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Jeremiah 24:6 King James Version with Strong's Concordance (STRONG)

6 For I will set H7760 mine eyes H5869 upon them for good, H2896 and I will bring them again H7725 to this land: H776 and I will build H1129 them, and not pull them down; H2040 and I will plant H5193 them, and not pluck them up. H5428

Cross Reference

Jeremiah 42:10 STRONG

If ye will still H7725 abide H3427 in this land, H776 then will I build H1129 you, and not pull you down, H2040 and I will plant H5193 you, and not pluck you up: H5428 for I repent H5162 me of the evil H7451 that I have done H6213 unto you.

Jeremiah 29:10 STRONG

For thus saith H559 the LORD, H3068 That after H6310 seventy H7657 years H8141 be accomplished H4390 at Babylon H894 I will visit H6485 you, and perform H6965 my good H2896 word H1697 toward you, in causing you to return H7725 to this place. H4725

Jeremiah 33:7 STRONG

And I will cause the captivity H7622 of Judah H3063 and the captivity H7622 of Israel H3478 to return, H7725 and will build H1129 them, as at the first. H7223

Jeremiah 32:41 STRONG

Yea, I will rejoice H7797 over them to do them good, H2895 and I will plant H5193 them in this land H776 assuredly H571 with my whole heart H3820 and with my whole soul. H5315

Jeremiah 12:15 STRONG

And it shall come to pass, after H310 that I have plucked them out H5428 I will return, H7725 and have compassion H7355 on them, and will bring them again, H7725 every man H376 to his heritage, H5159 and every man H376 to his land. H776

Jeremiah 32:37 STRONG

Behold, I will gather them out H6908 of all countries, H776 whither I have driven H5080 them in mine anger, H639 and in my fury, H2534 and in great H1419 wrath; H7110 and I will bring them again H7725 unto this place, H4725 and I will cause them to dwell H3427 safely: H983

Jeremiah 1:10 STRONG

See, H7200 I have this day H3117 set H6485 thee over the nations H1471 and over the kingdoms, H4467 to root out, H5428 and to pull down, H5422 and to destroy, H6 and to throw down, H2040 to build, H1129 and to plant. H5193

Ezekiel 36:24 STRONG

For I will take H3947 you from among H4480 the heathen, H1471 and gather H6908 you out of all countries, H776 and will bring H935 you into your own land. H127

1 Peter 3:12 STRONG

For G3754 the eyes G3788 of the Lord G2962 are over G1909 the righteous, G1342 and G2532 his G846 ears G3775 are open unto G1519 their G846 prayers: G1162 but G1161 the face G4383 of the Lord G2962 is against G1909 them that do G4160 evil. G2556

Jeremiah 23:3 STRONG

And I will gather H6908 the remnant H7611 of my flock H6629 out of all countries H776 whither I have driven H5080 them, and will bring them again H7725 to their folds; H5116 and they shall be fruitful H6509 and increase. H7235

Jeremiah 21:10 STRONG

For I have set H7760 my face H6440 against this city H5892 for evil, H7451 and not for good, H2896 saith H5002 the LORD: H3068 it shall be given H5414 into the hand H3027 of the king H4428 of Babylon, H894 and he shall burn H8313 it with fire. H784

Psalms 34:15 STRONG

The eyes H5869 of the LORD H3068 are upon the righteous, H6662 and his ears H241 are open unto their cry. H7775

Job 33:27-28 STRONG

He looketh H7789 upon men, H582 and if any say, H559 I have sinned, H2398 and perverted H5753 that which was right, H3477 and it profited H7737 me not; He will deliver H6299 his soul H5315 from going H5674 into the pit, H7845 and his life H2416 shall see H7200 the light. H216

Nehemiah 5:19 STRONG

Think H2142 upon me, my God, H430 for good, H2896 according to all that I have done H6213 for this people. H5971

2 Chronicles 16:9 STRONG

For the eyes H5869 of the LORD H3068 run to and fro H7751 throughout the whole earth, H776 to shew himself strong H2388 in the behalf of them whose heart H3824 is perfect H8003 toward him. Herein thou hast done foolishly: H5528 therefore from henceforth H6258 thou shalt have H3426 wars. H4421

Deuteronomy 11:12 STRONG

A land H776 which the LORD H3068 thy God H430 careth for: H1875 the eyes H5869 of the LORD H3068 thy God H430 are always H8548 upon it, from the beginning H7225 of the year H8141 even unto the end H319 of the year. H8141

Jeremiah 18:7-9 STRONG

At what instant H7281 I shall speak H1696 concerning a nation, H1471 and concerning a kingdom, H4467 to pluck up, H5428 and to pull down, H5422 and to destroy H6 it; If that nation, H1471 against whom I have pronounced, H1696 turn H7725 from their evil, H7451 I will repent H5162 of the evil H7451 that I thought H2803 to do H6213 unto them. And at what instant H7281 I shall speak H1696 concerning a nation, H1471 and concerning a kingdom, H4467 to build H1129 and to plant H5193 it;

Ezekiel 11:15-17 STRONG

Son H1121 of man, H120 thy brethren, H251 even thy brethren, H251 the men H582 of thy kindred, H1353 and all the house H1004 of Israel H3478 wholly, are they unto whom the inhabitants H3427 of Jerusalem H3389 have said, H559 Get you far H7368 from the LORD: H3068 unto us is this land H776 given H5414 in possession. H4181 Therefore say, H559 Thus saith H559 the Lord H136 GOD; H3069 Although I have cast them far off H7368 among the heathen, H1471 and although I have scattered H6327 them among the countries, H776 yet will I be to them as a little H4592 sanctuary H4720 in the countries H776 where they shall come. H935 Therefore say, H559 Thus saith H559 the Lord H136 GOD; H3069 I will even gather H6908 you from the people, H5971 and assemble H622 you out of the countries H776 where ye have been scattered, H6327 and I will give H5414 you the land H127 of Israel. H3478

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Jeremiah 24

Commentary on Jeremiah 24 Matthew Henry Commentary


Chapter 24

In the close of the foregoing chapter we had a general prediction of the utter ruin of Jerusalem, that it should be forsaken and forgotten, which, whatever effect it had upon others, we have reason to think made the prophet himself very melancholy. Now, in this chapter, God encourages him, by showing him that, though the desolation seemed to be universal, yet all were not equally involved in it, but God knew how to distinguish, how to separate, between the precious and the vile. Some had gone into captivity already with Jeconiah; over them Jeremiah lamented, but God tells him that it should turn to their good. Others yet remained hardened in their sins, against whom Jeremiah had a just indignation; but those, God tells him, should go into captivity, and it should prove to their hurt. To inform the prophet of this, and affect him with it, here is,

  • I. A vision of two baskets of figs, one very good and the other very bad (v. 1-3).
  • II. The explication of this vision, applying the good figs to those that were already sent into captivity for their good (v. 4-7), the bad figs to those that should hereafter be sent into captivity for their hurt (v. 8-10).

Jer 24:1-10

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, v. 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 (v. 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, Ps. 119:67, 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, v. 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, v. 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, Ps. 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.