Jeremiah · Chapter 24

V. 1. And behold-Probably a vision.

Verse 1. The Lord showed me, and, behold, two baskets of figs] Besides the transposition of whole chapters in this book, there is not unfrequently a transposition of verses, and parts of verses. Of this we have an instance in the verse before us; the first clause of which should be the last. Thus:—

“After that Nebuchadrezzar king of Babylon had carried away captive Jeconiah, the son of Jehoiakim king of Judah, with the carpenters and smiths from Jerusalem, and had brought them to Babylon, the Lord showed me, and, behold, two baskets of figs were set before the temple of the Lord.”

Ver. 2. “One basket had very good figs, even like the figs that are first ripe; and the other basket had very naughty figs, which could not be eaten, they were so bad.”

This arrangement restores these verses to a better sense, by restoring the natural connexion.

This prophecy was undoubtedly delivered in the first year of the reign of Zedekiah.

Under the type of good and bad figs, God represents the state of the persons who had already been carried captives into Babylon, with their king Jeconiah, compared with the state of those who should be carried away with Zedekiah. Those already carried away, being the choice of the people, are represented by the good figs: those now remaining, and soon to be carried into captivity, are represented by the bad figs, that were good for nothing. The state also of the former in their captivity was vastly preferable to the state of those who were now about to be delivered into the hand of the king of Babylon. The latter would be treated as double rebels; the former, being the most respectable of the inhabitants, were treated well; and even in captivity, a marked distinction would be made between them, God ordering it so. But the prophet sufficiently explains his own meaning.

Set before the temple]—As an offering of the first-fruits of that kind.

Verse 1. The Lord showed me — Probably in a vision; and behold two baskets of figs — Such as used to be offered up for first-fruits; were set before the temple of the Lord — Hebrew, µyd[wm, appointed, offered according to law, as Blaney renders the word; that is, they were brought and placed before the temple for an offering of first-fruits, as the law had directed. After Nebuchadnezzar had carried away captive Jeconiah — Concerning which, see 2 Kings 24:11-16. This was in the eighth year of Nebuchadnezzar’s reign. With the carpenters and smiths — Or, the artificers and armorers, as Blaney translates the words; the former, vrj, being “a general name for any handicraftsman, whether working in wood or metal;” but the latter, rgsm, from rgs, to shut in, or enclose, meaning properly, “the armorers who made the coats of mail which enclose the body. And it is reasonable to presume that the king of Babylon would be solicitous to carry all these off, with intent, not to employ them in his own service, but to prevent the Jews, who were left behind, from furnishing themselves with arms in case of a revolt.”

THE SYMBOL — TWO FIG-BASKETS, 1-3.

This passage is distinguished, first of all, by the very definite note of time with which it commences, and its contemptuous treatment of the reigning sovereign, Zedekiah. Those who are gone into captivity are the good figs upon which God will continue to look with kindly remembrance, and will bring them again to their own land; while those that remain are but as refuse and worthless fruit.

1. Showed me — In prophetic vision. Set before the temple of the Lord — That is, specially and eminently in the divine presence. Into this place Israel had come by the divine election, and she must endure the tests appropriate to the position. The carpenters and smiths — Carried to Babylon, both to weaken Jerusalem and to increase the resources of Babylon. 2 Kings 24:16.

Verse 2. Very good figs] Or, figs of the early sort. The fig-trees in Palestine, says Dr. Shaw, produce fruit thrice each year. The first sort, called boccore, those here mentioned, come to perfection about the middle or end of June. The second sort, called kermez, or summer fig, is seldom ripe before August. And the third, which is called the winter fig, which is larger, and of a darker complexion than the preceding, hangs all the winter on the tree, ripening even when the leaves are shed, and is fit for gathering in the beginning of spring.

Could not be eaten] The winter fig,—then in its crude or unripe state; the spring not being yet come.

Verse 2. One basket had very good figs — Dr. Shaw speaks of three sorts of figs; the first of which he calls “boccore, (being those here spoken of,) which come to maturity toward the middle or latter end of June; the second, the kermez, or summer fig, which ripens seldom before August; and the third, the winter fig. This is usually of a much longer shape, and dark complexion than the kermez, hanging and ripening upon the tree even after the leaves are shed; and, provided the winter proves temperate, is gathered as a delicious morsel in the spring.” — Shaw’s Travels, p. 370, fol. The doctor thinks that the latter sort were those which our Saviour expected to find on the fig-tree at the time of the passover in March, Matthew 21:19; Mark 11:13. See Blaney.

