Jeremiah 24:8

24:1-10 Good and bad figs represent the Jews in captivity, and those who remain in their own land. - 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.

Jeremiah 24:8-10 . As the evil figs — so will I give Zedekiah — Or rather, so will I make Zedekiah, as אתן 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.

Verse 8. - And as the evil figs . (So Jeremiah 29:16 .) That dwell in the land of Egypt. Those who had fled thither during the war (comp. Jeremiah 42, 43 .); hardly those who had been carried captive to Egypt with Jehoahaz, who would presumably have been of the better sort, such as are symbolized by the good figs. Jeremiah 24:8

8 . them that dwell in the land of Egypt ] Whether those who accompanied Jehoahaz ( 2 Kings 23:34 ), or others who during the subsequent reigns also took refuge there, as being a kingdom opposed to the Babylonian power. The Assuan papyri (see Intr. p. xix., note) shew that in b.c. 525 there was a colony which had existed there for a considerable time previously.

And as the bad figs, which cannot be eaten, they are so bad; surely thus saith the LORD, So will I give Zedekiah the king of Judah, and his princes, and the remnant of Jerusalem, that remain in this land, and them that dwell {d} in the land of Egypt: (d) Who fled there for comfort.

(8) And them that dwell in the land of Egypt.— These were, in fact, such as had been carried into captivity with Jehoahaz by Pharaoh-nechoh (see Note on Jeremiah 22:11 ), or had fled thither in order to avoid submission to Nebuchadnezzar, and were settled in Migdol, and Tahpanhes, and Noph. We meet with them later on in Jeremiah 44. For these there was to be no return, no share in the work of restoration. They formed the nucleus of the Jewish population of Egypt, and in course of time (B.C. 150) set up a rival temple at Leontopolis. (See Note on Isaiah 19:19 .) Benson CommentaryJeremiah 24:8-10. As the evil figs — so will I give Zedekiah — Or rather, so will I make Zedekiah, as אתןshould 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.