Jeremiah 26:18

KJV

Micah the Morasthite prophesied in the days of Hezekiah king of Judah, and spake to all the people of Judah, saying, Thus saith the LORD of hosts; Zion shall be plowed [like] a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest.

KJV (with Strong's)

Micah {H4320} the Morasthite {H4183} prophesied {H5012} in the days {H3117} of Hezekiah {H2396} king {H4428} of Judah {H3063}, and spake {H559} to all the people {H5971} of Judah {H3063}, saying {H559}, Thus saith {H559} the LORD {H3068} of hosts {H6635}; Zion {H6726} shall be plowed {H2790} like a field {H7704}, and Jerusalem {H3389} shall become heaps {H5856}, and the mountain {H2022} of the house {H1004} as the high places {H1116} of a forest {H3293}.

Complete Jewish Bible

"Back in the time of Hizkiyahu king of Y'hudah, Mikhah from Moreshet was a prophet. He told all the people of Y'hudah, 'ADONAI-Tzva'ot says, "Tziyon will be plowed under like a field, Yerushalayim will become heaps of ruins, and the mountain of the house like a forested height."'

Berean Standard Bible

“Micah the Moreshite prophesied in the days of Hezekiah king of Judah and told all the people of Judah that this is what the LORD of Hosts says: ‘Zion will be plowed like a field, Jerusalem will become a heap of rubble, and the temple mount a wooded ridge.’

American Standard Version

Micah the Morashtite prophesied in the days of Hezekiah king of Judah; and he spake to all the people of Judah, saying, Thus saith Jehovah of hosts: Zion shall be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest.

Commentary

### SUMMARY
Jeremiah 26:18 serves as a pivotal historical and prophetic precedent within the narrative of Jeremiah's trial, quoting the ancient prophet Micah. This verse recalls Micah's dire prophecy delivered during the reign of King Hezekiah, declaring that Zion would be plowed like a field, Jerusalem reduced to heaps of rubble, and the Temple Mount would become like a desolate, overgrown forest. This powerful imagery underscored God's impending judgment on Judah for its persistent sin and idolatry, providing a historical parallel that the elders of Judah used to defend Jeremiah from execution, arguing that God's prophets had historically delivered such severe warnings.

### CONTEXT
* **Literary Context:** Jeremiah 26 details a critical moment in Jeremiah's ministry where he stands trial for prophesying the destruction of the Temple and Jerusalem, a message deemed blasphemous and treasonous by the priests, prophets, and people. His sermon, delivered in the Temple courts, warned that Jerusalem would become like Shiloh, a place where God's presence once resided but was later abandoned due to Israel's unfaithfulness (see [Jeremiah 7:12-15](/jeremiah/7-12 "Jeremiah 7:12-15 - The Fate of Shiloh")). In his defense, certain elders recall the precedent of Micah's prophecy, cited in [Jeremiah 26:18-19](/jeremiah/26-18 "Jeremiah 26:18-19 - Micah's Prophecy and Hezekiah's Repentance"), demonstrating that such pronouncements of judgment were not unprecedented and had historically led to repentance rather than execution. This intertextual reference validates Jeremiah's message and highlights the stark contrast between Hezekiah's humble response and the hardened hearts of Jeremiah's contemporaries.

* **Historical & Cultural Context:** Micah prophesied in the late 8th century BCE, specifically during the reigns of Jotham, Ahaz, and Hezekiah (see [Micah 1:1](/micah/1-1 "Micah 1:1 - Introduction to Micah's Prophecy")). King Hezekiah (715-686 BCE) was a righteous king who initiated significant religious reforms, purging idolatry and restoring proper worship of Yahweh (as detailed in [2 Kings 18-20](/2_kings/18 "2 Kings 18-20 - King Hezekiah's Reign") and [2 Chronicles 29-32](/2_chronicles/29 "2 Chronicles 29-32 - Hezekiah's Reforms")). Micah's prophecy, delivered before or early in Hezekiah's reign, was a stark warning to a nation steeped in social injustice, corruption, and idolatry. The cultural understanding of "high places" (bâmâh) refers to elevated sites, often natural hills, where pagan altars and worship centers were established, contrasting sharply with the sanctity of the Temple Mount. The imagery of plowing a city and reducing it to heaps would have evoked profound dread, signifying utter destruction and depopulation, a fate that would eventually befall Jerusalem centuries later at the hands of the Babylonians.

