Imatges de pàgina
PDF
EPUB

It only remains to add, that a strong reason for seeking the primary event in the destruction of Jerusalem has been found in the Apostle's exhortation', "save yourselves from this untoward generation," which is in immediate connection with his citation from Joel.

A MOS.

AMOS flourished during the reign of Uzziah, between the years 810 and 725. He was in a humble sphere of life, with little or no education, which renders his writings the more valuable. He predicts the destruction of Israel, to be preceded by fearful signs in the earth, and in the heavens, which were literally fulfilled. He also foretold the raising up of the tabernacle of David, and disclosed the Messiah, who would build up a new and everlasting kingdom, not made with hands, but eternal in the heavens.

PROPHECY.

"In that day will I raise up the tabernacle of David that is fallen, and close up the branches thereof; and I will raise up his ruins, and I will build it, as in the days of old; That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith

FULFILMENT.

“Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. And, after they had held their peace, James answered, saying, Men and brethren, hearken unto me; Simeon hath

Acts ii. 40.

PROPHECY.

the Lord that doth this."Chap. ix. 11, 12.

FULFILMENT.

declared how God, at the first, did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets, as it is written, 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; That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doth all these things. Known unto God are all his works from the beginning of the world."Acts xv. 12-18.

CHAP. ix. 11, 12.

ACTS xv. 12-18.

The first verse of the ninth chapter of Amos, contains an allusion to Exod. xiii. 23, and perhaps to the destruction of the Assyrians'. Accordingly it has been compared to Matt. xiii. 41; xxv. 31, 32. But it has been inquired, what is to be understood by the altar? Without noticing all the conjectures upon the subject, it seems that the brazen altar,

1 2 Kings xix. 34, 35; Isa. xxxvii. 35, 36.

or the altar of burnt-offerings, was in the prophet's mind. The parallel passage in Ezekiel removes all doubt 1.

If we analyze the prophecy, both with its threatenings and promises, it will clearly rank among those, which foretold the Messiah; it will be seen to describe the destruction of Jerusalem, and the restoration of the Jews under Christ. It will not apply to the Chaldean invasion, but to that under the Romans; for it states, that the house of Israel should be sifted among all nations, yet shall not the least grain fall upon the earth, which is true of their present condition, but could not be said of the Babylonian captivity; also it is affirmed, that on their return to their own land, they should no more be pulled out of it, which was not the case after their return from the exile in Chaldea, for they are now dispersed over every country of the earth.

Amos, by the Tabernacle of David, doubtless, implied the sunken state of his house, as indeed the rest of the verse convincingly shows; and appeared to have contemplated the promise in 2 Sam. vii.

1 Jerome observes, "Juxta altare autem stare dicuntur parati ad jubentis imperium, ut cujuscunque viderent ibi non esse peccata dimissa, sententiæ Domini et interfectioni eum subjacere cognoscant."

particularly at the 16th verse.

In the 14th verse

of the present prediction, he includes all Israel, and, like the other prophets, views the junction of Israel and Judah under the Messiah, just as Ezekiel (xxxvii. 21, 22) had foretold. The meaning indeed was so manifest to the ancient Jews, that they unanimously asserted, that its completion was reserved for the Messiah. How otherwise could it be interpreted, since the remnant of Edom and all the heathens were to be called by the name of God, i. e. Christians? for here the reception of the Idumæans and Heathens into the kingdom of God is connected with the restoration of the tabernacle of David. The quotation of the passage in Acts (xv. 16, 17), is conclusive as to its just application, and banishes all the wild theories, which have appended it to the times of John Hyrcanus. Here the incorporation of the Gentiles is exhibited as a fundamental point.

It is a memorable thing, that instead of the remnant of Edom, the Septuagint and New Testament render the words οἱ κατάλοιποι τῶν ἀνθρώπων; whether such was the reading in the older Hebrew MSS. we know not. At all events, though Edom be particularized in our present copies, the sense is general; and the prophecy was fulfilled by the conversion of the Gentiles, just as St. James worded it.

Thus though the tabernacle of David was desecrated by the sins of the Jews, and fell down at the Babylonish captivity, the ruins of which remained until the advent of Christ; it was repaired and beautified by the seed of David, who was Christ. When He appeared, the breaches thereof were closed, and it was built up in a more glorious form than Solomon's temple itself.

It ceased to be the dissoluble earthly house of the human tabernacle, but was a building of God, a house not made with hands, eternal in the heavens'. No doubt remains that the prophecy was fulfilled by the conversion of the Gentiles.

OBADIA H.

It is uncertain when this prophet flourished; the vision bears no date, nor does Jewish history record the era in which he lived. It is very evident, however, that he was an inspired prophet, both by the fulfilment of his prophecies, and the admission of his book into the sacred canon. The following is a remarkable prophecy of the Messiah 2.

1 2 Cor. v. 1.

2 From verses 11, 12, 13, 14. it would appear that he prophesied after the invasion of Jerusalem.

« AnteriorContinua »