That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.

That the residue of men may seek after the Lord, And all the Gentiles, upon whom my name is called,

That the residue of men may seek after the Lord, and all nations upon whom my name is invoked, saith the Lord, who doth these things.

That the residue of men may seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things.

that the residue of men may seek after the Lord, and all the nations, upon whom My name hath been called, saith the Lord, who is doing all these things.

That the residue of men might seek after the Lord, and all the Gentiles, on whom my name is called, said the Lord, who does all these things.

In order that the rest of mankind may earnestly seek the Lord - even all the nations which are called by My name,"

So that the rest of men may make search for the Lord, and all the Gentiles on whom my name is named,

that the rest of mankind may seek after the Lord, and all the nations who are called by my name,' says the Lord, who makes these things

so that the rest of men may seek the Lord, along with all the nations over whom my name has been invoked, says the Lord, who does these things.'

That so the rest of mankind may earnestly seek the Lord – Even all the Gentiles on whom my name has been bestowed.

That those which remain may seek. James added this word seek by way of exposition, which is not found nor read in the prophet; and yet it is not superfluous, because, to the end we may be numbered among the people of God, and that he may take us for his own, we must, on the other side, [in our turn,] be encouraged to seek him. And it is to be thought that Luke did summarily comprehend those things whereof James did dispute in his own language among the Jews; whereby it came to pass that the exposition of the matter was mixed with the words of the prophet. Instead of the relics of the Gentiles which Amos useth, Luke, out of the Greek translation, (which was more familiar,) putteth the rest of the men in the same sense, to wit, that there must go before the purging of the filthiness of the world a cutting, or paring, as it came to pass. And this doctrine must be also applied unto our time. For, because the corruption of the world is worse than that it can be wholly brought to obey Christ, he bloweth away, with diverse fans of tribulations, the chaff and weeds, that he may at length gather unto himself that which shall remain.

That the residue of men - This verse is quoted literally from the Septuagint, and differs in some respects from the Hebrew. The phrase, "the residue of men," here is evidently understood, both by the Septuagint and by James, as referring to others than Jews, to the Gentiles the rest of the world - implying that many of them would be admitted to the friendship and favor of God. The Hebrew is, "that they may possess the remnant of Edom." This change is made in the Septuagint by a slight difference in the reading of two Hebrew words. The Septuagint, instead of the Hebrew וירשׁו w-y-r-sh-w, shall inherit, read ודרשׁו w-d-r-sh-w, shall seek of thee; and instead of אדום 'd-w-m, Edom, they read אדם '̇̀̇d-m, man, or mankind; that is, people. Why this variation occurred cannot be explained; but the sense is not materially different. In the Hebrew the word "Edom" has undoubted reference to another nation than the Jewish nation; and the expression means that, in the great prosperity of the Jews after their return, they would extend the influence of their religion to other nations; that is, as James applies it, the Gentiles might be brought to the privileges of the children of God.
And all the Gentiles - Hebrews. all the pagan; that is, all who were not Jews. This was a clear prediction that other nations were to be favored with the true religion, and that without any mention of their conforming to the rites of the Jewish people.
Upon whom my name is called - Who are called by my name, or who are regarded as my people.
Who doeth all these things - That is, who will certainly accomplish this in its time.

That the residue of men might seek - Instead of this, the Hebrew has, That they may possess the remnant of Edom. Now it is evident that, in the copy from which the Seventy translated, they found ידרשו yidreshu, they might seek, instead of יירשו yireshu, they may possess, where the whole difference between the two words is the change of the י yod for a ד daleth, which might be easily done; and they found אדם adam, man, or men, instead of אדום Edom, the Idumeans, which differs from the other only by the insertion of ו vau between the two last letters. None of the MSS. collated by Kennicott and De Rossi confirm these readings, in which the Septuagint, Arabic, and St. James agree. It shows, however, that even in Jerusalem, and in the early part of the apostolic age, the Septuagint version was quoted in preference to the Hebrew text; or, what is tantamount, was quoted in cases where we would have thought the Hebrew text should have been preferred, because better understood. But God was evidently preparing the way of the Gospel by bringing this venerable version into general credit and use; which was to be the means of conveying the truths of Christianity to the whole Gentile world. How precious should this august and most important version be to every Christian, and especially to every Christian minister! A version, without which no man ever did or ever can critically understand the New Testament. And I may add that, without the assistance afforded by this version, there never could have been a correct translation of the Hebrew text, since that language ceased to be vernacular, into any language. Without it, even St. Jerome could have done little in translating the Old Testament into Latin; and how much all the modern versions owe to St. Jerome's Vulgate, which owes so much to the Septuagint, most Biblical scholars know.

That the residue of men might seek after the Lord,.... 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 (x) 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 (y) 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.
(x) Targum in Amos ix. 12. (y) Kimchi & Aben Ezra in ib.

The Gentiles on whom my name is called - That is, who are called by my name; who are my people.