* **Key Themes:** This verse powerfully contributes to several overarching themes within Jeremiah and the broader prophetic literature. Firstly, it underscores the theme of **Divine Judgment**, demonstrating God's unwavering justice against sin, even when it involves His chosen city and sacred Temple. Secondly, it highlights **Prophetic Continuity and Authenticity**, as Micah's earlier, severe message validates Jeremiah's contemporary warnings, showing that God's word is consistent across generations and delivered through His faithful messengers. This continuity reinforces the authenticity of Jeremiah's unpopular message. Thirdly, the vivid imagery emphasizes the **Consequences of Disobedience**, portraying the complete desolation that awaits a nation that persistently rebels against God's covenant. The reference to Hezekiah's repentance in [Jeremiah 26:19](/jeremiah/26-19 "Jeremiah 26:19 - Hezekiah's Repentance") also introduces the theme of **Repentance and Averted Judgment**, offering a glimmer of hope that God's judgment can be stayed through humility and turning back to Him.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **plowed (Hebrew, _chârash'_):** (H2790) This primitive root means "to scratch," "to engrave," or "to plough." By implication, it can also mean "to fabricate" (from the use of tools) or "to devise" (in a bad sense). In the context of Jeremiah 26:18, it vividly describes the act of plowing a field, signifying the complete leveling and desolation of Zion. It implies that the city's structures would be utterly razed, turning the urban landscape back into raw, agricultural land, a profound reversal of its status as a thriving capital.
* **heaps (Hebrew, _ʻîy'_):** (H5856) Derived from a root meaning "to overturn," this word refers to a "ruin" or "heap." The imagery of Jerusalem becoming "heaps" conveys a scene of utter destruction, where buildings are reduced to piles of rubble and debris. It speaks to the city's complete collapse, transforming its architectural splendor into a chaotic jumble of ruins, a stark visual representation of its downfall.
* **high places (Hebrew, _bâmâh'_):** (H1116) From an unused root meaning "to be high," this term denotes an "elevation," "height," or "high place." While sometimes referring to natural elevations, in a religious context, "high places" often designated sites of pagan worship, typically outside the sanctioned Temple cult. Comparing the "mountain of the house" (Temple Mount) to "the high places of a forest" suggests a transformation from a sacred, cultivated space to an uncultivated, wild, and desolate area, perhaps even implying its desecration and abandonment, much like the pagan altars that were often found in remote, overgrown locations.

#### Verse Breakdown
* **"Micah the Morasthite prophesied in the days of Hezekiah king of Judah, and spake to all the people of Judah, saying, Thus saith the LORD of hosts;":** This introductory clause establishes the historical and prophetic authority of the quoted message. It grounds the prophecy in a specific time (reign of Hezekiah, a righteous king) and identifies the prophet (Micah from Moresheth-Gath), lending credibility to the severity of the warning. The phrase "Thus saith the LORD of hosts" emphasizes that this is not merely Micah's opinion but a divine oracle from Yahweh, the sovereign God of armies and creation.
* **"Zion shall be plowed [like] a field,":** This is the first of three powerful images of desolation. "Zion" refers to Jerusalem, particularly the hill on which the city was built, often used metonymically for the city itself or its inhabitants. The act of plowing a field signifies complete leveling and destruction of all structures, turning the urban landscape into barren, tilled land, fit only for agriculture. It implies a total reversal of its status as a glorious capital.
* **"and Jerusalem shall become heaps,":** The second image reinforces the first, depicting the city reduced to piles of rubble and ruins. This emphasizes the physical destruction, where buildings, walls, and homes are shattered and left as chaotic mounds, a stark contrast to its former glory and ordered beauty.
* **"and the mountain of the house as the high places of a forest.":** This final image focuses specifically on the Temple Mount ("the mountain of the house"). Comparing it to "the high places of a forest" suggests that this sacred site, once the center of Israelite worship, would become overgrown, wild, and desolate, losing its sanctity and civilized character. It implies abandonment and a return to a primitive, uncultivated state, perhaps even hinting at its desecration, much like the pagan "high places" that were often associated with idolatry and found in remote, unkempt areas.

