Exegetical and Hermeneutical Commentary of Jeremiah 24:5
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.
5. so will I regard for good ] as one looks with pleasure on good fruit. Cp. Eze 11:17 ff; Eze 20:37 f. Ezekiel on the other hand condemns (as does Jeremiah) those who remained in Jerusalem (Eze 12:1-28; Eze 17:1-21; Eze 21:25-27; Eze 21:22).
Fuente: The Cambridge Bible for Schools and Colleges
Jer 24:5
Whom I have sent out of this place into the land of the Chaldeans for their good.
The action of love
The Lord says He will send His people into captivity for their good. How marvellous is the action of love! The parent sends away the child he cannot live without for the childs good; men undertake long and perilous and costly journeys that they may accomplish a purpose that is good. Jesus Christ Himself said to His wondering disciples, It is expedient for you that I go away. Who can understand this action of love? It would seem to us to be otherwise: that it would be best for Jesus to remain until the very last wanderer is home. Are we not sent away? have we not lost fortune, station, standing? have we not been punished in a thousand different ways-chastised, humiliated, afflicted? have we not been suddenly surrounded with clouds in which there was no light–yea, and clouds in which there was no rain, simply darkness, sevenfold night? Yet it was for our good; it was that our vanity might be rebuked, that the centre of dependence might be found, that the throne of righteousness might be seen and approached. Let us look upon our afflictions, distresses, and losses in that light. (J. Parker, D. D.)
Outward circumstances no standard by which to judge of ones true state
The captives already in Babylon are compared to good fruit, such as is fit for use and sweet to the taste. The party in Jerusalem as yet free, is compared to bad fruit, unfit for use, and nauseous to the palate. And yet if one judged by the mere outward aspect of things, the state of the captives in the enemies city seemed a much more undesirable one than that of their brethren in the metropolis of their own land. Hence we see that the good or evil of ones circumstances is not to be judged by outward appearances. Often what seems a peculiarly hard and distressing position proves to have been the very best for us. God humbles us, and tries us sorely at the first, in order to do us good in our latter end. (A. R. Fausset, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. Like these good figs, so will I acknowledge] Those already carried away into captivity, I esteem as far more excellent than those who still remain in the land. They have not sinned so deeply, and they are now penitent; and, therefore, I will set mine eyes upon them for good, Jer 24:6. I will watch over them by an especial providence, and they shall be restored to their own land.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thus saith the Lord, the God of Israel; who have power to do what I please, and who yet am in covenant with Israel, and have a kindness for the seed of my servant Jacob. Look, as thou approvest of one of these baskets of figs, so I do approve of those that were carried away captive with Jeconiah, repenting of their sinful courses, and accepting of that punishment of their iniquity.
Whom I have sent; though Nebuchadnezzar carried them away, it was by commission from met so that though he carried, yet I sent them.
For their good; which words may either refer to the last-mentioned words, intimating that God in sending them away aimed at either their spiritual good, to bring them to repentance, and an acknowledgment of their sins; or their temporal good, they being only quietly led away, without the miseries of famine, fire, and sword, besides carrying away; which those who remained, and were afterwards carried away with Zedekiah, experienced: or else they may be referred to the former words. I will acknowledge them for their good; that is, I will show them favour, being of the number of those who were not leaders to sin, but led away by the ill example of others, and who being carried away grew sensible of their sins by which they provoked me, and so accepted of the punishment of their iniquities.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. acknowledgeregard withfavor, like as thou lookest on the good figs favorably.
