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1 The vision of Obadiah. Thus saith the Lord GOD concerning Edom; We have heard a rumour from the LORD, and an ambassador is sent among the heathen, Arise ye, and let us rise up against her in battle. 2 Behold, I have made thee small among the heathen: thou art greatly despised. 3 The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation is high; that saith in his heart, Who shall bring me down to the ground? 4 Though thou exalt thyself as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the LORD. 5 If thieves came to thee, if robbers by night, (how art thou cut off!) would they not have stolen till they had enough? if the grapegatherers came to thee, would they not leave some grapes? 6 How are the things of Esau searched out! how are his hidden things sought up! 7 All the men of thy confederacy 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. 8 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? 9 And thy mighty men, O Teman, shall be dismayed, to the end that every one of the mount of Esau may be cut off by slaughter. 10 For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever. 11 In the day that thou stoodest on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast as one of them. 12 But thou shouldest not have looked on the day of thy brother in the day that he became a stranger; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress. 13 Thou shouldest not have entered into the gate of my people in the day of their calamity; yea, thou shouldest 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; 14 Neither shouldest thou have stood in the crossway, to cut off those of his that did escape; neither shouldest thou have delivered up those of his that did remain in the day of distress. 15 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. 16 For as ye have drunk upon my holy mountain, so shall all the heathen drink continually, yea, they shall drink, and they shall swallow down, and they shall be as though they had not been. 17 But upon mount Zion shall be deliverance, and there shall be holiness; and the house of Jacob shall possess their possessions. 18 And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them; and there shall not be any remaining of the house of Esau; for the LORD hath spoken it. 19 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, and the fields of Samaria: and Benjamin shall possess Gilead. 20 And the captivity of this host of the children of Israel shall possess that of the Canaanites, even unto Zarephath; and the captivity of Jerusalem, which is in Sepharad, shall possess the cities of the south. 21 And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD's.
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[AD 373] Ephrem the Syrian on Obadiah 1:1
Obadiah of Sichem was born in the tribe of Ephraim and prophesied against the Edomites. He seems to be a contemporary of Hosea, Joel, Amos and Isaiah.

Source: COMMENTARY ON OBADIAH
[AD 373] Ephrem the Syrian on Obadiah 1:1
“We have heard a report from the Lord,” that is, the Lord of the world powers will do nothing if he has not first revealed his mystery to his servants, the prophets. “And a messenger has been sent among the nations.” A mystical meaning is probable here, and these words may be referred to Emmanuel, the angel of the testament, sent from heaven, who announced peace to the nations, and therefore was said to be the “expectation of the nations.”

Source: COMMENTARY ON OBADIAH
[AD 428] Theodore of Mopsuestia on Obadiah 1:1
This differs not at all in its import from the phrase “Word of the Lord.” Scripture calls God’s activity “Word of the Lord” in reference to the spiritual grace by which the prophets received the revelations of the future. In the same way by “vision” he refers to the divine revelation by which in fact they received the knowledge of the unknown. They also received some insights in ineffable fashion through spiritual activity in their own soul. In response to the activity occurring within them from the Holy Spirit, they obeyed the word of instruction as though from someone speaking. Consequently Scripture calls it both “vision” and “Word of the Lord,” and probably also “report” in that they receive knowledge as though by a report of some kind.

Source: COMMENTARY ON OBADIAH 1
[AD 1274] Glossa Ordinaria on Obadiah 1:1
He joins himself with the other prophets, those who spiritually heard a divine sentence against the Edomites.
[AD 373] Ephrem the Syrian on Obadiah 1:2
Obadiah shows here that the Edomites must be subjected to captivity because of their pride and the enmity they held against their brothers. In a different sense he says that the devil is made least, as the words that follow are extremely suitable to him as well.

Source: COMMENTARY ON OBADIAH
[AD 420] Jerome on Obadiah 1:2-3
(Version 2, verse 2) Behold, I have made you a little one among the nations: you are very contemptible. The pride of your heart has lifted you up, dwelling in the clefts of the rock, exalting your throne, saying in your heart: Who will bring me down to the ground? If you elevate yourself like an eagle, and if you place your nest among the stars: from there I will bring you down, says the Lord. LXX: Behold, I have made you a little one among the nations: you are very dishonored. The pride of your heart has lifted you up, you who dwell in the clefts of the rock, exalting your dwelling and saying in your heart: Who will bring me down to the ground? Though you soar aloft like the eagle, though your nest is set among the stars, from there I will bring you down, declares the Lord. Jeremiah, of whom we have mentioned above, agrees in almost the same words, saying: Behold, I have made you small among the nations; you are utterly despised among mankind. Your arrogance has deceived you, and the pride of your heart, you who live in the clefts of the rock, who strive to grasp the height of the hill: though you soar aloft like the eagle, from there I will bring you down, declares the Lord. In prophetic interpretation, we must follow our custom, that first we lay the foundations of history, and then, if possible, we raise lofty towers and the peaks of roofs. 'O Edom,' He says, 'though you are the least among all the nations around, and small in comparison to the other peoples, you rise up in arrogance beyond your strength. And though you dwell in caves, or rather in the rocky caverns, humble and poor, and not possessing the lofty roofs of buildings, you are lifted up as an eagle to the heights, and you swell with such pride in your thoughts, that you believe yourself to dwell among the stars. Even if you could penetrate the heights of the heavens beyond nature, I would bring you down from there and bring you to the earth,' says the Lord God. But what is added in Jeremiah, and which you strive to understand, reveals the height of the hill, representing Mount Zion, and through this either the city of Jerusalem itself or the temple built within it. As for the eagle, it is known by those who discuss the nature of birds that it flies higher than all other birds. It is said to have such a keen sight that while it soars above the motionless sea with its steady wings, it can see fish swimming from such a great height and, when they are near the shore, descend like a weapon and drag its captured prey with its wings to the shore. If we learn history, let us follow spiritual intelligence. Although you, o heretic, may seem great and despise the smallness of the Church, you are nonetheless small among the nations, and contemptible, and not only contemptible, but also very contemptible with arrogance. The pride of your heart has lifted you up. For who among heretics is not lifted up in pride, despising the simplicity of the Church and considering faith as ignorance? Dwelling in the clefts of the rock, and exalting his throne. Although the rock is often seen as representing the Lord Himself or His steadfastness (hence the prophet says, He set my feet upon a rock (Ps. XXXIX, 5)) and is also said to Peter, You are Peter, and upon this rock I will build my Church (Mat. I, 8), yet it is often interpreted in the opposite sense: I will take away the stony heart, and will give you a heart of flesh (Ezek. XXXVI, 26). And do not presume to say to yourselves, ‘We have Abraham as our father,’ for I tell you, God is able from these stones to raise up children for Abraham (Matt. 3:9). Especially here, where it does not say dwelling upon the rock, upon which the wise builder builds his house, but in the clefts of the rock, in order to signify the heresies that arise from Christ the rock and from the Church. Moreover, what follows, ‘Exalting your throne,’ and, ‘Who has measured the waters in the hollow of his hand?’ reveals the arrogance of a heretical mind, confident in its mysteries and its secrets, and insofar as it is able (but we should take this hyperbolically) promising itself the kingdoms of heaven. Where the Apostle writes to such people: 'Now you reign without us, and I wish you would reign, so that we may also reign with you' (I Cor. IV, 8). So also David speaks: 'They have set their mouth in heaven, and their tongue has passed through the earth' (Psalm LXXII, 9). If therefore they are exalted, like the eagle (for they also promise themselves a likeness to eagles, which are accustomed to gather around the Lord's body), and if they have set their nest among the stars, from there I will bring them down, says the Lord. For just as a father of a family, while sleeping, an enemy man oversows darnel among good seed (Matthew 13): so does that great eagle, (Ezekiel 17, 3), with its large wings, long body members, full of feathers and variety, which has the way of entering into Lebanon, and takes from the top of the cedar, and plants on many waters, so that shoot out into a vineyard, as plantings among the stars of the Church, concerning which it is also said in another place: But the just shall shine as the brightness of the firmament (Matthew 13, 43), they shall set their nest. I said above that this very thing, contrary to the flesh, can be understood as its strength being diminished in the coming of Christ, and it is contemptible, subject to the soul's rule, and is in vain exalted when it dwells in the caves of the rock, either in our senses or in our thoughts, and it desires to dominate the soul, exalting its own throne, and not believing that its works can be overcome. It is said to this, that although it exalts itself and imitates the lofty eagle, and deceives many of the saints, nevertheless it is overcome and cast down by the Lord. What we understand in heretics and in the flesh can also be understood against the Jews.

