Obadiah 1:13

KJV

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;

KJV (with Strong's)

Thou shouldest not have entered {H935} into the gate {H8179} of my people {H5971} in the day {H3117} of their calamity {H343}; yea, thou shouldest not have looked {H7200} on their affliction {H7451} in the day {H3117} of their calamity {H343}, nor have laid {H7971} hands on their substance {H2428} in the day {H3117} of their calamity {H343};

Complete Jewish Bible

or entered the gate of my people on their day of calamity - no, you shouldn't have gloated over their suffering on their day of calamity or laid hands on their treasure on their day of calamity.

Berean Standard Bible

You should not enter the gate of My people in the day of their disaster, nor gloat over their affliction in the day of their disaster, nor loot their wealth in the day of their disaster.

American Standard Version

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.

Commentary

### SUMMARY
Obadiah 1:13 delivers a scathing divine indictment against Edom, the descendants of Esau, for their egregious actions during Judah's profound suffering. The verse specifically condemns Edom for three distinct transgressions: entering Jerusalem's gate during its fall, gloating over Judah's affliction, and plundering their possessions. These acts of opportunistic cruelty and betrayal, committed in Judah's "day of calamity," highlight Edom's utter lack of compassion and brotherly solidarity, directly provoking God's righteous judgment.

### CONTEXT
* **Literary Context:** Obadiah is the shortest book in the Old Testament, a prophetic oracle entirely dedicated to pronouncing God's judgment against the nation of Edom. This verse, Obadiah 1:13, is part of a series of "thou shouldest not" statements (Obadiah 1:12-14) that detail Edom's specific offenses against Judah. These condemnations follow an initial declaration of Edom's impending downfall (Obadiah 1:1-9) and precede the broader principle of divine retribution (Obadiah 1:15-21), emphasizing that Edom's actions during Judah's distress were a direct cause for their own destruction. The repetitive structure underscores the severity and repeated nature of Edom's sin.
* **Historical & Cultural Context:** The "day of their calamity" most reliably refers to the Babylonian conquest of Jerusalem in 586 BC, a catastrophic event that led to the destruction of the Temple, the city walls, and the exile of the Judahite people. Edom, sharing a common ancestry with Israel through Jacob and Esau, was considered a "brother" nation, yet their history was often marked by animosity. Instead of offering aid or even maintaining neutrality, Edom actively participated in Judah's downfall. Culturally, the "gate" was a vital point of a city, serving as a place for legal proceedings, commerce, and public assembly, symbolizing the city's strength and autonomy. To enter it during a siege was an act of invasion and conquest, a profound violation of any expected familial or neighborly solidarity.
* **Key Themes:** Obadiah 1:13 contributes significantly to several key themes within the book and broader biblical narrative. Central among these is the theme of **Divine Justice and Retribution**, where God holds nations accountable for their actions, particularly their treatment of His covenant people. Edom's exploitation of Judah's weakness directly leads to the pronouncement of the "day of the Lord" upon all nations, where "as thou hast done, it shall be done unto thee" (see [Obadiah 1:15](/obadiah/1-15 "Obadiah 1:15 - The Day of the Lord and Retribution")). Another crucial theme is **Brotherly Betrayal and Lack of Compassion**. Despite their shared lineage, Edom's actions demonstrate a profound absence of empathy and a willingness to capitalize on a sibling's distress, a stark contrast to the divine command to love one's neighbor. This betrayal is a severe moral failing that underscores the depth of their sin, echoing the ancient animosity between Jacob and Esau that began in [Genesis 27](/genesis/27 "Genesis 27 - Jacob and Esau's Conflict"). The verse also highlights the theme of **Active Exploitation**, moving beyond passive observation to direct participation in the suffering and plunder of the vulnerable.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **calamity (Hebrew, _ʼêyd'_):** This word, derived from a root meaning "to bend down," signifies oppression, misfortune, or ruin. Its repeated use in Obadiah 1:13 emphasizes the profound and devastating nature of Judah's suffering, a state of utter distress and vulnerability that Edom chose to exploit rather than alleviate. It highlights the severity of the circumstances in which Edom's transgressions occurred.
* **looked (Hebrew, _râʼâh'_):** While meaning "to see" generally, in this context, _râʼâh_ implies more than mere observation. It carries the connotation of a malicious gaze, a gloating satisfaction, or even taking pleasure in another's misfortune. This is not passive witnessing but an active, internal participation in the affliction, revealing a hardened heart devoid of empathy.
* **substance (Hebrew, _chayil'_):** This term is rich in meaning, referring to a force, whether of men, means, or other resources. It encompasses wealth, valor, strength, and goods. In the context of "laying hands on their substance," it refers to the plundering of Judah's material possessions, their resources, and perhaps even their people (as in taking captives), representing a complete stripping away of their means and dignity during their weakest moment.

