to professional advice. I don't hold back in singing. I would rather almost sing than preach, so... But tonight, I did. And you guys still beat the girls, and I was glad to hear it. Sorry, girls. It's just a rule. But there is a little man in my throat with a feather, and he's asleep right now. But if he wakes up, it's over. Singing wakes him up a little more than talking, so I did. I want you to turn with me to Obadiah this evening, the shortest book in the Old Testament Scriptures. We've been looking at the minor prophets, spent several weeks in the prophecy of Amos. Some of that's due to it being less minor than, say, Obadiah. Remember, that title is not due to their relative importance, it's due to their relative length with regard to the major writing prophets. But tonight we come to the shortest book in the Old Testament Scriptures, one chapter, and I'd like for us to read that book together. the vision of Obadiah. Thus saith the Lord God concerning Edom. We've heard a rumor from the Lord. An ambassador is sent among the heathen. Arise ye and let us rise up against her in battle. Behold, I have made thee small among the heathen. Thou art greatly despised. The pride of thine heart hath deceived thee. Thou that dwellest in the clefts of the rock, whose habitation is high, and saith in his heart, who shall bring me down to the ground? Will thou exalt thyself as the eagle? And though thou set thy nest among the stars, thence will I bring thee down, saith the Lord. If thieves come to thee, if robbers by night, how art thou cut off? Would they not have stolen till they had enough? If the grape gatherers came to thee, would they not leave some grapes? How were the things of Esau searched out? How were his hidden things sought up? All the men of thy confidence have brought thee even to the border. The men that were at peace with thee have deceived thee and prevailed against thee. They that eat thy bread have laid a wound under thee. There is none understanding in him. Shall I not in that day, saith the Lord, even destroy the wise men out of Edom, and understanding out of the Mount of Esau? And thy mighty men, O temen, shall be dismayed, to the end that every one of the Mount of Esau may be cut off by slaughter. For thy violence against thy brother Jacob, shame shall cover thee, and thou shalt be cut off forever. In the day that thou stoodest on the other side, in the day that strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast as one of them. But thou shouldst not have looked on the day of thy brother, in the day that he became a stranger. Neither shouldst thou have rejoiced over the children of Judah, in the day of their destruction. Neither shouldst thou have spoken proudly in the day of distress. Thou shouldst not have entered into the gate of my people in the day of their calamity. Yea, thou shouldst not have looked on their affliction in the day of their calamity, nor have laid hands on their substance in the day of their calamity. Neither shouldst thou have stood in the crossway to cut off those of his that did escape. Neither shouldst thou have delivered up those of his that did remain in the day of distress. For the day 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. For as ye have drunk upon mine holy mountain, so shall all the heathen drink continually. They shall drink, and they shall swallow down, and they shall be as though they had not been. But upon Mount Zion shall be deliverance, and there shall be holiness, and the house of Jacob shall possess their possessions, and the house of Jacob shall be afire, the house of Joseph aflame, and the house of Esau for stubble. And they shall kindle in them and devour them, for there shall not be any remaining of the house of Esau, for the Lord hath spoken it. And they of the south shall possess the mount of Esau, and they of the plain, the Philistines. And they shall possess the fields of Ephraim, the fields of Samaria. And Benjamin shall possess Gilead, and the captivity of this host of the children of Israel shall possess that of the Canaanites, even Nazareth hath. And the captivity of Jerusalem, which is in Shephard, shall possess the cities of the south. and saviors shall come up upon Mount Zion to judge the Mount of Esau, and the kingdom shall be the Lord's. Amen. We trust again the Lord to bless the public reading of his word. Let's bow our heads again together. Our Heavenly Father, we can Listen and sing with one another. Hallelujah. I love Jesus. At which we were not inclined to do. We were very much in ourselves inclined to go the other way. To love self and sin and the world. And yet even that self-love is a destructive love. We're grateful that by your Spirit, you stopped us in that journey. Though not with tangible, extraordinary miracle as that Saul of Tarsus, yet in no really lesser way, you revealed