Obadiah 1:11

KJV

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.

KJV (with Strong's)

In the day {H3117} that thou stoodest {H5975} on the other side, in the day {H3117} that the strangers {H2114} carried away captive {H7617} his forces {H2428}, and foreigners {H5237} entered {H935} into his gates {H8179}, and cast {H3032} lots {H1486} upon Jerusalem {H3389}, even thou wast as one {H259} of them.

Complete Jewish Bible

On that day you stood aside, while strangers carried off his treasure, and foreigners entered his gates to cast lots for Yerushalayim - you were no different from them.

Berean Standard Bible

On the day you stood aloof while strangers carried off his wealth and foreigners entered his gate and cast lots for Jerusalem, you were just like one of them.

American Standard Version

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.

Commentary

### SUMMARY
Obadiah 1:11 profoundly condemns the nation of Edom for its egregious complicity during Jerusalem's catastrophic downfall. Rather than offering aid to their Israelite kin during a foreign invasion, Edom stood by as an indifferent spectator, watching as Jerusalem's defenses were breached, its people taken captive, and its very fate determined by the casting of lots by invaders. This verse highlights Edom's betrayal and active alignment with Judah's enemies, setting the stage for the severe divine judgment pronounced throughout the prophetic book.

### CONTEXT
* **Literary Context:** The book of Obadiah stands as the shortest book in the Old Testament, a singular, powerful oracle primarily directed against the nation of Edom. Obadiah 1:11 is pivotal, serving as the specific indictment that justifies the ensuing pronouncements of Edom's utter destruction (Obadiah 1:15-18). It immediately follows a description of Edom's pride and self-deception (Obadiah 1:3-4) and precedes a detailed enumeration of their offenses against Judah (Obadiah 1:12-14). This verse succinctly encapsulates Edom's moral failure, providing the foundational charge upon which the rest of the prophecy builds, emphasizing the severity of their inaction and active participation in Judah's suffering.
* **Historical & Cultural Context:** Edom, located southeast of Judah, was populated by the descendants of Esau, making them distant relatives of the Israelites (descendants of Jacob). Despite this familial connection, their relationship was historically fraught with animosity, as evidenced by Edom's refusal to allow Israel passage during the Exodus ([Numbers 20:14-21](/numbers/20-14-21 "Numbers 20:14-21 - Edom Refuses Passage")). Obadiah 1:11 likely refers to the Babylonian siege and conquest of Jerusalem in 586 BC, a devastating event where foreign powers, including Nebuchadnezzar's forces, breached the city, plundered its treasures, and exiled its inhabitants. However, it could also encompass earlier attacks, such as those by the Philistines and Arabs mentioned in [2 Chronicles 21:16-17](/2_chronicles/21-16-17 "2 Chronicles 21:16-17 - Invasion of Philistines and Arabs"), where Edom's opportunistic behavior was also evident. The act of "casting lots upon Jerusalem" was a common ancient practice for dividing spoils of war, including land, property, and even people, signifying complete subjugation and dehumanization.
* **Key Themes:** This verse powerfully contributes to several overarching themes within Obadiah and the broader prophetic literature. It underscores the theme of **Betrayal by Kin**, highlighting the profound moral failure when a "brother" nation, despite shared ancestry through [Jacob and Esau](/genesis/25-23 "Genesis 25:23 - The Birth of Jacob and Esau"), abandons or even assists in the destruction of its kin. The phrase "even thou wast as one of them" vividly portrays Edom's **Complicity in Suffering**, demonstrating that inaction and indifference in the face of injustice are themselves grave offenses in God's eyes, akin to active participation. This complicity, coupled with their opportunistic looting (as detailed in [Obadiah 1:13-14](/obadiah/1-13-14 "Obadiah 1:13-14 - Edom's Further Offenses")), directly leads to the central theme of **Divine Justice and Accountability**. Obadiah's prophecy emphasizes that God observes the actions of nations and holds them accountable for their treatment of His people, culminating in the pronouncement of Edom's inevitable judgment, as foretold in [Obadiah 1:15](/obadiah/1-15 "Obadiah 1:15 - The Day of the Lord Against Edom").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **day (Hebrew, _yôwm'_):** This term, while literally referring to a period of time, is used here adverbially to mark a specific, significant occasion. It emphasizes the precise moment of Judah's extreme vulnerability and suffering, highlighting Edom's deliberate choice to act (or not act) during this critical juncture. The repetition of "in the day" underscores the gravity and specificity of the event.
* **forces (Hebrew, _chayil'_):** This word denotes strength, wealth, or an army. In this context, it refers to Jerusalem's military might, its defenders, and its resources. The "carrying away captive his forces" signifies the complete defeat and disarmament of Judah, rendering them utterly helpless. Edom's indifference to the loss of Judah's "forces" underscores their lack of protective concern for their kin.
* **foreigners (Hebrew, _nokrîy'_):** This term refers to those who are alien or strange, emphasizing their non-Israelite, hostile identity. The entry of "foreigners" into Jerusalem's gates signifies the violation of sacred space and the complete overthrow of the city's sovereignty. Edom's failure to oppose these "foreigners" and their subsequent alignment with them is a central charge.
* **lot (Hebrew, _gôwrâl'_):** Derived from a root meaning "pebble," this term refers to the practice of casting lots, typically small stones, to determine an outcome, often for dividing spoils or property. The act of "cast lots upon Jerusalem" vividly portrays the city and its inhabitants being treated as mere plunder, their fate arbitrarily decided by the invaders, stripped of dignity and autonomy. Edom's passive observation of this ultimate humiliation is a key aspect of their sin.