for their goodTheirremoval to Babylon saved them from the calamities which befell therest of the nation and led them to repentance there: so God betteredtheir condition (2Ki25:27-30). Daniel and Ezekiel were among these captives.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thus saith the Lord, the God of Israel,…. Of all the tribes of Israel; of the ten tribes that had been carried captive long ago by the king of Assyria; and of the other two tribes, part of whom were in Babylon, and the other in Judea, who were not wholly cut off by the Lord; but he still had a regard for them; and therefore introduces what he was about to say in this manner:
like those good figs, so will I acknowledge them that are carried away captive of Judah; that they are good men, and like those good rigs, even those that were; and though they are carried captive: or, “I will know them” d; take notice of them; show an affectionate love to them, and care of them; make himself known unto them, and own them for his, in the furnace of affliction:
whom I have sent out of this place into the land of the Chaldeans for [their] good; or “for good things”, as the Septuagint and other versions; for their temporal good; some were raised to great honours, as Daniel, and his associates; others got and possessed estates in Babylon, and some returned with favours and riches: and this was also for their spiritual good; to bring them to a sense of their sins, to repentance for them, and acknowledgment of them; and particularly to cure them of idolatry, which it effectually did; so the Lord makes all “things to work together for good”, to them that love him, Ro 8:28; and it may be observed, that though the Chaldeans carried the Jews captive out of their own land, and the city of Jerusalem, meant by “this place”, into the land of Babylon, yet they were only instruments; it was the Lord’s doing; he sent them thither. Jarchi connects the phrase “for good” with the word “acknowledge”, supposing a transposition of the words, thus, “I will acknowledge them for good”.
d “cognoscam”, V. L. Gataker.
Fuente: John Gill’s Exposition of the Entire Bible
We have said that the badness of the figs is not to be explained of guilt, but of punishment: and this is what Jeremiah confirms, when he says, As these good figs, so will I acknowledge the captivity for good, or for beneficence, טובה, thube. It is well known that captivity means the persons led captive, it being a collective word. Then he says,
“
I will acknowledge the captives of Judah, whom I have driven from this people, so as to do them good again.” (124)
As this doctrine was then incredible, God calls the attention of the Jews to the final issue; as though he had said, that they were mistaken who took only a present view of things, and did not extend their thoughts to the hope of mercy. For they thus reasoned, “It is better to remain in the country where God is worshipped, where the Temple is and the altar, than to live among heathen nations; it is better to have some liberty than to be under the yoke of tyranny; it is better to retain even the name of being a separate people than to be scattered here and there, so as not to be a community at all.” Hence, according to their state at that time, they thought their condition better: but God corrected this wrong judgment; for they ought to have looked to the end, and what awaited the exiles and captives as well as those whom the king of Babylon had for a time spared. Though, indeed, it was the Prophet’s object to alleviate the grief of those who had been led away into Chaldea, yet he had a special regard to the people over whom he was appointed an instructor and teacher. He was then at Jerusalem; and we know how perverse were those whom he had to contend with, for none could have been more obstinate than that people. As God had delayed his punishment, they supposed that they had wholly escaped, especially as they had an uncle as a successor to their captive king.
Hence, then, was their contempt of threatenings; hence was their greater liberty in sinning: they thought that God had taken vengeance on the exiles, and that they were saved as being the more excellent portion of the community. The Prophet, therefore, in order to break down this presumption, which he could not bend, set before them this vision, which had been given him from above. We now, then, see that the doctrine especially set forth is, that God would remember the captives for the purpose of doing them good, as though he had said that a wrong judgment was formed of the calamity of a few years, and that the end was to be looked to. It follows —
(124) The word “acknowledge,” or own, would lead us to attach rather a different meaning to this expression: God would own them “good,” as the good figs. The next verse refers to God’s purpose to do them good. — Ed.
