Obadiah 1:17-21

The exaltation of the Jews, Obadiah 1:17-21.

The judgment upon the nations is accompanied and followed by the restoration and glorification of Zion (compare Joel 2:32 ff.). The prophet’s hope of the future embraces four elements: (1) the restoration of the remnant (Obadiah 1:17); (2) the annihilation of Edom (Obadiah 1:18); (3) the expansion of the territory of the Jews (Obadiah 1:19-20); (4) the supremacy of Jehovah (Obadiah 1:21).

Obadiah 1:17 a is rendered more accurately in R.V., “But in mount Zion there shall be those that escape, and it shall be holy.” For the interpretation of the first clause see on Joel 2:32. The nations are to be destroyed (16); even some Jews seem to be doomed, but not all; a remnant consisting of the loyal sons of Jehovah shall be saved (see on Amos 9:9).

It Mount Zion.

Shall be holy Literally, holiness; the noun is used instead of the adjective for the sake of emphasis (G.-K., 141c). The nations that defiled the temple mount (Obadiah 1:16) having been destroyed, it will be consecrated to Jehovah, who sanctifies it by his presence; no unclean stranger will be allowed to pass through it and defile it again (Joel 3:17).

The house of Jacob Identical with “those that escape.” Since the prophetic expectation includes a reunion of Judah and Israel at the time of the restoration (Hosea 1:11; Ezekiel 37:15 ff.; Zechariah 10:6, etc.), “house of Jacob” must include all Hebrews, whether of Israel or of Judah, who pass through the crisis unhurt (compare Obadiah 1:18).

Shall possess their possessions Not the possessions of Edom and of the nations, which is promised in Obadiah 1:18-19, but their own former possessions (Obadiah 1:20) which, through their sin, they had lost in 721 and 586. The restoration of the exiles to the promised land is considered by all prophets the first step toward the realization of the felicity of the new kingdom of God.

Vocalizing the last word somewhat differently, LXX. renders “and the house of Jacob will possess those who possessed them,” that is, those who formerly robbed the Jews of their possessions. Several modern commentators accept this as original, but, since this thought is the burden of Obadiah 1:18-19, the above interpretation of Obadiah 1:17 is to be preferred.