yourself to us, opened our blind eyes, and brought us to Christ. Help us even this night to marvel in that grace. And give us grace as we consider this little portion of your word. We pray and ask it in Jesus' precious name. Amen. As we come tonight to this little prophecy of Obadiah, I've been thinking over the last couple weeks as we were drawing near to our close and looking at the prophet Amos, And the prophecies that follow on, again, they're not set in canonical order necessarily chronologically. We'll speak about that in a moment. But one of the things that I've found interesting just to meditate on is that the prophets had different subject matter, if you will. In many ways, their messages were given to God's people. This prophecy of Obadiah is about Edom. It's not really written to the Edomites. I remember one lecture, our dear brother Barrett said, it's unlikely if any of the Edomites ever heard or read Obadiah. But it's a message about Edom. There are other of the prophets that, well, most of the prophets we think of, similar to Amos and of course Isaiah and Jeremiah, so prominent because of their size and familiarity of many of their words. They were written to God's people. Challenge, rebuke, encourage. All those pieces of prophecy I say about and to God's people. But there are other prophecies as we will see tonight. Obadiah with regard to Edom. There's a whole section of Isaiah, the Word of the Lord to various nations. And of course, we believe many of those words are just harbingers. The days that were going to come upon those nations were just harbingers of the ultimate final day of the Lord. Some of the prophets, notably Jonah, Lord willing, we'll see is our next prophet. The message is really more to us. Because the prophecy of Jonah, well, in some ways about Nineveh, but in more ways than that, it's about Jonah. I'll have to save some of the stories about Jonah in my own experience until later. But Obadiah writes to us about Edom. It could seem to be obscure, but yet I trust we'll see in a moment that it is highly relevant to be sure. There's some questions with regard to Obadiah, not questions that affect anything really. But conservatives wrestle back and forth between a couple of options, if you will, as to dating the prophecy. Obadiah's name, the servant of the Lord, is a common name in the Old Testament. He evidently wrote in a season of trouble as we read in the prophecy there beginning in verse 11, troubles that came upon God's people, God's nation. But there's uncertainty as to that particular trouble. When was it? Unlike many of the other prophets, he doesn't name the kings during whose reigns he was given to prophesy. Some hold Obadiah due to the significance of the troubles that have come upon Judah that he mentions that he has to be referring to the Babylonians and their captivity of Jerusalem, their destruction of the city. There's actually an extra biblical source that suggests that the Edomites were the ones after the Babylonians had ruined the city that entered in and burned the temple. That's speculative, and I say from a non-biblical source. But it's not necessary that we see the captivity or the Babylonian assault upon Jerusalem to be the troubles of the time that Obadiah mentions. Many suggest an earlier date and indeed making Obadiah the earliest of all of the minor prophets, a date of about 848 B.C. in the 9th century. ministering then really about the time coming on the heels of the ministry of Elijah and Elisha. There's a section if you want to turn to 2 Chronicles 21 for a moment. Under the reign of Jehoram, there was a great tragedy and a sacking, if you will, of Jerusalem, not a destruction. But we read in 2 Chronicles 21 from verse 16, Moreover, the Lord stirred up against Jehoram the spirit of the Philistines and of the Arabians that were with the Ethiopians, and they came up into Judah and break into it, and carried away all the substance that was found in the king's house, and his sons also and his wives, so that there was never a son left him, save Jehoahaz, the youngest of his sons." If you read some of the preceding context, back in verse 8 of this chapter, in his days, the Edomites revolted from under the dominion of Judah, made themselves the king. The Edomites, you see them mentioned in between verse 8 and the verses we read. They figure somewhat prominently in this sacking, if you will, of Jerusalem. Some suggest this is the appropriate context in which Obadiah wrote. It's not a matter of life and death. It's not a matter of belief or unbelief. Some of the datings with the books have to do with liberals that don't believe in supernatural revelation and prophecies of things before the time and so forth. Not so with this particular question. But I think in some ways in the providence of God, This is one of those