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Exegetical and Hermeneutical Commentary of Amos 9:15

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And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the LORD thy God.

15. Israel will moreover remain permanently settled in its own land.

And I will plant them and they shall no more be pulled up, &c.] Cf. Jer 24:6 (“I will plant them and not pull them up”); Jer 42:10. For similar promises, see Jer 32:41; Eze 34:28; Isa 60:21; Joe 3:20; and elsewhere. On the question of the non-fulfilment of such promises, see Riehm, Messianic Prophecy (ed. 2, 1891), pp. 238 268. It is to be remembered (1) that they are conditional upon Israel’s worthiness; (2) that the question forms part of a larger one, viz. the nature and extent of the ideal element in the prophets’ pictures of the future, and the degree to which those pictures were coloured by the national and local limitations peculiar to their religion. Cf. p. 32 f., above, with the passages referred to in the footnotes; and comp. also F.H. Woods, The Hope of Israel (1896), chaps. 4 5 10.

thy God ] the title, expressive of consolation and affection, as Isa 41:10; Isa 52:7; Isa 54:6; Isa 66:9. The restored nation is pictured naturally by the prophet as penitent and reformed (cf. pp. 31 f., 121); hence Jehovah is no longer its foe ( Amo 9:4 ; Amo 9:8), but can acknowledge it again as His own.

Fuente: The Cambridge Bible for Schools and Colleges

And I will plant them upon their own land – The promises and threatenings of God are, to individuals, conditional upon their continuing to be of that character, to which God annexes those promises or threats. Theodoret: The God of all often promises, when those who receive the promises, by joying in iniquity hinder those promises from taking effect. At times also he threatens heavy things, and they who for their offences were the objects of those threats, being, through fear of them, converted, do not in act experience them. The two tribes received some little shadow of fulfillment of these promises on the return from Babylon. They were planted in their own land. The non-fulfillment of the rest, as well as the evident symbolic character of part of it, must have shown them that such fulfillment was the beginning, not the end. Their land was the Lords land; banishment from it was banishment from the special presence of God, from the place where He manifested Himself, where alone the typical sacrifices, the appointed means of reconciliation, could be offered.

Restoration to their own land was the outward symbol of restoration to Gods favor, of which it was the fruit. it was a condition of the fulfillment of those other promises, the coming of Him in whom the promises were laid up, the Christ. He was not simply to be of Davids seed, according to the flesh. Prophecy, as time went on, declared His birth at Bethlehem, His revelation in Galilee, His coming to His Temple, His sending forth His law from Jerusalem. Without some restoration to their own land, these things could not be. Israel was restored in the flesh, that, after the flesh, the Christ might be born of them, where God foretold that He should be born. But the temporal fulfillment ended with that event in time in which they were to issue, for whose sake they were; His coming. They were but the vestibule to the spiritual. As shadows, they ceased when the Sun arose. As means, they ended, when the end, whereto they served, came.

There was no need of a temporal Zion, when He who was to send forth His law thence, had come and sent it forth. No need of a temple when He who was to be its glory, had come, illumined it, and was gone. No need of one of royal birth in Bethlehem, when the Virgin had conceived and borne a Son, and God had been with us. And so as to other prophecies. All which were bound to the land of Judah, were accomplished. As the true Israel expanded and embraced all nations, the whole earth became the land of Gods people. Palestine had had its prerogatives, because God manifested Himself there, was worshiped there. When Gods people was enlarged, so as to inherit the pagan, and God was worshiped everywhere, His land too was everywhere. His promises accompanied His people, and these were in all lands. His words then, I will plant them upon their own land, and they shall no more be pulled up out of their land which I have given them, expanded with their expansion. It is a promise of perpetuity, like that of our Lord; Lo! I am with you alway, even to the end of the world. The gates of hell shall not prevail against the Church, the people of God. The world may gnash its teeth; kings may oppress; persecutors may harass; popular rage may trample on her; philosophy may scoff at her; unbelief may deny the promises made to her; the powers of darkness may rage around her; her own children may turn against her. In vain! Jerome: She may be shaken by persecutions, she cannot be uprooted; she may be tempted, she cannot be overcome. For the Lord God Almighty, the Lord her God, hath promised that He will do it, whose promise is the law to nature.

