Verse-by-Verse Bible Commentary
Jeremiah 24:1

Clarke's Commentary

CHAPTER XXIV

Under the emblem of the good and bad figs is represented the

fate of the Jews already gone into captivity with Jeconiah,

and of those that remained still in their own country with

Zedekiah. It is likewise intimated that God would deal kindly

with the former, but that his wrath would still pursue the

latter, 1-10.

NOTES ON CHAP. XXIV

Verse Jeremiah 24:1. 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. Jeremiah 24:2. "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.

Bridgeway Bible Commentary

Good and bad figs (24:1-10)

On the occasion of Babylon’s attack on Jerusalem in 597 BC, the king Jehoiachin (Jeconiah) was taken captive to Babylon, along with the best of Judah’s people. The people that Babylon did not want were left in Judah and placed under the control of Zedekiah, the new king appointed by Babylon (2 Kings 24:10-17). Jeremiah’s vision of two baskets of figs was concerned with these events (24:1-3).

The people left behind in Jerusalem thought that they had God’s approval, because they were still in their homeland, whereas the others had been punished with shameful exile. Jeremiah points out that this is not so. Those taken captive are the ‘good figs’. The shock of the captivity will awaken many of them to see their sin, repent of it and return to the Lord. God will then bring them back into their land, where they will enjoy a new and living relationship with him (4-7).
Those who remain in Jerusalem are the ‘bad figs’. They continue in their evil ways and think that by relying on Egypt they will escape the power of the Babylonians. Jeremiah tells them that, far from escaping, they will come to the most humiliating and horrible end (8-10).

Coffman's Commentaries on the Bible

“Jehovah showed me, and, behold, two baskets of figs set before the temple of Jehovah, after that Nebuchadnezzar king of Babylon had carried away captive Jeconiah the son of Jehoiachim, king of Judah, and the princes of Judah, and the craftsmen and smiths from Jerusalem, and had brought them to Babylon. One basket had very good figs, like figs that are first-ripe; and the other basket had very bad figs, which could not be eaten, they were so bad. Then said Jehovah unto me, What seest thou, Jeremiah? And I said, Figs; the good figs very good; and the bad, very bad, that cannot be eaten, they are so bad.”

“Baskets of figs set before the temple” The great lesson here, which is missed by many of the commentators, has nothing whatever to do with “first-fruits”C. F. Keil, Keil-Delitzsch’s Old Testament Commentaries (Grand Rapids: Wm. B. Eerdmans Publishing Company), p. 368. The lesson that thunders from the parable is that “proximity to the temple” is no sign whatever of the holiness or acceptability of the people living in the vicinity of the Jewish temple. The people in Jerusalem were close to the temple, all right, but they were not close to God! They were exactly like that basket of rotten figs on the very steps of the temple.

“The king… the princes… the craftsmen and smiths” The cream of the nation had already been deported. All of the skilled artisans and craftsmen and presumably all of the people with special skills. The meaning of “smiths” is uncertain; but the general import of the verse is plain enough. Both Ezekiel and Daniel were also in that first group of captives. See 2 Kings 24:10-17 of the Biblical record of who went to Babylon. The teaching of the parable is that the people left in Judah were inferior to the captives who went to Babylon. Barnes stated that, “Those left behind were not worth taking.”Barnes’ Notes (Grand Rapids: Baker Book House), p. 209.

This estimate proved to be correct. Zedekiah surrounded himself with a group of citizens who persuaded him to form an alliance with Egypt and to resist any further submission to Babylon. That policy, of course, brought on the second siege of Jerusalem, the murder of the vast majority of the population, the destruction of the temple, and the reduction of the whole city to a ruin. In the long ran, the ones remaining in Judah would have by far the worst fate. The one and one half year siege they endured was one of the worst in history, the inhabitants even being reduced to cannibalism.

