Jeremiah 24:10
And I will send against them sword and famine and plague, until they have perished from the land that I gave to them and their fathers.'"
And I will send
This phrase indicates divine initiative and sovereignty. The Hebrew root for "send" is שָׁלַח (shalach), which conveys the idea of dispatching or commissioning. In the context of Jeremiah, God is actively orchestrating events as a response to the people's disobedience. This highlights God's control over history and His ability to use various means to fulfill His purposes.

against them
The pronoun "them" refers to the people of Judah who have turned away from God. Historically, this is a period of great turmoil for Judah, as they face the consequences of their idolatry and rebellion. The phrase underscores the directness of God's judgment, emphasizing that the actions to follow are specifically targeted due to their covenant unfaithfulness.

sword
The "sword" symbolizes warfare and violence. In the ancient Near Eastern context, the sword was a common instrument of judgment and conquest. Theologically, it represents God's use of foreign nations as instruments of His judgment, as seen with the Babylonian invasion. This serves as a reminder of the seriousness of turning away from God's commands.

and famine
Famine, or רָעָב (ra'av) in Hebrew, often accompanies war as agricultural production is disrupted. In the biblical narrative, famine is frequently a sign of divine displeasure and a call to repentance. It serves as a physical manifestation of spiritual barrenness, urging the people to return to God for sustenance and life.

and plague
Plague, or דֶּבֶר (dever), is another tool of divine judgment. In the biblical context, plagues are often seen as direct interventions by God to bring about repentance or to demonstrate His power, as seen in the plagues of Egypt. This highlights the severity of the situation and the need for the people to recognize their dependence on God.

until they have perished
This phrase indicates the completeness of the judgment. The Hebrew root אָבַד (avad) means to perish or be destroyed. It underscores the finality of God's judgment when His warnings are continually ignored. It serves as a sobering reminder of the consequences of persistent disobedience.

from the land
The "land" refers to the Promised Land, a central element of God's covenant with Israel. The loss of the land signifies a breach in the covenant relationship. Historically, the land was not just a physical territory but a symbol of God's promise and blessing. Being removed from it represents a profound spiritual and communal loss.

that I gave to them
This phrase emphasizes God's role as the giver of the land, highlighting His generosity and faithfulness. The land was a gift, not earned by the people, and their possession of it was contingent upon their obedience to God. This serves as a reminder of the conditional nature of God's blessings.

and their fathers
The mention of "their fathers" connects the current generation to the patriarchs and the covenant promises made to them. It underscores the continuity of God's relationship with His people across generations. This historical connection serves as both a reminder of God's faithfulness and a call to return to the faith of their ancestors.

Persons / Places / Events
1. Jeremiah
A prophet called by God to deliver messages of warning and hope to the people of Judah. His ministry spanned the reigns of several kings and was marked by themes of judgment and restoration.

2. Judah
The southern kingdom of Israel, which was facing impending judgment due to its persistent idolatry and disobedience to God.

3. Babylonian Exile
The event where the people of Judah were taken captive by the Babylonians, serving as a backdrop to Jeremiah's prophecies. This exile was a direct consequence of their disobedience.

4. Sword, Famine, and Plague
These are instruments of God's judgment. The "sword" represents warfare and destruction, "famine" indicates a lack of sustenance, and "plague" signifies disease and death.

5. The Land
Refers to the Promised Land given by God to the Israelites, a symbol of God's covenant and blessing, which they risk losing due to their unfaithfulness.
Teaching Points
The Seriousness of Sin
Sin has real and severe consequences. Just as Judah faced sword, famine, and plague, we must recognize the gravity of turning away from God.

God's Sovereignty in Judgment
God is just and sovereign, and His judgments are righteous. Understanding this helps us trust in His ultimate plan, even when it involves discipline.

The Call to Repentance
God's warnings are an invitation to repentance. We should heed His call to turn from sin and seek His forgiveness and restoration.

The Importance of Covenant Faithfulness
Just as the Israelites were called to be faithful to their covenant with God, we are called to live in faithfulness to our relationship with Christ.

Hope Beyond Judgment
While judgment is severe, God's ultimate desire is restoration and redemption, as seen in the broader account of Scripture.
Bible Study Questions
1. How does understanding the historical context of Jeremiah 24:10 enhance our comprehension of its message?

2. In what ways do the consequences of sword, famine, and plague in Jeremiah 24:10 reflect the broader biblical theme of divine judgment?

3. How can we apply the lessons of covenant faithfulness from Jeremiah 24:10 to our personal walk with Christ today?

4. What parallels can we draw between the warnings given to Judah and the warnings found in the New Testament for believers?