Saith the Lord thy God – Rib.: O Israel of God, O Catholic Church, to be gathered out of Jews and Gentiles, doubt not, he would say, thy promised happiness. For thy God who loveth thee and who from eternity hath chosen thee, hath commanded me to say this to thee in His Name. Rup.: He turneth too to the ear of each of us, giving us joy, in His word, saith the Lord thy God. They too who are plants which God hath planted, and who have so profited, that through them many daily profit, shall be planted upon their own ground, that is, each, in his order and in that kind of life which he has chosen, shall strike deep roots in true piety, and they shall be so preserved by God, that by no force of temptations shall they be uprooted, but each shall say with the holy prophet, I am like a green olive tree in the house of God; I trust in the mercy of God forever and ever Psa 52:9. Not that every tree, planted in the ground of the Church militant, is so firm that it cannot be plucked up, but many there are, which are not plucked up, being protected by the Hand of Almighty God. O blessed that land, where no tree is plucked up, none is injured by any worm, or decays through any age. How many great, fruit-bearing, trees do we see plucked up in this land of calamity and misery! Blessed day, when we shall be there, where we need fear no storm! Yet this too abideth true; none shall be plucked up. Without our own will, neither passions within, nor temptations without, nor the malice or wiles of Satan, can pluck us up. None can be plucked up, who doth not himself loose his hold, whose root is twisted round the Rock, which is Thou, O Blessed Jesus. For Thou hast said, they shall never perish, neither shall any pluck them out of My Hand Joh 10:28.

Fuente: Albert Barnes’ Notes on the Bible

Verse 15. I will plant them upon their land] They shall receive a permanent establishment there.

And they shall no more be pulled up] Most certainly this prophecy has never yet been fulfilled. They were pulled out by the Assyrian captivity, and by that of Babylon. Many were planted in again, and again pulled out by the Roman conquest and captivity, and were never since planted in, but are now scattered among all the nations of the earth. I conclude, as the word of God cannot fail, and this has not yet been fulfilled, it therefore follows that it will and must be fulfilled to the fulness of its spirit and intention. And this is established by the conclusion: “Saith the Lord thy God.” He is JEHOVAH, and cannot fail; he is THY GOD, and will do it. He can do it, because he is JEHOVAH; and he will do it, because he is THY GOD. Amen.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

I will plant, or settle them, as trees that are well rooted,

upon their land, by ancient gift, and by late restitution to it by the Lord.

They shall no more be pulled up by the violence of their enemies which promise is an implicit condition that they seek, and not forsake the Lord, and was on Gods part with admirable constancy and patience to that sinful nation performed through six hundred years, perhaps the longest time of freedom from captivity they ever knew.

Which I have given, of free gift, without their merit.

Saith the Lord thy God; God, thy God and thy Lord, will do it for his covenants sake, therefore surely and fully will he do it.

Fuente: English Annotations on the Holy Bible by Matthew Poole

15. plant them . . . no more bepulled up (Jer 32:41).

thy GodIsrael’s; thisis the ground of their restoration, God’s original choice of them asHis.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And I will plant them upon their land,…. The land of Israel, as trees are planted; and they shall take root and flourish, and abound with all good things, temporal and spiritual:

and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God; by which it appears that this is a prophecy of things yet to come; since the Jews, upon their return to their own land after the Babylonish captivity, were pulled up again, and rooted out of it by the Romans, and remain so to this day; but, when they shall return again, they will never more be removed from it; and of this they may he assured; because it is the land the Lord has, “given” them, and it shall not be taken away from them any more; and, because he will now appear to be the “Lord their God”, the “loammi”, Ho 1:9, will he taken off from them; they will be owned to be the Lords people, and he will be known by them to be their covenant God; which will ensure all the above blessings to them, of whatsoever kind; for this is either said to the prophet, “the Lord thy God”, or to Israel; and either way it serves to confirm the same thing.

