Amos 9:15

Translation
King James Version
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.
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KJV (with Strong's)
And I will plant H5193 them upon their land H127, and they shall no more be pulled up H5428 out of their land H127 which I have given H5414 them, saith H559 the LORD H3068 thy God H430.
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Complete Jewish Bible
I will plant them on their own soil, no more to be uprooted from their land, which I gave them," says ADONAI your God.
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Berean Standard Bible
I will firmly plant them in their own land, never again to be uprooted from the land that I have given them,” says the LORD your God.
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American Standard Version
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.
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World English Bible Messianic
I will plant them on their land, and they will no more be plucked up out of their land which I have given them,” says the LORD your God.
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Geneva Bible (1599)
And I wil plant them vpon their land, and they shall no more bee pulled vp againe out of their lande, which I haue giuen them, sayeth the Lord thy God.
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Young's Literal Translation
And I have planted them on their own ground, And they are not plucked up any more from off their own ground, That I have given to them, said Jehovah thy God!
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See also
Jeremiah 24:6Ezekiel 37:25Isaiah 60:21Ezekiel 34:28Joel 3:20Jeremiah 32:41Micah 4:4
In the KJVVerse 22,511 of 31,102

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SUMMARY

Amos 9:15 stands as the triumphant capstone of Amos's prophecy, shifting from dire warnings of judgment and exile to a glorious vision of future restoration and unwavering security for Israel. This verse encapsulates God's enduring faithfulness to His covenant people, promising their permanent re-establishment in the land He gave them, a definitive reversal of their past displacements and a testament to His ultimate, unchangeable purposes.

CONTEXT

  • Literary Context: Amos 9:15 concludes the book of Amos, forming the climax of the final oracle of hope (Amos 9:11-15). The preceding chapters are dominated by pronouncements of judgment against Israel and surrounding nations, detailing their sins of social injustice, idolatry, and spiritual apostasy, and foretelling severe consequences, including famine, pestilence, and exile. However, beginning in Amos 9:11, the tone dramatically shifts. God promises to restore the "booth of David," signifying the re-establishment of the Davidic dynasty and a unified, prosperous Israel. This restoration includes abundant agricultural blessings (Amos 9:13-14) and, critically, a permanent dwelling in the land, which culminates in the emphatic declaration of Amos 9:15. This concluding promise provides a hopeful future beyond the immediate judgment, demonstrating God's ultimate fidelity to His covenant.

  • Historical & Cultural Context: Amos prophesied during the reigns of Uzziah in Judah and Jeroboam II in Israel (circa 760-750 BC), a period of relative prosperity and political stability for the Northern Kingdom of Israel. However, this prosperity was accompanied by rampant social injustice, oppression of the poor, moral decay, and syncretistic worship, which Amos vehemently condemned. The concept of "land" was central to Israelite identity and their covenant relationship with God, tracing back to the Abrahamic covenant (Genesis 12:7) and the Mosaic covenant. Exile from the land was the ultimate curse for disobedience, signifying a breach of covenant and loss of divine favor. Therefore, the promise of being "planted upon their land" and "no more be pulled up" directly addresses the deepest fears and historical experiences of displacement and foreign domination that plagued Israel, offering a vision of security contrary to their historical trajectory and the impending Assyrian and Babylonian exiles.

