Jeremiah 24:3

Translation
King James Version
Then said the LORD unto me, What seest thou, Jeremiah? And I said, Figs; the good figs, very good; and the evil, very evil, that cannot be eaten, they are so evil.
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KJV (with Strong's)
Then said H559 the LORD H3068 unto me, What seest H7200 thou, Jeremiah H3414? And I said H559, Figs H8384; the good H2896 figs H8384, very H3966 good H2896; and the evil H7451, very H3966 evil H7451, that cannot be eaten H398, they are so evil H7455.
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Complete Jewish Bible
Then ADONAI asked me, "Yirmeyahu, what do you see?" I answered, "Figs - the good figs are very good; but the bad ones are very bad, so bad they are inedible."
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Berean Standard Bible
“Jeremiah,” the LORD asked, “what do you see?” “Figs!” I replied. “The good figs are very good, but the bad figs are very bad, so bad they cannot be eaten.”
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American Standard Version
Then said Jehovah unto me, What seest thou, Jeremiah? And I said, Figs; the good figs, very good; and the bad, very bad, that cannot be eaten, they are so bad.
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World English Bible Messianic
Then the LORD said to me, What do you see, Jeremiah? I said, Figs; the good figs, very good; and the bad, very bad, that can’t be eaten, they are so bad.
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Geneva Bible (1599)
Then saide the Lord vnto mee, What seest thou, Ieremiah? And I said, Figges: ye good figges verie good, and the naughtie verie naughtie, which cannot be eaten, they are so euill.
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Young's Literal Translation
And Jehovah saith unto me, `What art thou seeing, Jeremiah?' and I say, `Figs, the good figs are very good, and the bad are very bad, that are not eaten for badness.'
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See also
Amos 8:2Jeremiah 1:11Jeremiah 1:14Matthew 25:32Matthew 25:33Zechariah 5:5Zechariah 5:11
In the KJVVerse 19,528 of 31,102

Study This Verse

SUMMARY

Jeremiah 24:3 records a pivotal moment in the prophet's vision of the two baskets of figs, where the LORD directly questions Jeremiah about his perception of the symbolic fruit. Jeremiah's precise response—identifying one basket as containing "good figs, very good" and the other as "evil, very evil, that cannot be eaten"—establishes the stark contrast at the heart of God's prophetic message. This imagery serves as a profound divine assessment, revealing God's discerning judgment upon the people of Judah, distinguishing between those destined for restoration and those marked for utter destruction, thereby reversing human assumptions about who was truly favored in the midst of national crisis.

CONTEXT

  • Literary Context: This verse is a crucial part of the "Vision of the Two Baskets of Figs" found in Jeremiah 24, serving as the immediate response to God's inquiry. The vision is strategically placed after the initial Babylonian deportation of 597 BC, described in Jeremiah 23 and preceding further prophecies of judgment and restoration. Jeremiah 24:1-2 sets the scene, depicting the two distinct baskets of figs placed before the temple, one with "very good figs" and the other with "very naughty figs, which could not be eaten, they were so bad." Jeremiah's concise and accurate categorization in verse 3 directly acknowledges these symbolic representations, preparing the way for God's detailed interpretation of their meaning and the destinies of the respective groups in Jeremiah 24:4-10. The entire vision functions as a powerful prophetic oracle, challenging and overturning the prevailing human perceptions of divine favor during a period of intense national upheaval.

  • Historical & Cultural Context: The vision in Jeremiah 24 is dated shortly after the first major Babylonian deportation in 597 BC. At this time, King Jeconiah (also known as Jehoiachin), along with a significant portion of Judah's elite—including skilled artisans, nobles, and prophets—had been forcibly exiled to Babylon by Nebuchadnezzar. Those who remained in Jerusalem, under the puppet king Zedekiah, often considered themselves fortunate, believing they had escaped God's immediate judgment. Conversely, the exiles were frequently viewed as abandoned by God and justly punished for their sins. The fig vision directly confronts and refutes this human-centric perspective, revealing God's true and surprising assessment of each group. Figs were a staple crop in ancient Israel, highly valued and often symbolic of prosperity, blessing, and the fruitfulness of the land, as seen in passages like Deuteronomy 8:8 and Hosea 9:10. Therefore, the quality of the figs served as a potent, easily understood, and culturally resonant metaphor for the spiritual and moral condition of the people.