Fuente: John Gill’s Exposition of the Entire Bible

The Prophet further mentions here a quiet dwellings in the land, for it was not enough for the people to be restored to their country, except they lived there in safety and quietness; for they might soon afterwards have been removed again. It would have been better for them to pine away in exile, than to be restored for the sake, as it were, of sporting with them, and in a short time to be again conquered by their enemies, and to be led away into another country. Therefore the Prophet says, that the people, when restored, would be in a state of tranquillity.

And he uses a most suitable comparison, when he says, I will plant them in their own land, nor shall they be pulled up any more: for how can we have a settled place to dwell in, except the Lord locates us somewhere? We are indeed as it were flitting beings on the earth, and we may at any moment be tossed here and there as the chaff. We have therefore no settled dwelling, except as far as we are planted by the hand of God, or as far as God assigns to us a certain habitation, and is pleased to make us rest in quietness. This is what the Prophet means by saying, I will plant them in their own land, nor shall they any more be pulled up How so? “Because, he says, I have given to them the land”. He had indeed given it to them before, but he suffered them to be pulled up when they had polluted the land. But now God declares that his grace would outweigh the sins of the people; as though he said, “However unworthy the people are, who dwell in this land, my gift will yet be effectual: for I will not regard what they deserve at my hands, but as I have given them this land, they shall obtain it.” We now apprehend the meaning of the Prophet.

Now, if we look on what afterwards happened, it may appear that this prophecy has never been fulfilled. The Jews indeed returned to their own country, but it was only a small number: and besides, it was so far from being the case, that they ruled over neighboring nations, that they became on the contrary tributaries to them: and further still, the limits of their rule were ever narrow, even when they were able to shake off the yoke. In what sense then has God promised what we have just explained? We see this when we come to Christ; for it will then be evident that nothing has been in vain foretold: though the Jews have not ruled as to the outward appearance, yet the kingdom of God was then propagated among all nations, from the rising to the setting of the sun; and then, as we have said in other places, the Jews reigned.

Further, what is here said of the abundance of corn and wine, must be explained with reference to the nature of Christ’s kingdom. As then the kingdom of Christ is spiritual, it is enough for us, that it abounds in spiritual blessings: and the Jews, whom God reserved for himself as a remnant, were satisfied with this spiritual abundance.

If any one objects and says, that the Prophet does not speak here allegorically; the answer is ready at hand, even this, — that it is a manner of speaking everywhere found in Scripture, that a happy state is painted as it were before our eyes, by setting before us the conveniences of the present life and earthly blessings: this may especially be observed in the Prophets, for they accommodated their style, as we have already stated, to the capacities of a rude and weak people. But as this subject has been discussed elsewhere more at large, I only touch on it now as in passing and lightly. Now follows the Prophecy of Obadiah, who is commonly called Abdiah. (66)

End of the Commentaries on Amos.

(66) There is no Prayer here, for the Lecture is not completed: it includes a portion of the Book of Obadiah. — Ed.

Fuente: Calvin’s Complete Commentary

RESULTS OF JUDGMENT PROPHESIEDSECURITY-PEACE-PROTECTION RESTORED

TEXT: Amo. 9:15

And I will plant them upon their land, and they shall no more be plucked up out of their land which I have given them, saith Jehovah thy God.

QUERIES

When did God plant them upon their land?

Were the Jews ever again plucked up out of their land?

PARAPHRASE

And I, the Lord God, will establish, sustain and protect this new kingdom of David. The citizens of this kingdom will be guarded by Me and no one shall ever pluck them out of their inheritance which I have given them, says the Lord thy God.

SUMMARY

God is the builder, sustainer and protector of the Messianic kingdom. Its citizens are safe and secure.

