Jeremiah 24:2
One basket had very good figs, like those that ripen early, but the other basket contained very poor figs, so bad they could not be eaten.
One basket had very good figs, like those that ripen early
The imagery of figs is significant in the biblical context, often symbolizing prosperity and blessing. Early-ripening figs were considered a delicacy in ancient Israel, representing the first fruits of the harvest and thus a sign of God's favor. This phrase suggests a remnant of people who are faithful and obedient to God, akin to the good figs. In the broader context of Jeremiah, these figs symbolize the exiles in Babylon who will eventually be restored. The early ripening indicates readiness and a special quality, pointing to those who are spiritually prepared and responsive to God's call.

but the other basket contained very poor figs
The poor figs represent those who are rebellious and unrepentant, specifically the people who remained in Jerusalem and those who fled to Egypt, as described later in the chapter. These figs are a metaphor for spiritual decay and moral corruption. In the cultural context, poor figs would be considered worthless and unusable, highlighting the severity of the people's spiritual condition. This imagery serves as a warning of judgment for those who do not follow God's ways.

so bad they could not be eaten
This phrase emphasizes the complete rejection and worthlessness of the bad figs. In the prophetic context, it underscores the inevitable judgment and destruction that will come upon those who are disobedient. The inedibility of the figs signifies the total depravity and hopelessness of those who have turned away from God. This imagery is consistent with other biblical passages that speak of the consequences of sin and rebellion, such as the parable of the barren fig tree in Luke 13:6-9, which also warns of judgment for unfruitfulness.

Persons / Places / Events
1. Jeremiah
A prophet called by God to deliver His messages to the people of Judah. He is the one receiving the vision of the two baskets of figs.

2. The Baskets of Figs
Symbolic elements in Jeremiah's vision representing two groups of people. The good figs symbolize those who will be preserved and restored, while the bad figs represent those who will face judgment.

3. Judah
The southern kingdom of Israel, which is the primary audience of Jeremiah's prophecies. The people of Judah are facing impending judgment due to their disobedience.

4. Babylonian Exile
The historical context of this vision, where the people of Judah are being taken into exile by the Babylonians. This event is central to understanding the symbolism of the figs.

5. King Nebuchadnezzar
The Babylonian king who conquered Judah and initiated the exile. His actions are part of God's judgment on Judah.
Teaching Points
Symbolism of Fruitfulness
The vision of the figs teaches us about the importance of spiritual fruitfulness. Just as good figs are desirable, God desires His people to bear good fruit in their lives.

Judgment and Restoration
The two baskets of figs symbolize both judgment and hope. While God judges sin, He also provides a path to restoration for those who repent.

Obedience and Disobedience
The fate of the figs serves as a reminder of the consequences of obedience and disobedience to God's commands.

God's Sovereignty
The vision underscores God's control over nations and history. Even in exile, God has a plan for His people.

Personal Reflection
Consider what kind of "fig" you are in your spiritual life. Are you bearing good fruit that pleases God, or are there areas that need repentance and growth?
Bible Study Questions
1. How does the symbolism of the good and bad figs in Jeremiah 24:2 relate to the concept of spiritual fruitfulness in your life?

2. In what ways can the consequences faced by Judah serve as a warning for us today regarding obedience to God?

3. How does the promise of restoration for the good figs encourage you in times of personal or communal exile or hardship?

4. What parallels can you draw between the vision of the figs and Jesus' teachings on fruitfulness in the New Testament?

5. How can understanding God's sovereignty, as demonstrated in the Babylonian exile, impact your trust in His plans for your life?
Connections to Other Scriptures
Deuteronomy 28
This chapter outlines the blessings for obedience and curses for disobedience, which relate to the fate of the good and bad figs.

Matthew 7:17-19
Jesus speaks about good and bad fruit, which parallels the symbolism of the figs in Jeremiah's vision.

John 15:1-8
Jesus describes Himself as the true vine and His followers as branches, emphasizing the importance of bearing good fruit.

Romans 11:17-24
Paul discusses the grafting of branches, symbolizing the inclusion of Gentiles into God's people, which can be related to the restoration of the good figs.
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
Figs Good and BadJ. Parker, D. D.Jeremiah 24:2-3
Reflections on Some of the Characteristics of the Age We Live InT. G. Horon.Jeremiah 24:2-3
Two Baskets of FigsA London MinisterJeremiah 24:2-3
People
Babylonians, Jeconiah, Jehoiakim, Jeremiah, Nebuchadnezzar, Nebuchadrezzar, Zedekiah
Places
Babylon, Egypt, Jerusalem
Topics
Bad, Badness, Basket, Due, Early, Eaten, Figs, First-ripe, Growth, Naughty, Poor, Ripe, Ripen, Rottenness
Dictionary of Bible Themes
Jeremiah 24:1-2

     5227   basket

Jeremiah 24:1-10

     4440   fig-tree

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

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