Exegetical and Hermeneutical Commentary of Amos 9:11
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:
11 15. The Epilogue
Amos closes, as the prophets are wont to close their discourses, with the promise of a brighter future. The dynasty of David, though for the time humbled, will be reinstated in its former splendour and power ( Amo 9:11-12); and the blessings of peace will be shared in perpetuity by the entire nation ( Amo 9:13-15). On the question of the authenticity of the epilogue, see above, p. 119 ff.
In that day ] The day which the prophet has in his mind: here, the day of restoration, which is to succeed the catastrophe of Amo 9:8-10. The expression is a common one in the prophets, especially Isaiah, who use it for the purpose of introducing fresh traits in their pictures of the future (see e.g. Isa 2:20; Isa 3:18; Isa 7:18; Isa 7:20-21; Isa 7:23).
will I raise up the fallen booth (or hut) of David, and fence up the breaches &c.] The succh, or “booth,” was a rude hut properly one made of intertwined branches; and the word is used of a cattle-shed (Gen 33:17), of the rough tents used by soldiers in war (2Sa 11:11), or by watchmen in a vineyard (Isa 1:8; Job 27:18), of the “booth” made by Jonah (Amo 4:5), and of the rude temporary huts, constructed of branches of trees, in which the Israelites dwelt during the Feast of Ingathering, or, as it is also called from this circumstance, the ‘Feast of Booths ’ (Lev 23:40; Lev 23:42; Deu 16:13). The term itself denotes consequently a very humble structure, which here, in addition, is represented as fallen. In the following words the figure of the booth is neglected; the ‘breaches’ being those of a wall or fortress (cf. Amo 4:3; Isa 30:13). These expressions are evidently intended to represent the humbled state of the Davidic dynasty; though what the humiliation actually referred to is, is uncertain. According to some, the allusion is to the loss sustained by David’s house through the revolt of the ten tribes [203] according to others, it is to the future ruin of Judah, which it appears from Amo 2:5 (cf. the words of rebuke in Amo 3:1, Amo 6:1) that Amos contemplated; others, again, suppose the reference to be to the actual overthrow of David’s dynasty by the Chaldaeans in 586 b.c., and infer accordingly that Amo 9:11-15 was an addition made to the original prophecy of Amos during (or after) the Babylonian exile. On the whole, the second view seems the best (cf. p. 122 f.).
[203] A reference to the blow inflicted upon Judah by Amaziah (2Ki 14:13 f.) is doubtful, as this must have happened some 30 years previously, and under Uzziah Judah appears to have rapidly recovered itself.
ruins ] lit. things torn down. The cognate verb ( hras) is often applied to a wall or fortress (e.g. Mic 5:11; Eze 26:12); it is the exact opposite of the following build (see Eze 36:36; Mal 1:4).
as in the days of old ] i.e. the age of David and Solomon. The expression used is a relative one, and may denote a period more or less remote according to the context; in Mic 7:14, Isa 63:11, for instance, it denotes the age of Moses, while in Isa 58:12; Isa 61:4 the same word ( ‘lm), rendered “of old,” denotes merely the beginning of the Babylonian exile, viewed from its close.
Fuente: The Cambridge Bible for Schools and Colleges
In that day I will raise up – Amos, as the prophets were taught to do, sums up his prophecy of woe with this one full promise of overflowing good. For the ten tribes, in their separate condition, there was no hope, no future. He had pronounced the entire destruction of the kingdom of Israel. The ten tribes were, thenceforth, only an aggregate of individuals, good or bad. They had no separate corporate existence. In their spiritual existence, they still belonged to the one family of Israel; and, belonging to it, were heirs of the promises made to it. When no longer separate, individuals out of its tribes were to become Apostles to their whole people and to the Gentiles. Of individuals in it, God had declared His judgment, anticipating the complete exactness of the Judgment of the Great Day. All the sinners of His people should die an untimely death by the sword; not one of those who were the true grain should perish with the chaff.
He now foretells, how that salvation, of those indeed His own, should be effected through the house of David, in whose line Christ was to come. He speaks of the house of David, not in any terms of royal greatness; he tells, not of its palaces, but of its ruins. Under the word tabernacle, he probably blends the ideas, that it should be in a poor condition, and yet that it should be the means whereby God should protect His people. The succah, tabernacle (translated booth in Jonah) Jon 4:5; Gen 33:17, was originally a rude hut, formed of intertwined branches. It is used of the cattle-shed Gen 33:17, and of the rough tents used by soldiers in war 2Sa 11:11, or by the watchman in the vineyard Isa 1:8; Job 27:18, and of those wherein God made the children of Israel to dwell, when He brought them out of the land of Egypt Lev 23:43. The name of the feast of tabernacles, Succoth, as well as the rude temporary huts in which they were commanded to dwell, associated the name with a state of outward poverty under Gods protection.
Hence, perhaps, the word is employed also of the secret place of the presence of God Psa 18:11; Job 36:29. Isaiah, as well as Amos, seems, in the use of the same word Isa 4:6, to hint that what is poor and mean in mans sight would be, in the Hands of God, an effectual protection. This hut of David was also at that time to be fallen. When Amos prophesied, it had been weakened by the schism of the ten tribes, but Azariah, its king, was mighty 2Ch 26:6-15. Amos had already foretold the destruction of the palaces of Jerusalem by fire Amo 2:5. Now he adds, that the abiding condition of the house of David should be a state of decay and weakness, and that from that state, not human strength, but God Himself should raise it. I will raise up the hut of David, the fallen. He does not say, of that time, the hut that is fallen, as if it were already fallen, but the hut, the fallen, that is, the hut of which the character should then be its falling, its caducity.
So, under a different figure, Isaiah prophesied, There shall come forth a rod out of the stump Isa 11:1 of Jesse, and a Branch shall put forth from its roots. When the trunk was hewn down even with the ground, and the rank grass had covered the stump, that rod and Branch should come forth which should rule the earth, and to which the Gentiles should seek Isa 11:10. From these words of Amos, the Son of the fallen, became, among the Jews, one of the titles of the Christ. Both in the legal and mystical schools the words of Amos are alleged, in proof of the fallen condition of the house of David, when the Christ should come. Who would expect, asks one , that God would raise up the fallen tabernacle of David? and yet it is said, I will raise up the tabernacle of David which is fallen down. And who would hope that the whole world should become one band? as it is written, Then I will turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one shoulder Zep 3:9. This is no other than the king Messiah. And in the Talmud ; R. Nachman said to R. Isaac; Hast thou heard when the Son of the fallen shall come? He answered, Who is he? R. Nachman; The Messiah. R. Isaac; Is the Messiah so called? R. Nachman; Yes; In that day will I raise up the tabernacle of David which is fallen down.
And close up – Literally, wall up, the breaches thereof. The house of David had at this time sustained breaches. It had yet more serious breaches to sustain thereafter. The first great breach was the rending off of the ten tribes. It sustained breaches, through the Assyrians; and yet more when itself was carried away captive to Babylon, and so many of its residue fled into Egypt. Breaches are repaired by new stones; the losses of the house of David were to be filled up by accessions from the Gentiles. God Himself should close up the breaches; so should they remain closed; and the gates of hell should not prevail against the Church which He builded. Amos heaps upon one another the words implying destruction. A hut and that falling; breaches; ruins; (literally, his ruinated, his destructions). But he also speaks of it in a way which excludes the idea of the hut of David, being the royal Dynasty or the kingdom of Judah. For he speaks of it, not as an abstract thing, such as a kingdom is, but as a whole, consisting of individuals.
He speaks not only of the hut of David, but of their (fem.) breaches, his ruins, that God would build her up, that they (masc.) may inherit; using apparently this variety of numbers and genders , in order to show that he is speaking of one living whole, the Jewish Church, now rent in two by the great schism of Jeroboam, but which should be reunited into one body, members of which should win the pagan to the true faith in God. I will raise up, he says, the tabernacle of David, the fallen, and will wall up their breaches, (the breaches of the two portions into which it had been rent) and I will raise up his ruins (the ruinated places of David) and I will build her (as one whole) as in the days of old, (before the rent of the ten tribes, when all worshiped as one), that they, (masculine) that is, individuals who should go forth out of her, may inherit, etc.
Fuente: Albert Barnes’ Notes on the Bible
Amo 9:11
In that day will I raise up the tabernacle of David that is fallen.
The tabernacle of David ruined by man, and reared up by the mighty God
Things to take notice of.
1. The designation that the prophet Amos, by Gods commission, gives unto the kingdom of Israel. A sinful kingdom (verse 8).
2. An advertisement that the prophet Amos gives unto this sinful kingdom. He says, The eyes of the Lord are upon it.
3. Gods purpose and resolution with reference to the sinful kingdom. I will destroy it from off the face of the earth.
4. The limitation of the awful sentence. Saving that I will not utterly destroy the house of Jacob.
5. An account of Gods management with respect to that remnant. Yet shall not the least grain fall to the earth.
6. We are told what will become of the chaff. Shall die by the sword. Now follows another scene: a scene of mercy is opened up in verse 11. Notice–
(1) The designation that God gives unto His Church, particularly the New Testament Church. The tabernacle of David.
(2) The present case of the tabernacle of David; it is fallen; there are breaches made in it; it is in a ruinous condition.
(3) We have a promise of rebuilding Davids tabernacle. I will raise up his ruins, and I will build it as in the days of old.
(4) The time or season when this is to be done. In that day. Observation. That God many times ushers in a glorious work of reformation by very cloudy, dark, and dismal dispensations of providence. This is Gods ordinary way of working, both towards particular persons and particular Churches. Illustrate by Gods planting a Church for Himself in the land of Canaan. The return of the children of Israel from Babylonish captivity. The times of Constantine. The revival of the Church upon the downfall of Antichrist. Why is it that God goes to work in this way?
1. That He may be avenged on the persecutors and enemies of His Church and people.
2. That He may remove the abounding offences in the visible Church, and roll away the impediments that hinder her reformation.
3. And there is something godlike, greatlike, and majestic in this manner of procedure. There is something admirable in this way of working in respect of God Himself; in respect of religion itself. In respect of the people of God, and the effect that this way of working has upon them. Doctrine. That God has His own time and way of rebuilding or reforming His Church, when she is brought to a very low and ruinous condition.
I. Why the Church of Christ is represented under the name and notion of the Tabernacle of David. There is evident allusion to the tabernacle which, by Gods special command unto Moses, was reared in the wilderness.
1. The tabernacle was Gods lodging and habitation in the camp of Israel, a symbol of Gods gracious presence among them.
2. The Divine oracles, the law and the testimony, were preserved and kept in the tabernacle, and from thence they were given out for the use of Israel. So to the Church pertain the oracles of God; His revealed mind and will in the Scriptures of truth is committed to her trust.
3. The tabernacle was the place of worship. So the Church of Christ is the place where He will be worshipped and sanctified of all that are about Him.
4. The pattern of the tabernacle was given by God unto Moses in the mount. So the model of the Church, with a perfect system of laws, by which she is to be governed, is given of God in the mount of revelation.
5. No man was to intrude himself into the service of the tabernacle. So, in the New Testament Church, no man is to intrude himself into the sacred offices of the Church, without he is qualified and called of God unto that work.
6. The greatest and most sacred thing in the tabernacle was the ark and mercy-seat. And it is the great business of ministers of the Gospel, now under the New Testament, to disclose or open the ark of the covenant of grace, to preach Christ.
7. The ark was a portable or movable kind of tent. In like manner the Church of God, while in this world, is not fixed to any particular nation.
II. When may the Tabernacle of David be said to be fallen, broken, and ruinous?
1. When the God of the tabernacle is departed.
2. When the oracles of God are not carefully kept and purely dispensed.
3. When the God of the tabernacle is not worshipped according to His appointment.
4. When it is not kept according to the pattern in the mount.
5. When men are entered upon tabernacle service, without being called, qualified, and sanctified for such service.
III. How is it that God raises up his tabernacle when it is fallen?
1. In a time of defection He raises up witnesses to bear testimony against the corruptions and mismanagements of men about His tabernacle.
2. The Lord puts it in the hearts of His people and ministers to take pleasure in the stones and rubbish of His fallen tabernacle, and to mourn and lament over their own sins and the tokens of the Lords anger that have gone out against them.
3. The Lord polishes and prepares some for tabernacle work and service, as He did Bezaleel and Aholiab.
4. His tabernacle is raised up by a plentiful downpouring of the Spirit.
5. Sometimes He inspires great men, kings, and nobles, to espouse the cause of His fallen tabernacle.
6. Sometimes He rears up His fallen tabernacle in the very blood and sufferings of His witnesses.
IV. Offer some thoughts anent the time or day of the Lords building up the tabernacle of David.
1. It is a time which God hath kept in His own power, and therefore we should beware of diving with too much curiosity into it.
2. When men think the time at hand, and their expectations are big, things frequently take another turn, and defeat all their hopes for that season.
3. Gods time of building up His tabernacle is commonly when things axe brought to the last extremity.
4. Gods time is a day of vengeance and vexation unto the wicked and ungodly world.
5. Yet is it a day of joy and gladness to all Zions friends and well-wishers.
In order to the successful building of the broken and fallen tabernacle of David.