COMMENT

Amo. 9:15 . . . I WILL PLANT THEM . . . AND THEY SHALL NO MORE BE PLUCKED UP . . . This, of course, is within the context of what we have been discussingthe ultimate fulfillment of Gods covenant by the restoring of the Davidic throne with the attendant blessings as a consequence of that restoration. Here the emphasis is on the victory, peace and security that will come when Davids throne is raised up. We want to share with our readers certain comments here from Lange:

. . . God will magnify Israel by establishing a new condition of prosperity . . . directly mediated through the action of the judgment. This judgment . . . operates . . . in a purifying direction . . . the divine grace shows itself in this, that after the destruction of the ungodly elements, first and chiefly in the ten tribes, but also in Judah, there arises a single but prosperous and powerful kingdom of Israel under the legitimate monarchy, which attracts to itself all the elements spared and refined by the judgment, including those which belonged to the existing ten tribes . . .

Again, Lange says:

The threatening, as well as the promises of prophecy, find their complete fulfillment first in the New Testament, yet not in the literal Israel, but in the people of God represented by Israel in so far as it is apostate.
A certain fulfillment was no doubt experienced in the restoration accomplished by the Jews who returned from exile. But this was by no means the Messianic salvation, the consummation of Gods kingdom in Israel . . . The Messiah came in the person of Jesus Christ,

What therefore was promised to Israel passes over by virtue of the new covenant to all who belong to Israel through faith in Christ and form the people of God. And we are not at all to expect a literal fulfillment of these engagements to a national Israel, and in the shape of temporal blessings on the stand-point of the Old Testament. For, if we did, it would follow that there must be a literal possession of the remnant of Edom. But the boldest realist will hardly conclude that in the future Edom will again exist alongside of Israel.

We may here appropriate in substance the observations of Keil, who says that the raising up of Davids fallen hut commenced with the coming of Christ and the founding of the Christian Church by the Apostles(as to which we refer, e.g., only to Luk. 1:32-33, where Jesus is represented as the restorer of Davids throne, and one whose kingdom shall have no end).and the possession of Edom and of all the other nations upon whom the Lord reveals his name, took its rise in the reception of the Gentiles into the kingdom of heaven set up by Christ . . . The land which will flow with streams of divine blessing is not Palestine, but the domain of the Christian Church . . . The people which cultivate this land is the Christian Church, so far as it stands in living faith and produces the fruits of the Holy Spirit.

Andwe may addso far as the Jews are converted to Christ and incorporated into the Christian community, there is a bringing back of the captives. Still this bringing back is not limited to Israel after the flesh. Its fulfillment is to be sought more generally in the freedom which Christ has brought, in consequence of which believers in Him are no longer prisoners under the control of an alien power. They poses the glorious liberty of the children of God, through their enjoyment of communion with God.
. . . this promise for the people of God first began to be fulfilled at the appearing of the Messiah and in the domain of the Christian Church. Its complete fulfillment is to be expected at the parousia of Christ; and then the spiritual blessing, the spiritual power and greatness, the spiritual freedom which the people of God now enjoy, will obtain a corresponding outward sensible manifestation.

The promise of God that in Messianic days He would establish a kingdom so securely that it would never be conquered or plucked up, is found in a number of places in the prophets (cf. Jer. 24:6; Jer. 31:28; Isa. 60:21; Eze. 37:25). One should read the entire chapter of Ezekiel 37 to get the full impact of prophetic expression. Notice in Eze. 37:24-28 that the resurrected dynasty of David is central! Isaiah spoke gloriously of the peace and victory that was to come when Gods covenant would be fulfilled (cf. Isa. 25:1 to Isa. 26:6).

Old Testament prophecies were viewed by New Testament authority to have been fulfilled in spirit. Yet, the attendant physical phenomena were not recorded. Obviously they did not accompany the fulfillment of the principle, or real content of the prophecy. This does not invalidate the prophetic ministry of the prophets. Rather it illustrates that the physical descriptions were literary devices used to express a truth that otherwise would have defied description.