  • Key Themes: Jeremiah 24:3 significantly contributes to several profound themes woven throughout the book of Jeremiah and broader biblical theology. Firstly, it powerfully illustrates Divine Discernment, highlighting God's perfect and unwavering ability to distinguish between individuals and groups based on their true spiritual condition and responsiveness to His will, rather than their physical location or outward circumstances. Secondly, the verse introduces the theme of Hope Amidst Exile, as the "good figs" are revealed to represent the exiles already taken to Babylon, whom God considers "very good" and promises to watch over for their ultimate good, ensuring their future return and restoration, as detailed in Jeremiah 29:10-14. Thirdly, it underscores the theme of Judgment for the Rebellious, with the "evil figs" symbolizing King Zedekiah, the remaining inhabitants of Jerusalem, and those who would later flee to Egypt. Their continued rebellion and spiritual decay would lead to further destruction, dispersion, and a lack of peace, as prophesied in Jeremiah 24:8-10. Finally, the vision powerfully demonstrates the Sovereignty of God in Adversity, showing that even the exile, which appeared to be a national disaster, was in fact part of God's redemptive plan to refine, preserve, and ultimately restore a faithful remnant, showcasing His unwavering faithfulness even in the midst of severe judgment.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Good (Hebrew, ṭôwb', H2896): This word signifies "good" in its broadest sense, encompassing qualities like beauty, favor, pleasantness, prosperity, and welfare. Its emphatic repetition in the phrase "good figs, very good" highlights an exceptional, choice quality, denoting God's deep care, positive regard, and approval for this particular group. It indicates a state of being pleasing and acceptable in God's sight, despite their current suffering in exile.
  • Very (Hebrew, mᵉʼôd', H3966): This term functions as an intensive or superlative adverb, conveying "vehemence," "wholeness," or "exceeding-ness." Its application to both "good" and "evil" figs ("very good," "very evil") serves to underscore the extreme, undeniable, and absolute quality of each category. It emphasizes the stark and unambiguous distinction God makes between the two groups, leaving no room for uncertainty regarding their spiritual state and ultimate destiny.
  • Evil (Hebrew, raʻ', H7451): This word describes something "bad" or "evil" in both natural and moral senses. It implies worthlessness, calamity, and being spoiled beyond any possibility of repair or use. The powerful phrase "very evil, that cannot be eaten, they are so evil" vividly conveys that this group is not merely flawed but utterly corrupted, functionally useless, and repugnant. This reflects their profound spiritual depravity and persistent rebellion against God, rendering them deserving of severe judgment.

Verse Breakdown

  • "Then said the LORD unto me, What seest thou, Jeremiah?": This opening clause establishes the divine origin and authority of the vision, highlighting the direct, personal, and intentional interaction between God (YHVH, H3068) and His chosen prophet (Jeremiah, H3414). The question "What seest thou?" (H7200, râʼâh) is a common prophetic literary device, designed to prompt the prophet to articulate his immediate perception of the symbolic imagery. This confirms the reality of the vision and prepares Jeremiah to receive its subsequent interpretation, underscoring God's initiative in revealing His sovereign will.
  • "And I said, Figs;": Jeremiah's immediate, concise, and accurate response confirms his clear perception of the objects presented in the vision. The simple declaration "Figs" (H8384, tᵉʼên) grounds the symbolic vision in a tangible, recognizable reality, setting the stage for the more detailed and qualitative description that follows. This direct answer demonstrates Jeremiah's attentiveness, obedience, and readiness to engage fully with the divine message.
  • "the good figs, very good;": This phrase describes the first basket of figs, emphasizing their superior and desirable quality. The repetition of "good" (H2896, ṭôwb), intensely amplified by "very" (H3966, mᵉʼôd), underscores their exceptional nature and value in God's eyes. Spiritually, this signifies a group of people who, despite their physical suffering and displacement in exile, are considered precious, valuable, and acceptable to God, possessing a heart receptive to His will and a capacity for future restoration and blessing.
  • "and the evil, very evil, that cannot be eaten, they are so evil.": This clause stands in stark contrast to the previous description, detailing the second basket. The repeated use of "evil" (H7451, raʻ and H7455, rôaʻ), again intensely amplified by "very" (H3966, mᵉʼôd), powerfully conveys the utter corruption, worthlessness, and repugnance of these figs. The declaration "that cannot be eaten" (H398, ʼâkal) signifies their complete functional uselessness and spiritual putrefaction, indicating a group of people whose spiritual state is beyond redemption or benefit, destined for severe judgment and destruction due to their persistent rebellion and spiritual decay.