Source: Commentary on Obadiah
[AD 420] Jerome on Obadiah 1:3
“The pride of your heart has deceived you.” This is directed against the heretics. “You who dwell in the rock”—the rock frequently refers to the Lord or standing on something solid, as the prophet says, “He has placed my feet upon a rock.” To Peter he said, “You are Peter, and upon this rock I will build my church.” Nevertheless it is also frequently used in another way. Ezekiel says, “I will take the heart of stone out of your flesh.” In Matthew we read that God is able to raise up children of Abraham from these stones. Ultimately, since here it does not say the inhabitants are on top of the rocks but rather in the fissure of the rocks, those referred to here are like heresies that split the rock of Christ and the church.

Source: COMMENTARY ON OBADIAH
[AD 420] Jerome on Obadiah 1:4-6
(Verse 4 onwards) If thieves entered your house, or robbers at night, how would you remain silent? Wouldn't they have stolen enough for themselves? If grape harvesters entered your vineyard, wouldn't they at least leave some grapes for you? How deeply they searched, how thoroughly they investigated his hidden places! Septuagint: If thieves entered your house, or robbers at night, where would you hide? Wouldn't they have stolen enough for themselves? And if grape harvesters came to you, would they not leave some grapes? How Esau has been searched, and his hidden things have been discovered? Similarly Jeremiah, though with the order changed: If grape harvesters had come upon you, would they not leave some grapes? If thieves came at night, they would surely take what is enough for themselves. But I have uncovered Esau, I have revealed his hidden things, and they cannot hide (Jer. XLIX, 9, 10). What he is saying is this: If thieves and robbers who are accustomed to digging up houses during the night and stealing what is in the houses had entered your house, and, hidden in darkness, had searched through the corners of your house, surely they would have taken what they thought could suffice for themselves, and would have left something in your house, either from satiety or from ignorance. If grape gatherers had entered your vineyard, and if they wanted to either destroy it hostilely or harvest it because they were hired by you, even if their grape harvest had been diligent, still they would have left behind grapes hidden among the vines and leaves, among the stems. But all the enemies, who came to you at the command of the Lord (meaning the Babylonians and the army of Nebuchadnezzar), have searched all your secrets, and have explored the caves, and the openings of the caves, where you dwell. And truly, to say something about the nature of the place, the entire southern region of the Edomites, from Eleutheropolis to Petra, and Aila (which is the possession of Esau), has little dwellings in the caves. And because of the excessive heat of the sun, since it is a southern province, it makes use of underground dwellings. 'I have discovered,' he says, 'Esau, that is, what was pressed down on the ground I have brought out into the open, and everything that you were keeping closed up has been revealed, and while I was seeking your substance along with your enemies, no secrets could be hidden.' Otherwise, I think that thieves and robbers, who enter at night, because they are children of the night and of darkness, are heretics, preaching doctrines contrary to the truth, who steal enough for themselves and hasten to snatch away from the flocks of the Church daily. Those who enter the vineyard of our Lord (Psalm 79), which he transferred from Egypt of this age, and from whose offspring he promises to drink wine in the kingdom of the Father, desire everything to be shared, so that hardly any grapes are left on it. But on the contrary, the Lord acts: for all their secrets and hidden mysteries, and the craftiness of the patriarchs Esau (these are indeed the ones who first discovered heresies), he brings forth into the open through his saints and Churchmen and learned teachers, and his first victory is to reveal what was hidden and secret. And when it is said with admiration, 'How did Esau search out and discover his hidden secrets?' Look at Marcion and Valentinus, and all heretics, how in the teachings of demons, having seared consciences, they applaud themselves, and by composing deceptive speeches, they lead astray simple souls as if initiating them into divine mysteries. But when they bring forth in their discourse the thirty aeons, and the square and octad and twelfth and dualistic god, and the monstrous Abraxas, then the wisdom of Esau will be shown to be foolishness, and his secrets will be revealed.

Source: Commentary on Obadiah
[AD 420] Jerome on Obadiah 1:4
[Daniel 7:4] "The first beast was like a lioness and possessed the wings of an eagle. I beheld until her wings were torn away, and she was raised upright from the ground and stood on her feet like a human being, and she was given a human heart." The kingdom of the Babylonians was not called a lion but a lioness, on account of its brutality and cruelty, or else because of its luxurious, lust-serving manner of life. For writers upon the natural history of beasts assert that lionesses are fiercer than lions, especially if they are nursing their cubs, and constantly are passionate in their desire for sexual relations. And as for the fact that she possessed eagle's wings, this indicates the pride of the all-powerful kingdom, the ruler of which declares in Isaiah: "Above the stars of heaven will I place my throne, and I shall be like unto the Most High" (Isaiah 14:14). Therefore he is told: "Though thou be borne on high like an eagle, thence will I drag thee down" (Obadiah 1:4). Moreover, just as the lion occupies kingly rank among beasts, so also the eagle among the birds. But it should also be said that the eagle enjoys a long span of life, and that the kingdom of Assyrians had held sway for many generations. And as for the fact that the wings of the lioness or eagle were torn away, this signifies the other kingdoms over which it had ruled and soared about in the world. "And she was raised up," he says, "from the ground"; which means, of course, that the Chaldean empire was overthrown. And as for what follows, "And she stood upon her feet like a human being, and she was given a human heart," if we understand this as applying to Nebuchadnezzar, it is very evident that after he lost his kingdom and his power had been taken away from him, and after he was once more restored to his original state, he not only learned to be a man instead of a lioness but he also received back the heart which he had lost. But if on the other hand this is to be understood as applying in a general way to the kingdom of the Chaldeans, then it signifies that after Belshazzar was slain, and the Medes and Persians succeeded to imperial power, then the men of Babylon realized that theirs was a frail and lowly nature after all. Note the order followed here: the lioness is equivalent to the golden head of the image [in chap. 2].

Source: St. Jerome, Commentary on Daniel, CHAPTER SEVEN
[AD 420] Jerome on Obadiah 1:4
The Savior came not to send peace upon the earth but a sword. Lucifer fell, Lucifer who used to rise at dawn;13 and he who was bred up in a paradise of delight had the well-earned sentence passed upon him, “ ‘Though you exalt yourself as your eagle, and though you set your nest among the stars, thence will I bring you down,’ says the Lord.” For Lucifer had said in his heart, “I will exalt my throne above the stars of God,” and “I will be like the most high.” Therefore God says every day to the angels, as they descend the ladder that Jacob saw in his dream, “I say, ‘You are gods, sons of the most high, all of you; nevertheless you shall die like men and fall like any prince.’ ” The devil fell first. “God has taken his place in the divine council; in the midst of the gods he holds judgment.”