uncertainties that perhaps, well not perhaps, it is indeed an inspired word that is on purpose. Because the theme that Obadiah discusses is one that really transcends isolated individual events in the history of Israel and in the history of Edom. It's going to be an event, it's going to be a prophecy, it's going to be an attitude that really prevails throughout time. but comes to a most specific end. We look at the book, and I don't intend really to fashion a sermon as it were, but just to try and put the book in its setting and draw some thoughts from it this evening. The sin and judgment of Edom obviously is its theme. There are themes you can follow through. The theme of the day. We've spoken of the Day of the Lord, already a prominent theme by the time the minor prophets were writing. Sometimes it is described fully as the Day of the Lord, and other times just the day. And there are various days. There are days of God's direct intervention in the affairs of His people and the affairs of the other nations. And sometimes those interventions were for judgment, and other times those interventions were for blessing, and sometimes they coalesced. The day included the judgment of God's enemies and the blessings of God's people. If you look at that theme of the day, in verse 8, there is a day that Edom will experience that God mentions. From verses 8 to 14, it's remarkable. In verse 11, the day, and this was the day of Israel's trouble as mentioned. Verse 12, three times the day appears. Again, with regard to Israel's troubles that Edom overlooked and rejoiced in. Verse 13 again, three times. The day. This day of Israel's trouble is highlighted. Verse 14 again, following that day of Israel's trouble. And then once again, verse 15, which as we'll see in a moment, perhaps opens the third and final section of this brief book. Takes us to the day, the ultimate day of the Lord and the end of time. To outline the book, we see that there are three sections within it. There's a prophecy of Edom's destruction from v. 2 down to v. 9. From v. 10 to v. 14, the second section of the book gives us the reasons for Edom's destruction. Her sins are highlighted and put before her and us. And then the last section as we just suggested from v. 15 to the end takes us to the finality of Edom's destruction. That day of the Lord in which those that come against God's people will be ultimately and finally and forever destroyed. There's another theme that is prominent in the book that scholars point out. If you've read and have seen discussions with regard to some Old Testament legislation and Old Testament experience, there's a law of retaliation. The Latin phrase is lex talionis, an eye for an eye, a tooth for a tooth. Well, there is remarkable occurrence of this law of retaliation in the book with regard to Edom. Edom's treachery against Judah is highlighted in verses 11 and 12 in the description of their sin. Well, the prophecy of their judgment includes treachery against Edom itself by its allies. Verse 7. It's amazing how in the camaraderie, if you will, of evil men, that those friendships, they always fall apart. You know, the old Western, six guys rob the train And on the way out with all the gold, they turn on one another. Well, so it will be with Edom. They that gave treachery to God's people will be dealt with treacherously themselves. They, verse 13, robbed Judah. Verses five and six and what's prophesied of them, they will be robbed. There was violence against Judah. Verse 11. Verse 9 speaks of Edom itself being perished by the sword. Verses 12 and 14, they sought Judah's destruction. We find in verse 18 and verse 10, they will be utterly destroyed. They sought to dispossess Judah. Verse 14. they will be possessed themselves." Verse 19 at the close of the book. What they have meted out will be meted out to them. But I want tonight, as we would even draw our thoughts near to a close, to have some understanding of who this is. Edom To this point, perhaps, your knowledge of it is just some Old Testament country the preachers started talking about. Well, indeed it is. But Edom has a history. Edom, interestingly, is a nation flowing from Esau. Their ultimate origin, if you will, was among God's people. Jacob and Esau. There was a prophecy given before Jacob and Esau were born. We're just approaching Romans 9. That famous or infamous part of Romans that talks about Jacob and Esau. There was a prophecy given. Romans is careful to highlight before the children were born, before they had done any good or bad, that the elder would serve the younger. that Esau would serve Jacob. That the blessing, that the promise, that the birthright would flow to Jacob and not Esau the firstborn. This should not have been a problem for God sovereignly acting graciously within that family called in Abraham, Isaac, Jacob, these