1. It is necessary that every one of us prepare a habitation for the mighty God of Jacob in our hearts.
2. That we be well acquainted with the pattern showed in the mount, particularly of the New Testament revelation.
3. That, like Elijah, we be very zealous for the Lord God of hosts.
4. We need to count the cost; to reckon what tabernacle work may cost.
5. Sympathise with and help all ministers or Christians who are endeavouring honestly, in their spheres, to build up the tabernacle of God. (E. Erksine.)
The restoration of the true moral theocracy
The old Hebrew world was for ages governed by a theocracy. God was their King. He had under Him, and by His appointment, human rulers and other functionaries; but they were simply His instruments and He was their King. That form of government has passed away, but it was symbolical. It was the emblem of a higher theocracy. Of which we note–
I. It rose from the humblest condition. In that day I will raise up the tabernacle of David that is fallen. Its founder was a poor Jewish peasant. Its first apostles, who were they? In its origin, indeed, its symbols are the little stone, the grain of mustard seed, and the few particles of leaven.
II. Heathens are subject to its authority. 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. The old theocracy was confined to the Jews; this one, this moral theocracy, is to extend to the heathen. Even Edom–the old and inveterate foe of the theocratic people, who may be regarded as the representative of the whole heathen world–is to be subjected to it. It shall inherit the Gentiles. It is to have the heathen for its inheritance, and the uttermost parts of the earth for its possession.
III. Abundant material provisions will attend it. Behold, the days come, saith the Lord, that the ploughman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. The metaphorical language here employed is at once in the highest degree bold and pleasing. The Hebrews were accustomed to construct terraces on the sides of the mountains and other elevations, on which they planted vines. Of this fact the prophet avails himself, and represents the immense abundance of the produce to be such that the eminences themselves would appear to be converted into the juice of the grape. Just as this moral theocracy extends, pauperism will vanish. With the kingdom of God and His righteousness all necessary material good comes. Godliness is profitable unto all things.
IV. Lost privileges are restored as it advances. Three blessings, which man has lost through depravity, are here indicated.
1. Freedom. I will bring again the captivity, or rather, I will reverse the captivity, give them liberty. Man in a state of depravity is a slave, a slave to lust, worldliness etc. etc. This moral theocracy ensures freedom to all its subjects. Ye shall know the truth, and the truth shall make you free.
2. Prosperity. Shall build the desolate cities and inhabit them; and they shall plant vineyards and drink the wine thereof. One of the sad evils connected with mans fallen depravity is, that he does not reap the reward of his labours. He builds cities and plants vineyards and makes gardens for others. Through the reign of social injustice he is prevented from enjoying the produce of his honest labours. Under this theocracy it will not be so. What a man produces he will hold and enjoy as his own.
3. Settledness. 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. Unregenerate man has ever been restless, homeless, unsettled. He stands not on a rock, but rather on planks floating on surging waters; he is never at rest. All the subjects of the true theocracy are established. God is their refuge and strength. Let us have faith in this predicted future of the world. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. Will I raise up the tabernacle of David] It is well known that the kingdom of Israel, the most profane and idolatrous, fell first, and that the kingdom of Judah continued long after, and enjoyed considerable prosperity under Hezekiah and Josiah. The remnant of the Israelites that were left by the Assyrians became united to the kingdom of Judah; and of the others, many afterwards joined them: but this comparatively short prosperity and respite, previously to the Babylonish captivity, could not be that, as Calmet justly observes, which is mentioned here. This could not be called closing up the breaches, raising up the ruins, and building it as in the days of old; nor has any state of this kind taken place since; and, consequently, the prophecy remains to be fulfilled. It must therefore refer to their restoration under the Gospel, when they shall receive the Lord Jesus as their Messiah, and be by him restored to their own land. See these words quoted by James, Ac 15:16-17. Then indeed it is likely that they shall possess the remnant of Edom, and have the whole length and breadth of Immanuel’s land, Am 9:12. Nor can it be supposed that the victories gained by the Asmoneans could be that intended by the prophet and which he describes in such lofty terms. These victories procured only a short respite, and a very imperfect re-establishment of the tabernacle of David; and could not warrant the terms of the prediction in these verses.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This promise I nothing doubt hath a double aspect, both to the return out of captivity, and to the Messiahs kingdom, and each part is to be considered by us: if we would duly explain this and the following verse, let us look first to the letter and historical reference, and next to the mystical and spiritual sense of the words.
In that day; a very usual phrase in Scripture, whereby a time fixed and certain, yet unknown to us, is intended in the set time which God hath prefixed.
I will raise up; lay the foundation and build up. reduce out of captivity and re-establish in their own land. The tabernacle of David; the house of David, and those that did adhere to Davids family, which are here called a tabernacle, partly for that it never did after the captivity rise to a free and independent kingdom, and partly because he would distinguish the Jews from the apostate Israelites, who did wholly forsake Davids house.
That is fallen; by a revolt of ten tribes in twelve, whereby their state is low, and as fallen to the ground.
And close up the breaches, which are in it by that long division, since Jeroboam the Firsts time, which breaches shall, upon the return out of captivity, be made up by the voluntary union of the remnant of the ten tribes which shall return with the two tribes out of the Babylonish captivity.
I will raise up his ruins; disposing the minds of the kings of Persia to advance Davids line to the government of the restored captives, and continuing it in the Supreme power till Messiahs coming; and by rebuilding Jerusalem, and the temple, and settling true religion amongst them.
And I will build it as in the days of old; much what it was before the sack of the city and temple, and the carrying the people captive. All which, as far as they are temporal concerns, do suppose and did require a sound turning to God; as did the like promises made by other prophets. And how far soever they fell short of these promises, it was through unbelief and other sins, as Haggai, Zechariah, and Malachi complain in their prophecies. Now as it refers to Messiahs kingdom, it is a prophecy of the conversion of the Gentiles, as appears Act 15:16,17; of which no more here, because our work is to give the literal sense of the text: who would see more may consult larger commentators on this place, and on Act 15:16,17.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. In that dayquoted byJames (Act 15:16; Act 15:17),”After this,” that is, in the dispensation of Messiah(Gen 49:10; Hos 3:4;Hos 3:5; Joe 2:28;Joe 3:1).
tabernacle of Davidnot”the house of David,” which is used of his affairswhen prospering (2Sa 3:1), butthe tent or booth, expressing the low condition towhich his kingdom and family had fallen in Amos’ time, andsubsequently at the Babylonian captivity before the restoration; andsecondarily, in the last days preceding Israel’s restoration underMessiah, the antitype to David (Psa 102:13;Psa 102:14; Jer 30:9;Eze 34:24; Eze 37:24;see on Isa 12:1). The type is takenfrom architecture (Eph 2:20).The restoration under Zerubbabel can only be a partial, temporaryfulfilment; for it did not include Israel, which nation is the mainsubject of Amos’ prophecies, but only Judah; also Zerubbabel’skingdom was not independent and settled; also all the prophets endtheir prophecies with Messiah, whose advent is the cure of allprevious disorders. “Tabernacle” is appropriate to Him, asHis human nature is the tabernacle which He assumed in becomingImmanuel, “God with us” (Joh1:14). “Dwelt,” literally, tabernacled “amongus” (compare Re 21:3).Some understand “the tabernacle of David” as that whichDavid pitched for the ark in Zion, after bringing it from Obed-edom’shouse. It remained there all his reign for thirty years, till thetemple of Solomon was built, whereas the “tabernacle of thecongregation” remained at Gibeon (2Ch1:3), where the priests ministered in sacrifices (1Ch16:39). Song and praise was the service of David’s attendantsbefore the ark (Asaph, c.): a type of the gospel separation betweenthe sacrificial service (Messiah’s priesthood now inheaven) and the access of believers on earth to thepresence of God, apart from the former (compare 2Sa 6:12-171Ch 16:37-39; 2Ch 1:3).
breaches thereofliterally,”of them,” that is, of the whole nation, Israel aswell as Judah.
as in . . . days of oldasit was formerly in the days of David and Solomon, when the kingdomwas in its full extent and undivided.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
In that day will I raise up the tabernacle of David that is fallen,…. Not in the day of Israel’s ruin, but in the famous Gospel day, so often spoken of by the prophets; and this prophecy is referred to the times of the Messiah by the ancient q Jews; and one of the names they give him is taken from hence, “Barnaphli” r, the Son of the fallen. R. Nachman said to R. Isaac, hast thou heard when Barnaphli comes? to whom he said, who is Barnaphli? he replied, the Messiah; you may call the Messiah Barnaphli; for is it not written, “in that day will I raise up the tabernacle of David that is fallen down?” and they call him so, not because the son of Adam; but because he was the son of David, and was to spring from his family, when fallen into a low and mean condition; yea, they sometimes seem by the tabernacle of David to understand the dead body of the Messiah to be raised, whose human nature is by the New Testament writers called a tabernacle, Heb 8:2; see Joh 1:14; for, having mentioned s that passage in Jer 30:9; “they shall serve the Lord their God, and David their King, whom I will raise up unto them”, add, whom I will raise up out of the dust; as it is said, “I will raise up the tabernacle of David that is fallen down”; but elsewhere t it is better interpreted of the Messiah’s raising up Israel his people out of captivity; they say,
“her husband shall come, and raise her out of the dust; as it is said, “I will raise up the tabernacle of David”, c. in the day the King Messiah shall gather the captivity from the ends of the world to the ends of it, according to De 30:4”
and which they understand of their present captivity, and deliverance from it, as in Am 9:14. Tobit u seems to have reference to this passage, when he thus exhorts Zion,
“praise the everlasting King, that his tabernacle may be built again in thee;”
and expresses w his faith in it, that so it would be,
“afterwards they (the Jews) shall return from all places of their captivity, and build up Jerusalem gloriously; and the house of God shall be built in it, as the prophets have spoken concerning it, for ever;”
agreeably to which Jarchi paraphrases it,
“in the day appointed for redemption;”
and so the Apostle James quotes it, and applies it to the first times of the Gospel, Ac 15:15. The Targum interprets this “tabernacle” of the kingdom of the house of David: this was in a low estate and condition when Jesus the Messiah came, he being the carpenter’s son; but it is to be understood of the spiritual kingdom of Christ, the church; Christ is meant by David, whose son he is, and of whom David was an eminent type, and is often called by his name, Eze 34:23; and the church by his “tabernacle”, which is of his building, where he dwells, and keeps his court; and which in the present state is movable from place to place: and this at the time of Christ’s coming was much fallen, and greatly decayed, through sad corruption in doctrine by the Pharisees and Sadducees; through neglect of worship, and formality in it, and the introduction of things into it God never commanded; through the wicked lives of professors, and the small number of truly godly persons; but God, according to this promise and prophecy, raised it up again by the ministry of John the Baptist, Christ and his apostles, and by the conversion of many of the Jews, and by bringing in great numbers of the Gentiles, who coalesced in one church state, which made it flourishing, grand, and magnificent; and thus the prophecy was in part fulfilled, as the apostle has applied it in the above mentioned place: but it will have a further and greater accomplishment still in the latter day, both in the spiritual and personal reign of Christ: and though this tabernacle or church of Christ is fallen to decay again, and is in a very ruinous condition; the doctrines of the Gospel being greatly departed from; the ordinances of it changed, or not attended to; great declensions as to the exercise of grace among the people of God; and many breaches and divisions among them; the outward conversation of many professors very bad, and few instances of conversion; yet the Lord will raise it up again, and make it very glorious: he will
close up the breaches thereof, and will raise up his ruins; the doctrines of the Gospel will be revived and received; the ordinances of it will be administered in their purity, as they were first delivered; great numbers will be converted, both of Jews and Gentiles; and there will be much holiness, spirituality, and brotherly love, among the saints:
and I will build it as in the days of old; religion shall flourish as in the days of David and Solomon; the Christian church will be restored to its pristine glory, as in the times of the apostles.
q Zohar in Exod. fol. 96. 2. r T. Bab. Sanhedrin, fol. 96. 2. s Zohar in Gen. fol. 53. 2. t Zohar in Exod. fol. 4. 2. u Ch. xiii. 10. w Ch. xiv. 7.
