Amos 9:11

In that day will I raise up the tabernacle of David that is fallen.

The tabernacle of David ruined by man, and reared up by the mighty God

Things to take notice of.

1. The designation that the prophet Amos, by God’s commission, gives unto the kingdom of Israel. A “sinful kingdom” (verse 8).

2. An advertisement that the prophet Amos gives unto this sinful kingdom. He says, “The eyes of the Lord are upon it.”

3. God’s purpose and resolution with reference to the sinful kingdom. “I will destroy it from off the face of the earth.”

4. The limitation of the awful sentence. “Saving that I will not utterly destroy the house of Jacob.”

5. An account of God’s management with respect to that remnant. “Yet shall not the least grain fall to the earth.”

6. We are told what will become of the chaff. “Shall die by the sword.” Now follows another scene: a scene of mercy is opened up in verse 11. Notice--

(1) The designation that God gives unto His Church, particularly the New Testament Church. “The tabernacle of David.”

(2) The present case of the tabernacle of David; it is fallen; there are breaches made in it; it is in a ruinous condition.

(3) We have a promise of rebuilding David’s tabernacle. “I will raise up his ruins, and I will build it as in the days of old.”

(4) The time or season when this is to be done. “In that day.” Observation. “That God many times ushers in a glorious work of reformation by very cloudy, dark, and dismal dispensations of providence.” This is God’s ordinary way of working, both towards particular persons and particular Churches. Illustrate by God’s planting a Church for Himself in the land of Canaan. The return of the children of Israel from Babylonish captivity. The times of Constantine. The revival of the Church upon the downfall of Antichrist. Why is it that God goes to work in this way?

1. That He may be avenged on the persecutors and enemies of His Church and people.

2. That He may remove the abounding offences in the visible Church, and roll away the impediments that hinder her reformation.

3. And there is something godlike, greatlike, and majestic in this manner of procedure. There is something admirable in this way of working in respect of God Himself; in respect of religion itself. In respect of the people of God, and the effect that this way of working has upon them. Doctrine. That God has His own time and way of rebuilding or reforming His Church, when she is brought to a very low and ruinous condition.

I. Why the Church of Christ is represented under the name and notion of the “Tabernacle of David.” There is evident allusion to the tabernacle which, by God’s special command unto Moses, was reared in the wilderness.

1. The tabernacle was God’s lodging and habitation in the camp of Israel, a symbol of God’s gracious presence among them.

2. The Divine oracles, the law and the testimony, were preserved and kept in the tabernacle, and from thence they were given out for the use of Israel. So to the Church pertain the oracles of God; His revealed mind and will in the Scriptures of truth is committed to her trust.

3. The tabernacle was the place of worship. So the Church of Christ is the place where He will be worshipped and sanctified of all that are about Him.

4. The pattern of the tabernacle was given by God unto Moses in the mount. So the model of the Church, with a perfect system of laws, by which she is to be governed, is given of God in the mount of revelation.

5. No man was to intrude himself into the service of the tabernacle. So, in the New Testament Church, no man is to intrude himself into the sacred offices of the Church, without he is qualified and called of God unto that work.

6. The greatest and most sacred thing in the tabernacle was the ark and mercy-seat. And it is the great business of ministers of the Gospel, now under the New Testament, to disclose or open the ark of the covenant of grace, to preach Christ.

7. The ark was a portable or movable kind of tent. In like manner the Church of God, while in this world, is not fixed to any particular nation.

II. When may the Tabernacle of David be said to be fallen, broken, and ruinous?

1. When the God of the tabernacle is departed.

2. When the oracles of God are not carefully kept and purely dispensed.

3. When the God of the tabernacle is not worshipped according to His appointment.

4. When it is not kept according to the pattern in the mount.

5. When men are entered upon tabernacle service, without being called, qualified, and sanctified for such service.

III. How is it that God raises up his tabernacle when it is fallen?

1. In a time of defection He raises up witnesses to bear testimony against the corruptions and mismanagements of men about His tabernacle.

2. The Lord puts it in the hearts of His people and ministers to take pleasure in the stones and rubbish of His fallen tabernacle, and to mourn and lament over their own sins and the tokens of the Lord’s anger that have gone out against them.

