Some of these prophecies appear to have dual application, primarily to the attacks upon Judah in the last days of the kingdom (6th century, B.C.), but with a finality indicating that a secondary application relates to the latter end of Edom, following upon a late oppression of Israel. To indicate that these are related in time, in detail, and in significance, let us consider them in sequence.
The 83rd Psalm comes to mind. Though not all would agree, there seems to be a strong suggestion that this Psalm may have arisen out of the events of Il Chron. 20 — an invasion of Judah by Ammon, Moab and the inhabitants of Mount Seir (2 Ch 20:1,10,22/23). The identifying links lie in the ascription of the Psalm to the sons of Asaph, and the person of Jahaziel, the Asaphite who prophesied of the forthcoming victory at God’s hand (2 Ch 20:14, Ps 83, superscription). The Psalm, both backward — and forward — looking, lists peoples who conform to the groupings set out in the foregoing notes.
Esau is linked with Ishmael, Moab with the Hagarenes (descendants of Hagar, surely?) Ammonv with Gebal and Amalek (Ps 83:6-8). If one is able to accept the notion set out above, that Edom incorporates for the purposes Of Scripture’s last days all the peoples descending from Abraham excepting Jacob, and includes by annexation Ammon and Moab as well, one is struck by the remarkable nature of the Psalm’s confederacy.
Gebal may be associated by many with Byblos, on the Phoenician coast, but it is also the name given to part of the Mount Seir territory1. And Amalek is one of the sons of Esau. Thus far, the grouping is exactly as we have it in the Chronicle, and, for future purposes, we may include all under the name EDOM, for so we have been led by the aggregation of the prophecies we have referred to up to this point.
The inclusion among the invaders of Philistia and Tyre presents us with a difficulty, especially in the time of Jehoshaphat. But it is not beyond reason that mercenaries or allies from these places could have been involved with the primary antagonists. Remarkably, if we look at this from the knowledge of our modern times, we could hardly expect an Arab invasion of Israel without the participation of allies from Gaza and Lebanon (possibly Syria, under the newly-developing alignments), both Arab enclaves.
The Psalm, therefore, seems to have that immediacy which could place it in the mouth of Jahaziel on the field of battle (later to be set down for posterity), and at the same time a very significant prophetic urgency relating to Israel’s final deliverance by the hand of Yahweh. And this was the special aspect of that delivery — Judah’s king was instructed to await the salvation of Yahweh — only that salvation, and not their own strength, will avail for them in their final calamity.
Zechariah
The prophecy of Zechariah must be considered as part of our study of Edom, for it speaks of a time of trouble, from which God will deliver them.
First, attention must be drawn to the phrase “the people round about” — most of our interpretations seem to ignore these descriptive words, and to look for international participation in the events of the prophecy. But, in the light of the ideas coming forward in the course -of this study, let us examine Zechariah in some detail —
Ch. 12, 3 Jerusalem . . . a cup, of trembling unto all the people round about, when they shall be in the siege . . .
Are we not in error when we widen this to include all nations, European, etc.? Who, rather than the Arab peoples, who, only, could be, described as the people round about, are likely to besiege Jerusalem?
Ch. 12, 3 All that burden themselves with it shall be cut in pieces . . .
Again, who but the Edomites? Would any other nation burden itself with Jerusalem?
. . . though all the people of the earth be gathered together against it.
the earth = eretz, and could be “the land.”
Ch. 12, 6 . . . they shall devour all the people round about, right and left.
Surely the local nations, whose antagonism is so apparent, and so longstanding?
. . . and Jerusalem shall be inhabited again in her own place . . .
This in contrast to the aim of the Arab peoples to thrust out the Jews from Zion (already part-achieved at the time of this prophecy’s fulfilment — Zech. 14, 2) and to make of it their own Islamic centre.
Now Zechariah ch. 14 demands our attention. In reading vs. 1 and 2, we should take note of the sense of v. 3. Those nations — the day of battle — does not the mind immediately jump to Jehoshaphat, to II Chron 20, and to Psalm 83? And in the light of that association of ideas, does not verse 2, when it says “all nations”, speak of the Biblical nations, i.e., those having contact with Israel as part of her history, and those in her immediate environs? (In this connexion, where, except perhaps in Daniel, does not the O.T. speak only of those same Biblical nations, and of no others?).
