Jeremiah 24:8
But like the bad figs, so bad they cannot be eaten,' says the LORD, 'so will I deal with Zedekiah king of Judah, his officials, and the remnant of Jerusalem--those remaining in this land and those living in the land of Egypt.
But like the bad figs, so bad they cannot be eaten,’ says the LORD,
The imagery of figs is significant in the biblical context, often symbolizing the spiritual state of Israel. Good figs represent those who are faithful and obedient to God, while bad figs symbolize corruption and disobedience. In this passage, the bad figs are so spoiled that they are inedible, illustrating the extent of Judah's moral and spiritual decay. This metaphor is a divine pronouncement of judgment, emphasizing the severity of their sin and the inevitable consequences. The use of figs also connects to other scriptural references, such as in Hosea 9:10 and Matthew 21:19, where figs are used to symbolize Israel's spiritual condition.

‘so will I deal with Zedekiah king of Judah,
Zedekiah was the last king of Judah before the Babylonian exile, reigning from 597 to 586 BC. His reign was marked by political instability and rebellion against Babylon, despite the prophet Jeremiah's warnings to submit to Babylonian rule as God's will. Zedekiah's failure to heed these warnings and his reliance on political alliances rather than faithfulness to God led to the downfall of Jerusalem. This phrase indicates that Zedekiah, like the bad figs, will face divine judgment for his leadership and the nation's apostasy.

his officials,
The officials of Judah, including priests and court advisors, played a significant role in leading the nation away from God's commandments. They often encouraged idolatry and political alliances contrary to God's instructions. Their complicity in the nation's spiritual decline made them equally culpable in the eyes of God. This judgment against the officials highlights the broader accountability of leaders in guiding the spiritual and moral direction of a community.

and the remnant of Jerusalem—
The remnant refers to those who survived the initial Babylonian invasions and remained in Jerusalem. Despite witnessing the consequences of disobedience, this group continued in their unfaithfulness. The concept of a remnant is significant throughout the Bible, often referring to a faithful few preserved by God. However, in this context, the remnant is not faithful but rather those who persist in rebellion, thus facing judgment.

those remaining in this land and those living in the land of Egypt.
This phrase addresses two groups: those who stayed in Judah and those who fled to Egypt seeking refuge. Historically, after the fall of Jerusalem, some Judeans sought safety in Egypt, contrary to God's command to remain in the land and submit to Babylonian rule. This disobedience is reminiscent of Israel's earlier reliance on Egypt, a symbol of bondage and idolatry. The reference to Egypt also connects to prophecies in Isaiah and Ezekiel, where reliance on foreign powers is condemned. Both groups, whether in Judah or Egypt, are subject to God's judgment due to their continued unfaithfulness and rejection of His guidance.

Persons / Places / Events
1. Zedekiah, King of Judah
The last king of Judah before the Babylonian exile, Zedekiah was placed on the throne by Nebuchadnezzar of Babylon. His reign was marked by rebellion against Babylon and a failure to heed prophetic warnings.

2. Officials of Judah
These were the leaders and advisors in the kingdom of Judah who, along with Zedekiah, were responsible for the political and spiritual direction of the nation.

3. Remnant of Jerusalem
This refers to the people who remained in Jerusalem after the initial deportations to Babylon. They were expected to repent and turn back to God but largely failed to do so.

4. Land of Egypt
Some of the people of Judah fled to Egypt seeking refuge from the Babylonian threat, despite prophetic warnings against doing so.

5. The Bad Figs
In the vision given to Jeremiah, the bad figs symbolize those who are disobedient and unrepentant, destined for judgment and calamity.
Teaching Points
The Consequences of Disobedience
Just as the bad figs were destined for destruction, so too are those who persist in disobedience to God. This serves as a warning to heed God's commands and repent.

The Importance of Listening to God’s Prophets
Zedekiah and his officials ignored Jeremiah's warnings, leading to their downfall. We must be attentive to God's word and His messengers today.

Trusting in God, Not in Human Alliances
The people of Judah sought refuge in Egypt, relying on human strength rather than trusting in God. We are called to place our trust in God above all else.

The Remnant Principle
Even in judgment, God preserves a remnant. This encourages us to remain faithful, knowing that God honors those who are steadfast in their faith.
Bible Study Questions
1. How does the symbolism of the bad figs in Jeremiah 24:8 relate to the spiritual condition of Judah at the time?

2. In what ways can we see parallels between the actions of Zedekiah and the leaders of Judah and the decisions we face today?

3. How does the fate of those who fled to Egypt serve as a warning against seeking security outside of God's will?

4. What lessons can we learn from the remnant principle about God's faithfulness and our response to His discipline?

5. How can we apply the message of Jeremiah 24:8 to our personal lives and communities in terms of obedience and trust in God?
Connections to Other Scriptures
Jeremiah 29
This chapter contains a letter from Jeremiah to the exiles in Babylon, encouraging them to settle and seek the welfare of the city, contrasting with the fate of those who remained in Jerusalem or fled to Egypt.

2 Kings 25
Provides a historical account of Zedekiah's reign and the fall of Jerusalem, illustrating the fulfillment of Jeremiah's prophecies.

Ezekiel 17
Offers a parable of two eagles and a vine, symbolizing the political alliances and betrayals of Zedekiah, reinforcing the theme of judgment for disobedience.
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
Abandon, Bad, Badness, Can't, Chiefs, Deal, Due, Dwell, Dwelling, Eaten, Egypt, Evil, Figs, Heads, Jerusalem, Judah, Lord-so, Officials, Ones, Poor, Princes, Remnant, Residue, Rest, Rottenness-indeed, Says, Surely, Survivors, Thus, Treat, Whether, Zedekiah, Zedeki'ah
Dictionary of Bible Themes
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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