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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Amos 4:1–5. His three-level outline is real structure in the source text, so it is rendered as structure.
It is here foretold, in the name of God, that oppressors shall be humbled and idolaters shall be hardened.
I.That proud oppressors shall be humbled for their oppressions:
for he that does wrong shall receive according to the wrong that he has done. Now observe,
1.How their sin is described, Amo 4:1. They are compared to the kine of Bashan, which were a breed of cattle very large and strong, especially if, though bred there, they were fed upon the mountain of Samaria, where the pastures were extraordinarily fat. Amos had been a herdsman, and he speaks in a dialect of his calling, comparing the rich and great men, that lived in luxury and wantonness, to the kine of Bashan, which were wanton and unruly, would not be kept within the bounds of their own pasture, But broke through the hedges, broke down all the fences, and trespassed upon the neighboring grounds; and not only so, but pushed and gored the smaller cattle that were not a match for them. Those that had their summer-houses upon the mountains of Samaria when they went thither for fresh air were as mischievous as the kine upon the mountains of Bashan and as injurious to those about them.
(1.)They oppress the poor and needy themselves; they crush them, to squeeze something to themselves out of them. They took advantage of their poverty, and necessity, and inability to help themselves, to make them poorer and more necessitous than they were. They made use of their power as judges and magistrates for the invading of men's rights and properties, the poor not excepted; for they made no conscience of robbing even the hospital.
(2.)They are in confederacy with those that do so. They say to their masters (to the masters of the poor, that abuse them and violently take from them what they have, when they ought to relieve them), "Bring, and let us drink; let us feast with you upon the gains of our oppression, and then we will protect you, and stand by you in it, and reject the appeals of the poor against you." Note, What is got by extortion is commonly made use of as provisions for the flesh, to fulfil the lusts thereof; and therefore men are tyrants to the poor because they are slaves to their appetites. Bring, and let us drink, is the language of those that crush the needy, as if the tears of the oppressed, mingled with their wine, made it drink the better. And by their associations for drinking and reveling, and an excess of riot, they strengthen their combinations for persecution and oppression, and harden the hearts of one another in it.
2.How their punishment is described, Amo 4:2, Amo 4:3. God will take them away with hooks, and their posterity with fish-hooks; he will send the Assyrian army upon them, that shall make a prey of them, shall not only enclose the body of the nation in their net, but shall angle for particular persons, and take them prisoners and captives as with hooks and fish-hooks, shall draw them out of their own land as fish are drawn out of the water, which is their element, them and their children with them, or, They in their day shall be drawn out by one victorious enemy, and their posterity in their day by another, so that by a succession of destroying judgments they shall at length be wholly extirpated. These kine of Bashan thought they could no more be drawn out with a hook and a cord than the Leviathan can, Job 41:1, Job 41:2. But God will make them know that he has a hook for their nose and a bridle for their jaws, Isa 37:29. The enemy shall take them away as easily as the fisherman takes away the little fish, and shall make it their sport and recreation. When the enemy has made himself master of Samaria, then,
(1.)Some shall attempt to escape by flight: You shall go out at the breaches made in the wall of the city, every cow at that which is before her, to shift for her own safety, and make the best of her way; and now the unruly kine of Bashan are tamed, and are themselves crushed, as they crushed the poor and needy. Note, Those to whom God has given a good pasture, if they are wanton in it, will justly be turned out of it; and those who will not be kept within the hedge of God's precept forfeit the benefit of the hedge of God's protection, and will be forced in vain to flee through the breaches they have themselves fearfully made in that hedge.
(2.)Others shall think to shelter themselves, or at least their best effects, in the palace, because it is a castle well fortified and a garrison well manned: You shall throw yourselves (so some read it), or throw them (that is, your posterity, your children, or whatever is dear to you), into the palace, where the enemy will find it ready to be seized. Note, What is got by oppression cannot long be enjoyed with satisfaction.