Literary Devices

Jeremiah 24:3 is profoundly enriched by several key literary devices that amplify its prophetic message. The most prominent device is Symbolism, where the "figs" serve as powerful and relatable symbols representing distinct groups within the Judean population. A striking Contrast or Juxtaposition is immediately established between the "good figs" and the "evil figs," creating a clear binary opposition that effectively prepares the audience for God's subsequent, detailed interpretation of who belongs to which category. This sharp distinction is further intensified through Repetition and Intensification, with phrases like "very good" and "very evil" underscoring the extreme and unambiguous quality of each category, leaving no doubt about their respective spiritual states and destinies. The passage also employs Dialogue, as the direct interaction between the LORD and Jeremiah frames the revelation, drawing the reader into the intimate prophetic encounter and highlighting the personal and authoritative nature of God's communication with His chosen messenger.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 24:3 offers a profound theological insight into God's sovereign judgment and His nuanced approach to His covenant people. It powerfully reveals that God's assessment of spiritual health, worth, and ultimate destiny is not based on superficial outward circumstances or human perception, but rather on the true condition of the heart and genuine responsiveness to His divine word. This vision directly challenges the prevailing human assumption that those who remained in the land were favored by God, while those who were exiled were abandoned and punished. Instead, God declares His surprising intention to restore and bless the "good figs" (the exiles), while utterly destroying the "evil figs" (those remaining in Jerusalem and those who would flee to Egypt). This sharp distinction underscores God's unwavering faithfulness to His covenant promises of both righteous judgment and merciful restoration, demonstrating His commitment to refining and preserving a faithful remnant for His ultimate purposes. The passage also subtly foreshadows the New Covenant, where God promises a transformed heart and a new spirit for those who truly seek Him and obey His commands.

  • Jeremiah 29:10-14 - God's explicit promise to the exiles (the "good figs") of a future and a hope, and His intention to bring them back to the land.
  • Ezekiel 36:26-27 - God's promise to give His people a new heart and a new spirit, transforming them from within, echoing the spiritual renewal promised to the "good figs" in Jeremiah 24:7.
  • Matthew 7:17-20 - Jesus' teaching about discerning true spiritual character by their "fruits," which aligns perfectly with the fig metaphor for assessing the spiritual condition and ultimate outcome of individuals.

REFLECTION AND APPLICATION

Jeremiah 24:3 serves as a profound and challenging reminder that God's perspective often radically diverges from our human understanding and assessment. What may appear to us as misfortune, abandonment, or severe hardship (like the exile) can, within God's sovereign and redemptive plan, be a refining process intended for ultimate good, preserving a faithful remnant. Conversely, apparent stability, prosperity, or freedom from immediate hardship can tragically mask deep spiritual decay, rebellion, and a hardening of heart that ultimately leads to greater judgment. This verse compels us to look beyond superficial circumstances and to diligently cultivate a heart that is genuinely responsive to God's will, regardless of our present external situation. It encourages us to embrace God's refining work in our lives, trusting that even through trials and difficulties, He is faithfully shaping us into "good figs" for His glory and purposes. We are called to consistently examine our own "fruit"—the tangible evidence of our spiritual lives and character—to ensure that we are living in obedience and faithfulness, rather than succumbing to the spiritual rot that renders us "evil" and useless in God's holy sight.

Questions for Reflection

  • In what specific areas of my life might my human assessment of what is "good" or "bad" significantly differ from God's divine perspective?
  • How can I actively cultivate a heart that is receptive to God's refining work, even when it involves difficult, uncomfortable, or painful circumstances?
  • What "fruit" am I consistently producing in my life, and does it genuinely align with God's desire for "good figs" who are pleasing and useful in His sight?
  • How does this passage encourage me to deepen my trust in God's sovereign plan, even when I cannot fully comprehend the reasons for current hardships or blessings in my life or the world?

FAQ

Why did God use figs as a metaphor in this vision?

Answer: Figs were a common, highly valued, and economically significant crop in ancient Israel, often symbolizing prosperity, blessing, and the fruitfulness of the land, as explicitly mentioned in Deuteronomy 8:8. Their quality was easily and immediately discernible—a good fig was sweet and edible, while a bad fig was rotten and inedible. This made them a clear, relatable, and culturally resonant metaphor for the spiritual and moral condition of the people. Good figs represented health, vitality, and something fit for consumption and blessing, while bad figs were spoiled, worthless, and destined for rejection. This simple, everyday imagery allowed God to convey a profound and easily understandable message about the distinct spiritual states and ultimate destinies of different groups within Judah, making His judgment and promise of restoration tangible and impactful to both the prophet and the people.

