Chapter 24

1 Under the type of good and bad figs, 4 he foresheweth the restoration of them that were in captivity, 8 and the desolation of Zedekiah and the rest.

1. Shewed. That is, in vision (see Jer. 1:11–13; Zech. 1:8).

Nebuchadnezzar. See on ch. 21:2.

Jeconiah. See on ch. 22:24. The context suggests that the vision came soon after Jehoiachin was taken captive (597 b.c.), possibly before the end of the year.

Princes. The leading men of Judah (see ch. 27:20).

The carpenters and smiths. Literally, “the artisans and the smiths” (see 2 Kings 24:14). The removal of these skilled workmen restricted the possibility of making weapons or defenses (see on 1 Sam. 13:19), and it also undoubtedly provided Nebuchadnezzar with additional artisans for the construction of the magnificent buildings he was erecting in Babylon.

2. First ripe. Usually figs were harvested beginning in August. Those that were the “firstripe” (Hosea 9:10), the “summer fruits” (Micah 7:1), the “hasty fruit before the summer” (Isa. 28:4), were considered a select delicacy.

Naughty figs. Literally, “bad figs,” those that could not “be eaten,” probably because they were damaged, decayed, or of an unpalatable variety.

3. What seest thou? The question would impress the significance of the symbols on Jeremiah’s mind.

4. Again the word. This implies that the prophet was given a period of time until “the word of the Lord came unto” him to reflect upon what he had been shown, although the interval may have been very short.

5. Like these good figs. Those who were “carried away captive” were destined to fare far better than those who remained (see on v. 6). They seemed to be willing to accept God’s leadings even though this meant personal captivity.

6. For good. Materially and economically the condition of the Jews in Babylon at the time of the return from captivity was much above that of slaves or prisoners (see Jer. 29:4–7, 28; cf. Ezra 2:1, 64–70,). The books of Ezra and Nehemiah indicate the tolerant favor the captives of Judah enjoyed under Persian monarchs. The experience of Daniel and his fellows proves how high the Jews could rise in governmental circles. Indeed, it was because of this satisfactory state of affairs that many of the captive Jews did not return to their native land when given the opportunity to do so. However, the real good that God had in mind for the captives was their re-establishment in Palestine and their full restoration to the covenant privileges (see p. 31).

7. I will be their God. In a measure this was fulfilled in the postexilic history of the Jews as shown by the fact that never again were they idol worshipers. The Captivity effectively cured them of all tendencies in this direction. However, the promise entailed the full restoration of the covenant privileges (see p. 31).

8. That remain in this land. See on v. 5. Subsequent history revealed that those left behind fared far worse than those who had already been carried away captive (see on vs. 9, 10).

In the land of Egypt. Those who lived in Egypt would doubtless share the fate of those who later fled to that country (see ch. 44:26–30).

9. Deliver them to be removed. Literally, “give them for a terror”; that is, the evil experience of Judah would cause other kingdoms to be filled with horror.

10. The sword. See on ch. 14:12.

Off the land. The climax of the punishment to these disobedient ones is complete removal from the land of their inheritance, whether it comes by exile, by flight, or by death.

Most of the Jews who remained in Judea following the third deportation to Babylon in 586 b.c. voluntarily fled to Egypt after the murder of Gedaliah a few months later. They did this in spite of Jeremiah’s warning that such a course of action would defeat the very purpose that prompted it—fear of further suffering at the hands of Nebuchadnezzar (see ch. 42). Little wonder that God represented these perverse men as “naughty figs.”