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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Obadiah 1:17–21. His three-level outline is real structure in the source text, so it is rendered as structure.
After the destruction of the church's enemies is threatened, which will be completely accomplished in the great day of recompence, and that judgment for which Christ came once, and will come again, into this world, here follow precious promises of the salvation of the church, with which this prophecy concludes, and those of Joel and Amos did, which, however they might be in part fulfilled in the return of the Jews out of Babylon notwithstanding the triumphs of Edom in their captivity, as if it were perpetual, are yet, doubtless, to have their full accomplishment in that great salvation wrought out by Jesus Christ, to which all the prophets bore witness. It is promised here,
I.That there shall be salvation upon Mount Zion, that holy hill where God sets his anointed King (Psa 2:6):
Upon Mount Zion shall be deliverance, Oba 1:17. There shall be those that escape; so the margin. A remnant of Israel, upon the holy mountain shall be saved, Oba 1:16. Christ said, Salvation is of the Jews, Joh 4:22. God wrought deliverances for the Jews, typical of our redemption by Christ. But Mount Zion is the gospel-church, from which the New Testament law went forth, Isa 2:3. There salvation shall be preached and prayed for; to the gospel-church those are added who shall be saved; and for those who come in faith and hope to this Mount Zion deliverance shall be wrought from wrath and the curse, from sin, and death, and hell, while those who continue afar off shall be left to perish.
II.That, where there is salvation, there shall be sanctification in order to it:
And there shall be holiness, to prepare and qualify the children of Zion for this deliverance; for wherever God designs glory he gives grace. Temporal deliverances are indeed wrought for us in mercy when with them there is holiness, when there is wrought in us a disposition to receive them with love and gratitude to God; when we are sanctified, they are sanctified to us. Holiness is itself a great deliverance, and an earnest of that eternal salvation which we look for. There, upon Mount Zion, in the gospel-church, shall be holiness; for that is it which becomes God's house for ever, and the great design of the gospel, and its grace, is to plant and promote holiness. There shall be the Holy Spirit, the holy ordinances, the holy Jesus, and a select remnant of holy souls, in whom, and among whom, the holy God will delight to dwell. Note, Where there is holiness there shall be deliverance.
III.That this salvation and sanctification shall spread, and prevail, and get ground in the world:
The house of Jacob, even this Mount Zion, with the deliverance and their holiness there wrought, shall possess their possessions; that is, the gospel-church shall be set up among the heathen, and shall replenish the earth; the apostles of Christ by their preaching shall gain possession of the hearts of men for him whose messengers and ministers they are, and when they possess their hearts they shall possess their possessions, for those who have given up themselves to the Lord give up all they have to him. When Lydia's heart was opened to Christ her house was opened to his ministers. When the Gentile nations became nations of those that were saved, were disciplined, walked in the light of the Lord, and brought their glory and honour into the new Jerusalem (Rev 21:24), then the house of Jacob possessed their possessions. This is the part fulfilled by the planting of the Christian religion in the world, and shall be fulfilled yet more and more by the setting up of Christ's throne where Satan's seat is, and the erecting of trophies of his victory upon the ruins of the devil's kingdom. Now here is foretold,
1.How this possession shall be gained, and the opposition given to it got over (Oba 1:18): The house of Jacob shall be a fire, and the house of Joseph a flame, for their God is, and will be, a consuming fire; and the house of Esau shall be for stubble, easily devoured and consumed by this fire. This is fulfilled,
(1.)In the conversion of multitudes by the grace of Christ; the gospel, preached in the house of Jacob and Joseph, and there owned and professed, shall be as a fire and a flame to melt and to soften hard hearts, to burn up the dross of sin and corruption, that they may be purified and refined with the spirit of judgment and the spirit of burning. Christ, when he comes, shall be as a refiner's fire, Mal 3:1, Mal 3:2.
