AMOS 9:11-15 [IN THAT DAY SERIES]
THE RESTORATION OF ISRAEL
[2 Samuel 7:11–16, 25–29; Psalm 80; Romans 11:25-33]
Amos ends His book with a restoration [or salvation] oracle. He follows the pattern of the prophets [Hosea, Joel, Micah, etc.] who end their prophecies with Messiah, whose advent is the cure of all previous disorders. These prophets end with a vision of a future in which Israel is restored and the broken relationship with Yahweh is repaired.
So now after prophesying judgment, Amos changes his tone to one of hope. He now predicts certain aspects of a future restoration. Amos speaks within the context of Yahweh’s covenant relationship with Israel, and that restoration is necessary to accomplish God’s long-range purpose for His people.
These last verses, which contain (five) promises of the restoration of Israel, pulsate with hope-animating power. The same God who promised judgment for those who would not repent promises a new beginning for a remnant who do repent. The Jewish’s people's long dispersion will end with them being restored to their land and living in prosperity and plenty (CIT). [Before we consider these promises, we must acknowledge that many scholars do not consider these last five verses to be a part of Amos’s original prophecy. Lloyd J. Ogilvie and Lloyd J. Ogilvie, Hosea, Joel, Amos, Obadiah, Jonah, vol. 22, The Preacher’s Commentary Series (Nashville, TN: Thomas Nelson Inc, 1990), 376.]
I. A RAISING UP OF GOD’S KINGDOM, 9:11.
II. A RESTORING OF GOD’S PURPOSE, 12.
III. A REGENERATING OF NATURE’S BOUNTY, 13.
IV. A RETURN OF PROSPERITY, PEACE, AND PERMANENCE, 14–15.
The first promise is that the Kingdom of David will be raised up again in verse 11. “In that day I will raise up the booth of David that is fallen and repair its breaches, and raise up its ruins and rebuild it as in the days of old,’
“In that day” is the appointed time following God’s special manifestation of power, the Day of the Lord. It points to a day of salvation and restoration. Israel, which had rejected the Davidic dynasty, is now reminded of Yahweh’s promises to David. “In that day” (Isa. 4:2; Micah 4:6; 5:10), after judgment had fallen, and the righteous remnant had been saved, God will restore David’s fallen tent.[Garland, David. Bible Study Commentary. p 94.] [Previous references in Amos to “that day” had spoken of it as a day of darkness and destruction (Amos 2:16; 3:14; 5:18–20; 8:3, 9, 11, 13). But when Israel’s ordeal is finally over, “that day” will also become the day of her renewal. Donald R. Sunukjian, “Amos,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 1451.]
So this first promise concerns the restoration of the fallen tabernacle or “booth of David.” Most probably the restoration of the royal Davidic dynasty and kingdom is intended. At this time God will carry out His good promise to David that He would raise up a Descendant after him and establish His rule forever (2 Sam. 7:11–16, 25–29). [The Hebrew word some translate here as “tabernacle” is sukkâ, meaning “booth, tent, hut.” Some translators like tabernacle because the word was use in Jesus first advent as His human nature is the tabernacle He assumed in becoming Immanuel, “God with us” He “dwelt,” literally, tabernacled “among us” (Jn 1:14; compare Rev 21:3).]
The most plausible interpretation is that there will be a new day in which the northern and southern kingdoms will be reunified under David’s heir. Beyond the judgment of the Exile, there will be a new time of rebuilding. The brokenness of the chosen people would be healed. "As in the days of old” recalls the days of David and Solomon, when the kingdom was in its full extent and undivided.
II. A RESTORING OF GOD’S PURPOSE, 12.
God’s purpose [Heb. lema’an] in reestablishing the Davidic king is revealed in verse 12. ‘that they may possess the remnant of Edom and all the nations who are called by my name,” declares the Lord who does this.’
The second promise is that the new kingdom will “possess” or have power over all old enemies. “Edom,” a nation perpetually hostile toward God’s people (Num. 20:14–21; Ps. 137:7; Obad. 1; Amos 1:11–12), is used as a representative of all Israel’s enemies. Even Edom will become a sharer in the promises to David. The remnant [or remainder] expresses those left after the great calamities or tribulations (Ro 9:27; Zec 14:16). Israel will “possess the remnant of Edom” (Numbers 24:18, Obad. 19). In fact, all … nations (kol-haggôyim) will be brought under the dominion of the Davidic King, for they too bear God’s name. For “which are called by My name” means, who belong to Me, whom I claim as Mine (Ps 2:8).
God’s foresees the future when “all the nations will be called by [His]My name.” To “bear someone’s name” meant to be under the authority and protection of that individual (Deut. 28:9–10; 2 Sam. 12:26–28; 1 Kings 8:43; Isa. 4:1; 63:19; Jer. 15:16; Dan. 9:18–19). All nations belong to God (Amos 1:3–2:16; 3:9; 9:4, 7) and therefore will be included in the blessings of the future kingdom. The preservation of the Davidic line will achieve fulfillment ultimately through Christ. [W. A. Criswell et al., eds., Believer’s Study Bible, electronic ed. (Nashville: Thomas Nelson, 1991), Am 9:11–15.]
From the beginning, God’s plan has been to provide salvation for the Gentile nations. His promise to Abraham was that through his descendant “all peoples on earth” will be blessed (Gen. 12:3; Gen. 18:18; 22:17–18; 26:3–4; 28:13–14). Through Isaiah God continually affirmed that a united Israel under its Davidic King, the Messiah, will bring light, justice, and full knowledge of the LORD to all nations on the earth (Isa. 9:1–7; 11:1–13; 42:1–7; 45:22–25; 49:5–7; 55:1–5). When God restores the kingdom (the Millennium) under David’s Son, both Jews and Gentiles will bear the name of the Lord. [Donald R. Sunukjian, “Amos,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 1451.] Amos declares, it is Yahweh “who will do this” great thing.
III. A REGENERATING OF NATURE’S BOUNTY, 13.
The national restoration of Israel will be accompanied by unparalleled activity and abundance (vss. 13–14). Verse 13 promises rich blessings from the land’s fertility. “Behold, the days are coming,” declares the Lord, “when the plowman shall overtake the reaper and the treader of grapes him who sows the seed; the mountains shall drip sweet wine, and all the hills shall flow with it.
As the book moves toward conclusion, the hope for the future grow even brighter. The third promise pictures prosperity and bounty for the land. “The days are coming” when God will remove all curses and restore covenant blessings to the land (Lev. 26:3–10; Deut. 28:1–14).
The imagery in “the one who plows will overtake the one who reaps” is of a blessed creation where the land is continually fertile and the growing season is continuous. As soon as the harvest is complete, the land can be plowed to plant again. The whole year will be spent in sowing and reaping the fruits of earth. [Compare Is 65:21–23, as to the same period.]
In the days when God restores Israel, poverty and need would be no more. the grapes will hang so heavy in the mountain vineyards (Joel 3:18) that the hills will drip and flow (lit., “melt”) with new wine (Joel 3:18) [Sunukjian, 1452.] The grapes will be so juicy that wine is pictured as flowing down the hills like a river from the excess juice of the grapes or from the overflow of the vats. [The vines in Palestine were grown on terraces on the sides of the hills.] That day will be one of superabundance. It is as if the Garden of Eden was reborn when Yahweh causes the land to produce His blessings for the remnant who are called by His name.
IV. A RETURN OF PROSPERITY, PEACE, AND PERMANENCE, 14–15.
Verse 14 promises the restoration of His people Israel and the land of Israel. “I will restore the fortunes of My people Israel, and they shall rebuild the ruined cities and inhabit them; they shall plant vineyards and drink their wine, and they shall make gardens and eat their fruit.”
The fourth promise is that God “will restore [shebhuth] the fortunes of” His people Israel [“My people" ‘ammi]. The restoration involves the reversal of the curses about vineyards and houses (Amos 5:11, Jer 29:14). The frustration and insecurity of war will be a thing of the past (Isa. 2:4: Micah 4:3). The cities that have been devastated will be reinhabited and rebuilt (Is 61:4; Ez 36:33–36). The reconstruction of cities, vineyards and gardens will turn the desolation of Israel into a place of life and vitality. The people will settle down to a peaceful life able to pursue normal agriculture without fear of invaders and danger. They will live in quiet security because of the will of Him who even in their adversity was still their God. The land promised to Abram, Isaac, Jacob, and the children of Israel will once again be the place where God’s people will live and make their living. [Gary V. Smith, Amos, Mentor Commentaries (Fearn, Ross-shire, Great Britain: Mentor, 1998), 381–382.] Yahweh will make it all possible—“I will bring back ….” He is the source and sustainer of the restoration.