#### Verse Breakdown
* **"In the day that thou stoodest on the other side":** This clause immediately establishes Edom's posture of deliberate detachment and opposition. "Standing on the other side" implies not merely observation, but a strategic positioning that indicates a refusal to help, or even actively blocking escape, effectively aligning themselves with the aggressors by maintaining a hostile distance.
* **"in the day that the strangers carried away captive his forces":** This phrase specifies the nature of the crisis: a foreign invasion resulting in the defeat and capture of Judah's military and populace. The "strangers" (H2114, _zûwr_, also meaning foreign) are the hostile invaders, and their act of carrying away "forces" (H2428, _chayil_) signifies the complete subjugation and loss of Judah's strength and people.
* **"and foreigners entered into his gates":** This further details the invasion, highlighting the breaching of Jerusalem's defenses. The "gates" (H8179, _shaʻar_) were not merely entry points but symbols of a city's strength, sovereignty, and security. Their penetration by "foreigners" (H5237, _nokrîy_) represents the ultimate violation and conquest of the holy city.
* **"and cast lots upon Jerusalem":** This clause describes the final, most humiliating act of the invaders. "Casting lots" (H3032, _yâdad_, to throw; H1486, _gôwrâl_, lot) over Jerusalem's people and property signifies the complete dehumanization and arbitrary distribution of the conquered city's inhabitants and assets. It portrays Jerusalem as mere plunder, its destiny decided by chance, not by justice or mercy.
* **"even thou wast as one of them":** This concluding, damning statement delivers the core indictment. Despite their familial ties, Edom's actions—or lack thereof—made them morally indistinguishable from the brutal invaders. Their indifference, complicity, and opportunistic participation rendered them equally guilty in God's eyes, erasing any claim to brotherhood.

#### Literary Devices
Obadiah 1:11 employs several powerful literary devices to convey its message. The most prominent is **Parallelism**, specifically synonymous parallelism, seen in the repeated phrase "In the day that thou stoodest on the other side, in the day that the strangers carried away captive..." This repetition emphasizes the specific timing and the profound nature of Edom's transgression, hammering home the point that their actions occurred precisely when Judah was most vulnerable. **Imagery** is also vividly used, painting a picture of a besieged city: "strangers carried away captive his forces," "foreigners entered into his gates," and the chilling act of "cast lots upon Jerusalem." These images evoke the chaos, violence, and utter humiliation experienced by Judah. Finally, the concluding statement, "even thou wast as one of them," functions as a stark **Simile** and a profound **Irony**. It is a simile because Edom is directly compared to the invaders, highlighting their moral equivalence. It is ironic because, as a "brother" nation, Edom was expected to offer aid, yet they acted precisely as the enemies did, betraying the very essence of kinship.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Obadiah 1:11 serves as a stark theological commentary on the nature of complicity and the divine expectation of solidarity, especially among those bound by covenant or kinship. It reveals that God holds nations accountable not only for active aggression but also for passive indifference and opportunistic exploitation in times of crisis. Edom's sin was not merely a political misstep but a profound moral and spiritual failure rooted in a lack of compassion and a disregard for the sacred bonds of brotherhood. This passage underscores the principle that neutrality in the face of injustice is often a form of participation, aligning oneself with the oppressor. God's justice demands that those who stand by, or even benefit from, the suffering of His people will face judgment themselves.
* [Proverbs 24:11-12](/proverbs/24-11-12 "Proverbs 24:11-12 - Rescuing the Perishing")
* [Matthew 25:41-45](/matthew/25-41-45 "Matthew 25:41-45 - The Judgment of the Nations")
* [Luke 10:30-32](/luke/10-30-32 "Luke 10:30-32 - The Parable of the Good Samaritan")

### REFLECTION AND APPLICATION
Obadiah 1:11 confronts us with the uncomfortable truth that our inaction can be as morally culpable as direct participation in wrongdoing. It challenges us to examine our own hearts and responses when we witness suffering, injustice, or the distress of others, particularly those within our spiritual family or broader community. Are we prone to "standing on the other side," observing from a safe distance, or even secretly delighting in the misfortunes of others? The call of this verse is to cultivate a spirit of active compassion and solidarity, to step into the gap for those who are vulnerable, and to resist the temptation of opportunistic gain or indifferent neutrality. It reminds us that our faith is not merely a private conviction but a call to tangible love and justice in a broken world.