Fuente: John Gill’s Exposition of the Entire Bible
The Kingdom of God Set Up. – Since God, as the unchangeable One, cannot utterly destroy His chosen people, and abolish or reverse His purpose of salvation, after destroying the sinful kingdom, He will set up the new and genuine kingdom of God. Amo 9:11. “On that day will I set up the fallen hut of David, and wall up their rents; and what is destroyed thereof I will set up, and build it as in the days of eternity. Amo 9:12. That they may taken possession of the remnant of Edom, and all the nations upon which my name shall be called, is the saying of Jehovah, who doeth such things.” “In that day,” i.e., when the judgment has fallen upon the sinful kingdom, and all the sinners of the people of Jehovah are destroyed. Sukkah , a hut, indicates, by way of contrast to bayith , the house or palace which David built for himself upon Zion (2Sa 5:11), a degenerate condition of the royal house of David. This is placed beyond all doubt by the predicate nopheleth , fallen down. As the stately palace supplies a figurative representation of the greatness and might of the kingdom, so does the fallen hut, which is full of rents and near to destruction, symbolize the utter ruin of the kingdom. If the family of David no longer dwells in a palace, but in a miserable fallen hut, its regal sway must have come to an end. The figure of the stem of Jesse that is hewn down, in Isa 11:1, is related to this; except that the former denotes the decline of the Davidic dynasty, whereas the fallen hut represents the fall of the kingdom. There is no need to prove, however, that this does not apply to the decay of the Davidic house by the side of the great power of Jeroboam (Hitzig, Hofmann), least of all under Uzziah, in whose reign the kingdom of Judah reached the summit of its earthly power and glory. The kingdom of David first became a hut when the kingdom of Judah was overcome by the Chaldeans, – an event which is included in the prediction contained in Amo 9:1., and hinted at even in Amo 2:5. But this hut the Lord will raise up again from its fallen condition. This raising up is still further defined in the three following clauses: “I wall up their rents” ( pirtsehen ). The plural suffix can only be explained from the fact that sukkah actually refers to the kingdom of God, which was divided into two kingdoms (“these kingdoms,” Amo 6:2), and that the house of Israel, which was not to be utterly destroyed (Amo 9:8), consisted of the remnant of the people of the two kingdoms, or the of the twelve tribes; so that in the expression there is an allusion to the fact that the now divided nation would one day be united again under the one king David, as Hosea (Hos 2:2; Hos 3:5) and Ezekiel (ch. Eze 37:22) distinctly prophesy. The correctness of this explanation of the plural suffix is confirmed by in the second clause, the suffix of which refers to David, under whom the destroyed kingdom would rise into new power. And whilst these two clauses depict the restoration of the kingdom from its fallen condition, in the third clause its further preservation is foretold.
does not mean to “build” here, but to finish building, to carry on, enlarge, and beautify the building. The words (an abbreviated comparison for “as it was in the days of the olden time”) point back to the promise in 2Sa 7:11-12, 2Sa 7:16, that God would build a house for David, would raise up his seed after him, and firmly establish his throne for ever, that his house and his kingdom should endure for ever before Him, upon which the whole of the promise before us is founded. The days of the rule of David and of his son Solomon are called “days of eternity,” i.e., of the remotest past (compare Mic 7:14), to show that a long period would intervene between that time and the predicted restoration. The rule of David had already received a considerable blow through the falling away of the ten tribes. And it would fall still deeper in the future; but, according tot he promise in 2 Samuel 7, it would not utterly perish, but would be raised up again from its fallen condition. It is not expressly stated that this will take place through a shoot from its own stem; but that is implied in the fact itself. The kingdom of David could only be raised up again through an offshoot from David’s family. And that this can be no other than the Messiah, was unanimously acknowledged by the earlier Jews, who even formed a name for the Messiah out of this passage, viz., , filius cadentium , He who had sprung from a fallen hut (see the proofs in Hengstenberg’s Christology, vol. i. p. 386 transl.). The kingdom of David is set up in order that they (the sons of Israel, who have been proved to be corn by the sifting, Amo 9:9) may take possession of the remnant of Edom and all the nations, etc. The Edomites had been brought into subjection by David, who had taken possession of their land. At a late period, when the hut of David was beginning to fall, they had recovered their freedom again. This does not suffice, however, to explain the allusion to Edom here; for David had also brought the Philistines, the Moabites, the Ammonites, and the Aramaeans into subjection to his sceptre, – all of them nations who had afterwards recovered their freedom, and to whom Amos foretels the coming judgment in Amo 1:1-15. The reason why Edom alone is mentioned by name must be sought for, therefore, in the peculiar attitude which Edom assumed towards the people of God, namely, in the fact “that whilst they were related to the Judaeans, they were of all nations the most hostile to them” (Rosenmller). On this very ground Obadiah predicted that judgment would come upon the Edomites, and that the remnant of Esau would be captured by the house of Jacob. Amos speaks here of the “remnant of Edom,” not because Amaziah recovered only a portion of Edom to the kingdom (2Ki 14:7), as Hitzig supposes, but with an allusion to the threat in Amo 1:12, that Edom would be destroyed with the exception of a remnant. The “remnant of Edom” consists of those who are saved in the judgments that fall upon Edom. This also applies to . Even of these nations, only those are taken by Israel, i.e., incorporated into the restored kingdom of David, the Messianic kingdom, upon whom the name of Jehovah is called; that is to say, not those who were first brought under the dominion of the nation in the time of David (Hitzig, Baur, and Hofmann), but those to whom He shall have revealed His divine nature, and manifested Himself as a God and Saviour (compare Isa 63:19; Jer 14:9, and the remarks on Deu 28:10), so that this expression is practically the same as (whom Jehovah shall call) in Joe 3:5. The perfect acquires the sense of the futurum exactum from the leading sentence, as in Deu 28:10 (see Ewald, 346, c). , to take possession of, is chosen with reference to the prophecy of Balaam (Num 24:18), that Edom should be the possession of Israel (see the comm. on this passage). Consequently the taking possession referred to here will be of a very different character from the subjugation of Edom and other nations to David. It will make the nations into citizens of the kingdom of God, to whom the Lord manifests Himself as their God, pouring upon them all the blessings of His covenant of grace (see Isa 56:6-8). To strengthen this promise, (“saith Jehovah, that doeth this”) is appended. He who says this is the Lord, who will also accomplish it (see Jer 33:2).
The explanation given above is also in harmony with the use made by James of our prophecy in Act 15:16-17, where he derives from Amo 9:11 and Amo 9:12 a prophetic testimony to the fact that Gentiles who became believers were to be received into the kingdom of God without circumcision. It is true that at first sight James appears to quote the words of the prophet simply as a prophetic declaration in support of the fact related by Peter, namely, that by giving His Holy Spirit to believers from among the Gentiles as well as to believers from among the Jews, without making any distinction between Jews and Gentiles, God had taken out of the Gentiles a people , “upon His name” (compare Act 15:14 with Act 15:8-9). But as both James and Peter recognise in this fact a practical declaration on the part of God that circumcision was not a necessary prerequisite to the reception of the Gentiles into the kingdom of Christ, while James follows up the allusion to this fact with the prophecy of Amos, introducing it with the words, “and to this agree the words of the prophets,” there can be no doubt that James also quotes the words of the prophet with the intention of adducing evidence out of the Old Testament in support of the reception of the Gentiles into the kingdom of God without circumcision. But this proof is not furnished by the statement of the prophet, “through its silence as to the condition required by those who were pharisaically disposed” (Hengstenberg); and still less by the fact that it declares in the most striking way “what significance there was in the typical kingdom of David, as a prophecy of the relation in which the human race, outside the limits of Israel, would stand to the kingdom of Christ” (Hofmann, Schriftbeweis, ii. 2, pp. 84, 85). For the passage would contain nothing extraordinary concerning the typical significance possessed by the kingdom of David in relation to the kingdom of Christ, if, as Hofmann says (p. 84), the prophet, instead of enumerating all the nations which once belonged to the kingdom of David, simply mentions Edom by name, and describes all the others as the nations which have been subject like Edom to the name of Jehovah. The demonstrative force of the prophet’s statement is to be found, no doubt, as Hofmann admits, in the words . But if these words affirmed nothing more than what Hofmann finds in them – namely, that all the nations subdued by David were subjected to the name of Jehovah; or, as he says at p. 83, “made up, in connection with Israel, the kingdom of Jehovah and His anointed, without being circumcised, or being obliged to obey the law of Israel” – their demonstrative force would simply lie in what they do not affirm, – namely, in the fact that they say nothing whatever about circumcision being a condition of the reception of the Gentiles. The circumstance that the heathen nations which David brought into subjection to his kingdom were made tributary to himself and subject to the name of Jehovah, might indeed by typical of the fact that the kingdom of the second David would also spread over the Gentiles; but, according to this explanation, it would affirm nothing at all as to the internal relation of the Gentiles to Israel in the new kingdom of God. The Apostle James, however, quotes the words of Amos as decisive on the point in dispute, which the apostles were considering, because in the words, “all the nations upon whom my name is called,” he finds a prediction of what Peter has just related, – namely, that the Lord has taken out of the heathen a people “upon His name,” that is to say, because he understands by the calling of the name of the Lord upon the Gentiles the communication of the Holy Ghost to the Gentiles.
(Note: Moreover, James (or Luke) quotes the words of Amos according to the lxx, even in their deviations from the Hebrew text, in the words (for which Luke has , according to Cod. Al.), which rest upon an interchange of with ; because the thought upon which it turned was not thereby altered, inasmuch as the possession of the Gentiles, of which the prophet is speaking, is the spiritual sway of the people of the Lord, which can only extend over those who seek the Lord and His kingdom. The other deviations from the original text and from the lxx (compare Act 15:16 with Amo 9:11) may be explained on the ground that the apostle is quoting from memory, and that he alters into , to give greater clearness to the allusion contained in the prnophecy to the Messianic times.)
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Promises of Mercy. | B. C. 784. |
11 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: 12 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. 13 Behold, the days come, saith the LORD, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. 14 And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. 15 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.
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, Acts xv. 15-17. It is promised,
I. That in the Messiah the kingdom of David shall be restored (v. 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, Ps. lxi. 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 (v. 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 (Acts xiii. 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. xi. 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, Acts ii. 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 (v. 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; 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 (1 Cor. i. 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, v. 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. v. 1.
V. That the kingdom of the Messiah shall take such deep rooting in the world as never to be rooted out of it (v. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Restoration Of Davidic Kingdom Foretold
Verses 11, 12:
Verse 11 recounts the Divine, Davidic covenant promise of 2Sa 7:12-17; Psa 89:3; Psa 89:34-37. This passage was quoted by James at the Jerusalem council, Act 15:16-17. He interpreted it to mean that even after the dissolution of the kingdom of Israel, with the preservation of Judah, as a sceptre bearing tribe, till Shiloh (the peace-giving one) came, and as the Messiah, Jesus Christ, the covenant continued, Gen 49:10. It was He to whom the “gathering of the people should be,” when He “called from among the Gentiles a people for His name’s sake,” the church, Eph 3:21; Mat 4:12-17; Hos 3:4-5; Joe 2:28. At the Lord’s second coming He will personally raise up the dwelling place of David, his temporary reigning order or rule over Israel, in Zion, and build up or repair the breach of the later divided kingdom, as it existed in ancient times, to reign over it forever, Luk 1:32-33; 1Co 15:24; 2Sa 7:11-16.
Verse 12 states that reestablished Israel shall possess the remnant (those not slain) in Edom, the bitter foe of Israel, Num 24:18; and all the heathen (nations) or people who are called by His name who have been saved and followed Him in doing His will and work, in this age, especially through the church, Mat 28:18-20; Act 1:19; Act 1:11; Eph 3:21; Psa 2:8; Heb 2:14; Act 15:13-17; Act 3:1-6.
Fuente: Garner-Howes Baptist Commentary
Here now the Prophet begins to set forth the consolation, which alone could support the minds of the godly under afflictions so severe. Threatening alone might have cast the strongest into despair; but the event itself must have overwhelmed whatever hope there might have been. Hence the Prophet now applies comfort by saying, that God would punish the sins of the people of Israel in such a way as to remember still his own promise. We know, that whenever the Prophets designed to give some hope to a distressed people, they set forth the Messiah, for in him all the promises of God, as Paul says, are Yea and Amen, (2Co 1:20) and there was no other remedy for the dispersion than for God to gather all the scattered members under one head. Hence, when the head is taken away, the Church has no head; especially when it is scattered and torn, as was the case after the time of Amos. It is no wonder then that the Prophets, after having prophesied of the destruction of the people, such as happened after the two kingdoms were abolished, should recall the minds of the faithful to the Messiah; for except God had gathered the Church under one head, there would have been no hope. This is, therefore, the order which Amos now observes.
In that day, he says, will I raise up the tabernacle of David: as though he had said, that the only hope would be, when the redeemers who had been promised would appear. This is the import of the whole. After having shown then that the people had no hope from themselves, for God had tried all means, but in vain and after having denounced their final ruin, he now subjoins, “The Lord will yet have mercy on his people, for he will remember his covenant.” How will this be? “The Redeemer shall come.” We now then understand the design of the Prophet and the meaning of the verse.
But when he speaks of the tabernacle of David, he refers, I doubt not, to the decayed state of things; for a tabernacle does notcomport with royal dignity. It is the same as though Amos had said, “Though the house of David is destitute of all excellency, and is like a mean cottage, yet the Lord will perform what he has promised; he will raise up again his kingdom, and restore to him all the power which has been lost.” The Prophet then had regard to that intervening time, when the house of David was deprived of all splendor and entirely thrown down. I will then raise up the tabernacle of David: he might have said the tabernacle of Jesse; but he seems to have designedly mentioned the name of David, that he might the more fully strengthen the minds of the godly in their dreadful desolation, so that they might with more alacrity flee to the promise: for the name of Jesse was more remote. As then the name of David was in repute, and as this oracle,
‘
Of the fruit of thy loins I will set on thy throne,’ (Psa 132:11)
was commonly known, the Prophet brings forward here the house of David, in order that the faithful might remember that God had not in vain made a covenant with David: The tabernacle then of David will I then raise up, and will fence in its breaches, and its ruins will I raise up; and I will build it as in the days of old Thus the Prophet intimates that not only the throne of David would be overthrown but also that nothing would remain entire in his mean booth, for it would decay into ruins and all things would be subverted. In short, he intimates that mournful devastation would happen to the whole family of David. He speaks, as it is well understood, metaphorically of the tabernacle: but the sense is clear, and that is, that God would restore the royal dignity, as in former times, to the throne of David.