(2.)In the confusion of all the impenitent implacable enemies of the gospel of Christ, that oppose it and do all they can to hinder the setting up of the kingdom of the Messiah by it. The gospel day is a day that burns like an oven, in which all the proud, and all that do wickedly, shall be a stubble, Mal 4:1. Jacob and Joseph shall be as a fire and a flame; for those that meddle with them, to do them hurt, will find that they do so at their peril; they shall be to them as a torch of fire in a sheaf, Zac 12:6. The word of God in the mouth of his ministers is said to be like fire, and the people as wood to be devoured by it, Jer 5:14. And the man of sin is to be consumed by the breath of Christ's mouth, Th2 2:8. Those that are not refined as gold by fire of the gospel shall be consumed as dross by it; for it will be a savour either of life or of death. When idols and idolatry were abolished, and the wealth and power of nations were brought into the service of Christ and his gospel, and the spoils of the strong man armed were divided by him that was stronger than he, then the house of Jacob and Joseph devoured the house of Esau, so that there was none of them left remaining. This the Lord spoke by his prophets, and this he did by his apostles.
2.How far this possession shall extend, Oba 1:19, Oba 1:20. This is described in Jewish language, which speaks the accession made to the land of Israel, after the return out of captivity into Babylon. The captivity of this host of Israel, that is, this host of Israel that have been so long in captivity and now they have come back are still called the children of the captivity, these shall not only recover their own land, but shall gain ground upon their neighbours adjoining to them, some of whom shall become proselytes and shall incorporate with the Jews, who, by possessing them in a holy communion, possess their land. We must reckon ourselves truly enriched by the conversion of our neighbours to the fear of God and the faith of Christ, and their coming to join with us in the worship of God. Such an accession to our Christian communion we must reckon to be more our wealth and strength than an accession to our estates. Or, The ancient inhabitants of those lands that were carried away into captivity being lost, and never returning to their estates, the children of Israel shall take possession of that which lies next them; for their numbers shall so increase that their own land shall be too strait for them, and their neighbours' estates shall escheat to them ob defectum sanguinis - through default of heirs. They shall enter upon that which is adjoining to them. The country of Esau shall be possessed by those of the south parts of Canaan, for to them it lies contiguous. Those of the plain, on the west of Canaan, which was a champaign country, shall enter upon the land of the Philistines, their neighbours. Those of Judah, which was the chief of the two returning tribes, shall possess the field of Ephraim and Samaria, which before belonged to the ten tribes; and Benjamin, the other tribe, shall possess Gilead on the other side of Jordan, which had belonged to the two tribes and a half. The kingdom of Israel shall join with that of Judah both in civil and sacred interests, and, as friends and brethren, shall mutually possess and enjoy one another; and both together shall possess the Canaanites, even to Zarephath, which belongeth to Zidon; and Jerusalem shall possess the cities of the south, even to Sepharad. Thus did the Jews enlarge their borders on all sides. The modern rabbin teach their scholars by Zarephath and Sepharad to understand France and Spain, grounding upon this a foolish groundless expectation that some time or other the Jews shall be masters of those countries; and they call and count the Christians Edomites, over whom they are to have dominion. But the promise here, no doubt, has a spiritual signification, and had its accomplishment in the setting up of the Christian church, the gospel-Israel, in the world, and shall have its accomplishment more and more in the enlargement of it and the additions made to it, till the mystical body is completed. When ministers and Christians prevail with their neighbours to come to Christ, to yield themselves to the Lord, they possess them. The converts that Abraham had are said to be the souls that he had gotten, Gen 12:5. The possession is gained, not vi et armis - by force and arms; for the weapons of our warfare are not carnal, but spiritual; it is by the preaching of the gospel, and the power of divine grace going along with it, that this possession is got and kept.
IV.That the kingdom of the Redeemer shall be erected and maintained, to the comfort of his loyal subjects and the terror and shame of all his enemies (Oba 1:21): The kingdom shall be the Lord's, the Lord Christ's. God shall give it to him, by putting all things into his hand, all power both in heaven and in earth; men shall give it to him, by resigning themselves to him as his willing people, and appointing him their head. Now the work of kings is to protect their subjects and suppress their enemies; and this Christ will do; he will both reward and punish.
1.The mountain of Zion shall be saved; on it saviours shall come, the preachers of the gospel, who are called saviours, because their business is to save themselves and those that hear them; and in this they are workers together with Christ, but to little purpose if he by his grace did not work together with them.