3.How their sentence to this punishment is ratified: The Lord God has sworn it by his holiness. He had often said it, and they regarded it not; they thought God and his prophets did but jest with them; therefore he swears it in his wrath, and what he has sworn he will not revoke. He swears by his holiness, that attribute of his which is so much his glory, and which is so much glorified in the punishment of wicked people; for, as sure as God is a holy God, those that plough iniquity and sow wickedness shall reap the same.
II.That obstinate idolaters shall be hardened in their idolatries (Amo 4:4, Amo 4:5):
Come to Bethel, and transgress. It is spoken ironically: "Do so; take your course; multiply your transgressions by multiplying your sacrifices, for this liketh you; but what will you do in the end hereof?" Here we see,
1.How intent they were upon the service of their idols, and how willing they were to be at cost upon them; they brought their sacrifices, and their tithes, and their free-will offerings, hoping that therein they should be accepted of God, but it was all an abomination to him. The profuseness of idolaters in the service of their false gods may shame our strait-handedness in the service of the true and living God.
2.How they mimicked God's institutions. They had their daily sacrifice at the altar of Bethel, as God had at his altar; they had their thank-offerings as God had, only they allowed leaven in them, which God had forbidden, because their priests did not like to have the bread to heavy and tasteless as it would be if it had not leaven in it, for something to ferment it. Holy bread would not serve them, unless it were pleasant bread.
3.How well pleased they were with these services themselves: This liketh you, O you children of Israel! So you love. What was their own invention they were fond of and wedded to, and thought it must be pleasing to God because it was agreeable to their own fancy.
4.How they upbraided with it: "Come to Bethel, to Gilgal; bring the sacrifices and tithes yourselves; proclaim and publish to the nation the free-offerings, pressing them to bring in abundance of such; go on in this way;" that is, (1.) "It is plain that you are resolved to do it, whatever God and conscience say to the contrary." (2.) "Your prophets shall let you alone in it, and not admonish you as they have done, for it is to no purpose. Let no man strive nor rebuke his neighbour." (3.) "Your foolish hearts shall be more and more darkened and besotted, and you shall be quite given up to these strong delusions, to believe a lie." (4.) "What will you get by it? Come to Bethel and multiply your sacrifices, and see what the better you will be, what returns you will have to your sacrifices, what stead they will stand you in in the day of distress. You shall be ashamed of Bethel your confidence," Jer 48:13. (5.) "Come, and transgress, come, and multiply your transgression, that you may fill up the measure of your iniquity and be ripened for ruin." Thus Christ said to Judas, What thou doest do quickly; and to the Jews, Fill you up the measure of your fathers, Mat 23:32.
Historical interpretation
Fourteen Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Chapter 4, Verse 1 onwards) Hear this word, you fat cows of Samaria, who oppress the poor, who crush the needy, who say to your husbands, 'Bring us something to drink!' The Lord God has sworn by his holiness: behold, days are coming upon you when they will take you away with hooks, even the last of you with fishhooks. And you will go out through breaches, each one straight ahead, and you will be cast out into Harmon, declares the Lord. LXX: Hear this word, you cows of Bashan ((Or Bashanites)), who are on the mountain of Samaria, who oppress the poor, and crush the needy, who say to your lords: 'Give us something to drink.' The Lord has sworn by his holiness, behold, days are coming upon you when they will take you away with hooks, even those with you in pots, you pestilent merchants, and you will be thrown naked one against another, and cast upon the mountain of Remmon, says the Lord. For the fat cattle, the Seventy interpreted it as Basan's; Aquila and Theodotio interpreted the Hebrew word Basan itself (); we followed the interpretation of Symmachus, who says, 'the well-nourished cows,' that is, fatted cows, we have interpreted as fat cattle. However, he speaks to the leaders of Israel and the best men of the ten tribes, who were occupied with pleasures and rapine, that they may hear the word of God, and know that they are not plowmen's oxen, but fat cattle of the herd, or those nourished in the pastures of Basan, which are the most fertile places for herbs: and by this he signifies that they are prepared not for agriculture, but for sacrifice and eating. You fat cows of Samaria are on the mountain, and you humble ones are crushed. And you say to your lords, that is, to the shepherds through whom we understand the kings, 'Give us, and we will drink,' that is, command and we