This is a remarkable prediction, and deserves to be carefully weighed by us. It is certain that the Prophet here refers to the advent of Christ; and of this there is no dispute, for even the Jews are of this opinion, at least the more moderate of them. There are indeed those of a shameless front, who pervert all Scripture without any distinction: these and their barking we may pass by. It is however agreed that this passage of the Prophet cannot be otherwise explained than of the Messiah: for the restitution of David’s family was not to be expected before his time; and this may easily be learnt from the testimonies of other Prophets. As then the Prophet here declares, that a Redeemer would come, who would renew the whole state of the kingdom, we see that the faith of the Fathers was ever fixed on Christ; for in the whole world it is he alone who has reconciled us to God: so also, the fallen Church could not have been restored otherwise than under one head, as we have already often stated. If then at this day we desire to raise up our minds to God, Christ must immediately become a Mediator between us; for when he is taken away, despair will ever overwhelm us, nor can we attain any sure hope. We may indeed be raised up by some wind or another; but our empty confidence will shortly come to nothing, except we have a confidence founded on Christ alone. This is one thing. We must secondly observe, that the interruption, when God overthrew the kingdom, I mean, the kingdom of Judah, is not inconsistent with the prediction of Jacob and other similar predictions. Jacob indeed had said,
‘
Taken away shall not be the scepter from Judah, nor a lawgiver from his bosom, or from his feet, until he shall come, the Shiloh,’ (Gen 49:10)
Afterwards followed this memorable promise,
‘
Sit of thy progeny on thy throne shall he, who shall call me his Father, and in return I will call him my Son, and his throne shall perpetually remain,’ (Psa 132:11)
Here is promised the eternity of the kingdom; and yet we see that this kingdom was diminished under Rehoboam, we see that it was distressed with many evils through its whole progress, and at length it was miserably destroyed, and almost extinguished; nay, it had hardly the name of a kingdom, it had no splendor, no throne, no dignity, no scepter, no crown. It then follows, that there seems to be an inconsistency between these events and the promises of God. But the Prophets easily reconcile these apparent contrarieties; for they say, that for a time there would be no kingdom, or at least that it would be disturbed by many calamities, so that there would appear no outward form of a kingdom, and no visible glory. As then they say this, and at the same time add, that there would come a restoration, that God would establish this kingdom by the power of his Christ, — as then the Prophets say this, they show that its perpetuity would really appear and be exhibited in Christ. Though then the kingdom had for some time fallen, this does not militate against the other predictions. This then is the right view of the subject: for Christ at length appeared, on whose head rests the true diadem or crown, and who has been elected by Gods and is the legitimate king, and who, having risen from the dead, reigns and now sits at the Father’s right hand, and his throne shall not fail to the end of the world; nay, the world shall be renovated, and Christ’s kingdom shall continue, though in another form, after the resurrection, as Paul shows to us; and yet Christ shall be really a king for ever.
And the Prophet, by saying, as in ancient days, confirms this truth, that the dignity of the kingdom would not continue uniform, but that the restoration would yet be such as to make it clearly evident that God had not in vain promised an eternal kingdom to David. Flourish then shall the kingdom of David for ever. But this has not been the case; for when the people returned from exile, Zerobabel, it is true, and also many others, obtained kingly power; yet what was it but precarious? They became even tributaries to the kings of the Persian and of the Medes. It then follows, that the kingdom of Israel never flourished, nor had there existed among the people anything but a limited power; we must, therefore, necessarily come to Christ and his kingdom. We hence see that the words of the Prophet cannot be otherwise understood than of Christ. It follows —
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.]
Amo. 9:11. The booth] The fallen shepherd, hut (not the palace), indicating the feeble condition of the family and nation. Wall up] the rents; the two divided nations should become one. Raise up] Enlarge and finish the building as of old (2Sa. 7:11-16).
Amo. 9:12. They] Gods people possess Edom, the enemies of the Church, as the gift of God: some, the remnant of Edom and of all the heathen that are or shall be called by My name, shall possess Me, the Lord. There shall be a grand future restoration.
Amo. 9:13.] The land shall be blessed. The plowman overtakes the reaper. One harvest shall scarcely be gathered before preparation shall be made for another; a fulfilment of Lev. 26:5. Eminences themselves shall drop down in rich juice of grape.
Amo. 9:14.] The kingdom shall be prosperous; fallen cities rebuilt; vines planted and enjoyed no longer by the enemy. Reviving activity would be seen everywhere.
Amo. 9:15.] All this perpetual. Plant] Firm and lasting establishment of them; trees not torn up, but firmly rooted and eternally flourishing in joy and peace (Jer. 32:41). This is a beautiful type of the building up, enlargement, and establishment of the Christian Church through Christ. In Him earth will become an Eden, and the Lord will again dwell with a holy people.
HOMILETICS
THE FALLEN TABERNACLE REARED AND ENLARGED.Amo. 9:11-12
The book which began with dreadful judgments ends in sublime visions. The prophet has bewailed the sins of different cities and denounced the wrath of God against them. Now we find him predicting blessings for the heathen. The funeral dirge is turned into a song of mercy. The prophet is rewarded for faithful service, and is comforted with the thought, that after the destruction of ungodly elements, Divine grace shall rear, enlarge, and prosper a kingdom which shall never be destroyed. Amo. 9:11-15 might be taken together as including the vision, but we shall treat them separately. From Amo. 9:11-12, we get a description of the restored tabernacle.
I. The fallen tabernacle shall be reared up. In that day will I raise up the tabernacle of David.
1. Raised from its fallen condition. It was not a magnificent palace, but the fallen but. It had been rent and ruined by divisions and wars. Sin will cause any kingdom to decay and any Church to fall. It impoverishes royalty, impairs human dignity, and throws into the lowest condition. But Divine grace can build up and beautify what sin has pulled down. In the human heart, the Christian Church, and the heathen world God is building up a holy temple for the perpetual residence of His Spirit (Eph. 2:22).
2. Repaired in its breaches. And close up the breaches thereof. Sin breaks down moral barriers, creates divisions in the family and the fold. God sets up new stones in the walls, heals divisions, and unites men in love and loyalty to himself.
3. Completed in its original design. I will build it as in the days of old. God will finish and complete the building according to its ancient grandeur in the days of David and Solomon (2Sa. 7:11-16); and in harmony with his purpose. The kingdom of David is a type of the kingdom of Christ, the Son of David. The Christian Church may be reduced in circumstances, and almost ruined in prospect; but that is no reason for despair. The humble cot, the shattered tent, may be raised to greater worth and adorned with greater beauty than the temple of old. Thou shalt arise and have mercy upon Zion: for the time to favour her, yea, the set time is come.
II. The fallen tabernacle shall be greatly enlarged. That they may possess the remnant of Edom, &c. Formerly the Church was confined in narrow limits, but now it shall spread itself over all nations.
1. The Edomites, near neighbours, yet bitter enemies, shall become peaceful citizens.
2. The heathens, the Gentiles, should be called. The prophet pronounced woe upon these nations at first, but now he speaks of them as called by the name of Jehovah. The most desperate and the most distant may be converted to Christ. We should be glad at the conversion of others, and remember that the promise is unto us and our children, and as many as the Lord our God shall call. There is a bright vision for the future. God is daily increasing the number of his people. Jew and Gentile shall be called, enrolled in one family, and be distinguished by one name. Ask of Me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.
THE SPIRITUAL GLORY OF THE RAISED TABERNACLE.Amo. 9:13-15
Behold, the days come, there are more blessings in store yet. From the fulfilment of Amo. 9:11-12, shall result abundance of produce in the land, Amo. 9:13, great prosperity in the nation, and perpetual duration of the kingdom [Keil].
I. The land shall be blessed with the greatest fertility. No more curse, nor failing crops. We have in this scene
1. Earnest activity. The seedsman, the ploughman, and the reaper are all engaged in their special duties.
2. Abundant crops. So rich and productive is the land, that the mountains drop down sweet wine, and all the hills melt (Joe. 3:18).
3. Wonderful rapidity. The harvest lasts unto the vintage, and the vintage continues to the seed-time. There is one continuous produce, one perpetual round of toil and success.
II. The inhabitants shall enjoy the greatest privileges. As the land of Israel shall be no more smitten with drought, so the citizens shall enjoy the rich benefits of their peaceful labour.
1. Joy would be restored. I will bring again the captivity of my people. Misfortune and misery should once more be turned into prosperity.
2. Freedom would be reclaimed. They shall build the waste cities. Delivered from the fear of the enemy, they are active for God. Men are captives, and only made free in Christ. In the gospel Christian Churches are chartered with liberty of worship and action. Hence they build waste places, and inhabit them with renewed blessings.
3. The fruits of labour would be enjoyed. Wicked men toil for others, and not for themselves. The Jews would no longer sow and others reap. They would build cities, plant vineyards, and make gardens, and enjoy the fruits of their efforts. My servants shall build houses and inhabit them, and plant vineyards and eat the fruit of them.
4. Perpetual security would be granted. They would be no longer a homeless, wandering people. God would fix them, perpetually establish them in the land. When God plants, man cannot uproot or destroy. I will plant them in this land assuredly with my whole heart and my whole soul.
HOMILETIC HINTS AND OUTLINES
Amo. 9:12. The restoration was not to be for themselves alone. No gifts of God end in the immediate object of his bounty and love. They were restored in order that they, the first objects of Gods mercies, might win others to God; not Edom only, but all nations upon whom God says my name is called [Pusey].
The call of the Gentiles.
1. The call of a remnant as in Edom; so Scripture everywhere speaks of the converted as a residue.
2. The call of those specially related to God. Those who sincerely invoke his name and seek his covenanted mercy (Act. 15:15-17).
Amo. 9:13. Mountains. Symbols of barrenness, idolatry, and difficulty of cultivation set forth the fertility and fulness of the Christian Church.
Amo. 9:15.
1. The prosperity of the Church. I will plant them.
2. The security of the Church. Saith the Lord thy God.
3. The perpetuity of the Church. They shall no more be pulled up.
ILLUSTRATIONS TO CHAPTER 9
Amo. 9:11-15. Future days. Nothing good bursts forth all at once. The lightning may dart out of a black cloud; but the day sends his bright heralds before him, to prepare the world for his coming [Hare].
The brightest day has not yet dawned, the widest conquests have not yet been achieved. Is not the Church challenged to nerve herself for greater effort, and to array herself in a more imposing habit? Put on thy strength, O Zion, put on thy beautiful garments, O Jerusalem!
O! scene surpassing fable, and yet true,
Scene of accomplished bliss, which who can see,
Though but in distant prospect, and not feel
His soul refreshed with foretaste of the joy?
HOMILETIC COMMENTARY
ON
OBADIAH
INTRODUCTION
THIS book consists only of twenty-one verses, and is the shortest in the Bible.
The Author. Obadiah (Servant of Jehovah) is a proper name frequently met with, but little is known concerning our Author. Some identify him with the pious courtier in the palace of Ahab (1Ki. 18:3); some with the overseer of the workmen in 2Ch. 34:12; but the silence of Scripture is in significant contrast with the anxiety of men to know something of him.
The Time. In all probability the prophecy was delivered between the year B. C. 588, when Jerusalem was taken by the Chaldeans, and the termination of the siege of Tyre by Nebuchadnezzar. During this interval, that monarch subdued the Idumeans and other neighbouring nations [A. Elzaz]. The contents of the book and its relation to the prophecy of Jeremiah seem to confirm this view.
The Book. The subjects of the prophecy are the judgments to be inflicted upon the Idumeans on account of their wanton and cruel conduct towards the Jews at the time of the Chaldean invasion, and the restoration of the latter from captivity. The book may therefore be fitly divided into two parts; the first comprising Oba. 1:1-15, which contain a reprehension of the pride, self-confidence, and unfeeling cruelty of the former people, and definite predictions of their destruction; the latter Oba. 1:17-21, in which it is promised that the Jews should not only be restored to their own land, but possess the territories of the surrounding nations, especially Idumea [Elzaz].
The style is original and fresh. Vividness, connectedness, power, are characteristics of it. As it begins so it continues and ends. It has no breaks, nor interruptions. Thought follows on thought, as wave rolls upon wave, but all marshalled to one end, marching on, column after column, to the goal which God hath appointed for them. Each verse grows out of that which was before it, and carries on its thought. The cadence of the words in the original is a singular blending of pathos and strength. The pathos of the cadence consists in a somewhat long-sustained measure, in which the Prophet dwells on the one thought which he wishes to impress; the force, in the few brief words in which he sums up some sentence [Pusey]. Among all the prophets, says one, he is the briefest in number of words; in the grace of mysteries he is their equal.
The reason why the book occupies its present unchronological position in the Hebrew Bible is supposed to be the connection between the subjects of which it treats and the mention made of the residue of Edom, at the conclusion of the preceding book of Amos [Elzaz]. The chronological position of Obadiah illustrates an important truth concerning Gods dealings with mankind, viz. that he never executes a judgment, or inflicts a punishment, on a nation or individual, without having given some previous warning as to the hateful character and dangerous consequences of the sins for which the judgments are inflicted. He did not denounce his judgments on Nineveh by Nahum, before he had given warning to Nineveh by Jonah; and he did not denounce his judgment upon Edom by Jeremiah, before he had given warning of the approaching visitation by Obadiah [Wordsworth].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
RESULTS OF JUDGMENT PROPHESIEDDAVIDS THRONE AND DOMINION RESTORED
TEXT: Amo. 9:11-12
11
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 its ruins, and I will build it as in the days of old;
12
that they may possess the remnant of Edom, and all the nations that are called by my name, saith Jehovah that doeth this.
QUERIES
a.
