The prophet is commanded to direct another prophecy against Edom (ch. 25:12-14). Why this further denunciation in the midst of promises of restoration? The prophet takes note of the hindrances in the way of the reoccupation of Palestine. The Edomites had pressed into southern Palestine after Israel had been carried captive. Babylon probably allowed this because Edom seems to have sided against Israel in Nebuchadnezzar’s siege of Jerusalem (see on v. 5). The prophet forecasts the complete removal of this hindrance.

 Heb. Śe‘ir, from a root meaning “to be hairy.” This was the name of the head of a Horite family connected by marriage with Esau, from whom descended the Edomites (see on Gen. 36); it also designates the mountain range east of the Arabah, stretching from the Dead Sea southward. Here it stands poetically for Edom (see Gen. 36:8, 9; Deut. 2:1, 5; 1 Chron. 4:42).

Some have seen a fulfillment of the present prediction when the Nabateans drove the Edomites into the Negeb in southern Palestine (c. 126 B.C.).

 However, inasmuch as this prophecy appears in the midst of forecasts of Israel’s restoration, we may assume that it would have met its unique fulfillment in connection with that restoration (see on ch. 25:14).

 This hatred dated from the time of Jacob and Esau (Gen. 27:41; cf. Gen. 25:22, 23). At the time of the Exodus, Edom had refused Israel passage through her territory (Num. 20:14-21). After the settlement in Canaan the Edomites had watched with undisguised envy the growing power of Israel. Edom had joined Ammon and Moab against Judah in the days of Jehoshaphat (2 Chron. 20:10, 11; cf. Ps. 83:1-8); see Introduction to Ps. 83). It would seem that when the Babylonians took Jerusalem the Edomites assisted them, occupying the gates and stationing themselves at roads leading into the country so as to prevent the escape of fugitives (Obadiah 11-14). In the day of Jerusalem’s calamity the Edomites had fiendishly and vindictively exclaimed, “Rase it, rase it, even to the foundation thereof” (Ps. 137:7).

 Compare Christ’s dictum, “All they that take the sword shall perish with the sword” (Matt. 26:52).

An archaic word meaning “since.”

 Compare Zech. 7:14; 9:8, 10

The physical features here mentioned graphically describe the topography of Edom.

Edom, savagely exulting over the destruction of its rival, and momentarily enjoying an apparent superiority over Israel, stood, nevertheless, at a disadvantage. For Israel there would be a restoration—for Edom only perpetual desolations.

 That is, Judah and Israel. Edom’s second sin (cf. v. 5) was the presumptuous claim to the inheritance of Judah and Israel.

 God had assigned Israel’s possessions as the peculiar inheritance of His people. Even though Israel was momentarily absent from her possessions, God still had an interest in the land and was preserving it for the return of the exiles. When the people later forfeited their privileges (see p. 31), they lost their claim to the land. On the land belonging to Jehovah see Lev. 25:23; Hosea 9:3; Joel 2:18.

The judgment upon Edom would serve to convince Israel that their God had not utterly abandoned them.

Or, “reproaches,” “contumely.”

As Edom had rejoiced over Israel’s downfall, so others would rejoice at the eventual overthrow of Edom.

Literally, “Edom.” Idumaea is the name used by the Greeks and Romans for the same country. However, by that time the boundaries had been changed somewhat.

 See on ch. 30:8.