  • Key Themes: The verse significantly contributes to several overarching themes in Amos and broader biblical theology. It powerfully articulates Divine Restoration, highlighting God's active and deliberate role in reversing the consequences of sin and bringing His people back to a place of blessing. This is directly linked to the theme of Permanent Security, as the emphatic negation "no more be pulled up" directly contrasts with the threats of exile and displacement throughout the book, promising an end to instability and a future of unwavering peace in the land God had originally promised. Furthermore, it underscores God's Unwavering Faithfulness to His covenant promises, particularly those concerning the land and the Davidic line, demonstrating that His ultimate purposes for His people cannot be thwarted by their disobedience. The concluding phrase, "saith the LORD thy God," reinforces the Sovereignty of God, emphasizing that this is not a mere hope but a definitive, authoritative declaration from the omnipotent Creator, ensuring the certainty of its fulfillment. This echoes the broader prophetic emphasis on God's ultimate control over history and His people's destiny, as seen in passages like Jeremiah 32:41.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • plant (Hebrew, nâṭaʻ', H5193): This primitive root means "to strike in, i.e. fix; specifically, to plant (literally or figuratively); fastened, plant(-er)." In Amos 9:15, "plant" is used metaphorically to describe God's deliberate, secure, and permanent establishment of His people in their land. It conveys the idea of deep rooting and firm foundation, signifying a state of stability and flourishing, much like a tree that is securely planted and thrives. This divine act of "planting" is an intentional reversal of the instability and displacement that characterized Israel's history and the prophetic warnings.
  • pulled up (Hebrew, nâthash', H5428): This primitive root means "to tear away; destroy, forsake, pluck (out, up, by the roots), pull up, root out (up), [idiom] utterly." This word stands in stark contrast to "plant." It vividly describes the act of uprooting, removal, or destruction. Its use here emphasizes the finality and permanence of God's promise: the future state of Israel will be one where they are never again subjected to the violent displacement and exile that had been their historical plight and the consequence of their sin.
  • land (Hebrew, ʼădâmâh', H127): This noun derives from a root meaning "red" and refers to "soil (from its general redness); country, earth, ground, husband(-man) (-ry), land." In this context, "land" signifies the specific territory promised to Abraham and his descendants, the physical inheritance and dwelling place of Israel. It represents not just a geographical location but also a symbol of covenant blessing, security, and identity. The promise of being permanently "upon their land" speaks to the restoration of their national and spiritual identity, firmly rooted in God's faithfulness to His promises concerning this sacred space.

Verse Breakdown

  • "And I will plant them upon their land": This opening clause declares God's sovereign initiative in the restoration. The "I" is emphatic, highlighting Yahweh as the active agent. The verb "plant" (nâṭaʻ) signifies a deliberate, secure, and permanent establishment, drawing on agricultural imagery to convey stability and flourishing. "Them" refers to the scattered and exiled people of Israel, indicating their return. "Upon their land" specifies the precise location – the promised inheritance, emphasizing the fulfillment of ancient covenant promises regarding their dwelling.
  • "and they shall no more be pulled up out of their land which I have given them": This is a powerful negative declaration, providing absolute assurance of future security. The phrase "no more be pulled up" (nâthash) directly contrasts with the previous experiences of exile and the threats of judgment, promising an end to all displacement and forced removal. The repetition of "out of their land" underscores the permanence of their dwelling. The additional clause "which I have given them" serves as a divine guarantee, grounding the promise in God's original act of bestowal and His unchanging covenant faithfulness.
  • "saith the LORD thy God": This concluding phrase is a classic prophetic formula, serving as an authoritative seal on the promise. "Saith the LORD" (Yᵉhôvâh) affirms the divine origin and certainty of the word, emphasizing God's omnipotence and truthfulness. The addition of "thy God" (ʼĕlôhîym) personalizes the declaration, reminding Israel of their unique covenant relationship with the one true God, who remains faithful despite their failures. It underscores that this is not a human wish but a divine decree.

Literary Devices

Amos 9:15 is rich in literary devices that enhance its message of profound hope and certainty. The most prominent is Agricultural Imagery, particularly the verbs "plant" (nâṭaʻ) and "pulled up" (nâthash). This imagery vividly portrays the process of establishment and removal, drawing on a concept deeply familiar to an agrarian society. Planting implies careful cultivation, deep rooting, and secure growth, while being pulled up signifies violent uprooting, destruction, and displacement. This creates a powerful Contrast between Israel's past and threatened future of instability and the promised future of unwavering security. The verse also employs Repetition, specifically of "their land," to underscore the centrality of the promised territory to Israel's identity and the permanence of their return. Finally, the concluding phrase "saith the LORD thy God" functions as a Divine Oracle Formula, lending absolute authority and certainty to the prophecy. It transforms the promise from a mere hope into an unalterable divine decree, emphasizing God's sovereign power to fulfill His word.

