阿摩司书

Day 1

第1日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍,然後反複思考問題。

Scriptural Reflection
Amos 7:1–9

This week we will be finishing the study of the Book of Amos and will also study the shortest book in the Old Testament, the Book of Obadiah.

The rest of the book distinguishes itself from the first part in that the message is presented through five visions that Amos saw. We shall look at the first three visions today:

7:1-3; 4-6—The 1st and 2nd Visions:

(1) The 1st vision is a vision of utter destruction of vegetation in Israel:

a. Who was the one who orchestrated the locust for the destruction?

b. Is natural disaster (i) always, (ii) sometimes, or (iii) never a tool of judgment of God? Why?

c. Whose harvest was spared? Why?

d. Who were the sufferers of this disaster?

(2) The 2nd vision is a judgment by fire:

a. In what way does this 2nd judgment represent a far greater destruction than the 1st?

b. Who, again, was the originator of this disaster?

(3) Why did the prophet (who is a shepherd and farmer himself) cry to the Lord and on what bases did he plead with the Lord?

(4) On both times, how did the Lord respond to the prophet’s intercession? Why?

(5) What do you think was the reason the Lord chose to show this vision to the prophet?

(6) What important lesson(s) might we learn about intercession and the character of the Lord?

7:7-9—The 3rd vision

(7) The imagery of the kingdom of Israel was a wall “built true to plumb”: What does it depict?

(8) But now, God is using His plumb line to measure it: Why does the Lord ask the prophet what He was holding in His hand?

(9) Why did the Lord specifically point out that judgment would fall upon (a) the high places, (b) the sanctuaries and (c) the house of Jeroboam? (See Lev. 26:30; 1 Ki. 3:2; 12:25-31)

(10) Why didn’t the prophet intercede this time for Israel?

(11) What is the main message to you today and how may you apply it to your life?

經文默想
阿摩司書7:1-9

本週我們會讀完阿摩司書,並研讀舊約最短的書卷,俄巴底亞書。請慢慢細心讀每天指定的經文至少兩遍,然後反復思考問題

由第七章開始到末了,是以阿摩司所見五個異象作為根據寫出。今天首先思想首三個異象:

7:1-3; 4-6—第一、二個異象

(1) 第一個異象是以色列種植方面的損失:

a. 是誰策動這蝗蟲之災?

b. 既是這樣,你認為天然的災難(i) 一定是,(ii) 有時是,(iii) 或是從來不是神審判人的工具?為什麼?

c. 但這異象中不會受損壞的是誰的種植呢?

d. 最受損害的是什麼人?

(2) 第二個異象是火之災:

a. 這第二個的災害在那方面比第一個更甚?

b. 誰是那策動者?

(3) 為何先知向神請求,並基於什麼原因?

(4) 神兩次是怎樣回答先知的代求?為什麼?

(5) 神是全知的,為何神要向先知顯示這兩個異象?

(6) 我們從這兩事件中可以向先知學到什麼功課?

(7) 我們又可以看到神那方面的屬性?

7:7-9—第三個異象神以牆來作以色列的比喻

(8) 按準繩建築的牆是什麼的牆?

(9) 現在為何神又用準繩來量度它?

(10) 為何在量度之後,所宣告的審判是臨到(a) 邱壇,(b) 聖所(眾數) (c) 耶羅波安的家?(可參利26:30; 王上 3:2; 12:25-31)

(11) 為何這次先知卻不為民代求?

(12) 今天你得到的主要提醒是什麼?你會怎樣應用在你的生命中?

Meditative Reflection
Interceding for Sinners

Sovereign Lord, I beg you, stop! How can Jacob survive? He is so small!” (Amos 7:5)

The Lord called Amos from the south (Judah) to prophesy against the northern kingdom of Israel. For six chapters, we have read about Amos’ words of rebuke of the many sins of Israel, from false piety to idolatry to pride to social injustice, and his messages are often accompanied by the pronouncement of severe and terminal judgments. But those are mere words that the Lord has obviously conveyed to him. However, the Lord speaks to Amos in a different way in the last three chapters, and that is through a series of visions that depict, obviously in far more vivid fashion, the calamities that will befall Israel. Indeed, a picture is worth a thousand words, and upon actually seeing the judgments in the first two visions, we read that the prophet is so alarmed that he immediately appeals to the Lord, crying out, “Sovereign Lord, I beg you, stop!”