“The good figs… the bad figs” It seems that so simple a vision should not need much comment; but commentators always find something to write about. We are told that the good figs came from the early crop of a variety that produced two or three crops a year, the first one being far superior to the other two. The bad figs were described as “rotten” by Harrison, and probably the “sycamore fig” by Smith. That variety needed to be pricked during the ripening process; and the failure to provide that treatment made the figs inedible!

This little parable is very much like that of the basket of summer fruit in Amos 8:1-3. We refer the reader to our exegesis of that parable in Vol. 1 of the Minor Prophets Series.

Barnes' Notes on the Whole Bible

Omit “were.” “Set before,” i. e put in the appointed place for offerings of firstfruits in the forecourt of the temple.

Carpenters - “Craftsmen” (see the marginal reference).

Calvin's Commentary on the Bible

The meaning of this vision is, that there was no reason for the ungodly to flatter themselves if they continued in their wickedness, though God did bear with them for a time. The King Jeconiah had been then carried away into exile, together with the chief men and artisans. The condition of the king and of the rest appeared indeed much worse than that of the people who remained in the country, for they still retained a hope that the royal dignity would again be restored, and that the city would flourish again and enjoy abundance of every blessing, though it was then nearly emptied; for everything precious had become a prey to the conqueror; and we indeed know how great was the avarice and rapacity of Nebuchadnezzar. The city then was at that time almost empty, and desolate in comparison with its former splendor. They however who remained might indeed have hoped for a better state of things, but those who had gone into exile were become like dead bodies. Hence miserable Jeconiah, who was banished and deprived of his kingdom, was apparently undergoing a most grievous punishment, together with his companions, who had been led away with him; and the Jews who remained at Jerusalem no doubt flattered themselves, as though God had dealt more kindly with them. Had they really repented, they would indeed have given thanks to God for having spared them; but as they had abused his forbearance, it was necessary to set before them what this chapter contains, even that they foolishly reasoned when they concluded, that God had been more propitious to them than to the rest.

But this is shewn by a vision: the Prophet saw two baskets or flaskets; and he saw them full of figs, and that before the temple of God; but the figs in one were sweet and savory; and the figs in the other were bitter, so that they could not be eaten. By the sweet figs God intended to represent Jeconiah and the other exiles, who had left their country: and he compares them to the ripe figs; for ripe figs have a sweet taste, while the other figs are rejected on account of their bitterness. In like manner, Jeconiah and the rest had as it were been consumed; but there were figs still remaining; and he says that the lot of those was better whom God had in due time punished, than of the others who remained, as they were accumulating a heavier judgment by their obstinacy. For since the time that Nebuchadnezzar had spoiled the city and had taken from it everything valuable, those who remained had not ceased to add sins to sins, so that there was a larger portion of divine vengeance ready to fall on them.

We now see the design of this vision. And he says that the vision was presented to him by God; and to say this was very necessary, that his doctrine might have more weight with the people. God, indeed, often spoke without a vision; but we have elsewhere stated what was the design of a vision; it was a sort of seal to what was delivered; for in order that the Prophet might possess greater authority, they not only spoke, but as it were sealed their doctrine, as though God had graven on it, as it were by his finger, a certain mark. But as this subject has been elsewhere largely handled, I shall now pass it by.

Behold, he says, two baskets of figs set before the temple. ⁽¹²³⁾ The place ought to be noticed. It may have been that the Prophet was not allowed to move a step from his own house; and the vision may have been presented to him in the night, during thick darkness: but the temple being mentioned, shews that a part of the people had not been taken away without cause, and the other part left in the city; for it had proceeded from God himself. For in the temple God manifested himself; and therefore the prophets, when they wished to storm the hearts of the ungodly, often said,

“Go forth shall God from his temple.” (Isaiah 26:21; Micah 1:3.)

The temple then is to be taken here for the tribunal of God. Hence, he says, that these two baskets were set in the temple; as though he said, that the whole people stood at God’s tribunal, and that those who had been already cast into exile had not been carried away at the will of their enemies, but because God designed to punish them.