Verse 2. One basket had very good figs. This was emblematical of the better sort of people, who were carried away under Jeconiah, and sent to Babylon for their good. It is much the same with the fruits imported from the east. Being packed a little before they are quite ripe, they improve on the voyage. The second basket of figs were utterly corrupt, descriptive of the people under Zedekiah, who instead of profiting by the first disaster, offended so much the more, and were despised as perished and worthless figs, and treated as double rebels. They were made a reproach and a proverb among distant nations.

2. First ripe — The fig-tree bears three crops: the first, which ripened in June, being considered specially choice. (Compare Isaiah 28:4, and Hosea 9:10.) Naughty figs — Possibly because decayed, or, more suitably to the scope of the passage, fruit essentially poor, such, for instance, as the sycamore figs, which, unless they are punctured as they ripen, cannot be eaten.

THE SYMBOL — TWO FIG-BASKETS, 1-3.

This passage is distinguished, first of all, by the very definite note of time with which it commences, and its contemptuous treatment of the reigning sovereign, Zedekiah. Those who are gone into captivity are the good figs upon which God will continue to look with kindly remembrance, and will bring them again to their own land; while those that remain are but as refuse and worthless fruit.

1. Showed me — In prophetic vision. Set before the temple of the Lord — That is, specially and eminently in the divine presence. Into this place Israel had come by the divine election, and she must endure the tests appropriate to the position. The carpenters and smiths — Carried to Babylon, both to weaken Jerusalem and to increase the resources of Babylon. 2 Kings 24:16.

THE INTERPRETATION OF THE SYMBOL, 4-10.

4, 5. Like… good figs — These figs represent those Judahites who have been carried away into captivity. They are “good” — not absolutely, but comparatively.

V. 5. Acknowledge-I will acknowledge them for their good; I will shew them favour, being of the number of those who were not leaders to sin, but led away by the ill example of others, and who being carried away grew sensible of their sins, and so accepted of the punishment of their iniquities.

Verse 5. Like these good figs, so will I acknowledge] Those already carried away into captivity, I esteem as far more excellent than those who still remain in the land. They have not sinned so deeply, and they are now penitent; and, therefore, I will set mine eyes upon them for good, Jeremiah 24:6. I will watch over them by an especial providence, and they shall be restored to their own land.