The first-person intensity of the promises is repeated in the fifth and final promise in verse15. “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.’
The planting of the people is compared to the planting of the gardens. The idea of being firmly established as a permanent part (Je 32:41) of the landscape comes by the metaphor. They will possess the land and not be rooted out of the land (2:9) which God gave them. This expression promises peace without enemies and an permanent dwelling place. Amos is describing the conditions established during the Messianic Age. This Age is the fulfilment of what God promised to give to their fathers and their decedents (Isa 9:6-7; 11:1-16). God will do as He has said; He will keep His promise and pour out His covenant blessings to His people. Although these blessings are totally due to the mercy and power of God, they are present at this time because of the new relationship between God and His people. [Smith, 382.]
God will restore David’s kingdom and through it He will bless all nations of the earth. He will reverse the covenant curses and bring unprecedented prosperity to the land. Dispersed Israel will be returned to her land, there dwell securely and enjoy its goodness.
The book ends with the significant covenant relationship words “the Lord your God.” He who has always claimed them as “My people” (7:8, 15; 8:2; 9:10, 14; Hosea 2:23; Zech. 8:8; 13:9) will once again take the title “your God.” [Sunukjian, 1451.] “My People (v 14) and “your God” constitute a renewal pledge of commitment on the part of Him who first established the covenant and who alone has the grace and power to bring it to fulfillment. Once again the people will know that all they have and are is a gift from the God who is their Lord.
IN CLOSING
The Book of Amos ends with a promise that the kingdom will be restored, the heathen subdued, agricultural blessings renewed, and security guaranteed for the people of Israel. It’s a promise of God’s abundant blessing in the kingdom that is yet to come. [Jon Courson, Jon Courson’s Application Commentary: Volume Two: Psalms-Malachi (Nashville, TN: Thomas Nelson, 2006), 800.]
Amos helps us behold our God and live with hope rooted in His promises. He is the God of righteousness who demands that we live righteously for He is our judge. He will not accept second place in our lives or second-rate discipleship. He promises that there will be an accounting. We are accountable to Him for what we do with the blessings He bestows on us.
The nation’s hope was an outworking of the promises and covenants which God had given earlier to the patriarch (Gen. 12:1–3; 17:1–8; 26:1–3; 28:14), to the nation in the wilderness (Leviticus 26; Deuteronomy 27–28) and to David (2 Samuel 7; Psalm 89). Behind each fulfillment of God’s promises of blessing is the ‘I will’ of God’s sovereign rule of history. The enormity of the acts of salvation and blessing must never be more exalted than the God who graciously bestows them. The marvelous description of restoration and prosperity are assurances that God will be faithful, ‘Yahweh will do it’ (9:12). [Smith, 382.]
Heavenly Father, thank You for the privilege of approaching You. Thank You, Lord, that by Your grace You have sustained us thus far in our life. Forgive us Father God, for we have become to engrossed in our own affairs and interests and forgotten others around us and around the world. Help us to get a proper perspective on life and we humbly ask that You would restore the joy of our salvation.
Good Father we pray that through trust in Yeshua, the true Messiah, the Jewish people in His holy land and across the globe will be restored and reconciled to Him. May Jews and Christians, Jews and Arabs—in Israel and around the globe—would come to a reconciliation. That terror groups would crumble from the inside out, and those caught within them experience the genuine and loving Father who loves them. Every person would acknowledge that real peace can only come from the Lord.
Loving Father in heaven, God of Abraham, you have called us to pray for the peace of Jerusalem, and Lord, we do hope that Your repose will one day soon descend upon Jerusalem and spread throughout the entire country of Israel until the globe is filled with the glory of God as the waves cover the sea.
Father, we know there will be no unity in that land or anywhere else in the world until the Lord Jesus rules over us as Lord of lords, King of kings, and Prince of Peace. Maranatha, Lord, we pray. We know that without You, there can be no unity and only an increase in the world’s wrath against Your people, Israel, and Jerusalem.
Have mercy and return to Jerusalem, Your city. May Your presence dwell there as You have promised. Re-establish there the majesty of David, Your servant. Hasten the coming of Your deliverance. We hope continually in You &Your redemption. We Praise You Adonai, who assures our redemption.
