Amos 9:11

9:11-15 Christ died to gather together the children of God that were scattered abroad, here said to be those who were called by his name. The Lord saith this, who doeth this, who can do it, who has determined to do it, the power of whose grace is engaged for doing it. Verses 13-15 may refer to the early times of Christianity, but will receive a more glorious fulfilment in the events which all the prophets more or less foretold, and may be understood of the happy state when the fulness both of the Jews and the Gentiles come into the church. Let us continue earnest in prayer for the fulfilment of these prophecies, in the peace, purity, and the beauty of the church. God marvellously preserves his elect amidst the most fearful confusions and miseries. When all seems desperate, he wonderfully revives his church, and blesses her with all spiritual blessings in Christ Jesus. And great shall be the glory of that period, in which not one good thing promised shall remain unfulfilled.

Amos 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, Acts 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 God’s 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, Acts 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 God’s sight, namely, their having the knowledge of the true God, and worshipping of him alone.

(11, 12) These verses present some difficulties, as the quotation of the passage in Acts 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” ( ādām ) 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.”

This promise I nothing doubt hath a double aspect, both to the return out of captivity, and to the Messiah’s 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 David’s 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 David’s 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 First’s 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 David’s line to the government of the restored captives, and continuing it in the Supreme power till Messiah’s 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 Messiah’s kingdom, it is a prophecy of the conversion of the Gentiles, as appears Acts 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 Acts 15:16,17 .

11. In that day—quoted by James (Ac 15:16, 17), "After this," that is, in the dispensation of Messiah (Ge 49:10; Ho 3:4, 5; Joe 2:28; 3:1). tabernacle of David—not "the house of David," which is used of his affairs when prospering (2Sa 3:1), but the tent or booth, expressing the low condition to which his kingdom and family had fallen in Amos' time, and subsequently at the Babylonian captivity before the restoration; and secondarily, in the last days preceding Israel's restoration under Messiah, the antitype to David (Ps 102:13, 14; Jer 30:9; Eze 34:24; 37:24; see on [1146]Isa 12:1). The type is taken from architecture (Eph 2:20). The restoration under Zerubbabel can only be a partial, temporary fulfilment; for it did not include Israel, which nation is the main subject of Amos' prophecies, but only Judah; also Zerubbabel's kingdom was not independent and settled; also all the prophets end their prophecies with Messiah, whose advent is the cure of all previous disorders. "Tabernacle" is appropriate to Him, as His human nature is the tabernacle which He assumed in becoming Immanuel, "God with us" (Joh 1:14). "Dwelt," literally, tabernacled "among us" (compare Re 21:3). Some understand "the tabernacle of David" as that which David pitched for the ark in Zion, after bringing it from Obed-edom's house.

It remained there all his reign for thirty years, till the temple of Solomon was built, whereas the "tabernacle of the congregation" remained at Gibeon (2Ch 1:3), where the priests ministered in sacrifices (1Ch 16:39). Song and praise was the service of David's attendants before the ark (Asaph, &c.): a type of the gospel separation between the sacrificial service (Messiah's priesthood now in heaven) and the access of believers on earth to the presence of God, apart from the former (compare 2Sa 6:12-17; 1Ch 16:37-39; 2Ch 1:3). breaches thereof—literally, "of them," that is, of the whole nation, Israel as well as Judah. as in … days of old—as it was formerly in the days of David and Solomon, when the kingdom was in its full extent and undivided.

Verses 11-15. - Part IV. EPILOGUE. THE ESTABLISHMENT OF THE NEW KINGDOM AND THE REIGN OF MESSIAH. THE KINGDOM SHALL EMBRACE ALL NATIONS (vers. 11, 12), SHALL BE ENRICHED WITH SUPERABUNDANT SPIRITUAL BLESSINGS (vers. 13, 14), AND SHALL ENDURE FOREVER (ver. 15). Verse 11. - In that day. When the judgment has fallen. The passage is quoted by St. James ( Acts 15:16, 27 ), mostly from the Greek, in confirmation of the doctrine that the Church of God is open to all, whether Jew or Gentile. The tabernacle ( sukkah ): hut , or tent (as Jonah 4:5 ); no palace now, but fallen to low esthete, a "little house" ( Amos 6:11 ). The prophet refers probably to the fall of the kingdom of David in the ruin wrought by the Chaldeans. Interpreted spiritually, the passage shadows forth the universal Church of Christ, raised from that of the Jews. Pusey notes that in the Talmud Christ is called "the Son of the fallen." The breaches. The house of David had sustained breaches under the hands of Jeroboam and Joash, and in the severance of the ten tribes at the hands of Assyriaus and Chaldees; these should be repaired. Unity should be restored, the captives should return, and another kingdom should be established under another David, the Messiah. Judah's temporary prosperity under Uzziah and Hezekiah would have been a totally inadequate fulfilment of the prophecy. Prophecies of the temporal and spiritual are, as usual, blended together and run up into each other. His ruins. The destroyed places of David

! will build it; Hebrew, her . The whole Jewish Church (comp. Jeremiah 31:4 ; Jeremiah 33:7 ). As in the days of old. The days of David and Solomon, the most flourishing times of the kingdom ( 2 Samuel 7:11, 12, 16 ). In the expression, "of old," Hebrew, "of eternity," may lurk an idea of the length of time that must elapse before the fulfilment of the promise. Septuagint, Ἀνοικοδομήσω αὐτὴν καθὼς αἱ ἡμέραι τοῦ αἰῶνος , "I will build it up as are the days of eternity." This seems to signify that the building is to last forever. Amos 9:11

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 ( Amos 9:11-12 ); and the blessings of peace will be shared in perpetuity by the entire nation ( Amos 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 Amos 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. Isaiah 2:20 ; Isaiah 3:18 ; Isaiah 7:18 ; Isaiah 7:20-21 ; Isaiah 7:23 ). will I raise up the fallen booth (or hut ) of David, and fence up the breaches &c.] The succâh , or “booth,” was a rude hut—properly one made of intertwined branches; and the word is used of a cattle-shed ( Genesis 33:17 ), of the rough tents used by soldiers in war ( 2 Samuel 11:11 ), or by watchmen in a vineyard ( Isaiah 1:8 ; Job 27:18 ), of the “booth” made by Jonah ( Amos 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 ’ ( Leviticus 23:40 ; Leviticus 23:42 ; Deuteronomy 16:13 ).