For the day of the Lord is near upon all the nations.  As you have done, it shall be done to you; your deeds shall return on your own head. 

Obadiah 15

Let’s take a moment to discuss the theology behind “the day of the Lord” (15).  Likely what comes to mind when we think of “the day of the Lord” is Judgment Day, the day when Jesus comes back, the universe is destroyed, and we all stand before Christ’s judgment seat before being ushered into eternity (1 Thess. 5:2ff; 2 Pet. 3:10ff; 2 Tim. 4:8; cf. Matt. 25:31-46; 2 Cor. 5:10; et al).  However, it would be a mistake to consider all biblical references to “the day of the Lord” to only refer to Judgment Day, or to always speak of a 24-hour period.  Isaiah spoke of “the Lord (having) a day of vengeance” before immediately correlating it with “a year of recompense for the cause of Zion” (Is. 34:8).  He would later speak again of “the year of the Lord’s favor” and “the day of vengeance of our God” in an interchangeable way (Is. 61:2).  Ezekiel likewise foretold, “For the day is near, the day of the Lord is near; it will be a day of clouds, a time of doom for the nations” (Ezek. 30:3), before prophesying of the downfall of numerous countries in ways that clearly would not all happen solely during one 24-hour day (vs. 4-26).

Rather, “the day of the Lord” and similar biblical terminology (such as Luke 21:27’s “the Son of Man coming in a cloud”) is generally a figurative way to describe, as Michael Whitworth puts it in his commentary on Obadiah, “a time when God would act, either to judge and punish or forgive and restore.”  Citing as an example the warning of the prophet Amos to not “long for the day of the Lord” because “(i)t is darkness, and not light…gloom with no brightness in it” (Amos 5:18-20), Whitworth points out, “Most often in the prophets, the day of the Lord is one of judgment and destruction…”  Homer Hailey, in his commentary on Obadiah, describes the expression as “used by the prophets to designate a judgment from God,” clarifying that “(i)t may be the introduction of judgment or the judgment itself.”

Hailey also alludes to how terminology like “the day of the Lord” could also be a promise of “deliverance and redemption” to his devoted servants, citing Christ’s exhortation to his faithful followers to “straighten up and raise your heads, because your redemption is near” (Lk. 21:28) while foretelling when “the Son of Man (would come) in a cloud with power and great glory” by bringing judgment upon the Jews through Rome’s destruction of Jerusalem and the temple (Lk. 21:20-27).  Paul does something similar while describing Judgment Day (1 Thess. 5:1-11), writing both of the “sudden destruction” (v. 3) coming upon the wicked at the arrival of “the day of the Lord” (v. 2) while also encouraging faithful Christians by reminding them, “For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ” (v. 9).

In verses 15-18, Obadiah gives both kinds of messages concerning “the day of the Lord.”  Just as Edom and her allies had pridefully found joy in Israel’s destruction and had joined in hurting her, so the same would be done to them…so much so that it would bring about the permanent end of their existence as nations.  However, the Israelites whom Edom and the other nations had severely hurt would recover and make a comeback.  In the next article, Lord willing, we will examine verses 15-18 more closely to learn more about Obadiah’s warnings to Israel’s enemies and encouragement to Israel herself and what lessons we can glean from them to help us in our walk with God.

— Jon