will destroy everything. But from what he said, 'Give us, and we will drink,' and he did not say, 'Give us, and we will eat,' he signifies their drunkenness in wine and luxury, which overthrow the state of the mind. Therefore, the Lord God swore in His sanctuary, either in Himself, or in the Son, or in the Temple, or in every one who is holy and called the Temple of God, that the day is coming not far off and after many ages, but now imminent, the day of captivity and distress, in which the cows will be led with hooks, and the remains of them in boiling pots, for which it is also written in Hebrew and by Aquila, 'in the bowls of the fisherman.' Furthermore, those shields that are called Sannoth in Hebrew, Aquila interpreted as clypeos; Symmachus and the LXX [interpret as] weapons; only Theodotion [interprets as] dorata, which we have followed and interpreted as contos or hastas. However, this signifies that they are captured in battle, and are carried and taken away by the right of victory; still preserving the metaphor of cows that he had begun, so that just as he had said the cows were fat, he states that their flesh should be carried in contis velscutis. And just as a boiling pot wraps up small fish, so the cows of Basan are to be oppressed with no order of captivity. And what follows: And through the openings you will go out one against another, can be explained thus: The way of captivity is open to you, and when your pots are burned up, you will go out one against another, according to the Hebrew idiom, which for that which we mutually or reciprocally, woman and woman, that is, one against another, call. And he said, 'You will be cast into the places of Armenia, which are called Armona.' Finally, Symmachus interpreted it as follows: 'And you will be cast into Armenia, in place of which the Septuagint has the mountain of Remma, Aquila [has] the mountain of Armona, Theodotion [has] the mountain of Mona; but the fifth edition has translated it as the lofty mountain.' But the word of the Lord which commands the cows of Bashan to listen, according to the begun tropology, commands the heretics, who serve their belly and throat, and are rightly called very fat cows or disgraceful cows. For Basan, in fact, translates to 'shame,' which if we want to say means 'confusion,' we will interpret it more as Babylon than Basan. These fat cows, or rather dishonorable and dry ones, are located on the mountain of Samaria, which is also referred to in Hosea: Take away your calf, Samaria. And again in the same [book], Because your calf has led you astray, Samaria (Hos. VIII, 5, 6): and therefore on the mountain of Samaria, because they are always lifted up in pride and promise themselves lofty things. Samaria is also called a custodian, not because they guard the words of the Lord, but because they boast of being guardians of his precepts. They falsely accuse the needy and crush the poor. By the needy and poor, understand the ecclesiastical man who is content with the simplicity of truth and does not seek the wealth of heretical arguments or the brilliance of eloquence. These cows say to their masters: Bring us and let us drink. We can call their masters or leaders of perverse doctrines, Valentine, and Marcion, and Arius, and Eunomius, or those who support their wrongly invented teachings through multiple books. These Basanite cows say: Bring us, and let us drink. For if they do not give them, they do not have what they devour, indeed what they drink to become drunk. But in order that we may know that waters and cups signify doctrine, the Lord speaks to the Samaritan woman: Everyone who drinks from this water will thirst again; but whoever drinks from the water that I will give him will not thirst forever (John 4:13). Therefore, those who drink from the waters of the Samaritan, that is, of heretics, will always be thirsty and will not be able to refresh the heat of their dry throats, as Isaiah proclaims: As one dreams of drinking when thirsty, and when he arises, he is still thirsty, and his soul has hoped in vain; so will all the nations that fight against Jerusalem (Isaiah 29:8). For truly, he who drinks from the waters of heretics, and fights against the Church of God in Jerusalem, drinks in his dreams and his soul is deceived by empty images. And when he considers himself satisfied, then he will have the beginning of thirst. Hence it is said to the religious man: Drink the waters from your vessels, and let your own waters flow from the fountains of wells, and let them be for you alone (Prov. 5:15). And the Lord your God swears in his sanctuary against the fattened cows and the feasts that serve them, whether he swears by his saints, that the days of judgment and punishment will come upon them, to carry them in their arms, and to cast those who are with them into stewpots, or to carry them as well. And let those cows themselves be pestilent merchants, or let those who come to carry them be thrown out naked, seeing each other: let them be