What is the tabernacle of David and why is it fallen?
b.
How and when will God raise it up and rebuild it?
c.
How will the covenant people possess all the nations?
PARAPHRASE
When I have thoroughly sifted and purged the covenant people through captivity and prepared them for the coming of the Messiah I will establish again the Messianic throne which I began in David and promised to perpetuate through his lineage. I will raise up the throne of David from the ruins into which it has fallen and restore it until it far exceeds its former glory, This new Davidic kingdom will conquer in spiritual warfare many people from the former enemies of Gods covenant nation. All from the many Gentile nations who become worshippers of Jehovah God will become citizens of this new Davidic kingdom.
SUMMARY
Out of the purging process of captivity God will bring about the fulfillment of His covenant of redemption through the revived lineage of David.
COMMENT
Amo. 9:11 . . . I WILL RAISE UP THE TABERNACLE OF DAVID . . . That this has its fulfillment in the establishment and ongoing of the Church cannot be questioned! All one has to do is turn to Act. 15:12-21 to find that Holy Spirit inspired apostles have confirmed such fulfillment. There can be no argument with the authoritative pronouncements of the New Testament when it specifically states the fulfillment of an Old Testament prophecy. The passage in Act. 15:12-21 is one of those key passages referred to in our introductory study entitled Interpreting The Prophets. This passage from Amos (Amo. 9:11-12) is not the only prophet quoted by James in Act. 15:12-21, but it is quoted as having its fulfillment in the preaching of the gospel to the Gentiles and their reception into the Church which is the restored kingdom of David, Christ, the son of David, reigning upon that throne. We take the liberty of quoting extensively just here from New Testament Interpretation of Old Testament Prophecies, by James D. Bales, pub. The Harding College Press, pages 150, 151, 152, 153, 167, 168:
James did not say that he was quoting Amos. It is true that much is found in Amos, but it is not true that the context permits one to think that he is quoting Amos and adding to what Amos or any of the prophets said, when he said: After this I will return.
James expressly said that he was not referring to only one prophet. And to this agree the words of the prophets. (Act. 15:15). James was using words from the prophets, plural, and not from a prophet, singular.
Why, then, when one fails to find all that James said in one of the prophets, such as Amos, must one conclude that James has added something to what one prophet said. James stated that he was using the words of more than one prophet.
. . . we can take written words of the prophets, and the ideas expressed in those written words, and put them together to say just what James said. And James evidently put together written words for he said that he was giving written words of the prophets which applied to the taking out of a people from the Gentiles for Gods name. And the places from whence we take these words will be from passages which deal with the same theme. This is the judgment of God on Israel for her sins, and then the gathering of the children of Israel into His favorat least the gathering of those who would accept Him. In Jeremiah 12 God describes His forsaking of mine house, I have left mine heritage; I have given the dearly beloved of my soul into the hand of her enemies. (Jer. 12:7). After a time of punishment He said, And it shall come to pass, after that I have plucked them out I will return, and have compassion on them, and will bring them again, every man to his heritage, and every man to his land. And it shall come to pass, if they will diligently learn the ways of my people, to swear by my name, the Lord liveth; as they taught my people to swear to Baal; then shall they be built in the midst of my people. But if they will not obey, I will utterly pluck up and destroy that nation, saith the Lord. (Jer. 12:15-17). Amos speaks of the same thing. He speaks of the Lords destroying the sinful kingdom, except that He would not utterly destroy them (Amo. 9:8-10). Then he stated that He would raise up the tabernacle of David that is fallen, etc. (Amo. 9:11-12). They were, just as Jeremiah said, to be planted on their land after he had brought them out of captivity (Amo. 9:14-15).
Jeremiah and James use almost identical words. After that I have plucked them out I will return, God said through Jeremiah (Jer. 12:15). After this I will return, God said through James in referring to what was written in the words of the prophets (Act. 15:15). God said, in other words, that after He had visited punishment on the house of Israel, that He would return and rebuild the tabernacle of David. It was after thisafter his punishments on Israel which were stated by Old Testament prophetsthat God would rebuild the tabernacle of David. It was not after the new covenant days, and the calling of the Gentiles, that God would rebuild Davids tabernacle, And this having been doneGod having punished them for the sins which such as Amos and Jeremiah denounced them forGod was now rebuilding Davids tabernacle,
There are words of the prophets written, other than those of Jeremiah and Amos, which show that the Gentiles were to seek the Lord . . . (Isa. 11:10). Words of prophets which James quoted stated that the tabernacle of David was to be rebuilt in the future (future from the time that the prophets spoke) that the Gentiles might seek the Lord (Act. 15:16-17). Christ is that root of Jesse and today the Gentiles seek Him. Paul showed this when he proved from Old Testament prophecies that the Gentiles were to receive mercy of God, and he showed that these promises applied to the present dispensation of mercy. So Paul proved by Old Testament prophecies the same thing that James proved. (cf. Rom. 15:8-9). Paul then quotes at least four Old Testament statements to show that God had planned to extend mercy, which was being extended during the gospel dispensation, to the Gentiles. And the fourth quotation is as follows: And again, Isaiah saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. Paul went on to say that he was the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sacrificed by the Holy Spirit. (Rom. 15:12; Rom. 15:16). Christ, then, is the root of Jesse whom the Gentiles seek in this present age. But Isaiah said that it was to be in that day. (Isa. 11:10), . . . the context is applied by the premillennialists to a future dispensation. Yet, the Gentiles now seek the root of Jesse. They were to seek Him in that day. So evidently that day has come. Thus Paul and James agree, and agree with the prophets, that the present dispensation is the one in which the prophets had prophesied that the Gentiles would seek the Lord,
Mr. Bales also gives an excellent treatment of the phrase tabernacle of David. We shall quote briefly from his work but suggest that our readers purchase a copy of his book here quoted for detailed study:
The rebuilding of the tabernacle of David was evidently not a rebuilding of the Mosaical system, but the restoration of a king to Davids throne. And that Christ is now on Davids throne we have shown in another chapter. The Mosaical system will not be rebuilt. Its mediator, Moses, has now been replaced by Christ (Deu. 18:15-17; Act. 3:22-26). The old Covenant was to pass away, and it has passed away (Jer. 31:31-34; Heb. 8:510, 16). Its sacrifices have ceased for the Lamb of God has been offered once for all to bear the sins of the world.
Thus we believe that this key passage in Amo. 9:11-12, as interpreted by Spirit-borne apostles in Act. 15:15-16, along with the multitudes of other such prophecies as compared with the New Testament teaching that the covenant made to Abraham is fulfilled in Christ, proves that the Old Testament prophets were speaking of the Messianic kingdomthe church of Christnot some dispensation or millennium which is to follow the age in which we are now living. Of course, the consummation of all that God promised in His covenant with Abraham and has potentially accomplished in Christ, will all be realized when Christ comes the second time, not to deal with sin, (not to give another opportunity for the salvation of the Jews or anyone else), and when all the ages will be over and time shall become eternity and He shall make a new heaven and a new earth.
Amo. 9:12 . . . THAT THEY MAY POSSESS THE REMNANT OF EDOM . . . Connected as it is to what has gone before, this phrase is, of course, fulfilled in the establishment of the church and the evangelization of the Gentiles just as the preceding prophecy is so fulfilled. See our comments on Oba. 1:20-21 for further study. The Old Testament prophecies most certainly did not have their ultimate future fulfillment in the mere literal restoration of the Jews to a portion of land. Listen to John P. Milton in Prophecy Interpreted, pages 14, 15, 71, 72, 73:
The prediction of Amos, that they may possess the remnant of Edom and all the nations who are called by my name (Amo. 9:12), implies the conquest of Edom and other Gentile nations and their incorporation by force into the national Israel; which could be one way of sharing the blessing of the covenant, at the same time as it indicated the victory of God and of His people over their enemies, The imagery fits the historically contemporaneous situation. But there are other Old Testament prophecies, such as in Isaiah 2 and Micah 4 which have already dropped the imagery of physical conquest in favor of the more spiritual one of a voluntary seeking of the Lord in response to invitation, and have thus prepared the way for the New Testament use of the Amos passage in Act. 15:17 . . .
There are too many people today who believe that unless God fulfills in a literal way, by restoring the physical Jewish nation to a physical Palestine, the covenant He made with Abraham, that God is not faithful to His word. Mr. Milton continues:
God is faithful to His word, but He can get along without us if we are faithless. That is both the glory and the tragedy of Israel. That which God set out to do through Abraham as His servant and through Israel as His people He has fulfilled, and is fulfilling now, through Christ and the Christian Church, It couldnt be made any clearer than it is in Act. 3:17-26. Read it in your Bible. And notice, it does not say a word about the land of Palestine, or even about Israel as a nation, but drives straight to the heart of the promise of blessing.
We must learn to distinguish between that which is the very essence of a promise, or its central idea, and that which belongs to the temporary forms of which God made use in bringing the promise to fulfillment. We must learn to distinguish, too, between the eternal and the transient in prophecy. The possession of the land by Israel was an essential stage in the working out of Gods covenant of blessing for all men. So was the call of Abraham and the history of the people of Israel. But nowhere in the New Testament is there the slightest indication that these are of the essence of the new covenant. The central idea in the Old Testament promise which is fulfilled in Christ is not the promise of a bit of territory on earth. If the New Testament is right in what it says, even the patriarchs saw more clearly than to set their hopes on an earthly Canaan: they looked for a better country, a heavenly one:
And, again:
When Amos says, . . . (Amo. 9:11-12), James in Act. 15:15-18 puts it . . . The difference is significant. The prophet uses what to him must have been a perfectly natural picture of covenant fulfillment in the form of a national conquest of an ancient enemy. It is as if he visualized the incorporation of Edom in Israel as a result of conquest; in this way the blessing of Gods covenant would be shared also by them. The New Testament uses the picture of the Gentiles seeking the God of Israel and a share in the blessings of His people. See Isa. 2:2-4 and Mic. 4:1-4. What is the nature of those blessings? A careful study of the covenant will make it clear that even in the case of Israel they were essentially spiritual. Should it then be too difficult to see that when Amos speaks of the mountains dripping sweet wine he may be concerned with more than material prosperity; and that its ultimate reference is to every spiritual blessing in the heavenly places of Christ? It belongs to the progressiveness of revelation to bring out the meaning latent in the original promise in and through the fulfillment. The times-coloring disappears . . . and the spiritual reality remains, only more clearly discerned as befits the fulfillment. Which is the more important to stress, the promise of the land or of the blessing? Which is the central idea in the covenant promise?
This leads us to a consideration of the next section of Amos which describes in highly figurative and times-coloring language the future glory and prosperity (spiritual) of the Messianic kingdom (tabernacle of David).
QUIZ
1.
How may we be sure of the interpretation and fulfillment of this prophecy?
2.
How many prophets did James quote in Act. 15:15-17 besides Amos?
3.
What is the tabernacle of David?
4.
How many more times is Christ coming to the world? What is He coming for?
5.
Who is to possess the remnant of Edom, and all the nations . . . ?
6.
How does prophecy in Amos connect with Obadiahs prophecy?
Fuente: College Press Bible Study Textbook Series
(11, 12) These verses present some difficulties, as the quotation of the passage in Act. 15:15-17 is a free reproduction by St. James of the rendering of the LXX. The apostle uses it to show that there was a prophetic promise that after the dispersion of Israel the power and throne of David should be so re-established that it might be a rallying-place of the rest of the nations, that the residue of men should seek after the Lord (LXX. me). The clause which is quoted shows that the LXX. made their translation from a different Hebrew text from ours, and probably an inferior one. The word for men (dm) was read in place of Edom in the Masoretic text. The rendering seek can also be accounted for by a slight modification of the Hebrew characters. The remarks of Dr. Stanley Leathes (Old Testament Prophecy, p. 70) upon this passage are worthy of attention:The Greek text, which the apostle did not make, but found, lent itself even more forcibly than the Hebrew to the peculiar circumstances of the time . . . That he was not speaking critically we are willing to admit, but are we sure that he was bound to do so? At all events, our criticism will best display itself in judging his words according to his standard, and not according to one which, it is plain, he did not follow.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE EPILOGUE PROMISES OF A BRIGHTER FUTURE, Amo 9:11-15.
In Amo 9:9 the prophet promises the preservation of a remnant, in Amo 9:10 the destruction of the wicked. Nothing more need be said about the latter, for they are annihilated; but what will become of the former? It will be exalted to glory and honor. This exaltation is the subject of 11-15. Like the other prophets, our author is convinced that the remnant will be the nucleus of the new kingdom of God, which will be ruled by the restored dynasty of David (11); its boundaries will extend to the limits of the empire of David (12); famine and want will be no more, for the soil will be blessed with extraordinary fertility (13); the exiles scattered abroad will be restored and the waste cities will be rebuilt (14); and in prosperity and felicity the people will be established in their own land forever (15).
Fuente: Whedon’s Commentary on the Old and New Testaments
11. In that day When the judgment has fallen, the sinners have been destroyed, and a righteous nucleus has been saved.
Tabernacle of David The word, also translated “hut,” is used of a temporary structure of boughs, or the reed hut of soldiers in the field (2Sa 11:11; Isa 1:8); it is descriptive here, by way of contrast, of the house of David (1Ki 12:19-20; Zec 12:7-8; compare 2Sa 7:11; 2Sa 7:16), the royal dynasty, which at that time will be in dire straits, but which will be raised again to honor from its humiliation (see further Introduction, p. 216).