Pre-millennial literalism in seeking physical fulfillment in a physical Jewish nation misses the whole point of the prophetic message and, in our opinion, is completely out of harmony with plain, unequivocal New Testament teaching as to its fulfillment. Lange finds it worthy of note that a Hebrew with the background and hopes such as James would have failed to see a literal fulfillment of these closing words of Amos. Lange says, . . . it is remarkable that James, who was so pronounced a representative of the Judaistic tendency, should regard such a promise as we have in Amos, as fulfilled, so far as regards its meaning, in the appearance of Christ and the spiritual blessings thence resulting, without even once referring it to the second coming of the Saviour. Even he therefore is a patron of the so-called spiritual interpretation of the prophecies; and if the theological explanation here finds itself in agreement with a disciple of the Lord, and him a man of strong Jewish-Christian feeling, that is a proof that it is on the right track, and has so much the more reason for disowning the doctrine of a future glorification of the national Israel as guaranteed by the prophets.

This last verse of Amos reminds of Jesus who said, My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, and no one shall snatch them out of my hand. My Father, who hath given them unto me, is greater than all; and no one is able to snatch them out of the Fathers hand (Joh. 10:27-29). It also reminds of Rom. 8:31-39read this passage again. The peace, security, fruitfulness, blessing which we find in Christ, God planned ages and ages ago and revealed it to the minds and hearts of stalwart men of God like Amos to deliver to those who would take comfort in it. Those men, in turn, master artists all, each in his own way, splashed in variegated hues, now bold and arresting, now shaded and peaceful, using hyperbole, simile, metaphor and parable as their paints, one glorious picture after another of Gods holiness and love working for mans redemption in every historical event.

We would like to know more about this great spokesman of God. But here our association ends until it is renewed, we trust, in that day when what he preached and predicted shall be consummated. Amos, man of holy conscience, unselfish motives, unshakable courage and uncompromising conviction was not a prophet by profession or training. He was a simple rustic, a sheepherder, whom God charged with delivering to his countrymen the Lords message of judgment, repentance and redemption. He received a divers portion of the message of God and communicated it in divers manners. Every Christian today, even the least in the kingdom, is greater than Amos in the sense that God has spoken to the Christian in these last days Son-wise. The least the Christian can do is seek to exemplify Amos holy conscience, unselfish motives, unshakable courage and uncompromising conviction.

QUIZ

What is the emphasis in Amo. 9:15 as it is connected with the whole context?

How are we to interpret the whole passage? Where is it fulfilled?

Where else in the O.T. prophets is the principle of Amo. 9:15 found?

What is remarkable about the fact that James interprets the context as fulfilled in Christ?

Where in the N.T. do we find the principle of security, peace and victory pronounced?

How should Amos, the man, become an example for the Christian?

Fuente: College Press Bible Study Textbook Series

15. The enjoyment of these blessings will be forever.

I will plant them A picture of firm and permanent establishment.

Their land The promise given to Abraham (Gen 12:7) is transferred to the remnant. Never again will they be disturbed in their possessions.

Thy God The pronoun is meant emphatically (see on Hos 2:1; Hos 2:23).

The nonfulfillment of the Messianic promises in Amo 9:11-15 (see pp. 209, 210) must be interpreted in the light of what is said at the close of the comments on Mic 4:5; Mic 5:15. On the authorship of Amo 9:8-15, see Introduction, p. 215ff.

