Amos 9:2
Though they dig into hell, there shall my hand take them; though they climb up to heaven, there will I bring them down:
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(2) Dig.—For this expression break should be substituted. “Hell,” or rather, Hades (Sheôl), the dark abode of the gathered dead, is contrasted with “heaven,” the abode of light. Escape from the universal Lord is impossible.

Amos 9:2-4. Though they dig into hell, &c. — Here the subject is enlarged upon to impress it more deeply on the minds of all that read or hear it. Though they hide themselves in the deepest holes or caverns of the earth, (see Isaiah 2:10,) or take refuge in the highest fortresses, they shall not escape my vengeance, but shall be brought forth to destruction or captivity. And though they hide themselves in the top of Carmel — There were great caves formed by nature in the tops of some mountains, where men used to secure themselves in the times of danger. Such was the cave in a mountain of the wilderness of Ziph. I will search and take them out thence —

Neither the thickest bushes nor the darkest caves shall serve to hide them. Though they be hid in the bottom of the sea — The Chaldee reads, in the islands of the sea; but the expression is rather to be understood metaphorically, as signifying that they should not, by any means whatsoever, be able to escape the calamities which God had determined to bring upon them. The word rendered serpent in our translation, is in some versions rendered a whale. Without doubt it should be translated here by the name of some great sea animal. And though they go into captivity, thence will I command the sword, &c. — The same judgment is denounced against them in the passages referred to in the margin.9:1-10 The prophet, in vision, saw the Lord standing upon the idolatrous altar at Bethel. Wherever sinners flee from God's justice, it will overtake them. Those whom God brings to heaven by his grace, shall never be cast down; but those who seek to climb thither by vain confidence in themselves, will be cast down and filled with shame. That which makes escape impossible and ruin sure, is, that God will set his eyes upon them for evil, not for good. Wretched must those be on whom the Lord looks for evil, and not for good. The Lord would scatter the Jews, and visit them with calamities, as the corn is shaken in a sieve; but he would save some from among them. The astonishing preservation of the Jews as a distinct people, seems here foretold. If professors make themselves like the world, God will level them with the world. The sinners who thus flatter themselves, shall find that their profession will not protect them.Height or depth are alike open to the Omnipresent God. The grave is not so awful as God. The sinner would gladly "dig through" into hell, bury himself, the living among the dead, if so he could escape the sight of God. But thence, God says, "My hand shall take them," to place them in His presence, to receive their sentence. Or if, like the rebel angels, they could "place" their "throne amid the stars Isaiah 14:12-14 of God thence will I bring them down," humbling, judging, condemning. 2. Though they dig into hell—though they hide ever so deeply in the earth (Ps 139:8).

though they climb up to heaven—though they ascend the greatest heights (Job 20:6, 7; Jer 51:53; Ob 4).

When David would describe the omnipresence of God, Psalm 139:7-12, he doth it most elegantly in almost the same manner as our inspired herdman here doth. Wherever these seek to hide themselves from the pursuing vengeance, they shall be found; he is with them, from whom they hide.

Though they dig into hell; the deepest recesses, the heart and centre of the earth or the grave; or literally, for so we may lay the supposition, were it possible to be done, to hide in the centre of the earth, or the depth of hell.

Thence shall mine hand take them; for hell is naked to God, and the grave did not hide some of these sinners; when dead and buried, the rage of famine, or of the enemy, might dig some out of their graves.

Though they climb up to heaven; could they fly up to heaven, they would be out of the reach of men;

thence will I bring them down; but there they would meet an offended God, and he would east them down. Though they dig into hell, thence shall mine hand take them,.... That is, they that endeavour to make their escape from their enemies, though they seek for places of the greatest secrecy and privacy; not hell, the place of the damned; nor the grave, the repository of the dead; neither of which they chose to he in, but rather sought to escape them; but the deepest and darkest caverns, the utmost recesses of the earth, the very centre of it; which, could they get into, would not secure them from the power and providence of God, and from their enemies in pursuit of them, by his permission:

though they climb up to heaven, thence will I bring them down; the summit of the highest mountains, and get as near to heaven, and at as great a distance from men, as can be, and yet all in vain. The Targum is,

"if they think to be hid as it were in hell, from thence their enemies shall take them by my word; and if they ascend the high mountains, to the top of heaven, thence will I bring them;''

see Psalm 139:8.

Though they dig into hell, thence shall mine hand take them; though they climb up to heaven, thence will I bring them down:
2. Two examples of places, inaccessible to man, in which they are pictured hyperbolically as seeking to escape the Divine hand; Sheol, the deep and cavernous (Isaiah 14:15) abode of the dead, which was located by the Hebrews far down below the earth (Deuteronomy 32:22; Job 26:5; Ezekiel 32:18); and the lofty heights of heaven (Jeremiah 51:53). Comp. the words in which the Psalmist expresses the thought of God’s omnipresence, Psalm 139:8; also (with the second clause) Obadiah 1:4.

dig through] The word is used of digging through a wall, Ezekiel 8:8; Ezekiel 12:5; Ezekiel 12:7; Ezekiel 12:12; and the cognate subst. of the act of robbers digging into a house (Exodus 22:2; Jeremiah 2:34); cf. διορύσσειν, Matthew 6:19.