CHRIST-CENTERED FULFILLMENT

The vivid vision of the good and evil figs in Jeremiah 24:3 finds its ultimate and profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. Jesus Himself perfectly embodies the "good fig," being the only truly righteous and pleasing Son of God, and through Him alone is it possible for fallen humanity to be transformed into "good fruit." He declares Himself to be the true vine (John 15:1), and His followers are the branches that must bear good fruit, lest they be cut off and thrown away, like the inedible figs (John 15:2). Jesus, as the perfect "good fruit" of humanity, was perfectly pleasing to God. Through His atoning sacrifice on the cross, He bore the "very evil" of humanity's sin, taking upon Himself the judgment due to the "evil figs" of the world. By becoming sin for us, He enables those who believe in Him to become the righteousness of God (2 Corinthians 5:21). The "good figs" of Jeremiah's vision—those whom God promised to watch over and bring back—prefigure the spiritual remnant chosen by grace through faith in Christ (Romans 11:5). Jesus' resurrection ensures the ultimate restoration and glorious return of His people, not merely to a physical land, but to eternal communion with God in the New Heavens and New Earth, thereby fulfilling the promise of a future and a hope found in the New Covenant established through His blood (Hebrews 8:6-13).

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Commentary on Jeremiah 24 verses 1–10

I. II. Main points1. 2. Sub-points(1.) (2.) Details

This short chapter helps us to put a very comfortable construction upon a great many long ones, by showing us that the same providence which to some is a savour of death unto death may by the grace and blessing of God be made to others a savour of life unto life; and that, though God's people share with others in the same calamity, yet it is not the same to them that it is to others, but is designed for their good and shall issue in their good; to them it is a correcting rod in the hand of a tender Father, while to others it is an avenging sword in the hand of a righteous Judge. Observe,

I. The date of this sermon. It was after, a little after, Jeconiah's captivity, Jer 24:1. Jeconiah was himself a despised broken vessel, but with him were carried away some very valuable persons, Ezekiel for one (Eze 1:12); many of the princes of Judah then went into captivity, Daniel and his fellows were carried off a little before; of the people only the carpenters and the smiths were forced away, either because the Chaldeans needed some ingenious men of those trades (they had a great plenty of astrologers and stargazers, but a great scarcity of smiths and carpenters) or because the Jews would severely feel the loss of them, and would, for want of them, be unable to fortify their cities and furnish themselves with weapons of war. Now, it should seem, there were many good people carried away in that captivity, which the pious prophet laid much to heart, while there were those that triumphed in it, and insulted over those to whose lot it fell to go into captivity. Note, We must not conclude concerning the first and greatest sufferers that they were the worst and greatest sinners; for perhaps it may appear quite otherwise, as it did here.

II. The vision by which this distinction of the captives was represented to the prophet's mind. He saw two baskets of figs, set before the temple, there ready to be offered as first-fruits to the honour of God. Perhaps the priests, being remiss in their duty, were not ready to receive them and dispose of them according to the law, and therefore Jeremiah sees them standing before the temple. But that which was the significancy of the vision was that the figs in one basket were extraordinarily good, those in the other basket extremely bad. The children of men are all as the fruits of the fig-tree, capable of being made serviceable to God and man (Jdg 9:11); but some are as good figs, than which nothing is more pleasant, others as damaged rotten figs, than which nothing is more nauseous. What creature viler than a wicked man, and what more valuable than a godly man! The good figs were like those that are first ripe, which are most acceptable (Mic 7:1) and most prized when newly come into season. The bad figs are such as could not be eaten, they were so evil; they could not answer the end of their creation, were neither pleasant nor good for food; and what then were they good for? If God has no honour from men, nor their generation any service, they are even like the bad figs, that cannot be eaten, that will not answer any good purpose. If the salt have lost its savour, it is thenceforth fit for nothing but the dunghill. Of the persons that are presented to the Lord at the door of his tabernacle, some are sincere, and they are very good; others dissemble with God, and they are very bad. Sinners are the worst of men, hypocrites the worst of sinners. Corruptio optimi est pessima - That which is best becomes, when corrupted, the worst.

III. The exposition and application of this vision. God intended by it to raise the dejected spirit of those that had gone into captivity, by assuring them of a happy return, and to humble and awaken the proud and secure spirits of those who continued yet in Jerusalem, by assuring them of a miserable captivity.