Source: LETTER 22:4
[AD 373] Ephrem the Syrian on Obadiah 1:5-6
If thieves came to you, oh, how you would be silenced! Everything would be open for plunder because of the overwhelming fear, until [the plunderers] have stolen enough [riches] for themselves, for they are people of insatiable and consuming greed. If grape gatherers came to you—that is, if plunderers invaded you with open violence—what would you do? Would you not at least strive to have the gleanings of the vineyard remain to you? But you strive in vain against the Chaldeans, the invaders of your dominions. Therefore he refers to them [the Edomites] by adding how Esau has been pillaged, his treasures searched out. He prophesies that the people of Esau had to be pillaged by the Chaldeans with incredible zeal and then even deported to captivity. Nebuchadnezzar of Babylon fulfilled this prediction after he thouroughly destroyed Edom and moved its inhabitants elsewhere.

Source: COMMENTARY ON OBADIAH
[AD 420] Jerome on Obadiah 1:7
(Verse 7) All the men of your covenant have sent you to the borders, they have mocked you, the men of your peace have prevailed against you, those who eat with you have set a trap under you: there is no wisdom in him. 70: They have sent you to the borders: all the men of your covenant have resisted you, the men of your peace have prevailed against you: they have set a trap under you: there is no wisdom in him. As we explained earlier, when Esau searched and discovered his hidden things, they are distinguished to the borders: so the meaning is that your hidden and secret things have been revealed to the borders. But it seems better to us that he be joined with those who came later. Therefore, when Nebuchadnezzar came (of whom it is said in Jeremiah against Edom: Behold, like a lion he will ascend from the pride of the Jordan to the strong beauty, because I will make him run suddenly to it (Jer. 49:19): And then: Behold, like an eagle he will ascend and fly, and will spread his wings over Bozrah, and the heart of the mighty men of Edom will be like the heart of a woman in labor on that day (ibid. 49:22)), all those who were previously allied with Edom and had been in the garrison of the most proud city, left him and joined the enemies against him, and set traps for him: and they prevailed against him, and then it was made known that there was no wisdom in Edom: while he hoped in those who were shown to be his adversaries. Otherwise: When the hidden things of Esau, and as it were magnificent sacraments, by which previously the people had been ensnared, have been brought forth into the midst, so that the ecclesiastical man is able to say: For we are not ignorant of his cunning (2 Cor. 2), they will leave the borders of Edom, and abandon him, and migrating as far as the borders of the Church, they will bring forth the most wicked doctrines. Then they will mock and resist their former teacher, saying that what they had learned is false: they will prevail against him, and the learned ones in the faith of the Church will refute the false doctrine. Those who once ate with heretics will pose questions about the Scriptures, They will lay snares for the Idumean and the worldly, and they will be carnal in all things before the fleshly teacher (for we read about heresies that are counted among the works of the flesh in Galatians 5), and then it will be shown that there is no understanding in Edom.

Source: Commentary on Obadiah
[AD 420] Jerome on Obadiah 1:8-9
(Verse 8, 9.) Shall I not in that day, saith the Lord, destroy the wise out of Edom, and understanding out of the mount of Esau? And thy mighty men shall be dismayed, O Teman, to the end that every one of the mount of Esau may be cut off by slaughter. Septuagint: In that day, saith the Lord, I will destroy the wise out of Edom, and understanding out of the mount of Esau. And thy mighty men, O Theman, shall be afraid, that every one from the mount of Esau may be cut off by destruction. When thy despoilers have seized thy borders, and all the men of thy league have mocked thee and have acquired strength against thee: then shall wisdom perish out of Edom and his subtlety shall be made foolishness. Moreover, the Lord will also take away prudence from Mount Esau, that is, from the mountains of Seir, either because the city of Idumea is situated on the mountain, or because all that region which borders on the south is desert, situated high on the mountains. Hence it is also said: Your warriors will be afraid, O Theman, which we interpret as the south. However, as I said above, Esau is called by three names: and likewise, the region of his kingdom, which borders on the south, is called by three names, Darom, Theman, Nageb, which all, according to Ezekiel, signify the south, the west, and the south. But when the strong men of his kingdom who dwelt in the South shall truly fear, then a man from the mountain of Esau, who both used to fight for the city and to wisely give counsel, shall perish. Otherwise: After those who were previously deceived have been converted to the Church, then, with the Lord Himself fighting, the wise men of Edom, who had a taste for worldly and earthly things, shall perish, and wisdom shall be taken away from the mountain of Esau, which was exalted against the knowledge of God. And those who previously fought for Esau and the dialectical art of Edom, and were in the garrisons of Teman, which means completion, will cease to fight for their former masters. Whether those who had promised themselves the light of knowledge and thought they were at noon, will fear and be afraid, with a scholarly man mastering their sophistries: to such an extent that no one will remain who is able to fight, either with the counsel of the king or with warrior men, against the pride and false teaching of the heretics.

Source: Commentary on Obadiah
[AD 373] Ephrem the Syrian on Obadiah 1:10
Shame shall cover you over the Jews, whose ruin you enjoyed, after they are brought back to their original power. And you shall be cut off forever. After the Jews return from Chaldea, they will subjugate you Edomites and will vex you for a long time. This will continue until the coming of a foreign people, who will defeat the Jews. Then the name and race of the Edomites will be totally obliterated. The Romans accomplished this prediction of the prophet against the Edomites by first subjugating Judea and then by scattering the Jews all over the world.

Source: COMMENTARY ON OBADIAH
[AD 420] Jerome on Obadiah 1:10-11
(Verse 10, 11.) Because of the killing and (the Vulgate adds 'because of') the wickedness against your brother Jacob, shame shall cover you, and you shall perish forever. On the day when you stood against him, when strangers captured his army and foreigners entered his gates, and they cast lots for Jerusalem: you were also like one of them. LXX: Because of the killing and wickedness against your brother Jacob, shame shall cover you, and you shall be taken away forever. From the day that you stood against him, when foreigners captured his strength and strangers entered his gates, they cast lots over Jerusalem, and you were also like one of them. Therefore, a man from the mountain of Esau will perish, and wisdom will be destroyed from Edom, and understanding from the mountain of Esau, because you have killed your brother and acted unjustly against Jacob, when the Chaldeans and Babylonians laid waste to Jerusalem, besieged the city, entered its gates, and cast lots for its treasures. You were their ally and counted among the enemies. Otherwise: you, bloody, earthly, ruthless Edom, will suffer all the things that have been written above, because you have killed your brother Jacob, speaking false and deadly doctrine and speaking impiety against the Lord. We read in Solomon: There are those who speak and kill with the sword (Prov. 25:18). And in another place: The venom of asps is under their lips (Ps. 140:4). And, Their tongue is a sharp sword (Ps. 56:5). Therefore, shame will cover you, and you will say: Shame has covered my face (Ps. 69:8), and you will perish, not for a short time, but forever. For you struck your brother with an eternal wound. But this will also be the cause of torment: for when foreigners were devastating the army of Jacob and entering through its gates into the formerly peaceful Jerusalem, and casting lots to divide its spoils among themselves, you were one of the enemies. We read, we see, and we daily experience that when persecution arises against the Church, the persecutors of Jews and heretics become much worse towards Christians than towards pagans. We can bring foreign ingredients through the gates of Jerusalem, that is, speak evil thoughts, and through the gates of Jerusalem, that is, the soul at rest and seeing God, interpret the five senses through which the enemies enter and divide Jerusalem. If we see a woman to lust after her (Matt. 5), death has entered through our windows (Jer. 9): if we receive lies and the judgement of blood through our ears, the enemy has entered through another gate. Also, the sense of smell, taste, and touch, if it has been captivated by various odors, sweet food, or delicate embraces, enter through other gateways, and divide the spoils of miserable Jerusalem. Therefore, at that time when someone falls from the Church due to the onslaught of persecution and deadly pleasures, we see heretics rejoicing, Jews being glad, and them being counted among the persecutors and included in the number of the Gentiles.

