Micah 1:5

KJV

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?

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}?

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?

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?

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?

Commentary

### 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](/micah/1-2-4 "Micah 1:2-4 - God's Coming Judgment")) 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](/1_kings/14-23 "1 Kings 14:23 - High Places in Judah"). 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'_):** 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'_):** 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'_):** 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.

* [Deuteronomy 28:15](/deuteronomy/28-15 "Curses for Disobedience")
* [Jeremiah 7:1-15](/jeremiah/7-1-15 "The Temple Sermon")
* [Romans 6:23](/romans/6-23 "The Wages of Sin")

### 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](/romans/3-23 "Romans 3:23 - All Have Sinned"). 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](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). 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](/hebrews/9-26-28 "Hebrews 9:26-28 - Christ's Sacrifice Once for All")). 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.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Jeremiah 2:19

Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see that [it is] an evil [thing] and bitter, that thou hast forsaken the LORD thy God, and that my fear [is] not in thee, saith the Lord GOD of hosts.

Amos 8:14

They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again.

1 Thessalonians 2:15

Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men:

1 Thessalonians 2:16

Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.

Jeremiah 6:19

Hear, O earth: behold, I will bring evil upon this people, [even] the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it.

Isaiah 59:1

¶ Behold, the LORD'S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear:

Isaiah 59:15

Yea, truth faileth; and he [that] departeth from evil maketh himself a prey: and the LORD saw [it], and it displeased him that [there was] no judgment.