#### Literary Devices
Jeremiah 26:18 employs several potent **literary devices** to convey its message of impending judgment. The most prominent is **Metaphor**, seen in the comparison of "Zion shall be plowed [like] a field." This agricultural imagery vividly illustrates the complete leveling and utter destruction of the city, transforming it from a bustling urban center into barren land. Another strong device is **Symbolism**, where "heaps" symbolize the city's reduction to ruins and "the high places of a forest" symbolize the desecration and desolation of the Temple Mount, stripping it of its sacred character and returning it to a wild, uncultivated state. The progression of images—from the general city to its specific sacred center—demonstrates a form of **Climax** or escalating intensity of destruction. The entire verse functions as a powerful **Prophetic Oracle**, a divinely inspired pronouncement of future events, characterized by its direct address ("Thus saith the LORD of hosts") and its stark, unembellished language.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 26:18 profoundly underscores the theological principle that God's covenant faithfulness does not preclude His righteous judgment upon persistent sin, even for His chosen people and their most sacred institutions. The prophecy, originally delivered by Micah and reiterated by Jeremiah, serves as a stark reminder that divine judgment is not arbitrary but a just response to widespread unfaithfulness, idolatry, and social injustice. It highlights the consistent nature of God's warnings through His prophets across generations, emphasizing that His word is immutable and His standards are unchanging. The historical precedent of King Hezekiah's repentance in response to Micah's prophecy (as noted in [Jeremiah 26:19](/jeremiah/26-19 "Jeremiah 26:19 - Hezekiah's Repentance")) offers a crucial counterpoint, demonstrating that humility and turning from wickedness can avert or mitigate divine wrath, a lesson tragically ignored by Jeremiah's contemporaries. This passage thus speaks to God's sovereignty over nations and His demand for covenant fidelity, regardless of perceived spiritual privilege.

* [Micah 3:12](/micah/3-12 "Micah 3:12 - The Original Prophecy of Zion's Desolation")
* [2 Kings 25:9](/2_kings/25-9 "2 Kings 25:9 - The Burning of the Temple and Royal Palace")
* [Lamentations 4:1-2](/lamentations/4-1 "Lamentations 4:1-2 - The Desolation of Zion")

### REFLECTION AND APPLICATION
The chilling prophecy of Jeremiah 26:18, echoing Micah's ancient warning, serves as a timeless and sobering reminder of God's unwavering justice and the severe consequences of persistent disobedience. It challenges us to confront the uncomfortable truth that no person, institution, or even sacred space is exempt from divine judgment when sin and rebellion become entrenched. The historical example of King Hezekiah's humble response to Micah's prophecy, which led to God relenting from the threatened disaster, stands in stark contrast to the hardened hearts of Jeremiah's generation. This contrast compels us to consider our own posture before God's word: do we respond with stubborn resistance or with contrite repentance? In an age where spiritual complacency or presumptuous privilege can easily take root, this verse calls us to a radical self-examination, urging us to ensure that our lives, our communities, and our institutions are aligned with God's righteous standards. It reminds us that true security is found not in physical structures or historical legacy, but in humble obedience and a genuine turning of the heart towards the Lord.