Fallen Into ruin. It is no longer a desirable hut (compare Isa 11:1). In the next three clauses the figure of a broken wall is substituted.
Breaches Made by the enemy; a figure of damages inflicted upon the dynasty of David, by which it is rendered defenseless.
His ruins David’s. R.V., “its,” that is, of the tabernacle. In either case the sense remains the same.
Build Or, rebuild.
It The tabernacle.
As in the days of old During the splendid reign of David. Once more the dynasty will become a house stately and majestic.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Grand Finale – Out Of Ruin YHWH Will Produce The Fulfilment Of All His Promises ( Amo 9:11-15 ).
These verse are not to be seen as something tacked on to the prophecy as a kind of postscript, but as the end to which the whole of Amos’s prophecies have been directed. Coming as he did from Judah he was firmly imbued with the idea of YHWH’s promise to David of the everlasting continuation of his house and of its everlasting rule over the whole of Israel/Judah (2Sa 7:4-16). Thus to him all YHWH’s judgments could only have that in mind. It was only because of his determination not to soften the idea of that judgment that he had refrained from speaking of these promises until now (even though he had David in mind – Amo 6:5). The message here was, however, an essential final element in his prophecy, and could not in the end be omitted. It is indeed inconceivable that a Judean prophet would not have had this in mind.
Furthermore his view of the Davidic dynasty as depicted here is very much in line with 2 Samuel 7. As a farmer his thought was not set on the Temple and the Jerusalem cult (he never mentions Israel’s desertion of the Temple), but on the pre-temple ‘booth of David’, before all the later intrusions on that simplicity (‘ the booth of David’) had begun to break in an spoil things, and thus on the true house of David. There was to be a restoration of past glory based on that simplicity, the golden era as it was before it had become distorted by Solomon and his descendants. Amos saw Jerusalem as a place were Judah were sinfully ‘at ease’ (Amo 6:1), simply mimicking David (Amo 6:5), and he had little time for temples (Amo 8:3; Amo 9:1). (Kings sees things in the same way. To the prophetic author of Kings the reign of Solomon precipitated the long slide downwards that followed his pockmarked reign). And this view of things is equally true if we translate scth as Succoth rather than booth.
It will also be noted that in chapter 1 Amos had laid great emphasis on the evil of Edom (Amo 1:6; Amo 1:9; Amo 1:11-12) as one who influenced the nations in the enslavement of Israel. Edom was very much involved with the nations. Now what remained of Edom was to be ‘possessed’, and the position therefore reversed, and included in that possession would be ‘all the (other) nations’. We have a reflection here of the ideas in Psalms 2. Note also that while the cities will necessarily be restored as centres of administration and places of refuge, it is the agricultural side of things that is pre-eminent. Not for Amos the glory of Jerusalem. His ideal Israel is based on the idea of the rural communities connected with local centres.
Amo 9:11-12
“In that day will I raise up the booth (or ‘Succoth’) of David which is fallen, and close up its breaches, and I will raise up its ruins, and I will build it as in the days of old, that they may possess the remnant of Edom, and all the nations who are called by my name, says YHWH who is doing this.”
Much depends in our interpretation of these words on how we interpret the words ‘the booth (scth) of David which is fallen’. A number of suggestions have been made:
1) That it refers to the destruction and restoration of the Temple. But it is very unlikely that the Temple would be thought of in terms of a booth (a rough shepherd’s or agriculturalist’s hut) when other words indicating its temporary nature could have been used which would immediately connect with the Temple. Nor does such an interpretation explain the ‘they’ which follows.
2) That it refers to the condition into which dynasty of David had fallen, indicating that his house had become a broken down booth. But Amos was speaking in the days of Uzziah when the house of David was prospering, and we would therefore have expected that any reference to his house at this stage would have referred to it proudly as the ‘house of David’.
3) That it refers to the once united but now divided kingdoms of Israel and Judah whose unity had collapsed and who had sunk into sin and depravity. This would tie in with the need for its breaches to be restored, and for it to be rebuilt as in the days of old. It would also explain the use of ‘they’. But it could be argued that had the two kingdoms been thought of in terms of ‘the booth of David’ in Amos’s mind we might have expected some reference to their connection with the house of David earlier.
4) That it refers to the idea of the simplicity of David’s early life (when he dwelt regularly in booths, firstly as a shepherd and then as a refugee from Saul, and also when he went out to battle – consider 2Sa 11:11) and thus of his early kingship before he established Jerusalem and lived in palaces. There is no question but that Amos would have seen the extravagant ways of Israel and Judah as indicating that they had fallen into moral ruin as compared with earlier better days, a situation which needed to be reverted.
5) That the letters scth refer to Succoth, a town in Transjordan from which David had possibly conducted operations against his enemies (consider the possible translation of 2Sa 11:11 as referring to Succoth). Succoth was at this time probably still somewhat broken down as a result of the activities of the Aramaeans (2Ki 10:32-33), so that the need for it to be rebuilt would be apparent. Its rebuilding would indicate going back to the secure times of David, along with the ideas that went with that of its being an important centre for activity among the nations.
What seems most likely to us is that there is here a somewhat idealistic reference to a return to the ‘simple’ life prior to the establishment of great fortresses and temples when the eyes of kings and of men were on YHWH. It was in booths (or Succoth) that David’s men dwelt when they were serving YHWH in the field, the place where a malingering David should have been (2Sa 11:11). It was to his shepherd’s tent that David took the armour of Goliath. YHWH too was content to dwell in a tent and informed David that He wanted nothing more ‘sophisticated’ (2Sa 7:6). This could then be seen as incorporated with the idea of the need for the restoration of Israel/Judah. Amos could thus be seen as prophesying the restoration of the idealistic days of David’s purity, with a new David ruling over God’s new people in accordance with the ideal pattern.
But while speaking idealistically Amos would be well aware that people would not actually go back to living in booths, so that he might well therefore have pictured YHWH as rebuilding the ‘booth of David’ in terms of houses and regional centres without it involving the setting up of a major bureaucratic centre. (He was not an economist).
‘I will close up its breaches, and I will raise up its ruins, and I will build it as in the days of old.’ While this would aptly tie in with the interpretation that considers that scth means Succoth, it can equally aptly be seen simply as a practical acceptance of what would be involved in the establishment of a king in the pattern of the ideal David. The idea is indeed that Israel as a whole will be restored to a simple lifestyle, under the coming king of the house of David, and thus to being what it was originally ideally intended to be, (and as it idealistically was when it lived in booths in the wilderness), living under the scion of the house of David in accordance with the Law of Moses and the covenant with David as a witness to the nations.
‘That they may possess the remnant of Edom, and all the nations who are called by My Name, says YHWH who does this.’ ‘Called by My Name’ may well have in mind the nations of chapters 1-2, the nations who either dwelt in the land given by YHWH to Abraham and Israel, and had themselves been brought there by YHWH (Amo 9:7), or who had been allocated land because such land had ideally been allocated to their founders by YHWH as a result of their relationship with Abraham (Deu 2:5; Deu 2:9; Deu 2:19,. And the idea would be that what remained of these nations who lived within YHWH’s inheritance, but had previously oppressed Israel/Judah, would now be brought under their sway, and respond to their teaching of the Law. All these nations, including Edom ( 1Sa 14:47 ; 2Sa 8:11-14; 1Ki 11:21-22; 1Ki 11:25), had continually harassed Israel/Judah when they were in a position to do so (as chapters 1-2 make clear), or had indeed at times even been harassed by them. But one day all of them would be possessed by the house of David as one great kingdom under YHWH (as they had been theoretically in the days of David). Alternatively we might see the nations ‘called by My Name’ as being all nations worldwide who would respond to the call of YHWH. Either way the central thought is of a great kingdom of peace under the rule of the coming ideal David.
Amo 9:13
“Behold, the days come, says YHWH, that the ploughman will overtake the reaper, and the treader of grapes him who sows seed, and the mountains will drop sweet wine, and all the hills will melt.”
When that time comes, said YHWH, there will be prosperity and fruitfulness in a way never known before. So productive will be the land that the plougher will follow rapidly on the heels of the reaper (there will be no need to wait for the ‘proper season’, for it will always be the proper season, and the rain will be there when needed), the treader of grapes on the heels of the one who sows the seed from which the vineyard will grow (which would normally have taken four years to mature). Even the remote mountains will be full of vineyards dropping sweet wine, and the hills will seem as though they are melting as the wine flows down them. Although this is clearly not intended to be taken literally the picture is of continual fruitfulness and abundant harvests, an agriculturalist’s heaven.
Such times of prosperity would indeed come to Israel at various times after the different exiles had occurred, when Israelites would return through the activities of such as Cyrus, and the land would again bloom and blossom, but the final idea in mind is undoubtedly the everlasting ideal kingdom, pictured in the terms of those days.
Amo 9:14
“And I will bring back the captivity of my people Israel, and they will build the waste cities, and inhabit them; and they will plant vineyards, and drink their wine. They will also make gardens, and eat their fruit.”
The exile of YHWH’s people Israel would be reverted. They would be restored to their land and would rebuild their ruined cities, and inhabit them. They would re-plant their vineyards and drink their wine. They would make ‘gardens’ and eat of their fruit. Once again we have the agriculturalist’s Paradise. And once again it would have partial fulfilment after the Exiles, but is pointing finally to the ideal state.
Amo 9:15
“And 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 YHWH your God.”
And once this replanting of His people on the land had taken place they would never again be plucked up out of their land, the land which He had given them. And this was the word of YHWH their God. It is an eternal promise, and can in the end only relate to the eternal kingdom.
So Amos is promising the fulfilment of God’s promises to Abraham in the fullest possible ideal way. This has, of course, never literally taken place, and indeed if we are to accept Heb 11:10-14 (where we learn that Abraham and his descendants looked for the fulfilment of the promises of the land in a new ‘heavenly country’, that is the new heaven and the new earth) will not be. We should remember that Amos’s words here were spoken of YHWH’s refined people, ‘the righteous’, the only ones, we have been told earlier, who would survive. This has nothing to do with a modern man-made group of people who have taken to themselves the name of Israel in Palestine who are mostly no more true descendants of Abraham than the best of us. It refers to the righteous remnant of Israel through whom YHWH would establish His Kingly Rule. And as the New Testament tells us, that righteous remnant was made up of the Apostles, and the other disciples, and the Jews who responded to their Messiah through their message, and then to the Gentiles who were incorporated into the new Israel by adoption in accordance with the Law of Moses, in other words to Christ’s new ‘congregation’ which was and is the true Israel, that is, the true people of God made up of all true believers (Joh 15:1-6; Mat 16:18; Rom 2:28-29; Rom 11:17-28; Gal 3:29; Gal 4:21-31; Gal 6:16; Eph 2:11-22; 1Pe 1:1; 1Pe 2:9; Jas 1:1). Thus Amos here, without of course knowing the full facts, is speaking of the coming Kingly Rule of God established in Christ Jesus, which will enjoy such privileges here on earth, but which is looking with Abraham for their final fulfilment above (Heb 11:10-14).
Fuente: Commentary Series on the Bible by Peter Pett
The Kingdom of Messiah Established
v. 11. In that day, v. 12. that they may possess the remnant of Edom, and of all the heathen which are called by My name, v. 13. Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed, v. 14. And I will bring again the captivity of My people of Israel, v. 15. 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.
Fuente: The Popular Commentary on the Bible by Kretzmann
Amo 9:11. In that day, &c. “After the fall of the kingdom of Israel, that of Judah shall continue for a long time in a flourishing state after their return from the captivity.” But the prophesy has a still farther respect, and carries us beyond the times of the Babylonish captivity, to those of the Lord Jesus Christ; to which it is applied by the best authority possible; see Act 15:16.
The tabernacle of David, says Houbigant, signifies the church, which consists not only of Jews, but of Gentiles. Some part of this prophecy had its completion in the times of the apostles, and afterwards in the light of the gospel, which shone both upon Jews and Gentiles. The prophesy will then be in a great measure completed, when the people of Israel shall return into their own land, and shall build houses, and plant vineyards and gardens; Amo 9:14. But in the great millennium it will have its final accomplishment in the fullest and most glorious sense.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1195
CONVERSION OF THE JEWS AND GENTILES
Amo 9:11-12. 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 if 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.
PROPHECIES are of necessity involved in some measure of obscurity; so that the full extent of their meaning cannot be seen at first, nor the precise period for their accomplishment ascertained. To many of them is affixed an apparently determinate, but really indeterminate, date; In that day. The expression, In that day, always refers to some signally important time, but not always to the same time: it sometimes refers to one advent of our Lord, and sometimes to another; so that we cannot determine, except by the passage itself, whether it relate to his coming in the flesh, or his coming to destroy Jerusalem, or his coming to reign in the Millennium, or his coming to judge the world. The context however will generally enable us to fix the period intended, if it relate only to one; or to specify the different seasons, if its reference be more extensive. It is with these words that the prophecy before us is introduced: and in it the diversity of their meaning will appear.
Let us consider,
I.
The import of the prophecy
It evidently has different seasons of accomplishment. It speaks of,
1.