The time also is mentioned, After Yeconiah the son of Jehohoiakim had been carried away; for had not this been added, the vision would have been obscure, and no one at this day could understand why God had set two baskets in the presence of Jeremiah. A distinction then is made here between the exiles and those who dwelt in their own country; and at the same time they were reduced to great poverty, and the city was deprived of its splendor; there was hardly any magnificence in the Temple, the royal palace was spoiled, and the race of David only reigned by permission. But though the calamity of the city and people was grievous, yet, as it has been said, the Jews who remained in the city thought themselves in a manner happy in comparison with their brethren, who were become as it were dead; for God had ejected the king, and he was treated disdainfully as a captive, and the condition of the others was still worse. This difference then between the captives and those who remained in the land is what is here represented.

(123) Blayney’s rendering is “offered according to law before the temple.” See Deuteronomy 26:2. — Ed.

Smith's Bible Commentary

Chapter 24

Now in chapter 24.

The LORD showed me, and, behold, there were two baskets of figs set before the temple of the LORD, after Nebuchadnezzar king of Babylon had carried away the captives Jeconiah the son of Jehoiakim king of Judah, and the princes of Judah, with the carpenters and smiths, from Jerusalem, and had brought them to Babylon ( Jeremiah 24:1 ).

Now in the first captivity or the first time that Nebuchadnezzar came, he did not destroy the city, but he did take captives and he did take treasure. Among those captives that were taken in the first captivity were the young princes-Daniel, Meshach, Shadrach and Abednego. They were all taken in this first captivity. He had taken the king Jeconiah to Babylon and he had set up Zedekiah as the king. But then Zedekiah rebelled against Nebuchadnezzar and he came the second time. And in the second time is when he destroyed the temple, destroyed the city and all. So this message came to Jeremiah after this first captivity when Daniel and others were carried away. Some of the skilled carpenters and all were carried away to Babylon. He saw two baskets of figs.

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. Then said the LORD unto me, What do you see, Jeremiah? And I said, Figs; the good figs, very good; and the evil, very evil, you can't even eat them, they are so evil. Again the word of the LORD came unto me, saying, Thus saith the LORD God of Israel; Like these good figs, so will I acknowledge them that are carried away captive of Judah, whom I have sent out of this place into the land of the Chaldeans for their good ( Jeremiah 24:2-5 ).

They had gone away captive, but God said that that was for their good. That's so that they won't see this horrible desolation that's coming. Daniel, Shadrach, Meshach and Abednego, they were the good figs. Those that were taken away captive in that first invasion by Babylon.

For I will set my eyes upon them for good, and I will bring them again to this land: and I will build them, and not pull them down; and I will plant them, and not pluck them up. And I will give them an heart to know me, that I am the LORD: and they shall be my people, and I will be their God: for they shall return unto me with their whole heart ( Jeremiah 24:6-7 ).

And we read of the witness and the testimony that Daniel and Shadrach and Meshach and Abednego were in that Babylonian kingdom.

And as the evil figs, which cannot be eaten, because they are so rotten; surely thus saith the LORD, So will I give Zedekiah the king of Judah, and his princes, and the residue of Jerusalem, that remain in this land, and them that dwell in the land of Egypt: And I will deliver them to be removed into all the kingdoms of the earth for their hurt, to be a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them. And I will send the sword, the famine, and the pestilence, among them, till they be consumed from off the land that I gave unto them and to their fathers ( Jeremiah 24:8-10 ).

So the two groups: those that went in the first captivity, Daniel and others who were the good figs; Zedekiah, the rotten mess that he made of things and those that were with him that were to be destroyed.

"

Dr. Constable's Expository Notes

This prophetic message came to Jeremiah after Nebuchadnezzar had taken King Jehoiachin (Coniah, Jeconiah, cf. Jeremiah 22:24) and many of the other royal counselors, craftsmen, and smiths (or artisans) captive to Babylon in 597 B.C. Nebuchadnezzar was particularly interested in these types of people because he could employ them in his government and extensive building projects. The people taken captive at this time constituted the cream of the country’s leadership (cf. 2 Kings 24:14-15).

