For the day of the Lord is near upon all the pagan - The prophet once more enforces his warning by preaching judgment to come. "The day of the Lord" was already known Joel 1:15; Joel 2:1, Joel 2:31, as a day of judgment upon "all nations," in which God would "judge all the pagan," especially for their outrages against His people. Edom might hope to escape, were it alone threatened. The prophet announces one great law of God's retribution, one rule of His righteous judgment. "As thou hast done, it shall be done unto thee." Pagan justice owned this to be just, and placed it in the mouth of their ideal of justice. "Blessed he," says the Psalmist Psalm 137:8, "that recompenses unto thee the deed which thou didst to us." "Blessed," because he was the instrument of God. Having laid down the rule of God's' judgment, he resumes his sentence to Edom, and speaks to all in him. In the day of Judahs calamity Edom made itself as "one of them." It, Jacob's brother, had ranked itself among the enemies of God's people. It then too should be swept away in one universal destruction. It takes its place with them, undistinguished in its doom as in its guilt, or it stands out as their representa tive, having the greater guilt, because it had the greater light. Obadiah, in adopting Joel's words Joel 3:7, "thy reward shall return upon thine own head," pronounces therewith on Edom all those terrible judgments contained in the sentence of retribution as they had been expanded by Joel.

The day of the Lord is near - God will not associate thee with him in the judgments which he inflicts. Thou also art guilty and shalt have thy punishment in due course with the other sinful nations.

For the day of the Lord is near upon all the Heathen,.... That is, the time was at hand, fixed and determined by the Lord, and he had spoken of by his prophets, when he would punish all the Heathens round about for their sins; as the Egyptians, Philistines, Tyrians, Ammonites, Moabites, and others; and so the Edomites among the rest; for this is mentioned for their sakes, and to show that their punishment was inevitable, and that they could not expect to escape in the general ruin; see Jeremiah 25:17. This destruction of Edom here prophesied of, and of all the Heathen, was accomplished about five years after the destruction of Jerusalem, so that it might be truly said to be near; and some time within this space Obadiah seems to have prophesied; and the day of the Lord is not far off upon the Pagans, Mahometans, and all the "antichristian" states, When mystical Edom or Rome will be destroyed; see Revelation 16:19;

as thou hast done, it shall be done unto thee; thy reward shall return upon thine own head; this is particularly directed to Edom, upon whom the day of the Lord's vengeance shall come; when he punished the Heathens, then the Edomites should be retaliated in their own way; and as they had rejoiced at the destruction of the Jews, and had insulted them in their calamities, and barbarously used them, they should be treated in like manner; see Ezekiel 35:15; and thus will mystical Babylon, or the mystical Edomites, be dealt with, even after the same manner as they have dealt with the truly godly, the faithful professors of Christ, Revelation 18:6.

