Micah 1:5

Translation
King James Version
For the transgression of Jacob is all this, and for the sins of the house of Israel. What is the transgression of Jacob? is it not Samaria? and what are the high places of Judah? are they not Jerusalem?
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KJV (with Strong's)
For the transgression H6588 of Jacob H3290 is all this, and for the sins H2403 of the house H1004 of Israel H3478. What is the transgression H6588 of Jacob H3290? is it not Samaria H8111? and what are the high places H1116 of Judah H3063? are they not Jerusalem H3389?
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Complete Jewish Bible
All this is because of the crime of Ya'akov and the sins of the house of Isra'el. What is the crime of Ya'akov? Isn't it Shomron? And what are the high places of Y'hudah? Aren't they Yerushalayim?
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Berean Standard Bible
All this is for the transgression of Jacob and the sins of the house of Israel. What is the transgression of Jacob? Is it not Samaria? And what is the high place of Judah? Is it not Jerusalem?
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American Standard Version
For the transgression of Jacob is all this, and for the sins of the house of Israel. What is the transgression of Jacob? is it not Samaria? and what are the high places of Judah? are they not Jerusalem?
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World English Bible Messianic
“All this is for the disobedience of Jacob, and for the sins of the house of Israel. What is the disobedience of Jacob? Isn’t it Samaria? And what are the high places of Judah? Aren’t they Jerusalem?
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Geneva Bible (1599)
For the wickednes of Iaakob is all this, and for the sinnes of the house of Israel: what is the wickednes of Iaakob? Is not Samaria? and which are the hie places of Iudah? Is not Ierusalem?
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Young's Literal Translation
For the transgression of Jacob is all this, And for the sins of the house of Israel. What is the transgression of Jacob? Is it not Samaria? And what the high places of Judah? Is it not Jerusalem?
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See also
Jeremiah 2:19Amos 8:141 Thessalonians 2:151 Thessalonians 2:16Jeremiah 6:19Isaiah 59:1Isaiah 59:15
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Prophecies against Samaria and Jerusalem
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In the KJVVerse 22,585 of 31,102

Study This Verse

SUMMARY

Micah 1:5 serves as a profound indictment against both the northern kingdom of Israel and the southern kingdom of Judah, unequivocally identifying their widespread sin and rebellion as the direct cause of God's impending judgment. The prophet Micah, through rhetorical questions, pinpoints the epicenters of this national apostasy: Samaria, the capital of Israel, as the locus of Jacob's transgression, and Jerusalem, the capital of Judah, as the heart of the "high places" and their associated idolatry. This verse powerfully encapsulates the divine rationale for the coming devastation, emphasizing the accountability of God's covenant people for their persistent disobedience.

