From the In-box:
Does Amos 9:15 support a future for Israel in their land?
Steve,
In a discussion with Christian Zionists, this verse was brought up:
"I will plant them on their land, and they shall never again be uprooted out of the land that I have given them,” says the Lord your God.” (Amos 9:15 ESV)
How would you understand this promise?
Brian
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Hi Brian,
To say that some condition would "never again " or "no longer" occur, in very many cases, carries the subtext "for the time being" or "under present circumstances" (i.e., "unless you betray me" or "unless you repent"). The conditional nature of this very promise is stated in 2 Chron.33:7-8””
"In this house and in Jerusalem, which I have chosen out of all the tribes of Israel, I will put My name forever; and I will not again remove the foot of Israel from the land which I have appointed for your fathers””only if they are careful to do all that I have commanded them, according to the whole law and the statutes and the ordinances by the hand of Moses.”
Consider this example: "I will not execute the fierceness of My anger; I will not again destroy Ephraim." (Hos.11:9). After what point? Apparently, after the first time, which occurred in 722 B.C. Yet Israel was again destroyed in A.D.70.
See how often this absolute-sounding language ("never again” and "no longer”) is actually not absolute: Deut.13:11; 19:30; Judges 2:14, 21; 10:16; 1 Sam.1:18; Ps.74:9; Lam.4:16; Ezek.14:10-11; Hos.1:6; Zech.11:6; Mark 1:45; John 11:54; 14:30; Rom.14:15.
In the case of Amos 9, however, as well as Hosea 11 (cited above), these are both messianic passages. They describe the spiritual salvation brought in Christ (as the prophets so often do) in metaphorical language of national restoration or physical salvation (even as spiritual worship is described in terms of temple worship norms, as in Zech.14:20 and Mal.1:11).
Amos 9:1-8 describe the terrible judgment coming upon Ephraim (Israel), but verses 9ff talk about the salvation of the remnant (i.e., in Christ). Verse 9 speaks of the "sifting” of the Israelites through judgment, and the preservation of the faithful remnant (compare Matt.3:12; Luke 22:31). After that, God will restore the "booth of David” (a contemptible term for the house or dynasty of David in its dilapidated state), v.11. According to apostolic testimony, this restoration of the dignity of David’s dynasty is fulfilled in the raising up and coronation of David’s heir, the Messiah, and the salvation of the Gentiles in Him (Acts 15:14-17; see also Luke 1:67-70; Acts 3:21, 24). The verses about "the Land” refer to the spiritual "rest” (Heb.4:1-11) in the "country” from heaven (Heb.11:14-16), and the "city” whose builder is God (Heb.11:10). This "city” is the "general assembly and Church” of Jesus (Heb.12:22-23).
Likewise, Hosea 11:8-11, after speaking of the judgment and destruction of Israel of 722 B.C., speaks of God saving the remnant who "walk after the Lord” (v.10). There appeared to be none such at the time of the prophet (v.7).
Isaiah also transitions from the judgment of the Northern Kingdom (the same addressed in Amos and Hosea) to the time when the remnant there would "see a great light” (Isaiah 9:1-2). Matthew quotes this passage as fulfilled in Christ’s teaching in that region””thus identifying the fulfillment with the present era””and spiritual, not natural, light (Matt.4:12-16).
Steve Gregg