After Nebuchadnezzar king of Babylon had carried away Jeconiah son of Jehoiakim king of Judah
This phrase sets the historical context during the early 6th century BC. Nebuchadnezzar II was the powerful king of Babylon who besieged Jerusalem and took Jeconiah (also known as Jehoiachin) captive in 597 BC. This event marked the beginning of the Babylonian exile, a significant period in Jewish history. Jeconiah's captivity fulfilled earlier prophecies about the fall of Judah due to its disobedience to God (2 Kings 24:10-16).

as well as the officials of Judah and the craftsmen and metalsmiths from Jerusalem
The deportation included not only the king but also the elite of society, such as officials, skilled craftsmen, and metalsmiths. This was a strategic move by Nebuchadnezzar to weaken Judah by removing its leaders and skilled workers, thereby preventing rebellion and ensuring Babylonian control. The removal of these individuals also fulfilled Isaiah's prophecy about the stripping away of Jerusalem's resources (Isaiah 3:1-3).

and had brought them to Babylon
Babylon, located in modern-day Iraq, was the center of the Babylonian Empire and a city of great wealth and power. The exiles were taken to Babylon, where they would live for 70 years, as prophesied by Jeremiah (Jeremiah 29:10). This period of exile was a time of reflection and transformation for the Jewish people, leading to a renewed commitment to their faith and identity.

the LORD showed me two baskets of figs placed in front of the temple of the LORD
This vision given to Jeremiah is symbolic and prophetic. The two baskets of figs represent two groups of people: those who would be exiled to Babylon and those who would remain in Judah. The placement in front of the temple signifies the spiritual significance of the vision, as the temple was the center of Jewish worship and God's presence. The good figs symbolize the exiles who would eventually return and be restored, while the bad figs represent those who would face judgment. This vision underscores God's sovereignty and His plans for redemption and judgment (Jeremiah 24:5-10).

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.

“Jeremiah,” the LORD asked, “what do you see?”
This phrase indicates a direct communication between God and the prophet Jeremiah, a common occurrence in prophetic literature. The question emphasizes the importance of spiritual perception and discernment. In biblical context, God often uses visions to convey His messages, as seen with other prophets like Isaiah and Ezekiel. This interaction underscores the personal relationship between God and His chosen messengers.

“Figs!” I replied.
Figs are a significant agricultural product in ancient Israel, symbolizing prosperity and blessing. They are often used metaphorically in Scripture to represent the spiritual state of Israel (e.g., Hosea 9:10, Micah 7:1). Jeremiah's immediate recognition of the figs suggests his familiarity with the symbolism and his readiness to receive God's message.

“The good figs are very good,
The good figs represent the exiles from Judah who were taken to Babylon. In the historical context, these exiles included figures like Daniel and Ezekiel, who maintained their faithfulness to God despite their circumstances. This phrase highlights the concept of a faithful remnant, a recurring theme in the Bible, where God preserves a group of people who remain true to Him.

but the bad figs are very bad,
The bad figs symbolize those who remained in Jerusalem and continued in their disobedience and idolatry. This reflects the spiritual decay and moral corruption prevalent in Judah at the time. The contrast between the good and bad figs serves as a warning of judgment and the consequences of turning away from God.

so bad they cannot be eaten.”
This phrase emphasizes the severity of the judgment on those who are unfaithful. In the cultural context, inedible figs would be considered worthless and discarded, symbolizing the rejection and destruction awaiting those who persist in sin. This imagery is consistent with other prophetic warnings about the fate of the unrepentant, such as in Isaiah 5:1-7 and Matthew 21:18-19, where Jesus curses the barren fig tree, symbolizing unfruitfulness and judgment.

Then the word of the LORD came to me, saying,
This phrase indicates a direct communication from God to the prophet Jeremiah, emphasizing the divine origin of the message. In the context of the Old Testament, prophets were often the mouthpieces of God, receiving His words to deliver to the people. This underscores the authority and authenticity of the message that follows. The phrase "the word of the LORD" is a common expression in prophetic literature, signifying that what is being communicated is not of human origin but is a revelation from God Himself. This is consistent with other prophetic books, such as Isaiah and Ezekiel, where similar phrases are used to introduce divine messages. The personal nature of the communication ("came to me") highlights Jeremiah's role as a chosen vessel for God's purposes, reflecting the intimate relationship between God and His prophets. This phrase sets the stage for the subsequent message, which often contains elements of warning, instruction, or encouragement, depending on the context. This is what the LORD, the God of Israel, says:
This phrase establishes the authority and divine origin of the message. The LORD, Yahweh, is the covenant God of Israel, emphasizing His ongoing relationship and commitment to His people. This introduction is common in prophetic literature, underscoring that the message is not from the prophet's own mind but from God Himself.

Like these good figs:
The imagery of figs is significant in the Hebrew Bible, often symbolizing prosperity and blessing. In this context, the "good figs" represent those who are faithful and obedient to God. The use of agricultural metaphors would resonate with an agrarian society familiar with the cultivation and harvest of figs. This metaphor is part of a vision given to Jeremiah, contrasting good figs with bad figs, symbolizing different groups of people.