2–4. In whatever direction they flee, wherever they essay to hide themselves, and even though they should be in captivity in the enemy’s land, they will not be able to elude the Divine anger.Verse 2. - The thought of ver. 1 is further expanded, the notion of flight being, as Jerome says, dissected. For dig, the LXX. reads, "be hidden;" but the expression implies a breaking through (Ezekiel 8:8). Hell (Sheol) is supposed to be in the inmost part of the earth (comp. Psalm 139:7, 8; Obadiah 1:4). Take them. To receive punishment. In Joel 3:2 and Joel 3:3 Joel is speaking not of events belonging to his own time, or to the most recent past, but of that dispersion of the whole of the ancient covenant nation among the heathen, which was only completely effected on the conquest of Palestine and destruction of Jerusalem by the Romans, and which continues to this day; though we cannot agree with Hengstenberg, that this furnishes an argument in favour of the allegorical interpretation of the army of locusts in ch. 1 and 2. For since Moses had already foretold that Israel would one day be driven out among the heathen (Leviticus 26:33.; Deuteronomy 28:36.), Joel might assume that this judgment was a truth well known in Israel, even though he had not expressed it in his threatening of punishment in ch. 1 and 2. Joe 3:3 depicts the ignominious treatment of Israel in connection with this catastrophe. The prisoners of war are distributed by lot among the conquerors, and disposed of by them to slave-dealers at most ridiculous prices, - a boy for a harlot, a girl for a drink of wine. Even in Joel's time, many Israelites may no doubt have been scattered about in distant heathen lands (cf. v. 5); but the heathen nations had not yet cast lots upon the nation as a whole, to dispose of the inhabitants as slaves, and divide the land among themselves. This was not done till the time of the Romans.

(Note: After the conquest and destruction of Jerusalem, Titus disposed of the prisoners, whose number reached 97,000 in the course of the war, in the following manner: Those under seventeen years of age were publicly sold; of the remainder, some were executed immediately, some sent away to work in the Egyptian mines, some kept for the public shows to fight with wild beasts in all the chief cities of Rome; and only the tallest and most handsome for the triumphal procession in Rome (compare Josephus, de bell. Jud. vi. 9, 2, 3). And the Jews who were taken prisoners in the Jewish war in the time of Hadrian, are said to have been sold in the slave-market at Hebron at so low a price, that four Jews were disposed of for a measure of barley. Even in the contests of the Ptolemaeans and Seleucidae for the possession of Palestine, thousands of Jews were sold as prisoners of war. Thus, for example, the Syrian commander Nicanor, in his expedition against the Jews in the Maccabaean war, sold by anticipation, in the commercial towns along the Mediterranean, such Jews as should be made prisoners, at the rate of ninety prisoners for one talent; whereupon 1000 slave-dealers accompanied the Syrian army, and carried fetters with them for the prisoners (1 Maccabees 3:41; 2 Maccabees 8:11, 25; Jos. Ant. xii. 7, 3).)

But, as many of the earlier commentators have clearly seen, we must not stop even at this. The people and inheritance of Jehovah are not merely the Old Testament Israel as such, but the church of the Lord of both the old and new covenants, upon which the Spirit of God is poured out; and the judgment which Jehovah will hold upon the nations, on account of the injuries inflicted upon His people, is the last general judgment upon the nations, which will embrace not merely the heathen Romans and other heathen nations by whom the Jews have been oppressed, but all the enemies of the people of God, both within and without the earthly limits of the church of the Lord, including even carnally-minded Jews, Mohammedans, and nominal Christians, who are heathens in heart.

(Note: As J. Marck correctly observes, after mentioning the neighbouring nations that were hostile to Judah, and then the Syrians and Romans: "We might proceed in the same way to all the enemies of the Christian church, from its very cradle to the end of time, such as carnal Jews, Gentile Romans, cruel Mohammedans, impious Papists, and any others who either have borne or yet will bear the punishment of their iniquity, according to the rule and measure of the restitution of the church, down to those enemies who shall yet remain at the coming of Christ, and be overthrown at the complete and final redemption of His church.")