CONTEXT

  • Literary Context: Micah 1:5 is situated within the opening prophetic oracle of the book of Micah, which begins with a declaration of God's coming judgment against both Israel and Judah. The preceding verses (Micah 1:2-4) vividly portray the Lord descending from His holy temple, shaking the earth, and melting the mountains, imagery that underscores the terrifying majesty and inevitability of His divine wrath. This dramatic prelude sets the stage for verse 5, which then answers the implicit question: "Why is God bringing such judgment?" It directly attributes the impending disaster to the "transgression of Jacob" and the "sins of the house of Israel," immediately connecting the divine action to human culpability. The rhetorical questions that follow in verse 5 ("What is the transgression of Jacob? is it not Samaria? and what are the high places of Judah? are they not Jerusalem?") serve to specify and localize the sin, making the indictment concrete and undeniable for the original audience.
  • Historical & Cultural Context: Micah ministered during a tumultuous period in the late 8th century BC, specifically during the reigns of Jotham, Ahaz, and Hezekiah in Judah (roughly 735-700 BC). This era was characterized by significant political instability, particularly the rising threat of the Assyrian Empire, which would eventually conquer the northern kingdom of Israel in 722 BC. Spiritually, both kingdoms were deeply entrenched in idolatry and social injustice, despite their covenant relationship with Yahweh. The "high places" mentioned were cultic sites, often on elevated ground, used for pagan worship or syncretistic practices that blended Yahwism with Canaanite fertility cults, including the worship of Baal and Asherah. These sites were explicitly forbidden by the Mosaic Law, yet they proliferated throughout the land, even within Jerusalem's sphere of influence. Samaria, as the capital of Israel, and Jerusalem, as the capital of Judah, were not merely administrative centers but also religious and cultural hubs, making their corruption particularly damning as it signified a top-down spiritual decay.
  • Key Themes: Micah 1:5 contributes significantly to several overarching themes within the book of Micah and the broader prophetic literature. Firstly, it highlights the theme of Divine Justice and Accountability, demonstrating that God's judgment is not arbitrary but a righteous response to persistent sin and rebellion against His covenant. The explicit identification of sin as the cause of "all this" (referring to the judgment described in Micah 1:2-4) underscores this. Secondly, the verse emphasizes the theme of National Guilt and Corporate Responsibility, showing that the sins of the people, from the common citizen to the leadership, collectively bring about divine consequences. The naming of Samaria and Jerusalem as centers of transgression points to the pervasive nature of this corruption, affecting the very heart of both nations. Thirdly, it powerfully addresses the theme of Idolatry and Apostasy, specifically through the mention of "high places," which were notorious symbols of Israel's spiritual unfaithfulness and syncretistic worship, a recurring problem throughout their history as seen in passages like 1 Kings 14:23. This verse sets the stage for Micah's subsequent prophecies of judgment and, eventually, hope for restoration.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • transgression (Hebrew, peshaʻ', H6588): From the root meaning "to revolt," this term signifies more than a mere mistake or error. It denotes a deliberate act of rebellion, a breaking of covenant, or a defiant revolt against an established authority. In the context of Micah 1:5, it refers to Israel and Judah's conscious and intentional acts of unfaithfulness and disobedience against God, their sovereign King. It implies a breach of trust and a rejection of divine rule.
  • sins (Hebrew, chaṭṭâʼâh', H2403): This word encompasses a broader range of moral failings, including missing the mark, going astray, or committing an offense. While peshaʻ emphasizes rebellion, chaṭṭâʼâh points to the failure to meet God's righteous standards, whether through active wrongdoing or passive neglect. It highlights the pervasive moral corruption and spiritual impurity that characterized both kingdoms, leading to their deserved punishment.
  • high places (Hebrew, bâmâh', H1116): An elevation or height, but specifically used in a religious context to refer to cultic sites, often on hills or elevated platforms, where pagan deities were worshipped or where Yahweh was worshipped in a forbidden, syncretistic manner. These bâmâh were centers of idolatry, fertility rites, and other abominable practices that directly violated God's commands for exclusive worship at a centralized sanctuary. Their presence in Judah, especially linked to Jerusalem, was a direct affront to God's holiness and a sign of deep spiritual compromise.

Verse Breakdown

  • "For the transgression of Jacob [is] all this": This opening clause establishes the direct causal link between the nation's spiritual rebellion and the impending divine judgment described in the preceding verses. "Jacob" here serves as a poetic and comprehensive reference to the entire nation of Israel, encompassing both the northern and southern kingdoms, highlighting their collective guilt. The "transgression" (rebellion) is the foundational reason for God's severe response.
  • "and for the sins of the house of Israel.": This phrase reiterates and reinforces the previous clause, using "sins" (a broader term for moral failing) and "the house of Israel" (specifically referring to the northern kingdom, though sometimes used for the whole nation) to emphasize the pervasive and comprehensive nature of their wickedness. It underscores that both the deliberate rebellion and the general moral corruption contributed to their downfall.
  • "What [is] the transgression of Jacob? [is it] not Samaria?": This rhetorical question boldly identifies Samaria, the capital city of the northern kingdom of Israel, as the epicenter and embodiment of Jacob's (Israel's) transgression. By pinpointing the capital, Micah implies that the corruption permeated from the top down, affecting the leadership and the very heart of the nation. Samaria was notorious for its idolatry and political instability.
  • "and what [are] the high places of Judah? [are they] not Jerusalem?": Similarly, this rhetorical question directs the indictment towards the southern kingdom of Judah, identifying Jerusalem, its capital and the supposed center of Yahweh worship, as the focal point of the "high places." This is a particularly damning accusation, as Jerusalem was the site of the Temple, yet even its environs and leadership were implicated in the widespread syncretism and forbidden worship practices. It highlights the profound spiritual decay even in the supposed holy city.

