Jeremiah 24:8

Jer 24:8 And as the evil figs, which cannot be eaten, they are so evil; surely thus saith the LORD, So will I give Zedekiah the king of Judah, and his princes, and the residue of Jerusalem, that remain in this land, and them that dwell in the land of Egypt:

Ver. 8. And as the evil figs.] Zedekiah and his subjects, who were looked upon as the happier, because at home; and derided, likely, Jeconiah and his concaptives as cowards. Sure it is, that they were not bettered by their brethren’s miseries.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jer 24:8-10. As the evil figs — so will I give Zedekiah — Or rather, so will I make Zedekiah, as אתןshould be rendered here, and as the same verb is rendered Jer 29:17. And they that dwell in the land of Egypt — Whither, it is probable, many of the Jews had fled upon the coming, or the report of the coming, of the king of Babylon: see chap. 43., 44. I will deliver them to be removed into all the kingdoms, &c. — The Lord, by his prophet, uses the words of Moses, wherewith to express those tremendous judgments which he designed to bring upon this wicked prince and people, as well because the Jews had, or professed to have, great reverence for that man of God, how little soever they had for Jeremiah, as to let them see that what the Lord here threatened, and soon would bring to pass, was but an accomplishment of what he foretold by Moses should befall them in case of their disobedience, by which predictions they ought to have taken warning. To be a reproach, and a proverb, and a taunt —

To be made a jest of and a by-word: see Dan 9:16. And a curse in all places whither I shall drive them — Men shall use this phrase as a form of execration, “God make thee like Zedekiah, and those who remained with him;” compare Jer 29:22. On the contrary, to make a man a blessing, implies that his name should be mentioned as a signal instance of God’s favour: see Gen 48:20; Zec 8:13. Till they be consumed from off the land — My judgments shall follow them so closely that neither they nor any of their posterity shall ever enjoy any possession or property in their own country. This seems to be spoken of those miserable remains of the Jews who, when the rest were carried into captivity, were, either by secreting themselves, or some other means left in the desolated country.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

And as one deals with the bad uneatable figs, i.e., throws them away, so will the Lord deliver up to ignominious ruin Zedekiah with his princes and the remainder of the people, both those still staying in the land and those living in Egypt. This, the fate awaiting them, is more fully described in Jer 24:9 and Jer 24:10. In Jer 24:8 the "yea, thus saith," is inserted into the sentence by way of repetition of the "thus saith," Jer 24:5. כּן is resumed and expanded by וּנתתּים in Jer 24:9. The "princes" are Zedekiah's courtiers. Those in Egypt are they who during the war had fled thither to hide themselves from judgment. From the beginning of Jer 24:9 to הארץ is verbally the same as Jer 15:4, save that לרעה is added to make more marked the contrast to לטובּהּ, Jer 24:5 - the evil, namely, that is done to them. Hitz., Ew., Umbr., Gr., following the lxx, delete this word, but without due cause. The further description of the ill-usage in "for a reproach," etc., is based on Deu 28:37; and is intensified by the addition of "and for an object of cursing," to show that in their case the curse there recorded will be fulfilled. From the last words, according to which disgrace will light on them in all the lands they are driven into, it appears that captivity will fall to the lot of such as are yet to be found in the land. But captivity involves new hostile invasions, and a repeated siege and capture of Jerusalem; during which many will perish by sword, famine, and plague. Thus and by deportation they shall be utterly rooted out of the land of their fathers. Cf. Jer 29:17., where Jeremiah repeats the main idea of this threatening.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

24:8-10 The bad figs were those left in Jerusalem, and the Lord would scatter them because of their rottenness. Those included in this group ranged from the remainder of the royal family to the common people. In 586 BC, Zedekiah’s reign ended exactly as predicted here.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Which fled thither for succor.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

in . . . Egypt--Many Jews had fled for refuge to Egypt, which was leagued with Judea against Babylon.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 8. So will I give Zedekiah] I will treat these as they deserve. They shall be carried into captivity, and scattered through all nations. Multitudes of those never returned to Judea; the others returned at the end of seventy years.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

God, after having promised to deal kindly with the captives, now declares that he would execute heavier punishment on King Zedekiah, and the whole people who yet remained in their own country. We have stated why God exhibited this vision to the Prophet, even that he might support their minds who saw nothing but grounds of despair, and that also, on the other hand, he might correct their pride who flattered themselves in their own lot, because God had deferred his vengeance as to them. Then the Prophet, having given comfort to the miserable exiles, now speaks against Zedekiah and his people, who boasted that God was propitious to them, and that they had not only been fortunate, but also wise in continuing in their own country.

He then says that Zedekiah and his princes, and all who remained in Judea, were like the bad figs, which could not be eaten on account of their bitterness. I have said that this is to be referred to punishment and not to guilt. They had sinned, I allow, most grievously; but we are to regard the design of the Prophet. The meaning then is, that though the condition of those who had been driven into captivity was for the present harder, yet God would deal more severely with those who remained, because he had for a time spared them, and they did not repent, but hardened themselves more and more in their wickedness.

