continually" They will drink God's cup perpetually until they become as if they had never been The adverb intensifies the judgment of the nations beyond that received by Zion If Yahweh's "holy mountain" had to experience divine wrath, the non-elect goyim must experience it to a greater degree

Negative Effects of Wine The negative features of wine are what serve as the background for the metaphor of drinking the cup of wrath. Let’s summarize the effects of heavy drinking: STUPOR. The stupefying effects of excessive amounts of wine include staggering, confusion, insensibility, and sleep. Too much wine produces confusion in the mind and lack of clear judgment. It diminishes one's clear- headedness and decision-making reason and instead creates confusion of mind. Drunkenness not only dulls the mind; it also dulls the body and makes it insensate so that one cannot feel pain and consequently avoid harm. Heavy drinking eventually makes one drowsy and brings on deep sleep. STUPOR. The stupefying effects of excessive amounts of wine include staggering, confusion, insensibility, and sleep. Too much wine produces confusion in the mind and lack of clear judgment. It diminishes one's clear- headedness and decision-making reason and instead creates confusion of mind. Drunkenness not only dulls the mind; it also dulls the body and makes it insensate so that one cannot feel pain and consequently avoid harm. Heavy drinking eventually makes one drowsy and brings on deep sleep. HELPLESSNESS. Because of wine-induced stupor with its attendant staggering, confusion, insensibility, and sleep, a drunkard becomes helpless and defenseless before enemies. HELPLESSNESS. Because of wine-induced stupor with its attendant staggering, confusion, insensibility, and sleep, a drunkard becomes helpless and defenseless before enemies. DISGRACE. The final characteristic of drunkenness to be noted here is the disgrace that accompanies it. Often those who are inebriated disgrace themselves with their degrading actions. DISGRACE. The final characteristic of drunkenness to be noted here is the disgrace that accompanies it. Often those who are inebriated disgrace themselves with their degrading actions.

Cup of Wrath Metaphor Fourteen texts employ the metaphor of drinking the cup of divine wrath, four in the Writings (Pss 60:3; 75:8; Job 21:19-20; Lam 4:21) and the rest in the Latter Prophets (Isa 51:17-23; 63:6; Jer 25:15-29; 48:26- 27; 49:12; 51:7-8; 51:39, 57; Ezek 23:31-34; Obad 16; Hab 2:15-16) How do these texts depict divine punishment and the way it affects people? Summarizing the key points: 1. The wrath these texts speak of is the wrath of YHWH. It belongs to Him; He executes it and He controls it. 2. The recipients of the divine punishment are always considered to be the deserving. Their sins are either explicitly stated in the passage or indicated by the context. 3. Significantly, many texts indicate that YHWH’s wrath cup begins with Jerusalem referring to the fall of the city. From Jerusalem the cup passes to all the nations including Moab, Edom, and finally Babylon. The nations are condemned either because of their non-elect status as goyim – unlike Jerusalem that bears YHWH’s name – or their hostility to Jerusalem.

Cup of Wrath Metaphor 4. The image of drinking the cup points to the full amount of divine wrath that the recipients experience. They do not receive just a little bit of punishment; they receive it to the full extent. 5. When YHWH’s wrath comes, it is irresistible and unstoppable. He puts the cup in their hand and makes them drink. Unlike a normal cup that one is free to refuse, this cup they may not and cannot refuse: they must drink it. 6. When the recipients experience divine wrath, they become totally helpless and defenseless. YHWH’s wrath first makes them helpless and then he smites them with a sword. 7. Divine wrath puts a permanent end to the nations. 8. YHWH’s judgment brings open and public disgrace to its recipients. 9. Divine judgment operates on the basis of lex talionis; as you have done, it will be done to you. 10. Finally, the wicked bring it down upon themselves and cause their own demise. They themselves drink and drain the cup.

