Jeremiah24
New International Version
1After Jehoiachin son of Jehoiakim king of Judah and the officials, the skilled workers and the artisans of Judah were carried into exile from Jerusalem to Babylon by Nebuchadnezzar king of Babylon, the Lord showed me two baskets of figs placed in front of the temple of the Lord.
2One basket had very good figs, like those that ripen early; the other basket had very bad figs, so bad they could not be eaten.
3Then the Lord asked me, “What do you see, Jeremiah?” “Figs,” I answered. “The good ones are very good, but the bad ones are so bad they cannot be eaten.”
4Then the word of the Lord came to me:
5“This is what the Lord, the God of Israel, says: ‘Like these good figs, I regard as good the exiles from Judah, whom I sent away from this place to the land of the Babylonians.
6My eyes will watch over them for their good, and I will bring them back to this land. I will build them up and not tear them down; I will plant them and not uproot them.
7I will give them a heart to know me, that I am the Lord. They will be my people, and I will be their God, for they will return to me with all their heart.
8“‘But like the bad figs, which are so bad they cannot be eaten,’ says the Lord, ‘so will I deal with Zedekiah king of Judah, his officials and the survivors from Jerusalem, whether they remain in this land or live in Egypt.
9I will make them abhorrent and an offense to all the kingdoms of the earth, a reproach and a byword, a curse and an object of ridicule, wherever I banish them.
10I will send the sword, famine and plague against them until they are destroyed from the land I gave to them and their ancestors.’”
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