Jeremiah 24NLT
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Jeremiah24

New Living Translation

1After King Nebuchadnezzar of Babylon exiled Jehoiachin son of Jehoiakim, king of Judah, to Babylon along with the officials of Judah and all the craftsmen and artisans, the Lord gave me this vision. I saw two baskets of figs placed in front of the Lord’s Temple in Jerusalem.

2One basket was filled with fresh, ripe figs, while the other was filled with bad figs that were too rotten to eat.

3Then the Lord said to me, “What do you see, Jeremiah?” I replied, “Figs, some very good and some very bad, too rotten to eat.”

4Then the Lord gave me this message:

5“This is what the Lord, the God of Israel, says: The good figs represent the exiles I sent from Judah to the land of the Babylonians.

6I will watch over and care for them, and I will bring them back here again. I will build them up and not tear them down. I will plant them and not uproot them.

7I will give them hearts that recognize me as the Lord. They will be my people, and I will be their God, for they will return to me wholeheartedly.

8“But the bad figs,” the Lord said, “represent King Zedekiah of Judah, his officials, all the people left in Jerusalem, and those who live in Egypt. I will treat them like bad figs, too rotten to eat.

9I will make them an object of horror and a symbol of evil to every nation on earth. They will be disgraced and mocked, taunted and cursed, wherever I scatter them.

10And I will send war, famine, and disease until they have vanished from the land of Israel, which I gave to them and their ancestors.”

Study Guide

Public-domain commentary and original-language notes for Jeremiah 24.

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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.

Cross References

Jeremiah 24

The exact historical context of Jeconiah's captivity and the removal of the craftsmen.

Supported by Matthew Poole, John Calvin, JFB

v7Jeremiah 29:13thematic

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

v1Amos 8:2thematic

Identical prophetic formula and dialogue where God asks, 'What seest thou?'

Supported by Matthew Poole, JFB

v7Jeremiah 30:22thematic

The core covenant promise re-established: 'ye shall be my people, and I will be your God.'

Supported by JFB

v7Jeremiah 31:33thematic

The New Covenant promise of an inward heart to know and obey the Lord.

Supported by JFB

v7Jeremiah 32:38thematic

Repeats the promise of one heart to fear God and the covenant relationship.

Supported by JFB

v2Isaiah 28:4allusion

The image of the early/first-ripe fig ('boccora') as a symbol of desire or goodness.

Supported by JFB

v6Jeremiah 12:15thematic

God's promise to return, have compassion, and restore his people to their land.

Supported by JFB

v6Amos 9:4contrast

Contrast between setting eyes for evil versus setting eyes on the exiles for good.

Supported by Matthew Poole

v8Jeremiah 29:17thematic

Repeats the evaluation of those remaining under Zedekiah as vile, uneatable figs.

Supported by Matthew Poole

v9Jeremiah 15:4thematic

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