THEOLOGICAL AND THEMATIC CONNECTIONS

Amos 9:15 is a profound theological statement on God's enduring covenant faithfulness and His ultimate redemptive purposes. It reveals that even in the face of severe judgment for sin, God's character is ultimately one of restoration and unwavering commitment to His promises. The promise of permanent dwelling in the land signifies not merely a physical return but a spiritual renewal and a secure relationship with God, where the covenant blessings can be fully realized without fear of disruption. This ultimate security is a testament to God's sovereign power to overcome human failure and bring about His perfect will, pointing forward to a time of complete peace and flourishing under His righteous rule.

REFLECTION AND APPLICATION

Amos 9:15 offers a powerful message of hope and security that transcends its original historical context, speaking to the deepest human longings for stability, belonging, and peace. For believers today, this verse reminds us that God's ultimate plan is for our secure establishment and flourishing, even when we experience periods of discipline, displacement, or uncertainty. Just as God promised to firmly plant Israel, He promises to root and ground us in Christ, providing an unshakable foundation for our lives. This promise encourages us to trust in God's unwavering faithfulness, knowing that His love and purposes for us are eternal and will ultimately lead to a secure and abundant future, free from the anxieties of being "pulled up." It calls us to rest in His sovereign control, finding our true home and identity in Him, regardless of external circumstances.

Questions for Reflection

  • How does the contrast between "plant" and "pulled up" speak to your own experiences of stability and instability in life?
  • In what ways do you seek security and belonging, and how does this verse reorient your understanding of true, lasting security?
  • How does God's unwavering faithfulness, as demonstrated in this promise, encourage you in areas where you feel uncertain or have failed?
  • What does it mean to be "planted" in Christ today, and how can you cultivate deeper roots in Him?

FAQ

Does Amos 9:15 refer to a literal return to the land of Israel, or is it a spiritual promise?

Answer: Amos 9:15, in its immediate context, refers to a literal, physical return of the exiled Israelites to their ancestral land, reversing the curses of the covenant and fulfilling the promises made to Abraham. The agricultural imagery of "planting" and "not being pulled up" strongly supports a physical re-establishment. However, like many Old Testament prophecies, it also carries a deeper spiritual significance and finds ultimate fulfillment in the New Covenant. The promise of permanent security and dwelling in God's presence points beyond the physical land to the spiritual reality of God's people being eternally secure in Christ, whether in the Church age or the new heavens and new earth. Therefore, it is both a literal historical promise to Israel and a spiritual truth for all who are God's people.

How does this promise of restoration fit with the preceding judgments in Amos?

Answer: The promise of restoration in Amos 9:15, coming after chapters of severe judgment, highlights a crucial aspect of God's character: His justice is always tempered by His mercy and covenant faithfulness. The judgments were necessary consequences for Israel's sin and a means of discipline. However, God's ultimate purpose was not annihilation but purification and restoration. This dramatic shift from judgment to hope demonstrates that God's covenant with His people is unbreakable, even when they break their side of it. It shows that God's ultimate plan is redemptive, ensuring that His promises of a future and a hope will be fulfilled, as seen in Jeremiah 29:11.

CHRIST-CENTERED FULFILLMENT

Amos 9:15 finds its ultimate and most profound fulfillment in Jesus Christ and the New Covenant. While the immediate promise was for a physical return of Israel to their land, the enduring security and permanent dwelling it foreshadows are fully realized in Christ. He is the true "plant" of God, the righteous branch (Jeremiah 23:5), through whom God's people are eternally rooted and established. The "tabernacle of David" that God promised to rebuild (Amos 9:11) is understood in the New Testament as the Church, the spiritual house built upon Christ, the cornerstone (Ephesians 2:20-22). Through faith in Him, believers are "planted" into His spiritual body, becoming citizens of a heavenly kingdom that "cannot be shaken" (Hebrews 12:28). The promise that "they shall no more be pulled up" points to the eternal security of believers in Christ, where no one can snatch them out of His hand (John 10:28) and where their inheritance is imperishable and unfading (1 Peter 1:4). Ultimately, the vision of a permanent, secure dwelling culminates in the new heavens and new earth, where God dwells with His people forever, and there will be no more sorrow, crying, or pain (Revelation 21:3-4). Thus, Amos 9:15 beautifully prefigures the lasting peace and secure home found in Christ's redemptive work.

