Jeremiah 26:18

Translation
King James Version
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.
Ask
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.
Ask
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."'
Ask
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.’
Ask
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.
Ask
World English Bible Messianic
Micah the Morashtite prophesied in the days of Hezekiah king of Judah; and he spoke to all the people of Judah, saying, Thus says the LORD 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.
Ask
Geneva Bible (1599)
Michah the Morashite prophecied in the dayes of Hezekiah king of Iudah, and spake to al the people of Iudah, saying, Thus saith the Lord of hostes, Zion shall be plowed like a fielde, and Ierusalem shalbe an heape, and the mountaine of the House shalbe as the hie places of the forest.
Ask
Young's Literal Translation
`Micah the Morashtite hath been prophesying in the days of Hezekiah king of Judah, and he saith unto all the people of Judah, saying: Thus said Jehovah of Hosts: Zion is a plowed field, and Jerusalem is heaps, And the mountain of the house is for high places of a forest.
Ask
See also
Nehemiah 4:2Micah 1:1Zechariah 8:3Micah 3:12Micah 4:1Jeremiah 17:3Psalms 79:1
See on the biblical-era map
Persecution of Prophets
Persecution of Prophets View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 19,591 of 31,102

Study This Verse

SUMMARY

Jeremiah 26:18 serves as a profound historical and prophetic precedent within the narrative of Jeremiah's trial, recalling the ancient prophet Micah's dire oracle. This verse vividly recounts Micah's prophecy, delivered during the righteous reign of King Hezekiah, declaring that Zion would be utterly plowed like a field, Jerusalem reduced to desolate heaps of rubble, and the sacred Temple Mount transformed into wild, overgrown high places of a forest. This powerful and unsettling imagery underscored God's impending judgment on Judah for its persistent sin and idolatry, providing a crucial historical parallel that the elders of Judah strategically employed to defend Jeremiah from execution, arguing that God's true prophets had historically delivered such severe warnings, which, when heeded, could avert divine wrath.

CONTEXT

  • Literary Context: Jeremiah 26 details a pivotal confrontation in Jeremiah's prophetic ministry, where he faces a capital charge for proclaiming the destruction of the Temple and Jerusalem—a message deemed blasphemous and treasonous by the religious and political establishment. His initial sermon, delivered in the Temple courts, explicitly warned that Jerusalem would suffer the same fate as Shiloh, a former sanctuary where God's presence once resided but was later abandoned due to Israel's unfaithfulness, as detailed in Jeremiah 7:12-15. In a dramatic turn, certain elders of the land intervene to defend Jeremiah, recalling the powerful precedent of Micah's prophecy, cited directly in Jeremiah 26:18-19. This intertextual reference not only validates the authenticity of Jeremiah's unpopular message but also highlights the stark contrast between King Hezekiah's humble and repentant response to Micah's warning and the hardened hearts of Jeremiah's contemporaries, who sought to silence God's messenger rather than heed His word.

  • Historical & Cultural Context: Micah, a contemporary of Isaiah, prophesied in the late 8th century BCE, specifically during the reigns of Jotham, Ahaz, and Hezekiah, as indicated in Micah 1:1. King Hezekiah (c. 715-686 BCE) was renowned as one of Judah's most righteous monarchs, initiating extensive religious reforms that purged idolatry and restored the proper worship of Yahweh, actions meticulously documented in 2 Kings 18-20 and 2 Chronicles 29-32. Micah's prophecy, delivered either before or early in Hezekiah's reign, served as a severe warning to a nation deeply entrenched in social injustice, corruption, and pervasive idolatry. The cultural understanding of "high places" (Hebrew: bâmâh) referred to elevated sites, often natural hills, where pagan altars and illicit worship centers were established, standing in stark opposition to the sanctity and singular worship intended for the Temple Mount. The imagery of plowing a city and reducing it to heaps would have evoked profound dread and despair among the populace, signifying not merely destruction but utter desolation, depopulation, and a return to an uncultivated, wild state—a fate that would tragically befall Jerusalem centuries later at the hands of the Babylonian Empire.

