Antisemitism, defined as unfounded animosity or hostility against Jews and Jewish institutions, has deep roots dating back to biblical times with conflicts between Abraham's sons, Ishmael and Isaac, and later between his grandsons, Jacob and Esau. This hostility has manifested through history in various forms of persecution across ancient Egypt, Greece, Rome, and beyond, evolving into religious, economic, racial, ideological, and cultural discrimination from the Middle Ages to the twentieth century. Today, the modern State of Israel, established in 1948 amidst opposition from Palestinian Arabs and the broader Arab community, faces ongoing violent aggression from groups like Hamas, Hezbollah, and others, with a significant escalation following the brutal attack by Hamas on October 7, 2023, leading to a protracted war in Gaza. Despite a period of relative reprieve for Jews in the West after World War II, antisemitism has resurfaced virulently in the 21st century, with incidents tripling in the US since the previous year and a notable rise in Europe, often morphing into accusations of Jews as oppressors and imperialists. This hatred, fueled by Islamic opposition to Israel and amplified by Western media, has found a breeding ground on college campuses, turning once-supportive institutions into danger zones for Jewish students, as evidenced by violent anti-Israel protests at Columbia University and tragic incidents like the murder of Israeli Embassy staffers in New York City. The global resurgence of antisemitism, unlike any since World War II, continues to challenge the Jewish community worldwide.

The nations of the world harbor a persistent and often celebrated hostility toward the peoples of Israel, a hatred rooted not merely in political or economic rivalry but in a deeper spiritual reality: it is God Himself, working through His people, whom the world truly despises. Psalm 83 illustrates this vividly, as the enemies of Israel conspire together to erase the very name of Israel from memory, revealing that their ultimate target is God, not merely a nation. Since the name Israel signifies "prevailer with God," those who hate Israel are, in effect, rebelling against the God who is identified with them. This principle finds spiritual confirmation in Jesus's words that the world would hate His followers because it first hated Him, showing that anyone associated with God becomes an object of the world's animosity. This hatred manifests concretely in modern geopolitics, particularly toward the United States and Britain, the primary end-time descendants of Israel. Other nations resent their dominance, their military reach, and their historical exploitation of resources, much as the British Empire was once resented for similar reasons. Events such as the jubilant celebrations in parts of the Muslim world following the September 11 attacks, or Chinese governmental rhetoric branding America the "destroyer of world peace," exemplify this schadenfreude—the malicious joy taken in an enemy's suffering. Scripture condemns such gloating explicitly, warning that those who rejoice at calamity will not go unpunished, and that God notices when people delight in the downfall of others, as seen in the fate of Edom in Obadiah. Yet this external hatred, though real and unreasonable in its intensity due to satanic influence, is set within a larger divine purpose. God had promised Jacob that his descendants, particularly Joseph's line, would face bitter enemies at the time of the end, yet God Himself would remain their strength, fulfilling His covenant promises to Abraham despite the nations' hostility. yet this strength is not because Israel deserves it, for the modern nations of Israel have squandered their blessings, forsaken their divine Benefactor, and become unfaithful to their calling as a kingdom of priests. Consequently, the hatred of the nations toward Israel functions as a kind of backdrop to a far more serious reality: God's own impending wrath against Israel for its sins. Just as Israel and Judah historically fell into captivity and suffered the scorn of surrounding nations, this pattern will repeat in intensified form during the time of Jacob's Trouble, the Great Tribulation preceding Christ's return. Ironically, the very nations that hate and mock Israel will not escape their own reckoning, for the principle of divine justice—that what is sown will be reaped—applies universally. Israel's coming humiliation, though instigated by hostile nations, is ultimately God's own doing, a necessary correction preparing a repentant remnant for their future role under Christ's millennial government.

Israel's experience of hatred from Edom forms a central thread in Obadiah's prophecy, revealing both the historical pattern and the spiritual root of this animosity. Although Israel and Judah suffered greatly at Edomite hands throughout history, Obadiah's prophecy is marked not by vindictive antagonism but by sorrow, functioning as a lament for a brother nation caught in rebellion against God. This tone reflects God's own command in Deuteronomy 2:2-6 and 23:7, where Israel was instructed to treat Edom, the descendants of Esau, with fraternal care rather than abhorrence, since they were brothers by blood who should have guarded one another. Despite this divine standard, Edom's defining trait became perpetual hatred, rooted in Esau's wounded pride over losing his birthright and blessing. Leviticus 19:17 identifies this hatred as the fundamental flaw driving Edom's conduct toward Israel. This hatred manifested in gloating over Israel's misfortunes, pillaging, enslaving, and seizing territory whenever Israel and Judah were vulnerable. Obadiah 10 names the underlying cause as violence—chamas in Hebrew—for which Edom will be cut off forever. The deeper reason for Edom's hostility lies in jealousy toward God's chosen relationship with Israel. Deuteronomy 32 illustrates how God found, cared for, and formed Israel into a great nation, and Zechariah 2:8 describes Israel as the apple of God's eye. Edom's violence against Israel therefore functions as an assault on God Himself, since Edom refused to accept that the older would serve the younger and instead waged perpetual war against Jacob's descendants. Scripture documents an extensive record of Edomite hostility: Esau's murderous vow against Jacob, the Amalekite ambush in the wilderness, Amalek's alliances against Israel, and Haman's plot to exterminate the Jews in Persia. Psalm 137 recounts Edom's participation in Jerusalem's destruction in 586 BC, including cruelty toward children, while Ezekiel 25 and 35, Jeremiah, Lamentations, Joel, and Amos all confirm Edom's ancient hatred and violent vengeance against Judah, along with God's determination to repay Edom in kind. Obadiah's later verses describe Edom's coming judgment as total ransacking—unlike a thief who leaves something behind or a grape-gatherer who leaves gleanings, Edom will be completely plundered, losing even her renowned wisdom and understanding, becoming unable to perceive the betrayal of her own allies. This loss of discernment parallels how God has, for His purposes, blinded minds elsewhere in Scripture, and it results in the collapse of Edom's courage and ultimate annihilation. A notable observation connects the Hebrew word chamas, meaning immoral, cruel violence, to the modern terrorist organization Hamas, whose consistent, unrenounced hatred of Israel is presented as a possible scriptural clue to Edom's or Amalek's modern-day identity. This connection reinforces the conclusion that Edom's ancient, ingrained hatred of Israel is prophesied to continue until God Himself intervenes in the last days, finally bringing the promised judgment: that Edom shall be cut off forever.