Fuente: Whedon’s Commentary on the Old and New Testaments

REFLECTIONS

READER! flow we have gone through the writings of this highly taught Prophet, let us pause, and gather into one view the whole purport and scope of his ministerial labours in this department, to which God the Holy Ghost commissioned him. We find him, like most of his brethren, in the college of the Prophets, opening his prophecy with marking the desolate state of the Church in the day of his ministry With what earnestness and zeal do we behold him calling upon Israel to turn to the Lord! How strong and full the figures he makes use of, to set forth the alarming situation in which Zion lay before the Lord. He reproves indeed all the nations around, and fully shews the Lord’s determination to arise to their punishment. But it is Israel and Judah more immediately, whom the Prophet mourns over for their transgressions and sins. Here the Prophet finds cause for the exercise of sorrow and affliction, while calling upon them to turn from their iniquities, and to seek the favour and loving-kindness of the Lord. But, Reader! do not forget to connect with the whole, and to gather into one point of view the close of Amos: sermons. His last Chapter in the end of it is all gospel. Jesus and his salvation, the spiritual David of his people, is here set forth, SG truly, lovely, gracious, and interesting, that it is impossible, under the teaching of God the Holy Ghost, not to see, that to this one object, and to this alone, the whole of the Prophet’s ministry was directed. All that Amos said before, and all the alarms he rang to the sinners in Zion, all his labours were to introduce the glories of salvation by the Lord Jesus Christ, and to give the Church the gracious promises, how the Lord would recover his people, and manifest his grace, notwithstanding all their undeservings. May the Lord give both to Writer and Reader grace, to gather the many blessed instructions intended to the Church by this prophecy. Farewell! faithful servant of the Lord! may all that are called to the ministry of the word find equal strength to resist all the Amaziahs’ which oppose them. Blessed Lord Jesus! raise up many an Amos in the present day, to hold forth to thy Church and people the truth; and never fail to publish the whole counsel of God. Amen.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Amo 9:15 And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the LORD thy God.

Ver. 15. And I will plant them upon their land ] As “trees of righteousness, the planting of the Lord, that he might be glorified,” Isa 61:3 ; Isa 61:11 , being well-rooted and no worse fruited, Phi 1:6 .

And they shall no more be pulled up ] None shall pull them out of Christ’s hand; for he and the Father are one, Joh 10:29-30 . None shall separate them from the love of God in Christ Jesus, Rom 8:39 , they shall be sure of continual supplies of sap and safety, being kept by the power of God through faith unto salvation, 2Pe 1:3 . The paradise of God was so planted, that it was watered on all sides with most noble rivers, to keep it flourishing; how much more will the Lord do this in his heavenly garden, the Church! see Psa 92:13-14 , when it comes to be transplanted especially.

Saith the Lord thy God ] “Thy God,” O prophet, who will ratify and verify what promises soever thou hast uttered in his name. Or “thy God,” O people, now reconciled unto thee in Christ, Joh 20:17 , and therefore ready to heap upon thee all things needful for life and godliness.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

I will plant. Ref to Pent, (Lev 25:18, Lev 25:19; Lev 26:5). App-92.

their land. Reference to Pentateuch (Gen 13:15, &c.) App-92. Compare Isa 60:21. Jer 24:6; Jer 32:41. Eze 34:28; Eze 37:25. Joe 3:20. Mic 4:4.

no more be pulled up. Compare Jer 32:41, margin

which I have given them. This is the ground of’ all the blessing. Reference to Pentateuch (Num 32:7, Num 32:9. Deu 3:18; Deu 26:15; Deu 28:52). App-92. Compare Jos 2:6, Jos 2:15; Jos 18:3; Jos 23:13, Jos 23:15. Jer 25:5. The so-called “Priests “Code”, according to most modern critics, was compiled by the priests in Babylon, and most of the Pentateuch is “post-exilic” (see Encycl. Brit., eleventh (Cambridge) edition, vol. 3, p. 852, col. I). Yet it was well known to Amos (cent. 7 B.C.) Compare Amo 2:4, Amo 2:7, Amo 2:8, Amo 2:12; Amo 4:4, Amo 4:5; Amo 5:12, Amo 5:21, Amo 5:22; Amo 9:4, &c.

saith = hath said.

Fuente: Companion Bible Notes, Appendices and Graphics

Amo 9:15

RESULTS OF JUDGMENT PROPHESIED-

SECURITY-PEACE-PROTECTION RESTORED

TEXT: Amo 9:15

God is the builder, sustainer and protector of the Messianic kingdom. Its citizens are safe and secure.

