Jeremiah 24:6
I will keep My eyes on them for good and will return them to this land. I will build them up and not tear them down; I will plant them and not uproot them.
I will keep My eyes on them for good
This phrase indicates God's protective and benevolent oversight. In the context of Jeremiah, God is speaking about the exiles in Babylon, promising His watchful care over them. This reflects God's covenant faithfulness, as seen in Deuteronomy 11:12, where the land of Israel is described as a place under God's constant watch. The phrase also echoes the assurance found in Psalm 121:3-4, where God is depicted as a vigilant guardian who neither slumbers nor sleeps.

and will return them to this land
Here, God promises the restoration of the exiles to their homeland, a theme prevalent in the prophetic books. This return is not just physical but also spiritual, as it signifies a renewal of the covenant relationship. Historically, this prophecy was fulfilled when the Persian King Cyrus allowed the Jews to return to Jerusalem (Ezra 1:1-4). Theologically, it prefigures the ultimate gathering of God's people, as seen in eschatological passages like Isaiah 11:11-12.

I will build them up and not tear them down
This phrase contrasts with the earlier judgments pronounced on Judah, where God declared He would tear down what He had built (Jeremiah 1:10). The promise to build up signifies restoration and growth, both physically in terms of the nation and spiritually in terms of the people's relationship with God. It reflects the hope of renewal and echoes the promise of a new covenant found in Jeremiah 31:31-34.

I will plant them and not uproot them
The imagery of planting suggests stability and permanence, contrasting with the uprooting that symbolizes judgment and exile (Jeremiah 12:14-17). This agricultural metaphor is common in Scripture, illustrating God's intention to establish His people firmly in their land. It also points to the Messianic hope, as seen in Isaiah 60:21, where the righteous are described as the branch of God's planting, ultimately fulfilled in Jesus Christ, the true vine (John 15:1-5).

Persons / Places / Events
1. Jeremiah
A prophet called by God to deliver His messages to the people of Judah. He is known for his prophecies of judgment and restoration.

2. Judah
The southern kingdom of Israel, which faced destruction and exile due to its disobedience to God.

3. Babylonian Exile
The period when the people of Judah were taken captive to Babylon, a significant event in Jewish history that serves as the backdrop for this prophecy.

4. God
The sovereign Lord who promises restoration and care for His people despite their previous disobedience.

5. The Land
Refers to the Promised Land, which God had given to the Israelites, symbolizing His covenant and blessings.
Teaching Points
God's Sovereign Care
God watches over His people with a purpose for their good, even in times of discipline or exile.

Promise of Restoration
Despite past failures, God promises to restore and rebuild His people, offering hope and a future.

Spiritual Growth and Stability
Like a plant that is not uprooted, believers are called to grow in faith and remain steadfast in God's promises.

Covenant Faithfulness
God's commitment to His covenant is unwavering, and He desires His people to return to Him wholeheartedly.

Hope in Difficult Times
Even in challenging circumstances, believers can trust in God's plan for their ultimate good and restoration.
Bible Study Questions
1. How does understanding the historical context of the Babylonian Exile enhance our comprehension of God's promise in Jeremiah 24:6?

2. In what ways can we see God's watchful care in our own lives, similar to His promise to the people of Judah?

3. How does the imagery of being "planted and not uprooted" encourage us in our spiritual journey?

4. What are some practical steps we can take to align ourselves with God's promise of restoration and rebuilding in our lives?

5. How can we apply the lessons of God's covenant faithfulness in Jeremiah 24:6 to our relationships with others and our community?
Connections to Other Scriptures
Deuteronomy 30:3-5
This passage speaks of God's promise to restore His people and bring them back to their land, similar to the promise in Jeremiah 24:6.

Psalm 1:3
The imagery of being planted and not uprooted is echoed here, where the righteous are compared to a tree planted by streams of water.

Ezekiel 36:24-28
God promises to gather His people from the nations and bring them back to their own land, paralleling the restoration theme in Jeremiah.

2 Chronicles 7:14
The call for repentance and God's promise to heal the land connects with the idea of God watching over His people for their good.
I Will Set Mine Eyes Upon Them for GoodA.F. Muir Jeremiah 24:6
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
A Believing Knowledge of GodJeremiah 24:6-7
God's Regard for His PeopleJeremiah 24:6-7
Heart-Knowledge of GodJeremiah 24:6-7
The Whole Heart Must be Given to GodJ. R. Miller.Jeremiah 24:6-7
To Know God -- a New, a Gladdening ExperienceJeremiah 24:6-7
People
Babylonians, Jeconiah, Jehoiakim, Jeremiah, Nebuchadnezzar, Nebuchadrezzar, Zedekiah
Places
Babylon, Egypt, Jerusalem
Topics
Bring, Build, Building, Built, Overthrow, Plant, Planted, Planting, Pluck, Pull, Pulling, Tear, Throw, Uproot, Uprooting
Dictionary of Bible Themes
Jeremiah 24:6

     8491   watchfulness, divine

Jeremiah 24:1-10

     4440   fig-tree

Jeremiah 24:5-7

     5029   knowledge, of God

Jeremiah 24:6-7

     8413   edification

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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