Verses 5-7. Thus saith the Lord God of Israel — Here the Lord explains the parable of the good figs, the figs first ripe. These represented the pious captives who were sent first into captivity, as if they had been first ripe for ruin; but who should prove first ripe for mercy, and their captivity should help to ripen them. Among these were Daniel and his companions, and also Ezekiel. The calamities inseparable from a state of captivity were calculated to humble them, and bring them to repentance, and it seems had that good effect: while those who escaped being carried away became more and more hardened in sin. Like these good figs so will I acknowledge them — Namely, for my people, and will favour them accordingly. “The Jews, who were left in their own country,” says Lowth, “thought themselves better beloved of God than their brethren who were carried away captive. To check this vain confidence, God promises to show the latter particular signs of his favour in a strange land, and to show distinguishing marks of his displeasure upon the former: see Jeremiah 29:17. For I will set mine eyes upon them for good — To order every thing for the best, that all the circumstances of the affliction may concur to the answering of the great intention of it. Accordingly we find that many of these, Daniel and his companions, for instance, found great esteem and honour during their captivity. And I will bring them again to this land — Some of them probably returned before the end of the captivity, some at the end of the seventy years. “They were sent abroad,” says Henry, “for improvement awhile under a severe discipline; but they shall be fetched back, when they have gone through their trial there, to their Father’s house.” And I will build them, and not pull them down, &c. — The meaning of these metaphorical expressions is, I will prosper them, and provide for them. And it may be understood, both of the prosperous estate God would give them in the land of their captivity, where they should both build houses and increase their families, (see Jeremiah 29:5, 6,) and also of the blessings he would confer upon them and their posterity, after their return to their own land, ibid. verse 10. And he engages to prepare them for the temporal blessings which he designed for them, by conferring spiritual blessings upon them. It is this that would make their captivity for their good: this would be both the improvement of their affliction and their qualification for deliverance. I will give them a heart to know me — I, who at first commanded light to shine out of darkness, will shine into their hearts, to give them the knowledge of my glory; even that true and saving knowledge of me which is eternal life; which is always productive of faith in, and love to, me, 1 John 4:7, 8; of obedience to my will, 1 John 2:3, 4; and a conformity to mine image, 2 Corinthians 3:18. They shall become acquainted with me in a higher degree, and to a better purpose, than formerly; and shall learn more of me by my providences and grace in Babylon than they had learned by my oracles and ordinances in Jerusalem. Mark well the expression, reader, I will give them a heart to know me; not only the mind, but the heart; not only the understanding and judgment, but the will and affections are concerned in the true knowledge of God, which does not consist in mere notions and speculations, but implies the exercise of all spiritual graces and the practice of all divine virtues. And this knowledge is the supernatural gift of God, communicated by the Spirit of wisdom and revelation, Ephesians 1:17. The mere natural and unenlightened man has it not: for God and divine things knoweth no man but by the Spirit of God, 1 Corinthians 2:11, 14: see also 1 John 5:20. And they shall be my people — I will own them for my people as formerly, as well in the discoveries of myself to them, as in my acceptances of their services, and my gracious appearance in their behalf. And I will be their God — They shall have liberty to own me for their God, both in their prayers and praises offered to me, and their expectations from me. For they shall return unto me with their whole heart — They shall be so thoroughly changed in heart and life that they shall make my will their rule, and my glory their end, in all their intentions, affections, and actions, and my service their chief and most delightful business from day to day. This follows upon the former: for they that have a heart to know God aright will not only turn to him, but turn with their whole heart: while those who are either lukewarm in their services, or formal and hypocritical in their religion, may be truly said to be unacquainted with him.

THE INTERPRETATION OF THE SYMBOL, 4-10.

4, 5. Like… good figs — These figs represent those Judahites who have been carried away into captivity. They are “good” — not absolutely, but comparatively.

Verses 5-7. Thus saith the Lord God of Israel — Here the Lord explains the parable of the good figs, the figs first ripe. These represented the pious captives who were sent first into captivity, as if they had been first ripe for ruin; but who should prove first ripe for mercy, and their captivity should help to ripen them. Among these were Daniel and his companions, and also Ezekiel. The calamities inseparable from a state of captivity were calculated to humble them, and bring them to repentance, and it seems had that good effect: while those who escaped being carried away became more and more hardened in sin. Like these good figs so will I acknowledge them — Namely, for my people, and will favour them accordingly. “The Jews, who were left in their own country,” says Lowth, “thought themselves better beloved of God than their brethren who were carried away captive. To check this vain confidence, God promises to show the latter particular signs of his favour in a strange land, and to show distinguishing marks of his displeasure upon the former: see Jeremiah 29:17. For I will set mine eyes upon them for good — To order every thing for the best, that all the circumstances of the affliction may concur to the answering of the great intention of it. Accordingly we find that many of these, Daniel and his companions, for instance, found great esteem and honour during their captivity. And I will bring them again to this land — Some of them probably returned before the end of the captivity, some at the end of the seventy years. “They were sent abroad,” says Henry, “for improvement awhile under a severe discipline; but they shall be fetched back, when they have gone through their trial there, to their Father’s house.” And I will build them, and not pull them down, &c. — The meaning of these metaphorical expressions is, I will prosper them, and provide for them. And it may be understood, both of the prosperous estate God would give them in the land of their captivity, where they should both build houses and increase their families, (see Jeremiah 29:5, 6,) and also of the blessings he would confer upon them and their posterity, after their return to their own land, ibid. verse 10. And he engages to prepare them for the temporal blessings which he designed for them, by conferring spiritual blessings upon them. It is this that would make their captivity for their good: this would be both the improvement of their affliction and their qualification for deliverance. I will give them a heart to know me — I, who at first commanded light to shine out of darkness, will shine into their hearts, to give them the knowledge of my glory; even that true and saving knowledge of me which is eternal life; which is always productive of faith in, and love to, me, 1 John 4:7, 8; of obedience to my will, 1 John 2:3, 4; and a conformity to mine image, 2 Corinthians 3:18. They shall become acquainted with me in a higher degree, and to a better purpose, than formerly; and shall learn more of me by my providences and grace in Babylon than they had learned by my oracles and ordinances in Jerusalem. Mark well the expression, reader, I will give them a heart to know me; not only the mind, but the heart; not only the understanding and judgment, but the will and affections are concerned in the true knowledge of God, which does not consist in mere notions and speculations, but implies the exercise of all spiritual graces and the practice of all divine virtues. And this knowledge is the supernatural gift of God, communicated by the Spirit of wisdom and revelation, Ephesians 1:17. The mere natural and unenlightened man has it not: for God and divine things knoweth no man but by the Spirit of God, 1 Corinthians 2:11, 14: see also 1 John 5:20. And they shall be my people — I will own them for my people as formerly, as well in the discoveries of myself to them, as in my acceptances of their services, and my gracious appearance in their behalf. And I will be their God — They shall have liberty to own me for their God, both in their prayers and praises offered to me, and their expectations from me. For they shall return unto me with their whole heart — They shall be so thoroughly changed in heart and life that they shall make my will their rule, and my glory their end, in all their intentions, affections, and actions, and my service their chief and most delightful business from day to day. This follows upon the former: for they that have a heart to know God aright will not only turn to him, but turn with their whole heart: while those who are either lukewarm in their services, or formal and hypocritical in their religion, may be truly said to be unacquainted with him.

