What is the significance of the baskets of figs in Jeremiah 24?

There is a peculiar interest attaching to this short history, for the story of this remnant stands out as a complete contrast to that of the remnant which was at Babylon. These go down into Egypt, contrary to the word of the Lord, to be consumed by sword and famine and pestilence: those at Babylon have peace and prosperity and plenty provisionally promised to them. These carry Jeremiah with them into Egypt though he pronounces their doom: the others have Ezekiel and Daniel with them at Babylon, where the latter prevails in prayer with God for their deliverance and restoration. God at the beginning redeemed the people out of Egypt, but Babylon became the place of their captivity when they had backslidden from the Lord. To return to Egypt therefore was fatal, but from Babylon there was deliverance.

At the end of the history of the prophet’s activities, two choices present themselves – one for Jeremiah, the other for the people. Jeremiah can go to Babylon or remain in the land. The remnant of the people left in Judah by Nebuchadnezzar may stay there or go down to Egypt.

In Jeremiah 40 to Jeremiah 44, we have the anarchy and moral disorder that prevailed among the Jews who were left behind in the land or its vicinity when the mass of their brethren had been carried captive to Babylon. Jeremiah becomes their helper, ministering to them the word of Jehovah, but finds among them the greatest unbelief. This obduracy of heart was most sorrowful and heart-breaking to the prophet. Their unbelief in Jehovah previously had brought the crisis of destruction upon Jerusalem. But now even the little remnant, the poor left in the land among whom Jeremiah remained, were full of jealousy, full of their own plans, full of treason, full of deceit and violence. God was not really in their thoughts.

All these things fill the prophet's heart with sorrow. To escape the wrath of the king of Babylon many flee into Egypt where they practise its idolatries. The doings of their various leaders are recounted, Gedaliah and Ishmael, and then Johanan, one only of them having the least care for the people of God, the others served themselves.

After this, Jeremiah 39 and the following chapters give us the history of the confusion and iniquity that reigned among the remnant who were not carried captive to Babylon, in order that they should be scattered, and that all should fully bear the judgment which God had pronounced. Nevertheless, if at this last hour this remnant had submitted to the yoke of Nebuchadnezzar, peace should have reigned in the land, and these few that remained should have possessed it. But some revolt, and the others fear the consequences of their folly. There is no idea of trusting in Jehovah. They consult Jeremiah, but refuse to obey the word of the Lord from his mouth. They take refuge in Egypt to escape Nebuchadnezzar, but only to fall under the sword which would have spared them in Judea, had they remained there in subjection to the king. In Egypt they give themselves up to idolatry, that the wrath of God might come upon them to the end. Nevertheless God would spare even a little remnant of these, but Pharaoh-hophra, in whom they trusted, should be given up into the hands of Nebuchadnezzar, as Zedekiah had been.

3.The Baskets of Figs

In chapter 24, Jeremiah is shown two baskets of figs. This happened after the second deportation. The first one had occurred under Jehoiakim. Now, around ten years later, ‘Nebuchadrezzar king of Babylon had carried away captive Jeconiah[2] 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’ (v. 1), and Zedekiah was king. It is at this time that Jeremiah is shown the two baskets of figs: ‘one basket had very good figs, like the figs first ripe; and the other basket had very bad figs, which could not be eaten for badness’ (v. 2). What did this mean? Again, God provides the explanation. Regarding the good figs He says, ‘Like these good figs, so will I regard for good them that are carried away captive of Judah, whom I have sent out of this place into the land of the Chaldeans; and 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’ (vs. 5–6). The bad figs, on the other hand, are compared to ‘Zedekiah the king of Judah, and his princes, and the remnant of Jerusalem, that remain in this land, and them that dwell in the land of Egypt’ (v. 8).

The Two Baskets of Figs

The vision of the two baskets of figs (24:1-3) The vision interpreted (24:4-10)

Verses 1-3. Jeconiah, with the choicest of the nation, had been carried away into captivity. A large portion remained, and were not taken away, and these attributed their escape from exile to some goodness in them. At that time the prophet had a vision. He saw set before the temple two baskets of figs. The one basket was filled with good figs, the second basket with bad figs.