Thus, we have some grounds for the claim that Zechariah is speaking of the final days,in the same sense as Ezekiel’s 35th chapter is speaking of the enmity between the two parts of Abraham’s family, which pervades all O.T. Scripture, and which can not be ignored until it comes to its end as part of Yahweh’s deliverance and restoration.
Zechariah 14 in detail:
v. 2 This suggests that an invasion (not Russian) has carried off the pride of Israel, and that remarkable success attends upon the Arab arms.
The mind recalls Jer. 30, 7: this is the time of Jacob’s trouble, out of which only Yahweh can save him.
v. 3 It has already been suggested that this has reference to the valley of Berachah, and the deliverance of Jehoshaphat, even to identifying the invaders. Thus, this must be regarded as Yahweh’s final overthrow of the haters of Israel — that other half of the families of Abraham and Isaac. Why no others? The answer is another question — what does the phrase “those nations, as when He fought in the day of battle” mean, if it is not an identification?
v. 4 The victory being consummated, Messiah stands upon the Mount to the east, the earth quakes, the face of the land changes — who can doubt that this deliverer comes in Yahweh’s strength?
The link between Zech. 14, 5 and Joel 3, 18 cannot be ignored, and both must be joined with the 47th chapter of Ezekiel this latter is not a specific event in time, but describes a condiion obtaining in Jerusalem after her deliverance. But it is interesting to note that, immediately after the description of the issue of the waters in Joel, mention is made of Edom — “. . . Edom shall be a desolate wilderness, for the violence against . . . Judah
Amos
Amos contributes to our specific references to Edom: ch. 1, vs. 11ff. Judgment upon Edom is purposed by God “because he did pursue his brother with the sword, and did cast off all pity, with continuing anger, and wrath maintained.” The judgment — “I will send a fire upon Teman, which shall devour the palaces of Bozrah.”
Jeremiah
Jeremiah joins in God’s condemnation of Edom. This is not quite so easy to identify with Israel’s latter days as are other of these prophecies, but his 49th ch. v. 19 may identify the incursion against Jerusalem which is seen in Zechariah.
Obadiah
Obadiah is wholly devoted to judgment upon Edom, and there is much in this which is almost identical with Jeremiah. But Obadiah is explicit as to the cause of Yahweh’s anger — violence against Jacob, seen in two possible occurrences, that of the days of Nebuchadnezzar’s Judean invasion, and that of Edom’s entry into Israel in the last days before Messiah’s return. In addition, though expressed concisely and almost enigmatically, Obadiah refers to the restoration of Israel, and the establishment of that kingdom which shall be Yahweh’s.
Esther
Would you doubt that Esther may be called upon to contribute to this discussion? This writer has come to a conviction that the events precipitated by the jealously of Haman are prophetic of the overthrow of Edom (Esther 3:13; 8:12/13; 9).
When it is recalled that Haman was an Agagite, tracing descent from Amalek, it will be recognised that the seed of Edom had sought to cut off absolutely the nation of Israel. This being so, the 13th day of Adar was potentially the day of their lowest depths of despair, yet Yahweh saved them! Surely this is prophetic of Zech. 14, 3, Ezek. 35, and the range of prophecies being here dealt with?
Isaiah
Isaiah will be given the last space in this study. One of the quotations most familiar to all of us, in connection with the return of Messiah, comes from this prophet: “Who is this that comes from Edom, with dyed garments from Bozrah?”(Isa 63:1) But before this remarkable and lengthy prophecy is dealt with, let us take note of the earlier of Isaiah’s words on Edom (Isa 34:5-8). Of a day which is described as the day of Yahweh’s vengeance, and a year called the year of recompences for the controversy of Zion, the prophet speaks of Yahweh’s sword coming down upon Idumea, of sacrifice in Bozrah, slaughter in the land of Idumea.