Source: Commentary on Obadiah
[AD 397] Ambrose of Milan on Obadiah 1:12
Preserve, O Lord, your work, guard the gift which you have given even to him who shrank from it. For I knew that I was not worthy to be called a bishop, because I had devoted myself to this world, but by your grace I am what I am. And I am indeed the least of all bishops, and the lowest in merit. Yet since I too have undertaken some labor for your holy church, watch over this fruit. Do not let the one who was lost before you called him to the priesthood be lost when he becomes a priest. And first grant that I may know how with inmost affection to mourn with those who sin; for this is a very great virtue, since it is written, “And you shall not rejoice over the children of Judah in the day of their destruction, and speak not proudly in the day of their trouble.” Grant that so often as the sin of anyone who has fallen is made known to me I may suffer with him and not chide him proudly but mourn and weep, so that weeping over another I may mourn for myself, saying, “Tamar has been more righteous than I.”

Source: CONCERNING REPENTANCE 2:8
[AD 420] Jerome on Obadiah 1:12
(Verse 12.) And do not despise the day of your brother in the day of his journey. And do not rejoice over the children of Judah in the day of their destruction, and do not boast in the day of distress; nor enter the gate of my people in the day of their ruin. LXX: And do not despise the day of your brother in the day of strangers. And do not rejoice over the children of Judah in the day of their destruction; and do not speak proudly in the day of distress; nor enter the gates of the nations in the day of their labors. The same sentiment as above: When the man from Mount Esau is destroyed, on account of his killing and wickedness towards his brother Jacob, and eternal confusion covers him, he will by no means do what he did before against his brother; for he will not despise or scorn, seeing his brother go into captivity; nor will he rejoice over the sons of Judah. Indeed, two tribes, except for the Levitical, which reigned in Jerusalem and were called Judah, were captured by the Chaldeans. And you will not boast greatly, and thinking yourself to be one of the victors, you will laugh at the distress of your brother. Nor on the day of the devastation and ruin of the people, will you walk through the gate of Jerusalem with glory. And for this reason, you will not do these things, because you will suffer similar. Otherwise, when you see your brother taken captive by different persecutions, and being led away bound from the faith of the Church, not pursuing his own city, but all foreign things, you will not rejoice at all, because you will suffer similar. For you rejoiced when Jacob was captured and when the sons of Judah, whom we understand to be the disciples of Christ, were brought low on the day of their destruction. It is signified, however, that the soul is placed in the midst of vices and virtues, and can be turned in either direction in the space of a moment. 'You shall not magnify your mouth on the day of distress,' he says. This we should understand in two senses: the bodily distress in persecutions and sins, and the spiritual distress when the soul, captured by its enemies and vices, is led into Babylon. Nor shall you enter the gate of my people on the day of their ruin: for when either denial or pleasure oppresses us, and an unfortunate conscience does not preserve the former rigor, then we easily slip into contrary doctrines, flattering our error and not caring for the wound, but touching it. It is a solace of misery, although lost, to have something to hope for.

Source: Commentary on Obadiah
[AD 458] Theodoret of Cyrus on Obadiah 1:12
“Do not despise the day of your brother in the day of his alienation.” Here the time of punishment is called a “day.”

Source: COMMENTARY ON OBADIAH
[AD 1781] Richard Challoner on Obadiah 1:12
Thou shalt not look: or, thou shouldst not, etc. It is a reprehension for what they had done, and at the same time a declaration that these things should not pass unpunished.

Thou shalt not magnify thy mouth: That is, thou shalt not speak arrogantly against the children of Juda as insulting them in their distress.
[AD 420] Jerome on Obadiah 1:13-14
(Verse 13, 14.) And you shall not despise them in their adversities on the day of their destruction, and you shall not send forth your army against them on the day of their destruction. And you shall not stand at the exits to kill those who flee, and you shall not capture the survivors on the day of their distress. LXX: And you shall not despise even their assembly on the day of their ruin, and you shall not put your strength against them on the day of their ruin. And you shall not stand at their retreats to kill those who have been saved from them, and you shall not capture their fugitives on the day of their trouble. When you yourself have been captured and destroyed by the Babylonian, among the other things that you have done, do not do the following: Do not despise or scorn your brother Jacob on the day of his devastation; do not join the army of the Babylonians or fail to send against the army of Judah when it has been defeated by the enemy and turns its back. And when they start fleeing along their familiar paths, detours, and roads leading to the wilderness, do not stand at the crossroads or wait for them at the intersections to kill those who have been set free and to release the others who have been captured; and either you yourself will be captured or you will keep watch over the captives of the enemy. We have said these things according to history: for we must briefly grasp the clearer things, and proceed to those which are obscure. Who despises the ecclesiastics of heretics? Who does not rejoice in their misfortunes, if at any time they are handed over to persecution due to the sins of the people, and many, either weak in faith or sown on stony ground, fall into denial? You may see them rejoicing, finding pleasure, considering our downfall as their own victory: to such an extent that they join with the nations, and a more furious persecution arises, either from the Jews or from those who pretend to be our brothers and are considered by the same name. And when someone, whether by flight or by repentance, has escaped, they stand in the byways and propose sophisms and testimonies, as if they were presenting them from the Scriptures: so that, worn out and exhausted, they offer stitched pillows and place them under every elbow. And thus it happens that those who perhaps have overcome persecution either by strength or by fear, deceived by false teachings, are held again in the prison of errors, and this tribulation becomes much worse than that which was from the Gentiles; for it is easier to free someone captured by pagans than one entrapped by the tricks of heretics.