Fuente: Calvin’s Complete Commentary
(5) So will I acknowledge.The expected revelation came. The two baskets represented the two sections of the people. The captives who had been carried to Babylon were, as the list shows, for the most part of higher rank than those who were left behind. The workmen were the skilled labourers of the artisan class. There are many indications that under the teaching of Daniel and his companions, and of Ezekiel, they were improving morally under their discipline of suffering. Their very contact with the monstrous idolatry of Babylon made them more conscious than they had ever been before of the greatness of their own faith. The process which, at the end of the seventy years of exile, made them once more and for ever a purely monotheistic people had already begun.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Jer 24:5. Like these good figs, so will I acknowledge “As he who has figs in his garden acknowledges those of the first season as his, and as part of his property, and neglects the autumnal figs as having no taste, and fit only to be trodden under foot; so will I,” &c. The Jews who remained in their own country, flattered themselves with being more beloved by the Almighty than their brethren who were carried away captive. To check this vain confidence, God promised to shew the latter particular marks of his favour in a strange land; and accordingly, we find that many of these, as Daniel and his companions, for instance, found great esteem and honour during their captivity. See chap. Jer 29:17. Lowth and Houbigant.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 24:5 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.
Ver. 5. Like these good figs. ] Quas sic dat et arbor et aura, when once God hath made the tree good, the fruit will be good.
So will I acknowledge.
Whom I have sent out of this place for their good.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Jeremiah’s Fifteenth Prophecy (see book comments for Jeremiah).
the LORD, the God of Israel = Jehovah Elohim of Israel. See note on Jer 11:3 and App-4.
acknowledge = own. Put by Figure of speech Metonymy (of Cause), App-6, for regard, or care for.
for . . . good. Connect this with “acknowledge”, not with “sent out”.
Fuente: Companion Bible Notes, Appendices and Graphics
I acknowledge: Nah 1:7, Zec 13:9, Mat 25:12, Joh 10:27, 1Co 8:3, Gal 4:9, 2Ti 2:19
them that are carried away captive: Heb. the captivity, for. Deu 8:16, Psa 94:12-14, Psa 119:67, Psa 119:71, Rom 8:28, Heb 12:5-10, Rev 3:19
Reciprocal: Gen 41:18 – General 2Ki 25:27 – it came to pass Jer 24:2 – One basket Jer 24:8 – as Jer 28:4 – captives Jer 29:4 – whom Jer 29:14 – and I will turn Jer 29:20 – whom Eze 1:1 – as I Eze 11:16 – Thus saith Eze 11:17 – General
Fuente: The Treasury of Scripture Knowledge
A BLESSING IN DISGUISE
Whom I have sent out for their good.
Jer 24:5
I. These words refer, of course, to the deportation to Babylon of King Jehoiachin, his household and court, his princes and mighty men of valour.It must have seemed a very deserted Jerusalem in which the remnant lived, after ten thousand persons, who had constituted the bone and muscle of the state, had gone; yet to the eye of sense it seemed better to be in Jerusalem with her walls than in that great, distant, foreign-speaking Babylon. But to the eye of faith the reverse was true, and the captives had been sent out for their good.
II. You have been sent out of your home for your good.How happy the early years were, so safe and blessed within the walls of that dear home! Then death, or failure in health, or bankruptcy, led to the breaking up of the nest, and you seemed to be in captivity. But do not fret or murmur; make the best of your present circumstances; you will live to find that it was all for your good.
III. You have been sent out of your sphere of service for your good.It seemed so prosperous; you appeared to be doing so much good; you had sacrificed a good deal in order to enter in. Then suddenly a bolt came from the blue, and you found yourself adrift. But you are more important to God than your work for Him; and you will find that it was for your good.
IV. You have been sent out of your own land for your good.This message finds you among strangers. But, remember, that it was only as the patriarchs were content to live in tents in a foreign land that they knew God, and beheld the city that hath foundations, and founded a great nation.
Illustration
The captives are dear to God. By the first greater affliction He prepares their souls for repentance and radical conversion, so that He has in them again His people and inheritance. O the gracious God, that He allows even those who on account of sin must be so deeply degraded and rendered slaves, even in such humiliation to be His people! The captives are forgiven their opposition to God; they are separated from the number of nations existing in the world, politically they are dead and banished to the interior. Now, God will snow them what His love can do; they shall return, and in true nearness to God be His true Israel.