cast upon Mount Remman, says the Lord God. For we must say, according to the Septuagint, so that we do not seem to have proposed them in vain. When the day of judgment and vengeance comes against the heretics, then they will be taken away in arms, that is, with their weapons with which they fought against the Church; or, having been conquered by the armor of God and overcome by His warriors, they will be thrown into boiling pots to be burned and cooked, who were previously pestilent merchants; for they engaged in this trade in order to deliver those whom they had deceived to death. These are the ones of whom it is said: the sons of Heli, the sons of pestilence (1 Samuel II), who sat in the chair of pestilence (alternatively, pestilences). And when they have been sifted and burned, they will go out naked, having nothing of what they had previously presumed. And they will see their shame, and they will be cast upon the mountain of Remman, which is translated as sublimity, so that they may be crushed in their pride. Some interpret Remman as the sight of someone, that is, the vision of someone. For they could not see everything; but they promised themselves knowledge of a certain part, so that they might be projected into it, because they believed they knew it. We can, according to the letter, understand that when the days of captivity come upon the cows of Samaria, they will prevail over them in battle, and oppress them with their weapons, and in the encounter compel the defeated to go to fortified cities, which will be compared to boiling pots: just as Jerusalem, having its people shut in and besieged, is likened to a boiling pot full of meat; so the cities of Samaria will be compared to boiling pots, which will force the shut-in people to leave due to famine and plague, and to go into captivity seeing each other mutually, and be transferred to the mountains of Armenia, which are adjacent to Media and Persia.
Armon: A foreign country; some understand it of Armenia.
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Summary
Amos 4:3 delivers a stark prophecy of judgment against the privileged women of Samaria, foretelling their undignified and inescapable exile. Through vivid imagery, the verse depicts them being forcibly led out through the crumbled defenses of their city, stripped of their former status and luxury, and cast into a place of contempt or forced captivity, a direct consequence of their oppressive lifestyles and spiritual apathy. This pronouncement underscores God's unwavering justice against social injustice and unrepentant sin.
Context
Literary Context
Amos 4:3 is situated within a series of divine pronouncements against the northern kingdom of Israel, specifically targeting the wealthy elite of Samaria. The immediate preceding verses Amos 4:1-2 introduce the "kine of Bashan"—a sarcastic and condemnatory metaphor for the affluent women who oppressed the poor and lived in self-indulgence. This verse continues the theme of impending, inescapable judgment, detailing the humiliating manner of their future exile. It serves as a grim fulfillment of the warnings found throughout the book concerning Israel's covenant violations and social injustices, leading to the ultimate downfall of the kingdom, as prophesied by Amos.
Historical & Cultural Context
The prophecy of Amos was delivered during a period of relative prosperity for the northern kingdom of Israel under King Jeroboam II, around the 8th century BCE. However, this prosperity was marked by severe social inequality, rampant injustice, and widespread idolatry, particularly in the capital city of Samaria. The wealthy elite, including the women addressed in this passage, lived in luxury, often at the expense of the poor, engaging in practices that violated the Mosaic covenant. The looming threat was the rising Assyrian Empire, known for its brutal conquest and deportation policies. The imagery of "breaches" and forced exile directly anticipates the Assyrian siege and ultimate destruction of Samaria in 722 BCE, as recorded in 2 Kings 17:6.
Key Themes
This verse powerfully contributes to several overarching themes in Amos. First, it highlights Divine Judgment and Inevitable Consequence, demonstrating God's righteous wrath against those who violate His moral law and oppress the vulnerable. The imagery of the "breaches" signifies the complete collapse of human defenses in the face of divine decree, emphasizing the inescapable nature of this judgment. Second, it underscores the theme of Humiliation and Undignified Exile. The women, accustomed to luxury and status, are depicted being driven out in a chaotic and degrading manner, stripped of all dignity, mirroring the reversal of fortune seen in other prophetic warnings against unrighteousness (e.g., Isaiah 3:16-24). Finally, it reinforces the Reversal of Fortune for those who trust in material wealth and worldly security rather than in the Lord, as their former places of comfort and power become symbols of their downfall.
