Acts 15:16

After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up:

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(16) After this I will return.—It is a fact not without interest that the prophet from whom these words are taken (Amos 9:11-12) had been already quoted by Stephen (Acts 7:42). Those who then listened to him had, we may believe, been led to turn to the writings of Amos, and to find in them meanings which had hitherto been latent. The fact that the inference drawn from the passage mainly turns on a clause in which the LXX. version, which St. James quotes, differs from the Hebrew, shows, beyond the shadow of a doubt, that the discussion must have been conducted in Greek, and not in Hebrew. At first this may appear strange in a council held at Jerusalem, but the trial of Stephen presents a precedent (see Note on Acts 7:1); and it is obvious that in a debate which chiefly affected the interests of Greeks, and at which many of them, and of the Hellenistic Jews, were likely to be present, the use of that language, both in the debate and the decree in which it resulted, was almost a matter of necessity. Both languages were probably equally familiar to the inhabitants of Jerusalem. (See Note on Acts 22:2.) The quotation suggests, perhaps implies, a fuller interpretation than is given in the summary of St. James’s speech. It assumes that the “tabernacle of David,” which to human eyes had been lying as in ruins, was being rebuilt by Christ, the Son of David, that He was doing the work which, in the prophecy, Jehovah claimed as His.

Matthew Henry's Concise Commentary

15:7-21 We see from the words purifying their hearts by faith, and the address of St. Peter, that justification by faith, and sanctification by the Holy Ghost, cannot be separated; and that both are the gift of God. We have great cause to bless God that we have heard the gospel. May we have that faith which the great Searcher of hearts approves, and attests by the seal of the Holy Spirit. Then our hearts and consciences will be purified from the guilt of sin, and we shall be freed from the burdens some try to lay upon the disciples of Christ. Paul and Barnabas showed by plain matters of fact, that God owned the preaching of the pure gospel to the Gentiles without the law of Moses; therefore to press that law upon them, was to undo what God had done. The opinion of James was, that the Gentile converts ought not to be troubled about Jewish rites, but that they should abstain from meats offered to idols, so that they might show their hatred of idolatry. Also, that they should be cautioned against fornication, which was not abhorred by the Gentiles as it should be, and even formed a part of some of their rites. They were counselled to abstain from things strangled, and from eating blood; this was forbidden by the law of Moses, and also here, from reverence to the blood of the sacrifices, which being then still offered, it would needlessly grieve the Jewish converts, and further prejudice the unconverted Jews. But as the reason has long ceased, we are left free in this, as in the like matters. Let converts be warned to avoid all appearances of the evils which they formerly practised, or are likely to be tempted to; and caution them to use Christian liberty with moderation and prudence.

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 Amo 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.

Jamieson-Fausset-Brown Bible Commentary

15. to this agree the words of the prophets—generally; but those of Amos (Am 9:11) are specified (nearly as in the Septuagint version). The point of the passage lies in the predicted purpose of God, under the new economy, that "the heathen" or "Gentiles" should be "called by His name," or have "His name called upon them." By the "building again of the fallen tabernacle of David," or restoring its decayed splendor, is meant that only and glorious recovery which it was to experience under David's "son and Lord."

Matthew Poole's Commentary

After this; in the days of the Messiah.

I will return: the word may be taken in both voices. If actively, it signifies God’s returning uuto the Gentiles, from whom he had departed. If passively, it foreshows their returning unto God, whom they had forsaken.

The tabernacle; the house, expressed by a tabernacle, (as frequently in Scripture), because that anciently they dwelt only in tabernacles; and here for the throne of David, who was a type of Christ, whose kingdom is over all. God does promise less than he does perform, for he did not only restore the tabernacle of David, in Christ, but raised it to a far greater splendour and glory in its spiritual state. And though St. James here does not exactly keep unto the words of the prophet, he speaks their sense and meaning.

Gill's Exposition of the Entire 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 , "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.

Geneva Study Bible

After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up:

EXEGETICAL (ORIGINAL LANGUAGES)