The return of the Jews from Babylon
[All the prophets who lived before that event spake of it; to some it afforded very ample scope for the minutest predictions. By their captivity in Babylon, the Jews were reduced to the lowest state of degradation: their polity, both civil and religious, was destroyed; and there were no remains of that grandeur to which they had been elevated in the days of David. But, on their return from Babylon, things were restored, in a measure, as in the days of old; and their inveterate enemies of Edom became subject to them [Note: Obad. ver. 1821.]. This however is certainly only a subordinate sense of this prophecy; for it refers much more strongly to,]
2.
The conversion of the Gentiles
[When we speak of Davids kingdom as typical of the Messiahs; and his enemies, of the Messiahs enemies; we perhaps may be thought to lean rather to the side of fancy than of judgment. But fancy should find no scope for exercise in interpreting the word of God: truth, and truth alone, should be the object of our research. The propriety of such representations is strongly marked by an inspired writer; who, when determining a controversy of the utmost importance to the Jews, adduces this very passage against them, to shew, that God had, many ages before, decreed the reception of the Gentiles into his Church, without subjecting them to the rite of circumcision: and if that Apostle had imposed a sense upon the passage foreign to its real and received meaning, the Jews would doubtless have objected to his interpretation of it [Note: Act 15:13-17.]. Here then we have one sense at least, (and that the most doubtful one,) of this important passage, fixed by undisputed and infallible authority. That in this sense it was accomplished, is too plain to stand in need either of proof or illustration: we ourselves, as of Gentile extraction, are living monuments of its truth.]
3.
The future restoration of the Jews, and their union with the Gentiles in one universal Church
[Though myriads of Gentiles have been converted to Christianity, we are far enough from having seen all the heathen subjected to the yoke of Christ; yet it is of all the remnant of the unconverted heathen that the prophet speaks. Nor have the Jews been so brought back to their own land as to be driven from it no more: yet it is to such a restoration of them that the prophet refers [Note: ver. 14, 15.]. Both of these events will take place together, or in the nearest connexion with each other: the fall of the Jews has been the riches of the Gentiles, and the fulness of the Gentiles will be as renewed life to the Jews [Note: Rom 11:12; Rom 11:15; Rom 11:31.]: then will both be united under one Head, the Lord Jesus Christ; and he, as the true David, will reign over them for ever [Note: Jer 30:9. Zec 14:9.]. All his enemies then, whether Jewish or heathen, will he put under his feet; and all the kingdoms of the world become his undisputed possession.]
Nor is this a speculative subject merely, but one replete with comfort: this will appear by considering,
II.
The encouragements to be derived from it
Every prophecy admits of practical improvement; and this especially. It affords us rich encouragement,
1.
In relation to individuals
[The state of multitudes is altogether as desperate as was that of the Jews in Babylon. What hope is there of the proud infidelthe abandoned sensualistthe cruel persecutorthe hardened backslider [Note: Shew in each of these states how desperate their condition is.]?We should be ready to say concerning them, There is no hope: but there is nothing impossible with God; and he who restored the Jews from Babylon, and converted so many Gentiles by the instrumentality of a few poor fishermen, can at any time reclaim the prodigal, convert a Saul, or restore a David Let none then despair of themselves, as though they were beyond the reach of mercy; nor of others, as though God could not subdue them to the obedience of faith. Though they are dry bones, very dry, the Spirit may yet enter into them, and they may live [Note: Eze 37:1-14.].]
2.
In relation to the world at large
[Who that sees the state of the world at this moment, would conceive it possible that truth and righteousness should one day universally prevail? Yet God has ordained that the little grain of mustard seed which has sprung up, shall become a tree that shall extend its shadow over the whole earth If we look at the work indeed, we shall sit down in despair: but if we recollect who it is that says, I, I will do it, we shall see not only the possibility, but the certainty, of that event. Many, from not adverting to this, laugh at the idea of missions: and many whom God has fitted for missionary labours, are afraid to engage in them. But is there any thing too hard for the Lord? and has he not ordained strength in the mouths of babes and sucklings? Has he not said too, The zeal of the Lord of hosts will do this? Let us then look with pity both on Jews and heathens; and, in humble hope that the time of Gods effectual interposition is fast approaching, let us labour, according to our ability, to extend the kingdom of our Lord, and to advance his glory.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
“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: (12) 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. (13) Behold, the days come, saith the LORD, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. (14) And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. (15) 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.”
If we had the least doubt to what day this referred, or what was meant by the raising up the tabernacles of David, the Apostles of Christ would determine both. See Act 15:16-17 . And if we could after this hesitate, or need enquiry further concerning the David spoken of the general scope of prophecy would soon settle this point.. The tabernacles of David can mean no other, than in their fallen and ruined state, our poor ruined nature. But yet as belonging to our spiritual David, the Lord Jesus Christ, it must be raised again in him. And under the beautiful figure of husbandry, the plowman, and the reaper; the mountains, and the hills dropping sweet wine; surely, nothing can more delightfully set forth the spiritual blessings of the gospel. Here the Lord may truly be said to bring hack the captivity of his people, and to feed them with a fulness of salvation. And, I pray the Reader to observe, how blessedly the Prophet closeth the whole, in the assurance the Lord gives of the everlasting duration of his people in him, and under his favour. Perhaps a more blessed promise is not to t be found in the whole body of prophecy. It is similar to that glorious one of the same kind in the writings of the Prophet Jeremiah; and it is confirmed with Jehovah’s own solemn declaration, saith the Lord God. Yea, saith (the Lord,) I will rejoice over the in to do them good; and I will plant them in this land assuredly, with my whole heart and with my whole soul. Well may all the faithful say, Amen. Jer 32:41 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Amo 9:11 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:
Ver. 11. In that day will I raise up the tabernacle of David ] A most sweet conclusion of the prophecy by sundry evangelical promises, after so many very severe and sharp menaces: the Sun of righteousness liketh not to set in a cloud. In that day, that happy day, whensoever it shall dawn, that Christ shall come; for the prophets knew not the certain time when, but made diligent inquiry as far as they might with sobriety, 1Pe 1:11 , and well knew that the law, which they preached and explained, was an introduction to a better hope, Heb 7:19 , which they saw afar off and saluted, Heb 11:13 .
Will I raise up the tabernacle of David
And close up the breaches thereof
And I will build it as in the days of old
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Amo 9:11-12
11In that day I will raise up the fallen booth of David,
And wall up its breaches;
I will also raise up its ruins
And rebuild it as in the days of old;
12That they may possess the remnant of Edom
And all the nations who are called by My name,
Declares the LORD who does this.
Amo 9:11-15 The paragraph division is uncertain (all paragraph divisions are opinions, not inspiration). The context shifts unexpectedly from judgment to restoration (and from Samaria to Jerusalem). However, the message of hope is sure!
Amo 9:11 In that day This phrase appears several times (cf. Amo 2:16; Amo 8:3; Amo 8:9; Amo 8:14). See note at Amo 2:16. Israel thought that day of God’s visitation would be a blessing, but Amos prophesied it would be a judgment (e.g., Amo 5:18-20). Now Amos reverses the prophecy. For the righteous remnant that day will be a restoration of the covenant promises to David (cf. 2 Samuel 7). In Amo 9:13-14 the promises of God to Moses, especially Deu 28:1-14, are emphasized.
It is crucial we see that the prophets of the OT always refer to the Mosaic covenant stipulations. Moses knew that the descendants of the Patriarchs could not keep the covenant (cf. Deu 28:58-63; Deu 29:25-28), as did Joshua (cf. Jos 24:19). However, Deuteronomy also holds out hope that a future day of forgiveness and restoration provided by YHWH will come (cf. Deu 30:5) through God’s Messiah (cf. Deu 18:18). It is this hope that the prophets pick up on and expand into an eschatological day of victory and abundance, not judgment!
the fallen booth of David This idiom refers to the kingdom of David, symbolized in Jerusalem as its capital and spiritual center. The golden age of the United Monarchy (i.e., a godly king representing YHWH), with its prosperity, security, and religious faithfulness is restored.
The prediction of a coming Messiah always goes back to Judah (cf. 2 Samuel 7; Isa 7:14; Isa 9:6-7; Isa 11:1-9; Jer 33:15; Jer 33:17; Mic 4:1-5; Mic 5:2-5 a). See Special Topic: Messiah .
its breaches Amo 9:11 is literally a reference to the walls of Jerusalem. It is FEMININE PLURAL, which may be a subtle way of referring to the reunification of Israel and Judah (i.e., one capital and worship center).
Amo 9:12 This verse describes the military restoration of the limits of the Promised Land under David and Solomon. This eschatological promise takes on universal implications in Act 15:16-17, where Edom is changed to Adam (i.e., mankind) in the Septuagint, which is quoted by James (also note Paul’s use of Hos 1:10; Hos 2:23 in Rom 9:24-26)! This universal theme is also reflected in Amo 9:5-7 (cf. Gen 3:15; Gen 12:3; Exo 19:5-6; Isa 42:1; Isa 42:4; Isa 42:6; Isa 42:10-11; Isa 49:6; Isa 51:4).
This restoration to the Promised Land (e.g., Gen 12:1-3; Gen 13:14-17; Gen 15:7) is in direct contrast to Amo 9:1-4; Amo 9:9-10. God’s relation to Abraham and his seed was based on covenant obedience. If they did not:
1. they would be destroyed, Deu 4:26; Deu 6:15; Jos 23:15; 1Ki 13:34; Amo 9:8
2. they would be plucked from the land, Deu 28:63
3. they would be uprooted, Deu 29:28; 1Ki 14:15; 2Ch 7:20
4. they would perish, Jos 23:13; Jos 23:16
5. they would be cut off, 1Ki 9:7
6. they would be carried away, 2Ki 17:6; 2Ki 17:23; 2Ki 18:9-11; 2Ki 25:21 (also 2Ki 23:27)
But if they obeyed, then they would remain in the land, 2Ki 18:12; 2Ki 21:8; 2Ch 33:8 (cf. 2Sa 7:10).
So often in the Prophets, God’s people returning to their own land is emphasized (cf. Isa 14:1-2; Jer 16:15; Eze 11:17; Eze 34:13; Eze 34:17; Eze 36:24; Eze 37:12; Eze 37:14; Eze 37:21; Amo 9:15).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
In that day. Passing to the subject of the future restoration (see the Structure). Quoted in Act 15:14-18
of David. Erected on Zion by David (2Sa 6:17. Compare Amo 7:6) before the Temple was built on Moriah by Solomon. in Amo 7:7-9, it was seen to be “out of plumb”, therefore on the point of falling. Here it is fallen down: hence the prophecy here given. In Acts 15 the time had come, had the People obeyed Peter’s call in Amo 3:18-21. But it was finally rejected (Act 28:25-28), and this prophecy, therefore, yet awaits its fulfilment.
Fuente: Companion Bible Notes, Appendices and Graphics
Amo 9:11-12
RESULTS OF JUDGMENT PROPHESIED-DAVIDS THRONE AND DOMINION RESTORED
TEXT: Amo 9:11-12
Out of the purging process of captivity God will bring about the fulfillment of His covenant of redemption through the revived lineage of David.
Amo 9:11 . . . I WILL RAISE UP THE TABERNACLE OF DAVID . . . That this has its fulfillment in the establishment and ongoing of the Church cannot be questioned! All one has to do is turn to Act 15:12-21 to find that Holy Spirit inspired apostles have confirmed such fulfillment. There can be no argument with the authoritative pronouncements of the New Testament when it specifically states the fulfillment of an Old Testament prophecy. The passage in Act 15:12-21 is one of those key passages referred to in our introductory study entitled Interpreting The Prophets. This passage from Amos (Amo 9:11-12) is not the only prophet quoted by James in Act 15:12-21, but it is quoted as having its fulfillment in the preaching of the gospel to the Gentiles and their reception into the Church which is the restored kingdom of David, Christ, the son of David, reigning upon that throne. We take the liberty of quoting extensively just here from New Testament Interpretation of Old Testament Prophecies, by James D. Bales, pub. The Harding College Press, pages 150, 151, 152, 153, 167, 168:
James did not say that he was quoting Amos. It is true that much is found in Amos, but it is not true that the context permits one to think that he is quoting Amos and adding to what Amos or any of the prophets said, when he said: After this I will return.
James expressly said that he was not referring to only one prophet. And to this agree the words of the prophets. (Act 15:15). James was using words from the prophets, plural, and not from a prophet, singular.
Why, then, when one fails to find all that James said in one of the prophets, such as Amos, must one conclude that James has added something to what one prophet said. James stated that he was using the words of more than one prophet.
. . . we can take written words of the prophets, and the ideas expressed in those written words, and put them together to say just what James said. And James evidently put together written words for he said that he was giving written words of the prophets which applied to the taking out of a people from the Gentiles for Gods name. And the places from whence we take these words will be from passages which deal with the same theme. This is the judgment of God on Israel for her sins, and then the gathering of the children of Israel into His favor-at least the gathering of those who would accept Him. In Jeremiah 12 God describes His forsaking of mine house, I have left mine heritage; I have given the dearly beloved of my soul into the hand of her enemies. (Jer 12:7). After a time of punishment He said, And it shall come to pass, after that I have plucked them out I will return, and have compassion on them, and will bring them again, every man to his heritage, and every man to his land. And it shall come to pass, if they will diligently learn the ways of my people, to swear by my name, the Lord liveth; as they taught my people to swear to Baal; then shall they be built in the midst of my people. But if they will not obey, I will utterly pluck up and destroy that nation, saith the Lord. (Jer 12:15-17). Amos speaks of the same thing. He speaks of the Lords destroying the sinful kingdom, except that He would not utterly destroy them (Amo 9:8-10). Then he stated that He would raise up the tabernacle of David that is fallen, etc. (Amo 9:11-12). They were, just as Jeremiah said, to be planted on their land after he had brought them out of captivity (Amo 9:14-15).