#### Verse Breakdown
* **"Thou shouldest not have entered into the gate of my people":** This clause condemns Edom's physical invasion of Jerusalem during its fall. The "gate" (Hebrew _shaʻar_) was the strategic, judicial, and commercial heart of the city. To enter it during a siege was an act of conquest, signifying hostile intent and active participation in the city's overthrow, rather than offering refuge or aid to their "brother" nation.
* **"in the day of their calamity; yea, thou shouldest not have looked on their affliction":** The repetition of "in the day of their calamity" underscores the specific, dire circumstances of Judah's suffering. Edom's sin was not just entering, but also the malicious "looking" (Hebrew _râʼâh_) upon Judah's "affliction" (Hebrew _raʻ_ - evil, distress). This implies a gloating, a deriving of satisfaction from Judah's pain, highlighting a profound lack of compassion and a morally depraved heart.
* **"in the day of their calamity, nor have laid [hands] on their substance":** This final condemnation reiterates the timing of the offense and specifies the act of plunder. To "lay hands on their substance" (Hebrew _chayil_) means to seize and loot their wealth, goods, and resources. This was an act of extreme opportunism and exploitation, adding economic devastation to the physical and emotional trauma already inflicted upon Judah.

#### Literary Devices
The most prominent literary device in Obadiah 1:13 is **Repetition**, specifically the phrase "in the day of their calamity." This triple repetition serves as a powerful rhetorical device, emphasizing the crucial timing and the severity of Judah's distress during which Edom committed its transgressions. It underscores that Edom's actions were not incidental but deliberate and opportunistic, taking advantage of Judah's most vulnerable moment. This **Anaphora** (repetition at the beginning of successive clauses) creates a rhythmic emphasis, driving home the point that Edom's sin was compounded by the context of Judah's extreme suffering. Furthermore, the use of **Apostrophe** is evident, as the prophet directly addresses Edom ("Thou shouldest not have entered..."), making the indictment personal and direct. The cumulative effect of these devices is to heighten the sense of Edom's guilt and the egregious nature of their betrayal.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Obadiah 1:13 profoundly illustrates the biblical principle that God observes and judges how nations and individuals treat one another, especially the vulnerable. Edom's actions—invasion, gloating, and plunder—were not merely political or economic opportunism; they were a direct affront to God's heart, who identifies with His suffering people. Theologically, this verse reinforces the concept of divine justice, where those who sow malice and exploitation will reap judgment. It highlights the moral obligation of compassion and solidarity, particularly among those with a shared heritage, and underscores that a lack of empathy in times of crisis is a grave sin in God's eyes.