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Commentary on Amos 9 verses 11–15

To him to whom all the prophets bear witness this prophet, here in the close, bears his testimony, and speaks of that day, those days that shall come, in which God will do great things for his church, by the setting up of the kingdom of the Messiah, for the rejecting of which the rejection of the Jews was foretold in the foregoing verses. The promise here is said to agree to the planting of the Christian church, and in that to be fulfilled, Act 15:15-17. It is promised,

I. That in the Messiah the kingdom of David shall be restored (Amo 9:11); the tabernacle of David it is called, that is, his house and family, which, though great and fixed, yet, in comparison with the kingdom of heaven, was mean and movable as a tabernacle. The church militant, in its present state, dwelling as in shepherds' tents to feed, as in soldiers' tents to fight, is the tabernacle of David. God's tabernacle is called the tabernacle of David because David desired and chose to dwell in God's tabernacle for ever, Psa 61:4. Now, 1. These tabernacles had fallen an gone to decay, the royal family was so impoverished, its power abridged, its honour stained, and laid in the dust; for many of that race degenerated, and in the captivity it lost the imperial dignity. Sore breaches were made upon it, and at length it was laid in ruins. So it was with the church of the Jews; in the latter days of it its glory departed; it was like a tabernacle broken down and brought to ruin, in respect both of purity and of prosperity. 2. By Jesus Christ these tabernacles were raised and rebuilt. In him God's covenant with David had its accomplishment; and the glory of that house, which was not only sullied, but quite sunk, revived again; the breaches of it were closed and its ruins raised up, as in the days of old; nay, the spiritual glory of the family of Christ far exceeded the temporal glory of the family of David when it was at its height. In him also God's covenant with Israel had its accomplishment, and in the gospel-church the tabernacle of God was set up among men again, and raised up out of the ruins of the Jewish state. This is quoted in the first council at Jerusalem as referring to the calling in of the Gentiles and God's taking out of them a people for his name. Note, While the world stands God will have a church in it, and, if it be fallen down in one place and among one people, it shall be raised up elsewhere.

II. That that kingdom shall be enlarged, and the territories of it shall extend far, by the accession of many countries to it (Amo 9:12), that the house of David may possess the remnant of Edom, and of all the heathen, that is, that Christ may have them given him for his inheritance, even the uttermost parts of the earth for his possession, Ps. ii. 8. Those that had been strangers and enemies shall become willing faithful subjects to the Son of David, shall be added to the church, or those of them that are called by my name, saith the Lord, that is, that belong to the election of grace and are ordained to eternal life (Act 13:48), for it is true of the Gentiles as well as of the Jews that the election hath obtained and the rest were blinded, Rom 11:7. Christ died to gather together in one the children of God that were scattered abroad, here said to be those that were called by his name. The promise is to all that are afar off, even as many of them as the Lord our God shall call, Act 2:39. St. James expounds this as a promise that the residue of men should seek after the Lord, even all the Gentiles upon whom my name is called. But may the promise be depended upon? Yes, the Lord says this, who does this, who can do it, who has determined to do it, the power of whose grace is engaged for the doing of it, and with whom saying and doing are not two things, as they are with us.