"After the exile of Jehoiachin and the leading citizens of Judah (2 Kings 24:10-17), those who remained seem to have been full of optimism for the future. The new king Zedekiah even became involved in a conspiracy with the surrounding peoples for further rebellion against Babylon (ch. 27). The false prophets spoke of a quick return of the exiles from Babylon (ch. 28). Jeremiah saw that the attitude of the king and his supporters in Judah was wrong. True, there would be a new day for Judah and the people of God, but the future lay with the exiles and not with Zedekiah and his supporters." [Note: Thompson, p. 507.]

Jeremiah saw two baskets of figs in the temple courtyard (cf. Jeremiah 1:11-16; Amos 7:1-9; Amos 8:1-3). This is where people brought their offerings, so these two baskets may have contained two offerings, perhaps first-fruit offerings. It is impossible to determine if Jeremiah saw this scene in a vision or in actuality. As a message his account of his experience resembles a parable.

Gill's Exposition of the Whole Bible

The Lord showed me,.... A vision, or in a vision, what follows; for by this it appears that what was seen was not real, but what was exhibited in a visionary way by the Lord, and represented to the mind of the prophet:

and, behold, two baskets of figs were set before the temple of the Lord; or "pots", as Jarchi; these do not signify the law and Gospel, or the synagogue and church, or the Jews and Christians, or hell and heaven, as some have interpreted it, observed by Jerom; but the Jews that were in captivity with Jeconiah, and those that remained in Jerusalem with Zedekiah, as it is explained in some following verses. These baskets are said to be "set before the temple of the Lord", not to be sold there, but to be presented to the Lord; in allusion to the baskets of firstfruits, which, according to the law, were thither brought for that purpose, Deuteronomy 26:2; and signify, that the two people represented by them were before the Lord, in his sight, were known to him, and judged by him;

after that Nebuchadnezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah,

with the carpenters and smiths, from Jerusalem, and had brought them to Babylon: this was done when Jeconiah had reigned but little more than three months, and in the eighth year of Nebuchadnezzar's reign,

2 Kings 24:8. This is mentioned, not only to show the time of this vision, which was a little after this captivity, in the beginning of Zedekiah's reign; but to let us know who the captives were, signified by the good figs. The "carpenters" and "smiths" were carried away with the king and the princes, partly that they might be serviceable to the king of Babylon in his country; and partly that they might not be assisting to their own country in repairing their fortifications, and making instruments of war for them. There were a "thousand" of this sort carried captive, 2 Kings 24:16; where the former of these are called "craftsmen". Jarchi interprets both of the scholars of the wise men; and Kimchi, of counsellors and wise men. The word for "carpenters" is used both of carpenters and blacksmiths; and that for "smiths" may be rendered "enclosers", or "shutters up"; which the Targum understands of porters or shutters of gates; and some think goldsmiths are meant, that set or enclose precious stones in gold; and others are of opinion that masons are intended, so called from the building of walls for the enclosing of places. The Syriac version renders it "soldiers"; but those are distinguished from them,

2 Kings 24:14. The Septuagint version translates it "prisoners"; but so all the captives might be called; and it adds, what is not in the text, "and the rich"; and the Arabic version following that; though it is true they were carried captive; for it is said, "none remained, save the poorest sort of the people of the land", 2 Kings 24:14. This, according to Bishop Usher x, was in the year of the world 3405, and before Christ 599; and so the authors of the Universal History y place it; and Mr. Whiston z also; and Mr. Bedford a a year later; and in the same year that this captivity began was Cyrus the Persian born, who was the deliverer of the Jews from it.

x Annales Vet. Test. p. 123. y Vol. 21. p. 60, z Chronological Tables, cent. 10. a Scripture Chronology, p. 678.