Now we know that Zedekiah was set over the kingdom of Judah, when Jeconiah surrendered himself to Nebuchadnezzar: he was the uncle of Jeconiah, and reigned eleven years; and during that time he ought to have been at least wise at the expense of another. For Eliakim, who was also called Jehoiakim, had been chastised, and that not only once; but Nebuchadnezzar, after having spoiled the temple, rendered him tributary to himself, on his return to Chaldea. At length, after having been often deceived by him, he became extremely displeased with him; and his son, who had reigned with his father, three months after his death, voluntarily surrendered himself into the power and will of the conqueror. Mathaniah afterwards reigned, of whom the Prophet speaks here. So, he says, will I render Zedekiah (called previously Mathaniah) the king of Judah, and his princes, and the remnants of Jerusalem, who remain in this land, (for the greater part had been led into exile,) and those who dwell in the land of Egypt, for many had fled thither; and we know that they were confederates with the Egyptians, and that through a vain confidence in them they often rebelled.

And this was also the reason why the prophets so sharply reproved them: they relied on the help of Egypt, and took shelter under its protection. When, therefore, they found themselves exposed to the will of their enemies, they fled into Egypt. But Nebuchadnezzar afterwards, as we shall see, conquered Egypt also. Thus it happened that they were only for a short time beyond the reach of danger. But as fugitive slaves, when recovered, are afterwards treated more severely by their masters, so also the rage of King Nebuchadnezzar became more violent against them. It now follows —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(8) And them that dwell in the land of Egypt.—These were, in fact, such as had been carried into captivity with Jehoahaz by Pharaoh-nechoh (see Note on Jer_22:11), or had fled thither in order to avoid submission to Nebuchadnezzar, and were settled in Migdol, and Tahpanhes, and Noph. We meet with them later on in Jeremiah 44. For these there was to be no return, no share in the work of restoration. They formed the nucleus of the Jewish population of Egypt, and in course of time (B.C. 150) set up a rival temple at Leontopolis. (See Note on Isa_19:19.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8. them that dwell in the land of Egypt] Whether those who accompanied Jehoahaz (2Ki_23:34), or others who during the subsequent reigns also took refuge there, as being a kingdom opposed to the Babylonian power. The Assuan papyri (see Intr. p. xix., note) shew that in b.c. 525 there was a colony which had existed there for a considerable time previously.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And I will deliver them to be removed into all the kingdoms of the earth for their hurt,.... Jeconiah and the captives with him were only carried into Babylon; but these should be scattered one from another into the several parts of the world. The former were carried captive for their good, and it issued in that; but these were carried away for their hurt, to the injury of their persons and properties, and without having any effect upon them to the good of their souls: though this might begin to be fulfilled by the seventy years' captivity in Babylon, yet it had a more complete fulfilment in the destruction of this people by the Romans; to which these and the following words seem more particularly to refer:

to be a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them; their names to be used as a proverb for their riches ill gotten, their falsehood and tricking; and under the curse of God, and the reproach of man, as they are this day; see Deu 28:37.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Egypt, to which they fled contrary to the prophet’s advice, 4 Kings xxv. 26.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Whither it is probable many of the Jews had fled, upon the coming, or noise of the coming, of the king of Babylon, as they had done before, Isa 30:2; 31:1.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8. But as one throws away evil figs, so God will throw away Zedekiah and his princes. Even those who have taken refuge in Egypt are remembered in this curse. The language here used is taken substantially from Deu_28:25; Deu_28:37, which see.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And as the evil figs. (So Jer_29:16) That dwell in the land of Egypt. Those who had fled thither during the war; (comp. Jer 42,jer 43) hardly those who had been carried captive to Egypt with Jehoahaz, who would presumably have been of the better sort, such as are symbolized by the good figs.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

But like the bad figs that are too bad to be eaten

This simile speaks of the evil officials in Jerusalem as if they were bad figs that were too rotten to eat. Just as bad figs are useless, so these people who do not follow Yahweh are also useless. (See: Simile)

I will turn them into a frightening thing, a disaster ... a disgrace and a subject for proverbs, taunts, and curses

These phrases mean the same thing and emphasize how thoroughly Yahweh will judge the people of Jerusalem. They will become something that will frighten other people when they see it. (See: Doublet and Metaphor)

I will send out sword, famine, and plague against them

"I will kill them with war, famine and sicknesses"

I will send out sword

Here "sword" refers to war or enemy armies. AT: "I will send enemy armies" or "I will send out war" (See: Metonymy)

sword, famine, and plague

These things are spoken of as if they were living things that could attack the people of Jerusalem. (See: Personification)

they are destroyed from the land

"none of them remain in the land"

translationWords

fig

Yahweh

Zedekiah

kingdom of Judah

Jerusalem

Egypt

kingdom

earth

proverb

curse

cast out

send

sword

famine

plague

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.