#### Questions for Reflection
* **How does the imagery of Zion being "plowed like a field" challenge our assumptions about the permanence or invincibility of sacred places or institutions?**
* **In what ways might we, like the people of Jeremiah's day, be tempted to ignore or reject prophetic warnings that challenge our comfort or established norms?**
* **What lessons can we draw from King Hezekiah's response to Micah's prophecy, and how can we cultivate a spirit of humility and repentance in our own lives?**
* **How does the consistency of God's message across prophets (Micah and Jeremiah) affirm the reliability and authority of His word for us today?**

### FAQ
**Why did the elders quote Micah's prophecy in Jeremiah's trial?**

Answer: The elders quoted Micah's prophecy as a legal and theological precedent to defend Jeremiah. Jeremiah was on trial for prophesying the destruction of the Temple and Jerusalem, a message considered blasphemous and treasonous. By citing Micah's similar prophecy from a century earlier (see [Micah 3:12](/micah/3-12 "Micah 3:12 - The Original Prophecy of Zion's Desolation")), they demonstrated that such dire warnings were not unprecedented and that true prophets of the LORD had historically delivered them. Crucially, they pointed out that King Hezekiah, upon hearing Micah's prophecy, had responded with humility and repentance, which led the LORD to relent from the threatened disaster (as explained in [Jeremiah 26:19](/jeremiah/26-19 "Jeremiah 26:19 - Hezekiah's Response to Micah")). This historical example argued that Jeremiah should not be put to death for delivering a message that was consistent with God's past dealings with His people.

### CHRIST-CENTERED FULFILLMENT
While Jeremiah 26:18 speaks of the physical destruction of Zion and the Temple, its ultimate theological fulfillment points to the radical new covenant inaugurated by Jesus Christ. The Old Testament Temple, though sacred, was a shadow of the true dwelling place of God, which is found in Christ himself and in His body, the Church. Jesus prophesied the destruction of the Second Temple (see [Matthew 24:1-2](/matthew/24-1 "Matthew 24:1-2 - Jesus Predicts the Temple's Destruction")), echoing the judgment on the physical structure. However, unlike the Old Covenant, which could be "plowed like a field" due to human unfaithfulness, the new covenant established in Christ is eternal and unbreakable. Jesus is the ultimate "mountain of the house," the true Temple (as He declared in [John 2:19-21](/john/2-19 "John 2:19-21 - Jesus, the True Temple")), in whom God's presence fully dwells. Through His atoning sacrifice, He became the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), offering a path to reconciliation that the Old Covenant sacrifices could only foreshadow. The judgment described in Jeremiah 26:18, while literal for ancient Judah, ultimately highlights the need for a spiritual transformation that only Christ can provide, leading to a new creation where God dwells not in buildings made with hands, but in the hearts of His people (see [1 Corinthians 3:16](/1_corinthians/3-16 "1 Corinthians 3:16 - You Are God's Temple")). Thus, the desolation of the old makes way for the glorious reality of the new, centered entirely on Christ.

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

Nehemiah 4:2

And he spake before his brethren and the army of Samaria, and said, What do these feeble Jews? will they fortify themselves? will they sacrifice? will they make an end in a day? will they revive the stones out of the heaps of the rubbish which are burned?

Micah 1:1

¶ The word of the LORD that came to Micah the Morasthite in the days of Jotham, Ahaz, [and] Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem.

Zechariah 8:3

Thus saith the LORD; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain.

Micah 3:12

Therefore shall Zion for your sake be plowed [as] a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest.

Micah 4:1

¶ But in the last days it shall come to pass, [that] the mountain of the house of the LORD shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it.

Jeremiah 17:3

O my mountain in the field, I will give thy substance [and] all thy treasures to the spoil, [and] thy high places for sin, throughout all thy borders.

Psalms 79:1

¶ A Psalm of Asaph. O God, the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps.