Jeremiah 24:3

KJV

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.

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}.

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."

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.”

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.

Commentary

### SUMMARY
Jeremiah 24:3 records the prophet Jeremiah's immediate response to a divine inquiry within a symbolic vision. The LORD asks Jeremiah what he perceives, and the prophet describes two distinct categories of figs: one basket containing "good figs, very good," and another with "evil, very evil" figs, so corrupted they are inedible. This vivid imagery establishes a profound prophetic message concerning God's precise discernment, His sovereign judgment upon His people, and His ultimate promise of restoration for a faithful remnant, contrasting their spiritual states and destinies.

### CONTEXT
* **Literary Context:** This verse is central to the "Vision of the Two Baskets of Figs" in [Jeremiah 24](/jeremiah/24 "Jeremiah 24 - The Vision of the Two Baskets of Figs"). The vision immediately follows the account of the first Babylonian deportation in [Jeremiah 23](/jeremiah/23 "Jeremiah 23 - Prophecy Against False Prophets and Shepherds") and precedes further prophecies of judgment and restoration. The preceding verses, [Jeremiah 24:1-2](/jeremiah/24-1 "Jeremiah 24:1-2 - The Two Baskets of Figs"), set the scene, describing the two 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 answer in verse 3 directly acknowledges and categorizes these symbolic representations, preparing the reader for God's subsequent interpretation of their meaning in [Jeremiah 24:4-10](/jeremiah/24-4 "Jeremiah 24:4-10 - God's Interpretation of the Figs"). The vision serves as a pivotal prophetic oracle, reversing human perceptions of who is favored by God during a time of national crisis.
* **Historical & Cultural Context:** The vision occurs shortly after the first major Babylonian exile in 597 BC. At this time, King Jeconiah (also known as Jehoiachin), along with many of Judah's elite—including skilled artisans, nobles, and prophets—had been deported to Babylon by Nebuchadnezzar. Those remaining in Jerusalem, under the puppet king Zedekiah, often considered themselves the fortunate ones, having escaped the immediate judgment of exile. Conversely, the exiles were often viewed as abandoned by God and justly punished. The fig vision directly challenges this human-centric view, revealing God's true assessment. Figs were a common and valued crop in ancient Israel, often symbolizing prosperity and blessing ([Deuteronomy 8:8](/deuteronomy/8-8 "Deuteronomy 8:8 - The Land of Promise") and [Hosea 9:10](/hosea/9-10 "Hosea 9:10 - Israel's Early Goodness and Later Rebellion")). Their quality, therefore, served as a potent and easily understood metaphor for the spiritual and moral condition of the people.
* **Key Themes:** This verse contributes significantly to several overarching themes within the book of Jeremiah and broader biblical theology. Firstly, it highlights **Divine Discernment**, showcasing God's perfect ability to distinguish between individuals and groups based on their spiritual condition and responsiveness to His will, rather than their physical location or outward circumstances. Secondly, it 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 good, ultimately bringing them back ([Jeremiah 29:10-14](/jeremiah/29-10 "Jeremiah 29:10-14 - God's Plans for Hope and a Future")). Thirdly, it underscores **Judgment for the Rebellious**, with the "evil figs" symbolizing King Zedekiah, the remaining inhabitants of Jerusalem, and those who fled to Egypt, whose continued rebellion would lead to further destruction and dispersion ([Jeremiah 24:8-10](/jeremiah/24-8 "Jeremiah 24:8-10 - The Fate of the Evil Figs")). Lastly, the vision powerfully illustrates the **Sovereignty of God in Adversity**, demonstrating that even the exile, seemingly a disaster, was part of God's plan to refine and preserve a remnant, showcasing His faithfulness even in the midst of severe judgment.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Good (Hebrew, _ṭôwb'_):** From H2896, this word signifies "good" in its widest sense, encompassing beauty, favor, pleasantness, prosperity, and welfare. Its repetition ("good figs, very good") emphasizes an excellent, choice quality, signifying God's deep care and positive regard for this group, despite their current suffering in exile. It denotes a state of being pleasing and acceptable in God's sight.
* **Very (Hebrew, _mᵉʼôd'_):** From H3966, this term functions as an intensive or superlative, meaning "vehemently," "wholly," or "exceedingly." Its application to both "good" and "evil" figs ("very good," "very evil") underscores the extreme and undeniable quality of each group. It highlights the stark, unambiguous distinction God makes between them, leaving no room for ambiguity regarding their spiritual state.
* **Evil (Hebrew, _raʻ'_):** From H7451, this word describes something "bad" or "evil" in both natural and moral senses. It implies worthlessness, calamity, and being spoiled beyond repair or use. The phrase "very evil, that cannot be eaten, they are so evil" powerfully conveys that this group is not merely flawed but utterly corrupted, functionally useless, and deserving of severe judgment, reflecting their spiritual depravity and rebellion against God.