  • Key Themes: This verse powerfully contributes to several overarching themes present throughout the book of Jeremiah and the broader corpus of prophetic literature. Firstly, it emphatically underscores the theme of Divine Judgment, demonstrating God's unwavering justice against persistent sin, even when it involves His chosen city and the sacred Temple. This judgment is portrayed not as arbitrary but as a just and inevitable consequence of covenant infidelity. Secondly, the verse highlights Prophetic Continuity and Authenticity, as Micah's earlier, severe message serves to validate Jeremiah's contemporary warnings. This continuity across generations reinforces the idea that God's word is consistent and unchanging, delivered through His faithful messengers, thereby authenticating Jeremiah's unpopular and dangerous pronouncements. Thirdly, the vivid imagery emphasizes the dire Consequences of Disobedience, portraying the complete desolation and ruin that await a nation that defiantly rebels against God's covenant. Finally, the subsequent reference to Hezekiah's repentance in Jeremiah 26:19 introduces the crucial theme of Repentance and Averted Judgment, offering a glimmer of hope that God's wrath can be stayed through humility, a turning from wickedness, and a sincere return 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, its primary meaning of "plough" is used vividly to describe the complete leveling and desolation of Zion. It signifies that the city's structures would be utterly razed, turning the urban landscape back into raw, tilled agricultural land. This image powerfully conveys a profound reversal of Jerusalem's status from a thriving capital to a barren, unbuilt expanse, emphasizing total destruction.
  • 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 and chaotic destruction, where magnificent buildings are reduced to mere piles of rubble and debris. It speaks to the city's complete collapse, transforming its architectural splendor into a jumbled, unrecognizable mass of ruins, a stark visual representation of its downfall and depopulation.
  • high places (Hebrew, bâmâh', H1116): From an unused root meaning "to be high," this term denotes an "elevation," "height," or "high place." While it can refer to any natural elevation, in a religious context, "high places" often designated illicit sites of pagan worship, typically outside the sanctioned Temple cult. Comparing the "mountain of the house" (the Temple Mount) to "the high places of a forest" suggests a transformation from a sacred, cultivated, and ordered space to an uncultivated, wild, and desolate area. This implies not only abandonment but also a profound desecration, likening the holiest site in Israel to the remote, unkempt, and idolatrous locations often found in wilderness settings.

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 meticulously establishes the historical and divine authority of the quoted message. It anchors the prophecy in a specific, verifiable time period (the reign of King Hezekiah, a king known for his righteousness and reforms) and precisely identifies the prophet (Micah, originating from Moresheth-Gath). This grounding in history lends undeniable credibility to the severity of the warning. The powerful declaration "Thus saith the LORD of hosts" emphatically underscores that this is not merely Micah's personal opinion or a human conjecture, but an authoritative divine oracle from Yahweh, the sovereign God of armies and creation, whose word carries ultimate weight and certainty.
  • "Zion shall be plowed [like] a field,": This is the first of three devastating images of desolation. "Zion" here refers metonymically to Jerusalem, particularly the hill on which the city was built, often representing the city itself or its inhabitants. The act of plowing a field signifies complete leveling and utter destruction of all existing structures, effectively transforming the urban landscape into barren, tilled land, fit only for agriculture. This image implies a total and irreversible reversal of Jerusalem's status as a glorious, inhabited capital, reducing it to a state of raw, unbuilt earth.
  • "and Jerusalem shall become heaps,": The second image reinforces and intensifies the first, depicting the city reduced to chaotic piles of rubble and ruins. This emphasizes the physical annihilation of its magnificent architecture, where once-proud buildings, defensive walls, and homes are shattered and left as disordered mounds of debris. It paints a stark picture of the city's complete collapse, transforming its former glory and ordered beauty into a desolate and unrecognizable wasteland.
  • "and the mountain of the house as the high places of a forest.": This final and perhaps most poignant image focuses specifically on the Temple Mount ("the mountain of the house"), the most sacred site in Israel, where the Temple of Yahweh stood. Comparing it to "the high places of a forest" suggests that this revered sanctuary, once the vibrant center of Israelite worship and God's dwelling place, would become overgrown, wild, and desolate, losing its sanctity and civilized character. It implies not only abandonment and a return to a primitive, uncultivated state but also a profound desecration, likening the holiest site to the pagan "high places" that were often associated with idolatry and found in remote, unkempt, and defiled areas.