patriarchs. he saw should have marveled to have been connected to that promise, to happily submit to God's design. But that was not the case. Tragedy that Isaac failed somewhat in his leadership of the home. We see rivalry, we see favoritism. We see Isaac struggling and halting a little bit as he favored Esau, the elder of the twins. He ate of his venison. Jacob was favored of his mother. And she, rather than possessing a heart of faith in unbelief, sought to somehow through her own means secure the promise for Jacob. story really to read. Sad in so many ways. But Esau is highlighted twice in the scriptures, once in the narrative itself and Hebrews repeats the sad part of the story to us again. That Esau despised his birthright. And we read the story of the transaction between Jacob and Esau. As Esau, the man of the field, has been out hunting. Perhaps a stunning specimen of physicality in a sportsman. He's had a hearty breakfast to be sure, but he's been out in the field and he's caught his game and he returns and he's hungry. Jacob has a wonderful pot of red stew sitting there. And Esau comes in, throws down his hunting gear and says, give me some of that porridge. I'm going to die. I'm so hungry. And Jacob, who should have been humbled and believing and faithful, no, he's got to take an opportunity. Sell me your birthright. And Esau says, I'm at the point of death. which must have been an exaggeration. I doubt Esau was skin and bones. You can go a few days without eating and you're not gonna die. But he said, I'm at the point of death. What good is this birthright gonna do me? Thus he despised his birthright. In many ways, and of course, that's the part of the story that Hebrews records for us again. That's the part of the story that gives us the picture of the heart of Esau. He's not put down and envious and desirous of this birthright because, I mean, what is this promise about anyway? And do I really care? about a coming Messiah? I want to build something. Do something here. Sure, you can have it, Jacob. Just give me the soup. There's another time in which Esau and Jacob meet as we follow their story. Jacob and his mother we know scheme as Isaac asks Esau to go and bring him that hearty meat from the field that his soul desires to have. His mother overhears and sends Jacob to the herd to take a lamb, and we know the story. Isaac blesses Jacob instead of Esau. Esau weeps and he's angry and cries for a blessing too. And Jacob flees. He's there at Bethel. A rock for a pillow. He cries out to God. Some semblance of faith and perhaps at this point struggles with guilt and sin and unbelief in his soul. But we read the story and he is blessed there in the homeland. He's returning and well, he saw the last he knew had threatened to kill him. It's remarkable how much longer Isaac lived when he told Esau he's ready to die, go bring me this feast. Decades more he lives. But Jacob is fearful, and we can understand it, and we read the story of his wrestling there with that pre-incarnate appearance of Christ. That night, that fateful night before Esau and those 400 men coming with him. We're going to meet him. He packs up a remarkable gift, a present for Esau to appease him. He stacks up the family in descending order as it were to preserve Joseph last. And we're expecting the worst. And they meet happily. It's one of those times in Genesis where you're almost moved to tears at the reunion of these brothers. Esau has gotten over it, as it were. He doesn't at this point want to slay Jacob. He greets him. He says, I have no need of this. Jacob says, take it on, take it on. Esau and his men go their way. They wonder Scripture doesn't put before us what smiles, what jokes must there have been between Esau and his men as they leave Jacob and that band and all those animals behind. Perhaps Esau is thinking again of the promise. What is Jacob really trying to do? Esau and his men Doing what men do. Living life. But Esau's descendants are Edom. And they were never an overly powerful people. They were small. They felt secure. They dwelt in a mountainous region from the Dead Sea really to the south. Remarkable geography there. While they were never a threat, as it were, an Assyria or a Babylon or a Greece or a Rome, they always aligned themselves with the other team. Whoever was coming against Israel, Edom would say, you need any help, we're here. When Israel was brought out of Egypt, It was through their land that they would journey before they crossed over into the land of promise. Edom refused them passage. Brotherly kindness not. God forbade Israel from fighting against Edom. They were prepared and ordered of the Lord to go in against the other nations of Canaan and destroy them. But God allowed Edom to be preserved. But as we said all along, Edom allied herself with Jacob's enemies. We