Expositor's Greek Testament

Acts 15:16. Μετὰ ταῦτα: both Hebrew and LXX, ἐν τῇ ἐκει. τῇ ἡμέρᾳ, i.e., in the Messianic times, after the predicted chastisement of Israel: the house of David is in ruins, but it is to be re-erected, and from the restoration of its prosperity the Messianic blessings will flow: “the person of the Messiah does not appear in this prophecy, but there is the generic reference to the house of David, and the people of Israel,” Briggs, Messianic Prophecy, p. 163, Delitzsch, Messianische Weissagungen, second edition, p. 94. St. James sees the spiritual fulfilment of the prophecy in the kingdom of Christ erected on the Day of Pentecost, and in the ingathering of the Gentile nations to it. On the Messianic interpretations of the passage amongst the Jews see Edersheim, Jesus the Messiah, ii., 734.—ἀναστρέψω καὶ ἀνοι.: like Hebrew אשׁוב = I will return and do, i.e., I will do again—but not in LXX or Hebrew. In the latter we have simply אָקִום, and in LXX ἀναστήσω, where St. James has ἀνοικοδομήσω: the idea of restoration is fully contained in the twice repeated ἀνοι. and in ἀνορθώσω.—τὴν σκ. Δ. πεπτ.: the noun is used to show how low the house of David (2 Samuel 7:12) had fallen—it is no longer a palace but a hut, and that in ruins: the Hebrew word might be used for a temporary structure of the boughs of trees as at the Feast of Tabernacles. We may compare the way in which this hope of restoration asserted itself in Psalms of Solomon, Acts 17:23, where Ryle and James, p. 137, compare the words with Amos 9:11, Jeremiah 30:9, etc. From the passage before us the Messiah received the name of Bar Naphli, “Son of the fallen”.—κατεσκαμμένα, see critical note. In LXX [285] has κατεσκαμ., Α κατεστρ.

[285] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

Cambridge Bible for Schools and Colleges

16. After this] Lit. after these things, (so R. V.) It will be seen on reference to the words of Amos that the quotation here given is not made from the Hebrew, which is correctly represented by the A.V. in the book of Amos. Whether St James himself spoke at the synod in Greek, or St Luke has represented in Greek what the speaker himself uttered in Aramaic we cannot know. But the words in the text correspond very nearly with the LXX. which here (either because they read the Hebrew consonants differently or because they merely gave the sense without attempting an exact rendering), varies from the Hebrew text. Yet St Luke does not give exactly the words of the LXX. He may have quoted from memory or have modified them somewhat to adapt them to the form of his sentence. The words of the LXX. run thus, “In that day I will set up the tabernacle of David which hath fallen down, and I will build up the fallen parts thereof, and the ruins thereof I will set up, and I will build it up as the days of eternity, that the residue of men may seek (unto it) and all the Gentiles upon whom my name is called saith the Lord who doeth all these things.”

I will return, and will build] This is not the form of either the Hebrew text or the LXX., but it is a favourite Hebrew mode of expression to signify “I will do a thing again.” Cp. Ecclesiastes 4:1, “I returned and considered” = I considered once again. Also Ecclesiastes 4:7; Ecclesiastes 9:11. This favours the opinion that St James, in this specially Jewish synod, may have spoken in Aramaic.

the tabernacle of David] The word used by Amos signifies one of those booths used by the people at the Feast of Tabernacles, when they lived in frail dwellings in order to be reminded that God was their protector. This word may be applied to the estate of the Jews when the Deliverer should come, to indicate that they should be brought very low, but yet should find in him a Saviour.

Bengel's Gnomen

Acts 15:16. Μετὰ ταῦτα ἀναστρέψω καὶ ἀνοικοδομήσω τὴν σκηνὴν Δαυὶδ τὴν πεπτωκυῖαν, καὶ τὰ κατεσκαμμένα αὐτῆς ἀνοικοδομήσω καὶ ἀνορθώσω αὐτήν· ὅπως ἂν ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων τὸν Κύριον, καὶ—τὸ ὄνομά μου ἐπʼ αὐτοὺς—ταῦτα) Amos 9:11-12, LXX., ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀναστήσω τὴν σκηνὴν Δαυὶδ τὴν πεπτωκυῖαν, καὶ ἀνοικοδομήσω τὰ πεπτωκότα αὐτῆς καὶ τὰ κατεσκαμμένα αὐτῆς ἀναστήσω· καὶ ἀνοικοδομήσω αὐτὴν, καθὼς αἱ ἡμέραι τοῦ αἰῶνος· ὅπως ἐκζητήσωσί με οἱ κατάλοιποι τῶν ἀνθρώπων καὶ—τὸ ὄνομά μου, λέγει—ταῦτα.—μετὰ ταῦτα, after these things) In the Hebrew, in that day. Both expressions are to be referred to the New Testament.—ἀναστρέψω) אשוב, I will return: the verb for the adverb, “I will again build up.”—τὴν σκηνὴν Δαυὶδ, the tabernacle of David) It is otherwise (elsewhere) called the house of David, the throne of David; but here the tent of David, because his concerns had been reduced to great lowness of condition. Often the Church of the New Testament, which was to be built up even of Gentiles, is described under the allegory of architecture: Psalm 102:14-16; Ephesians 2:20. The tabernacle of David, that is, of Christ. [The Church, in which Christ, the antitype of David, dwells and reigns.—V. g.]

Pulpit Commentary

Verse 16. - These things for this, A.V.; I will for will, A.V.; fallen for fallen down, A.V. Acts 15:16