Jeremiah24
American Standard Version · Public Domain
1Jehovah showed me, and, behold, two baskets of figs set before the temple of Jehovah, after that Nebuchadrezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon.
2One basket had very good figs, like the figs that are first-ripe; and the other basket had very bad figs, which could not be eaten, they were so bad.
3Then said Jehovah unto me, What seest thou, Jeremiah? And I said, Figs; the good figs, very good; and the bad, very bad, that cannot be eaten, they are so bad.
4And the word of Jehovah came unto me, saying,
5Thus saith Jehovah, the God of Israel: Like these good figs, so will I regard the captives of Judah, whom I have sent out of this place into the land of the Chaldeans, for good.
6For I will set mine eyes upon them for good, and I will bring them again to this land: and I will build them, and not pull them down; and I will plant them, and not pluck them up.
7And I will give them a heart to know me, that I am Jehovah: and they shall be my people, and I will be their God; for they shall return unto me with their whole heart.
8And as the bad figs, which cannot be eaten, they are so bad, surely thus saith Jehovah, So will I give up Zedekiah the king of Judah, and his princes, and the residue of Jerusalem, that remain in this land, and them that dwell in the land of Egypt,
9I will even give them up to be tossed to and fro among all the kingdoms of the earth for evil; to be a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them.
10And I will send the sword, the famine, and the pestilence, among them, till they be consumed from off the land that I gave unto them and to their fathers.
Study Guide
Public-domain commentary and original-language notes for Jeremiah 24.
Chapter Summary
In this chapter: Good and bad figs represent the Jews in captivity, and those who remain in their own land. (1-10).
vv1-10
The prophet saw two baskets of figs set before the temple, as offerings of first-fruits. The figs in one basket were very good, those in the other basket very bad. What creature viler than a wicked man? and what more valuable than a godly man? This vision was to raise the spirits of those gone into captivity, by assuring them of a happy return; and to humble and awaken the proud and secure spirits of those yet in Jerusalem, by assuring them of a miserable captivity. The good figs represents the pious captives. We cannot determine as to God's love or hatred by what is before us. Early suffering sometimes proves for the best. The sooner the child is corrected, the better effect the correction is likely to have. Even this captivity was for their good; and God's intentions never are in vain. By afflictions they were convinced of sin, humbled under the hand of God, weaned from the world, taught to pray, and turned from sins, particularly from idolatry. God promises that he will own them in captivity. The Lord will own those who are his, in all conditions. God assures them of his protection in trouble, and a glorious deliverance in due time. When our troubles are sanctified to us, we may be sure that they will end well. They shall return to him with their whole heart. Thus they should have liberty to own him for their God, to pray to him, and expect blessings from him. The bad figs were Zedekiah and those of his party yet in the land. These should be removed for their hurt, and forsaken of all mankind. God has many judgments, and those that escape one, may expect another, till they are brought to repent. Doubtless, this prophecy had its fulfilment in that age; but the Spirit of prophecy may here look forward to the dispersion of the unbelieving Jews, in all the nations of the earth. Let those who desire blessings from the Lord, beg that he will give them a heart to know him.
Key Words
אַחַר: properly, the hind part; generally used as an adverb or conjunction, after (in various senses)
נְבוּכַדְנֶאצַּר: Nebukadnetstsar (or -retstsar, or -retstsor), king of Babylon
מֶלֶךְ: a king
בָּבֶל: Babel (i.e. Babylon), including Babylonia and the Babylonian empire
גָּלָה: to denude (especially in a disgraceful sense); by implication, to exile (captives being usually stripped); figuratively, to reveal
מִן: properly, a part of; hence (prepositionally), from or out of in many senses
יְרוּשָׁלַ͏ִם: Jerushalaim or Jerushalem, the capital city of Palestine
יְכׇנְיָה: Jekonjah, a Jewish king
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
יְהוֹיָקִים: Jehojakim, a Jewish king
Cross References
Jeremiah 24The exact historical context of Jeconiah's captivity and the removal of the craftsmen.
Supported by Matthew Poole, John Calvin, JFB
Parallels seeking and returning to God with the whole heart during the exile.
Supported by JFB
Directly quoted warning of being removed to all kingdoms of the earth for hurt.
Supported by JFB
The curse of becoming an astonishment, a proverb, and a byword among all nations.
Supported by JFB
Identical prophetic formula and dialogue where God asks, 'What seest thou?'
Supported by Matthew Poole, JFB
The core covenant promise re-established: 'ye shall be my people, and I will be your God.'
Supported by JFB
The New Covenant promise of an inward heart to know and obey the Lord.
Supported by JFB
Repeats the promise of one heart to fear God and the covenant relationship.
Supported by JFB
The image of the early/first-ripe fig ('boccora') as a symbol of desire or goodness.
Supported by JFB
God's promise to return, have compassion, and restore his people to their land.
Supported by JFB
Contrast between setting eyes for evil versus setting eyes on the exiles for good.
Supported by Matthew Poole
Repeats the evaluation of those remaining under Zedekiah as vile, uneatable figs.
Supported by Matthew Poole
Parallel judgment of being removed into all kingdoms of the earth due to Manasseh.
Supported by JFB
Similar visionary dialogue structure where God asks the prophet what he sees.
Supported by Matthew Poole