What is the controversy of Zion? What is God’s recompense on this account? Doughty, already referred to, is in no doubt about it to him, and to your present writer, it is the exultation of Edom in the ruin of Judah and Israel and his desire for those (previously) desolate neighbour lands, an heritage for himself2. It may be a mistaken view on our part, but we have the impression that many of our brethren interpret these passages in ways far removed from the simple import of those words. They seek to remove Edom from the scene (but ignore their disposing of him as the creation of another problem or question) and to substitute in his place some other non-Biblical nation or confederation. All we ask is, Let the words of Scripture speak for themselves, plainly, without being obscured in types and strained assumptions.
Before leaving Isaiah’s 34th chapter, attention must be drawn to the similarity with Ezekiel and Zechariah on the point of the destruction of Edom being followed immediately in the prophet’s words by the restoration of Israel — the description of Edom’s desolation (Isa 34:9-15) is followed by chapter 35’s lovely description of a restored land, among the last words being “and the ransomed of the Lord shall return, and come to Zion with songs . . . and sorrow and sighing shall flee away.” (How often, as in this case, does a chapter heading interrupt our reading and our understanding of the import of the Word, shortening a long utterance so that we fail to see its import?).
Those same strictures upon the placement of chapter headings can be applied to the words of Isaiah which begin with 63:1 and end with 65:25. For if we apply ourselves to the reading of this as a whole, we come again to the remarkable consistency which we have so far detected in all the prophecies we have dealt with: that is, we find that, following the divine judgment upon Edom, the turning of the heart of Israel, to their God, His acceptance of them, and His restoration of their land are dealt with as though there were no other sequence to be entertained.
This section of Isaiah’s book should be read as an alternation of the words of several speakers; the prophet himself, speaking as the representative of his people Israel, and Yahweh, answering the prophet’s pleas, with a third person, that of Messiah, speaking for God and in His power.
First, the prophet cries out upon his having seen the vision of Israel’s deliverer — his person unknown, but the blood of battle upon his garments (Isa 63:1). And Messiah replies, taking upon himself his right to speak for his Father, and speaking of his Father’s vengeance upon those who had sought to destroy His people Israel (Isa 63:3-6). This may have been difficult of understanding, if we had not been given the indication that Bozrah was the location of this deliverance — considered alone, it may have been possible to suggest that some antagonist other than the Edomites may have been involved, but we have seen the chorus of prophecies which identify the place, the event, and its consequences.
Those consequences are set out in 65, vs. 8 to 25 — whilst these are not the only passages referring to the restoration of the Land to fruitfulness, it is a support to our thesis to link this section of Isaiah with Ezekiel’s similar prophecy, and to note that both follow upon Edom’s downfall (Ez 36:8-15; 29-38).
Isaiah makes it plain that Yahweh’s deliverance of His people is paralleled by the national repentance, by the turning to Him of those who, in their national past, had rebelled against His ways (Isa 65:1-3).
This study is confined to Edom’s place in Scripture. In a separate study, the prophecy of Ezekiel has been dealt with3, and the need therein to identify Edom and its significance in the sequence of events in the days leading up to the establishment of Christ’s kingdom over Israel has been the moving force behind this present effort.
It is the writer’s earnest hope that this may be of benefit to its readers, that, if the views he expresses are erroneous or extreme, his’ friends will appreciate the sincerity with which they are put forward, and that the result will be none other but the good of all of us.
1 GA Smith, “Historical Geography”, op. cit. p365
2 Doughty, Travels in Arubig Deserts, Cape Paperback Edition, p75
3 The clear inference from this present study is that an action of Edom’s (in its Scriptural sense as the aggregate of the Arab peoples) against Israel, and Messiah’s overthrow Of that. aggressor, are immediate precursors of the establishment Of the restored kingdom of Israel, which is set out fully and unequivocally in Ezekiel’s 37th chapter. It follows that Ezekiel 38/39 is an invasion of that restored Israel (ref. partic. 38:8,12): we should note that invasion comes nowhere near Jerusalem, but is cut short in Gilead (39 1 1), its particular significance being the result set forth in 38:16 & 23:39,7,21,28 — the glorification Of Yahweh in the eyes of all nations.
The Solution