Ver. 6. I will set mine eyes upon them for good. They shall serve the Lord in Babylon, under the ministry of Ezekiel, and under the patronage of Daniel and his three princely colleagues. For them shall be reserved the treasures of righteousness, once more to see their native land, and rebuild the temple, and prepare the way for the kingdom of God, and the call of the gentiles.

6. Set mine eyes upon them — Namely, for good, that is, to do good to them, not only by preparing their way before them, thus making their abode in the land of exile tolerable, but especially by bringing them into more full possession of their spiritual heritage. Will bring them again — These words contain a meaning deeper and richer than a mere literal return to Palestine. For, as a matter of fact, to the great mass of the people this promise, in this sense, had no fulfilment at all. A mere remnant of those carried away came back, but, for the great body of the people, the captivity was the beginning of a dispersion which has continued till this present time. The higher and more universal import of these words was spiritual. By going away into exile, and submitting to the hard discipline of the captivity, they came into the land of promise. God cast down the scaffolding of their political life, in order that the temple of spiritual truth might stand forth in all its divine beauty. He removed the merely mechanical and earthly pressure which held the people together, in order that the forces of life might have freer play. He destroyed them as a nation to exalt them as a people. That this is the sense here intended is evident from the seventh verse — words, the full blessedness of which can never be exhausted.

Verse 7. They shall be my people] I will renew my covenant with them, for they will return to me with their whole heart.