As a shepherd and a farmer, Amos understands the devastating effect on the average Israelites. The king might still enjoy his harvest, but the rest of the people would suffer immensely as an agriculturally based society. That is the 1st vision. The 2nd vision depicts even greater devastation as the land is consumed by fire. The picture of Sodom and Gomorrah comes to mind immediately. Both visions prompted the prophet to cry out to God for forgiveness. And amazingly, we read that “the Lord relented”.

Frankly, that was the whole purpose of showing the visions to Amos. The Lord, as much as He hates sin, loves sinners. In the midst of the transgressions of Israel, the Lord still desires that someone would intercede on their behalf. And, in the course of using the prophet to convey His message of judgment, the Lord also desires that His servant would first and foremost identify with His heart of compassion. This He finds in His prophet, Amos.

Today, the Lord is still seeking to find servants who will first and foremost identify with His heart of compassion — servants who will intercede for sinners!

靈修默想小篇
為罪人代求

我就說:主耶和華啊,求你止息;因為雅各微弱,他怎能站立得住呢?(7:5)

神從南面的猶大呼召阿摩司來到北國,向以色列說預言。連續七章,我們讀到先知向以色列發出嚴厲的信息,責備他們眾多的罪惡,包括虛假的敬虔、拜偶像、驕傲和不公義。他的信息更包括了嚴厲和逃避不來的審判。不過,這些都是直接從神得來的說話。但到了最後的三章,神改用一連串的異象來更生動的描述將臨到以色列的審判。

是的,圖片往往勝過千言;我們就讀到先知在目睹首兩個異象時,驚惶到立刻向神為以色列哀求:「主耶和華啊,求你止息」(7:5)

作為牧羊人和修理桑樹的農夫,阿摩司比一般人更充份明白這兩個審判的可怕。雖然王帝仍能享用他的收割,但升斗市民就會因蝗禍陷入絕境。故此目睹第一個異象時,阿摩司是驚惶萬分的。

第二個異象是更厲害的火的災劫;叫人立刻想到所多瑪和俄摩拉的結局。無怪,先知立刻向神懇求,叫祂停手!

其實,這正是神把這兩個異象向阿摩司顯示的原因。神雖然恨惡罪惡,但祂不是憎惡祂所造的人。就是到了以色列人罪惡滿盈之時,神是盼望有人為以色列人代求的。就是在使用先知代祂傳達責備、審判的信息之餘,神更盼望祂的僕人同時能了解祂憐憫的心懷。這正是阿摩司所了解的。

直到今日,神仍然尋找了解祂憐憫罪人心懷的人,能為這將臨審判的罪惡世人代求的人!

Day 2

第2日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍,然後反複思考問題。

Scriptural Reflection
Amos 7:10–17

(1) Although we have referred to 1 Kings 12:25-31, read this passage again to gain an understanding of who Amaziah might be:

a. Why would Amaziah be bothered by the words of prophecy spoken by Amos?

b. If you were Amaziah, how would you respond to the words of Amos?

(2) Why did Amaziah send a message to the king? What did he charge Amos with?

(3) Presumably, for whatever reason, the king did not arrest Amos or drive him away. What might the reason be?

(4) Now Amaziah chose to confront Amos himself and tried to stop him. Read vv. 12-13 carefully and consider the following:

a. Instead of asking Amos simply to stop prophesying, why did he ask him to get out?

b. What did he insinuate as the reason for Amos being a prophet?

c. How did it reflect his attitude toward his own priesthood?

d. In saying that Bethel was the king’s sanctuary and the temple of the kingdom, how did he condemn himself?

(5) In Amos’ reply (vv. 14-15):

a. Why did he mention who he was, and why did he deny that he was a prophet? Was he not a prophet?

b. What was the point he was trying to make?

(6) The judgment on Amaziah was pronounced in vv. 16-17:

a. What was the judgment specifically about?

b. Was it too severe a judgment? Why or why not?

(7) What is the main message to you today and how may you apply it to your life?

