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supposes, but with an allusion to the threat in Amo 1:12, that Edom would be destroyed with the exception of a remnant. The “remnant of Edom” consists of those who are saved in the judgments that fall upon Edom. This also applies to כּל־הגּוים. Even of these nations, only those are taken by Israel, i.e., incorporated into the restored kingdom of David, the Messianic kingdom, upon whom the name of Jehovah is called; that is to say, not those who were first brought under the dominion of the nation in the time of David (Hitzig, Baur, and Hofmann), but those to whom He shall have revealed His divine nature, and manifested Himself as a God and Saviour (compare Isa 63:19; Jer 14:9, and the remarks on Deu 28:10), so that this expression is practically the same as אשׁר יהוה קרא (whom Jehovah shall call) in Joe 3:5. The perfect נקרא acquires the sense of the futurum exactum from the leading sentence, as in Deu 28:10 (see Ewald, §346, c). יירשׁוּ, to take possession of, is chosen with reference to the prophecy of Balaam (Num 24:18), that Edom should be the possession of Israel (see the comm. on this passage). Consequently the taking possession referred to here will be of a very different character from the subjugation of Edom and other nations to David. It will make the nations into citizens of the kingdom of God, to whom the Lord manifests Himself as their God, pouring upon them all the blessings of His covenant of grace (see Isa 56:6-8). To strengthen this promise, נאם יי וגו (“saith Jehovah, that doeth this”) is appended. He who says this is the Lord, who will also accomplish it (see Jer 33:2).
The explanation given above is also in harmony with the use made by James of our prophecy in Act 15:16-17, where he derives from Amo 9:11 and Amo 9:12 a prophetic testimony to the fact that Gentiles who became believers were to be received into the kingdom of God without circumcision. It is true that at first sight James appears to quote the words of the prophet simply as a prophetic declaration in support of the fact related by Peter, namely, that by giving His Holy Spirit to believers from among the Gentiles as well as to believers from among the Jews, without making any distinction between Jews and Gentiles, God had taken out of the Gentiles a people ἐπὶ τῶ ὀνόματι αὐτοῦ, “upon His name” (compare Act 15:14 with Act 15:8-9). But as both James and Peter recognise in