So I regard as good the exiles from Judah:
The exiles from Judah are those who were taken captive to Babylon. Historically, this refers to the first wave of deportations around 597 BC. Contrary to what might be expected, God views these exiles positively. This perspective challenges the common belief that exile was purely punitive, suggesting instead that it was part of God's redemptive plan. Theologically, it implies that God's judgment can also be a means of preservation and future hope.

Whom I have sent away from this place:
This phrase indicates God's sovereignty over the events of history. The exile is not merely a result of political or military actions but is orchestrated by God Himself. This aligns with the broader biblical theme of God's control over nations and history, as seen in passages like Daniel 2:21, which speaks of God changing times and seasons and deposing kings.

To the land of the Chaldeans:
The Chaldeans, or Babylonians, were the dominant power in the region during this period. Babylon was a city of great wealth and influence, and its empire was known for its military prowess and cultural achievements. Theologically, Babylon often represents a place of exile and testing for God's people, as seen in the Book of Daniel. The exile to Babylon is a pivotal event in Israel's history, leading to significant developments in Jewish identity and faith, including the emphasis on the Torah and the synagogue system.

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).

I will give them a heart to know Me
This phrase emphasizes God's initiative in the transformation of His people. The heart, in biblical terms, represents the center of one's being, including mind, will, and emotions. This transformation is a divine act, indicating that true knowledge of God is a gift rather than a human achievement. This echoes the promise of a new covenant found in Jeremiah 31:33, where God writes His law on the hearts of His people. It also aligns with Ezekiel 36:26, where God promises to give a new heart and spirit. This transformation is necessary for a genuine relationship with God, highlighting the need for divine intervention in human hearts.

that I am the LORD
This phrase underscores the recognition of God's sovereignty and identity. The use of "LORD" (YHWH) is significant, as it is God's covenant name revealed to Moses in Exodus 3:14-15. Knowing God as the LORD involves understanding His character, faithfulness, and authority. This knowledge is not merely intellectual but relational, involving trust and obedience. The acknowledgment of God as LORD is central to the covenant relationship, as seen throughout the Old Testament, where Israel is called to recognize and worship God alone.

They will be My people
This phrase reflects the covenant relationship between God and His people. It is a recurring theme in Scripture, first established with Abraham in Genesis 17:7-8 and reiterated throughout the Old Testament. Being God's people involves a special status and responsibility, including living according to His commandments and reflecting His character. This relationship is not based on ethnicity or nationality but on faith and obedience. In the New Testament, this concept is expanded to include all believers in Christ, as seen in 1 Peter 2:9-10, where the church is described as a chosen people and a royal priesthood.

and I will be their God
This phrase signifies God's commitment to His people, promising His presence, protection, and provision. It is a central promise of the covenant, assuring the people of God's faithfulness and care. This relationship is reciprocal, requiring loyalty and worship from the people. The assurance of God's presence is a source of comfort and strength, as seen in passages like Psalm 23:1 and Isaiah 41:10. In the New Testament, this promise is fulfilled in Jesus Christ, who is Immanuel, "God with us" (Matthew 1:23), and through the indwelling of the Holy Spirit in believers.

for they will return to Me with all their heart
This phrase indicates repentance and wholehearted devotion. Returning to God involves turning away from sin and idolatry, as well as a sincere commitment to follow Him. The call to return is a common prophetic theme, urging Israel to repent and renew their covenant relationship with God. This return is not partial but involves the entire heart, signifying complete dedication and love for God. In the New Testament, this concept is echoed in the call to repentance and faith in Jesus Christ, as seen in Acts 3:19 and James 4:8. The transformation of the heart enables this genuine return to God, fulfilling His promise of restoration and renewal.

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.

I will make them a horror and an offense to all the kingdoms of the earth
This phrase reflects God's judgment on Judah for their persistent disobedience and idolatry. The imagery of becoming a "horror" and "offense" suggests a complete reversal of their intended role as a light to the nations. Historically, this was fulfilled as Judah faced conquest and exile, becoming a cautionary tale for other nations. Theologically, it underscores the seriousness of covenant unfaithfulness. This judgment is reminiscent of Deuteronomy 28:37, where similar language is used to describe the consequences of breaking the covenant.

a disgrace and an object of scorn, ridicule, and cursing
The terms "disgrace," "scorn," "ridicule," and "cursing" emphasize the depth of humiliation and shame that would befall Judah. In the ancient Near Eastern context, honor and shame were pivotal societal values. To be publicly shamed was a fate worse than many physical punishments. This reflects the prophetic warnings found in Leviticus 26:14-39, where curses for disobedience are detailed. The use of these terms also foreshadows the suffering servant in Isaiah 53, who bears scorn and ridicule, pointing to the ultimate fulfillment in Jesus Christ, who took on the curse for humanity.

wherever I have banished them
The phrase indicates the dispersion of the Jewish people among the nations, a direct consequence of their exile. This scattering is a fulfillment of prophetic warnings given by Moses and other prophets. The exile served as both punishment and a means of preserving a remnant, as seen in the stories of Daniel and Esther. Theologically, it highlights God's sovereignty and faithfulness to His word, even in judgment. The concept of banishment also prefigures the New Testament theme of spiritual exile and the hope of restoration through Christ, who gathers the scattered children of God (John 11:52).

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).