1.Here is the moral of the good figs, that were very good, the first ripe. These represented the pious captives, that seemed first ripe for ruin, for they went first into captivity, but should prove first ripe for mercy, and their captivity should help to ripen them; these are pleasing to God, as good figs are to us, and shall be carefully preserved for use. Now observe here,

(1.)Those that were already carried into captivity were the good figs that God would own. This shows, [1.] That we cannot determine of God's love or hatred by all that is before us. When God's judgments are abroad those are not always the worst that are first seized by them. [2.] That early suffering sometimes proves for the best to us. The sooner the child is corrected the better effect the correction is likely to have. Those that went first into captivity were as the son whom the father loves, and chastens betimes, chastens while there is hope; and it did well. But those that staid behind were like a child long left to himself, who, when afterwards corrected, is stubborn, and made worse by it, Lam 3:27.

(2.)God owns their captivity to be his doing. Whoever were the instruments of it, he ordered and directed it (Jer 24:5): I have sent them out of this place into the land of the Chaldeans. It is God that puts his gold into the furnace, to be tried; his hand is, in a special manner, to be eyed in the afflictions of good people. The judge orders the malefactor into the hand of an executioner, but the father corrects the child with his own hand.

(3.)Even this disgraceful uncomfortable captivity God intended for their benefit; and we are sure that his intentions are never frustrated: I have sent them into the land of the Chaldeans for their good. It seemed to be every way for their hurt, not only as it was the ruin of their estates, honours, and liberties, separated them from their relations and friends, and put them under the power of their enemies and oppressors, but as it sunk their spirits, discouraged their faith, deprived them of the benefit of God's oracles and ordinances, and exposed them to temptations; and yet it was designed for their good, and proved so, in the issue, as to many of them. Out of the eater came forth meat. By their afflictions they were convinced of sin, humbled under the hand of God, weaned from the world, made serious, taught to pray, and turned from their iniquity; particularly they were cured of their inclination to idolatry; and thus it was good for them that they were afflicted, Psa 119:67, Psa 119:71.

(4.)God promises them that he will own them in their captivity. Though they seem abandoned, they shall be acknowledged; the scornful relations they left behind will scarcely own them, or their kindred to them, but God says, I will acknowledge them. Note, The Lord knows those that are his, and will own them in all conditions; nakedness and sword shall not separate them from his love.

(5.)God assures them of his protection in their trouble, and a glorious deliverance out of it in due time, Jer 24:6. Being sent into captivity for their good, they shall not be lost there; but it shall be with them as it is with gold which the refiner puts into the furnace. [1.] He has his eye upon it while it is there, and it is a careful eye, to see that it sustain no damage: "I will set my eyes upon them for good, to order every thing for the best, that all the circumstances of the affliction may concur to the answering of the great intention of it." [2.] He will be sure to take it out of the furnace again as soon as the work designed upon it is done: I will bring them again to this land. They were sent abroad for improvement awhile, under a severe discipline; but they shall be fetched back, when they have gone through their trial there, to their Father's house. [3.] He will fashion his gold when he has refined it, will make it a vessel of honour fit for his use; so, when God has brought them back from their trial, he will build them and make them a habitation for himself, will plant them and make them a vineyard for himself. Their captivity was to square the rough stones and make them fit for his building, to prune up the young trees and make them fit for his planting.

(6.)He engages to prepare them for these temporal mercies which he designed for them by bestowing spiritual mercies upon them, Jer 24:7. It is this that will make their captivity be for their good; this shall be both the improvement of their affliction and their qualification for deliverance. When our troubles are sanctified to us, then we may be sure that they will end well. Now that which is promised is, [1.] That they should be better acquainted with God; they should learn more of God by his providences in Babylon than they had learned by all his oracles and ordinances in Jerusalem, thanks to divine grace, for, if that had not wrought mightily upon them in Babylon, they would for ever have forgotten God. It is here promised, I will give them, not so much a head to know me, but a heart to know me, for the right knowledge of God consists not in notion and speculation, but in the convictions of the practical judgment directing and governing the will and affections. A good understanding have all those that do his commandments, Psa 111:10. Where God gives a sincere desire and inclination to know him he will give that knowledge. It is God himself that gives a heart to know him, else we should perish for ever in our ignorance. [2.] That they should be entirely converted to God, to his will as their rule, his service as their business, and his glory as their end: They shall return to me with their whole heart. God himself undertakes for them that they shall; and, if he turn us, we shall be turned. This follows upon the former; for those that have a heart to know God aright will not only turn to him, but turn with their whole heart; for those that are either obstinate in their rebellion, or hypocritical in their religion, may truly be said to be ignorant of God. [3.] That thus they should be again taken into covenant with God, as much to their comfort as ever: They shall be my people, and I will be their God. God will own them, as formerly, for his people, in the discoveries of himself to them, in his acceptance of their services, and in his gracious appearances on their behalf; and they shall have liberty to own him for their God in their prayers to him and their expectations from him. Note, Those that have backslidden from God, if they do in sincerity return to him, are admitted as freely as any to all the privileges and comforts of the everlasting covenant, which is herein well-ordered, that every transgression in the covenant does not throw us out of covenant, and that afflictions are not only consistent with, but flowing from, covenant-love.