3. The Lord polishes and prepares some for tabernacle work and service, as He did Bezaleel and Aholiab.

4. His tabernacle is raised up by a plentiful downpouring of the Spirit.

5. Sometimes He inspires great men, kings, and nobles, to espouse the cause of His fallen tabernacle.

6. Sometimes He rears up His fallen tabernacle in the very blood and sufferings of His witnesses.

IV. Offer some thoughts anent the time or day of the Lord’s building up the tabernacle of David.

1. It is a time which God hath kept in His own power, and therefore we should beware of diving with too much curiosity into it.

2. When men think the time at hand, and their expectations are big, things frequently take another turn, and defeat all their hopes for that season.

3. God’s time of building up His tabernacle is commonly when things axe brought to the last extremity.

4. God’s time is a day of vengeance and vexation unto the wicked and ungodly world.

5. Yet is it a day of joy and gladness to all Zion’s friends and well-wishers.

In order to the successful building of the broken and fallen tabernacle of David.

1. It is necessary that every one of us prepare a habitation for the mighty God of Jacob in our hearts.

2. That we be well acquainted with the pattern showed in the mount, particularly of the New Testament revelation.

3. That, like Elijah, we be “very zealous for the Lord God of hosts.”

4. We need to count the cost; to reckon what tabernacle work may cost.

5. Sympathise with and help all ministers or Christians who are endeavouring honestly, in their spheres, to build up the tabernacle of God. (E. Erksine.)

The restoration of the true moral theocracy

The old Hebrew world was for ages governed by a theocracy. God was their King. He had under Him, and by His appointment, human rulers and other functionaries; but they were simply His instruments and He was their King. That form of government has passed away, but it was symbolical. It was the emblem of a higher theocracy. Of which we note--

I. It rose from the humblest condition. “In that day I will raise up the tabernacle of David that is fallen.” Its founder was a poor Jewish peasant. Its first apostles, who were they? In its origin, indeed, its symbols are the little stone, the grain of mustard seed, and the few particles of leaven.

II. Heathens are subject to its authority. “That they may possess the remnant of Edom, and of all the heathen, which are called by My name, saith the Lord that doeth this.” The old theocracy was confined to the Jews; this one, this moral theocracy, is to extend to the heathen. Even Edom--the old and inveterate foe of the theocratic people, who may be regarded as the representative of the whole heathen world--is to be subjected to it. It shall “ inherit the Gentiles.” It is to have the heathen for its inheritance, and the uttermost parts of the earth for its possession.

III. Abundant material provisions will attend it. “Behold, the days come, saith the Lord, that the ploughman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt.” “The metaphorical language here employed is at once in the highest degree bold and pleasing. The Hebrews were accustomed to construct terraces on the sides of the mountains and other elevations, on which they planted vines. Of this fact the prophet avails himself, and represents the immense abundance of the produce to be such that the eminences themselves would appear to be converted into the juice of the grape.” Just as this moral theocracy extends, pauperism will vanish. With the kingdom of God and His righteousness all necessary material good comes. Godliness is profitable unto all things.

IV. Lost privileges are restored as it advances. Three blessings, which man has lost through depravity, are here indicated.

1. Freedom. “I will bring again the captivity,” or rather, I will reverse the captivity, give them liberty. Man in a state of depravity is a slave, a slave to lust, worldliness etc. etc. This moral theocracy ensures freedom to all its subjects. “Ye shall know the truth, and the truth shall make you free.”

2. Prosperity. “Shall build the desolate cities and inhabit them; and they shall plant vineyards and drink the wine thereof.” One of the sad evils connected with man’s fallen depravity is, that he does not reap the reward of his labours. He builds cities and plants vineyards and makes gardens for others. Through the reign of social injustice he is prevented from enjoying the produce of his honest labours. Under this theocracy it will not be so. What a man produces he will hold and enjoy as his own.

3. Settledness. “I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God.” Unregenerate man has ever been restless, homeless, unsettled. He stands not on a rock, but rather on planks floating on surging waters; he is never at rest. All the subjects of the true theocracy are established. “God is their refuge and strength.” Let us have faith in this predicted future of the world. (Homilist.)