Exposition and Analysis
Key Word Analysis
From the root meaning "to break forth," this term (H6556) literally refers to gaps, breaks, or ruptures in a wall or fortification. In Amos 4:3, it powerfully symbolizes the complete collapse of Samaria's defenses, leaving its inhabitants exposed and vulnerable to their enemies. It signifies the utter failure of any human attempt to withstand God's judgment.
While the KJV translates this as "cow" to maintain the metaphor from Amos 4:1, the Hebrew word (H802) fundamentally means "woman." The use of "cow" in the KJV is an interpretive choice based on the preceding verse's "kine of Bashan" metaphor. Here, it underscores the individual and undignified nature of the forced exodus, where each woman, regardless of her former status, is driven out like an animal, without order or respect, highlighting the profound humiliation of their exile.
This word (H2038) literally means "a castle" or "palace," denoting a grand, elevated residence. However, in the context of judgment and "casting," its meaning is highly debated. While some scholars suggest it could be a homonym for "dung-heap" or "place of sacrifice," the primary Strong's definition points to a royal dwelling. Therefore, in Amos 4:3, it likely carries a strong ironic or symbolic meaning, referring either to the ruins of their own luxurious palaces now turned into places of contempt, or to the enemy's palace where they would be taken as captives and spoils of war, thus emphasizing a drastic reversal from their former opulence to utter ignominy.
Verse Breakdown
"And ye shall go out at the breaches"
This clause vividly portrays the manner of their expulsion. Instead of exiting through city gates in an orderly fashion, the inhabitants, particularly the wealthy women, will be forced out through the broken, crumbling walls of Samaria. This signifies the complete destruction of their city's defenses and the chaotic, undignified, and inescapable nature of their impending exile. It emphasizes their vulnerability and the futility of their former security.
"every [cow at that which is] before her"
Building on the metaphor from Amos 4:1, this phrase depicts a disorderly, individual, and humiliating expulsion. Like cattle being driven from a pasture, each woman will be forced out without regard for social status, personal belongings, or family ties. The emphasis is on the lack of dignity and the chaotic nature of their forced march into captivity, highlighting the stripping away of their former pride and privilege.
"and ye shall cast [them] into the palace, saith the LORD."
This is the most enigmatic part of the verse. "Casting" implies a forceful, undignified disposal. The "palace" here, as discussed in the Key Word Analysis, is not a place of luxury for them. Given the context of judgment, it most likely refers to a place of contempt, ruin, or forced captivity. It could symbolize being thrown into the ruins of their own grand homes, now reduced to rubble and ignominy, or being forcibly taken as spoils of war into the enemy's (Assyrian) palace, a symbol of their complete subjugation and the ultimate reversal of their opulent lives. The phrase "saith the LORD" powerfully affirms the divine origin and certainty of this severe judgment.
Literary Devices
Amos 4:3 employs several powerful literary devices to convey its message of impending judgment. Metaphor is central, particularly through the continued use of the "kine of Bashan" imagery from Amos 4:1. By likening the wealthy women to pampered cattle, Amos strips them of their human dignity and highlights their self-indulgent, unthinking pursuit of luxury. Symbolism is evident in the "breaches," which symbolize the utter collapse of Samaria's defenses and the futility of human security against divine judgment. The "palace" also functions symbolically, representing a drastic reversal of fortune and irony. What was once a place of luxury and power becomes, through the act of "casting," a place of ignominy, ruin, or forced captivity, underscoring the complete degradation awaiting those who oppressed the poor. The entire verse is infused with pathos and condemnation, evoking a sense of divine indignation and the tragic consequences of unrepentant sin.
