Postulasagan 15:16

Heilögum Biblíunni

16 Eftir þetta mun ég aftur koma og endurreisa hina föllnu tjaldbúð Davíðs. Ég mun reisa hana úr rústum og gjöra hana upp aftur,

Bible Verse Review
  from Treasury of Scripure Knowledge

this: Amos 9:11, Amos 9:12

build again the tabernacle: 2 Samuel 7:11-16, 1 Kings 12:16, Psalms 89:35-49, Isaiah 9:6, Isaiah 9:7, Jeremiah 33:24-26, Ezekiel 17:22-24, Zechariah 13:8, Matthew 1:20-25, Luke 1:31-33, Luke 1:69, Luke 1:70

Reciprocal: 1 Kings 11:36 - David Job 22:18 - he filled Psalms 80:14 - Return Song of Solomon 8:9 - we will Isaiah 16:5 - in the Jeremiah 31:4 - build Jeremiah 31:28 - so Jeremiah 42:10 - then Hosea 3:5 - and David their king

Gill's Notes on the Bible

After this I will return,.... That is, after the Lord had destroyed the sinful kingdom from off the face of the earth, and had sifted the house of Israel among all nations, and the sinners of his people were slain with the sword; after all this he promises to return and show favour to them: this is the sense of the prophet which James gives; for these words are not at length in Amos; there it is only said, "in that day"; upon which Jarchi's note is,

"after all these things shall have come upon them, that day shall come which is appointed for redemption;''

which well agrees with James here, and the manner in which he introduces this passage:

and will build again the tabernacle of David, that is fallen down: that is, as the Jewish r writers themselves interpret it, the kingdom of the house of David, though in a temporal sense, which was now in a most ruinous condition; the sceptre was departed from Judah; all; power and authority were falling off apace from the Jews, into the hands of the Romans; David's family were quite sunk, and almost gone, and had no share at all in the civil government; Jesus, who was descended from him, and was of the blood royal, and right heir to his throne, was born of a poor virgin; and his supposed father was a carpenter; and he himself the King of the Jews, was crucified by them; yet notwithstanding all this, David's tabernacle was to be rebuilt, and his kingdom to be restored by the Messiah, but in a spiritual way; for the tabernacle of David designs the spiritual kingdom or church of Christ, who is here called David, as in

Ezekiel 34:23 and of whom David was an eminent type: and the church may be called a tabernacle, being in the present state of things, as to its place, uncertain and moveable, though ere long it will be a tabernacle that will not be taken down, Isaiah 33:20 and Christ's tabernacle, being of his building, and where he dwells and keeps his court, as King of saints; see Isaiah 16:5 and which was in a fallen ruinous condition when he came on earth, through the corrupt principles of the Pharisees and Sadducees, the bigotry and superstition of the one, and the deism of the other; and through the great decay of spiritual worship and powerful godliness, and the bad lives of professors, and the small number of truly godly persons: the Jews s themselves refer this prophecy to the times of the Messiah, yea, one of the names by which they call the Messiah is taken from hence t: it is asked,

"who is Bar Naphli? it is replied, the Messiah; the Messiah is called Bar Naphli (the son fallen, or of the fallen); is it not written, "in that day I will raise up the tabernacle of David that is fallen down?"''

one of their own commentators u on this text, has this note,

"if we interpret this of the Messiah, the matter is clear:''

but then this must be understood in a spiritual sense, for Christ's kingdom is not a worldly one; the raising up and rebuilding of this tabernacle, must design the reviving of true religion, the doctrine and practice of it, the enlargement of the church of God, by the conversion both of Jews and Gentiles:

and I will build again the ruins thereof, and I will set it up; which has been done by breaking down the middle wall of partition between Jews and Gentiles, and letting in the latter into the Gospel church with the former, whereby it grows up to be an holy temple in the Lord; see Isaiah 54:2 and to this sense the Jews themselves w interpret it;

"the holy blessed God will raise up the tabernacle of David that is fallen, as it is said, Amos 9:11 in that day I will raise up the tabernacle of David; for all the world shall be אגודה אחת, "one bundle"; as it is said, Zephaniah 3:9''

r Targum, Jarchi & Kimchi in loc. s Zohar in Gen. fol. 53. 2. & in Exod. fol. 4. 2. & 96. 2. t T. Bab. Sanhedrin, fol. 96. 2. u Aben Ezra in Amos ix. 11. w Bereshit Rabba, sect. 88. fol. 76. 4.