This carrying away having been effected, Jeremiah in a vision sees two baskets of figs placed before the temple of the Lord (Jer. 24), the only place where the true state of the people might be appreciated. One of these baskets was full of very good figs in God's eyes, like figs that are first ripe; the other of very bad figs. That which men saw was exactly the opposite of that which God reveals to Jeremiah. To the world the good figs were the people remaining at Jerusalem under Zedekiah; to God's heart they were those carried away from Judah. Their goodness rested upon the fact that they had submitted to Gods' judgment due their iniquity. This same principle holds true for us, only thanks be to God, we have suffered our judgment in the person of Christ, condemned in our stead upon the cross. Once the sentence was executed, God could look down with favour upon those who had been its objects. "And 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" (Jer. 24:6). He was able to establish them in His presence forever. They must be perfect for that, and it was in this character that the Lord viewed the poor captive remnant. It is the same for us: in virtue of Christ's judgment God sees us perfect in Him, however wretched we may be in ourselves.

Jeremiah 24 appears to conclude this collection of predictions given at different times, but brought together here because of their moral unity as clustering round the last kings of Judah in view of the fall of Jerusalem. The object was to set forth clearly, under the image of two baskets of figs, the wholly opposite fates that awaited those Jews who with Jeconiah were carried off to Babylon, and those who with Zedekiah remained in the land or dwelt in Egypt. "Thus says 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. For I will set mines 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 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 to me with their whole heart. And as the evil figs, which cannot be eaten, they are so evil; surely thus says 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 to them and to their fathers." (Ver. 5-10.) It is painful but of faith to bow to God's solemn judgment of our sin; for He cannot be unfaithful to Himself, and loves to exalt those who abase themselves in His sight. It was unbelief to cleave to the temple and the land when God was judging all, just because His name set there had been made an excuse for the grossest and most rebellious iniquity.

There can be little doubt, looking at the history of Israel as a nation, that they are a striking illustration of God's ways of disci­pline. We will trace this out in the Book of Jeremiah. In chapter 24 we find reference made to 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" (Jer. 24:2).

Jeremiah 24, the last of our section, shows by the sign of the two baskets of figs that a remnant shall be preserved, though the rest as bad figs are utterly rejected. Sad and solemn as it is to think of these latter, it is nevertheless cheering and comforting to think of these who are represented by the very good figs. Even in the land of the Chaldeans the eyes of the Lord are upon them for good. They should be restored again, too, and established in the land of Israel; but, better than the best of the land, they should know the Lord; and, better than returning to the place, they should return to Him, as He says: “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” (v. 7).

Verses 4-10. The good figs are symbolical of those who were carried away into captivity. They were sent away for their good. He promises them good things. They are going to return; He is going to build them; He will plant them. More than that, He will give them a heart to know that He is the Lord. "For they shall return unto Me with their whole heart." They are never to be plucked up. This prophecy evidently goes beyond the return of the small remnant from Babylon, yet partially at least it was fulfilled. The bad figs are those who remained with Zedekiah in Jerusalem, but they also should be removed into all the kingdoms of the earth, "to be a reproach, a proverb, a taunt and a curse.

There were no intermediate figs. They were either ‘very good’ or ‘very bad’. This shows that God would not accept a middle ground or a neutral position. The good figs were the ones that accepted the discipline and bowed under it. God would bless them and bring about a complete change in their hearts: ‘And I will give them a heart to know me, that I am Jehovah; and they shall be my people, and I will be their God: for they shall return unto me with their whole heart’ (Jer. 24:7).

The Lord announces the restoration of the people. "I will bring them again to this land," but at the same time He proclaims that in the future He would give them moral perfection before him, the result of a new covenant in which everything would come from Him. He alone is its author; it will be a covenant of grace, not of responsibility. "And I will give them a heart to know me, that I am Jehovah; and they shall be my people, and I will be their God: for they shall return unto me with their whole heart" (v. 7).