#### Verse Breakdown
* **"Then said the LORD unto me, What seest thou, Jeremiah?"**: This opening clause establishes the divine origin of the vision and the direct, personal interaction between God (YHVH, H3068) and His prophet (Jeremiah, H3414). The question "What seest thou?" (H7200, _râʼâh_) is a common prophetic trope, inviting the prophet to articulate his immediate perception of the symbolic imagery, thereby confirming its reality and preparing him to receive its interpretation. It highlights God's initiative in revealing His will.
* **"And I said, Figs;"**: Jeremiah's immediate and concise response confirms his clear perception of the objects in the vision. The simple declaration "Figs" (H8384, _tᵉʼên_) grounds the symbolic vision in a tangible, recognizable reality, setting the stage for the detailed description that follows. This direct answer demonstrates Jeremiah's attentiveness and readiness to engage with the divine message.
* **"the good figs, very good;"**: This phrase describes the first basket of figs, emphasizing their superior quality. The repetition of "good" (H2896, _ṭôwb_) intensified by "very" (H3966, _mᵉʼôd_) underscores their exceptional nature. Spiritually, this signifies a group of people who, despite their physical suffering in exile, are considered precious and valuable in God's sight, possessing a heart receptive to His will and a capacity for future restoration.
* **"and the evil, very evil, that cannot be eaten, they are so evil."**: This clause starkly contrasts with the previous one, describing the second basket. The repeated use of "evil" (H7451, _raʻ_ and H7455, _rôaʻ_), again intensified by "very" (H3966, _mᵉʼôd_), highlights the utter corruption and worthlessness of these figs. The declaration "that cannot be eaten" (H398, _ʼâkal_) signifies their complete functional uselessness and repugnance, indicating a group of people whose spiritual state is beyond redemption or benefit, destined for destruction due to their persistent rebellion and spiritual decay.

#### Literary Devices
Jeremiah 24:3 is rich in literary devices that enhance its prophetic impact. The primary device is **Symbolism**, where the "figs" serve as potent symbols for different groups of the Judean population. The **Contrast** or **Juxtaposition** between the "good figs" and the "evil figs" is stark and immediate, creating a clear binary that prepares the audience for the subsequent divine interpretation of who belongs to which group. This contrast is further amplified by **Repetition** and **Intensification**, with "very good" and "very evil" emphasizing the extreme and unambiguous quality of each category, leaving no doubt about their respective spiritual states. The passage also employs **Dialogue**, as the interaction between the LORD and Jeremiah frames the revelation, drawing the reader into the prophetic encounter and highlighting the personal nature of God's communication with His chosen messenger.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 24:3 profoundly illustrates God's sovereign judgment and His nuanced approach to His covenant people. It reveals that God's assessment of spiritual health and destiny is not based on outward circumstances or human perception, but on the true condition of the heart and responsiveness to His word. The vision challenges the prevailing human assumption that those who remained in the land were favored, while those exiled were abandoned. Instead, God declares His intention to restore the "good figs" (the exiles) and utterly destroy the "evil figs" (those remaining in Jerusalem and fleeing to Egypt). This distinction underscores God's faithfulness to His promises of both judgment and restoration, demonstrating His commitment to refining a remnant for His purposes. The passage also foreshadows the New Covenant, where God promises a transformed heart for those who truly seek Him.