Henry's Complete Commentary on the Bible

      1 The LORD shewed me, and, behold, two baskets of figs were set before the temple of the LORD, after that Nebuchadrezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim king of Judah, and the princes of Judah, with the carpenters and smiths, from Jerusalem, and had brought them to Babylon.   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.   3 Then said the LORD unto me, What seest thou, Jeremiah? And I said, Figs; the good figs, very good; and the evil, very evil, that cannot be eaten, they are so evil.   4 Again the word of the LORD came unto me, saying,   5 Thus saith the LORD, the God of Israel; Like these good figs, so will I acknowledge them that are carried away captive of Judah, whom I have sent out of this place into the land of the Chaldeans for their good.   6 For I will set mine eyes upon them for good, and I will bring them again to this land: and I will build them, and not pull them down; and I will plant them, and not pluck them up.   7 And I will give them a heart to know me, that I am the LORD: and they shall be my people, and I will be their God: for they shall return unto me with their whole heart.   8 And as the evil figs, which cannot be eaten, they are so evil; surely thus saith the LORD, So will I give Zedekiah the king of Judah, and his princes, and the residue of Jerusalem, that remain in this land, and them that dwell in the land of Egypt:   9 And I will deliver them to be removed into all the kingdoms of the earth for their hurt, to be a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them.   10 And I will send the sword, the famine, and the pestilence, among them, till they be consumed from off the land that I gave unto them and to their fathers.

      This short chapter helps us to put a very comfortable construction upon a great many long ones, by showing us that the same providence which to some is a savour of death unto death may by the grace and blessing of God be made to others a savour of life unto life; and that, though God's people share with others in the same calamity, yet it is not the same to them that it is to others, but is designed for their good and shall issue in their good; to them it is a correcting rod in the hand of a tender Father, while to others it is an avenging sword in the hand of a righteous Judge. Observe,

      I. The date of this sermon. It was after, a little after, Jeconiah's captivity, Jeremiah 24:1; Jeremiah 24:1. Jeconiah was himself a despised broken vessel, but with him were carried away some very valuable persons, Ezekiel for one (Ezekiel 1:12); many of the princes of Judah then went into captivity, Daniel and his fellows were carried off a little before; of the people only the carpenters and the smiths were forced away, either because the Chaldeans needed some ingenious men of those trades (they had a great plenty of astrologers and stargazers, but a great scarcity of smiths and carpenters) or because the Jews would severely feel the loss of them, and would, for want of them, be unable to fortify their cities and furnish themselves with weapons of war. Now, it should seem, there were many good people carried away in that captivity, which the pious prophet laid much to heart, while there were those that triumphed in it, and insulted over those to whose lot it fell to go into captivity. Note, We must not conclude concerning the first and greatest sufferers that they were the worst and greatest sinners; for perhaps it may appear quite otherwise, as it did here.

      II. The vision by which this distinction of the captives was represented to the prophet's mind. He saw two baskets of figs, set before the temple, there ready to be offered as first-fruits to the honour of God. Perhaps the priests, being remiss in their duty, were not ready to receive them and dispose of them according to the law, and therefore Jeremiah sees them standing before the temple. But that which was the significancy of the vision was that the figs in one basket were extraordinarily good, those in the other basket extremely bad. The children of men are all as the fruits of the fig-tree, capable of being made serviceable to God and man (Judges 9:11); but some are as good figs, than which nothing is more pleasant, others as damaged rotten figs, than which nothing is more nauseous. What creature viler than a wicked man, and what more valuable than a godly man! The good figs were like those that are first ripe, which are most acceptable (Micah 7:1) and most prized when newly come into season. The bad figs are such as could not be eaten, they were so evil; they could not answer the end of their creation, were neither pleasant nor good for food; and what then were they good for? If God has no honour from men, nor their generation any service, they are even like the bad figs, that cannot be eaten, that will not answer any good purpose. If the salt have lost its savour, it is thenceforth fit for nothing but the dunghill. Of the persons that are presented to the Lord at the door of his tabernacle, some are sincere, and they are very good; others dissemble with God, and they are very bad. Sinners are the worst of men, hypocrites the worst of sinners. Corruptio optimi est pessima--That which is best becomes, when corrupted, the worst.