經文默想
阿摩司書7:10-17

請慢慢細心讀每天指定的經文至少兩遍,然後反復思考問題

(1) 我們雖然多次參閱列王紀上12:25-31, 請再看一次來了解亞瑪謝是誰:

a. 為何他會被阿摩司的話語所激動?

b. 若然是你,你會對阿摩司的話語有什麼反應?

(2) 為何他要向王告狀?所告的是否屬實?

(3) 似乎王沒有對亞摩司採取任何的行動?原因可能是什麼?

(4) 亞瑪謝於是惟有直接警告先知(7:12-13)

a. 為何叫先知停止發預言不夠,還叫他逃走(get out)

b. 言下他怎樣醜化阿摩司作先知的原因?

c. 但同時他豈不是反映出他作祭司的原因嗎?你說對嗎?

d. 13節的話怎樣定了亞瑪謝的罪?

(5) 阿摩司的回答(7:14-15)

a. 為何阿摩司要指出他的原職是什麼?為何要指出自己不是先知的出身?他真的不是先知嗎?

b. 他要指出的要點是什麼?

(6) 阿摩司發出審判的話(7:16-17)

a. 這審判的話是指向誰說的?

b. 你認為是否過於嚴?為什麼?

(7) 天你得到的主要提醒是什麼?你會怎樣應用在你的生命中?

Meditative Reflection
A Special Calling

I was neither a prophet nor the son of a prophet, but I was a shepherd, and I also took care of sycamore-fig tree. But the Lord took me from tending the flock and said to me, ‘Go, prophesy to my people Israel'.” (Amos 7:14-15)

On the surface, both Amaziah and Amos served the Lord, but the difference between them could not be greater.

Apart from the fact that Amaziah was perpetuating the sins of Israel in the worship of the golden calf in Bethel as if it were the Lord Himself (1 Ki. 12:25-31), he was repeating the same sin of Aaron in the desert in the time of Moses (Exod. 32:2-4). Also, it is likely that he was not even a Levite, but that he took his office as a means to earning a living.

Although, I often wonder about God’s wisdom in establishing the priesthood of Israel based on their genealogy, in that only the Levites could serve as priests in His temple. However, since God is absolutely sovereign, the birth of every person is not an accident; He knew each one of us even in the womb (Ps. 139:13). Therefore, a person's birth as a Levite is not only not an accident, it is by design and it represents a special calling by God to serve Him. So also, one's office is not a profession through which he earns a living, but a ministry of faith, depending on and claiming God as his only inheritance (Num. 18:20, 23).

On the contrary, this Amos who served Yahweh and Yahweh only, was not even a prophet by profession. However, he did receive a very clear calling from God before he left his profession as a shepherd and a sycamore-fig tree tenderer, and became a prophet. It was more than obvious that Amos did not receive any support or remuneration by going all the way to Bethel and prophesying. His was totally a faith ministry which he took on, 100% out of faith. His is a true model of ministry for all God’s servants today:

- We do not become a pastor for the sake of making a living,

- We must have a very clear sense of calling; and

- We accept our calling in submission and 100% out of faith.

靈修默想小篇
一個特別的呼召

我原不是先知,也不是先知的門徒。我是牧人,又是修理桑樹的。耶和華選召我,使我不跟從羊群,對我說:你去向我民以色列說預言。(7:14-15)

表面看來,亞瑪謝與阿摩司同是耶和華的僕人,但實質上,二人是有天淵之別。

一方面,亞瑪謝這祭司是繼續陷民於罪,負責引導以色列人在伯特利以金牛犢為耶和華的去敬拜(王上12:25-31) ,重蹈亞倫在曠野的覆轍(32:2-4) 。相信他可能根本不是利未人,是沒有資格當祭司的。

談到祭司的資格,我曾因律法把祭司定為世襲的制度而感到困惑:只有生下為利未人才能當祭司?但當我想到神是全知、全能的神時,祂當然是完全掌管著每一個人的出生沒有一個人的出生是偶然的。在母腹中,神已認識我們(139:13) 。故此,凡生為利未人的,都非偶然的,是神的計劃、是顯明神對他的揀選,要他來事奉祂。故此,作祭司並非是一個賺錢或維生的職業,乃是一個信心的事奉要完全仰賴神,以神為他唯一的產業的事奉(18:20, 23)

