Jeremiah 24:1

KJV

¶ The LORD shewed me, and, behold, two baskets of figs [were] set before the temple of the LORD, after that Nebuchadrezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim king of Judah, and the princes of Judah, with the carpenters and smiths, from Jerusalem, and had brought them to Babylon.

KJV (with Strong's)

The LORD {H3068} shewed {H7200} me, and, behold, two {H8147} baskets {H1736} of figs {H8384} were set {H3259} before {H6440} the temple {H1964} of the LORD {H3068}, after {H310} that Nebuchadrezzar {H5019} king {H4428} of Babylon {H894} had carried away captive {H1540} Jeconiah {H3204} the son {H1121} of Jehoiakim {H3079} king {H4428} of Judah {H3063}, and the princes {H8269} of Judah {H3063}, with the carpenters {H2796} and smiths {H4525}, from Jerusalem {H3389}, and had brought {H935} them to Babylon {H894}.

Complete Jewish Bible

It was after N'vukhadretzar king of Bavel had carried Y'khanyahu the son of Y'hoyakim, king of Y'hudah, along with the leaders of Y'hudah, the artisans and the skilled workers into exile from Yerushalayim and brought them to Bavel, that ADONAI gave me a vision. There, in front of the temple of ADONAI, two baskets of figs were placed.

Berean Standard Bible

After Nebuchadnezzar king of Babylon had carried away Jeconiah son of Jehoiakim king of Judah, as well as the officials of Judah and the craftsmen and metalsmiths from Jerusalem, and had brought them to Babylon, the LORD showed me two baskets of figs placed in front of the temple of the LORD.

American Standard Version

Jehovah showed me, and, behold, two baskets of figs set before the temple of Jehovah, after that Nebuchadrezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon.

Commentary

### SUMMARY
Jeremiah 24:1 inaugurates a profound prophetic vision granted to Jeremiah by the Lord, precisely situated in the aftermath of Nebuchadnezzar's initial significant deportation of Judah's elite to Babylon. This verse meticulously establishes the scene, depicting two distinct baskets of figs positioned before the temple, and precisely dates this divine revelation to the period following the exile of King Jeconiah, the princes, and skilled craftsmen from Jerusalem to Babylon. It serves as a foundational historical and symbolic framework for God's forthcoming revelation, revealing His distinct judgments and surprising redemptive plans for the various segments of His people amidst the unfolding crisis of exile.