Source: Commentary on Obadiah
[AD 420] Jerome on Obadiah 1:15-16
(Verse 15, 16.) For the day of the Lord is near upon all nations: as thou hast done, so shall it be done unto thee: thy reward shall return upon thine own head. For as ye have drunk upon my holy mountain, so shall all the nations drink continually, yea, they shall drink, and they shall swallow down, and they shall be as though they had not been. LXX: For the day of the Lord is near upon all nations: as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head. For as ye have drunk upon my holy mountain, all the nations shall drink wine continually: they shall drink, and they shall swallow down, and they shall be as though they had not been. But you, O Idumea, will cease to do these things because the vengeance of the Lord will come upon you. For if, according to Jeremiah, they who were not deserving of judgment drank from the cup, you, though innocent, will not be left innocent, but you will drink. Furthermore, what he says, 'The day of the Lord is near against all nations,' let us read the same in Jeremiah, and we will see the cup of the Lord being passed to all nations. Where it is said in the same: The golden cup Babylon in the hand of the Lord making all nations drunk. Indeed, the Assyrians and Babylonians held all the nations as far as the Propontis, the Scythian Sea, and the Ionian or Aegean Sea. Let us read Herodotus, and Greek and barbarian histories, and we shall see how this which is said, 'The day of the Lord is near upon all nations,' was fulfilled among the Babylonians and Assyrians. But what follows, 'As you have done, it shall be done to you; your recompense shall return upon your own head,' has the same meaning as we read in the Psalm: 'Remember, O Lord, the sons of Edom in the day of Jerusalem, when they said, 'Lay it bare, lay it bare, down to its foundations!' (Psalm 137:7 et seqq.)' Therefore, the prophet curses Babylon by saying: 'Daughter of Babylon, miserable one! Blessed is he who will repay you according to your deeds, which you have done to us. Blessed is he who seizes and dashes your little ones against a rock. Just as you have drunk with the Babylonians on my holy mountain, Zion, and rejoiced, so all the nations that the Babylonians had as allies will turn against you and drink, and they will rejoice.' Not only will they drink your blood, but they will suck you in so much that the Edomites will be as if they were not: or at least the same nations, when they will have sucked you in, will be sucked in by the Medes, and this revenge will proceed in a circle, so that you, Israel, the Babylonian, will consume Babylon, the Medes, and the Persians. Let us follow the order of interpretation. The day of the Lord is near, O heretic, over all nations: the time of judgment is near when all nations will be judged. Just as you have done against the church, your pain will turn against you, and your wickedness will descend upon your head. For how you have rejoiced in their death, and celebrated a feast, and on my holy mountain, that is, the Church, you have drunk not from my cup, but from the devil's: of whom it is said in Habakkuk, 'Woe to him who gives drink to his neighbor, pouring it from the wineskin till they are drunk' (Habakkuk 2:15): so too, all the nations, or opposing powers subjected to punishment, or every opposing virtue, will drink and consume your blood, and in the end, when torment comes upon all, they themselves will be as if they do not exist. For he who perishes, is counted as not being, and he who said to Moses: I am who am sent me to you (Exod. III, 14), according to the rule of the Scriptures, is said not to be. Hence, we also read in Esther: Do not give, O Lord, your kingdom to those who are not (Esth. XIV, 11). We can interpret this passage differently: Because you have rejoiced in the ruin of my servants, the same persecution will come against you also, and you will suffer for whatever you have done. And just as you rejoiced against my people with the rest of the nations, so all nations will rejoice against you, and they will devour and drink, and crush with a similar persecution.

Source: Commentary on Obadiah
[AD 420] Jerome on Obadiah 1:15
Near, O heretic, is the Day of the Lord over all the nations. Near is the time of judgment in which all the nations are to be judged. As you have acted against the church, the same pain will come back upon your head, and your iniquities will descend upon the crown of your head. For as you have rejoiced in their death and as you have celebrated with a feast on my holy mountain, which is the church, you will not drink my cup, but the cup of the devil, about whom Habakkuk said, “Woe to him who gives drink to his neighbor, turning him upside down into confusion.” … Because you have worshiped in a way that causes ruin to my servants, therefore persecution will come against you and you will suffer for what you have done. And as you rejoiced against my people when you left them to the nations, likewise all the nations will rejoice against you, and they will eat and drink and continue the same persecution on you which you originally rejoiced in for my people.

Source: COMMENTARY ON OBADIAH
[AD 431] Paulinus of Nola on Obadiah 1:15
Be mindful on that day of the sons of Edom, and change their role with ours, so that they may in disarray witness the day on which your people will dwell in Jerusalem’s ancient city. That nation turns its back on you and now threatens Jerusalem with cruel destruction, saying, “Level that hated city to the ground. Lay it bare by force until nothing stands and the walls are reduced to nothing.”

Source: POEM 9:39
[AD 444] Cyril of Alexandria on Obadiah 1:15
Again the time of war is predicted [as in Joel] when the neighboring nations will join together against Edom to inflict bitter punishment. That day is truly called the Day of the Lord. For God the Lord was the one who handed them over to the Israelites in their wickedness and injustice. So that he might affirm that their divine punishment is just he says, “As you have done, so it will be done to you.” For nature is so arranged that everybody receives just treatment, and entirely equal wages are repaid to those who have undertaken similar actions.

Source: COMMENTARY ON OBADIAH
[AD 373] Ephrem the Syrian on Obadiah 1:16
You have drunk on my holy mountain from the cup of wrath, which David and Ahab mixed for you. All the nations around you shall drink constantly because of the Assyrians and the Chaldeans, in the days of Hezekiah and his sons.

Source: COMMENTARY ON OBADIAH
[AD 428] Theodore of Mopsuestia on Obadiah 1:16
For the time when God will punish everyone who did evil against Israel is at hand. And he will impose grave punishment upon you just like the punishment you meted out against your brothers. “For as you drank on my holy mountain, so all the people will drink wine; they will drink and ascend and likewise become nothing.” Because you inveighed against my holy mountain and its inhabitants, you will not escape punishment. Your thoughts and your participation indeed will mean punishment for you and your murderous, traitorous allies. In the end, there will be no difference between them and nonexistence. Already the words “you have drunk” and “they will drink” signify an observation in Edom that other enemies will be produced. For “in the hand of the Lord there is a cup, and it is fully mixed. And he has brought this cup down and will pour it out. Surely all the wicked of the earth shall drain it to the last drop and drink even the dregs.” But he remembered his holy mountain, recognizing the accusations of those outside against its inhabitants. Those accusers will be exposed to punishment as well as those who conspired with them, and they shall be punished with the death penalty.In Zion, however, there will be salvation and holiness. Jacob will possess those who possessed him. To you, O Edom, therefore, and to your council of allies this will happen. But Judah will be safe and sound. Indeed there will be no adversity on Mount Zion, because they will no longer seek after wars so that my mountain will be seen as a secure place for the saints. Everyone who was so much trouble to you, Jacob, and those who plotted against you will truly be subjugated.

Source: COMMENTARY ON OBADIAH
[AD 444] Cyril of Alexandria on Obadiah 1:16
These words “as you have drunk” indicate, I think, that the victors insolently gloried in victory. They had a festive celebration where they got drunk with their friends, boasting in praise of their part in the victory while they got drunk. And while they were drinking and singing songs and causing all manner of damage at this party, they got drunk and began to insult the other nations. “And they will descend against you,” that is, the neighboring regions will attack these parties. And so, you will want to be in a place where they are not; otherwise you too will be wiped out of existence. Mount Zion, however, by divine inspiration is called the church. For it is truly the highest and most visible, the foremost holy place. It is the house and city of the most holy God.

Source: COMMENTARY ON OBADIAH
[AD 458] Theodoret of Cyrus on Obadiah 1:16
The drink of wine is called revenge, about which also blessed Jeremiah openly teaches when he says the nations will be commanded to drink even as they participated in the iniquities against my people. This is also understood from many other places that Edom will be given what it gave out.

