Jeremiah 24:1-2

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 Jcconiah 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.

1. Videre me fecit (ostendit mihi visionem) Jehova, et ecce duo calathi ficuum positi coram Templo Jehovae, postquam transtulerat Nebuchadne-zer, rex Babylonis, Jechoniam, filium Joakim, regem Jehudah, et principes Jehudah, et artificem et inclusorem (vel, sculptorem)1 e Jerusalem, et ab-duxerat eos Babylonem:

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.

2. Calathus unus ficuum bonarum valde, sicuti sunt ficus praecoces; et alter calathus ficuum malarum valde, quae non comederentur propter malitiam (hoc est, adeo malae erant.)


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.2 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.

He now adds, that one basket had very good figs, and that the other had very bad figs. If it be asked whether Jeconiah was in himself approved by God, the answer is easy, -- that he was suffering punishment for his sins. Then the Prophet speaks here comparatively, when he calls some good and others bad. We must also notice, that he speaks not here of persons but of punishment; as though he had said, "ye feel a dread when those exiles are mentioned, who have been deprived of the inheritance promised them by God: this seems hard to you; but this is moderate when ye consider what end awaits you." He then does not call Jeconiah and other captives good in themselves; but he calls them good figs, because God had chastened them more gently than he intended to chastise Zedekiah and the rest. Thus he calls the Jews who remained bad figs, not only for this reason, because they were more wicked, though this was in part the reason, but he had regard to the punishment that was nigh at hand; for the severity of God was to be greater towards those whom he had spared, and against whom he had not immediately executed his vengeance. We now perceive the meaning of the Prophet. The rest we shall defer to the next Lecture.


Grant, Almighty God, that since thou delayest with so much forbearance the punishments which we have deserved, and daily draw on ourselves, -- O grant, that we may not indulge ourselves, but carefully consider how often, and in how many different ways we have provoked thy wrath against us, that we may thus learn humbly to present ourselves to thee for pardon, and with true repentance so implore thy mercy, that we may from the heart desire wholly to submit ourselves to thee, that whether thou chastisest us, or, according to thine infinite goodness, forgivest us, our condition may be ever blessed, not by flattering ourselves in our torpitude, but by finding thee to be our kind and bountiful Father, being reconciled to us in thine only-begotten Son. -- Amen.

1 What this word exactly means it is difficult to know; it is rendered differently in the Versions and in the Targ. It is rendered here by the Sept. "prisoners," and in 2 Kings 24:14 and 16, "encloser, or joiner -- sugklei>v;" by the Vulg. in three places, "clausor," and "inclusor -- closer and incloser," and also in Jeremiah 29:2. The word is not found elsewhere. The Targ. renders it "porters," and the Syr. "soldiers." As the word "artificer," or mechanic, includes workers in wood and iron, that is, carpenters and smiths, it is probable that rgom means workers in embroidery, sculpture, and jewellery, Parkhurst was disposed to render it a setter, or incloser of precious stones; but Blayney renders it an armourer, who made the coats of mail which inclosed the body, as the word from which it comes means to inclose. It probably includes all engaged in the curious works of art, especially the three branches before mentioned. Perhaps the best modern word for it would be, the artist, --

"after Nebuchadrezar, the king of Babylon, removed Jeconiah, the son of Jehoiakim, the king of Judah, and the princes of Judah, and the mechanic and the artist, from Jerusalem, and brought them to Babylon." -- Ed.

2 Blayney's rendering is "offered according to law before the temple." See Deuteronomy 26:2. -- Ed.