Literary Devices

Jeremiah 26:18 employs several potent literary devices to convey its stark message of impending judgment and desolation. The most prominent is Simile, explicitly seen in the comparison "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, tilled land. Another powerful device is Metonymy, where "Zion" and "Jerusalem" stand for the entire populace and the nation of Judah, indicating that the judgment extends beyond mere physical structures to the people themselves. Symbolism is also profoundly at play: "heaps" symbolize the city's reduction to utter ruin and chaos, while "the high places of a forest" symbolize the desecration, abandonment, and wild desolation of the Temple Mount, stripping it of its sacred character and returning it to an untamed state. The progression of images—from the general city ("Zion," "Jerusalem") to its specific sacred center ("the mountain of the house")—demonstrates a form of Climax or escalating intensity, highlighting that even the holiest place is not exempt from divine wrath. 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, un embellished language, designed to evoke dread and compel repentance.

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 powerfully reiterated by Jeremiah, serves as a stark reminder that divine judgment is not arbitrary but a just and inevitable response to widespread unfaithfulness, idolatry, and social injustice. It highlights the consistent nature of God's warnings delivered through His prophets across generations, emphasizing that His word is immutable and His standards are unchanging. The historical precedent of King Hezekiah's humble and contrite response to Micah's prophecy (as noted in Jeremiah 26:19) offers a crucial counterpoint, demonstrating that humility, genuine repentance, and a turning from wickedness can indeed avert or mitigate divine wrath—a lesson tragically ignored by Jeremiah's contemporaries. This passage thus speaks to God's absolute sovereignty over nations and His unwavering demand for covenant fidelity, regardless of perceived spiritual privilege or historical legacy.

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 deeply entrenched. The historical example of King Hezekiah's humble and immediate 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, who sought to silence the prophet rather than heed his message. This profound contrast compels us to consider our own posture before God's word: do we respond with stubborn resistance, self-justification, or with contrite repentance and a willingness to change? In an age where spiritual complacency, moral relativism, or a presumptuous sense of privilege can easily take root, this verse calls us to a radical self-examination, urging us to ensure that our individual lives, our communal practices, and our institutional structures are genuinely aligned with God's righteous standards. It reminds us that true security and lasting peace are found not in physical structures, historical legacy, or outward religiosity, but in humble obedience, sincere repentance, and a genuine turning of the heart towards the Lord, who is both just and merciful.

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, religious traditions, or even our own spiritual routines?
  • In what ways might we, like the people of Jeremiah's day, be tempted to ignore or reject prophetic warnings that challenge our comfort, established norms, or deeply held but unbiblical beliefs?
  • What specific lessons can we draw from King Hezekiah's response to Micah's prophecy, and how can we cultivate a spirit of humility, teachability, and genuine repentance in our own lives and communities today?
  • How does the consistency of God's message across different prophets (Micah and Jeremiah) affirm the reliability and enduring authority of His word for us in the contemporary world?

FAQ

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

Answer: The elders quoted Micah's prophecy as a crucial legal and theological precedent to defend Jeremiah during his trial. Jeremiah was facing a capital charge for prophesying the destruction of the Temple and Jerusalem, a message that was considered blasphemous against God and treasonous against the state. By citing Micah's strikingly similar prophecy from approximately a century earlier (see Micah 3:12), the elders demonstrated that such dire warnings were not unprecedented or unique to Jeremiah, but had historically been delivered by true prophets of the LORD. 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 explicitly stated in Jeremiah 26:19). This powerful historical example served as their argument that Jeremiah should not be put to death for delivering a message that was consistent with God's past dealings with His people and, if heeded, could lead to divine mercy.