Literary Devices

Micah 1:5 employs several powerful literary devices to convey its message of indictment. The most prominent is Rhetorical Question, used twice ("What is the transgression of Jacob? is it not Samaria? and what are the high places of Judah? are they not Jerusalem?"). These questions are not posed to elicit information but to make a forceful assertion, emphasizing the undeniable culpability of the capitals and, by extension, the nations they represent. The expected "yes" answer serves to confirm the prophet's accusation and the people's guilt. Parallelism is also evident, particularly in the structure of the two rhetorical questions, which mirror each other in form and function, creating a balanced and emphatic declaration of judgment against both Israel and Judah. Furthermore, Metonymy is at play, where "Samaria" and "Jerusalem" stand in for the entire northern and southern kingdoms, respectively, symbolizing their collective sin and the pervasive corruption emanating from their centers of power. The phrase "high places" itself is a form of Symbolism, representing the widespread idolatry and syncretistic worship that characterized the spiritual apostasy of the time.

THEOLOGICAL AND THEMATIC CONNECTIONS

Micah 1:5 powerfully articulates the biblical principle that sin, especially persistent and defiant rebellion against God's covenant, inevitably leads to divine judgment. It underscores God's absolute holiness and His commitment to justice, demonstrating that even His chosen people are not exempt from accountability when they abandon His ways. The verse highlights the insidious nature of idolatry and syncretism, showing how spiritual compromise, even in the very heart of the nation's religious and political centers, provokes God's righteous wrath. This serves as a timeless reminder that true worship demands exclusive devotion to Yahweh and that spiritual purity is paramount for a people in covenant with God. The prophet's direct indictment of the capitals, Samaria and Jerusalem, further emphasizes the responsibility of leadership and the pervasive influence of sin from the top down, affecting the entire society.

REFLECTION AND APPLICATION

Micah 1:5 challenges us to examine the "transgressions" and "sins" in our own lives and communities, particularly those that might be centered in our "Samarias" and "Jerusalems"—the places of influence, power, or even spiritual leadership. Just as the ancient Israelites were held accountable for their deliberate rebellion and syncretistic practices, so too are we called to a life of uncompromising faithfulness to God. This verse reminds us that true worship is not merely about outward rituals or attendance at a holy place, but about exclusive devotion of the heart. It prompts us to consider where we might be blending our faith with the idols of our culture—whether they be materialism, self-reliance, comfort, or approval—and to repent of any "high places" we have allowed to flourish. Furthermore, it calls leaders, both within the church and society, to a higher standard of integrity and spiritual purity, recognizing that their actions have far-reaching consequences. Ultimately, Micah 1:5 serves as a somber warning that God's justice is real, but also as an implicit call to genuine repentance and a return to wholehearted obedience, for only then can His blessings be fully realized.

Questions for Reflection

  • What "transgressions" or "sins" in my own life or in my community might be inviting God's disfavor?
  • In what ways might I be allowing "high places"—idols or compromises—to exist in my heart or in the places of my greatest influence?
  • How does this verse challenge my understanding of accountability, both personally and corporately?
  • What practical steps can I take to ensure my worship of God is exclusive and uncompromised?

FAQ

What is the significance of Samaria and Jerusalem being named in this verse?

Answer: The naming of Samaria and Jerusalem is highly significant because they were the respective capital cities of the northern kingdom of Israel and the southern kingdom of Judah. By pinpointing these central locations, Micah emphasizes that the spiritual corruption and rebellion had permeated to the very heart of both nations, including their political and religious leadership. Samaria, notorious for its idolatry and instability, represented the culmination of Israel's apostasy, which led to its fall to Assyria. Jerusalem, though the site of the Temple and the supposed center of Yahweh worship, was also deeply implicated in the "high places" and syncretistic practices. This highlights that sin was not merely an issue among the common people but was deeply entrenched in the very fabric and leadership of both societies, making their culpability undeniable.

What does "high places" refer to, and why were they a problem?

Answer: "High places" (Hebrew: bâmâh) refers to elevated cultic sites, often on hills or constructed platforms, where religious rituals were performed. While some might have originally been used for legitimate worship of Yahweh, over time they became associated with pagan worship, particularly of Canaanite deities like Baal and Asherah, or with syncretistic practices that blended Yahwism with idolatry. These sites often involved altars, sacred pillars, and Asherah poles, and were frequently associated with fertility rites and even child sacrifice. They were a direct violation of God's command for centralized worship at the tabernacle, and later the Temple in Jerusalem, and represented a profound spiritual compromise and unfaithfulness to the covenant, leading to widespread spiritual pollution and moral decay throughout Israel's history.

CHRIST-CENTERED FULFILLMENT

While Micah 1:5 vividly portrays the consequences of Israel and Judah's rebellion, it also implicitly sets the stage for the ultimate solution to humanity's sin problem, found in Christ. The "transgression" and "sins" identified by Micah are not merely historical infractions but reflect the universal human condition of rebellion against God, a truth powerfully articulated by Paul in Romans 3:23. The judgment promised by Micah for these sins foreshadows the greater judgment that all humanity would face due to sin, a judgment from which only Christ can deliver. Jesus, the perfect Lamb of God, became the ultimate "sin offering" (compare with the concept of chaṭṭâʼâh as a sin offering in the Old Testament) by taking upon Himself the full weight of humanity's peshaʻ (rebellion) and chaṭṭâʼâh (sins) on the cross. He became the fulfillment of the divine justice that Micah proclaimed, satisfying the righteous demands of God's law (as seen in 2 Corinthians 5:21). Unlike the corrupt leaders of Samaria and Jerusalem, Jesus, the true King and High Priest, was without sin, offering Himself as a perfect, once-for-all sacrifice, thereby dismantling the "high places" of human idolatry and self-worship and ushering in a new covenant of grace and forgiveness for all who believe (as described in Hebrews 9:26-28). Thus, the stark reality of sin and judgment in Micah 1:5 ultimately points to the glorious redemption offered through Jesus Christ, who perfectly fulfilled God's righteous demands and provided the way for humanity to be reconciled to a holy God.

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Commentary on Micah 1 verses 1–7

Here is, I. A general account of this prophet and his prophecy, Mic 1:1. This is prefixed for the satisfaction of all that read and hear the prophecy of this book, who will give the more credit to it when they know the author and his authority. 1. The prophecy is the word of the Lord; it is a divine revelation. Note, What is written in the Bible, and what is preached by the ministers of Christ according to what is written there, must be heard and received, not as the word of dying men, which we may be judges of, but as the word of the living God, which we must be judged by, for so it is. This word of the Lord came to the prophet, came plainly, came powerfully, came in a preventing way, and he saw it, saw the vision in which it was conveyed to him, saw the things themselves which he foretold, with as much clearness and certainty as if they had been already accomplished. 2. The prophet is Micah the Morasthite; his name Micah is a contraction of Micaiah, the name of a prophet some ages before (in Ahab's time, Kg1 22:8); his surname, the Morasthite, signifies that he was born, or lived, at Moresheth, which is mentioned here (Mic 1:14), or Mareshah, which is mentioned Mic 1:15, and Jos 15:44. The place of his abode is mentioned, that any one might enquire in that place, at that time, and might find there was, or had been, such a one there, who was generally reputed to be a prophet. 3. The date of his prophecy is in the reigns of three kings of Judah - Jotham, Ahaz, and Hezekiah. Ahaz was one of the worst of Judah's kings, and Hezekiah one of the best; such variety of times pass over God's ministers, times that frown and times that smile, to each of which they must study to accommodate themselves, and to arm themselves against the temptations of both. The promises and threatenings of this book are interwoven, by which it appears that even in the wicked reign he preached comfort, and said to the righteous then that it should be well with them; and that in the pious reign he preached conviction, and said to the wicked then that it should be ill with them; for, however the times change, the word of the Lord is still the same. 4. The parties concerned in this prophecy; it is concerning Samaria and Jerusalem, the head cities of the two kingdoms of Israel and Judah, under the influence of which the kingdoms themselves were. Though the ten tribes have deserted the houses both of David and Aaron, yet God is pleased to send prophets to them.