Barnes' Notes on the Bible

After this - This quotation is not made literally either from the Hebrew or the Septuagint, which differs also from the Hebrew. The 17th verse is quoted literally from the Septuagint, but in the 16th the general sense only of the passage is retained. The main point of the quotation, as made by James, was to show that, according to the prophets, it was contemplated that the Gentiles should be introduced to the privileges of the children of God; and on this point the passage has a direct bearing. The prophet Amos Amos 9:8-10 had described the calamities which would come upon the nation of the Jews by their being scattered and driven away. This implied that the city of Jerusalem, the temple, and the walls of the city would be destroyed. But after that (Heb: “on that day,” Amos 9:11, that is, the day when he should revisit them and recover them) he would restore them to their former privileges - would rebuild their temple, their city, and their walls, Amos 9:11. And not only so, not only would the blessing descend on the Jews, but it would also be extended to others. The “remnant of Edom,” “the pagan upon whom” his “name would be called” Amos 9:12, would also partake of the mercy of God, and be subject to the Jewish people, and a time of general prosperity and of permanent blessings would follow, Amos 9:13-15. James understands this as referring to the times of the Messiah, and to the introduction of the gospel to the Gentiles. And so the passage Amos 9:12 is rendered in the Septuagint. See ver. 17.

I will return - When the people of God are subjected to calamities and trials, it is often represented as if God had departed from them. His returning, therefore, is an image of their restoration to his favor and to prosperity. This is not, however, in the Hebrew, in Amos 9:11.

I will build again - In the calamities that would come upon the nation Amos 9:8, it is implied that the temple and the city would be destroyed. To build them again would be a proof of his returning favor.

The tabernacle of David - The tent of David. Here it means the house or royal residence of David and the kings of Israel. That is, he would restore them to their former glory and splendor as his people. The reference here is not to the temple, which was the work of Solomon, but to the magnificence and splendor of the dwelling-place of David; that is, to the full enjoyment of their former high privileges and blessings.

Which is fallen down - Which would be destroyed by the King of Babylon, and by the long neglect and decay resulting from their being carried to a distant land,

The ruins thereof - Heb. “close up the breaches thereof.” That is, it would be restored to its former prosperity and magnificence; an emblem of the favor of God, and of the spiritual blessings that would in future times descend on the Jewish people.

Clarke's Notes on the Bible

Verse Acts 15:16. After this I will return, and will build again, c.] These two verses, 16th and 17th, are quoted from Amos 9:11-12, nearly as they now stand in the best editions of the Septuagint, and evidently taken from that version, which differs considerably from the Hebrew text. As St. James quoted them as a prophecy of the calling of the Gentiles into the Church of God, it is evident the Jews must have understood them in that sense, otherwise they would have immediately disputed his application of them to the subject in question, and have rejected his conclusion by denying the premises. But that the words were thus understood by the ancient Jews, we have their own testimony. In Sanhedr. fol. 69, we have these remarkable words: "Rabbi Nachman said to Rabbi Isaac, 'Whence art thou taught when Bar Naphli will come?' He saith unto him, 'Who is this Bar Naphli?' The other replied, 'He is the Messiah.' 'Dost thou then call the Messiah Bar Naphli?' 'Yes,' said he, 'for it is written, In that day I will build again the tabernacle of David, הנפלת HANOPHELETH, which is falling down.'" This is evidently a quotation from Amos 9:11, and a proof that the Jews understood it to be a prophecy concerning the Messiah. See Lightfoot.