相反地,這真正、單單的事奉耶和華的阿摩司,他的原職根本不是作先知的。但他卻從神得到清楚的呼召,故此他就放下他作牧人和修理桑樹的工作,當起先知來。明顯的,他遠道來到伯特利作先知是沒有薪酬的,是100%信心的事奉。這正是全職事奉神的僕人的榜樣:

- 我們作傳道者不是為維生;

- 我們也必須有清楚的呼召;

- 我們是完全憑信心和信服來承擔這職事。

Day 3

第3日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍,然後反複思考問題。

Scriptural Reflection
Amos 8:1–14

The 4th Vision—the Ripened Fruit

(1) In showing Amos a basket of ripened fruit, what was the Lord trying to tell Amos? (See Joel 3:13)

(2) Even in pronouncing this seemingly irreversible judgment, what did the Lord call Israel? (v. 2)

The Judgment—The message can be divided into sections based on the reference to “day”:

8:3-8—In that day: Sins and Judgment

(3) The judgment:

a. Why did the Lord refer to the “songs in the temple”?

b. What kind of horror is depicted in v. 3?

(4) The sins:

a. What kind of sin is being rebuked in v. 4?

b. New Moon and Sabbath are both times for rest and worship:

  1. How did they observe these times of worship?
  2. How does this speak to their relationship with God?
  3. Do you think our day-dreaming at worship or thoughts of where to eat after Sunday service deserve the same rebuke?

c. What might be the modern-day sins equivalent to the sins described in v. 5b?

d. What might be the modern-day sins equivalent to the sins of v. 6

e. Why did the Lord say He “will never forget”?

(5) The judgment symbolized: What does the Lord use to symbolize the coming judgment? What is the point He was trying to make?

8:9-10—In that day—Judgment symbolized (II)

(6) What kind of judgment is the darkening of the earth? (See Matt. 27:45; Rev. 6:12; 8:12)

(7) What does the analogy of mourning for an only son depict?

8:11—The days are coming—a different kind of judgment

(8) Should a famine (i.e. a hungry searching) of the word not be a good thing?

(9) Why would God not allow them to find it?

(10) Why was it a judgment?

8:13-14—In that day—sin and judgment

(11) What does the fainting of young people signify?

(12) What kind of sin is being rebuked in v. 14?

(13) What is their final destiny?

(14) Take some time to recap the various kinds of sin highlighted by the Lord:

a. What kind of a community has Israel turned into as people of God?

b. How horrific a judgment will they face as a result?

(15) What is the main message to you today and how can you apply it to your life?

經文默想
阿摩司書8:1-14

請慢慢細心讀每天指定的經文至少兩遍,然後反復思考問題

第四個異象神以夏天(已熟) 的果子為喻:

(1) 以夏果示來阿摩司是什麼意思?(參珥3:13)

(2) 雖然這結局已到,神仍怎樣稱呼以色列?(8:2)

8:3-8—罪和審判的宣告

(3) 「那日」的審判()

a. 為何特別提到「殿中的詩歌」?

b. 第三節所宣告的審判可怕在那裡?

(4) 同樣可怕的罪:

a. 4節所指出的是那類的罪行?

b. 月朔與安息日皆是停止工作,敬拜神的時刻:

i. 他們是帶著什麼的心情守節和敬拜的?

ii. 這裡顯示出他們與神的關係到底怎樣?

iii. 與今日我們在崇拜時那些現像相似?

c. 5節下半節所形容的在今天的社會是否仍屬普遍?何以見得?

d. 第六節的罪又如何?

e. 為何神說祂「必永不忘」這些罪?

(5) 審判的比喻:神以什麼來喻將臨的審判?其重點是什麼?

8:9-10—「那日」的審判(二)

(6) 白晝變黑夜是什麼的審判?(參太27:45; 6:12; 8:12)

(7) 為何以喪獨子比喻這日子?

8:11—「日子將到」:另類的審判

(8) 因沒有耶和的話而饑渴不是好的嗎?

(9) 為何是一個審判?

(10) 為何神要使他們找不著?

8:13-14—「當那日」

(11) 連年青的男女也發昏是表明什麼?