II. A very solemn introduction to the following prophecy (Mic 1:2), in which, 1. The people are summoned to draw near and give their attendance, as upon a court of judicature: Hear, all you people, Note, Where God has a mouth to speak we must have an ear to hear; we all must, for we are all concerned in what is delivered. "Hear, you people" (all of them, so the margin reads it), "all you that are now within hearing, and all others that hear it at second hand." It is an unusual construction; but those words with which Micah begins his prophecy are the very same in the original with those wherewith Micaiah ended his, Kg1 22:28. 2. The earth is called upon, with all that therein is, to hear what the prophet has to say: Hearken, O earth! The earth shall be made to shake under the stroke and weight of the judgments coming; sooner will the earth hear than this stupid senseless people; but God will be heard when he pleads. If the church, and those in it, will not hear, the earth, and those in it, shall, and shame them. 3. God himself is appealed to, and his omniscience, power, and justice, are vouched in testimony against this people: "Let the Lord God be witness against you, a witness that you had fair warning given you, that your prophets did their duty faithfully as watchmen, but you would not take the warning; let the accomplishment of the prophecy be a witness against your contempt and disbelief of it, and prove, to your conviction and confusion, that it was the word of God, and no word of his shall fall to the ground." Note, God himself will be a witness, by the judgments of his hand, against those that would not receive his testimony in the judgments of his mouth. He will be a witness from his holy temple in heaven, when he comes down to execute judgment (Mic 1:3) against those that turned a deaf ear to his oracles, wherein he witnessed to them, out of his holy temple at Jerusalem.

III. A terrible prediction of destroying judgments which should come upon Judah and Israel, which had its accomplishment soon after in Israel, and at length in Judah; for it is foretold, 1. That God himself will appear against them, Mic 1:3. They boasted of themselves and their relation to God, as if that would secure them; but, though God never deceives the faith of the upright, he will disappoint the presumption of the hypocrites, for, behold, the Lord comes forth out of his place, quits his mercy-seat, where they thought they had him fast, and prepares his throne for judgment; his glory departs, for they drive it from them. God's way towards this people had long been a way of mercy, but now he changes his way, he comes out of his place, and will come down. He had seemed to retire, as one regardless of what was done, but now he will show himself, he will rend the heavens, and will come down, not as sometimes, in surprising mercies, but in surprising judgments, to do things not for them, but against them, which they looked not for, Isa 64:1; Isa 26:21. 2. That when the Creator appears against them it shall be in vain for any creature to appear for them. He will tread with contempt and disdain upon the high places of the earth, upon all the powers that are advanced in competition with him or in opposition to him; and he will so tread upon them as to tread them down and level them. High places, set up for the worship of idols or for military fortifications, shall all be trodden down and trampled into the dust. Do men trust to the height and strength of the mountains and rocks, as if they were sufficient to bear up their hopes and bear off their fears? They shall be molten under him, melted down as wax before the fire, Psa 68:2. Do they trust to the fruitfulness of the valleys, and their products? They shall be cleft, or rent, with those fiery streams that shall come pouring down from the mountains when they are melted. They shall be ploughed and washed away as the ground is by the waters that are poured down a steep place. God is said to cleave the earth with rivers, Hab 3:9. Neither men of high degree, as the mountains, nor men of low degree, as the valleys, shall be able to secure either themselves or the land from judgments of God, when they are sent with commission to lay all waste, and, like a sweeping rain, to leave no food, Pro 28:3. This is applied particularly to the head city of Israel, which they hoped would be a protection to the kingdom (Mic 1:6.) I will make Samaria, that is now a rich and populous city, as a heap of the field, as a heap of dung laid there to be spread, or as a heap of stones gathered together to be carried away, and as plantings of a vineyard, as hillocks of earth raised to plant vines in. God will make of that city a heap, of that defenced city a ruin, Isa 25:2. Their altars had been as heaps in the furrows of the fields (Hos 12:11) and now their houses shall be so, as ruinous heaps. The stones of the city are poured down into the valley by the fury of the conqueror, who will thus be revenged on those walls that so long held out against him. They shall be quite pulled down, so that the very foundations shall be discovered, that had been covered by the superstructure; and not one stone shall be left upon another.