      III. The exposition and application of this vision. God intended by it to raise the dejected spirit of those that had gone into captivity, by assuring them of a happy return, and to humble and awaken the proud and secure spirits of those who continued yet in Jerusalem, by assuring them of a miserable captivity.

      1. Here is the moral of the good figs, that were very good, the first ripe. These represented the pious captives, that seemed first ripe for ruin, for they went first into captivity, but should prove first ripe for mercy, and their captivity should help to ripen them; these are pleasing to God, as good figs are to us, and shall be carefully preserved for use. Now observe here,

      (1.) Those that were already carried into captivity were the good figs that God would own. This shows, [1.] That we cannot determine of God's love or hatred by all that is before us. When God's judgments are abroad those are not always the worst that are first seized by them. [2.] That early suffering sometimes proves for the best to us. The sooner the child is corrected the better effect the correction is likely to have. Those that went first into captivity were as the son whom the father loves, and chastens betimes, chastens while there is hope; and it did well. But those that staid behind were like a child long left to himself, who, when afterwards corrected, is stubborn, and made worse by it, Lamentations 3:37.

      (2.) God owns their captivity to be his doing. Whoever were the instruments of it, he ordered and directed it (Jeremiah 24:5; Jeremiah 24:5): I have sent them out of this place into the land of the Chaldeans. It is God that puts his gold into the furnace, to be tried; his hand is, in a special manner, to be eyed in the afflictions of good people. The judge orders the malefactor into the hand of an executioner, but the father corrects the child with his own hand.

      (3.) Even this disgraceful uncomfortable captivity God intended for their benefit; and we are sure that his intentions are never frustrated: I have sent them into the land of the Chaldeans for their good. It seemed to be every way for their hurt, not only as it was the ruin of their estates, honours, and liberties, separated them from their relations and friends, and put them under the power of their enemies and oppressors, but as it sunk their spirits, discouraged their faith, deprived them of the benefit of God's oracles and ordinances, and exposed them to temptations; and yet it was designed for their good, and proved so, in the issue, as to many of them. Out of the eater came forth meat. By their afflictions they were convinced of sin, humbled under the hand of God, weaned from the world, made serious, taught to pray, and turned from their iniquity; particularly they were cured of their inclination to idolatry; and thus it was good for them that they were afflicted,Psalms 119:67; Psalms 119:71.

      (4.) God promises them that he will own them in their captivity. Though they seem abandoned, they shall be acknowledged; the scornful relations they left behind will scarcely own them, or their kindred to them, but God says, I will acknowledge them. Note, The Lord knows those that are his, and will own them in all conditions; nakedness and sword shall not separate them from his love.

      (5.) God assures them of his protection in their trouble, and a glorious deliverance out of it in due time, Jeremiah 24:6; Jeremiah 24:6. Being sent into captivity for their good, they shall not be lost there; but it shall be with them as it is with gold which the refiner puts into the furnace. [1.] He has his eye upon it while it is there, and it is a careful eye, to see that it sustain no damage: "I will set my 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." [2.] He will be sure to take it out of the furnace again as soon as the work designed upon it is done: I will bring them again to this land. They were sent abroad 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. [3.] He will fashion his gold when he has refined it, will make it a vessel of honour fit for his use; so, when God has brought them back from their trial, he will build them and make them a habitation for himself, will plant them and make them a vineyard for himself. Their captivity was to square the rough stones and make them fit for his building, to prune up the young trees and make them fit for his planting.

