Though they dig down to Sheol, from there My hand will take them; and though they climb up to heaven, from there I will pull them down. Though they dig down to SheolThis phrase emphasizes the futility of attempting to escape God's judgment. Sheol, in ancient Hebrew thought, is the realm of the dead, often depicted as a deep, shadowy place beneath the earth. The imagery of digging down to Sheol suggests an extreme effort to hide or escape, yet it underscores the omnipresence and omnipotence of God. In biblical context, Sheol is not just a physical location but a metaphor for death and the grave ( Job 26:6, Psalm 139:8). This reflects the belief that no matter how deep one goes, God's reach extends even to the depths of the earth. From there My hand will take them
The "hand" of God is a common biblical metaphor for His power and intervention. This phrase indicates that God's authority and ability to execute judgment are inescapable. The imagery of God's hand taking them from Sheol suggests a personal and direct action, reinforcing the idea that divine justice is unavoidable. This is consistent with other scriptures that speak of God's hand as a symbol of strength and deliverance (Exodus 15:6, Isaiah 41:10). And though they climb up to heaven
Climbing up to heaven represents the opposite extreme of digging down to Sheol, symbolizing an attempt to reach the highest heights to evade God's presence. In biblical literature, heaven is often depicted as the dwelling place of God (Genesis 28:12, Psalm 115:3). This phrase highlights the futility of human efforts to escape divine scrutiny, as even the highest heavens are within God's domain. It echoes the sentiment found in Psalm 139:7-10, where the psalmist acknowledges that there is no place beyond God's reach. From there I will pull them down
This final phrase reinforces the theme of God's sovereignty and the certainty of His judgment. The act of pulling down from heaven suggests a reversal of human pride and ambition, reminiscent of the Tower of Babel narrative (Genesis 11:1-9), where humanity's attempt to reach the heavens was thwarted by God. It serves as a reminder that no matter how high one ascends, God's authority prevails. This imagery also foreshadows the ultimate judgment and the establishment of God's kingdom, where human pride will be humbled (Isaiah 2:12, Philippians 2:10-11). Persons / Places / Events 1. AmosA prophet from the southern kingdom of Judah, called by God to deliver messages of judgment to the northern kingdom of Israel. 2. SheolIn Hebrew thought, Sheol is the realm of the dead, a place of darkness and separation from the living. 3. HeavenIn this context, it refers to the highest places, symbolizing attempts to escape God's reach. 4. IsraelThe northern kingdom, which Amos addresses, warning them of impending judgment due to their sins. 5. God's JudgmentThe central theme of Amos 9, where God declares that no one can escape His judgment, regardless of where they try to hide. Teaching Points God's OmnipresenceGod's presence is inescapable. Whether in the depths of Sheol or the heights of heaven, God is there. This should bring comfort to believers and a sober warning to those who try to flee from Him. The Futility of Escaping GodAttempts to escape God's judgment are futile. This calls for repentance and turning back to God rather than trying to hide from Him. The Certainty of Divine JusticeGod's justice is certain and unavoidable. This should encourage believers to live righteously and warn others of the need for repentance. The Call to RepentanceUnderstanding God's omnipresence and justice should lead to a heart of repentance and a desire to align with His will. Comfort in God's SovereigntyFor believers, God's omnipresence is a source of comfort, knowing that He is always with us, guiding and protecting us. Bible Study Questions 1. How does the imagery of Sheol and heaven in Amos 9:2 illustrate the futility of trying to escape God's presence? 2. In what ways does the concept of God's omnipresence challenge or comfort you in your daily life? 3. How can the certainty of God's judgment, as seen in Amos 9:2, motivate us to live righteously and share the gospel with others? 4. Compare Amos 9:2 with Psalm 139:7-8. How do these passages together deepen your understanding of God's omnipresence? 5. Reflect on a time when you tried to "hide" from God. What did you learn from that experience, and how can it help you grow in your faith today? Connections to Other Scriptures Psalm 139:7-8This passage echoes the theme of God's omnipresence, emphasizing that no matter where one goes, God is there. Obadiah 1:4Similar imagery is used to describe the futility of trying to escape God's judgment, even if one ascends to the heights. Jeremiah 23:24Reinforces the idea that no one can hide from God, as He fills heaven and earth. Romans 8:38-39While focusing on God's love, it also highlights the inescapable nature of God's presence. Revelation 6:15-17Describes people trying to hide from God's wrath during the end times, showing the futility of such attempts. People Amos, Aram, Assyrians, Cushites, David, Ethiopians, Jacob, SyriansPlaces Caphtor, Carmel, Edom, Egypt, Kir, Nile RiverTopics Ascend, Bring, Cause, Climb, Dead, Deep, Depths, Dig, Grave, Heaven, Heavens, Hell, Nether-world, Sheol, Thence, Though, UnderworldDictionary of Bible Themes Amos 9:2 1265 hand of God
5143 climbing Amos 9:1-4 1310 God, as judge Amos 9:2-3 1110 God, present everywhere Library A Revival Sermon
But, my dear friends, while this promise will doubtless be carried out, and every word of it shall be verified, so that the hill-tops of that country shall again bear the vine, and the land shall flow with wine, yet, I take it, this is more fully a spiritual than a temporal promise; and I think that the beginning of its fulfilment is now to be discerned, and we shall see the Lord's good hand upon us, so that is ploughman shall overtake the reaper, the mountains shall drop sweet wine, and all he hills …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860The Prophecy of Obadiah.