IV. A charge of sin upon them, as the procuring cause of these desolating judgments (Mic 1:5): For the transgression of Jacob is all this. If it be asked, "Why is God so angry, and why are Jacob and Israel thus brought to ruin by his anger?" the answer is ready: Sin has done all the mischief; sin has laid all waste; all the calamities of Jacob and Israel are owing to their transgressions; if they had not gone away from God, he would never have appeared thus against them. Note, External privileges and professions will not secure a sinful people from the judgments of God. If sin be found in the house of Israel, if Jacob be guilty of transgression and rebellion, God will not spare them; no, he will punish them first, for their sins are of all others most provoking to him, for they are most reproaching. But it is asked, What is the transgression of Jacob? Note, When we feel the smart of sin it concerns us to enquire what the sin is which we smart for, that we may particularly war against that which wars against us. And what is it? 1. It is idolatry; it is the high places; that is the transgression, the great transgression which reigns in Israel; that is spiritual whoredom, the violation of the marriage-covenant, which merits a divorce. Even the high places of Judah, though not so bad as the transgression of Jacob, were yet offensive enough to God, and a remaining blemish upon some of the good reigns. Howbeit the high places were not taken away. 2. It is the idolatry of Samaria and Jerusalem, the royal cities of those two kingdoms. These were the most populous places, and where there were most people there was most wickedness, and they made one another worse. These were the most pompous places; there men lived most in wealth and pleasure, and they forgot God. These were the places that had the greatest influence upon the country, by authority and example; so that from them idolatry and profaneness went forth throughout all the land, Jer 23:15. Note, Spiritual distempers are most contagious in persons and places that are most conspicuous. If the head city of a kingdom, or the chief family in a parish, be vicious and profane, many will follow their pernicious ways, and write after a bad copy when great ones set it for them. The vices of leaders and rulers are leading ruling vices, and therefore shall be surely and sorely punished. Those have a great deal to answer for indeed that not only sin, but make Israel to sin. Those must expect to be made examples that have been examples of wickedness. If the transgression of Jacob is Samaria, therefore shall Samaria become a heap. Let the ringleaders in sin hear this and fear.