      (6.) He engages to prepare them for these temporal mercies which he designed for them by bestowing spiritual mercies upon them, Jeremiah 24:7; Jeremiah 24:7. It is this that will make their captivity be for their good; this shall be both the improvement of their affliction and their qualification for deliverance. When our troubles are sanctified to us, then we may be sure that they will end well. Now that which is promised is, [1.] That they should be better acquainted with God; they should learn more of God by his providences in Babylon than they had learned by all his oracles and ordinances in Jerusalem, thanks to divine grace, for, if that had not wrought mightily upon them in Babylon, they would for ever have forgotten God. It is here promised, I will give them, not so much a head to know me, but a heart to know me, for the right knowledge of God consists not in notion and speculation, but in the convictions of the practical judgment directing and governing the will and affections. A good understanding have all those that do his commandments,Psalms 111:10. Where God gives a sincere desire and inclination to know him he will give that knowledge. It is God himself that gives a heart to know him, else we should perish for ever in our ignorance. [2.] That they should be entirely converted to God, to his will as their rule, his service as their business, and his glory as their end: They shall return to me with their whole heart. God himself undertakes for them that they shall; and, if he turn us, we shall be turned. This follows upon the former; for those that have a heart to know God aright will not only turn to him, but turn with their whole heart; for those that are either obstinate in their rebellion, or hypocritical in their religion, may truly be said to be ignorant of God. [3.] That thus they should be again taken into covenant with God, as much to their comfort as ever: They shall be my people, and I will be their God. God will own them, as formerly, for his people, in the discoveries of himself to them, in his acceptance of their services, and in his gracious appearances on their behalf; and they shall have liberty to own him for their God in their prayers to him and their expectations from him. Note, Those that have backslidden from God, if they do in sincerity return to him, are admitted as freely as any to all the privileges and comforts of the everlasting covenant, which is herein well-ordered, that every transgression in the covenant does not throw us out of covenant, and that afflictions are not only consistent with, but flowing from, covenant-love.

      2. Here is the moral of the bad figs. Zedekiah and his princes and partizans yet remain in the land, proud and secure enough, Ezekiel 11:3. Many had fled into Egypt for shelter, and they thought they had shifted well for themselves and their own safety, and boasted that though therein they had gone contrary to the command of God yet they had acted prudently for themselves. Now as to both these, that looked so scornfully upon those that had gone into captivity, it is here threatened, (1.) That, whereas those who were already carried away were settled in one country, where they had the comfort of one another's society, though in captivity, these should be dispersed and removed into all the kingdoms of the earth, where they should have no joy one of another. (2.) That, whereas those were carried captives for their good, these should be removed into all countries for their hurt. Their afflictions should be so far from humbling them that they should harden them, not bring them nearer to God, but set them at a greater distance from him. (3.) That, whereas those should have the honour of being owned of God in their troubles, these should have the shame of being abandoned by all mankind: In all places whither I shall drive them they shall be a reproach and a proverb. "Such a one is as false and proud as a Jew"--"Such a one is as poor and miserable as a Jew." All their neighbours shall make a jest of them, and of the calamities brought upon them. (4.) That, whereas those should return to their own land, never to see it more, and it shall be of no avail to them to plead that it was the land God gave to their fathers, for they had it from God, and he gave it to them upon condition of their obedience. (5.) That, whereas those were reserved for better times, these were reserved for worse; wherever they are removed the sword, and famine, and pestilence, shall be sent after them, shall soon overtake them, and, coming with commission so to do, shall overcome them. God has variety of judgments wherewith to prosecute those that fly from justice; and those that have escaped one may expect another, till they are brought to repent and reform.

      Doubtless this prophecy had its accomplishment in the men of that generation yet, because we read not of any such remarkable difference between those of Jeconiah's captivity and those of Zedekiah's, it is probable that this has a typical reference to the last destruction of the Jews by the Romans, in which those of them that believed were taken care of, but those that continued obstinate in unbelief were driven into all countries for a taunt and a curse, and so they remain to this day.