Amos: Calling them Cows (Amos 4:1)

What prophet called the women of Samaria “cows” or “kine”? Amos (Amos 4:1)

Amos prophesied to the northern kingdom of Israel (Amos 1:1). In imploring his audience to listen, Amos famously used the politically incorrect designation “cows” (CEV, ESV, HCSB, MSG, NASB, NIV, NKJV, NLT, NRSV, RSV) or the more antiquated “kine” (ASV, KJV) (Hebrew: parah) to describe the pampered citizens of Israel (Amos 4:1).

“Hear this word, you cows of Bashan who are on the mountain of Samaria, Who oppress the poor, who crush the needy, Who say to your husbands, “Bring now, that we may drink!” (Amos 4:1 NASB)

Charles L. Aaron, Jr. (b. 1956) admits that Amos 4:1-5 contains “two oracles that employ a rhetorical strategy that contemporary Christian preachers would likely reject. Both oracles use mockery and insult to make their point (Aaron, Preaching Hosea, Amos, and Micah (Preaching Classic Texts), 58).”

The expression is not arbitrary nor are the cows that the prophet describes. Amos does not merely call his listeners kine but “cows of Bashan”. This designation represented the prize cattle of the day. Comparing the moniker to the terms of endearment used in the Song of Solomon (Song of Solomon 1:9, 2:9, 4:5, 7:3), James Luther Mays (b. 1921) does not see the term as demeaning:

The epithet was not in itself an insult. Bashan in Transjordan was noted for rich forests and pastures, and particularly for fine cattle (Deuteronomy 32:14; Psalm 22:12; Ezekiel 39:18); Bashan was a hallmark of quality. Nor in the idiom of ancient eastern flattery would women be offended at being called ‘cows’; one has only to remember the terms used for compliments in the Song of Songs. The Bashan-cows are the women of quality in Samaria, the pampered darlings of society in Israel’s royalist culture.” (Mays, Amos : A Commentary (Old Testament Library), 72)

Bruce C. Birch (b. 1941) counters, “While it is true that ancient terms of flattery sometimes seem strange in our ears (many mention the endearments of the Song of Songs in connection with this passage), it is evident that Amos’s purpose here in not flattery but sarcastic indictment. Amos intends to be rude. The high-born, well-bred women of Samaria with their luxurious and decadent lifestyles are addressed as fattened and pampered beasts (Birch, Hosea, Joel, and Amos (Westminster Bible Companion), 201).”

Many interpreters read Amos as categorizing women with a term that is degrading to the modern ear. Thomas J. Finley (b. 1945) defends, “Interpreters mostly understand Amos to be singling out the wealthy women in Samaria, but the female element may also be figurative, making it the wealthy of Israel who were trampling the poor and, therefore, included in the condemnation. According to this interpretation, the subsequent reference to ‘husbands’ would be part of the image (Finley, Joel, Amos, Obadiah - An Exegetical Commentary, 176).” As such, “cows of Bashan” refers at least to women but may not limit itself only to women.

In The Women’s Bible Commentary: Expanded Edition, Carol Ann Newsom (b. 1950) and Sharon H. Ringe (b. 1946) explain:

Two aspects of these verses may sound more misogynistic to modern readers than they were originally intended. Amos may well have meant to deliver a stinging denunciation of what he understood to be the women’s attitudes and behavior toward the poor, but yet without any intent gratuitously to insult their bodies or their relationships with their husbands, as commentators often assume. “You cows of Bashan” was almost certainly not meant as derogatorily as it sounds in English, though the precise nuance in Amos’s mind is not clear. (Newsom and Ringe, 221)

“Cows of Bashan” should be interpreted proverbially, not as a sexist barb. Amos uses the expression because the shoe fits. Gary V. Smith (b. 1943) expounds, “‘Cows of Bashan’ is a fitting symbol for these wealthy women...These pampered self-indulgent, and bossy ladies maintain their lifestyle by exploiting the poor, crushing the needy, and speaking demandingly to those around them (Smith, The NIV Application Commentary: Hosea, Amos, Micah).”

Amos called them like he saw them and he saw cows of Bashan. That being written, I would advise not calling modern women “cows”.

Do you think being dubbed Bashan cows was offensive to the original audience? What region today is known for its quality cattle? What politically correct analogy would you have used in lieu of “cows”? Should preachers always be politically correct?