The Bad Good News: The Demise of Esau on the “Day of YHWH” (vv ) 17But in Mount Zion there shall be those who escape, and it shall be holy, and the house of Jacob shall possess their own possessions. 3.Contrasting Fate of Jacob a. Restoration of Jacob What hope does God give Judah in verse 17? The calamity of 586 BC had left what remained of the Israelites angry and deeply disillusioned; in their minds YHWH had reneged on all His promises: In the hour of deepest need He had abandoned His temple, His eternal dwelling place (Psalm 132:13-18), and the symbol of Israel's security (Jeremiah 7:1-7) He had abandoned His people, breaking His commitment to Abraham and ratified with His descendants at Sinai, to be their God forever He allowed the Babylonians to expel them from the land promised them as their eternal possession

The Bad Good News: The Demise of Esau on the “Day of YHWH” (vv ) 17But in Mount Zion there shall be those who escape, and it shall be holy, and the house of Jacob shall possess their own possessions. 3.Contrasting Fate of Jacob a. Restoration of Jacob While the nations will drink the cup of wrath on the future day of YHWH, Judah will not Mount Zion will be restored as the residence of YHWH; the place of "escape" from God’s wrath Israel will be restored to her land The calamity of 586 BC had left what remained of the Israelites angry and deeply disillusioned; in their minds YHWH had reneged on all his promises: In the hour of deepest need he had abandoned His temple, his eternal dwelling place (Psalm 132:13-18), and the symbol of Israel's security (Jeremiah 7:1-7) He had abandoned His people, breaking his commitment to Abraham and ratified with his descendants at Sinai, to be their God forever He allowed the Babylonians to expel them from the land promised them as their eternal possession

The Bad Good News: The Demise of Esau on the “Day of YHWH” (vv ) 18The house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau stubble; they shall burn them and consume them, and there shall be no survivor for the house of Esau, for the LORD has spoken. b. Triumph of Jacob What is the significance of the various houses and metaphors in verse 18? Obadiah refers to the future restoration of the twelve tribes by addressing both the house of Jacob (the Southern Kingdom) and the house of Joseph (the Northern Kingdom) Obadiah borrows an image that was common in ancient battle scenes. Adopting a scorched-earth policy, invaders would torch the cities they conquered as well as the surrounding fields and orchards, thereby depriving the victims of necessary resources for life. Reunited Israel becomes the agent of divine fury against Edom; the goal is not so much the occupation of enemy territory as the full elimination of outside threats, so that 722/586 BC never happens again.

The Bad Good News: The Demise of Esau on the “Day of YHWH” (vv ) 18The house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau stubble; they shall burn them and consume them, and there shall be no survivor for the house of Esau, for the LORD has spoken. b. Triumph of Jacob Much of reformed theology is based on the understanding that we are all sinners and are all in need of the salvation given freely in and through Jesus Christ. What difference does – or should this make as we deal with enemies – those who have “done us wrong” and who should “get what they deserve”?

The Structure of Obadiah A. Introduction: Setting the Stage for the "Days" (v. 1) B. The Judgment: Esau's Humiliation on His "Day" of Doom (vv. 2-10) C. The Indictment: Esau's Crimes on the"Day of Jacob" (vv ) D. The Bad Good News: The Demise of Esau on the "Day of YHWH" (vv ) E. The Good Good News: The Restoration of Jacob on the "Day of YHWH" (vv )

The Plot of Obadiah Preamble Setting the Stage The Judgment Announcement of Edom’s Doom The Indictment Recitation of Edom’s Crimes Climax Demise of Edom Denouement Restoration of Jacob

The Good Good News: The Restoration of Jacob on the “Day of YHWH” (vv ) 19Those of the Negeb shall possess Mount Esau, and those of the Shephelah shall possess the land of the Philistines; they shall possess the land of Ephraim and the land of Samaria, and Benjamin shall possess Gilead. 20The exiles of this host of the people of Israel shall possess the land of the Canaanites as far as Zarephath, and the exiles of Jerusalem who are in Sepharad shall possess the cities of the Negeb. 21Saviors shall go up to Mount Zion to rule Mount Esau, and the kingdom shall be the LORD's. and the kingdom shall be the LORD's. 1.The Restoration of Jacob’s Land 2.The Restoration of YHWH’s Rule