Verses 5-7. Thus saith the Lord God of Israel — Here the Lord explains the parable of the good figs, the figs first ripe. These represented the pious captives who were sent first into captivity, as if they had been first ripe for ruin; but who should prove first ripe for mercy, and their captivity should help to ripen them. Among these were Daniel and his companions, and also Ezekiel. The calamities inseparable from a state of captivity were calculated to humble them, and bring them to repentance, and it seems had that good effect: while those who escaped being carried away became more and more hardened in sin. Like these good figs so will I acknowledge them — Namely, for my people, and will favour them accordingly. “The Jews, who were left in their own country,” says Lowth, “thought themselves better beloved of God than their brethren who were carried away captive. To check this vain confidence, God promises to show the latter particular signs of his favour in a strange land, and to show distinguishing marks of his displeasure upon the former: see Jeremiah 29:17. For I will set mine eyes upon them for good — To order every thing for the best, that all the circumstances of the affliction may concur to the answering of the great intention of it. Accordingly we find that many of these, Daniel and his companions, for instance, found great esteem and honour during their captivity. And I will bring them again to this land — Some of them probably returned before the end of the captivity, some at the end of the seventy years. “They were sent abroad,” says Henry, “for improvement awhile under a severe discipline; but they shall be fetched back, when they have gone through their trial there, to their Father’s house.” And I will build them, and not pull them down, &c. — The meaning of these metaphorical expressions is, I will prosper them, and provide for them. And it may be understood, both of the prosperous estate God would give them in the land of their captivity, where they should both build houses and increase their families, (see Jeremiah 29:5, 6,) and also of the blessings he would confer upon them and their posterity, after their return to their own land, ibid. verse 10. And he engages to prepare them for the temporal blessings which he designed for them, by conferring spiritual blessings upon them. It is this that would make their captivity for their good: this would be both the improvement of their affliction and their qualification for deliverance. I will give them a heart to know me — I, who at first commanded light to shine out of darkness, will shine into their hearts, to give them the knowledge of my glory; even that true and saving knowledge of me which is eternal life; which is always productive of faith in, and love to, me, 1 John 4:7, 8; of obedience to my will, 1 John 2:3, 4; and a conformity to mine image, 2 Corinthians 3:18. They shall become acquainted with me in a higher degree, and to a better purpose, than formerly; and shall learn more of me by my providences and grace in Babylon than they had learned by my oracles and ordinances in Jerusalem. Mark well the expression, reader, I will give them a heart to know me; not only the mind, but the heart; not only the understanding and judgment, but the will and affections are concerned in the true knowledge of God, which does not consist in mere notions and speculations, but implies the exercise of all spiritual graces and the practice of all divine virtues. And this knowledge is the supernatural gift of God, communicated by the Spirit of wisdom and revelation, Ephesians 1:17. The mere natural and unenlightened man has it not: for God and divine things knoweth no man but by the Spirit of God, 1 Corinthians 2:11, 14: see also 1 John 5:20. And they shall be my people — I will own them for my people as formerly, as well in the discoveries of myself to them, as in my acceptances of their services, and my gracious appearance in their behalf. And I will be their God — They shall have liberty to own me for their God, both in their prayers and praises offered to me, and their expectations from me. For they shall return unto me with their whole heart — They shall be so thoroughly changed in heart and life that they shall make my will their rule, and my glory their end, in all their intentions, affections, and actions, and my service their chief and most delightful business from day to day. This follows upon the former: for they that have a heart to know God aright will not only turn to him, but turn with their whole heart: while those who are either lukewarm in their services, or formal and hypocritical in their religion, may be truly said to be unacquainted with him.

THE INTERPRETATION OF THE SYMBOL, 4-10.

4, 5. Like… good figs — These figs represent those Judahites who have been carried away into captivity. They are “good” — not absolutely, but comparatively.

Verse 8. So will I give Zedekiah] I will treat these as they deserve. They shall be carried into captivity, and scattered through all nations. Multitudes of those never returned to Judea; the others returned at the end of seventy years.

Verses 8-10. As the evil figs — so will I give Zedekiah — Or rather, so will I make Zedekiah, as ˆta should be rendered here, and as the same verb is rendered Jeremiah 29:17. And they that dwell in the land of Egypt — Whither, it is probable, many of the Jews had fled upon the coming, or the report of the coming, of the king of Babylon: see chap. 43.,

44. I will deliver them to be removed into all the kingdoms, &c. — The Lord, by his prophet, uses the words of Moses, wherewith to express those tremendous judgments which he designed to bring upon this wicked prince and people, as well because the Jews had, or professed to have, great reverence for that man of God, how little soever they had for Jeremiah, as to let them see that what the Lord here threatened, and soon would bring to pass, was but an accomplishment of what he foretold by Moses should befall them in case of their disobedience, by which predictions they ought to have taken warning. To be a reproach, and a proverb, and a taunt — To be made a jest of and a by-word: see Daniel 9:16. And a curse in all places whither I shall drive them — Men shall use this phrase as a form of execration, “God make thee like Zedekiah, and those who remained with him;” compare Jeremiah 29:22. On the contrary, to make a man a blessing, implies that his name should be mentioned as a signal instance of God’s favour: see Genesis 48:20; Zechariah 8:13. Till they be consumed from off the land — My judgments shall follow them so closely that neither they nor any of their posterity shall ever enjoy any possession or property in their own country. This seems to be spoken of those miserable remains of the Jews who, when the rest were carried into captivity, were, either by secreting themselves, or some other means left in the desolated country.