The potentially insulting epithet the prophet invokes should not distract from the real issue - what the metaphor represents. It is significant that the proclamation is written to Israel’s lush northern kingdom (Amos 1:1). Contrary to many misconceptions of the area, the region east of the Sea of Galilee is choice.

Jörg Jeremias (b. 1939) points out:

The high plateau of Bashan (500-600 meters elevation) east of the Sea of Galilee (modern en-Nuqreh in Syria, though it probably includes the Golan Heights) is an extremely fertile pastureland because of its basalt soil and plentiful rainfall and was famous for its ‘fatlings’ (Ezekiel 39:18; Deuteronomy 32:14) and its mighty bulls (Psalm 22:12). (Jeremias, The Book of Amos: A Commentary (Old Testament Library), 63)

This fertile region was enjoying great prosperity under Jeroboam II (Amos 1:1, 7:9, 10, 11). It was the best of times. But not for everyone. Not only did the worldly blessings not trickle down to the poorest members of society, but the rich trampled on the poor to attain their wealth (Amos 4:1). Amos is not necessarily preaching against being rich but rather the selfish means by which Israel’s wealthy acquired their abundance. As Jesus asked, “What will it profit a man if he gains the whole world and forfeits his soul (Matthew 16:26 NASB; cf. Mark 8:36)?”

James Luther Mays (b. 1921) clarifies:

The luxury and debauchery of urban affluence in Israel was a scandalous offense to the God for whom Amos spoke (Amos 6:4-7; 3:10, 15). The offense lay not just in its stark contrast to the condition of the poor, but in the fact that the affluence was built on the suffering of the needy. (Mays, Amos : A Commentary (Old Testament Library), 71)

Who today lives high on the hog at the expense of those less fortunate? Is this sin perceived as grievous in the United States as it should be?

“The man who has won millions at the cost of his conscience is a failure.” - B.C. Forbes (1880-1954), founder of Forbes Magazine

Let Justice Roll Down (Amos 5:24)

Complete: “Let justice roll down like waters, and ________________________________________.” Righteousness like an everflowing stream [or mighty stream] (Amos 5:24)

Amos prophesied in the eighth century before Christ during the reign of Jeroboam II (II Kings 13:13, 14:16, 23, 27, 28, 29, 15:1, 8; 1 Chronicles 5:17; Hosea 1:1; Amos 1:1, 7:9, 10). One of Amos’ major themes is social justice. Even though he categorizes Israel as being unjust, he readily admits that the people have maintained an outward appearance of worship.

Amos argues against such ritualistic religion. In discussing the Day of the Lord (Amos 5:18-27), Amos informs his audience that God will not accept worship from a community that does not value justice and righteousness (Amos 5:21-23). After stating what God does not want but is receiving, Amos erupts with what God does want but is not receiving:

“But let justice roll down like waters
And righteousness like an ever-flowing stream. (Amos 5:24 NASB)

Amos 5:24 has become a well know exhortation. Thomas J. Finley (b. 1945) lauds, “In one masterful stroke Amos summarizes the heart of what God requires (Finley, Joel, Amos, Obadiah - An Exegetical Commentary, 222).”

Amos, a shepherd in his former life (Amos 1:1, 7:14), drew upon imagery he knew well - the importance of water. The prophet often draws upon the calamity of drought to illustrate his points (Amos1:2, 4:7-8, 7:4). While desert streams would often dry up Amos, like Psalms and Ezekiel (Psalms 74:15; Ezekiel 47:1-12), pictures an ever flowing stream.

Amos’s famous claim that God rejects hollow worship is a bold reiteration of Amos 5:14-15 and echoes Isaiah 1:10-17. James Luther Mays (b. 1921) summarizes: “The hatred of Yahweh against the worship of his people–that is the shock of this word. Righteousness in the courts and markets instead of liturgies and offerings in the shrines–that is the Revelation in this word (Mays, Amos: A Commentary (Old Testament Library), 106).”

Simply put, God does not want worship from an unjust people. Thomas Edward McComiskey (1928-1996) reminds that God “wants worship in spirit and in truth. True worshipers of the Lord, who do worship in spirit and in truth, will bear the fruit of the Spirit in their private lives and in their public conduct. In their society, justice will flow like healing waters (Ezekiel 47:1-12) and righteousness like a perennial wadi (McComiskey, The Minor Prophets: An Exegetical and Expository Commentary, 432).”