2.The mountain of Esau shall be judged; and the same that come as saviours on Mount Zion shall judge the mountain of Esau; for the word of the gospel in their mouth, that saves believers, judges unbelievers, convinces and condemns them. Christ's ministers are saviours on Mount Zion when they preach that he that believes shall be saved; but they judge the mount of Esau when they preach that he that believeth not shall be damned, which they are not only commissioned, but commanded to do, Mar 16:16. And in the course of God's providence his scripture is fulfilled; when God raises up friends to the church in her distress (as he raised up judges to deliver Israel of old, Jdg 2:16), then saviours come on Mount Zion, to save it from being sunk and ruined; and when the enemies of the church are brought down, and their power broken, then is the mount of Esau judged; and this shall be done in every age in such a way as God thinks best; we may depend upon it that the gates of hell shall not prevail against the church, but the church shall prevail against them; for the kingdom shall be the Lord's; the kingdoms of the world shall become his, and he has taken, and will take, to himself his great power and reign.
Historical interpretation
Historical Reception
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In mount Zion, there will be salvation, and it will be holy and possess the house of Jacob, those who possess it. And the house of Jacob will be a fire, and the house of Joseph a flame, and the house of Esau straw. They will set them on fire and consume them, and there will be no survivors in the house of Esau, for the Lord has spoken. The Septuagint version: In mount Zion there will be salvation, and it will be holy, and possess the house of Jacob, those who possess it. And the house of Jacob will be a fire, and the house of Joseph a flame, but the house of Esau will be stubble; they will set them on fire and consume them. There will be no survivor for the house of Esau, for the LORD has spoken. The land of Edom will be a devastation; every ally will plunder it and there will be no survivors from it, for the LORD has spoken. The survivors of the house of Jacob will possess the land of Mount Zion. There will be deliverance and holiness, and the house of Jacob will possess their inheritance. The LORD Himself will return to the temple, which He had previously forsaken because of their sins, or it will be completely holy, that is, the Holy of Holies. And the house of Jacob shall possess Zorobabel, and Esdras, and Nehemiah, those who have inherited. And the house of Jacob, that is, Judah, shall be fire, and the house of Joseph, that is, the ten tribes, shall be flame. For from Joseph was born Ephraim, from which tribe the kingdom of Samaria arose; but the house of Esau, that is, the Edomites, who were so fierce and cruel against their brother, shall be turned into stubble. And just as fire and flame quickly devour stubble, so the two kingdoms under the rod of one alliance, according to the book of Ezekiel (Ezek. XVII), shall lay waste to Edom and consume it, and there shall be no remnant of the people who can announce the overthrow of their adversaries to neighboring nations. This is indeed what the LXX translated as πυροφόρον, which we render as Frumentarium, according to the language of ancient discourse; for they called those who are now called Agentes in rebus or Veredarios, the Ancient Frumentarios. But it is better to follow the Hebrew itself, that is, Sarid (), which means either remaining, according to Aquila, or escaping, according to Symmachus, or according to Theodotion and the fifth edition, residue. But all these things will be done because the Lord has spoken, and what He has commanded, He has done. Otherwise: With the works of the flesh destroyed, and the earthly rule laid waste, there will be salvation in the Church for those who have not come forth from their mother. And in her will dwell the holy one, of whom it is said in Isaiah: Holy, holy, holy is the Lord God of hosts (Isaiah 6:3), for both the one who sanctifies and those who are sanctified are from one. And the house of the supplanter Jacob will possess those who had possessed themselves as heirs, making Christians out of the persecutors, and receiving even the Edomites into the faith of the Church. But the house of Esau will be turned into stubble. And just as fire cannot sustain the proximity of straw, so the argument of Jacob, which is inflamed by the word of the Lord, cannot be sustained: for the words of the Lord are tested by fire (Ps. 17:31), and the flame of Joseph, who is interpreted as 'increase' (Gen. 37), because he was sold to his brothers and fed the people in Egypt, will not be able to sustain the house of Esau: but at the first encounter, their sophisms will be turned to nothing. And they will be devoured for their own salvation, according to what is said in the blessing of Isaac to Esau: 'But I have made him your lord, and have subjected all his brothers to him as his servants: and with grain also will you serve your