2.Here is the moral of the bad figs. Zedekiah and his princes and partizans yet remain in the land, proud and secure enough, Eze 11:3. Many had fled into Egypt for shelter, and they thought they had shifted well for themselves and their own safety, and boasted that though therein they had gone contrary to the command of God yet they had acted prudently for themselves. Now as to both these, that looked so scornfully upon those that had gone into captivity, it is here threatened, (1.) That, whereas those who were already carried away were settled in one country, where they had the comfort of one another's society, though in captivity, these should be dispersed and removed into all the kingdoms of the earth, where they should have no joy one of another. (2.) That, whereas those were carried captives for their good, these should be removed into all countries for their hurt. Their afflictions should be so far from humbling them that they should harden them, not bring them nearer to God, but set them at a greater distance from him. (3.) That, whereas those should have the honour of being owned of God in their troubles, these should have the shame of being abandoned by all mankind: In all places whither I shall drive them they shall be a reproach and a proverb. "Such a one is as false and proud as a Jew" - "Such a one is as poor and miserable as a Jew." All their neighbours shall make a jest of them, and of the calamities brought upon them. (4.) That, whereas those should return to their own land, never to see it more, and it shall be of no avail to them to plead that it was the land God gave to their fathers, for they had it from God, and he gave it to them upon condition of their obedience. (5.) That, whereas those were reserved for better times, these were reserved for worse; wherever they are removed the sword, and famine, and pestilence, shall be sent after them, shall soon overtake them, and, coming with commission so to do, shall overcome them. God has variety of judgments wherewith to prosecute those that fly from justice; and those that have escaped one may expect another, till they are brought to repent and reform.