Do you behave differently in church than you do in society? What is the relationship between righteousness and justice? How do your religious beliefs directly help the most poor and needy in your community?

Martin Luther King Jr. (1929-1968), a Baptist preacher by trade, alluded to this passage in his legendary “I Have A Dream Speech”. On August 28, 1963, from the steps of the Lincoln Memorial, King called for racial equality and an end to discrimination. In the speech’s tenth stanza, King exclaimed, “No, no, we are not satisfied, and we will not be satisfied until justice rolls down like waters and righteousness like a mighty stream.”

Did Dr. King use Amos 5:24 properly? What groups now are as deprived of justice as African-Americans were in 1963? How is your religion helping to eliminate that injustice?

Amos: Midlife Calling (Amos 1:1)

Where was Amos the prophet’s home? Tekoa (Amos 1:1)

Many consider Amos to be the first Israelite prophet to have had his work transcribed, though Hosea, Isaiah and Micah contend for this claim. Amos’ visions and prophecies are canonized in the Bible as one of the twelve Minor Prophets.

In the book’s opening verse, Amos is identified his occupation and his location - Amos “was among the sheepherders from Tekoa” (Amos 1:1 NASB). Tekoa was a city twelve miles from Jerusalem in the southern kingdom, situated high upon a hill (2800 feet above sea level). It had been fortified by Rehoboam to maintain order at the time Israel was divided (II Chronicles 11:6, 12). Sir George Adam Smith (1856-1942) surmised “In the time of Amos Tekoa was a place without sanctity and almost without tradition. The name suggests that the site may at first have been that of a camp (Smith, The Book of the Twelve Prophets, 74).”

Though Tekoa is situated in the southern kingdom, Amos’ mission was to the northern kingdom. There is a minority view which claims that another Tekoa existed in the northern kingdom and this is the locale from which the prophet originated. Stanley Ned Rosenbaum (b. 1939) summarizes, “The Book of Amos neither says nor implies that Judean Tekoa was Amos’s birthplace, only that he was (or his words were) known there.” (Rosenabuam, Amos of Israel: A New Interpretation, 32). No such northern Tekoa has yet been discovered by archaeologists.

A facet of Amos’ background that is not debated is that the prophet received no formal religious training. In addition to Amos’ opening verse identifying him as “one of the shepherds of Tekoa” (Amos 1:1 NASB), Amos described himself:

“I am not a prophet, nor am I the son of a prophet; for I am a herdsman and a grower of sycamore figs. But the LORD took me from following the flock and the LORD said to me, ‘Go prophesy to My people Israel.’” (Amos 7:14-15 NASB)

The word used in Amos 1:1 which the NASB renders “shepherd” is noqed. James Luther Mays (b. 1921) explains that “Nōqēd probably means ‘breeder and tender of small cattle (sheep and goats).” Though the word is used only one other time in the Bible, to describe Mesha king of Moab (II Kings 3:4), Mayes determines that “The use of nōqēd in the Old Testament and a Ugarit does suggest that Amos was no ordinary shepherd, but a breeder of sheep who would have belonged to the notable men of his community (Mays, Amos: A Commentary (Old Testament Library), 19).”

John W. Miller (b. 1926) concurs:

Far then from being a poor herdsman of sheep, Amos may have been one of the more substantial men of his region, and especially so in that he appears to have had a second source of income. The sycamore groves referred to would likely have been some distance from where Amos lived, for to grow properly they required the warmed climate of the Jordan valley where he would have taken his flocks for pasturing when the hills of Tekoa were barren. (Miller, Meet the Prophets: A Beginner’s Guide to the Books of the Biblical Prophets , 45)

Amos’ biographical claims were made in response to his motives being criticized. Amos had no reason to desire an occupation as a prophet as he already had a successful career.

If God called you from your occupation, would you go? Have you ever known anyone who left a profitable job in the private sector feeling called to ministry? Amos was a man without credentials. He had not attended one of the schools of prophets that existed in his day and as such had no professional pedigree. In modern southern parlance, he was a jack legged preacher.

If you served on a pastor’s search committee, would you consider hiring an untrained candidate? Would you be able to hear the voice of God from an uneducated preacher? Do you know any good untrained ministers? Is there any situation where an untrained pastor is preferable? What is the most unlikely source from which you have heard the voice of God?