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 against them sword and famine and plague
This phrase reflects the triad of divine judgment often seen in the Old Testament, where God uses war (sword), scarcity of food (famine), and disease (plague) as instruments of punishment. These judgments are consistent with the covenant curses outlined in Leviticus 26:25-26 and Deuteronomy 28:21-25, where disobedience to God's laws results in severe consequences. Historically, these calamities were common in the ancient Near East, often resulting from sieges and invasions, such as those by the Babylonians. Theologically, this reflects God's sovereignty and justice, emphasizing that He controls the forces of nature and history to fulfill His purposes.

until they have perished from the land
The phrase indicates the totality and finality of the judgment. The land, a central element of the Abrahamic covenant (Genesis 12:7), was a sign of God's promise and blessing. Being removed from it signifies a severe breach in the relationship between God and His people. This expulsion foreshadows the Babylonian exile, where the Israelites were taken from their homeland as a consequence of their persistent idolatry and disobedience. It serves as a warning of the seriousness of sin and the reality of divine retribution.

that I gave to them and their fathers.’”
This part of the verse underscores the covenantal relationship between God and Israel. The land was a gift from God, promised to the patriarchs—Abraham, Isaac, and Jacob—and their descendants (Genesis 15:18-21). The mention of "their fathers" highlights the continuity of God's promises and the faithfulness expected from each generation. The loss of the land is not just a physical displacement but a spiritual crisis, as it represents a break in the covenant. This also points to the need for a new covenant, which Christians believe is fulfilled in Jesus Christ, who restores the relationship between God and humanity (Hebrews 8:6-13).

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

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