CHRIST-CENTERED FULFILLMENT

While Jeremiah 26:18 speaks of the literal, physical destruction of Zion and the Temple, its ultimate theological fulfillment points profoundly to the radical new covenant inaugurated by Jesus Christ. The Old Testament Temple, though sacred and divinely ordained, was a shadow of the true dwelling place of God, which is found preeminently in Christ Himself and extended to His body, the Church. Jesus, echoing the prophetic warnings of old, explicitly prophesied the complete destruction of the Second Temple (see Matthew 24:1-2), signifying the end of an old era and the obsolescence of its physical structures as the primary locus of God's presence. However, unlike the Old Covenant and its institutions, which could be "plowed like a field" due to human unfaithfulness, the new covenant established in Christ is eternal, unbreakable, and founded on His perfect obedience and sacrifice. Jesus is the ultimate "mountain of the house," the true Temple (as He declared in John 2:19-21), in whom the fullness of God's presence dwells. Through His atoning sacrifice on the cross, He became the Lamb of God who definitively takes away the sin of the world (John 1:29), 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 humanity's desperate need for a spiritual transformation and a new dwelling place for God, which only Christ can provide, leading to a new creation where God dwells not in buildings made with hands, but in the hearts of His redeemed people (see 1 Corinthians 3:16). Thus, the desolation of the old makes way for the glorious, enduring reality of the new, centered entirely and eternally on Christ.

Copy as

Commentary on Jeremiah 26 verses 16–24

Here is, I. The acquitting of Jeremiah from the charge exhibited against him. He had indeed spoken the words as they were laid in the indictment, but they are not looked upon to be seditious or treasonable, ill-intended or of any bad tendency, and therefore the court and country agree to find him not guilty. The priests and prophets, notwithstanding his rational plea for himself, continued to demand judgment against him; but the princes, and all the people, are clear in it that this man is not worthy to die (Jer 26:16); for (say they) he hath spoken to us, not of himself, but in the name of the Lord our God. And are they willing to own that he did indeed speak to them in the name of the Lord and that that Lord is their God? Why then did they not amend their ways and doings, and take the method he prescribed to prevent the ruin of their country? If they say, His prophecy is from heaven, it may justly be asked, Why did you not then believe him? Mat 21:25. Note, It is a pity that those who are so far convinced of the divine original of gospel preaching as to protect it from the malice of others do not submit to the power and influence of it themselves.

II. A precedent quoted to justify them in acquitting Jeremiah. Some of the elders of the land, either the princes before mentioned or the more intelligent men of the people, stood up, and put the assembly in mind of a former case, as is usual with us in giving judgment; for the wisdom of our predecessors is a direction to us. The case referred to is that of Micah. We have extant the book of his prophecy among the minor prophets. 1. Was it thought strange that Jeremiah prophesied against this city and the temple? Micah did so before him, even in the reign of Hezekiah, that reign of reformation, Jer 26:18. Micah said it as publicly as Jeremiah had now spoken to the same purport, Zion shall be ploughed like a field, the building shall be all destroyed, so that nothing shall hinder but it may be ploughed; Jerusalem shall become heaps of ruins, and the mountain of the house on which the temple is built shall be as the high places of the forest, overrun with briers and thorns. That prophet not only spoke this, but wrote it, and left it on record; we find it, Mic 3:12. By this it appears that a man may be, as Micah was, a true prophet of the Lord, and yet may prophesy the destruction of Zion and Jerusalem. When we threaten secure sinners with the taking away of the Spirit of God and the kingdom of God from them, and declining churches with the removal of the candlestick, we say no more than what has been said many a time, and what we have warrant from the word of God to say. 2. Was it thought fit by the princes to justify Jeremiah in what he had done? It was what Hezekiah did before them in a like case. Did Hezekiah, and the people of Judah (that is, the representatives of the people, the commons in parliament), did they complain of Micah the prophet? Did they impeach him, or make an act to silence him and put him to death? No; on the contrary, they took the warning he gave them. Hezekiah, that renowned prince, of blessed memory, set a good example before his successors, for he feared the Lord (Jer 26:19), as Noah, who, being warned of God of things not seen as yet, was moved with fear. Micah's preaching drove him to his knees; he besought the Lord to turn away the judgment threatened and to be reconciled to them, and he found it was not in vain to do so, for the Lord repented him of the evil and returned in mercy to them; he sent an angel, who routed the army of the Assyrians, that threatened to plough Zion like a field. Hezekiah got good by the preaching, and then you may be sure he would do no harm to the preacher. These elders conclude that it would be of dangerous consequence to the state if they should gratify the importunity of the priests and prophets in putting Jeremiah to death: Thus might we procure great evil against our souls. Note, It is good to deter ourselves from sin with the consideration of the mischief we shall certainly do to ourselves by it and the irreparable damage it will be to our own souls.

