16 'After these things I will return. I will again build the tabernacle of David, which has fallen. I will again build its ruins. I will set it up,
*Minor differences ignored. Grouped by changes, with first version listed as example.
After these things I will return. Because the place is not cited word for word as it is in the prophet, we must see what difference there is, though it be not necessary to examine straitly what diversity there is in the words, so it appear that the prophecy doth fitly agree with the matter which is in hand. After that God hath promised the restoring of the tabernacle of David, he saith also, that he will bring to pass that the Jews shall possess the remnants of Edom. In all that text, there appeareth nothing as yet whence the calling of the Gentiles can be fet [1] or gathered; but that which followeth immediately after in the prophet, concerning the remnant of the Gentiles which shall call upon the name of the Lord, doth plainly show that the Jews and Gentiles shall make one Church, because that which was then proper to the Jews alone is given to both in general. For God placeth the Gentiles in like degree of honor with the Jews, when he will have them to call upon his name. Those of Idumea, and the people thereabout, were in times past under David subject to the Jews; but though they were tributaries to the people of God, yet were they nevertheless strangers from the Church. Therefore, this was news and a strange thing, in that God reckoneth them up with the holy people, that he may be called [2] the God of them all; seeing that it is certain that they are all made equal in honor among themselves by this means. Whereby it doth plainly appear how well the testimony of the prophet agreeth with the present purpose. For God promiseth to restore the decayed tabernacle, wherein the Gentiles shall obey the kingdom of David, not only that they may pay tribute, or take [to arms] weapon at the king's commandment, but that they may have one God, and that they may be one family to him. Yet there may a question be moved, why he had rather cite this prophecy, than many other which contain more plentiful proof of the matter which he hath in hand, of which sort Paul citeth many? (Romans 15:9, 10, 11.) I answer, first, that the apostles were not ambitious in heaping up places of Scripture; but they did simply aim at this, which was sufficient for them, to wit, that they might prove that their doctrine was taken out of the word of God; secondly, I say that this prophecy of Amos is more plain than it is commonly taken to be. The prophet intreateth of the restoring of an house which was decayed; [3] he describeth the miserable ruin thereof. Therefore, the promise, which is added immediately, that the seat and throne shall be set up again, from of which kings of the posterity of David shall rule over the Gentiles, doth properly appertain unto Christ. Therefore, so soon as the kingdom of Christ is set up, that must needs follow which the prophet saith also, that the Gentiles shall call upon the name of God. Now, we see that James did not unadvisedly make choice of this place; for if the kingdom of Christ cannot be otherwise established, unless God be called upon everywhere throughout the whole world, and the Gentiles grow together to be one with his holy people, it is an absurd thing that they should be driven from hope of salvation, and the middle wall must fall to the ground, wherewith the one was separate from the other under the law, [4] (Ephesians 2:14.) The first word, I will return, is not in the prophet, but the change of the state which he denounceth is very well expressed by this means. The tabernacle of David, which was decayed. It is not without cause that that evil-favored wasteness and ruin of the king's house is set before our eyes by the prophet; for unless the godly should have been persuaded that Christ should notwithstanding come, though the kingdom of David were brought to nought, who should not only restore to their old order things which were decayed, but should exalt even unto the heavens the glory of his kingdom with incomparable success, they should have despaired a hundred times in a day. After they were returned from the exile wherein they lived at Babylon, they were brought by continual destructions almost unto utter destruction. Afterward that which remained was consumed by little and little with civil [5] discord, yea, when God did relieve their miseries, that kind of help which they had was a certain matter of despair; [6] for that rule which the Maccabees took upon them was then taken away from the tribe of Juda. For these causes the Spirit of God doth diligently beat in [inculcate] this by the prophet, that Christ shall not come until the kingdom of David shall perish, that they may not despair of salvation even amidst greatest miseries. So Isaiah saith, that there shall a branch arise out of the contemptible and base stock, [7] (Isaiah 11:1;) and let us also remember, that God doth observe this wonderful way in restoring the Church, that he doth build it up, [8] when it is decayed. Furthermore, this place teachers when the Church is best ordered, and what is the true and right constitution thereof, to wit, when the throne of David is set up, and Christ alone hath the preeminence, that all may meet together in his obedience. [9] Though the Pope have oppressed the Church with his sacrilegious tyranny, yet doth he make boast of the title of the Church; yea, he deceiveth men under the vain title of the Church, that he may put out the clear light of sound doctrine. But if we shall come thoroughly to examine the matter, we may easily refute such a gross mock, because he alone beareth rule, having deposed Christ. He doth in word confess that he is Christ's vicar; but in very deed after that he hath by a beautiful banishment [10] sent Christ into the heavens, he taketh to himself all his power; for Christ reigneth by the doctrine of his gospel alone, which is wickedly trodden under foot by this abominable idol. But let us remember that this shall be the lawful estate of the Church among us, if we do all in general [11] obey Christ, the King of kings, that there may be one sheepfold and one Shepherd, (John 10:16.)
1 - "Elici," inferred.
2 - "Pariter," in like manner.
3 - "Collapsa erat," had fallen down.
4 - "Hunc enim finem inter alios habebant ceremoniae, ut sanctum Dei populum a profanis Gentilus discernerent; nunc sublato discrimine, ceremonias quoque abrogari convenit," for ceremonies had this, among other ends, that they might distinguish the holy people of God from the profane Gentiles; the distinction being now removed, ceremonies must also be abolished. The whole of this passage is omitted in the translation.
5 - "Intestinis," intestine.
6 - "Quaedam erat desperationis materia," was a kind of material for despair.
7 - "Ex contempto et ignobili trunco," from an ignoble and despised trunk.
8 - "Ex ruinis," out of ruins.
9 - "In ejus obsequium conveniant," may accord in obeying him.
10 - "Specioso exilio," a specious exile.
11 - "Omnes ad unum," all to a man.
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 (Hebrews: "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 - Hebrews. "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.
After this I will return, and will build again, etc. - These two verses, 16th and 17th, are quoted from Amos 9:11, Amos 9:12, 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.
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 , "one bundle"; as it is said, Zephaniah 3:9''
(r) Targum, Jarchi & Kimchi in loc. (s) Zohar in Genesis. 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.
After this - After the Jewish dispensation expires. I will build again the fallen tabernacle of David - By raising from his seed the Christ, who shall build on the ruins of his fallen tabernacle a spiritual and eternal kingdom. Amos 9:11.
*More commentary available at chapter level.