Obadiah 1:15

The day of the Lord The order of the words, "for near is the day of the Lord," accords with the fact that the day of the Lord is here spoken of as something already known and familiar. It was first revealed to the prophet Joel (Joel 1:15; Joel 2:1; Joel 2:31 [Heb, 3:4]). There as here it had reference first to some nearer typical visitation and judgment, but included the great final day into which the prophet's view here expands.

as thou hast done comp. Ezekiel 35:15 and Psalms 137:8.

thy reward rather, thy work; dealing, R.V. Comp. Joel 3:7 [Heb., 4:7].

As ye have drunk This is commonly interpreted to mean, "As ye Edomites have drunk in triumphant revelry and carousal on my holy mountain, rejoicing with unhallowed joy over its destruction, so shall (ye and) all the nations drink continually the wine of God's wrath and indignation." But it is better to understand the first clause as referring to the Jews: "As ye have drunk (who are) upon my holy mountain; as even you, who are my chosen people and inhabit the mountain consecrated by my presence, have not escaped the cup of my wrath, so all the nations shall drink of that same cup, not with a passing salutary draught as you have done, but with a continuous swallowing down, till they have wrung out the dregs thereof and been brought to nothing by their consuming power." The "drinking" is thus the same in both clauses and not as in the other interpretation, literal in the first clause, and figurative in the second. Thus too the word "continually" has its proper force, by virtue of the contrast which it suggests between the Jews, for whom the bitter draught was only temporary, for amendment and not for destruction, and the heathen who were to drink on till they perished. And this view of the words is strikingly confirmed by the parallel passages in Jeremiah. To that prophet the commission is given by God, "Take the wine cup of this fury at mine hand, and cause all the nations to whom I send thee to drink it." Beginning with "Jerusalem and the cities of Judah" the prophet passes the cup in turn to Edom. And if the nations refuse to take the cup, he is to answer them by Obadiah's argument that even God's holy mountain has not escaped: "ye shall certainly drink. For do I begin to bring evil on the city which is called by my name and should ye be utterly unpunished?" (Jeremiah 25:15-29). Again in the chapter in which, as we have seen, Jeremiah has much in common with Obadiah, he uses the figure of the cup of judgment with reference both to Jews and Edomites as though he had so understood it here. "Behold," he says, "they whose judgment was not to drink of the cup have assuredly drunken, and art thou he that shall altogether go unpunished?" Jeremiah 49:12. And once more in the book of Lamentations he prophesies, "the cup also (of which we have drunk) shall pass through unto thee," and then draws, in the following verse, the same contrast in plain language between the punishment of Israel and of Edom, which is here drawn by Obadiah by the figure of the single and the continuous draught. "The punishment of thine iniquity is accomplished, O daughter of Zion; he will no more carry thee away into captivity. He will visit thine iniquity, O daughter of Edom; he will discover thy sins" (Jeremiah 4:21-22).