Before depicting the final judgment upon the hostile nations of the world, Joel notices in Joel 3:4-8 the hostility which the nations round about Judah had manifested towards it in his own day, and foretels to these a righteous retribution for the crimes they had committed against the covenant nation. Joel 3:4. "And ye also, what would ye with me, O Tyre and Sidon, and all ye coasts of Philistia? will ye repay a doing to me, or do anything to me? Quickly, hastily will I turn back your doing upon your head. Joel 3:5. That ye have taken my silver and my gold, and have brought my best jewels into your temples. Joel 3:6. And the sons of Judah and the sons of Jerusalem ye have sold to the sons of Javan, to remove them far from their border. Joel 3:7. Behold, I waken them from the place whither ye have sold them, and turn back your doing upon your head. Joel 3:8. And sell your sons and your daughters into the hand of Javan, and they sell them to the Sabaeans, to a people far off; for Jehovah has spoken it." By vegam the Philistines and Phoenicians are added to the gōyim already mentioned, as being no less culpable than they; not, however, in the sense of, "and also if one would inquire more thoroughly into the fact" (Ewald), or, "and even so far as ye are concerned, who, in the place of the friendship and help which ye were bound to render as neighbours, have oppressed my people" (Rosenmller), for such additions as these are foreign to the context; but rather in this sense, "and yea also ... do not imagine that ye can do wrong with impunity, as though he had a right so to do." מה־אתּם לי does not mean, "What have I to do with you?" for this would be expressed differently (compare Joshua 22:24; Judges 11:12); but, "What would ye with me?" The question is unfinished, because of its emotional character, and is resumed and completed immediately afterwards in a disjunctive form (Hitzig). Tyre and Sidon, the two chief cities of the Phoenicians (see at Joshua 19:29 and Joshua 11:8), represent all the Phoenicians. כל גּלילות פל, "all the circles or districts of the Philistines," are the five small princedoms of Philistia (see at Joshua 13:2). גּמוּל, the doing, or inflicting (sc., of evil), from gâmal, to accomplish, to do (see at Isaiah 3:9). The disjunctive question, "Will ye perhaps repay to me a deed, i.e., a wrong, that I have done to you, or of your own accord attempt anything against me?" has a negative meaning: "Ye have neither cause to avenge yourselves upon me, i.e., upon my people Israel, nor any occasion to do it harm. But if repayment is the thing in hand, I will, and that very speedily (qal mehērâh, see Isaiah 5:26), bring back your doing upon your own head" (cf. Psalm 7:17). To explain what is here said, an account is given in Joel 3:5, Joel 3:6 of what they have done to the Lord and His people, - namely, taken away their gold and silver, and brought their costly treasures into their palaces or temples. These words are not to be restricted to the plundering of the temple and its treasury, but embrace the plundering of palaces and of the houses of the rich, which always followed the conquest of towns (cf. 1 Kings 14:26; 2 Kings 14:14). היכליכם also are not temples only, but palaces as well (cf. Isaiah 13:22; Amos 8:3; Proverbs 30:28). Joel had no doubt the plundering of Judah and Jerusalem by the Philistines and Arabians in the time of Jehoram in his mind (see 2 Chronicles 21:17). The share of the Phoenicians in this crime was confined to the fact, that they had purchased from the Philistines the Judaeans who had been taken prisoners, by them, and sold them again as salves to the sons of Javan, i.e., to the Ionians or Greeks of Asia Minor.

(Note: On the widespread slave-trade of the Phoenicians, see Movers, Phnizier, ii. 3, p. 70ff.)

The clause, "that ye might remove them far from their border," whence there would be no possibility of their returning to their native land, serves to bring out the magnitude of the crime. This would be repaid to them according to the true lex talionis (Joel 3:7, Joel 3:8). The Lord would raise up the members of His own nation from the place to which they had been sold, i.e., would bring them back again into their own land, and deliver up the Philistines and Phoenicians into the power of the Judaeans (mâkhar beyâd as in Judges 2:14; Judges 3:8, etc.), who would then sell their prisoners as slaves to the remote people of the Sabaeans, a celebrated trading people in Arabia Felix (see at 1 Kings 10:1). This threat would certainly be fulfilled, for Jehovah had spoken it (cf. Isaiah 1:20). This occurred partly on the defeat of the Philistines by Uzziah (2 Chronicles 26:6-7) and Hezekiah (2 Kings 18:8), where Philistian prisoners of war were certainly sold as slaves; but principally after the captivity, when Alexander the Great and his successors set many of the Jewish prisoners of war in their lands at liberty (compare the promise of King Demetrius to Jonathan, "I will send away in freedom such of the Judaeans as have been made prisoners, and reduced to slavery in our land," Josephus, Ant. xiii. 2, 3), and portions of the Philistian and Phoenician lands were for a time under Jewish sway; when Jonathan besieged Ashkelon and Gaza (1 Maccabees 10:86; 11:60); when King Alexander (Balas) ceded Ekron and the district of Judah (1 Maccabees 10:89); when the Jewish king Alexander Jannaeaus conquered Gaza, and destroyed it (Josephus, Ant. xiii. 13, 3; bell. Jud. i. 4, 2); and when, subsequent to the cession of Tyre, which had been conquered by Alexander the Great, to the Seleucidae, Antiochus the younger appointed Simon commander-in-chief from the Ladder of Tyre to the border of Egypt (1 Maccabees 1:59).

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