(12) 14節再提到的是什麼罪?

(13) 他們的終結是什麼?

(14) 請停下來,重溫這章所論到的種種罪行:

a. 屬神的子民現在變成怎樣的社會?

b. 可怕的審判是否與他們的罪相稱?

(15) 今天你得到的主要提醒是什麼?你能怎樣應用在你的生命中?

Meditative Reflection
Famine of Hearing the Words of the Lord

The days are coming…when I send a famine through the land…a famine of the hearing the words of the Lord.” (Amos 8:11)

The Lord has earlier pronounced famine as His coming judgment on the sins of Israel, (5:16-17; 7:1-2) , but now He pronounces a different kind of famine as His judgment in that it is “not a famine of food or a thirst for water, but a famine of hearing the words of the Lord” (8:11). I find it most puzzling, because

(1) Such a famine which leads to “searching for the word of the Lord” (8:12) should be a blessing, not a curse, and

(2) If people hunger and thirst for the word of God, would God not honor His promise even in the Old Testament that, “But if from there you seek the Lord your God, you will find Him if you seek Him with all your heart and with all your soul” (Deut. 4:29)?

However, the best understanding of this curse can be seen in its fulfillment in what we have come to call the “four hundred years of silence”: Before the incarnation of our Lord Jesus, for some four hundred years, there was no prophet, no revelation in the land of Israel and among God’s people. Together with the destruction of their nations (both the southern and northern kingdoms), they knew that they had sinned against the Lord and that all these prophecies (including those by Amos) had come to pass.

In the reading of the book of Nehemiah, we have come to understand that they had, in general, repented from idol worship and from following the pagan lifestyle by refraining from social association with Gentiles, including inter-marriages. This is why we do not find any rebuke by our Lord Jesus against them in these respects.

Indeed, by the time of the first coming of our Lord, the Jews had grown in their desire for the coming of their Messiah as evidenced by the contents of the Apocryphal writings, but God remained silent throughout these four hundred years. Why? It was made clear by their treatment and reception of our Lord Jesus that they had not really repented: Their desire for revival was not of the Kingdom of God, but of the kingdom of Israel (Acts 1:3, 6); their hunger and thirst for the word of the Lord were meant to bolster their sense of piety, and not to repent.

Unfortunately, this remains a fact among the Jews until this very day — while God has remained silent no more (Heb. 1:1-2), they still fail to find Him! What a curse!

靈修默想小篇
聽神話的饑餓

主耶和華說:日子將到,我必命饑荒降在地上。人飢餓非因無餅,乾渴非因無水,乃因不聽耶和華的話。(8:11)

較早之前,阿摩司已預言神要以饑荒來作以色列的審判(5:16-17; 7:1-2) ;但現在他宣告另一種的饑荒來作審判—「非因無餅」,也「非因無水」,「乃因不聽(或譯聽不到)耶和華的話」。這句話看來很矛盾:

(1) 若這個饑荒是引至人去往來奔跑尋求耶和華的話 (8:12),這豈不是祝福?何來是咒詛?

(2) 如果人真的渴求要聽神的話,神豈不會按祂在舊約已應許的去行嗎: ”( 4:29)

要明白這個審判,或許最恰當的是看看以色列亡國後的歷史。我們知道在主耶穌降世成人之前,以色列人有一段很長的時期是再沒有神的啟示、沒有知先的。這一段時間,聖經學者稱之為「四百年的緘默期」。連同他們北、南國相繼的滅亡,以色列知道這是因著他們得罪了神而得到的審判。

從尼希米記的記載,我們知道他們這些被擄歸回的人,總括而言,是真的離開偶像的敬拜、也定意與鄰邦在社交上隔絕,甚至不再與他們通婚。也因這原故,我們聽不到主耶穌在這些方面對他們的責備。

其實,在主降世之前,猶太人對彌賽亞的來臨,和神國的降臨是真有極殷切的盼望的。不少在那時代出現的次經(Apocrypha) 是充滿著這方面的熱衷;但在這四百年神卻是緘默的,再沒有興起先知。為什麼呢?其原因可以藉著他們怎能對待主耶穌的身上,可以看得清楚。其實他們真正的盼望,不是在乎神國的降臨,乃是在乎以色列國的復興(見徒1:3, 6) 。他們對神話語的渴慕,不是反映他們的悔改,乃是要顯出他們的自義。

可惜的是,直到如今,他們也沒有改變。就是當神不再緘默,更是藉著祂的兒子向他們說話(1:1-2) ,他們仍然「卻尋不著」(8:12) 。這誠然是個咒詛!