Jeremiah and James use almost identical words. After that I have plucked them out I will return, God said through Jeremiah (Jer 12:15). After this I will return, God said through James in referring to what was written in the words of the prophets (Act 15:15). God said, in other words, that after He had visited punishment on the house of Israel, that He would return and rebuild the tabernacle of David. It was after this-after his punishments on Israel which were stated by Old Testament prophets-that God would rebuild the tabernacle of David. It was not after the new covenant days, and the calling of the Gentiles, that God would rebuild Davids tabernacle, And this having been done-God having punished them for the sins which such as Amos and Jeremiah denounced them for-God was now rebuilding Davids tabernacle,
There are words of the prophets written, other than those of Jeremiah and Amos, which show that the Gentiles were to seek the Lord . . . (Isa 11:10). Words of prophets which James quoted stated that the tabernacle of David was to be rebuilt in the future (future from the time that the prophets spoke) that the Gentiles might seek the Lord (Act 15:16-17). Christ is that root of Jesse and today the Gentiles seek Him. Paul showed this when he proved from Old Testament prophecies that the Gentiles were to receive mercy of God, and he showed that these promises applied to the present dispensation of mercy. So Paul proved by Old Testament prophecies the same thing that James proved. (cf. Rom 15:8-9). Paul then quotes at least four Old Testament statements to show that God had planned to extend mercy, which was being extended during the gospel dispensation, to the Gentiles. And the fourth quotation is as follows: And again, Isaiah saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. Paul went on to say that he was the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sacrificed by the Holy Spirit. (Rom 15:12; Rom 15:16). Christ, then, is the root of Jesse whom the Gentiles seek in this present age. But Isaiah said that it was to be in that day. (Isa 11:10), . . . the context is applied by the premillennialists to a future dispensation. Yet, the Gentiles now seek the root of Jesse. They were to seek Him in that day. So evidently that day has come. Thus Paul and James agree, and agree with the prophets, that the present dispensation is the one in which the prophets had prophesied that the Gentiles would seek the Lord,
Mr. Bales also gives an excellent treatment of the phrase tabernacle of David. We shall quote briefly from his work but suggest that our readers purchase a copy of his book here quoted for detailed study:
The rebuilding of the tabernacle of David was evidently not a rebuilding of the Mosaical system, but the restoration of a king to Davids throne. And that Christ is now on Davids throne we have shown in another chapter. The Mosaical system will not be rebuilt. Its mediator, Moses, has now been replaced by Christ (Deu 18:15-17; Act 3:22-26). The old Covenant was to pass away, and it has passed away (Jer 31:31-34; Heb 8:5-10). Its sacrifices have ceased for the Lamb of God has been offered once for all to bear the sins of the world.
Thus we believe that this key passage in Amo 9:11-12, as interpreted by Spirit-borne apostles in Act 15:15-16, along with the multitudes of other such prophecies as compared with the New Testament teaching that the covenant made to Abraham is fulfilled in Christ, proves that the Old Testament prophets were speaking of the Messianic kingdom-the church of Christ-not some dispensation or millennium which is to follow the age in which we are now living. Of course, the consummation of all that God promised in His covenant with Abraham and has potentially accomplished in Christ, will all be realized when Christ comes the second time, not to deal with sin, (not to give another opportunity for the salvation of the Jews or anyone else), and when all the ages will be over and time shall become eternity and He shall make a new heaven and a new earth.
Zerr: Amo 9:11. That day denotes the time when the nation of Israel will have reecived its chastisement at the hands of the heathen. God promised to restore the service that had been interrupted by the exile. Tabernacles of David is a phrase used in the sense of the regime that started with that great patriarch, the first ruler of Judah.
Amo 9:12 . . . THAT THEY MAY POSSESS THE REMNANT OF EDOM . . . Connected as it is to what has gone before, this phrase is, of course, fulfilled in the establishment of the church and the evangelization of the Gentiles just as the preceding prophecy is so fulfilled. See our comments on Oba 1:20-21 for further study. The Old Testament prophecies most certainly did not have their ultimate future fulfillment in the mere literal restoration of the Jews to a portion of land. Listen to John P. Milton in Prophecy Interpreted, pages 14, 15, 71, 72, 73:
The prediction of Amos, that they may possess the remnant of Edom and all the nations who are called by my name (Amo 9:12), implies the conquest of Edom and other Gentile nations and their incorporation by force into the national Israel; which could be one way of sharing the blessing of the covenant, at the same time as it indicated the victory of God and of His people over their enemies, The imagery fits the historically contemporaneous situation. But there are other Old Testament prophecies, such as in Isaiah 2 and Micah 4 which have already dropped the imagery of physical conquest in favor of the more spiritual one of a voluntary seeking of the Lord in response to invitation, and have thus prepared the way for the New Testament use of the Amos passage in Act 15:17 . . .
There are too many people today who believe that unless God fulfills in a literal way, by restoring the physical Jewish nation to a physical Palestine, the covenant He made with Abraham, that God is not faithful to His word. Mr. Milton continues:
God is faithful to His word, but He can get along without us if we are faithless. That is both the glory and the tragedy of Israel. That which God set out to do through Abraham as His servant and through Israel as His people He has fulfilled, and is fulfilling now, through Christ and the Christian Church, It couldnt be made any clearer than it is in Act 3:17-26. Read it in your Bible. And notice, it does not say a word about the land of Palestine, or even about Israel as a nation, but drives straight to the heart of the promise of blessing.
We must learn to distinguish between that which is the very essence of a promise, or its central idea, and that which belongs to the temporary forms of which God made use in bringing the promise to fulfillment. We must learn to distinguish, too, between the eternal and the transient in prophecy. The possession of the land by Israel was an essential stage in the working out of Gods covenant of blessing for all men. So was the call of Abraham and the history of the people of Israel. But nowhere in the New Testament is there the slightest indication that these are of the essence of the new covenant. The central idea in the Old Testament promise which is fulfilled in Christ is not the promise of a bit of territory on earth. If the New Testament is right in what it says, even the patriarchs saw more clearly than to set their hopes on an earthly Canaan: they looked for a better country, a heavenly one.”
And, again:
When Amos says, . . . (Amo 9:11-12), James in Act 15:15-18 puts it . . . The difference is significant. The prophet uses what to him must have been a perfectly natural picture of covenant fulfillment in the form of a national conquest of an ancient enemy. It is as if he visualized the incorporation of Edom in Israel as a result of conquest; in this way the blessing of Gods covenant would be shared also by them. The New Testament uses the picture of the Gentiles seeking the God of Israel and a share in the blessings of His people. See Isa 2:2-4 and Mic 4:1-4. What is the nature of those blessings? A careful study of the covenant will make it clear that even in the case of Israel they were essentially spiritual. Should it then be too difficult to see that when Amos speaks of the mountains dripping sweet wine he may be concerned with more than material prosperity; and that its ultimate reference is to every spiritual blessing in the heavenly places of Christ? It belongs to the progressiveness of revelation to bring out the meaning latent in the original promise in and through the fulfillment. The times-coloring disappears . . . and the spiritual reality remains, only more clearly discerned as befits the fulfillment. Which is the more important to stress, the promise of the land or of the blessing? Which is the central idea in the covenant promise?
This leads us to a consideration of the next section of Amos which describes in highly figurative and times-coloring language the future glory and prosperity (spiritual) of the Messianic kingdom (tabernacle of David).
Zerr: Amo 9:12. Israel had previously been troubled by these peoples, but the promise is that it will be favored by the Lord and the downtrodden people will rejoice.
Questions
1. How may we be sure of the interpretation and fulfillment of this prophecy?
2. How many prophets did James quote in Act 15:15-17 besides Amos?
3. What is the tabernacle of David?
4. How many more times is Christ coming to the world? What is He coming for?
5. Who is to possess the remnant of Edom, and all the nations . . . ?
6. How does prophecy in Amos connect with Obadiahs prophecy?
Fuente: Old and New Testaments Restoration Commentary
that day: Act 15:15-17
raise: Isa 9:6, Isa 9:7, Isa 11:1-10, Jer 23:5, Jer 23:6, Jer 30:9, Jer 33:14-16, Jer 33:20-26, Eze 17:24, Eze 34:23, Eze 34:24, Eze 37:24, Eze 37:25, Hos 3:5, Mic 5:2, Luk 1:31-33, Luk 1:69, Luk 1:70, Act 2:30-36
the tabernacle: Isa 16:5, Eze 21:25-27
close: Heb. hedge, or wall, Job 1:10, Psa 80:12, Psa 89:40, Isa 5:5
as in: Psa 143:5, Isa 63:11, Jer 46:26, Lam 5:21, Eze 36:11, Mic 7:14
Reciprocal: 2Sa 23:5 – to grow 1Ki 11:27 – repaired 1Ki 11:36 – David 2Ch 10:16 – David Psa 48:13 – consider Isa 2:11 – in that day Isa 30:26 – bindeth Isa 58:12 – The repairer Isa 65:9 – I will Jer 1:10 – to build Jer 18:9 – to build Jer 31:4 – build Jer 31:28 – so Eze 19:14 – she hath Eze 21:27 – until Dan 12:1 – thy people Hos 2:14 – and speak Amo 5:2 – none Oba 1:17 – possess Mic 7:11 – the day Zec 1:13 – with good Mat 1:1 – the son of David Mat 11:3 – Art Mat 22:42 – The Son Mar 4:31 – is less than Mar 11:10 – the kingdom Luk 1:32 – give Luk 1:52 – put Luk 24:44 – in the prophets Act 1:6 – restore Act 11:1 – the Gentiles Act 13:23 – this Act 13:34 – the sure Act 15:16 – this Act 26:6 – the promise Rom 1:3 – which 1Co 3:9 – ye are God’s building Eph 1:10 – in the Rev 11:15 – The kingdoms
Fuente: The Treasury of Scripture Knowledge
Amo 9:11. That day denotes the time when the nation of Israel will have reecived its chastisement at the hands of the heathen. God promised to restore the service that had been interrupted by the exile. Tabernacles of David is a phrase used in the sense of the regime that started with that great patriarch, the first ruler of Judah.
Fuente: Combined Bible Commentary
Amo 9:11. In that day In this and the following verses, to the end of the chapter, we have a most consolatory conclusion of this prophecy in sundry evangelical promises, after so many very severe and sharp menaces. The phrase, in that day, signifies here the same as afterward, or, after this, for so St. James interprets it when quoting this very verse, Act 15:16. And there are other places of Scripture where then, or in that day, signifies afterward. Will I raise up the tabernacle of David This promise seems, at least in the first place, to be intended of the return of the Jews from the land of their captivity, their resettlement in Judea, rebuilding Jerusalem, and attaining to that height of power and glory which they enjoyed in the days of the Maccabees. This restoration was an event so extraordinary, and the hope of it so necessary to be maintained in the minds of the Jewish people, in order to their support under the calamity of their seventy years captivity, that God was pleased to foretel it by the mouth of all his prophets. And though we suppose the prophecy before us to appertain chiefly to the kingdom of Israel, yet a promise of a future restoration was no less proper and necessary, in order to their encouragement, to be annexed to Gods threatenings against them: because it was his purpose to restore Israel in general, that is, the whole twelve tribes, and to make them one nation, as they were before their unhappy division. The edict of Cyrus was general, giving liberty to all the posterity of Jacob, wheresoever dispersed, to return to Judea. And many of the ten tribes certainly did return, though the main body of those who returned consisted of the two tribes of Judah and Benjamin. This prophecy, however, must also be extended to the days of the Messiah, and to the calling of the Gentiles to the knowledge of the true God: and so St. James expounds it, Act 15:16; for this was, emphatically speaking, raising up the tabernacle of David, both in the person of Christ, who is frequently styled David, and the seed of David in the prophets, and also in respect to what peculiarly distinguished David and Israel in Gods sight, namely, their having the knowledge of the true God, and worshipping of him alone.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
9:11 In that day will I raise up the {i} 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:
(i) I will send the promised Messiah, and restore by him the spiritual Israel; Act 15:16 .
Fuente: Geneva Bible Notes
The restoration of the Davidic kingdom 9:11-12
The rest of the book is quite different from what has preceded because of its positive message. As is true of other eighth-century prophets to Israel and Judah, Amos included hope in his prophecy (cf. Isaiah 40-66; Hos 1:10 to Hos 2:1, Hos 2:14-23; Mic 2:12-13; Mic 4:1-5).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
In "that day" Yahweh would also restore the fallen booth of David that had suffered some destruction (cf. Amo 9:1; Lev 23:33-42; 2Sa 11:11; 1Ki 20:12-16; Jon 4:5). The booth (tent) of David is a reference to the dynasty of David, which acted as a shelter over the Israelites. When Amos prophesied, the tent of David had suffered major damage due to the division of the kingdom into two parts, though it had not yet collapsed completely. In the future God would restore the Davidic house and rebuild it as in former days, when it was a united kingdom with a descendant of David ruling over all Israel (cf. Jer 30:3-10; Eze 37:15-28; Hos 3:4-5). That day, still future from our point in history, would be a day of restoration as well as a day of judgment. The restoration will follow in the Millennium after the judgments of the Tribulation.