Fuente: Church Pulpit Commentary
Jer 24:5. The nation as a whole was doomed to fall into the hands of the invader and be taken out of the land. But certain parts of it would be treated in a special manner through the Lords decrees. Most of the people were to be taken unharmed to the country of Babylon proper and finally have a remnant returned to their native land of Palestine. This portion of the nation was illustrated by the good figs.
Fuente: Combined Bible Commentary
Jer 24:5-7. Thus saith the Lord God of Israel Here the Lord explains the parable of the good figs, the figs first ripe. These represented the pious captives who were sent first into captivity, as if they had been first ripe for ruin; but who should prove first ripe for mercy, and their captivity should help to ripen them. Among these were Daniel and his companions, and also Ezekiel. The calamities inseparable from a state of captivity were calculated to humble them, and bring them to repentance, and it seems had that good effect: while those who escaped being carried away became more and more hardened in sin. Like these good figs so will I acknowledge them Namely, for my people, and will favour them accordingly. The Jews, who were left in their own country, says Lowth, thought themselves better beloved of God than their brethren who were carried away captive. To check this vain confidence, God promises to show the latter particular signs of his favour in a strange land, and to show distinguishing marks of his displeasure upon the former: see Jer 29:17. For I will set mine 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. Accordingly we find that many of these, Daniel and his companions, for instance, found great esteem and honour during their captivity. And I will bring them again to this land Some of them probably returned before the end of the captivity, some at the end of the seventy years. They were sent abroad, says Henry, for improvement awhile under a severe discipline; but they shall be fetched back, when they have gone through their trial there, to their Fathers house. And I will build them, and not pull them down, &c. The meaning of these metaphorical expressions is, I will prosper them, and provide for them. And it may be understood, both of the prosperous estate God would give them in the land of their captivity, where they should both build houses and increase their families, (see Jer 29:5-6,) and also of the blessings he would confer upon them and their posterity, after their return to their own land, ibid. Jer 24:10. And he engages to prepare them for the temporal blessings which he designed for them, by conferring spiritual blessings upon them. It is this that would make their captivity for their good: this would be both the improvement of their affliction and their qualification for deliverance. I will give them a heart to know me I, who at first commanded light to shine out of darkness, will shine into their hearts, to give them the knowledge of my glory; even that true and saving knowledge of me which is eternal life; which is always productive of faith in, and love to, me, 1Jn 4:7-8; of obedience to my will, 1Jn 2:3-4; and a conformity to mine image, 2Co 3:18. They shall become acquainted with me in a higher degree, and to a better purpose, than formerly; and shall learn more of me by my providences and grace in Babylon than they had learned by my oracles and ordinances in Jerusalem. Mark well the expression, reader, I will give them a heart to know me; not only the mind, but the heart; not only the understanding and judgment, but the will and affections are concerned in the true knowledge of God, which does not consist in mere notions and speculations, but implies the exercise of all spiritual graces and the practice of all divine virtues. And this knowledge is the supernatural gift of God, communicated by the Spirit of wisdom and revelation, Eph 1:17. The mere natural and unenlightened man has it not: for God and divine things knoweth no man but by the Spirit of God, 1Co 2:11; 1Co 2:14 : see also 1Jn 5:20. And they shall be my people I will own them for my people as formerly, as well in the discoveries of myself to them, as in my acceptances of their services, and my gracious appearance in their behalf. And I will be their God They shall have liberty to own me for their God, both in their prayers and praises offered to me, and their expectations from me. For they shall return unto me with their whole heart They shall be so thoroughly changed in heart and life that they shall make my will their rule, and my glory their end, in all their intentions, affections, and actions, and my service their chief and most delightful business from day to day. This follows upon the former: for they that have a heart to know God aright will not only turn to him, but turn with their whole heart: while those who are either lukewarm in their services, or formal and hypocritical in their religion, may be truly said to be unacquainted with him.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
24:5 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 {b} place into the land of the Chaldeans for [their] good.
(b) By which he approves the yielding of Jeconiah and his company because they obeyed the prophet, who exhorted them to it.