saw last week in the 9th chapter of Amos that Edom was used, at least in that chapter, and we suggested some other places too, as a summary, as it were. Edom, even all the heathen, even all the nations. They were typical of the nations that stood against Israel. Representative of those that oppose God's people. And as we look through the history, there are seasons in which as they allied themselves to Israel's enemies, they benefited from it. They took of the spoils. They mocked at Israel's trouble. And what a picture this is of the world and its attitude toward God's people. that you keep holding on to. What is this kingdom that you're so interested in that you're kind of distracted from now? You're not taking in all this great stuff of now. In this world, we saw this morning that groans in pain under the curse. And so Obadiah's prophecy with regard to Edom is a prophecy that is a sobering one about Edom, about the ungodly. But perhaps its greatest theme, if you will, is the encouragement of God's people. That whatever enemies, whatever forces might be allied against us, Whatever unbeliever may rejoice to see you having a bad day, or year, or life. How do we understand them? Well, God's sovereign purpose. I think we should note that as we saw last week in Amos, God will save many out of Edom. God will save many out of all the nations, out of all the heathen. I mean, here we sit tonight. Don't know that there are any of the seed of Abraham after the flesh gathered in here at all. But children of the promise, with Abraham nonetheless, we are. But those allied peoples against the people and against the promise of God. Obadiah is a book about them. Yes, in specific historic occurrences and in the overarching ages of all history. So if you look at Obadiah, you read this, we've read tonight, remarkable prophecy against this wicked people. They're treachery. They're disgust, really, for God's people. Their willingness to raid and ransack them at every opportunity. What is true of Edom and the nations that forget God and would in their enmity against God express that enmity against God's people? Two closing thoughts. The ungodly purposes of Edom, of the nations, will fail. It's one of the things when we see Judah and Israel chastened, we see God using the nations against them It's not because those nations suddenly have God's favor and God's changing plans. It's not because they're in revival and God gives them the land. No, they're not in revival. They're in deep rebellion. Sinning against God's people under the controlling hand of God. These ungodly, unwittingly work God's purpose, but they're guilty for their own crimes and their own sins. And so the first lesson we take from Obadiah is that the ungodly purposes of the nations will fail. And the second lesson is what we come to in the last text of the book. The kingdom of God will prevail. Saviors shall come up upon Mount Zion to judge the Mount of Esau. And the kingdom shall be the Lord's. Remarkably, in that last day, Edom ceased to exist long ago. But there will be some from Edom that are part of the blessings of Mount Zion. Just as there will be some we'll see clearly from history and we'll read in Romans 9 to 11. Some of the nation of Israel. For they're not all Israel which are of Israel, we'll read. They will be judged. But there is a blessing. There is a promise. For Jacob, it was of a promised Christ to come through his loins. For us, it is of a promise fulfilled in Jesus. And God sent to bear our sins and is seated at His right hand tonight interceding for us. until He comes again in all His glory. And as we read this morning, reveals us with Himself. So whatever edoms we see in our world today, whatever struggles and enemies we might sense even personally, God is on the throne. The end is not yet. Every wrong will be righted. And the kingdom is the Lord's. Let's bow our heads together. Lord, we come tonight and ask, as we have read these predominantly poetic words against Edom, that we would take to heart and understand the prevailing truth that takes us right to your own coming in glory and our identification with you then. Lord, do call out from among today's Edoms a people for your name as you've done for us. And Lord, give us, perhaps even with a little of Jacob's struggles and halting faith, Yet not to despise such a promise. To let that overrule even the deepest earthly struggle as obviously it did with him. That this one so prone to unbelief and rebellion in his own soul would yet, at the root of it all, wrestle with you and be a prince of God. So prosper your word to us tonight. Bless us as we go to our varied occupations, our varied blessings and battles, even in this week. And we pray that we'll know that presence of God the Spirit making intercession for us. We pray these things in Jesus' precious name. Amen.