SEV Biblia, Chapter 15:16
Despus de esto volver y restaurar el tabernculo de David, que estaba caído; y reparar sus ruinas, y lo volver a levantar;
Clarke's Bible Commentary - Acts 15:16
Verse 16. After this I will return, and will build again, &c.] These two verses, 16th and 17th, are quoted from Amos ix. 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, tlpnh HANOPHELETH, which is falling down.'" This is evidently a quotation from Amos ix. 11, and a proof that the Jews understood it to be a prophecy concerning the Messiah. See Lightfoot.
John Gill's Bible Commentary
Ver. 16. After this I will return , etc.] 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 Jarchis 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 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; Davids 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, Davids 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 34:23,24, 37:24,25 Hosea 3:5) 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 Christs 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 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 f740 : 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 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 Christs 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 54:2,3 61:4,5 2:2) and to this sense the Jews themselves 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 tja hdwga , one bundle; as it is said, ( Zephaniah 3:9) Ver. 17. That the residue of men might seek after the Lord , etc.] The rebuilder and proprietor of this tabernacle, and who dwells in it; that is, attend his worship, pray unto him, and seek unto him for life and salvation: in Amos these are called, the remnant of Edom: and design the remnant according to the election of grace among the Gentiles; the Jews generally call all other nations, and especially the Roman empire, Edom: and all the Gentiles upon whom my name is called ; for God is the God of the whole earth, of the Gentiles as well as of the Jews; and his Gospel was now spread among them, and many of them were converted and called Christians, and the children and people of God: the Jews understand this of the people of Israel, who are called by the name of the Lord, or on whom his name is called; and some think the words are to be transposed thus, that Israel on whom my name is called might possess the remnant of Edom, and all the people; and is true of their possessing or enjoying them in a Gospel church state: saith the Lord, who doth all these things ; raises up the tabernacle of David, revives the interest of religion, resettles the church, and increases it, calls and converts the Gentiles, causes them to seek after the Lord, and unites them in one church state with the Jews; the word all is left out in the Alexandrian copy, and in the Vulgate Latin and Ethiopic versions, and is not in Amos.
Matthew Henry Commentary
Verses 7-21 - We see from the words "purifying their hearts by faith," and the address of St. Peter, that justification by faith, and sanctificatio 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, an attests by the seal of the Holy Spirit. Then our hearts and conscience 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 Barnaba 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 abou Jewish rites, but that they should abstain from meats offered to idols so that they might show their hatred of idolatry. Also, that the 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 stil offered, it would needlessly grieve the Jewish converts, and furthe 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 warne to avoid all appearances of the evils which they formerly practised, or are likely to be tempted to; and caution them to use Christian libert with moderation and prudence.
Greek Textus Receptus
μετα 3326 PREP ταυτα 5023 D-APN αναστρεψω 390 5692 V-FAI-1S και 2532 CONJ ανοικοδομησω 456 5692 V-FAI-1S την 3588 T-ASF σκηνην 4633 N-ASF δαβιδ 1138 N-PRI την 3588 T-ASF πεπτωκυιαν 4098 5761 V-RAP-ASF και 2532 CONJ τα 3588 T-APN κατεσκαμμενα 2679 5772 V-RPP-APN αυτης 846 P-GSF ανοικοδομησω 456 5692 V-FAI-1S και 2532 CONJ ανορθωσω 461 5692 V-FAI-1S αυτην 846 P-ASF
Robertson's NT Word Studies
15:16 {I will build again} (anoikodomesw). Here LXX has anastesw. Compound (ana, up or again) of oikodomew, the verb used by Jesus in #Mt 16:18 of the general church or kingdom as here which see. {The tabernacle of David} (ten skenen daueid), a poetical figure of the throne of David (#2Sa 7:12) now "the fallen tent" (ten peptwkuian), perfect active participle of piptw, state of completion. {The ruins thereof} (ta katestrammena autes). Literally, "the ruined portions of it." Perfect passive participle of katastrefw, to turn down. It is a desolate picture of the fallen, torn down tent of David. {I will let it up} (anorqwsw). Old verb from anorqow (ana, orqos), to set upright. See on #Lu 3:13 of the old woman whose crooked back was set straight.