* [Jeremiah 29:10-14](/jeremiah/29-10 "God's Plans for Hope and a Future") - God's promise to the exiles (the "good figs") of a future and a hope, and His intention to bring them back.
* [Ezekiel 36:26-27](/ezekiel/36-26 "The Promise of a New Heart and Spirit") - God's promise to give a new heart and a new spirit, transforming His people, echoing the promise to the "good figs" in [Jeremiah 24:7](/jeremiah/24-7 "God's Promise to Give a Heart to Know Him").
* [Matthew 7:17-20](/matthew/7-17 "Matthew 7:17-20 - Knowing by Their Fruits") - Jesus' teaching about knowing people by their "fruits," which aligns with the fig metaphor for assessing spiritual character and outcome.

### REFLECTION AND APPLICATION
Jeremiah 24:3 serves as a powerful reminder that God's perspective often radically differs from our own. What may appear as misfortune or abandonment (like exile) can, in God's sovereign plan, be a refining process intended for good, preserving a remnant. Conversely, apparent stability or freedom from immediate hardship can mask deep spiritual decay and rebellion that ultimately leads to greater judgment. This verse challenges us to look beyond superficial circumstances and to cultivate a heart that is truly responsive to God's will, regardless of our present situation. It encourages us to embrace God's refining work in our lives, trusting that even through trials, He is shaping us into "good figs" for His glory. We are called to consistently examine our own "fruit"—the evidence of our spiritual lives—to ensure we are living in obedience and faithfulness, rather than succumbing to the spiritual rot that makes us "evil" in God's sight.

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

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

Answer: Figs were a common and highly valued crop in ancient Israel, symbolizing prosperity, blessing, and the fruitfulness of the land ([Deuteronomy 8:8](/deuteronomy/8-8 "The Land of Promise")). Their quality was easily discernible, making them a clear and relatable metaphor for the spiritual and moral condition of the people. Good figs represented health, vitality, and something fit for consumption, while bad figs were rotten, inedible, and worthless. This simple, everyday imagery allowed God to convey a profound message about the distinct spiritual states and destinies of different groups within Judah, making His judgment and promise of restoration tangible and understandable to the prophet and the people.

### CHRIST-CENTERED FULFILLMENT
The vision of the good and evil figs in Jeremiah 24:3 finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who perfectly embodies the "good fig" and makes it possible for others to become so. Jesus is the true vine ([John 15:1](/john/15-1 "John 15:1 - Jesus, the True Vine")), and His followers are branches that must bear good fruit, or they will be cut off and thrown away ([John 15:2](/john/15-2 "John 15:2 - Bearing Fruit")). He is the ultimate "good fruit" of humanity, perfectly pleasing to God, and through His sacrifice, He provides the means for sinful humanity, once "evil figs" destined for destruction, to be transformed. The "good figs" of Jeremiah's vision, those whom God promised to watch over and bring back, prefigure the remnant chosen by grace through faith in Christ ([Romans 11:5](/romans/11-5 "Romans 11:5 - A Remnant Chosen by Grace")). Jesus, through His atoning work on the cross, bore the "very evil" of humanity's sin, taking upon Himself the judgment due to the "evil figs" so that those who believe might become "good fruit" in Him, reconciled to God and given a new heart ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). His resurrection ensures the ultimate restoration and return of His people, not to a physical land, but to eternal communion with God, fulfilling the promise of a future and a hope found in the New Covenant ([Hebrews 8:6-13](/hebrews/8-6 "Hebrews 8:6-13 - Jesus, the Mediator of a Better Covenant")).

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

Amos 8:2

And he said, Amos, what seest thou? And I said, A basket of summer fruit. Then said the LORD unto me, The end is come upon my people of Israel; I will not again pass by them any more.

Jeremiah 1:11

¶ Moreover the word of the LORD came unto me, saying, Jeremiah, what seest thou? And I said, I see a rod of an almond tree.

Jeremiah 1:14

Then the LORD said unto me, Out of the north an evil shall break forth upon all the inhabitants of the land.

Matthew 25:32

And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth [his] sheep from the goats:

Matthew 25:33

And he shall set the sheep on his right hand, but the goats on the left.

Zechariah 5:5

¶ Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what [is] this that goeth forth.

Zechariah 5:11

And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base.