Amo 9:15 . . . I WILL PLANT THEM . . . AND THEY SHALL NO MORE BE PLUCKED UP . . . This, of course, is within the context of what we have been discussing-the ultimate fulfillment of Gods covenant by the restoring of the Davidic throne with the attendant blessings as a consequence of that restoration. Here the emphasis is on the victory, peace and security that will come when Davids throne is raised up. We want to share with our readers certain comments here from Lange:

Again, Lange says:

A certain fulfillment was no doubt experienced in the restoration accomplished by the Jews who returned from exile. But this was by no means the Messianic salvation, the consummation of Gods kingdom in Israel . . . The Messiah came in the person of Jesus Christ,

We may here appropriate in substance the observations of Keil, who says that the raising up of Davids fallen hut commenced with the coming of Christ and the founding of the Christian Church by the Apostles-(as to which we refer, e.g., only to Luk 1:32-33, where Jesus is represented as the restorer of Davids throne, and one whose kingdom shall have no end).-and the possession of Edom and of all the other nations upon whom the Lord reveals his name, took its rise in the reception of the Gentiles into the kingdom of heaven set up by Christ . . . The land which will flow with streams of divine blessing is not Palestine, but the domain of the Christian Church . . . The people which cultivate this land is the Christian Church, so far as it stands in living faith and produces the fruits of the Holy Spirit.

And-we may add-so far as the Jews are converted to Christ and incorporated into the Christian community, there is a bringing back of the captives. Still this bringing back is not limited to Israel after the flesh. Its fulfillment is to be sought more generally in the freedom which Christ has brought, in consequence of which believers in Him are no longer prisoners under the control of an alien power. They poses the glorious liberty of the children of God, through their enjoyment of communion with God.

. . . this promise for the people of God first began to be fulfilled at the appearing of the Messiah and in the domain of the Christian Church. Its complete fulfillment is to be expected at the parousia of Christ; and then the spiritual blessing, the spiritual power and greatness, the spiritual freedom which the people of God now enjoy, will obtain a corresponding outward sensible manifestation.

The promise of God that in Messianic days He would establish a kingdom so securely that it would never be conquered or plucked up, is found in a number of places in the prophets (cf. Jer 24:6; Jer 31:28; Isa 60:21; Eze 37:25). One should read the entire chapter of Ezekiel 37 to get the full impact of prophetic expression. Notice in Eze 37:24-28 that the resurrected dynasty of David is central! Isaiah spoke gloriously of the peace and victory that was to come when Gods covenant would be fulfilled (cf. Isa 25:1 to Isa 26:6).

This last verse of Amos reminds of Jesus who said, My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, and no one shall snatch them out of my hand. My Father, who hath given them unto me, is greater than all; and no one is able to snatch them out of the Fathers hand (Joh 10:27-29). It also reminds of Rom 8:31-39-read this passage again. The peace, security, fruitfulness, blessing which we find in Christ, God planned ages and ages ago and revealed it to the minds and hearts of stalwart men of God like Amos to deliver to those who would take comfort in it. Those men, in turn, master artists all, each in his own way, splashed in variegated hues, now bold and arresting, now shaded and peaceful, using hyperbole, simile, metaphor and parable as their paints, one glorious picture after another of Gods holiness and love working for mans redemption in every historical event.

Zerr: Amo 9:15, No mare be pulled, up applies to them as a nation, for Israel was never moved bodily out of Palestine after the return from captivity. The nation was finally subjugated by another government and the power of the same was taken from it, but it took place while living in its original territory.

Questions

1. What is the emphasis in Amo 9:15 as it is connected with the whole context?

2. How are we to interpret the whole passage? Where is it fulfilled?

3. Where else in the O.T. prophets is the principle of Amo 9:15 found?

4. What is remarkable about the fact that James interprets the context as fulfilled in Christ?

5. Where in the N.T. do we find the principle of security, peace and victory pronounced?

6. How should Amos, the man, become an example for the Christian?

Fuente: Old and New Testaments Restoration Commentary

they shall: As the Jews, after their return from Babylon, were driven from their land by the Romans, this can only refer to their future conversion and restoration, and to the security and peace of the church. Isa 60:21, Jer 24:6, Jer 32:41, Eze 34:28, Eze 37:25, Joe 3:20, Mic 4:4

Reciprocal: Gen 48:4 – will give 2Sa 7:10 – plant them 1Ch 17:9 – and shall be Isa 11:11 – set his hand Isa 61:4 – General Jer 3:16 – when Jer 3:18 – out Jer 12:14 – and pluck Jer 23:3 – General Jer 23:8 – General Jer 30:3 – that I Jer 32:15 – Houses Jer 32:37 – I will gather Jer 33:7 – and will Jer 50:19 – bring Eze 11:17 – General Eze 28:25 – When Eze 36:11 – will do Eze 36:14 – no more Eze 36:24 – General Eze 36:33 – wastes Eze 37:12 – and bring Eze 37:21 – General Eze 38:8 – into the land Hos 11:11 – and I Joe 2:22 – for the tree Oba 1:20 – the captivity of this Zep 2:7 – turn Zep 3:15 – thou Zec 8:7 – I Zec 8:8 – and they shall dwell Zec 9:8 – no Zec 14:11 – there Rom 11:26 – all

Fuente: The Treasury of Scripture Knowledge

Amo 9:15, No mare be pulled, up applies to them as a nation, for Israel was never moved bodily out of Palestine after the return from captivity. The nation was finally subjugated by another government and the power of the same was taken from it, but it took place while living in its original territory.

Fuente: Combined Bible Commentary

Furthermore the Israelites would put roots down in the Promised Land and never have to leave it again (cf. Gen 13:14-15; Gen 17:7-8; Deu 30:1-5; 2Sa 7:10; Jer 30:10-11; Eze 37:25; Joe 3:17-21; Mic 4:4-7; Zec 14:11). They would not fear exile (Amo 4:2-3; Amo 5:5; Amo 5:27; Amo 6:7; Amo 7:11; Amo 7:17; Amo 9:4) but would be secure from every foe (cf. Lev 26:7-8; Deu 28:7; Deu 28:10). Yahweh, Israel’s true God, promised this.

"The pivot on which all this turns is CHRIST. As we have seen, He is brought before us in Amos:-(1) As Israel’s Shepherd, rescuing a remnant from the lion’s mouth [Amo 3:12]. (2) As Israel’s Intercessor, beseeching God for them that at all events some might ’arise’ (or ’stand,’ R.V) [Amo 7:2; Amo 7:5]. (3) As the One for whom Israel will mourn, and to whom their hearts will turn [Amo 8:10]. (4) As the true David, who will bring in the state of blessing and peace which God has from the beginning purposed for His people [Amo 9:11]." [Note: Harold P. Barker, Christ in the Minor Prophets, p. 36.]

The end of the Exile saw only a dim foreview of the blessings Amos announced here. Blessings in the church age do not compare either. Amillennialists see the fulfillment in the Israelites’ return from exile, in the church age in a spiritual sense (i.e., abundant spiritual blessings), or in heaven. [Note: See Bruce K. Waltke, An Old Testament Theology, p. 835.] Fulfillment has yet to come when God restores the tent of David in Jesus Christ’s millennial reign.

"Amos’ single prophecy of future blessing (Amo 9:11-15) details (1) the restoration of the Davidic dynasty (Amo 9:11); (2) the conversion of the nations (Amo 9:12); (3) the fruitfulness of the land (Amo 9:13); (4) Israel’s return from captivity (Amo 9:14); (5) the rebuilding of the waste cities (Amo 9:14); and (6) Israel’s permanent settlement in the holy land (Amo 9:15)." [Note: The New Scofield . . ., p. 938.]

"God’s promises for the future are anchor points to keep us stable, and to give us hope in times of personal distress and difficulty. The more we understand what God has promised for the future, the more we can endure our problems today." [Note: Dyer, p. 763.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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