Source: COMMENTARY ON OBADIAH
[AD 420] Jerome on Obadiah 1:17-18
In mount Zion, there will be salvation, and it will be holy and possess the house of Jacob, those who possess it. And the house of Jacob will be a fire, and the house of Joseph a flame, and the house of Esau straw. They will set them on fire and consume them, and there will be no survivors in the house of Esau, for the Lord has spoken. The Septuagint version: In mount Zion there will be salvation, and it will be holy, and possess the house of Jacob, those who possess it. And the house of Jacob will be a fire, and the house of Joseph a flame, but the house of Esau will be stubble; they will set them on fire and consume them. There will be no survivor for the house of Esau, for the LORD has spoken. The land of Edom will be a devastation; every ally will plunder it and there will be no survivors from it, for the LORD has spoken. The survivors of the house of Jacob will possess the land of Mount Zion. There will be deliverance and holiness, and the house of Jacob will possess their inheritance. The LORD Himself will return to the temple, which He had previously forsaken because of their sins, or it will be completely holy, that is, the Holy of Holies. And the house of Jacob shall possess Zorobabel, and Esdras, and Nehemiah, those who have inherited. And the house of Jacob, that is, Judah, shall be fire, and the house of Joseph, that is, the ten tribes, shall be flame. For from Joseph was born Ephraim, from which tribe the kingdom of Samaria arose; but the house of Esau, that is, the Edomites, who were so fierce and cruel against their brother, shall be turned into stubble. And just as fire and flame quickly devour stubble, so the two kingdoms under the rod of one alliance, according to the book of Ezekiel (Ezek. XVII), shall lay waste to Edom and consume it, and there shall be no remnant of the people who can announce the overthrow of their adversaries to neighboring nations. This is indeed what the LXX translated as πυροφόρον, which we render as Frumentarium, according to the language of ancient discourse; for they called those who are now called Agentes in rebus or Veredarios, the Ancient Frumentarios. But it is better to follow the Hebrew itself, that is, Sarid (), which means either remaining, according to Aquila, or escaping, according to Symmachus, or according to Theodotion and the fifth edition, residue. But all these things will be done because the Lord has spoken, and what He has commanded, He has done. Otherwise: With the works of the flesh destroyed, and the earthly rule laid waste, there will be salvation in the Church for those who have not come forth from their mother. And in her will dwell the holy one, of whom it is said in Isaiah: Holy, holy, holy is the Lord God of hosts (Isaiah 6:3), for both the one who sanctifies and those who are sanctified are from one. And the house of the supplanter Jacob will possess those who had possessed themselves as heirs, making Christians out of the persecutors, and receiving even the Edomites into the faith of the Church. But the house of Esau will be turned into stubble. And just as fire cannot sustain the proximity of straw, so the argument of Jacob, which is inflamed by the word of the Lord, cannot be sustained: for the words of the Lord are tested by fire (Ps. 17:31), and the flame of Joseph, who is interpreted as 'increase' (Gen. 37), because he was sold to his brothers and fed the people in Egypt, will not be able to sustain the house of Esau: but at the first encounter, their sophisms will be turned to nothing. And they will be devoured for their own salvation, according to what is said in the blessing of Isaac to Esau: 'But I have made him your lord, and have subjected all his brothers to him as his servants: and with grain also will you serve your brother' (Gen. 27:37). And there shall be no remnant of the house of Esau, when all things shall bow to Christ, of those in heaven and on earth, and under the earth (Philippians 2), and all things shall be subjected to him, so that God may be all in all. But because Esau had built upon the foundation of Christ with hay, wood, and straw (1 Corinthians 3): therefore the house of Jacob and Joseph shall be turned into fire and flame, imitating their Lord who says: I am a consuming fire (Deuteronomy 4:24), so that the pure wheat may be gathered into the barns after the chaff of sinners is consumed. All the things we have said, and all the things we are about to say, the Jews promise for themselves in the future, when they will accept the Antichrist instead of Christ, fulfilling the prophecy of the Lord Savior: 'I came in the name of my Father, and you did not receive me: if another comes in his own name, you will receive him' (John 5:43). And whatever we have interpreted against Edom, they dream against the Roman kingdom: what we say is either already fulfilled according to history under Zorobabel, or certainly according to prophecy, and mystical understandings happen daily in the Church, and are fulfilled in the kingdom of the soul against the flesh, in each individual. But we say that the frumentarium, according to the allegory, ceases among heretics when there is no one among them who boasts of having the grain of wheat, which is dead in the earth, and the bread from heaven. There are those who think that it is not πυρφόρον, that is, frumentarium, but πυρφόρον, that is, one who can carry a little fire, as translated by the Seventy. Therefore, agreeing with the various interpretations, we will say according to the allegory that not only the frumentarium will cease among heretics, but also the one who pretends to have the light of Christ. For even Satan disguises himself as an angel of light (2 Corinthians 11).

Source: Commentary on Obadiah
[AD 458] Theodoret of Cyrus on Obadiah 1:17
“On Mount Zion there will be salvation, and there will be holiness.” For God is saying through the prophet, “I will bring them back from their captivity, and I will rebuild the sacred temple.” And there is Obadiah, who prophesies the cause of salvation to all in Zion. From there God will disperse holiness into the entire inhabited earth through the saving cross.

Source: COMMENTARY ON OBADIAH
[AD 373] Ephrem the Syrian on Obadiah 1:18
The Hebrews, like a fire, will consume the Edomites like stubble. If anything remains, they will scatter it. What David and Amaziah had begun was accomplished by the Jews after their return, when many Israelites who came back from Persia joined them, and the Edomites were deprived of any form of domination and were forced to change their religion and to embrace the Jewish rituals.

Source: COMMENTARY ON OBADIAH
[AD 420] Jerome on Obadiah 1:18
Edom is subjugated and will be devoured by the hostile nations with whom it formerly was in league against Jacob. The remnant, however, will be on Mount Zion, where there will be salvation and holiness. The interpretation here is, either it is that the Lord himself will return to the temple which he left because of sin, or there will be absolute holiness, that is, the Holy of Holies will once again be established. And the house of Jacob will occupy it under the rule of Zerubbabel and Ezra and Nehemiah, who occupied it as Jacob’s descendants. And the house of Jacob (that is, Judah) will be a fire, the house of Joseph (that is, the ten tribes of Samaria) a flame. But the house of Esau, that is, the Edomites, who nevertheless raged and cruelly stood against their brother, will be turned into stubble. And as fire and flames devour stubble, so the two kingdoms in union with one another will destroy Edom and devour it. And there will be nothing left of the people of Edom that might be able to announce the destruction of the adversary to the neighboring nations. For this is why the Septuagint translates pyrophoros, which we interpret as “stubble,” as nearest to the ancient way of speaking.

Source: COMMENTARY ON OBADIAH
[AD 420] Jerome on Obadiah 1:18
The spiritual interpretation is as follows: Through destruction of the works of the flesh and the desolation of earthly kingdoms, there will be salvation in the church for those who do not go out from their mother church. And the saints who die inside her—concerning whom it is said in Isaiah, “Holy, holy, holy, Lord God of Sabbaoth,” because it refers to those whom he sanctifies as well as those who are sanctified—all are from one and the same church. And the house of Jacob the supplanter will occupy that which they possess by heredity from those who persecuted the Christians. And Edom itself will be received by faith into the church.… The house of Esau will not survive, for when the wise men [who came from Edom] come to see Jesus, they will be turned into nothing, that is, they will be absorbed into his salvation near the same place where, in blessing, Isaac said to Esau, “I have given him your master, all your sons I have given to him as servants.” And there will be no remnant of the house of Esau left when all the heavens and earth bow to Christ and hell and the universe is subjected to him so that God may be all in all.

Source: COMMENTARY ON OBADIAH
[AD 428] Theodore of Mopsuestia on Obadiah 1:18
The prosperity of Israel was made manifest as well as the punishment of their wicked enemies.… Yahweh proved himself as a true king to his people because he brought the very salvation they needed.