brother' (Gen. 27:37). And there shall be no remnant of the house of Esau, when all things shall bow to Christ, of those in heaven and on earth, and under the earth (Philippians 2), and all things shall be subjected to him, so that God may be all in all. But because Esau had built upon the foundation of Christ with hay, wood, and straw (1 Corinthians 3): therefore the house of Jacob and Joseph shall be turned into fire and flame, imitating their Lord who says: I am a consuming fire (Deuteronomy 4:24), so that the pure wheat may be gathered into the barns after the chaff of sinners is consumed. All the things we have said, and all the things we are about to say, the Jews promise for themselves in the future, when they will accept the Antichrist instead of Christ, fulfilling the prophecy of the Lord Savior: 'I came in the name of my Father, and you did not receive me: if another comes in his own name, you will receive him' (John 5:43). And whatever we have interpreted against Edom, they dream against the Roman kingdom: what we say is either already fulfilled according to history under Zorobabel, or certainly according to prophecy, and mystical understandings happen daily in the Church, and are fulfilled in the kingdom of the soul against the flesh, in each individual. But we say that the frumentarium, according to the allegory, ceases among heretics when there is no one among them who boasts of having the grain of wheat, which is dead in the earth, and the bread from heaven. There are those who think that it is not πυρφόρον, that is, frumentarium, but πυρφόρον, that is, one who can carry a little fire, as translated by the Seventy. Therefore, agreeing with the various interpretations, we will say according to the allegory that not only the frumentarium will cease among heretics, but also the one who pretends to have the light of Christ. For even Satan disguises himself as an angel of light (2 Corinthians 11).
“On Mount Zion there will be salvation, and there will be holiness.” For God is saying through the prophet, “I will bring them back from their captivity, and I will rebuild the sacred temple.” And there is Obadiah, who prophesies the cause of salvation to all in Zion. From there God will disperse holiness into the entire inhabited earth through the saving cross.
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Summary
Obadiah 1:17 marks a pivotal shift in the prophecy, moving from a pronouncement of divine judgment against Edom to a glorious promise of restoration and hope for Israel. It declares that Mount Zion will be the locus of God's saving power, where His people will experience complete deliverance and be set apart in holiness. Furthermore, it assures the "house of Jacob" that they will fully reclaim their rightful inheritance and possessions, signifying a comprehensive spiritual and physical restoration orchestrated by God.
Context
Literary Context
Obadiah is the shortest book in the Old Testament, primarily dedicated to a severe prophetic oracle against Edom, the descendants of Esau. The preceding verses (Obadiah 1:1-16) meticulously detail Edom's pride, violence, and, most critically, their active participation and gleeful observation of Jerusalem's destruction by foreign invaders, specifically mentioned in Obadiah 1:11-14. This context of Edom's treachery sets the stage for God's righteous judgment upon them. Verse 17, however, introduces a dramatic and hopeful turning point. It shifts the focus entirely from the downfall of the oppressor to the promised vindication and restoration of the oppressed, demonstrating God's unwavering faithfulness to His covenant people, the "house of Jacob." This transition underscores a recurring prophetic pattern where divine judgment on the wicked is immediately followed by a promise of salvation and renewal for the righteous remnant.
Historical & Cultural Context
The historical backdrop for Obadiah's prophecy is likely the Babylonian siege and subsequent destruction of Jerusalem in 586 BC, or a similar earlier invasion. During this catastrophic event, Edom, Judah's long-standing sibling nation, not only failed to assist Judah but actively plundered the city and handed over Jewish fugitives to the Babylonians. This betrayal was a profound violation of familial ties and covenant solidarity, making Edom's judgment particularly severe. Mount Zion, mentioned in the verse, is not merely a geographical location but a deeply significant theological symbol. It represents Jerusalem, the dwelling place of God's temple, the center of Israelite worship, and the seat of Davidic kingship. The promise of deliverance and holiness "upon mount Zion" signifies the restoration of God's presence and the re-establishment of His holy city as a beacon of hope and salvation, reversing the shame and desolation it experienced. The concept of "possessing their possessions" relates directly to the ancestral land promised to Abraham and his descendants, which was lost or threatened during periods of exile and foreign domination, as seen in the foundational promises of Genesis 12:7.
Key Themes
Obadiah 1:17 contributes significantly to several overarching themes within the book and broader biblical narrative. First, it powerfully asserts the Sovereignty of God over all nations and history, demonstrating that despite the temporary triumph of oppressors like Edom, God's ultimate plan for His people will prevail. Second, it highlights Divine Justice, as the judgment against Edom for their pride and cruelty is balanced by the vindication and restoration of Israel. Third, the verse underscores Covenant Faithfulness, affirming God's unwavering commitment to His promises made to Abraham and Jacob, ensuring the survival and eventual flourishing of His chosen people. Fourth, Deliverance and Salvation are central, portraying God as the active rescuer who intervenes on behalf of the oppressed. Finally, the themes of Holiness and Restoration of Inheritance are prominent. The mention of "holiness" on Mount Zion points to a spiritual purification and renewed consecration of the people and place to God, echoing the call for God's people to be set apart, as emphasized in 1 Peter 1:16. The promise to "possess their possessions" speaks to the full restoration of their land, identity, and prosperity, symbolizing a complete reversal of their fortunes and the fulfillment of ancient promises regarding their rightful place in the land, a theme found throughout prophetic literature, such as in Ezekiel 36:24-28.
Exposition and Analysis
Key Word Analysis
This word (H6413) signifies an escape, a remnant, or a saved portion. It implies a rescue from danger or destruction, emphasizing God's active intervention to preserve and secure His people. In this context, it speaks of a complete salvation from their enemies and the dire circumstances they faced, providing a secure refuge.
The term (H6944) refers to a sacred place or thing, or abstractly, sanctity. It denotes being set apart, consecrated, or dedicated exclusively to God's service and purposes. Its presence on Mount Zion indicates not only a physical restoration but also a spiritual purification of the people and the place, making it fit for God's presence and worship.
This verb (H3423) means to occupy by driving out previous tenants, to inherit, seize, or take possession. It carries the strong implication of rightful ownership being restored, often after dispossession. The repetition with "possessions" (H4180, môwrâsh', meaning a possession or inheritance) creates a powerful emphasis on the certainty and completeness of Israel's reclaiming what was rightfully theirs, particularly their ancestral land and status.
Verse Breakdown
"But upon mount Zion shall be deliverance"
This opening clause dramatically shifts the focus from Edom's judgment to Israel's hope. "Mount Zion" serves as both a literal geographical location (Jerusalem) and a symbolic theological center, representing God's dwelling place and the heart of His covenant people. The promise of "deliverance" signifies God's active and powerful intervention to rescue His people from oppression, exile, and the consequences of their enemies' actions, establishing a secure refuge there.
"and there shall be holiness;"
Following deliverance, this phrase highlights the spiritual dimension of the restoration. The presence of "holiness" on Mount Zion indicates that the restored community will not only be physically secure but also spiritually purified, set apart, and consecrated to God. This implies a renewed covenant relationship, marked by purity, righteousness, and a dedicated walk with God, making the city and its inhabitants a sacred space reflecting God's character.
"and the house of Jacob shall possess their possessions."
This final clause promises a complete and undeniable restoration of what was lost. "The house of Jacob" refers to the entire nation of Israel. The emphatic repetition of the root "possess" (from yârash) and "possessions" (from môwrâsh) underscores the certainty and completeness of their reclaiming their ancestral land, their inheritance, their identity, and their rightful place among the nations. It speaks to a full vindication and the reversal of all past losses.
Literary Devices
Obadiah 1:17 masterfully employs several literary devices to convey its powerful message of hope and restoration. Contrast is the most prominent, as the verse dramatically pivots from the preceding pronouncements of Edom's utter destruction to Israel's glorious future. This juxtaposition highlights God's justice and faithfulness, showing that while the proud oppressor falls, the humble oppressed are raised up. Symbolism is evident in "Mount Zion," which transcends its geographical reality to represent God's holy dwelling, the center of His covenant, and the place of ultimate salvation and spiritual renewal. The phrase "the house of Jacob" also functions as Synecdoche, representing the entire nation of Israel. Finally, the Repetition of the root in "possess their possessions" (Hebrew yârash and môwrâsh) serves as a powerful emphasis, underscoring the absolute certainty, completeness, and divine guarantee of Israel's full restoration of their rightful inheritance and identity. This rhetorical device ensures the reader grasps the unwavering nature of God's promise.
Theological and Thematic Connections
Obadiah 1:17 stands as a profound testament to God's unwavering faithfulness and His ultimate sovereignty over history and nations. It encapsulates the biblical tension between divine judgment and redemptive grace, demonstrating that while God will justly punish the wicked, His covenant promises to His people remain steadfast. The prophecy assures that even in the face of immense suffering and loss, God's plan for His chosen people includes not only physical deliverance but also spiritual purification and the restoration of their rightful inheritance. This holistic restoration points to God's desire for His people to dwell securely in His presence, set apart for His purposes, and fully enjoy the blessings He has promised. It foreshadows a future where God's kingdom is fully established, and His people live in perfect harmony with His will.
Reflection and Application
Obadiah 1:17 offers a powerful message of hope and resilience for believers facing adversity today. Just as God promised deliverance and restoration to the "house of Jacob" after their suffering, we can trust in His unfailing promises in our own lives. This verse reminds us that even when circumstances seem bleak, and we feel dispossessed or overwhelmed by the "Edoms" of our world (whether spiritual opposition, personal trials, or societal injustices), God remains sovereign. Our ultimate deliverance comes from Him, and He is working to restore all that has been lost or broken. The call to "holiness" is equally vital; true restoration is not merely external but involves an inward transformation, a setting apart of our lives for God's purposes. As we seek to live holy lives, we reflect His character and become vessels through which His deliverance and restoration can flow to others. Furthermore, understanding our spiritual inheritance in Christ empowers us to live with confidence, knowing that we are heirs of God's promises, possessing blessings far greater than any earthly possession.
Questions for Reflection
FAQ
What is the significance of "Mount Zion" in this verse?
"Mount Zion" is highly significant, representing not just a physical hill in Jerusalem but also the spiritual heart of Israel. It was the location of God's temple and the seat of His presence among His people. In Obadiah 1:17, its mention signifies that God's promised deliverance and holiness would be centered in His holy city, indicating a full restoration of His people's spiritual and national identity. It becomes a symbol of God's enduring covenant faithfulness and the place from which His salvation emanates, as also seen in Psalm 9:11.
What does it mean for "the house of Jacob to possess their possessions"?
This phrase emphasizes the complete and certain restoration of Israel's inheritance. Historically, it refers to the reclaiming of their ancestral land, which was promised to Abraham and his descendants (e.g., Genesis 13:15). It also signifies the restoration of their national identity, their prosperity, and their rightful place among the nations, reversing the losses and shame experienced during exile and oppression. The repetition of the root word for "possess" underscores the divine guarantee of this restoration.
How does "holiness" fit into the promise of deliverance and possession?
The inclusion of "holiness" alongside deliverance and possession signifies that God's restoration is not merely physical or material; it is also profoundly spiritual. It indicates that the restored community on Mount Zion will be purified, set apart, and consecrated to God. This implies a renewed covenant relationship where the people live in moral and spiritual integrity, reflecting God's own holy character. True restoration involves not just a return to a place but a return to a right relationship with God, as envisioned in passages like Zechariah 8:3.
Christ-Centered Fulfillment
Obadiah 1:17 finds its ultimate and most profound fulfillment in Jesus Christ and the New Covenant community. The "deliverance" promised upon Mount Zion is fully realized in Christ, who is our ultimate refuge and salvation. Through His sacrificial death and resurrection, Jesus delivers us from the dominion of sin and darkness, transferring us into the kingdom of His beloved Son, as articulated in Colossians 1:13-14. The "holiness" that was to be on Mount Zion is now established in believers, who are sanctified by the Holy Spirit and called to live holy lives, set apart for God's purposes, because Christ Himself is our sanctification (see 1 Corinthians 1:30 and 1 Peter 1:15-16). Furthermore, the "house of Jacob" now finds its spiritual embodiment in the church, composed of both Jew and Gentile believers, who are the true heirs of Abraham's promises (as explained in Galatians 3:29). This spiritual "house of Jacob" "possesses their possessions" not primarily in terms of earthly land, but in the immeasurable spiritual inheritance found in Christ – eternal life, reconciliation with God, the indwelling Spirit, and every spiritual blessing in the heavenly places, as magnificently declared in Ephesians 1:3-14. Ultimately, the Mount Zion of Obadiah points forward to the heavenly Jerusalem, the city of the living God, where believers have come through Christ, and where perfect deliverance, holiness, and eternal inheritance are fully realized (see Hebrews 12:22-24).