The Good Good News: The Restoration of Jacob on the “Day of YHWH” (vv ) 19Those of the Negeb shall possess Mount Esau, and those of the Shephelah shall possess the land of the Philistines; they shall possess the land of Ephraim and the land of Samaria, and Benjamin shall possess Gilead. 20The exiles of this host of the people of Israel shall possess the land of the Canaanites as far as Zarephath, and the exiles of Jerusalem who are in Sepharad shall possess the cities of the Negeb. 1.The Restoration of Jacob’s Land Now let’s focus on verses

The Good Good News: The Restoration of Jacob on the “Day of YHWH” (vv ) 19Those of the Negeb shall possess Mount Esau, and those of the Shephelah shall possess the land of the Philistines; they shall possess the land of Ephraim and the land of Samaria, and Benjamin shall possess Gilead. 20The exiles of this host of the people of Israel shall possess the land of the Canaanites as far as Zarephath, and the exiles of Jerusalem who are in Sepharad shall possess the cities of the Negeb. The Negeb (meaning “dry ground”) refers to the region covering southern Judah and stretching into the Sinai peninsula Edomite encroachment on Judahite territory was strongest in the Negeb, which explains why Obadiah begins his geographic survey here Negeb Edom

The Good Good News: The Restoration of Jacob on the “Day of YHWH” (vv ) 19Those of the Negeb shall possess Mount Esau, and those of the Shephelah shall possess the land of the Philistines; they shall possess the land of Ephraim and the land of Samaria, and Benjamin shall possess Gilead. 20The exiles of this host of the people of Israel shall possess the land of the Canaanites as far as Zarephath, and the exiles of Jerusalem who are in Sepharad shall possess the cities of the Negeb. Shephelah Philistia "the Shephelah” (meaning "lowlands“) reflects the Judean perspective, looking from the Judean highlands toward the west The Shephelah identified the foothills between the coastal plain and the central mountainous spine.

The Good Good News: The Restoration of Jacob on the “Day of YHWH” (vv ) 19Those of the Negeb shall possess Mount Esau, and those of the Shephelah shall possess the land of the Philistines; they shall possess the land of Ephraim and the land of Samaria, and Benjamin shall possess Gilead. 20The exiles of this host of the people of Israel shall possess the land of the Canaanites as far as Zarephath, and the exiles of Jerusalem who are in Sepharad shall possess the cities of the Negeb. Ephraim Judah "the land of Ephraim" reflects the tribal territory dominated by the central ridge in the landscape of Ephraim, while "the land of Samaria" focuses attention on the area in and around the capital city Samaria

The Good Good News: The Restoration of Jacob on the “Day of YHWH” (vv ) 19Those of the Negeb shall possess Mount Esau, and those of the Shephelah shall possess the land of the Philistines; they shall possess the land of Ephraim and the land of Samaria, and Benjamin shall possess Gilead. 20The exiles of this host of the people of Israel shall possess the land of the Canaanites as far as Zarephath, and the exiles of Jerusalem who are in Sepharad shall possess the cities of the Negeb. Benjamin Gilead

The Good Good News: The Restoration of Jacob on the “Day of YHWH” (vv ) 19Those of the Negeb shall possess Mount Esau, and those of the Shephelah shall possess the land of the Philistines; they shall possess the land of Ephraim and the land of Samaria, and Benjamin shall possess Gilead. 20The exiles of this host of the people of Israel shall possess the land of the Canaanites as far as Zarephath, and the exiles of Jerusalem who are in Sepharad shall possess the cities of the Negeb. Canaanites

The Good Good News: The Restoration of Jacob on the “Day of YHWH” (vv ) 19Those of the Negeb shall possess Mount Esau, and those of the Shephelah shall possess the land of the Philistines; they shall possess the land of Ephraim and the land of Samaria, and Benjamin shall possess Gilead. 20The exiles of this host of the people of Israel shall possess the land of the Canaanites as far as Zarephath, and the exiles of Jerusalem who are in Sepharad shall possess the cities of the Negeb. Negeb Verse 20 has a geographical logic in that it exhibits merismus of north to south: one group of exiles occupies the land to its northernmost boundary at Zarephath while the other group inherits the cities of the Negeb in the Cisjordan's southernmost boundary Canaanites