Day 4

第4日

Read slowly and reflectively the assigned passage twice at least and consider the questions below.
請慢慢細讀每天指定的經文至少兩遍,然後反複思考問題。

Scriptural Reflection
Amos 9:1–15

The Last Vision:

(1) What is the significance of the Lord appearing “by the altar” in delivering this final message?

9:1-4—The judgment of death

(2) To whom is this judgment directed primarily? (v. 1)

(3) What kind of horror is being depicted by these verses for those who turn God into their enemy?

9:5-6—The certainty of the judgment

(4) What is God’s relationship with both the heavens and the earth (v. 6)

(5) What will happen when He touches this sinful earth?

(6) What will happen when He touches the rivers and seas whose waters He has poured out on the land?

(7) How then does His name speak to the judgment He has pronounced above?

9:7-10—The Promise of a remnant

(8) 9:7 is a rhetorical question:

a. In what way(s) is Israel the same to God as the other nations mentioned?

b. In what way(s) is Israel not the same as the other nations?

(9) In declaring once again their total destruction, what does the use of a sieve seek to signify?

(10) Amidst this declaration of total destruction, what is being promised at the end of v. 8? (You may wish to do a search in a Concordance on the word remnant, or see Amos 5:15, Isa. 10:20-22, Rom. 11:5.)

9:11-12—The Promise of a restored kingdom

(11) Why does the Lord refer to the restoration of “David’s fallen shelter (or tent)”? (See God’s promise to David in 2 Sam. 7:12-16)

(12) How does the Apostle James understand Amos 9:11-12? (see Acts 15:13-18)

9:13-15—Abundance promised

(13) What kind of abundance is being depicted in this restored kingdom?

(14) Now that Israel has literally been brought back to their homeland (in 1948), do you think the promise in the rest of vv. 14-15 is to be literally interpreted or is it just a spiritual metaphor? Why? (see Isa. 65:21-24)

(15) Pause and review the main messages that God has impressed upon you through this book. How may you apply them to your life?

經文默想
阿摩司書9:1-15

請慢慢細心讀每天指定的經文至少兩遍,然後反復思考問題

最後的異象

(1) 這最後的信息是以「主站祭壇旁邊」為開始,其重要性何在?

9:1-4°死亡的審判

(2) 這裡的審判,主要的對象是什麼人?

(3) 這裡怎樣刻劃出把神變為仇敵的人要面對的審判可怖之處?

9:5-6—審判的必然

(4) 這裡論到神與天地有什麼關係?(9:6)

(5) 當祂摸這有罪的世界時會帶來什麼後果?(9:5)

(6) 這些與祂的名為耶和華有什麼關係?

9:7-10—餘民的應許

(7) 9:7是神發出的一個問題:

a. 這裡論到以色列與所列的邦國有什麼相同之處?

b. 其實與列國又有什麼不同之處?

(8) 這裡用篩子作比喻的重點是什麼?

(9) 但在這盡行毀滅的宣告中,神在此作了什麼重要的應許?(可參摩5:15, 10:20-22, 11:5)

9:11-15—重建國度的應許

(10) 為何說所重建的稱為大衛倒塌的「帳幕」?

(11) 使徒雅各是怎樣領會9:11-12(見徒15:13-18)

(12) 既是這樣,以色列卻已在1948年,經過二千六百多年後復國;這裡所形容的豐盛是喻意或是實況?為什麼?(參賽65:21-24)

(13) 請停下來,重溫全書的要點。你能怎樣應用所得的提醒在你的生命中?

Meditative Reflection
The Restoration of David’s Fallen Tent

In that day, I will restore David’s fallen shelter—I will repair its broken walls and restore its ruins—and will rebuild it as it used to be.” (Amos 9:11)

It is interesting to read older commentaries (i.e. those before 1948) and see how they interpreted the glorious message of restoration in the final vision of Amos.