This warning is supported in Obadiah 1:15 by an announcement of the day of the Lord, in which Edom and all the enemies of Israel will receive just retribution for their sins against Israel. Obadiah 1:15. "For the day of Jehovah is near upon all nations. As thou hast done, it will be done to thee; what thou hast performed returns upon thy head. Obadiah 1:16. For as ye have drunken upon my holy mountain, all nations will drink continually, and drink and swallow, and will be as those that were not." כּי (for) connects what follows with the warnings in Obadiah 1:12-14, but not also, or exclusively, with Obadiah 1:10, Obadiah 1:11, as Rosenmller and others suppose, for Obadiah 1:2-14 are not inserted parenthetically. "The day of Jehovah" has been explained at Joel 1:15. The expression was first formed by Obadiah, not by Joel; and Joel, Isaiah, and the prophets that follow, adopted it from Obadiah. The primary meaning is not the day of judgment, but the day on which Jehovah reveals His majesty and omnipotence in a glorious manner, to overthrow all ungodly powers, and to complete His kingdom. It was this which gave rise to the idea of the day of judgment and retribution which predominates in the prophetic announcements, but which simply forms one side of the revelation of the glory of God, as our passage at once shows; inasmuch as it describes Jehovah as not only judging all nations and regarding them according to their deeds (cf. Obadiah 1:15, and Obadiah 1:16), but as providing deliverance upon Zion (Obadiah 1:17), and setting up His kingdom (Obadiah 1:21). The retribution will correspond to the actions of Edom and of the nations. For גּמלך וגו, compare Joel 3:4, Joel 3:7, where (Joel 3:2-7) the evil deeds of the nations, what they have done against the people of God, are described. In Obadiah 1:16 Obadiah simply mentions as the greatest crime the desecration of the holy mountain by drinking carousals, for which all nations are to drink the intoxicating cup of the wrath of God till they are utterly destroyed. In shethı̄them (ye have drunk) it is not the Judaeans who are addressed, as many commentators, from Ab. Ezra to Ewald and Meier, suppose, but the Edomites. This is required not only by the parallelism of כּאשׁר שׁתיתם (as ye have drunk) and בּאשׁר שׁתיתם על הת (as thou hast done), but also by the actual wording and context. בּאשׁר שׁתיתם על הר cannot mean "as ye who are upon my holy mountain have drunk;" and in the announcement of the retribution which all nations will receive for the evil they have done to Judah, it is impossible that either the Judaeans should be addressed, or a parallel drawn between their conduct and that of the nations. Moreover, throughout the whole of the prophecy Edom only is addressed, and never Judah. Mount Zion is called "my holy mountain," because Jehovah was there enthroned in His sanctuary. The verb shâthâh is used in the two clauses in different senses: viz., shethı̄them, of the drinking carousals which the Edomites held upon Zion, like yishtū in Joel 3:3; and shâthū, in the apodosis, of the drinking of the intoxicating goblet (cf. Isaiah 51:17; Jeremiah 25:15; Jeremiah 49:12, etc.), as the expression "they shall be as though they had not been" clearly shows. At the same time, we cannot infer from the words "all nations will drink," that all nations would succeed in taking Zion and abusing it, but that they would have to taste all the bitterness of their crime; for it is not stated that they are to drink upon Mount Zion. The fact that the antithesis to שׁתיתם is not תּשׁתּוּ ("ye will drink") but ישׁתּוּ כּל־הגּוים, does not compel us to generalize shethı̄them, and regard all nations as addressed implicite in the Edomites. The difficulty arising from this antithesis cannot be satisfactorily removed by the remark of Caspari, that in consequence of the allusion to the day of the Lord upon all nations in Obadiah 1:15, the judgment upon all nations and that upon the Edomites were thought of as inseparably connected, or that this induced Obadiah to place opposite to the sins of the Edomites, not their own punishment, but the punishment of all nations, more especially as, according to Obadiah 1:11, it must necessarily be assumed that the foreign nations participated in the sin of Edom. For this leaves the question unanswered, how Obadiah came to speak at all (Obadiah 1:15) of the day of the Lord upon all nations. The circumstance that, according to Obadiah 1:11, heathen nations had plundered Jerusalem, and committed crimes like those for which Edom is condemned in Obadiah 1:12-14, does not lead directly to the day of judgment upon all nations, but simply to a judgment upon Edom and the nations which had committed like sins. The difficulty is only removed by the assumption that Obadiah regarded Edom as a type of the nations that had risen up in hostility to the Lord and His people, and were judged by the Lord in consequence, so that what he says of Edom applies to all nations which assume the same or a similar attitude towards the people of God. From this point of view he could, without reserve, extend to all nations the retribution which would fall upon Edom for its sins. They should drink tâmı̄d, i.e., not at once, as Ewald has rendered it in opposition to the usage of the language, but "continually." This does not mean, however, that "there will be no time in which there will not be one of the nations drinking the intoxicating cup, and being destroyed by drinking thereof; or that the nations will come in turn, and therefore in a long immeasurable series, one after the other, to drink the cup of intoxication," as Caspari supposes, but "continually, so that the turn never passes from the heathen to Judah, Isaiah 51:22-23" (Hitzig). This drinking is more precisely defined as drinking and swallowing (לוּע, in Syriac, to devour or swallow, hence לע, a throat, so called from the act of swallowing, Proverbs 23:2), i.e., drinking in full draughts; and the effect, "they will be like such as have not been, have never existed" (cf. Job 10:19), i.e., they will be utterly destroyed as nations.

For the day {k} of the LORD is near upon all the heathen: as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head.

(k) When he will summon all the heathen, and send them to destroy you.

1:15 The day - The time which the Lord hath appointed for the punishing of this, and other nations. As thou hast done - Perfidiously, cruelly, and ravenously, against Jacob.

15. For-resumptive in connection with Ob 10, wherein Edom was threatened with cutting off for ever.

the day of the Lord-the day in which He will manifest Himself as the Righteous Punisher of the ungodly peoples (Joe 3:14). The "all" shows that the fulfilment is not exhausted in the punishment inflicted on the surrounding nations by the instrumentality of Nebuchadnezzar; but, as in Joe 3:14, and Zec 12:3, that the last judgment to come on the nations confederate against Jerusalem is referred to.

as thou hast done, it shall be done unto thee-the righteous principle of retribution in kind (Le 24:17; Mt 7:2; compare Jud 1:6, 7; 8:19; Es 7:10).

thy reward-the reward of thy deed (compare Isa 3:9-11).

1:1-16 This prophecy is against Edom. Its destruction seems to have been typical, as their father Esau's rejection; and to refer to the destruction of the enemies of the gospel church. See the prediction of the success of that war; Edom shall be spoiled, and brought down. All the enemies of God's church shall be disappointed in the things they stay themselves on. God can easily lay those low who magnify and exalt themselves; and will do it. Carnal security ripens men for ruin, and makes the ruin worse when it comes. Treasures on earth cannot be so safely laid up but that thieves may break through and steal; it is therefore our wisdom to lay up for ourselves treasures in heaven. Those that make flesh their trust, arm it against themselves. The God of our covenant will never deceive us: but if we trust men with whom we join ourselves, it may prove to us a wound and dishonour. God will justly deny those understanding to keep out of danger, who will not use their understandings to keep out of sin. All violence, all unrighteousness, is sin; but it makes the violence far worse, if it be done against any of God's people. Their barbarous conduct towards Judah and Jerusalem, is charged upon them. In reflecting on ourselves, it is good to consider what we should have done; to compare our practice with the Scripture rule. Sin, thus looked upon in the glass of the commandment, will appear exceedingly sinful. Those have a great deal to answer for, who are idle spectators of the troubles of their neighbours, when able to be active helpers. Those make themselves poor, who think to make themselves rich by the ruin of the people of God; and those deceive themselves, who call all that their own on which they can lay their hands in a day of calamity. Though judgment begins at the house of God, it shall not end there. Let sorrowful believers and insolent oppressors know, that the troubles of the righteous will soon end, but those of the wicked will be eternal.