Doubtless this prophecy had its accomplishment in the men of that generation yet, because we read not of any such remarkable difference between those of Jeconiah's captivity and those of Zedekiah's, it is probable that this has a typical reference to the last destruction of the Jews by the Romans, in which those of them that believed were taken care of, but those that continued obstinate in unbelief were driven into all countries for a taunt and a curse, and so they remain to this day.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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Shepherd of HermasAD 160
Shepherd of Hermas, Commandment 6
"I gave you," he said, "directions in the first commandment to attend to faith, and fear, and self-restraint." "Even so, sir," said I. And he said, "Now I wish to show you the powers of these, that you may know what power each possesses. For their powers are double, and have relation alike to the righteous and the unrighteous. Trust you, therefore, the righteous, but put no trust in the unrighteous. For the path of righteousness is straight, but that of unrighteousness is crooked. But walk in the straight and even way, and mind not the crooked. For the crooked path has no roads, but has many pathless places and stumbling-blocks in it, and it is rough and thorny. It is injurious to those who walk therein. But they who walk in the straight road walk evenly without stumbling, because it is neither rough nor thorny. You see, then, that it is better to walk in this road." "I wish to go by this road," said I. "You will go by it," said he; "and whoever turns to the Lord with all his heart will walk in it."
Shepherd of HermasAD 160
Shepherd of Hermas, Commandment 9
Put away doubting from you and do not hesitate to ask of the Lord, saying to yourself, "How can I ask of the Lord and receive from Him, seeing I have sinned so much against Him?" Do not thus reason with yourself, but with all your heart turn to the Lord and ask of Him without doubting, and you will know the multitude of His tender mercies; that He will never leave you, but fulfil the request of your soul. For He is not like men, who remember evils done against them; but He Himself remembers not evils, and has compassion on His own creature.
Methodius of OlympusAD 311
SYMPOSIUM OR BANQUET OF THE TEN VIRGINS 10:5
The fig tree can be taken as a type of the delights of paradise due to the sweetness and excellence of its fruit. The devil beguiled the man by imitating it and then led him captive, persuading him to conceal the nakedness of his body by fig leaves.… The enemy, by his power, always imitates the forms of virtue and righteousness, not for the purpose of truly promoting its exercise but for deception and hypocrisy. He camouflages himself with the colors of immortality in order to entice those who are fleeing from death to embrace death. And so he desires to look like a fig tree or vine and to produce sweetness and joy, and he is “transformed into an angel of light,” ensnaring many by the appearance of piety.For we find in the sacred Writings that there are two kinds of fig trees and vines, “the good figs, which are very good, and the evil, which are very evil”; and “wine that makes glad the heart of people” and wine that is the poison of dragons and the incurable venom of asps. But from the time when chastity began to rule over the human race, the fraud was detected and overcome, with Christ, the chief of virgins, overturning it. So both the true fig tree and the true vine yield fruit after that the power of chastity has laid hold on all, as Joel the prophet preaches, saying, “Do not be afraid, O land. Be glad and rejoice, for the Lord will do great things. Do not be afraid, beasts of the field, for the pastures of the wilderness are springing into life, for the tree bears its fruit, the fig tree and the vine yield their strength. Be glad then, children of Zion, and rejoice in the Lord your God, for he has given you food for righteousness.” He calls the former laws the vine and the fig, trees bearing fruit for righteousness for the children of the spiritual Zion that bore fruit after the incarnation of the Word, when chastity ruled over us, when formerly, because of sin and much error, they had checked and destroyed their buds. For the true vine and the true fig tree were not able to yield such nourishment to us as would be profitable for life while as yet the false fig tree, variously adorned for the purpose of fraud, flourished. But when the Lord dried up the false branches—imitations of the true branches—uttering the sentence against the bitter fig tree, “Let no fruit grow on you henceforward forever,” then those that were truly fruit-bearing trees flourished and yielded food for righteousness.
The vine—and not just in a few places—refers to the Lord, and the fig tree to the Holy Spirit, as the Lord makes glad the hearts of people and the Spirit heals them. And therefore Hezekiah is commanded first to make a plaster with a lump of figs—that is, the fruit of the Spirit—that he may be healed—that is, according to the apostle—by love; for he says, “The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance”; which, because of their great pleasantness, the prophet calls figs. Micah also says, “Every person shall sit under his vine and under his fig tree; and none shall make them afraid.” Now it is certain that those who have taken refuge and rested under the Spirit and under the shadow of the Word shall not be alarmed or frightened by him who troubles the hearts of people.
JeromeAD 420
Commentary on Jeremiah
(Chapter XXIV. - Verse 1ff.) The Lord showed me, and behold, two baskets (or baskets) full of figs, placed before the temple of the Lord. After Nebuchadnezzar king of Babylon had carried Jeconiah son of Jehoiakim, king of Judah, and the princes, the craftsmen, and the captives from Jerusalem to Babylon. One basket had very good figs, like the figs that ripen early, and the other basket had very bad figs, which could not be eaten because they were bad. And the Lord said to me: What do you see, Jeremiah? And I said: I see good figs, very good; and bad figs, very bad, which cannot be eaten, because they are bad. And the word of the Lord came to me, saying: Thus says the Lord God of Israel: As these good figs, so will I know the captivity of Judah, whom I have sent out of this place into the land of the Chaldeans, for good. And I will set my eyes upon them for good, and I will bring them back to this land, and I will build them up, and not tear them down: and I will plant them, and not pluck them up. And I will give them a heart to know me, that I am the Lord; and they shall be my people, and I will be their God: for they shall return to me with their whole heart. And as the fig tree, which cannot be eaten, because it is bad: thus saith the