* [Proverbs 24:17-18](/proverbs/24-17-18 "Proverbs 24:17-18 - Do Not Rejoice When Your Enemy Falls")
* [Lamentations 4:21-22](/lamentations/4-21-22 "Lamentations 4:21-22 - Edom's Rejoicing and Judgment")
* [Ezekiel 35:5](/ezekiel/35-5 "Ezekiel 35:5 - Edom's Perpetual Hatred")

### REFLECTION AND APPLICATION
Obadiah 1:13 stands as a timeless warning against the insidious dangers of apathy, malicious pleasure (schadenfreude), and exploitation, particularly towards those in distress. It compels us to examine our own hearts and actions when others face hardship. Do we stand by idly, or worse, secretly rejoice or seek to profit from their pain? The prophet's condemnation of Edom reminds us that God takes note of our responses to the suffering of others, especially those we are called to love or support. Our faith calls us to active compassion, to mourn with those who mourn, and to extend help rather than harm. This verse challenges us to cultivate a heart that is quick to empathize, eager to assist, and resolute in resisting the temptation to capitalize on another's vulnerability, recognizing that such actions are not merely social missteps but spiritual failings that grieve the heart of God.

#### Questions for Reflection
* **In what ways might I, or my community, be tempted to "look on" another's affliction with indifference or even satisfaction, rather than compassion?**
* **How can I actively demonstrate empathy and offer practical support to those experiencing a "day of calamity" in my own life or in the broader world?**
* **What does this passage teach me about God's character and His view on justice and compassion, particularly concerning the treatment of the vulnerable?**

### FAQ
**What was the relationship between Edom and Judah, and why was Edom's behavior so offensive to God?**

Answer: Edom and Judah shared a common ancestry, being descendants of Esau and Jacob, respectively, who were twin brothers (see [Genesis 25](/genesis/25 "Genesis 25 - Birth of Esau and Jacob")). This familial relationship meant that a certain level of solidarity and support was expected. However, their history was often marked by conflict and animosity. Edom's behavior during Judah's "day of calamity" (likely the Babylonian destruction of Jerusalem in 586 BC) was particularly offensive because, instead of offering aid or even remaining neutral, they actively participated in Judah's downfall. They entered the city as invaders, gloated over their "brother's" suffering, and plundered their possessions. This was a profound betrayal of familial ties and a direct violation of the moral and ethical standards God expects, demonstrating a hardened heart and a lack of basic human (and brotherly) compassion.

### CHRIST-CENTERED FULFILLMENT
While Obadiah 1:13 condemns Edom's lack of compassion and exploitation, its ultimate fulfillment points to the perfect compassion and redemptive action found in Jesus Christ. Edom's sin was to take advantage of Judah's weakness; Christ, by contrast, entered into humanity's greatest calamity—the bondage of sin and death—not to exploit, but to deliver. He did not "look on our affliction" with malicious glee, but with profound empathy, taking our suffering upon Himself (see [Isaiah 53:4-5](/isaiah/53-4-5 "Isaiah 53:4-5 - The Suffering Servant")). Instead of laying hands on our substance for His gain, Jesus "laid down his life for us" (as in [1 John 3:16](/1_john/3-16 "1 John 3:16 - Love Defined by Christ's Sacrifice")), becoming poor so that we might become rich (see [2 Corinthians 8:9](/2_corinthians/8-9 "2 Corinthians 8:9 - Christ's Poverty for Our Riches")). He is the ultimate Good Samaritan, who, unlike Edom, did not pass by on the other side but came to our aid in our deepest distress (see [Luke 10:30-37](/luke/10-30-37 "Luke 10:30-37 - The Parable of the Good Samaritan")). Thus, Obadiah's indictment of Edom serves as a stark contrast, highlighting the boundless love, sacrificial service, and ultimate redemption offered through the compassionate heart of our Savior, Jesus Christ.

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

Zechariah 1:15

And I am very sore displeased with the heathen [that are] at ease: for I was but a little displeased, and they helped forward the affliction.

Psalms 22:17

I may tell all my bones: they look [and] stare upon me.

Ezekiel 35:10

¶ Because thou hast said, These two nations and these two countries shall be mine, and we will possess it; whereas the LORD was there:

2 Samuel 16:12

It may be that the LORD will look on mine affliction, and that the LORD will requite me good for his cursing this day.

Ezekiel 35:5

Because thou hast had a perpetual hatred, and hast shed [the blood of] the children of Israel by the force of the sword in the time of their calamity, in the time [that their] iniquity [had] an end: