TRV
See on the biblical-era map
Study this verse
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
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Verse 19) And those who are in the South shall inherit the possessions of Esau, and those in the plains shall inherit the possessions of the Philistines. They shall possess the region of Ephraim and the region of Samaria, and Benjamin shall possess Gilead. LXX: And those in the Negeb shall possess the mountain of Esau, and those in the Shephelah shall possess the foreigners, and they shall possess the mountain of Ephraim and the plain of Samaria, and Benjamin and Gilead. And Judah, who dwelt in the South and possessed the entire region according to the division made by Joshua the son of Nun, which extends toward the Scorpion, that is, toward all the Acrabatene, those who were previously confined to narrow boundaries shall possess the mountain of Esau, that is, the mountains of Seir and the mountains that Edom previously possessed. But those who dwell in Sephela, that is, in the plains, namely Lidda and Emmaus, the city of Diospolis, and Nicopolis, shall possess the Palestinians, five cities of the Palestinians: Gaza, Ashkelon, Ashdod, Ekron, and Gath, or all that region which is called Sharon in the Acts of the Apostles. Others, however, think that this Sephela, that is, the region around Eleutheropolis, is promised: that they should extend as far as Rhinocolura and the sea, that is, not only hold Eleutheropolis from the tribe of Judah, but also reach the coast, and subject the Philistines to their rule, whom they had not previously subdued. The border of the sons of Judah will also extend to Ephraim, where Neapolis is now, and to the region of Samaria, where Sebaste is founded. But Benjamin, whose borders immediately extend northward from Jerusalem, will possess all of Arabia, which was formerly called Gilead and is now called Gerasa. According to the Septuagint, those who will be in the south will possess Mount Ephraim, the plains of Samaria, Benjamin, and Gilead. Whether this has been fulfilled, God alone knows; it could have been completed in part up until the coming of Christ over a period of five hundred years. As I am absolutely certain, it is being fulfilled daily and confirmed in the kingdom of the Church. For those who dwell in the south, that is, in Negeb, and live in the light, and those who hold the plains and the lowlands, that is, his disciples, to whom he says: Learn from me, for I am gentle and humble in heart (Matt. X, 24), they shall possess the mountain of Esau and the Philistines: whom we can understand in the person of the pagans on account of the pride of their teachings and secular eloquence. So that on the mountain there are teachers, in the Philistines, and foreign disciples, who are led by the authority of the teachers. And not only the mountain of Esau and the strangers, but also the region of Ephraim and Samaria will possess. We often read about Ephraim and Samaria in Hosea, and we have interpreted them in the heresies that divide the Church under the name of Christianity. For it is there that abundance is hoped for, and there they promise to safeguard the faith. Furthermore, Benjamin, the son of the right hand and virtue, will possess Gilead, which is interpreted as the migration of testimony, signifying the carnal Israel: for from them the testimony of the Lord has migrated to us. But Benjamin and Gilead, those who were in the south, will possess it, according to the Septuagint.
“Those in the south” signifies the area where the Babylonians invaded Jerusalem led by Nebuchadnezzar. The entire province of Judea was laid waste, sinking back into misery so that it was reduced to absolute silence and appeared entirely deserted. However, when God will enter into the misery of the captives, he will return them to the land of their ancestors after his wrath has subsided. In their return from Babylon the entire multitude of Israel will possess the region of the nations that is equal to Edom. This is a sign of blessing from God.
Continue studying Obadiah 1:19 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Obadiah 1:19 is a prophetic declaration detailing the future restoration and territorial expansion of the people of Judah and, by extension, the entire nation of Israel. Following the severe judgment pronounced upon Edom, this verse shifts to a vision of divine reversal and blessing for God's chosen people, outlining specific regions they will reclaim and possess, signifying a comprehensive return to power and a reunification of the scattered tribes of Israel.
Context
Literary Context
The book of Obadiah is the shortest book in the Old Testament, primarily focusing on the impending judgment of Edom, the descendants of Esau, for their pride and their malicious actions against Judah during Jerusalem's distress, particularly their participation in the plundering of Jerusalem (Obadiah 1:10-14). After foretelling Edom's complete destruction and the ultimate triumph of God's people (Obadiah 1:15-16), the prophecy shifts in Obadiah 1:17 to describe the deliverance of Mount Zion and the expansion of its inhabitants' dominion. Verse 19 specifically details which territories "they of the south" (Judahites) and other tribes will possess, signifying a comprehensive return to power and a reunification of the scattered tribes of Israel, culminating in the establishment of God's kingdom (Obadiah 1:21).
Historical & Cultural Context
The prophecy of Obadiah is generally dated to the period shortly after the Babylonian destruction of Jerusalem in 586 BC, or perhaps earlier during a significant Philistine-Arab invasion (2 Chronicles 21:16-17). Edom, Judah's long-standing adversary and kin, actively participated in or gloated over Jerusalem's downfall, a betrayal that deeply offended God (Lamentations 4:21-22). The "south" (Negev) refers to the arid southern region of Judah, while "the plain" (Shephelah) refers to the fertile lowlands between the Judean hills and the Mediterranean coast, historically occupied by the Philistines. Ephraim and Samaria represent the former northern kingdom of Israel, whose inhabitants had been scattered by Assyria (2 Kings 17:6). Gilead, east of the Jordan, was a territory often contested and inhabited by various tribes, including Benjamin. The reclaiming of these diverse territories speaks to a post-exilic vision of a restored, unified Israel, reclaiming its promised inheritance and dominion over its historical enemies.
Key Themes
Obadiah 1:19 contributes to several major themes within the book and broader prophetic literature. Firstly, it highlights Divine Justice and Retribution, as Edom's treachery is met with their complete disinheritance, while Judah is restored. Secondly, it powerfully portrays Territorial Restoration and Inheritance, emphasizing God's faithfulness to His covenant promises to Israel, even after periods of discipline. The detailed geographical list underscores the literal and comprehensive nature of this promised possession, extending from the south to the north, and west to east. Thirdly, the mention of Ephraim, Samaria, and Benjamin possessing Gilead points to the theme of National Reunification. This verse envisions a future where the divided kingdoms of Israel and Judah are brought together under one banner, fulfilling promises of a complete ingathering of all twelve tribes (Ezekiel 37:15-28). Ultimately, this passage reinforces the overarching theme of God's Sovereign Rule, demonstrating His power to execute judgment and bring about His redemptive purposes for His people.
Exposition and Analysis
Key Word Analysis
From an unused root meaning "to be parched," this term refers to the south, specifically the Negeb or southern district of Judah. Occasionally, it can refer to Egypt as being south of Palestine. In this context, it identifies the people of Judah's southern region as the primary agents who will initiate the territorial expansion.
This primitive root means "to occupy (by driving out previous tenants, and possessing in their place)." By implication, it can mean to seize, rob, inherit, expel, impoverish, or ruin. Here, it signifies a forceful and complete reclamation of land, not merely a peaceful inheritance, but an active taking of possession from former occupiers, reflecting a divine reversal of fortunes.
Apparently a form of the passive participle of a root meaning "to handle," suggesting "rough" or "sensibly felt." Esau was the son of Isaac and twin brother of Jacob, whose descendants formed the nation of Edom. "The mount of Esau" refers to Edom's mountainous territory, symbolizing their entire nation and signifying the complete subjugation and disinheritance of this long-standing adversary of Israel.
Verse Breakdown
"And [they of] the south shall possess the mount of Esau;"
This clause declares that the inhabitants of the southern region of Judah (the Negeb) will expand their territory to include the mountainous land of Edom. This signifies a complete reversal of fortunes, as Edom, who previously gloated over Judah's downfall, will now be dispossessed by Judah. It highlights the divine justice meted out to Edom and the restoration of Judah's dominion.
"and [they of] the plain the Philistines:"
This continues the theme of territorial expansion, stating that the inhabitants of the coastal plain (the Shephelah), which was historically occupied by the Philistines, will also come under Israel's control. This indicates the reclamation of fertile western lowlands, a region that had been a persistent source of conflict and oppression for Israel, signifying a comprehensive victory over another traditional enemy.
"and they shall possess the fields of Ephraim, and the fields of Samaria:"
This clause broadens the scope of possession to include the territories of the former northern kingdom of Israel—Ephraim, a prominent tribe, and Samaria, its capital city. This points towards the reunification of the divided kingdoms, indicating that the restored Judah will encompass lands historically belonging to the northern tribes, thus envisioning a complete ingathering of all Israel.
"and Benjamin [shall possess] Gilead."
The final clause specifies that the tribe of Benjamin will possess Gilead, a region east of the Jordan River. Gilead was a strategically important and fertile area, associated with both northern and southern tribes. This detail further emphasizes the comprehensive nature of the restoration and reunification, extending Israel's dominion across the Jordan and signifying the complete re-establishment of the twelve tribes within their ancestral lands.
Literary Devices
Obadiah 1:19 masterfully employs several literary devices to convey its powerful prophetic message. The entire verse functions as a Prophecy, a divine declaration of future events, specifically the restoration and territorial expansion of Israel. Merism is evident in the comprehensive listing of geographical regions—"the south," "the plain," "mount of Esau," "Philistines," "Ephraim," "Samaria," and "Gilead." By naming specific, distinct areas from various directions (south, west, north, east), the prophet signifies the totality and vastness of the promised dominion, encompassing all of Israel's historical lands and extending over its traditional enemies. This also functions as Synecdoche, where a part (specific regions or tribes) stands for the whole (the entire restored nation of Israel). The repetitive use of the verb "possess" (implied in the second and fourth clauses) creates a powerful sense of Emphasis and Affirmation, underscoring the certainty and completeness of this divine reversal and re-establishment of Israel's inheritance. Furthermore, the contrast between Edom's previous gloating and Judah's subsequent possession of Edom's territory creates a strong sense of Irony and Poetic Justice.
Theological and Thematic Connections
Obadiah 1:19 is a profound statement on God's unwavering faithfulness to His covenant promises and His sovereign control over the destinies of nations. It demonstrates that divine justice is not merely punitive for the wicked but also redemptive and restorative for His chosen people. The disinheritance of Edom and the re-inheritance of Israel underscore God's commitment to His people, even after their periods of discipline. This prophecy provides a vision of hope—a comprehensive restoration, reunification, and territorial expansion of Israel, signaling the ultimate triumph of God's kingdom. It reminds us that God's plans for His people are sure, and His promises will ultimately be fulfilled, bringing about a complete reversal of fortunes for those who trust in Him.
Reflection and Application
Obadiah 1:19 offers a powerful message of hope and assurance for believers today. Just as God promised restoration and possession to Israel after their trials and the treachery of their enemies, He also promises a future hope and an ultimate triumph for His church. This verse encourages us to trust in God's sovereign plan, knowing that His justice will prevail, and His people will ultimately inherit their spiritual and eternal blessings. It speaks to the ultimate victory of God's kingdom and the complete restoration of His people, providing comfort and foresight into His final purposes. In our own lives, we may face periods of displacement, injustice, or spiritual struggle, feeling as though our inheritance has been lost or usurped. This prophecy reminds us that God is actively working to restore what was lost, to bring justice where there was injustice, and to establish His reign. It calls us to persevere in faith, knowing that our ultimate inheritance is secure in Christ, and that God will bring about His perfect will in His timing.
Questions for Reflection
FAQ
Who are "they of the south" mentioned in Obadiah 1:19?
"They of the south" refers to the inhabitants of the Negeb, the southern region of Judah. This indicates that the people of Judah, the southern kingdom, would be the primary agents in fulfilling this prophecy of territorial expansion and reclamation. It highlights their role in the divine reversal of fortunes against their adversaries.
Why is Edom, referred to as "the mount of Esau," specifically mentioned as being possessed?
Edom, the descendants of Esau, held a unique and often hostile relationship with Israel, despite their kinship (Numbers 20:14-21). They were singled out for severe judgment in Obadiah due to their pride and, more specifically, their malicious actions and gloating during Jerusalem's destruction by Babylon (Obadiah 1:11-14). Therefore, their dispossession by Judah represents a profound act of divine justice and a complete reversal of their perceived triumph, symbolizing the ultimate victory of God's people over their historical enemies.
Does this prophecy of territorial expansion have a literal fulfillment?
While some aspects of this prophecy may have seen partial historical fulfillment in the post-exilic period, particularly under the Hasmoneans who conquered Edomite territory, many scholars view its comprehensive nature as pointing to an eschatological fulfillment. The vision of a fully unified Israel possessing all these diverse lands, including those of the former northern kingdom and traditional enemies, suggests a future, complete restoration that transcends any single historical event. It speaks to God's ultimate plan for His people and His kingdom, which finds its ultimate reality in the spiritual dominion of Christ and the New Heavens and New Earth.
Christ-Centered Fulfillment
Obadiah 1:19, with its vivid imagery of territorial reclamation and national reunification for Israel, finds its ultimate and most profound fulfillment in Jesus Christ and His spiritual kingdom. The "possession" of lands by the people of God is transformed from a geopolitical reality into a spiritual inheritance for all who are in Christ. Through His death and resurrection, Jesus, the true Son of David, establishes a kingdom that transcends earthly boundaries, inviting both Jew and Gentile into a unified body (Ephesians 2:14-16). The "mount of Esau" and the "Philistines" represent the enemies and hostile powers that once oppressed God's people; in Christ, these are overcome not by physical conquest but by the triumph over sin, death, and Satan (Colossians 2:15). The reunification of Ephraim, Samaria, and Benjamin with Judah foreshadows the "one new humanity" in Christ, where tribal and national distinctions are transcended in a spiritual unity (Galatians 3:28). Believers, as heirs with Christ, inherit not just physical land but "every spiritual blessing in the heavenly places" (Ephesians 1:3) and are promised a place in the New Jerusalem, the ultimate and eternal "possession" where God dwells with His people (Revelation 21:1-7). Thus, the prophecy of Obadiah 1:19 points forward to Christ's universal dominion and the glorious inheritance of His redeemed people.