The Good Good News: The Restoration of Jacob on the “Day of YHWH” (vv ) 19Those of the Negeb shall possess Mount Esau, and those of the Shephelah shall possess the land of the Philistines; they shall possess the land of Ephraim and the land of Samaria, and Benjamin shall possess Gilead. 20The exiles of this host of the people of Israel shall possess the land of the Canaanites as far as Zarephath, and the exiles of Jerusalem who are in Sepharad shall possess the cities of the Negeb. Edom Philistia Shephelah Ephraim Benjamin Gilead Judah Canaanites Negeb

The Good Good News: The Restoration of Jacob on the “Day of YHWH” (vv ) 21Saviors shall go up to Mount Zion to rule Mount Esau, and the kingdom shall be the LORD's. and the kingdom shall be the LORD's. 2. The Restoration of YHWH’s Rule Now let’s look at the last verse of Obadiah. Who are these “saviors”? Where are they going and what will they do? The “saviors" probably are returned exiles who make Zion (Jerusalem) the center of government in the day of the Lord A contrast is drawn between Zion, the holy mount, and Mount Esau, the mount of profanation The word translated “rule“ usually means "to judge, to administer justice," or "to punish," but during the period of the judges the judges also were deliverers Obadiah's point may be that "just as the Lord raised up the judges of old to rescue His people, so in the future similar leaders will arise to save Israel from the oppression of the nations."

The Good Good News: The Restoration of Jacob on the “Day of YHWH” (vv ) 21Saviors shall go up to Mount Zion to rule Mount Esau, and the kingdom shall be the LORD's. and the kingdom shall be the LORD's. 2. The Restoration of YHWH’s Rule What hope is provided to Jacob that is even more important than their future defeat of Edom, the possession/expansion of the land, and the establishment of Mount Zion as the center of government? More important is Obadiah's assertion that finally the Lord's supreme rule over the nations and the earth will be manifest The day of the Lord will mean the defeat of God's enemies, the restoration of His people, and the establishment of His universal rule. God's people may suffer temporary defeat for their sins, but God will intervene to rescue them, to judge His enemies, and to establish His kingdom. In the end God's kingdom will come, and He will reign over all peoples of the earth.

The Man from Edom (Isaiah 63:1-4) A blood-stained divine warrior comes marching up the valley of the Kidron toward Jerusalem, and the cry goes out: “Who is this coming from Edom, from Bozrah, with his garments stained crimson? Who is this, robed in splendor, striding forward in the greatness of his strength?” The warrior answers, "It is I, speaking in righteousness, mighty to save." The prophet, watching from the walls of the city, still has this question: “Why are your garments red? like those of one treading the winepress?” The traveler answers, "I have trodden the winepress alone; from the nations no one was with me. I trampled them in my anger and trod them down in my wrath; their blood spattered my garments, and I stained all my clothing. For the day of vengeance was in my heart, and the year of my redemption has come" Who is this warrior? He is none other than the Lord Jesus Christ, returning to Jerusalem in the day of His wrath after having subdued the nations as Obadiah foretold He is the great "I am," speaking in righteousness; He is the Judge and Savior

The Man from Edom (Isaiah 63:1-4) A blood-stained divine warrior comes marching up the valley of the Kidron toward Jerusalem, and the cry goes out: “Who is this coming from Edom, from Bozrah, with his garments stained crimson? Who is this, robed in splendor, striding forward in the greatness of his strength?” The warrior answers, "It is I, speaking in righteousness, mighty to save." The prophet, watching from the walls of the city, still has this question: “Why are your garments red? like those of one treading the winepress?” The traveler answers, "I have trodden the winepress alone; from the nations no one was with me. I trampled them in my anger and trod them down in my wrath; their blood spattered my garments, and I stained all my clothing. For the day of vengeance was in my heart, and the year of my redemption has come" In this world the ungodly often seem to flourish; the godly are stricken But God says that in the ultimate working of His plan the ungodly are going to be punished … the Day of the Lord will come upon them While those who are His people will be lifted up and blessed in Jesus Christ