Lord, so will I give (or hand over) Zedekiah the king of Judah, and his princes, and the remnant of Jerusalem, that remain in this city, and that dwell in the land of Egypt. And I will give them for vexation, affliction (or dispersion) to all the kingdoms of the earth as a reproach, and as a parable, and as a proverb, and as a curse in all places where I have driven them. And I will send upon them the sword, and famine, and the pestilence, until they are consumed from the land that I gave to them and their fathers. The two baskets, or baskets of good and evil (or of good things and evil things), are interpreted in the Law and in the Gospel; the Synagogue and the Church; the Jewish people and the Christians; Gehenna and the Kingdom of Heaven, of which one pertains to the punishment of sins, and the other to the dwelling place of the Saints. But we, knowing according to the Apostle Paul (Rom. VII) that the law is good and holy, and the commandment is good and holy, and that the God of both Testaments is one, or rather let us refer to those who believed and did not believe in the coming of the Lord Savior, who, instigated by the Scribes and priests, cried out, saying: Crucify, crucify such a one (Luc. XXIII, 21), let them be baskets of bad figs; but those who believed after his ascension, let them be referred to as good figs and the best basket and basket. But let us follow a simple and true history, which Jechoniah, who had surrendered himself to the counsel and command of Jeremiah and God, had called the basket of good figs, to whom the Lord also promises prosperity. But of Zedekiah, who went against the advice of God, he was captured, his eyes were blinded, and he was led to Babylon, where he died (2 Kings 25). However, God showed favor to those who obeyed His command and brought them back to their land. He built and did not destroy, planted and did not uproot, and gave them a heart to know Him, so that they would be His people and He would be their God. Even in captivity, God looked upon them and allowed them to work the land, build houses, and plant gardens in the region of Babylon. Daniel, through the signs and miracles, became a ruler suddenly from being a captive (Daniel 5), and the three young men were gloriously delivered from the fiery furnace (Daniel 3). And after seventy years, under Zerubbabel, Joshua the high priest, Ezra, and Nehemiah, a great number of people returned to Jerusalem, which is recorded in the book of Ezra (Ezra 2). It should also be noted that this vision was given to the prophet during the time of Zedekiah, after Jehoiachin was taken into exile. For he did not mention captivity, since he had willingly surrendered himself. However, we should understand the blacksmiths and the enclosers, or the interpreters and teachers of the law, or the craftsmen and enclosers of gold and gems, which art is most precious among barbarian nations. They were interpreted for the jailers as referring to the seventy who were bound, in order to signify the evil of their captivity; and they added something of their own, the wealthy, which is not found in the Hebrew. Moreover, he compares a basket which had good figs, and very good ones, the figs of the first season, which in Greek are called πρώἳμα, namely, those of Abraham, Isaac, and Jacob, and Moses, and Aaron, and Job, and the other holy men, concerning whom one of the twelve Prophets speaks: I found Israel as grapes in the wilderness, and as figs in the fig tree's first season I found your fathers. And we are also called sons of Abraham. And on the contrary, it is said to the Jews: If your father were Abraham, you would do his works (John 8:39). However, these nets, which had good and bad figs, were not outside and outside the Church, but in front of the temple of the Lord, because all of that knowledge is open: nor do these figs outside have such bitterness, as those which have been changed after the confession of faith through transgression. They lack the sweetness of a good fig, which are not in the presence of the temple of God: such were the worldly philosophers, who, though they seemed more to praise than to follow the virtues, recognized the natural good and intelligence of the Creator: how great is the sweetness of the figs that are in the temple of God, of which the Prophets and Apostles were, of whom one fig spoke: I have given you milk, not solid food (I Cor. III, 2). And: My little children, of whom I am in travail again until Christ be formed in you (Galat. IV, 19). Where it is said that in the sight of the temple of God, the good figs were very good; and the bad figs were very bad. And so that we do not think that our interpretation is incorrect, Scripture itself explains. Just as it says, these figs are good: so I will acknowledge the transmigration of Judah, which I sent from this place to the land of the Chaldeans for good: signifying Jeconiah and the princes who were taken captive with him. And, on the contrary, concerning the basket that had the bad figs; and just as the figs, it says, which cannot be eaten because they are bad: so I will give Zedekiah the king of Judah and his princes, and those who fled to Egypt, and those who remained in this city, into vexation and affliction for all the kingdoms of the earth (Jeremiah 42), when they were also taken captive in Egypt, and Nebuchadnezzar set his throne in Tahpanhes, and the Lord sent against them the sword, famine, and pestilence until they were consumed from the land that he gave to their fathers. But what he said about the good figs: I will give them a heart to know me, that I am the Lord, is similar to the Apostle's: It is God who works in you both to will and to do (Philippians 2:13), so that not only our actions, but also our desires rely on the help of God. In this passage, the allegorical interpreter goes astray, always wanting to give a historical meaning to the truth, referring to those captured and taken to Chaldea from the heavenly Jerusalem, and then returning to their original place, like Jeremiah and the other holy prophets; but he says that the others who were sinners will die in this land and in the valley of tears. I placed the entire vision here without any cutting, so as not to divide the meaning in the explanation.
Caesarius of ArlesAD 542
SERMON 106:4
The prophet speaks thus concerning the people of Israel and ours: “The Lord showed me two baskets of figs. One had very good ones, the other had very bad ones.” This fact, as has often been said, presents an image of the two people, for those two baskets prefigured the synagogue and the church. The basket of very bad fruit mystically designated the people of the synagogue, while the one with very good fruit pointed out the church of the Christians.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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