III. Here is an instance of another prophet that was put to death by Jehoiakim for prophesying as Jeremiah had done, Jer 26:20, etc. Some make this to be urged by the prosecutors, as a case that favoured the prosecution, a modern case, in which speaking such words as Jeremiah had spoken was adjudged treason. Others think that the elders, who were advocates for Jeremiah, alleged this to show that thus they might procure great evil against their souls, for it would be adding sin to sin. Jehoiakim, the present king, had slain one prophet already; let them not fill up the measure by slaying another. Hezekiah, who protected Micah, prospered; but did Jehoiakim prosper who slew Urijah? No; they all saw the contrary. As good examples, and the good consequences of them, should encourage us in that which is good, so the examples of bad men, and the bad consequences of them, should deter us from that which is evil. But some good interpreters take this narrative from the historian that penned the book, Jeremiah himself, or Baruch, who, to make Jeremiah's deliverance by means of the princes the more wonderful, takes notice of this that happened about the same time; for both were in the reign of Jehoiakim, and this in the beginning of his reign, Jer 26:1. Observe, 1. Urijah's prophecy. It was against this city, and this land, according to all the words of Jeremiah. The prophets of the Lord agreed in their testimony, and one would have thought that out of the mouth of so many witnesses the word would be regarded. 2. The prosecution of him for it, Jer 26:21. Jehoiakim and his courtiers were exasperated against him, and sought to put him to death; in this wicked design the king himself was principally concerned. 3. His absconding thereupon: When he heard that the king had become his enemy, and sought his life, he was afraid, and fled, and went in to Egypt. This was certainly his fault, and an effect of the weakness of his faith, and it sped accordingly. He distrusted God, and his power to protect him and bear him out; he was too much under the power of that fear of man which brings a snare. It looked as if he durst not stand to what he had said or was ashamed of his Master. It was especially unbecoming him to flee into Egypt, and so in effect to abandon the land of Israel and to throw himself quite out of the way of being useful. Note, There are many that have much grace, but they have little courage, that are very honest, but withal very timorous. 4. His execution notwithstanding. Jehoiakim's malice, one would think, might have contented itself with his banishment, and it might suffice to have driven him out of the country; but those are bloodthirsty that hate the upright, Pro 29:10. It was the life, that precious life, that he hunted after, and nothing else would satisfy him. So implacable is his revenge that he sends a party of soldiers into Egypt, some hundreds of miles, and they bring him back by force of arms. It would not sufficiently gratify him to have him slain in Egypt, but he must feed his eyes with the bloody spectacle. They brought him to Jehoiakim, and he slew him with the sword, for aught I know with his own hands. Yet neither did this satisfy his insatiable malice, but he loads the dead body of the good man with infamy, would not allow it the decent respects usually and justly paid to the remains of men of distinction, but cast it into the graves of the common people, as if he had not been a prophet of the Lord; thus was the shield of Saul vilely cast away, as though he had not been anointed with oil. Thus Jehoiakim hoped both to ruin his reputation with the people, that no heed might be given to his predictions, and to deter others from prophesying in like manner; but in vain; Jeremiah says the same. There is no contending with the word of God. Herod thought he had gained his point when he had cut off John Baptist's head, but found himself deceived when, soon after, he heard of Jesus Christ, and said, in a fright, This is John the Baptist.

