That they may possess the remnant of Edom, and of all the heathen, which are called by my name (לְמַעַן יִירְשׁוּ אֶת־שְׁאֵרִית אֱדוֹם וְכָל־הַגּוֹיִם אֲשֶׁר־נִקְרָא שְׁמִי עֲלֵיהֶם)—this verse comes within Amos's restoration prophecy (9:11-15), following the devastating judgment oracles. The verb yarash (יָרַשׁ, possess/inherit) indicates sovereign claim, not merely military conquest. The she'erit Edom (שְׁאֵרִית אֱדוֹם, remnant of Edom) is stunning—Edom, Israel's ancient enemy (descended from Esau), will be included in restored Israel's inheritance. Even more remarkably: all the heathen, which are called by my name (kol ha-goyim asher niqra shemi aleihem, כָל־הַגּוֹיִם אֲשֶׁר־נִקְרָא שְׁמִי עֲלֵיהֶם)—the goyim (nations/Gentiles) bearing Yahweh's name means covenant inclusion.
This is explosive Gentile missiology in the Old Testament. James quotes this passage at the Jerusalem Council (Acts 15:15-17) to demonstrate that Gentile inclusion in the church fulfills Amos's prophecy, not contradicts it. The Septuagint (Greek OT) translates "possess the remnant of Edom" as "seek the Lord"—possibly reflecting a textual variant or interpretive translation, but the meaning is clear: restored Israel will bring nations into covenant relationship. The phrase "called by my name" signifies ownership and covenant belonging (Deuteronomy 28:10; 2 Chronicles 7:14; Isaiah 43:7; Jeremiah 14:9). Paul's Gentile mission realizes this promise: through Christ, the Seed of David (9:11's restored booth/tabernacle of David), all nations enter God's people (Galatians 3:7-9, 28-29; Ephesians 2:11-22).
Historical Context
Historically, Edom remained Israel's enemy throughout the monarchy, gloating over Jerusalem's fall (Psalm 137:7; Obadiah 10-14). That Edom's remnant would be possessed by restored Israel seemed impossible. Yet in Christ, the dividing wall between Jew and Gentile collapsed (Ephesians 2:14). The Jerusalem Council (Acts 15, ~AD 49) faced controversy: must Gentiles become Jews (circumcision, law-keeping) to join God's people? James cited Amos 9:11-12 to show that Gentile inclusion was always God's plan—rebuilding David's fallen tent (the Messiah's kingdom) means gathering all nations called by God's name. The church is that restored Davidic kingdom, encompassing both Jewish and Gentile believers.
Questions for Reflection
How does Amos's prophecy that even Edom (Israel's enemy) and all nations will be called by God's name challenge ethnic, cultural, or class barriers in the church?
What does James's use of this passage (Acts 15) teach about the relationship between Old Testament promises and New Covenant fulfillment in Christ's multi-ethnic church?
Analysis & Commentary
That they may possess the remnant of Edom, and of all the heathen, which are called by my name (לְמַעַן יִירְשׁוּ אֶת־שְׁאֵרִית אֱדוֹם וְכָל־הַגּוֹיִם אֲשֶׁר־נִקְרָא שְׁמִי עֲלֵיהֶם)—this verse comes within Amos's restoration prophecy (9:11-15), following the devastating judgment oracles. The verb yarash (יָרַשׁ, possess/inherit) indicates sovereign claim, not merely military conquest. The she'erit Edom (שְׁאֵרִית אֱדוֹם, remnant of Edom) is stunning—Edom, Israel's ancient enemy (descended from Esau), will be included in restored Israel's inheritance. Even more remarkably: all the heathen, which are called by my name (kol ha-goyim asher niqra shemi aleihem, כָל־הַגּוֹיִם אֲשֶׁר־נִקְרָא שְׁמִי עֲלֵיהֶם)—the goyim (nations/Gentiles) bearing Yahweh's name means covenant inclusion.
This is explosive Gentile missiology in the Old Testament. James quotes this passage at the Jerusalem Council (Acts 15:15-17) to demonstrate that Gentile inclusion in the church fulfills Amos's prophecy, not contradicts it. The Septuagint (Greek OT) translates "possess the remnant of Edom" as "seek the Lord"—possibly reflecting a textual variant or interpretive translation, but the meaning is clear: restored Israel will bring nations into covenant relationship. The phrase "called by my name" signifies ownership and covenant belonging (Deuteronomy 28:10; 2 Chronicles 7:14; Isaiah 43:7; Jeremiah 14:9). Paul's Gentile mission realizes this promise: through Christ, the Seed of David (9:11's restored booth/tabernacle of David), all nations enter God's people (Galatians 3:7-9, 28-29; Ephesians 2:11-22).