Theological and Thematic Connections
Amos 4:3 serves as a profound theological statement on God's unwavering justice and His commitment to covenant faithfulness. It reveals a God who sees and responds to social injustice, holding even the most powerful accountable for their oppression of the vulnerable. The judgment pronounced is not arbitrary but a direct consequence of Israel's persistent sin, particularly their spiritual complacency and exploitation of the poor. This passage underscores that true security lies not in material wealth or fortified cities, but in righteousness and obedience to the Lord. It is a stark reminder that divine warnings are to be heeded, for God's word, once declared, will surely come to pass.
Reflection and Application
Amos 4:3 stands as a timeless warning, challenging us to critically examine our own lives and societies. It calls us away from complacency and self-indulgence, particularly when such lifestyles are built upon or contribute to the oppression of others. The judgment on Samaria reminds us that God is deeply concerned with justice and righteousness, and He will not ignore systemic injustice or spiritual apathy. This verse compels us to consider whether our pursuit of comfort and security blinds us to the needs of the marginalized, or if we are building our lives on foundations that are ultimately vulnerable to collapse. It invites us to cultivate a spirit of humility, generosity, and active compassion, remembering that true lasting security is found only in alignment with God's character and His kingdom values.
Questions for Reflection
FAQ
What does "every [cow at that which is] before her" mean in this verse?
This phrase, building on the metaphor from Amos 4:1, refers to the wealthy women of Samaria who were likened to pampered "kine of Bashan." In Amos 4:3, it signifies a chaotic, undignified, and individual expulsion. Like cattle being driven out, each woman would be forced out without order, without regard for social status, and without the chance to gather belongings. It emphasizes the complete stripping away of their former pride and privilege, highlighting the humiliation of their forced exile.
What is the significance of "breaches" in this prophecy?
The "breaches" refer to gaps or breaks in the city walls of Samaria. Their significance is profound: they symbolize the complete collapse of the city's defenses. Instead of exiting through fortified gates, the inhabitants would be forced out through the ruined sections of the wall, signifying an inescapable and humiliating defeat. It underscores that all human attempts at security would fail in the face of God's determined judgment, as seen in the eventual fall of Samaria to the Assyrians 2 Kings 17:6.
What is the meaning of "palace" in "ye shall cast [them] into the palace"?
The meaning of "palace" (Hebrew: harmôwn) in this context is subject to scholarly debate, but it certainly does not imply a place of luxury for the exiles. Given the act of "casting" and the context of judgment, it most likely carries a symbolic or ironic meaning. It could refer to the ruins of their own grand palaces, now reduced to rubble and contempt, or it could signify being forcibly taken as captives into the enemy's royal palace as spoils of war. Some interpretations even suggest it's a homonym for "dung-heap" or "place of sacrifice," emphasizing utter degradation. Regardless, it signifies a drastic reversal of fortune, from opulence to ignominy and forced subjugation, fulfilling God's judgment against their unrighteousness.
Christ-Centered Fulfillment
Amos 4:3, with its vivid imagery of judgment, humiliation, and the stripping away of earthly security, finds its ultimate fulfillment and counterpoint in the person and work of Jesus Christ. The "breaches" in Samaria's walls symbolize humanity's brokenness and vulnerability due to sin, a breach that no human effort or earthly fortress could ever repair. Christ, however, is the one who ultimately repairs the breach between God and humanity through His sacrificial death and resurrection Ephesians 2:13-16. While Amos prophesied a "casting out" into a place of contempt for those who trusted in earthly wealth and injustice, Jesus speaks of a different kind of "casting out" – the judgment of those who refuse to enter His kingdom through repentance and faith Matthew 8:12. Conversely, for those who humble themselves and seek His righteousness, Christ offers entrance into His eternal "palace," the heavenly kingdom, where true and lasting security, dignity, and abundant life are found John 10:9; Revelation 21:3-4. Thus, Amos's prophecy of judgment foreshadows the ultimate divine reckoning, while simultaneously pointing to the only way of escape and true flourishing found in the grace and salvation offered by the Lamb of God.