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The Good and the Bad Figs

The L ord showed me two baskets of figs placed before the temple of the L ord. This was after King Nebuchadrezzar of Babylon had taken into exile from Jerusalem King Jeconiah son of Jehoiakim of Judah, together with the officials of Judah, the artisans, and the smiths, and had brought them to Babylon. ²One basket had very good figs, like first-ripe figs, but the other basket had very bad figs, so bad that they could not be eaten. ³And the L ord said to me, “What do you see, Jeremiah?” I said, “Figs, the good figs very good, and the bad figs very bad, so bad that they cannot be eaten.”

⁴ Then the word of the L ord came to me: ⁵Thus says the L ord, the God of Israel: Like these good figs, so I will regard as good the exiles from Judah, whom I have sent away from this place to the land of the Chaldeans. ⁶I will set my eyes upon them for 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 pluck them up. ⁷I will give them a heart to know that I am the L ord; and they shall be my people and I will be their God, for they shall return to me with their whole heart.

⁸ But thus says the L ord: Like the bad figs that are so bad they cannot be eaten, so will I treat King Zedekiah of Judah, his officials, the remnant of Jerusalem who remain in this land, and those who live in the land of Egypt. ⁹I will make them a horror, an evil thing, to all the kingdoms of the earth—a disgrace, a byword, a taunt, and a curse in all the places where I shall drive them. ¹⁰And I will send sword, famine, and pestilence upon them, until they are utterly destroyed from the land that I gave to them and their ancestors.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

God, after having promised to deal kindly with the captives, now declares that he would execute heavier punishment on King Zedekiah, and the whole people who yet remained in their own country. We have stated why God exhibited this vision to the Prophet, even that he might support their minds who saw nothing but grounds of despair, and that also, on the other hand, he might correct their pride who flattered themselves in their own lot, because God had deferred his vengeance as to them. Then the Prophet, having given comfort to the miserable exiles, now speaks against Zedekiah and his people, who boasted that God was propitious to them, and that they had not only been fortunate, but also wise in continuing in their own country.

He then says that Zedekiah and his princes, and all who remained in Judea, were like the bad figs, which could not be eaten on account of their bitterness. I have said that this is to be referred to punishment and not to guilt. They had sinned, I allow, most grievously; but we are to regard the design of the Prophet. The meaning then is, that though the condition of those who had been driven into captivity was for the present harder, yet God would deal more severely with those who remained, because he had for a time spared them, and they did not repent, but hardened themselves more and more in their wickedness.

Now we know that Zedekiah was set over the kingdom of Judah, when Jeconiah surrendered himself to Nebuchadnezzar: he was the uncle of Jeconiah, and reigned eleven years; and during that time he ought to have been at least wise at the expense of another. For Eliakim, who was also called Jehoiakim, had been chastised, and that not only once; but Nebuchadnezzar, after having spoiled the temple, rendered him tributary to himself, on his return to Chaldea. At length, after having been often deceived by him, he became extremely displeased with him; and his son, who had reigned with his father, three months after his death, voluntarily surrendered himself into the power and will of the conqueror. Mathaniah afterwards reigned, of whom the Prophet speaks here. So, he says, will I render ¹²⁵¹²⁵     Rather “make.” The verb נתן, to give, means often to make, to constitute; and such is its meaning evidently here. As the figs were bad, unfit for eating; so God would make Zedekiah, the princes, etc., like them. The previous words, “yea, thus saith Jehovah,” would be better included in a parenthesis:
   8. But like the bad figs, which cannot be eaten, they being so bad, (yea, thus saith Jehovah,) so will I make Zedekiah, etc.
   — Ed. Zedekiah (called previously Mathaniah) the king of Judah, and his princes, and the remnants of Jerusalem, who remain in this land, (for the greater part had been led into exile,) and those who dwell in the land of Egypt, for many had fled thither; and we know that they were confederates with the Egyptians, and that through a vain confidence in them they often rebelled.

And this was also the reason why the prophets so sharply reproved them: they relied on the help of Egypt, and took shelter under its protection. When, therefore, they found themselves exposed to the will of their enemies, they fled into Egypt. But Nebuchadnezzar afterwards, as we shall see, conquered Egypt also. Thus it happened that they were only for a short time beyond the reach of danger. But as fugitive slaves, when recovered, are afterwards treated more severely by their masters, so also the rage of King Nebuchadnezzar became more violent against them. It now follows —

¹²⁵ Rather “make.” The verb נתן, to give, means often to make, to constitute; and such is its meaning evidently here. As the figs were bad, unfit for eating; so God would make Zedekiah, the princes, etc., like them. The previous words, “yea, thus saith Jehovah,” would be better included in a parenthesis: 8. But like the bad figs, which cannot be eaten, they being so bad, (yea, thus saith Jehovah,) so will I make Zedekiah, etc. — Ed.