5. How does the message of hope and restoration in the book of Jeremiah encourage us in times of personal or communal discipline?
Connections to Other Scriptures
Deuteronomy 28
This chapter outlines the blessings for obedience and curses for disobedience, including sword, famine, and plague, which are echoed in Jeremiah 24:10 as consequences for breaking the covenant.

2 Chronicles 36
Describes the fall of Jerusalem and the Babylonian exile, fulfilling Jeremiah's prophecies of judgment due to the people's persistent sin.

Ezekiel 14
Also speaks of sword, famine, and plague as judgments from God, reinforcing the message of divine retribution for sin.
Calamity with God and Without HimA.F. Muir Jeremiah 24:1-10
Punished for Salvation; Left Alone for DestructionA.F. Muir Jeremiah 24:1-10
The Good and Bad FigsD. Young Jeremiah 24:1-10
The Two Baskets of FigsS. Conway Jeremiah 24:1-10
The Two Baskets of Figs; Or, Predetermining InfluencesA.F. Muir Jeremiah 24:1-10
People
Babylonians, Jeconiah, Jehoiakim, Jeremiah, Nebuchadnezzar, Nebuchadrezzar, Zedekiah
Places
Babylon, Egypt, Jerusalem
Topics
Consumed, Consumption, Cut, Destroyed, Disease, Famine, Fathers, Forefathers, Ground, Pestilence, Plague, Sword, Till, Utterly
Dictionary of Bible Themes
Jeremiah 24:10

     4843   plague

Jeremiah 24:1-10

     4440   fig-tree

Jeremiah 24:8-10

     5243   byword

Library
The Worst Things Work for Good to the Godly
DO not mistake me, I do not say that of their own nature the worst things are good, for they are a fruit of the curse; but though they are naturally evil, yet the wise overruling hand of God disposing and sanctifying them, they are morally good. As the elements, though of contrary qualities, yet God has so tempered them, that they all work in a harmonious manner for the good of the universe. Or as in a watch, the wheels seem to move contrary one to another, but all carry on the motions of the watch:
Thomas Watson—A Divine Cordial

The New Covenant
"But this is the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put My law in their inward parts, and write it in their hearts; and will be their God, and they shall be My people. And they shall teach no more every man his neighbour, saying, Know the Lord: for they shall all know Me, from the least of them unto the greatest of them, for I will forgive their iniquity, and I will remember their sin no more."--JER. xxxi. 33, 34. ISAIAH has often been called
Andrew Murray—The Two Covenants

Entering the Covenant: with all the Heart
"And they entered into the covenant to seek the Lord God of their fathers with all their heart, and all their soul."--2 CHRON. xv. 12 (see xxxiv. 31, and 2 Kings xxiii. 3). "The Lord thy God will circumcise thine heart, to love the Lord thy God with all thine heart, and with all thy soul."--DEUT. xxx. 6. "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 turn to Me with their whole heart."--JER. xxiv. 7 (see xxix. 13).
Andrew Murray—The Two Covenants

Seasonable Counsel: Or, Advice to Sufferers.
BY JOHN BUNYAN. London: Printed for Benjamin Alsop, at the Angel and Bible in the Poultry, 1684. ADVERTISEMENT BY THE EDITOR. THIS valuable treatise was first published in a pocket volume in 1684, and has only been reprinted in Whitfield's edition of Bunyan's works, 2 vols. folio, 1767. No man could have been better qualified to give advice to sufferers for righteousness' sake, than John Bunyan: and this work is exclusively devoted to that object. Shut up in a noisome jail, under the iron hand of
John Bunyan—The Works of John Bunyan Volumes 1-3

Manner of Covenanting.
Previous to an examination of the manner of engaging in the exercise of Covenanting, the consideration of God's procedure towards his people while performing the service seems to claim regard. Of the manner in which the great Supreme as God acts, as well as of Himself, our knowledge is limited. Yet though even of the effects on creatures of His doings we know little, we have reason to rejoice that, in His word He has informed us, and in His providence illustrated by that word, he has given us to
John Cunningham—The Ordinance of Covenanting

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious
John Edgar McFadyen—Introduction to the Old Testament

Links
Jeremiah 24:10 NIV
Jeremiah 24:10 NLT
Jeremiah 24:10 ESV
Jeremiah 24:10 NASB
Jeremiah 24:10 KJV

Jeremiah 24:10 Commentaries

Bible Hub
Jeremiah 24:9
Top of Page
Top of Page