The 16th century renowned reformer Calvin insisted that it should only be interpreted allegorically, because the promise of Israel’s return from exile could only be fulfilled spiritually “in Christ” (see Calvin’s Commentaries, Vol. XIV, 412-413). And the 19th century Keil and Delitzsch opined that “this phrase is not used here to denote the return of the people from captivity, but the turning of misfortune and misery into prosperity and salvation” (K&D, 223).

Certainly, the ultimate fulfillment of the restoration of David’s fallen tent is through the Son of David, our Lord Jesus Christ, whose death and resurrection has accomplished salvation for all who would believe in Him, both Jews and Gentiles. Such is the understanding of the Apostle James of Amos 9:11-12 as he defended the inclusion of gentiles in the kingdom of God through faith in Jesus Christ before the Jerusalem Council:

“Brothers,... listen to me. Simon has described to us how God first intervened to choose a people for His name from the Gentiles. The words of the prophets are in agreement with this, as it is written: ‘"After this I will return and rebuild David’s fallen tent. Its ruins I will rebuild, and I will restore it, that the rest of mankind may seek the Lord, even all the Gentiles who bear my name", says the Lord, who does these things, things known from long ago [quoting from LXX]'.” (Acts 15:13-18)

However, since part of this prophecy, namely the return of Israel back from exile in their homeland, has literally been fulfilled, should not the rest be also fulfilled literally as well as spiritually?

It is my humble opinion that as much as the new Davidic Kingdom will be a spiritual and everlasting one that embraces all who believe in the Messiah, our Lord Jesus Christ, it is not inconceivable that the Lord chooses to also honor literally these promises to the Jews, His people, and allow them to enjoy this earthly ideal kingdom for a time before being ushered into His eternal Kingdom. Some believe that this will take place during the “thousand years’ reign” mentioned in Revelation 20:6.

靈修默想小篇
重建大衛倒塌的帳幕

到那日,我必建立大衛倒塌的帳幕,堵住其中的破口,把那破壞的建立起來,重新修造,像古時一樣。(9:11)

當我讀到一些較早期的解經書,就是在1948年以色列復國前所寫的,對阿摩司這裡對以色列復興的預言的解釋時,我感到有點意外。

就如十六世紀著名的改革領袖加爾文,他認為阿摩司這最後一段的預言是應全以喻意解釋;特別對被擄會歸回的預言,應當只能「在基督裡」應驗,而不會按字面的應驗(Calvin’s Commentaries, Vol. XIV, 412-413)

至於我愛讀的十九世紀著名保守派的解經者Keil & Delitzsch就說:這句話不是指百姓從被擄的歸回,乃是指從苦難與不幸中轉變成興盛和得到救恩。”(K&D, 223)

誠然,建立大衛倒塌的帳幕至終是要藉著「大衛的子孫」耶穌基督的死而復活得以應驗,而且這國度確是神的國度,藉著主耶穌所完成的救恩,叫凡信祂的包括猶太人和外邦人都能「歸回」。這正是使徒雅各在耶路撒冷的會議中,引用阿摩司這段話所申明的:「諸位弟兄,請聽我的話。方才西門述說神當初怎樣眷顧外邦人,從他們中間選取百姓歸於自己的名下;眾先知的話也與這意思相合。正如經上所寫的:此後,我要回來,重新修造大衛倒塌的帳幕,把那破壞的重新修造建立起來,叫餘剩的人,就是凡稱為我名下的外邦人,都尋求主。這 是從創世以來,顯明這事的主說的。(15:13-18)

既然阿摩司這最後一段預言,至少在以色列歸回的那件事上是按字面的應驗了,這是否說,其餘的預言同樣可以在靈意和實質上一同的應驗呢?

以我愚見,這重建的大衛帳幕當然是那永遠神的國度,是大衛的子孫耶穌基督的救恩所重建的。但與此同時,神同樣的要叫以色列人在物質上,也能有享受重未經歷過,真的以神為王的地上國度一段的時期,然後才引進那永遠、屬天的國度。這就是一些解經者所認為,會在啟示錄所說的「千禧年」時應驗的(20:6)