The Role of Israel (2)

The lady questioner and I both agree that there are "exceeding great and precious promises" (II Peter 1:4) made to Israel in the OT. The point of difference lies in the identification of Israel and hence in the interpretation of these promises—two intrinsically related issues. Let us look at Amos 9 and see how it is interpreted and to whom it is applied by the Holy Spirit in Acts 15.

Amos prophesied to the N. Kingdom of their impending devastation by the Assyrians. In the last chapter, he promises deliverance after their destruction: "In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old: that they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the Lord that doeth this" (9:11-12). The following verses speak of God’s "people of Israel" (14) returning to the cities of Palestine and enjoying great agricultural productivity (13-15). So who is being spoken of here? Surely it is Israel, for they are so indicated by name (14), land (14-15), history (those taken captive; 13) and royal dynasty (David; 11). Thus the passage refers to restoration of the Jews to Palestine some time future to us. David’s son, Christ, shall sit on a throne in Jerusalem (11), the land shall be abundantly fruitful (13-15), and the Jews shall have dominion over the surrounding country (12).

But this is not the inspired NT interpretation of this passage. At the Jerusalem council in Acts 15, Amos 9 is used as the key biblical proof for the salvation of the Gentiles (without any need for physical circumcision). James’ conclusive argument is striking: God is saving the Gentiles (Acts 15:14) and Amos 9:11-12 proves it (Acts 15:16-17)! In other words, Amos 9 does not predict a glorious earthly future for national Israel in Palestine some time yet future to us. Instead it predicts the glorious NT church made up of elect and called Jews and Gentiles. With the ascension and session of Christ, the "tabernacle of David" (11) is raised up to glorious new (heavenly!) heights (cf. Acts 2:31-36; Luke 1:32). The possession of Edom (12) is the salvation of the Gentiles through faith in Christ (Acts 15:14, 17). The fruitfulness of the land (13-15) speaks of the NT blessings purchased by Christ and poured out upon His church—"the fruit of the Spirit" (Gal. 5:22-23) which is the manifestation of the "kingdom of God" (Gal. 5:21). The reality of the promised land (14-15) is the whole world, for when Abraham was promised Palestine, Paul tells us that he—and all those of faith, Jew or Gentile (Rom. 4:11-12)—were thereby made "heir[s] of the world" (Rom. 4:13).

Amos 9 is the culminating prophecy of blessing in the book. James’ explanation of Amos 9 identifies the hope of Amos as the salvation of Jews and Gentiles in the catholic church of Christ (pictured in Amos in OT terms). Moreover, James declares that the promise of Amos 9 is "the words of the prophets [plural]" (Acts 15:15). This is the message of Isaiah, Ezekiel, Joel, etc., for "known unto God are all his works from the beginning of the world" (Acts. 15:18).