### CONTEXT
* **Literary Context:** This pivotal vision in [Jeremiah 24](/jeremiah/24 "Jeremiah 24 - The Vision of the Figs") functions as God's authoritative theological interpretation of the traumatic historical events detailed in the preceding chapters, particularly the pronouncements against unfaithful kings and false prophets in [Jeremiah 22-23](/jeremiah/22 "Jeremiah 22-23 - Prophecies Against Kings and False Shepherds"). It directly follows the account of Jeconiah's brief, ill-fated reign and subsequent deportation, as prophesied and recounted in [Jeremiah 22:24-30](/jeremiah/22-24-30 "Jeremiah 22:24-30 - Prophecy Against Coniah (Jeconiah) and His Descendants"). By presenting the vision of the figs immediately after these historical narratives, Jeremiah provides God's interpretive lens, differentiating between the exiles and those who remained in Jerusalem, and foreshadowing distinct, often counter-intuitive, destinies for each group. It introduces a crucial theme of divine discernment and the surprising nature of God's grace amidst judgment, which is extensively elaborated in the subsequent verses of the chapter.
* **Historical & Cultural Context:** The verse precisely dates the vision to 597 BC, following Nebuchadnezzar's first major siege of Jerusalem and the subsequent deportation. This momentous event, comprehensively documented in [2 Kings 24:10-17](/2_kings/24-10-17 "2 Kings 24:10-17 - Jeconiah's Captivity and Judah's First Deportation"), marked a catastrophic turning point for Judah, effectively terminating its independent monarchy and initiating the Babylonian exile. The deportation was not indiscriminate; it strategically included King Jeconiah, the royal family, the "princes of Judah" (comprising the aristocracy, military leaders, and influential citizens), and critically, the "carpenters and smiths" (skilled artisans essential for infrastructure, defense, and warfare). This calculated removal of key personnel aimed to debilitate Judah's capacity for rebellion and self-sufficiency. The setting of the vision "before the temple of the LORD" is profoundly symbolic, as the Temple was the spiritual, cultural, and national epicenter of Israelite identity, now standing amidst a nation reeling from divine judgment and foreign invasion, underscoring the sacred context of God's revelation.
* **Key Themes:** [Jeremiah 24:1](/jeremiah/24-1 "Jeremiah 24:1 - The Vision of the Two Baskets of Figs") introduces several profound and enduring themes central to Jeremiah's prophetic message. Firstly, it underscores **Divine Revelation**, emphasizing that this is a direct, God-given vision ("The LORD shewed me"), thereby establishing its absolute authority and divine origin. Secondly, it masterfully employs **Symbolic Prophecy**, where the "two baskets of figs" serve as a potent visual metaphor, soon to be unpacked as representing two distinct groups of people with profoundly different fates. This method, characteristic of prophetic literature, conveys complex theological truths through tangible, memorable imagery. Thirdly, the verse provides a precise **Historical Marker**, anchoring the divine message to a specific, traumatic, and universally recognized event—Jeconiah's captivity. This detail not only grounds the prophecy in verifiable history but also powerfully demonstrates God's active involvement and sovereign control over human history, even amidst the chaos of invasion and exile. Finally, it subtly but powerfully introduces the overarching theme of **God's Sovereignty and Discernment**, as the subsequent verses will reveal God's surprising and counter-intuitive assessment of who is "good" and "bad" among the exiles and those remaining in Jerusalem, challenging human perceptions of blessing and judgment.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **shewed (Hebrew, _râʼâh'_):** From the primitive root H7200, meaning "to see," whether literally or figuratively. In the Hiphil stem, as used here (H7200, H8689), it specifically signifies "to cause to see" or "to show." This grammatical construction highlights that the vision was not a product of Jeremiah's natural perception or imagination, but a direct, divinely initiated act of revelation. The Lord, [Yᵉhôvâh](/jeremiah/24-1 "Jeremiah 24:1 - The Lord"), actively presented this spiritual insight to His prophet, underscoring its authoritative and supernatural origin.
* **baskets (Hebrew, _dûwday'_):** From H1736, meaning "a boiler or basket." In this specific context, it refers to containers, explicitly for figs. The immediate qualification of "two" baskets (H8147, _shᵉnayim_) instantly signals a forthcoming distinction, comparison, or division, setting the stage for the symbolic differentiation between the two groups of people that will be revealed in the subsequent verses of [Jeremiah 24](/jeremiah/24 "Jeremiah 24 - The Vision of the Figs"). The choice of "basket" suggests a container for holding or carrying, reinforcing the idea of people being "carried away" or "preserved."
* **carried away captive (Hebrew, _gâlâh'_):** From the primitive root H1540, meaning "to denude (especially in a disgraceful sense); by implication, to exile (captives being usually stripped); figuratively, to reveal." The Hiphil stem (H1540, H8687) indicates that Nebuchadnezzar "caused to go into exile" or "carried away captive." This powerful verb conveys the profound humiliation, forced displacement, and immense loss inherent in the act of being forcibly removed from one's homeland, an experience that defined the central trauma for Judah during this period of judgment.

#### Verse Breakdown
* **"The LORD shewed me":** This opening declaration immediately establishes the divine origin and unimpeachable authority of the vision. It is not Jeremiah's personal observation, dream, or interpretation, but a direct, intentional, and sovereign act of revelation from [Yahweh](/jeremiah/1-2 "Jeremiah 1:2 - The Word of the Lord came to Jeremiah"), the covenant God of Israel. This phrase underscores the theological weight and significance of what is about to be revealed.
* **"and, behold, two baskets of figs [were] set before the temple of the LORD":** This clause presents the core visual element of the prophetic vision. The interjection "behold" (Hebrew: *hinneh*) functions to immediately arrest the reader's attention and highlight the striking nature of the scene. The "two baskets" are the central symbolic motif, clearly signifying a division, comparison, or contrast to be elaborated upon. Their strategic placement "before the temple of the LORD" is highly significant, positioning God's assessment of His people in direct relation to the very heart of their national and religious identity, implying that divine judgment and discernment are inextricably linked to their covenant relationship and faithfulness.
* **"after that Nebuchadrezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim king of Judah, and the princes of Judah, with the carpenters and smiths, from Jerusalem, and had brought them to Babylon.":** This lengthy and highly detailed clause provides the precise historical context and dating for the vision. It firmly anchors the spiritual revelation in a tangible, traumatic, and widely recognized historical event: the first major deportation of Judah's leadership and skilled laborers (including [Jeconiah](/2_kings/24-15 "2 Kings 24:15 - Jeconiah's Captivity"), the "princes," "carpenters," and "smiths") by the formidable Babylonian king, [Nebuchadnezzar](/jeremiah/25-9 "Jeremiah 25:9 - Nebuchadnezzar as God's Servant"). This meticulous detail is absolutely crucial for understanding God's subsequent differentiation between the exiles and those remaining in Jerusalem, as it precisely defines the two distinct groups that the figs are intended to represent.