III. That in the kingdom of the Messiah there shall be great plenty, an abundance of all good things that the country produces (Amo 9:13): The ploughman shall overtake the reaper, that is, there shall be such a plentiful harvest every year, and so much corn to be gathered in, that it shall last all summer, even till autumn, when it is time to begin to plough again; and in like manner the vintage shall continue till seed-time, and there shall be such abundance of grapes that even the mountains shall drop new wine into the vessels of the grape-gatherers, and the hills that were dry and barren shall be moistened and shall melt with the fatness or mellowness (as we call it) of the soil. Compare this with Joe 2:24, and Joe 3:18. This must certainly be understood of the abundance of spiritual blessings in heavenly things, which all those are, and shall be, blessed with, who are in sincerity added to Christ and his church; they shall be abundantly replenished with the goodness of God's house, with the graces and comforts of his Spirit; they shall have bread, the bread of life, to strengthen their hearts, and the wine of divine consolations to make them glad-meat indeed and drink indeed - all the benefit that comes to the souls of men from the word and Spirit of God. These had been long confined to the vineyard of the Jewish church; divine revelation, and the power that attended it, were to be found only within that enclosure; but in gospel-times the mountains and hills of the Gentile world shall be enriched with these privileges by the gospel of Christ preached, and professed, and received in the power of it. When great multitudes were converted to the faith of Christ, and nations were born at once, when the preachers of the gospel were always caused to triumph in the success of their preaching, then the ploughman overtook the reaper; and when, the Gentile churches were enriched in all utterance, and in all knowledge, and all manner of spiritual gifts (Co1 1:5), then the mountains dropped sweet wine.

IV. That the kingdom of the Messiah shall be well peopled; as the country shall be replenished, so shall the cities be; there shall be mouths for this meat, Amo 9:14. Those that were carried captives shall be brought back out of their captivity; their enemies shall not be able to detain them in the land of their captivity, nor shall they themselves incline to settle in it, but the remnant shall return, and shall build the waste cities and inhabit them, shall form themselves into Christian churches and set up pure doctrine, worship, and discipline among them, according to the gospel charter, by which Christ's cities are incorporated; and they shall enjoy the benefit and comfort thereof; they shall plant vineyards, and make gardens. Though the mountains and hills drop wine, and the privileges of the gospel-church are laid in common, yet they shall enclose for themselves, not to monopolize these privileges, to the exclusion of others, but to appropriate and improve these privileges, in communion with others, and they shall drink the wine, and eat the fruit, of their own vineyards and gardens; for those that take pains in religion, as men must do about their vineyards and gardens, shall have both the pleasure and profit of it. The bringing again of the captivity of God's Israel, which is here promised, may refer to the cancelling of the ceremonial law, which had been long to God's Israel as a yoke of bondage, and the investing of them in the liberty wherewith Christ came to make his church free, Gal 5:1.

V. That the kingdom of the Messiah shall take such deep rooting in the world as never to be rooted out of it (Amo 9:15): I will plant them upon their land. God's spiritual Israel shall be planted by the right hand of God himself upon the land assigned them, and they shall no more be pulled up out of it, as the old Jewish church was. God will preserve them from throwing themselves out of it by a total apostasy, and will preserve them from being thrown out of it by malice of their enemies; the church may be corrupted, but shall not quite forsake God, may be persecuted, but shall not quite be forsaken of God, so that the gates of hell, neither with their temptations nor with their terrors, shall prevail against it. Two things secure the perpetuity of the church: - 1. God's grants to it: It is the land which I have given them; and God will confirm and maintain his own grants. The part he has given to his people is that good part which shall never be taken from them; he will not revoke his grant, and all the powers of earth and hell shall not invalidate it. 2. Its interest in him: He is the Lord thy God, who has said it, and will make it good, thine, O Israel! who shall reign for ever as thine unto all generations. And because he lives the church shall live also.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–15. Public domain.
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JeromeAD 420
Commentary on Amos
(Verse 14, 15.) Behold, the days are coming, says the Lord, when the plowman shall overtake the reaper and the treader of grapes him who sows the seed; the mountains shall drip with sweet wine, and all the hills shall flow with it. I will bring back the captives of My people Israel; they shall build the waste cities and inhabit them; they shall plant vineyards and drink wine from them; they shall also make gardens and eat fruit from them. I will plant them in their land, and no longer shall they be pulled up from the land I have given them, says the Lord your God. LXX: Behold, the days are coming, says the Lord, when the plowman shall overtake the reaper, and the treader of grapes him who sows seed; the mountains shall drip with sweet wine, and all the hills shall flow with it. I will bring back the captives of My people Israel; they shall build the waste cities and inhabit them; they shall plant vineyards and drink wine from them; they shall also make gardens and eat fruit from them. I will plant them in their land, and no longer shall they be pulled up from the land I have given them, says the Lord your God Almighty. The raising up of the tent of David, which had fallen, and the rebuilding of what had been destroyed and overturned, is described as the abundance of all things, how those who previously went, went and wept, carrying their seeds, and those who come will come with joy, carrying their bundles; so that the threshing of the bundles may yield a harvest, whether the plowman is reaping and the grape is being gathered, and bring forth color in the time of sowing; or, more truly, that the wine presser may grasp the seed of the grape, and so all things may succeed one another, that no day may be without wheat, wine, and joy. At that time, grapes will be crushed in full winepresses, and must flowing with the blood of Christ and the martyrs will be poured out. And the one who crushes the grapes in this way will be the seedbed of the Word of God, so that their blood may cry out in the world more than the blood of Abel the just cried out. But whoever has rightfully ascended to the mountains of virtue will sweat with honey, indeed, will drip with the sweetness of the Word of God, of which it is written: 'Taste and see how good the Lord is' (Psalm 33:9), and 'How sweet are your words to my taste, sweeter than honey to my mouth' (Psalm 119:103). And those who are below the mountains, or rather, second from the mountains, which the bridegroom leaps over in the Canticle of Canticles (Song of Songs), and calls hills, they will be planted and will imitate the paradise of God: so that all the fruit of doctrine may hang on them. Then if anyone is held captive by unbelief, and has not yet believed in the name of the Lord, and is from the remnants of his people, the former Israel, he will return to the faith of Christ, so that he may hold in the Gospel what he heard in the Prophets. But the mountains shall drop sweetness, and the hills shall be planted with vineyards: after the conversion of the Lord, they shall build cities which were desolate before, and shall dwell in them: and they shall plant vineyards, and shall drink the wine of them: they shall make gardens, and eat the fruits of them. And I will plant them upon their own land: and I will no more pluck them out of their land which I have given them, saith the Lord thy God. (Amos 9:14-15) And in the Psalms it is said: The impetus of the river gladdens the city of God (Ps. XLV, 4). They will also plant a vineyard of Noah (Gen. IX), and they will drink its wine, and they will become intoxicated, and they will hear from the Lord Savior: Drink, my friends, and become intoxicated (Cant. V, 1). But they will drink the wine, which he promised to drink anew with his apostles in the kingdom of the Father (Mark XIV). This is the vineyard of Sorec, whose wine we drink daily in the mysteries. Not content with the happiness of these things, they will make delightful gardens and water them, so that no kinds of virtues are lacking in them, and they will eat their fruits. For whoever plants and waters, he himself also will eat. And when all these things are done by mountains and hills, giving forth sweetness, and by building cities, and by dwelling in them, planting vineyards, and drinking their wine, making gardens, and eating their fruits, then the Lord will plant these planters upon his land, of which it is said: I believe that I will see the goodness of the Lord in the land of the living (Psalm 26:13). And in the Gospel: Blessed are the meek, for they shall inherit the earth (Matt. 5:4). But after he has planted them and their roots have grown deep, they will no longer be uprooted from the earth he has given them. From this we understand that the Church, even though it is shaken by persecutions, can never be destroyed; it may be tested, but it will not be overcome. And this will happen because the Lord God Almighty, or the Lord God of the Church, has promised to make it so, and his promise is the law of nature.
Cyril of AlexandriaAD 444
Commentary on Amos
And that the God of all has restored our captivity, no one would doubt. For Christ proclaimed "release to the captives," and He rescued from the greed of the devil the whole world under heaven. Then indeed, then, like farmers, we became caretakers of all the spiritual fruitfulness, we planted gardens and vineyards, and we shall eat their fruit. For we shall receive the rewards for our labors, and we shall also gather the fruits of equity. And that we shall have an unshakable dwelling with God, and that no one could cast out those who are in the lots once given by him, he will make clear by saying, "I will plant them upon their land which I have given them, says the Lord God." "For the gifts and the calling of God are irrevocable," and we will be established in every good thing, having Christ himself as our leader and festival-president; through whom and with whom to God the Father be the glory and the power with the Holy Spirit for ever and ever. Amen.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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