IV. Here is Jeremiah's deliverance. Though Urijah was lately put to death, and persecutors, when they have tasted the blood of saints, are apt to thirst after more (as Herod, Act 12:2, Act 12:3), yet God wonderfully preserved Jeremiah, though he did not flee, as Urijah did, but stood his ground. Ordinary ministers may use ordinary means, provided they be lawful ones, for their own preservation; but those that had an extraordinary protection. God raised up a friend for Jeremiah, whose hand was with him; he took him by the hand in a friendly way, encouraged him, assisted him, appeared for him. It was Ahikam the son of Shaphan, one that was a minister of state in Josiah's time; we read of him, Kg2 22:12. Some think Gedaliah was the son of this Ahikam. He had a great interest, it should seem, among the princes, and he used it in favour of Jeremiah, to prevent the further designs of the priests and prophets against him, who would have had him turned over into the hand of the people, not those people (Jer 26:16) that had adjudged him innocent, but the rude and insolent mob, whom they could persuade by their cursed insinuations not only to cry, Crucify him, crucify him, but to stone him to death in a popular tumult; for perhaps Jehoiakim had been so reproached by his own conscience for slaying Urijah that they despaired of making him the tool of their malice. Note, God can, when he pleases, raise up great men to patronize good men; and it is an encouragement to us to trust him in the way of duty that he has all men's hearts in his hands.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 16–24. Public domain.
Copy as
JeromeAD 420
Commentary on Jeremiah
(Verse 17 onwards) And the men of the elders of the land rose up and spoke to the whole assembly of the people, saying: Micaiah of Moresheth was a prophet in the days of Hezekiah king of Judah, and he spoke to all the people of Judah, saying: Thus says the Lord of hosts: Zion shall be plowed like a field, and Jerusalem shall become heaps of ruins, and the mountain of the house like the high places of a forest. Did Hezekiah king of Judah and all Judah put him to death? Did they not fear the Lord and pray to the face of the Lord? And the Lord repented of the evil that he had spoken against them. Therefore, we are doing great evil against our own souls. The leaders of the city and the people understand the truth of judgment. However, the elders, whose duty it was to know the ancient things, recount the history - and the prophecy of Micah from Moresheth, who prophesied during the reign of King Hezekiah, they compare it with the prophecies of Jeremiah, for which he is being threatened with death; and they show that he said more serious things, and yet suffered nothing from the righteous king Hezekiah: but that those who turned to repentance, the sentence of the Lord turned into a good one. For Micah said: Zion shall be plowed as a field, and Jerusalem shall become a heap of ruins, and the mountain of the house a wooded height (Micah 3:12). And Jeremiah further said: I will make this house like Shiloh, and I will make this city a curse for all the nations of the earth (Jeremiah 26:9). And they devised a plan, thinking that what Micah had prophesied would not come to pass, because a long time had passed without it happening due to the people's repentance. And this also, that Jeremiah spoke, it will by no means happen if they follow his counsel in their good ways and pursuits, and listen to the voice of the Lord their God, so that the Lord does not bring upon them the evil that he had threatened. At the same time, they break the fury of the accusers and join with them saying: Therefore, we commit great evil against our own souls: not that they should do so, but because if they do, they will not harm the accused, but their own souls, which they can free through a change of sentence.
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.
Copy as

Continue studying Jeremiah 26:18 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.