Source: COMMENTARY ON OBADIAH
[AD 444] Cyril of Alexandria on Obadiah 1:18
The foolish Edomites thought that they alone were about to possess the house of Jacob. Instead the land was divided with them and with the Chaldeans. That very unforseen thing was turned against them, it says. They would be possessed by the house of Jacob and likewise be consumed like chaff or stubble by a flame. And the house of Jacob will be a fire, but the house of Joseph will be only a flame, and thus not as strong. And they will be devoured internally so that among all the tribes Jacob and Joseph will be unable to come together as one. But the other side of this fiery trope should also be seen, for the house of Jacob is called a fire and the house of Joseph a flame. It is not unreasonable to understand in the literal sense the house of Jacob as those from Judah and Benjamin. It is just as true that the house of Joseph represents Samaria, specifically, the ten tribes who were sometimes kings of the Ephraimites, since Manasseh and Ephraim were born from Joseph. Israel will possess the land of Edom and possess all of its confines to the south. They will capture no less than Mount Ephraim, Samaria, Benjamin and Gilead—which were the names of those areas when their leader, Joshua, the successor of Moses, apportioned the land to the tribes of Israel. But after Israel was devastated at the hand of Assyria and again after the attack of Nebuchadnezzar, ruled by Phua and Shalmanezer, he predicts they will once again inhabit the land after they are released from their former captivity.

Source: COMMENTARY ON OBADIAH
[AD 420] Jerome on Obadiah 1:19
(Verse 19) And those who are in the South shall inherit the possessions of Esau, and those in the plains shall inherit the possessions of the Philistines. They shall possess the region of Ephraim and the region of Samaria, and Benjamin shall possess Gilead. LXX: And those in the Negeb shall possess the mountain of Esau, and those in the Shephelah shall possess the foreigners, and they shall possess the mountain of Ephraim and the plain of Samaria, and Benjamin and Gilead. And Judah, who dwelt in the South and possessed the entire region according to the division made by Joshua the son of Nun, which extends toward the Scorpion, that is, toward all the Acrabatene, those who were previously confined to narrow boundaries shall possess the mountain of Esau, that is, the mountains of Seir and the mountains that Edom previously possessed. But those who dwell in Sephela, that is, in the plains, namely Lidda and Emmaus, the city of Diospolis, and Nicopolis, shall possess the Palestinians, five cities of the Palestinians: Gaza, Ashkelon, Ashdod, Ekron, and Gath, or all that region which is called Sharon in the Acts of the Apostles. Others, however, think that this Sephela, that is, the region around Eleutheropolis, is promised: that they should extend as far as Rhinocolura and the sea, that is, not only hold Eleutheropolis from the tribe of Judah, but also reach the coast, and subject the Philistines to their rule, whom they had not previously subdued. The border of the sons of Judah will also extend to Ephraim, where Neapolis is now, and to the region of Samaria, where Sebaste is founded. But Benjamin, whose borders immediately extend northward from Jerusalem, will possess all of Arabia, which was formerly called Gilead and is now called Gerasa. According to the Septuagint, those who will be in the south will possess Mount Ephraim, the plains of Samaria, Benjamin, and Gilead. Whether this has been fulfilled, God alone knows; it could have been completed in part up until the coming of Christ over a period of five hundred years. As I am absolutely certain, it is being fulfilled daily and confirmed in the kingdom of the Church. For those who dwell in the south, that is, in Negeb, and live in the light, and those who hold the plains and the lowlands, that is, his disciples, to whom he says: Learn from me, for I am gentle and humble in heart (Matt. X, 24), they shall possess the mountain of Esau and the Philistines: whom we can understand in the person of the pagans on account of the pride of their teachings and secular eloquence. So that on the mountain there are teachers, in the Philistines, and foreign disciples, who are led by the authority of the teachers. And not only the mountain of Esau and the strangers, but also the region of Ephraim and Samaria will possess. We often read about Ephraim and Samaria in Hosea, and we have interpreted them in the heresies that divide the Church under the name of Christianity. For it is there that abundance is hoped for, and there they promise to safeguard the faith. Furthermore, Benjamin, the son of the right hand and virtue, will possess Gilead, which is interpreted as the migration of testimony, signifying the carnal Israel: for from them the testimony of the Lord has migrated to us. But Benjamin and Gilead, those who were in the south, will possess it, according to the Septuagint.

Source: Commentary on Obadiah
[AD 444] Cyril of Alexandria on Obadiah 1:19
“Those in the south” signifies the area where the Babylonians invaded Jerusalem led by Nebuchadnezzar. The entire province of Judea was laid waste, sinking back into misery so that it was reduced to absolute silence and appeared entirely deserted. However, when God will enter into the misery of the captives, he will return them to the land of their ancestors after his wrath has subsided. In their return from Babylon the entire multitude of Israel will possess the region of the nations that is equal to Edom. This is a sign of blessing from God.

Source: COMMENTARY ON OBADIAH
[AD 373] Ephrem the Syrian on Obadiah 1:20-21
Here he indicates the prisoners of both the kingdoms of Samaria and Jerusalem, and also those who had gone to very far regions. Therefore he recalls the transmigration to Spain, because this is the name of a province, which is extremely distant from Judea, in order to show that this is the great gathering, which God had promised to bring together again from the four corners of the world. Those who have been saved shall go up to Mount Zion to rule Mount Esau, in order to defeat and destroy the nation of the Edomites. And the kingdom shall be the Lord’s. All the nations will be subjugated and subjected to the people of God, that is, to the people that God shall make.

Source: COMMENTARY ON OBADIAH
[AD 420] Jerome on Obadiah 1:20-21
The Jewish interpreters explained this similarly that the Lord sent a Savior who would save the people from captivity and they would ascend and go to Mount Zion in order to judge and decide regarding the Mountain of Esau. And when everything is subjugated, there will be a kingdom to the Lord.

Source: COMMENTARY ON OBADIAH
[AD 420] Jerome on Obadiah 1:20-21
(Verse 20, 21.) And the migration of his army, the sons of Israel: all the Canaanites as far as Zarephath (or Saraptam). And the migration of Jerusalem, which is in the Bosporus, will possess the cities of the South. And the saviors will ascend Mount Zion, to judge the mountain of Esau: and the kingdom will be the Lord's. LXX: And this is the beginning of the migration for the children of Israel: the land of the Canaanites as far as Zarephath, and the migration of Jerusalem as far as the Euphrates, will possess the cities of the Negeb. And those who were saved shall ascend from Mount Zion, to punish the mountain of Esau, and the kingdom shall be the Lord's. In this place, our translation differs greatly from the Vulgate Edition, so we must follow the Hebrew truth in the exposition of the story. Those who returned from Babylon according to the volume of Ezra and Nehemiah shall be rightly called the migration. The whole army of the children of Israel shall possess the Edomites, the Philistines, the mountain of Ephraim, and Samaria to the south, west, and north. Benjamin also, because it is adjacent to solitude, will specifically obtain Gilead. However, all the things that are in the land of the Canaanites, will be ruled as far as Zaraphath of the Sidonians, where the widow once fed Elijah (4 Kings 7). Moreover, those who were transferred from the very city of Jerusalem to Sapharad, which we translate as the Bosporus, will possess the cities of the South, which are in the tribe of Judah: for they have returned to their city, they will obtain those things that are near to the city. And when these things have been accomplished, just as in the book of Judges, the Lord sent saviors who would save the people from captivity: so they will ascend and come to Mount Zion, to judge and discern, like a subject and obedient mountain to themselves, the mountain of Esau, that is, the Edomites. And once all are subjugated, there will be a kingdom for the Lord. Where we have placed Bosphorus, in Hebrew it has Sapharad (), which I do not know why the Septuagint wanted ((or could)) to translate as Ephratha, since Aquila, Symmachus, and Theodotion all agree with the Hebrew truth. But we have learned from the Hebrew, who instructed us in the holy Scriptures, that the Bosphorus is called thus: and, like a Jew, he says: this is the region to which Hadrian transferred the captives. Therefore, when our Christ comes, that captivity will also return to Judea. However, we can understand any place of the kingdom of Babylon, although I think it refers to something else. For it is the custom of the prophets, when they speak against Babylon, the Ammonites, the Moabites, the Philistines, and other nations, to use many words of their language and to preserve the idioms of the provinces. Therefore, since the Assyrian language's term, which is called Gebul in Hebrew, is said to be Sapharad, I guess that this has the following meaning: The migration of Jerusalem, which is divided in all its boundaries and regions, will receive its own cities of the south, that is, its own tribe. But as for what we have interpreted, and the saviors will ascend, and the Septuagint translated, it is written in Hebrew as Mosim (): those who have been saved, not as Aquila, and Septuagint, and Theodotion passively saved, or being saved; but according to Symmachus, they are to be understood as actively saving. Indeed, those who are saved, that is, rescued, are called Phelistines in Hebrew. For according to the story, as we have been able to interpret, we have steered our little ship among rocky cliffs: let us unfurl the sails of spiritual understanding, so that with the Lord blowing and revealing its mysteries, we may joyfully reach the harbor. At the time when Benjamin possessed Gilead, the migration of the army of the sons of Israel, or certainly the beginning of the migration of the former carnal Israel, will occur, so that it may reach the land of the Canaanites, and the prophetic discourse that was at risk of famine in Judea, having dried the skin of Israel, may pass to the dew of the nations: and there it may feed and be fed, while it is received by believers and also feeds believers themselves. Sareptha, or composed of two, and interpreted as the narrowness of bread: or it is one word, and transferred to fire. Canaan, however, is turned into a commotion, that is, motion: or certainly it is called a merchant and a lowly one. Therefore, when the sons of Israel shall have forsaken the letter of the West and shall have come to the enlivening spirit, they shall move all things that are of the Law. He shall trade for many pearls one most precious pearl, and having set aside the pride of the Jews, he shall follow Christian humility, and shall come even there, where previously there was trouble of bread, and a widow woman was barely sustaining her orphan son deserted by his creator, and where all his sins and vices shall accumulate. But the captivity or transmigration of Jerusalem, where once there was a vision of peace, and which is now dispersed throughout the whole world, will possess the cities of the south, that is, the Churches of true and perfect light, and the repentant bride will say: Where do you pasture, where do you lie down at noon? (Cant. II, 6). And when Joseph is received into his ancient brotherhood, he will be intoxicated with the blood of the shepherd and prince. And if we read it according to the Septuagint as Ephratha, there is no doubt that it refers to the faith of Christ. For Ephratha is interpreted as καρποφορία, that is, fertility, and it is called Bethlehem, in which the heavenly bread was born. With these things being done, the saviors, or those who have been saved from the remnants of the Jewish people, will ascend to Mount Zion to judge and avenge the mountain of Esau. Just as the Lord calls his apostles the light of the world and says, 'You are the light of the world' (Matt. 5:14), and the very rock granted to Peter that he might be the rock, so too the good shepherd bestowed names upon his shepherds, and whatever is said of him, he assigned to his servants to be said. Thus, the Savior himself willed his apostles to be the saviors of the world, who ascended the watchtower of the mountain of the Church and, by casting down Jewish arrogance and all the mountains that stood against the knowledge of God, prepared the kingdom for the Lord.


Following these two little exercises, I have relied on the authority of the ancient authors, and especially the Hebrew explanation, and have dictated with haste in my own language, and have opened my mouth: but I do not know if Christ fulfilled it. Therefore, a wise reader should seek the consistency of the meaning more than the elegance of the language. For we do not dictate with that smoothness and arrangement of words with which we write. It is one thing, my dear Pammachus, to often change one's style and to write down what is worthy of memory; it is another thing to dictate, with prepared notes of the scribes, whatever comes to mind in a state of embarrassment. In this, both the prophet and the young men have played, and the old men have presumed. Whoever has spoken truer and better things, follow his opinion.

Source: Commentary on Obadiah
[AD 430] Augustine of Hippo on Obadiah 1:20-21
Obadiah, so far as his writings are concerned the briefest of all the prophets, speaks against Edom, that is, the nation of Esau, that reprobate elder of the twin sons of Isaac and of the grandsons of Abraham. Now by that form of speech in which a part is understood for the whole, we understand Edom as referring to the nations. We may understand what Christ says in the same way: “But upon Mount Zion shall be safety, and there shall be a holy one.” And a little further, at the end of the same prophecy, he says concerning Paul, “And the redeemed shall come up out of Mount Zion, that they may defend Mount Esau, and it shall be a kingdom to the Lord.” It is quite evident that this was fulfilled when the redeemed out of Mount Zion (that is, the believers in Christ from Judea, of whom the apostles are chiefly to be acknowledged) went up to defend Mount Esau. How could they defend it except by making safe through the preaching of the gospel those who believed that they might be “delivered from the power of darkness and translated into the kingdom of God.” Consequently he expressed this by adding, “And it shall be to the Lord a kingdom.” For Mount Zion signifies Judea, where it is predicted there shall be safety and a holy one, that is, Jesus Christ. But Mount Esau is Edom. It signifies the church of the Gentiles, which is defended by the redeemed from Mount Zion, so that it should become a kingdom to the Lord. This was obscure before it took place, but what believer does not understand it now that it has happened?

Source: CITY OF GOD 18:31
[AD 444] Cyril of Alexandria on Obadiah 1:20-21
At this place in the text, the migration of Israel back to the land is mentioned, more specifically, from those Jews taken away into Babylon.… Perhaps here he is saying that everything that is to the south and to the north and to the east and to the west will be fully occupied by Israel as they will easily possess the whole region around them. And people will ascend, gathered on top of Zion, which sums up the goal of the prophecy. For the inhabitants of Zion, he says, are saved by God, who will burst through their chains of servitude. At that time he will ascend and take vengeance against Mount Esau. For they will fight, as I have said, against Edom after the time of captivity, and God will rule over all, although God rejected Esau long ago and withdrew from Judah because of apostasy. For they served Baal and the golden calf. But now in mercy and reconciliation he will reign again over them.

Source: COMMENTARY ON OBADIAH
[AD 458] Theodoret of Cyrus on Obadiah 1:20-21
Ezekiel also predicts something similar at the end of his prophecy when he describes the division of the land. He too predicts the return of the people, and after they return we learn they will receive power and obtain strength from God. O that we also would obtain this from our most generous God. And we will receive this from the Lord if we do not imitate the model of Esau and his posterity [who rejoiced in Israel’s destruction]. Rather, following the apostolic tradition, we should rejoice with those who rejoice and weep with those who weep, and we ought to think the same for others [as we would have them think of us]. For this reason we possess the gifts of the Lord of all life, which is the grace of our Lord Jesus Christ, to whom be glory with the Father and the Holy Spirit now and forever, world without end. Amen.

Source: COMMENTARY ON OBADIAH