#### Literary Devices
Jeremiah 24:1 masterfully employs several literary devices to convey its profound and multi-layered message. The primary and most evident device is **Symbolism**, where the "two baskets of figs" are not merely literal objects but serve as potent, divinely appointed representations of two distinct groups of people within Judah, whose fates and spiritual conditions God will meticulously reveal. This vision functions as a form of **Prophetic Sign-Act** or **Allegory**, where a concrete visual image is presented by God as a direct divine message, demanding interpretation (which is comprehensively provided by Jeremiah himself in [Jeremiah 24:2-10](/jeremiah/24-2-10 "Jeremiah 24:2-10 - Interpretation of the Fig Vision")). The strategic use of "behold" (*hinneh*) at the outset of the vision acts as an **Exclamatory Interjection**, immediately drawing the reader's attention and emphasizing the sudden, striking, and divinely ordained nature of the revelation. Furthermore, the detailed historical dating of the vision, meticulously specifying the exact event of Jeconiah's deportation, functions as a powerful **Historical Anchor**, firmly grounding the prophecy in real-world events and unequivocally demonstrating God's active, sovereign involvement in the unfolding of human history. This historical precision also serves as a subtle **Foreshadowing**, hinting at the divine assessment and interpretation of these very historical circumstances that will follow.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 24:1 initiates a profound theological discourse on God's sovereign discernment and His often surprising ways of working through judgment and suffering. It reveals that God's perspective on human events, particularly those involving national catastrophe and exile, often differs radically from human assumptions. What appeared to be an unmitigated disaster and a sign of utter rejection for those taken captive was, in God's eyes, a divinely orchestrated means of preservation and preparation for future restoration. Conversely, those who remained in Jerusalem, seemingly secure and favored, faced further, more severe judgment. This challenges deeply ingrained human assumptions about who is "blessed" or "cursed" based on outward circumstances, emphasizing that true blessing and favor are found in God's covenant faithfulness and His redemptive purposes, even when those purposes involve painful discipline and displacement. The vision powerfully underscores God's meticulous attention to His people, His active and sovereign involvement in their history, and His ultimate control over the destinies of both nations and individuals.

* [Jeremiah 25:9-11](/jeremiah/25-9-11 "Seventy Years of Babylonian Captivity") - This passage directly connects to the exile, detailing the seventy years of Babylonian servitude as God's decreed judgment upon Judah.
* [Ezekiel 1:1-3](/ezekiel/1-1-3 "Ezekiel's Vision by the Chebar Canal") - Ezekiel, a contemporary prophet, also received profound visions from God while in exile in Babylon, highlighting God's continued presence and communication with His people even in foreign lands and amidst their suffering.
* [Daniel 1:1-7](/daniel/1-1-7 "Daniel and His Friends Taken to Babylon") - This account vividly describes the initial deportation of young, skilled, and noble individuals like Daniel, Hananiah, Mishael, and Azariah, aligning perfectly with Jeremiah's mention of "princes," "carpenters," and "smiths" being taken to Babylon.

### REFLECTION AND APPLICATION
Jeremiah 24:1 serves as a powerful and enduring reminder that God is intimately involved in the intricate details of our lives and in the grand sweep of human history, even when circumstances appear chaotic, unjust, or utterly devoid of divine purpose. The profound vision of the figs teaches us that God possesses a unique, often counter-intuitive, and ultimately redemptive perspective on suffering, displacement, and what we perceive as misfortune. What appears to be a curse or a devastating loss (like exile) can, in God's sovereign and wise plan, be a divinely appointed path to preservation, purification, and preparation for future blessing. Conversely, what seems like security, comfort, or even divine favor (like remaining in Jerusalem) can, if coupled with unfaithfulness, lead to greater judgment. This profound truth calls us to cultivate a radical trust in God's wisdom, goodness, and sovereign control, even when His methods are perplexing, painful, or defy our immediate understanding. It challenges us to look beyond immediate appearances, temporal comfort, or perceived advantages, and instead to seek God's ultimate, eternal purpose in all seasons and circumstances of our lives. We are invited to discern God's hand and redemptive work in our own "exiles," "displacements," or periods of difficulty, recognizing that He may be preparing us for a future we cannot yet see, and to avoid presuming divine favor or disfavor based solely on our present, often superficial, circumstances.