#### Questions for Reflection
* **In what areas of my life might I be "standing on the other side" when I should be actively engaged in helping or advocating for others?**
* **How does the concept of complicity, as seen in Edom's actions, challenge my understanding of personal and communal responsibility?**
* **What practical steps can I take to move from passive observation to active compassion when I see suffering or injustice?**

### FAQ
**What was the relationship between Edom and Judah, and why was Edom's action so condemned?**

Answer: Edom and Judah shared a deep, albeit often troubled, familial connection, as Edomites were descendants of Esau and Israelites of Jacob, twin brothers (see [Genesis 25:23](/genesis/25-23 "Genesis 25:23 - Jacob and Esau")). This familial bond meant that Edom was expected to act as a supportive brother nation, especially in times of crisis. Their actions in Obadiah 1:11—standing aloof, watching Judah's destruction, and even participating in the plunder and division of Jerusalem's spoils—were a profound betrayal of this kinship. God condemned them so severely because their behavior violated the very essence of brotherly love and solidarity, demonstrating a heart of callous indifference and opportunistic malice towards His chosen people.

**What is the significance of "casting lots upon Jerusalem"?**

Answer: The act of "casting lots upon Jerusalem" (Obadiah 1:11) is a deeply symbolic and historically significant detail. In ancient warfare, casting lots was a common practice for dividing conquered territory, plunder, or even captives among the victors. For example, Roman soldiers later cast lots for Jesus' garments ([John 19:23-24](/john/19-23-24 "John 19:23-24 - Soldiers Cast Lots for Jesus' Garments")). In this context, it signifies the utter humiliation, dehumanization, and complete subjugation of Jerusalem and its inhabitants. It portrays the city not as a sacred place or its people as individuals, but as mere objects to be arbitrarily distributed, stripped of all dignity and autonomy. Edom's complicity in this act underscores their profound disrespect for Judah and their alignment with the brutal practices of the foreign invaders.

### CHRIST-CENTERED FULFILLMENT
Obadiah 1:11, with its indictment of Edom's betrayal and complicity in Jerusalem's suffering, finds profound Christ-centered fulfillment in the ultimate betrayal and suffering of Jesus Christ. Just as Edom, a brother nation, stood by and even participated in the humiliation of Judah, so too did humanity, created in God's image, betray and abandon its Creator. Jesus, the true Jerusalem, the embodiment of God's people, experienced the ultimate "casting of lots" (cf. [Psalm 22:18](/psalm/22-18 "Psalm 22:18 - They Divide My Garments")) as soldiers gambled for His garments at the foot of the cross ([Matthew 27:35](/matthew/27-35 "Matthew 27:35 - Soldiers Cast Lots for Jesus' Clothes")). He was abandoned by His disciples ([Matthew 26:56](/matthew/26-56 "Matthew 26:56 - Disciples Abandon Jesus")), mocked by onlookers, and betrayed by one of His own ([Matthew 26:47-50](/matthew/26-47-50 "Matthew 26:47-50 - Judas Betrays Jesus")). Yet, unlike Jerusalem, whose suffering was a consequence of sin, Christ's suffering was a redemptive act, bearing the sins of the world. His abandonment and humiliation were not for His own judgment, but to secure salvation for all who believe, transforming the curse of human betrayal into the blessing of divine reconciliation ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). Thus, Obadiah's prophecy, while condemning Edom, ultimately points to the greater "day" when the true Son of David would suffer betrayal and humiliation, not for His own demise, but for the triumph of God's eternal kingdom.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 137:7

¶ Remember, O LORD, the children of Edom in the day of Jerusalem; who said, Rase [it], rase [it, even] to the foundation thereof.

Nahum 3:10

Yet [was] she carried away, she went into captivity: her young children also were dashed in pieces at the top of all the streets: and they cast lots for her honourable men, and all her great men were bound in chains.

Joel 3:3

And they have cast lots for my people; and have given a boy for an harlot, and sold a girl for wine, that they might drink.

2 Kings 25:11

Now the rest of the people [that were] left in the city, and the fugitives that fell away to the king of Babylon, with the remnant of the multitude, did Nebuzaradan the captain of the guard carry away.

Psalms 50:18

When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers.

Jeremiah 52:28

This [is] the people whom Nebuchadrezzar carried away captive: in the seventh year three thousand Jews and three and twenty:

Jeremiah 52:30

In the three and twentieth year of Nebuchadrezzar Nebuzaradan the captain of the guard carried away captive of the Jews seven hundred forty and five persons: all the persons [were] four thousand and six hundred.