V. The punishment made to answer the sin, in the particular destruction of the idols, Mic 1:7. 1. The gods they worshipped shall be destroyed: The graven images shall be beaten to pieces by the army of the Assyrians, and all the idols shall be laid desolate. Samaria and her idols were ruined together by Sennacherib (Isa 10:11), and their gods cast into the fire, for they were no gods (Isa 37:19); and this was the Lord's doing: I will lay the idols desolate. Note, If the law of God prevail not to make men in authority destroy idols, God will take the work into his own hands, and will do it himself. 2. The gifts that passed between them and their gods shall be destroyed; for all the hires thereof shall be burnt with fire, which may be meant either of the presents they made to their idols for the replenishing of their altars, and the adorning of their statues and temples (these shall become a prey to the victorious army, which shall rifle not only private houses, but the houses of their gods), or of the corn, and wine, and oil, which they called the rewards, or hires, which their idols, their lovers, gave them (Hos 2:12); these shall be taken from them by him whom (by ascribing them to their dear idols) they had defrauded of the honour due to him. Note, That cannot prosper by which men either are hired to sin or hire others to sin; for the wages of sin will be death. She gathered it of the hire of the harlot, and it shall return to the hire of a harlot. They enriched themselves by their leagues with the idolatrous nations, who gave them advantages, to court them into the service of their idols, and their idols' temples were enriched with gifts by those who went a whoring after them. And all this wealth shall become a prey to the idolatrous nations, and so be the hire of a harlot again, wages to an army of idolaters, who shall take it as a reward given them by their gods. It shall be a present to king Jareb, Hos 10:6. What they gave to their idols, and what they thought they got by them, shall be as the hire of a harlot; the curse of God shall be upon it, and it shall never prosper, nor do them any good. It is common that what is squeezed out by one lust is squandered away upon another.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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JeromeAD 420
Commentary on Micah
(Verse 3, sequence) Because behold the Lord will go out from his place, and he will come down and tread upon the heights of the earth, and the mountains will be consumed beneath him, and the valleys will be split like wax before the fire, like waters flowing down a steep slope. Because of the wickedness of Jacob, all this, and because of the sins of the house of Israel. What wickedness of Jacob? Is it not Samaria? And what heights of Judah? Is it not Jerusalem? LXX: Behold, the Lord will go out from his place, and he will come down, and he will ascend upon the heights of the earth, and the mountains will tremble beneath him, and the valleys will wither like wax before the fire, and like water flowing down: because of the impiety of Jacob, all these things, and because of the sin of the house of Israel. What is the wickedness of the house of Jacob? Is it not Samaria? And what is the sin of the house of Judah? Is it not Jerusalem? O Samaria and Jerusalem, listen, and carefully heed the Lord testifying against you from His temple, and proclaiming whatever He will do. Behold, the Lord will come out from His place. For He who is humble and kind, and whose nature is mercy, is forced for your sake to assume a role of cruelty that He does not possess. And he shall come down and tread upon the high places of the earth. The descent of God is, and his majesty runs down to lower things, to tread upon the earth, and to crush even the powerful. And they shall be consumed, he says, whether the mountains waste away, and the valleys beneath him, whom we understand to be the leaders and the people. And just as nearby fire does not sustain wax, and flowing water is carried headlong: so shall the pride of all the wicked, when the Lord comes, be dissolved and flow away. But all this will happen because of the sins of the ten tribes, which Jacob and Israel called, and because of the transgression of Judah; for in the ten tribes Samaria was the metropolis, and in the kingdom of Judah Jerusalem, idolatry was practiced: this is according to the literal sense. However, the Lord will come out from his place, whom we can understand as either the Son or all the saints. For the Son himself says: I am in the Father, and the Father in me (John 14:10). And of the saints: I will dwell and walk among them, and I will be their God, and they shall be my people (Leviticus 26:12). Therefore, concerning these things, it goes forth, not that He may abandon them; for even concerning the apostles, the word of the Lord went forth to those who heard, and yet He did not abandon them. And such places, that is, those that deserve to have God as a guest, have been raised up, as if resurrected with Christ, and seated with Him in heavenly places. And it is said that he descends to those who cannot hear his teaching on the mountain. And when he descends, he will not ascend to the lowly and those who are in a low position; but those who are called high and who understand the majesty of the coming of the Lord, they will be moved. And although there are mountains, they will still fear the presence of such a charioteer and ascender. But the valleys, that is, souls inserted into earthly bodies, and not rising with the celestial man, will not be able to bear his presence; but whatever is hard in them will be dissolved, and thus flow, just as if flat waters are carried swiftly into the depths. Therefore, the terrible Lord will come to teach, that is, to move mountains, and to dissolve the low things of valleys, because Jacob has committed impiety, and Israel has sinned. The impiety of Jacob is indeed the meeting places of heretics, which are called Samaria. And the sin of Judah, that is, of him who confesses the Lord, is none other than Jerusalem, in which many crimes are found. And as for the fact that the house of Judah refers to Christ, whose Church it is, and as we have often said, let us also consider this for the present: Judah, your brothers will praise you; your hand will be on the neck of your enemies. (Genesis 49:8). It can also be understood in this way, that because of the impieties of Samaria and the crimes of Judah, the Lord went out from his former place, and said to the Jews (Matt. 23:38): Behold, your house will be left desolate for you (Luke 13:35). And he will come down from heaven, and ascend above the heights of the earth, that is, above those who, believing in the humility of the Gentiles, have deserved to be exalted. And the mountains, the doctrines of the philosophers, and the lofty kingdoms were moved, and those who remained humble were consumed and broken by the coming of the Savior and the growing Church, and by the idols falling into the depths when the mountains rose up high. Therefore the Lord has left his place, and the Church has been built among the nations, so that the mountains would tremble under his feet, and the deep valleys would be dissolved, because Jacob acted wickedly, and Israel sinned, and all the tribes denied the Lord.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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