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.
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(2) Like the figs that are first ripe.—Figs were usually gathered in August. The “first ripe,” the “summer fruits” of Micah 7:1, the “hasty fruit before the summer” (Isaiah 28:4; Hosea 9:10) were looked upon as a choice delicacy. The “naughty” (i.e., worthless) fruits were those that had been left behind on the tree, bruised and decayed. The word was not confined in the 16th century to the language of the nursery, and was applied freely to things as well as persons. So North’s translation of Plutarch speaks of men “fighting on naughty ground.”

“So shines a good deed in a naughty world.”

SHAKESPEARE, Merchant of Venice, v. 1.

Jeremiah 24:2. One basket had very good figs — Dr. Shaw speaks of three sorts of figs; the first of which he calls “boccore, (being those here spoken of,) which come to maturity toward the middle or latter end of June; the second, the kermez, or summer fig, which ripens seldom before August; and the third, the winter fig. This is usually of a much longer shape, and dark complexion than the kermez, hanging and ripening upon the tree even after the leaves are shed; and, provided the winter proves temperate, is gathered as a delicious morsel in the spring.” — Shaw’s Travels, p. 370, fol. The doctor thinks that the latter sort were those which our Saviour expected to find on the fig-tree at the time of the passover in March, Matthew 21:19; Mark 11:13. See Blaney.

24:1-10 Good and bad figs represent the Jews in captivity, and those who remain in their own land. - The prophet saw two baskets of figs set before the temple, as offerings of first-fruits. The figs in one basket were very good, those in the other basket very bad. What creature viler than a wicked man? and what more valuable than a godly man? This vision was to raise the spirits of those gone into captivity, by assuring them of a happy return; and to humble and awaken the proud and secure spirits of those yet in Jerusalem, by assuring them of a miserable captivity. The good figs represents the pious captives. We cannot determine as to God's love or hatred by what is before us. Early suffering sometimes proves for the best. The sooner the child is corrected, the better effect the correction is likely to have. Even this captivity was for their good; and God's intentions never are in vain. By afflictions they were convinced of sin, humbled under the hand of God, weaned from the world, taught to pray, and turned from sins, particularly from idolatry. God promises that he will own them in captivity. The Lord will own those who are his, in all conditions. God assures them of his protection in trouble, and a glorious deliverance in due time. When our troubles are sanctified to us, we may be sure that they will end well. They shall return to him with their whole heart. Thus they should have liberty to own him for their God, to pray to him, and expect blessings from him. The bad figs were Zedekiah and those of his party yet in the land. These should be removed for their hurt, and forsaken of all mankind. God has many judgments, and those that escape one, may expect another, till they are brought to repent. Doubtless, this prophecy had its fulfilment in that age; but the Spirit of prophecy may here look forward to the dispersion of the unbelieving Jews, in all the nations of the earth. Let those who desire blessings from the Lord, beg that he will give them a heart to know him.Fig-trees bear three crops of figs, of which the first is regarded as a great delicacy. 2. figs … first ripe—the "boccora," or early fig (see on [923]Isa 28:4). Baskets of figs used to be offered as first-fruits in the temple. The good figs represent Jeconiah and the exiles in Babylon; the bad, Zedekiah and the obstinate Jews in Judea. They are called good and bad respectively, not in an absolute, but a comparative sense, and in reference to the punishment of the latter. This prophecy was designed to encourage the despairing exiles, and to reprove the people at home, who prided themselves as superior to those in Babylon and abused the forbearance of God (compare Jer 52:31-34). God afterwards explaineth to the prophet, and he to the king’s house, the significancy of this vision. The figs first ripe are usually best. By these

good figs, as will appear by the following verses, are intended Jeconiah or Jehoiachin, with the ten thousand mentioned 2 Kings 24:14, and the seven thousand mentioned 2 Kings 24:16, which went with him into captivity. By the other figs which were very bad, not to be eaten, are signified Zedekiah and the residue of the people carried with him into captivity. Some may object that Jeconiah and the people then carried away were wicked enough, why else were they carried away? and being so, how are they compared to good figs?

Answ. 1. Though they were bad, yet they might be comparatively good; this people, for the eleven years they continued in their own land, after that their brethren were carried away, not only continuing in their former courses, but still growing worse and worse.

2. They seem not to be called good or bad figs with respect to their manners or quality, but in respect to what God intended to do to them, viz. to use them as bad figs are used, not fit to: be eaten.

One basket had very good figs, even like the figs that are first ripe,.... As there are some figs that are ripe sooner than others, and which are always the most desirable and acceptable; and such were they that were presented to the Lord, Micah 7:1; these signified those that were carried captive into Babylon with Jeconiah, among whom were some very good men, as Ezekiel, and others; and all might be said to be so, in comparison of those that were at Jerusalem, who were very wicked, and grew worse and worse:

and the other basket had very naughty figs, which could not be eaten, they were so bad; as nothing is more sweet and luscious, and agreeable to the taste than a sound ripe fig, and especially a first ripe one; so nothing is more nauseous than a naughty rotten one: these signified the wicked Jews at Jerusalem indulging themselves in all manner of sin; so those who seemed to be the worst, through their being carried captive, were the best; and those who, seemed to be the best, by their prosperity, were the worst. This is to be understood in a comparative sense, as Calvin observes; though this does not so much design the quality of persons, as the issue of things, with respect unto them. The captivity of the one would issue in their good, and so are compared to good figs; when the sins of the other would bring upon them utter ruin and destruction without recovery, and therefore compared to bad figs that cannot be eaten.

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. the figs that are first ripe] The proper time for gathering figs in Palestine is in August. Certain kinds of trees, however, bear twice in the year, in which case the first crop, ripening in June, are esteemed a special delicacy. See Isaiah 28:4; Hosea 9:10; Micah 7:1; Nahum 3:12.

“The bad figs may have been such either from having decayed and thus been reduced to a rotten condition, or as being the fruit of the sycamore, which contains a bitter juice.” Tristram, op. cit. p. 399.

Verse 2. - Like the figs that are first ripe. The early spring fig was considered a special delicacy (comp. Isaiah 27:4; Hosea 9:10); "ficus praecox," Pliny calls it ('Hist. Nat.,' 15:19, quoted by Trench). Tristram suggests that the "bad figs" were those of a sycamore tree. Jeremiah 24:2"The one basket very good figs" is short for: the basket was quite full of very good figs; cf. Friedr. W. M. Philippi, on the Nature and Origin of the Status constr. in Hebrew (1871), p. 93. The comparison to early figs serves simply to heighten the idea of very good; for the first figs, those ripened at the end of June, before the fruit season in August, were highly prized dainties. Cf. Isaiah 28:4; Hosea 9:10.
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