We need not enter into details regarding the question as to the time when the prophet wrote. By a thorough argumentation, Caspari has proved, that he occupies his right position in the Canon, and hence belongs to the earliest age of written prophecy, i.e., to the time of Jeroboam II. and Uzziah. As bearing conclusively against those who would assign to him a far later date, viz., the time of the exile, there is not only the indirect testimony borne by the place which this prophecy occupies in …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Letter ix. Meditation.
"Meditate upon these things."--1 TIM. 4:15. MY DEAR SISTER: The subject of this letter is intimately connected with that of the last; and in proportion to your faithfulness in the duty now under consideration, will be your interest in the word and worship of God. Religious meditation is a serious, devout and practical thinking of divine things; a duty enjoined in Scripture, both by precept and example; and concerning which, let us observe, 1. Its importance. That God has required it, ought to …
Harvey Newcomb—A Practical Directory for Young Christian Females The Twelve Minor Prophets.
1. By the Jewish arrangement, which places together the twelve minor prophets in a single volume, the chronological order of the prophets as a whole is broken up. The three greater prophets, Isaiah, Jeremiah, and Ezekiel, stand in the true order of time. Daniel began to prophesy before Ezekiel, but continued, many years after him. The Jewish arrangement of the twelve minor prophets is in a sense chronological; that is, they put the earlier prophets at the beginning, and the later at the end of the …
E. P. Barrows—Companion to the Bible Interpretation of Prophecy.
1. The scriptural idea of prophecy is widely removed from that of human foresight and presentiment. It is that of a revelation made by the Holy Spirit respecting the future, always in the interest of God's kingdom. It is no part of the plan of prophecy to gratify vain curiosity respecting "the times or the seasons which the Father hath put in his own power." Acts 1:7. "Comfort ye, comfort ye my people, saith your God"--this is its key-note. In its form it is carefully adapted to this great end. …
E. P. Barrows—Companion to the Bible The Prophet Amos.
GENERAL PRELIMINARY REMARKS. It will not be necessary to extend our preliminary remarks on the prophet Amos, since on the main point--viz., the circumstances under which he appeared as a prophet--the introduction to the prophecies of Hosea may be regarded as having been written for those of Amos also. For, according to the inscription, they belong to the same period at which Hosea's prophetic ministry began, viz., the latter part of the reign of Jeroboam II., and after Uzziah had ascended the …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Gospel Feast
"When Jesus then lifted up His eyes, and saw a great company come unto Him, He saith unto Philip, Whence shall we buy bread that these may eat?"--John vi. 5. After these words the Evangelist adds, "And this He said to prove him, for He Himself knew what He would do." Thus, you see, our Lord had secret meanings when He spoke, and did not bring forth openly all His divine sense at once. He knew what He was about to do from the first, but He wished to lead forward His disciples, and to arrest and …
John Henry Newman—Parochial and Plain Sermons, Vol. VII Redemption for Man Lost to be Sought in Christ.
1. The knowledge of God the Creator of no avail without faith in Christ the Redeemer. First reason. Second reason strengthened by the testimony of an Apostle. Conclusion. This doctrine entertained by the children of God in all ages from the beginning of the world. Error of throwing open heaven to the heathen, who know nothing of Christ. The pretexts for this refuted by passages of Scripture. 2. God never was propitious to the ancient Israelites without Christ the Mediator. First reason founded on …
John Calvin—The Institutes of the Christian Religion The Power of God
The next attribute is God's power. Job 9:19. If I speak of strength, lo, he is strong.' In this chapter is a magnificent description of God's power. Lo, he is strong.' The Hebrew word for strong signifies a conquering, prevailing strength. He is strong.' The superlative degree is intended here; viz., He is most strong. He is called El-shaddai, God almighty. Gen 17:7. His almightiness lies in this, that he can do whatever is feasible. Divines distinguish between authority and power. God has both. …
Thomas Watson—A Body of Divinity The Doctrine of the Last Things.
A. THE SECOND COMING OF CHRIST. B. THE RESURRECTION. C. THE JUDGMENT. D. THE DESTINY OF THE WICKED. E. THE REWARD OF THE RIGHTEOUS. THE DOCTRINE OF THE LAST THINGS. Under this caption are treated such doctrines as the Second Coming of Christ, the Resurrection of both the righteous and wicked, the Judgments, Final Awards, and Eternal Destiny. A. THE SECOND COMING OF CHEIST. I. ITS IMPORTANCE. 1. PROMINENCE IN THE SCRIPTURES. 2. THE CHRISTIAN HOPE. 3. THE CHRISTIAN INCENTIVE. 4. THE CHRISTIAN COMFORT. …
Rev. William Evans—The Great Doctrines of the Bible Baptism
Go ye, therefore, and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them,' &c. Matt 28: 19. I. The way whereby Christ communicates to us the benefits of redemptions, is, in the use of the sacraments. What are the sacraments in general? They are visible signs of invisible grace. Is not the word of God sufficient to salvation? What need then is there of sacraments? We must not be wise above what is written. It is God's will that his church …
Thomas Watson—The Ten Commandments Links Amos 9:2 NIVAmos 9:2 NLTAmos 9:2 ESVAmos 9:2 NASBAmos 9:2 KJV
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