Jeremiah 24. Vol. III. 37. I do not admit that this prophecy was fulfilled in the past return from the Babylonish captivity. There was a partial accomplishment of this, as of other predictions, at that time, which is the utmost that is fairly deducible from verses 5, 6. On the other hand, Israel's permanent establishment in their own land, and their knowledge of God, returning to Him with their whole heart, are decidedly opposed to the teaching of those who suppose the prophecy to have been then exhausted as regards Israel. Who can say that it is not yet to be fulfilled? This is my answer to him who objects: — Whatever has not been, must be fulfilled; the promised restoration and regeneration of Israel has never yet taken place: it must, therefore, be realised in the future. In fact this prophecy stands on similar ground with Jer. 3, 23, 30 — 33, as well as Zech. 14. Apply them as you please meanwhile, much remains to be verified, and in Israel, in the latter day.

"And as the evil figs, which cannot be eaten, they are so evil; surely thus says Jehovah, 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 to them and to their fathers" (Jer. 24:8-10). This was the different fate that awaited those who remained until the days of Zedekiah.

The "bad figs, which cannot be eaten for badness" (v. 8), and with which God Himself could do nothing, were those who, not having undergone the first judgment under Jehoiachin, must undergo a second and this time final judgment. Whereas God declared that everything was lost, they, trusting in themselves, were boasting that they were the representatives of the people of God. The land of Egypt, type of the world under the dominion of Satan, suited them very well. Instead of accepting the judgment of God they revolted against Him, as we shall see in the history of Zedekiah.

The fig tree suggests what Israel was politically among the nations, set up in Canaan to be a testimony for God among the nations, and in this way to bring glory to God. When Israel was taken captive, Judah was left a little longer in the land to be a testimony for Him, but Judah, following in the idolatrous steps of Israel, was also removed from the land. Those left in the land with wicked king Zedekiah, instead of turning from their evil ways, continued in them, and God likened them, to "evil figs, which cannot be eaten" (Jer. 24:8).

This predicted return from captivity was, no doubt, accomplished in a measure when the return took place under Cyrus, the king of Persia, although the terms of the prophecy go beyond that, but still there was an accomplishment at that time. Then Jehovah speaks concerning those Jews still remaining in Jerusalem under Zedekiah: "Know that thus says Jehovah of the king that sits upon the throne of David, and of all the people that dwells in this city and of your brethren that are not gone forth with you into captivity; Thus says Jehovah of hosts; Behold, I will send upon them the sword, and the famine, and the pestilence." This is not a promise of the return from Babylon under a son of David. The son of David was to suffer chastisement still more. There had been already a son of David carried into captivity. There was another son of David still reigning in Jerusalem, and the pestilence and the sword were doomed to fall upon him.

Had they boasted of those the Lord had raised up in Babylon to prophesy? Alas! the true prophet was the least heeded; for he was no counsellor of rebellion, neither did he despise the word of Jehovah that came by Jeremiah, but gave himself up to prayer and confession as the time of deliverance drew near. But as to those who trusted the false prophets, "Because ye have said, The Lord has raised us up prophets in Babylon; know that thus says the Lord of the king that sits upon the throne of David, and of all the people that dwells in this city, and of your brethren that are gone forth with you into captivity: thus says the Lord of hosts; Behold, I will send upon them the sword, the famine, and the pestilence, and will make them like vile figs, that cannot be eaten, they are so evil. And I will persecute them with the sword, with the famine, and with the pestilence, and will deliver them to be removed to all the kingdoms of the earth, to be a curse, and an astonishment, and an hissing, and a reproach, among all the nations whither I have driven them: because they have not hearkened to my words, says the Lord, which I sent to them by my servants the prophets, rising up early and sending them; but ye would not hear, says the Lord." (Ver. 15-19.)