8. But as one throws away evil figs, so God will throw away Zedekiah and his princes. Even those who have taken refuge in Egypt are remembered in this curse. The language here used is taken substantially from Deuteronomy 28:25, 37, which see.

Verses 8-10. As the evil figs — so will I give Zedekiah — Or rather, so will I make Zedekiah, as ˆta should be rendered here, and as the same verb is rendered Jeremiah 29:17. And they that dwell in the land of Egypt — Whither, it is probable, many of the Jews had fled upon the coming, or the report of the coming, of the king of Babylon: see chap. 43.,

44. I will deliver them to be removed into all the kingdoms, &c. — The Lord, by his prophet, uses the words of Moses, wherewith to express those tremendous judgments which he designed to bring upon this wicked prince and people, as well because the Jews had, or professed to have, great reverence for that man of God, how little soever they had for Jeremiah, as to let them see that what the Lord here threatened, and soon would bring to pass, was but an accomplishment of what he foretold by Moses should befall them in case of their disobedience, by which predictions they ought to have taken warning. To be a reproach, and a proverb, and a taunt — To be made a jest of and a by-word: see Daniel 9:16. And a curse in all places whither I shall drive them — Men shall use this phrase as a form of execration, “God make thee like Zedekiah, and those who remained with him;” compare Jeremiah 29:22. On the contrary, to make a man a blessing, implies that his name should be mentioned as a signal instance of God’s favour: see Genesis 48:20; Zechariah 8:13. Till they be consumed from off the land — My judgments shall follow them so closely that neither they nor any of their posterity shall ever enjoy any possession or property in their own country. This seems to be spoken of those miserable remains of the Jews who, when the rest were carried into captivity, were, either by secreting themselves, or some other means left in the desolated country.

THE INTERPRETATION OF THE SYMBOL, 4-10.

4, 5. Like… good figs — These figs represent those Judahites who have been carried away into captivity. They are “good” — not absolutely, but comparatively.

Verse 10. I will send the sword] Many of them fell by sword and famine in the war with the Chaldeans, and many more by such means afterwards. The first received their captivity as a correction, and turned to God; the latter still hardened their hearts more and more, and probably very many of them never returned: perhaps they are now amalgamated with heathen nations. Lord, how long?

JEREMIAH

Verses 8-10. As the evil figs — so will I give Zedekiah — Or rather, so will I make Zedekiah, as ˆta should be rendered here, and as the same verb is rendered Jeremiah 29:17. And they that dwell in the land of Egypt — Whither, it is probable, many of the Jews had fled upon the coming, or the report of the coming, of the king of Babylon: see chap. 43.,

44. I will deliver them to be removed into all the kingdoms, &c. — The Lord, by his prophet, uses the words of Moses, wherewith to express those tremendous judgments which he designed to bring upon this wicked prince and people, as well because the Jews had, or professed to have, great reverence for that man of God, how little soever they had for Jeremiah, as to let them see that what the Lord here threatened, and soon would bring to pass, was but an accomplishment of what he foretold by Moses should befall them in case of their disobedience, by which predictions they ought to have taken warning. To be a reproach, and a proverb, and a taunt — To be made a jest of and a by-word: see Daniel 9:16. And a curse in all places whither I shall drive them — Men shall use this phrase as a form of execration, “God make thee like Zedekiah, and those who remained with him;” compare Jeremiah 29:22. On the contrary, to make a man a blessing, implies that his name should be mentioned as a signal instance of God’s favour: see Genesis 48:20; Zechariah 8:13. Till they be consumed from off the land — My judgments shall follow them so closely that neither they nor any of their posterity shall ever enjoy any possession or property in their own country. This seems to be spoken of those miserable remains of the Jews who, when the rest were carried into captivity, were, either by secreting themselves, or some other means left in the desolated country.

THE INTERPRETATION OF THE SYMBOL, 4-10.

4, 5. Like… good figs — These figs represent those Judahites who have been carried away into captivity. They are “good” — not absolutely, but comparatively.