#### Questions for Reflection
* **How does God's surprising perspective on the exiles versus those left in Jerusalem challenge my own assumptions about what constitutes "blessing" or "judgment" in my personal life or in the world around me?**
* **In what "exiles," difficult circumstances, or periods of displacement in my life might God be working a surprising purpose of preservation, purification, or preparation for future good that I have not yet recognized?**
* **How can I cultivate a deeper, more profound trust in God's sovereign plan and His ultimate goodness, even when His methods are unclear, painful, or seem contrary to my desires?**

### FAQ

**Who was Jeconiah, and why is his captivity specifically mentioned?**

Answer: Jeconiah (also known as Jehoiachin or Coniah) was a king of Judah who reigned for a very brief period, only three months and ten days, before surrendering to Nebuchadnezzar in 597 BC. His captivity, along with that of the royal family, court officials, and a significant portion of Judah's elite and skilled craftsmen, marked the first major deportation of Judah's leadership to Babylon. [Jeremiah 24:1](/jeremiah/24-1 "Jeremiah 24:1 - The Vision of the Two Baskets of Figs") specifically mentions his captivity because it served as a precise, widely recognized, and deeply impactful historical marker for the vision. It was a pivotal moment that signaled the effective end of Judah's independent sovereignty and the definitive beginning of the Babylonian exile, thereby providing the immediate and crucial historical context for God's prophetic message about the two distinct groups of figs.

**Why were "carpenters and smiths" specifically mentioned among those carried away captive?**

Answer: The explicit mention of "carpenters and smiths" (Hebrew: H2796, *chârâsh* and H4525, *maçgêr*) among those deported highlights the strategic and calculated nature of Nebuchadnezzar's deportation policy. These individuals were not merely ordinary citizens but highly skilled artisans and craftsmen, essential for a nation's infrastructure, defense, and economic vitality. By systematically removing them, Babylon effectively crippled Judah's ability to rebuild, fortify its cities, or wage war, thereby ensuring their subjugation and preventing future rebellions. From God's divine perspective, as revealed in [Jeremiah 24:5](/jeremiah/24-5 "Jeremiah 24:5 - The Good Figs"), these exiles, including these vital skilled workers, were paradoxically the "good figs" whom God intended to preserve, protect, and eventually restore, indicating that even seemingly detrimental events were intricately woven into His overarching redemptive plan for His people.

### CHRIST-CENTERED FULFILLMENT
The vision of the two baskets of figs, powerfully initiated in [Jeremiah 24:1](/jeremiah/24-1 "Jeremiah 24:1 - The Vision of the Two Baskets of Figs"), finds its ultimate Christ-centered fulfillment in God's sovereign discernment and the establishment of a new covenant through Jesus Christ. Just as God meticulously distinguished between the "good figs" destined for preservation and restoration and the "bad figs" appointed for destruction, so too does Christ, the true [Shepherd of Israel](/john/10-11 "John 10:11 - Jesus, the Good Shepherd"), gather His elect out of a world under divine judgment. The Babylonian exile, a direct consequence of Judah's covenant unfaithfulness, profoundly foreshadows humanity's spiritual exile from God due to sin. Yet, in Christ, the ultimate "good fig" and the [righteous Branch](/jeremiah/23-5 "Jeremiah 23:5 - The Righteous Branch") promised to David, God provides the singular means for true return, reconciliation, and restoration. His atoning sacrifice on the cross, the supreme act of divine judgment against sin and unparalleled love for humanity, establishes a new people, a spiritual remnant, who are brought into a [new covenant](/jeremiah/31-31 "The New Covenant") of grace and forgiveness. This new covenant fulfills the ancient promise of a transformed heart and a restored, intimate relationship with God (cf. [Hebrews 8:8-12](/hebrews/8-8-12 "Hebrews 8:8-12 - The New Covenant Promised")). The historical "bringing them to Babylon" (exile) becomes the spiritual "bringing them to Christ" (salvation), where believers are spiritually gathered into His kingdom, a foretaste of the eternal Jerusalem, the glorious [city of God](/revelation/21-2 "Revelation 21:2 - The New Jerusalem").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Jeremiah 29:2

(After that Jeconiah the king, and the queen, and the eunuchs, the princes of Judah and Jerusalem, and the carpenters, and the smiths, were departed from Jerusalem;)

2 Chronicles 36:10

And when the year was expired, king Nebuchadnezzar sent, and brought him to Babylon, with the goodly vessels of the house of the LORD, and made Zedekiah his brother king over Judah and Jerusalem.

2 Kings 24:12

And Jehoiachin the king of Judah went out to the king of Babylon, he, and his mother, and his servants, and his princes, and his officers: and the king of Babylon took him in the eighth year of his reign.

2 Kings 24:16

And all the men of might, [even] seven thousand, and craftsmen and smiths a thousand, all [that were] strong [and] apt for war, even them the king of Babylon brought captive to Babylon.

Jeremiah 22:24

[As] I live, saith the LORD, though Coniah the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee thence;

Jeremiah 22:28

[Is] this man Coniah a despised broken idol? [is he] a vessel wherein [is] no pleasure? wherefore are they cast out, he and his seed, and are cast into a land which they know not?

Amos 7:7

Thus he shewed me: and, behold, the Lord stood upon a wall [made] by a plumbline, with a plumbline in his hand.