Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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This prophecy Jeremiah 24:1-10 is the final outcome of what has gone before. Never perhaps has a reigning king been addressed in such contemptuous terms. When Jeconiah was carried to Babylon, Zedekiah, the priests, prophets, and people of Jerusalem congratulated themselves upon being saved from such a fate: really all that was good among them was then culled out, and placed in safety; and they were left behind because they were not worth the taking.
Adam Clarke's Commentary and Critical Notes on the Bible
Jeremiah 24 Introduction
Under the emblem of the good and bad figs is represented the fate of the Jews already gone into captivity with Jeconiah, and of those that remained still in their own country with Zedekiah. It is likewise intimated that God would deal kindly with the former, but that his wrath would still pursue the latter, Jeremiah 24:1-10.
INTRODUCTION TO Jeremiah 24
This chapter contains a vision of two baskets of figs, representing the Jews both in captivity, and at Jerusalem. The vision is declared, Jeremiah 24:1; where both time and place are pointed at, in which the vision was seen, and the nature of the figs described, and what passed between the Lord and the prophet concerning them. The explication of the vision begins, Jeremiah 24:4; and continues to the end of the chapter. The good figs were an emblem of the good people that were carried captive with Jeconiah into Babylon, which the Lord says was for their good; and he promises to own them, and set his eyes upon them for good, and that they should return to their own land, and have a heart to know him as their God, and return unto him, Jeremiah 24:5; the bad figs signify the people that were with Zedekiah at Jerusalem, and those that were in Egypt, who are threatened to be carried captive into all lands, and there live under the greatest reproach and disgrace; or be destroyed in their own land by the sword, famine, or pestilence, Jeremiah 24:8.
Ch. Jeremiah 24:1-10. The two baskets of figs
The meaning of the vision is given with sufficient clearness in the subsequent verses. Those who had not been carried away in Jehoiachin’s captivity (b.c. 597) contrasted themselves favourably with those who had been thus removed. To them the Lord here says that the real contrast is exactly the reverse. Of the good and evil figs, the latter represent such as have failed to draw any improvement from the fate which has overtaken their brethren, while those who have been carried off to Babylon shall yet be the subjects of God’s love and grace. Both the baskets contained fruit that had been gathered, and whose ripening time was therefore over, but here their likeness ceased. So both classes of the people had had their period of probation, but with results that on the whole differed essentially.
The section may be subdivided as follows.
(i) Jeremiah 24:1-3. After Jehoiachin and the other captives had been taken to Babylon, Jehovah shews Jeremiah two baskets of figs. He bids him describe them and he does so. (ii) Jeremiah 24:4-10. The good figs are the exiles, whom He will restore to their land and to prosperity, because of their loyalty to Him. The evil are Zedekiah and the rest that remain in Palestine, as well as those who have gone to Egypt. This fortune shall be their portion. They shall be scattered throughout the world, and be scorned of all nations, and perish through war, famine, and plague from the land Jehovah gave their fathers.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Jer 24:1-10.
Jer 24:1-10.
THE RESTORATION OF THE CAPTIVES IN BABYLON AND THE DESTRUCTION OF THE REFRACTORY PARTY IN JUDEA AND IN EGYPT, REPRESENTED UNDER THE TYPE OF A BASKET OF GOOD, AND ONE OF BAD, FIGS.
1. Lord showed me--
Am 7:1, 4, 7; 8:1,
contains the same formula, with the addition of "thus" prefixed.
carried . . . captive Jeconiah--
(Jer 22:24; 2Ki 24:12, &c.; 2Ch 36:10).
carpenters, &c.--One thousand artisans were carried to Babylon, both to work for the king there, and to deprive Jerusalem of their services in the event of a future siege
(2Ki 24:16).
Omit "were." "Set before," i. e put in the appointed place for offerings of firstfruits in the forecourt of the temple.
Carpenters - "Craftsmen" (see the marginal reference).
The Lord showed me, and, behold, two baskets of figs - Besides the transposition of whole chapters in this book, there is not unfrequently a transposition of verses, and parts of verses. Of this we have an instance in the verse before us; the first clause of which should be the last. Thus: -
"After that Nebuchadrezzar king of Babylon had carried away captive Jeconiah, the son of Jehoiakim king of Judah, with the carpenters and smiths from Jerusalem, and had brought them to Babylon, the Lord showed me, and, behold, two baskets of figs were set before the temple of the Lord."
Jeremiah 24:2 - "One basket had very good figs, even like the figs that are first ripe; and the other basket had very naughty figs, which could not be eaten, they were so bad."
This arrangement restores these verses to a better sense, by restoring the natural connection.
This prophecy was undoubtedly delivered in the first year of the reign of Zedekiah.
Under the type of good and bad figs, God represents the state of the persons who had already been carried captives into Babylon, with their king Jeconiah, compared with the state of those who should be carried away with Zedekiah. Those already carried away, being the choice of the people, are represented by the good figs: those now remaining, and soon to be carried into captivity, are represented by the bad figs, that were good for nothing. The state also of the former in their captivity was vastly preferable to the state of those who were now about to be delivered into the hand of the king of Babylon. The latter would be treated as double rebels; the former, being the most respectable of the inhabitants, were treated well; and even in captivity, a marked distinction would be made between them, God ordering it so. But the prophet sufficiently explains his own meaning.
Set before the temple - As an offering of the first-fruits of that kind.
Very good figs - Or, figs of the early sort. The fig-trees in Palestine, says Dr. Shaw, produce fruit thrice each year. The first sort, called boccore, those here mentioned, come to perfection about the middle or end of June. The second sort, called kermez, or summer fig, is seldom ripe before August. And the third, which is called the winter fig, which is larger, and of a darker complexion than the preceding, hangs all the winter on the tree, ripening even when the leaves are shed, and is fit for gathering in the beginning of spring.
Could not be eaten - The winter fig, - then in its crude or unripe state; the spring not being yet come.
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, Jer 24:1-3. II. The explication of this vision, applying the good figs to those that were already sent into captivity for their good (Jer 24:4-7), the bad figs to those that should hereafter be sent into captivity for their hurt, Jer 24:8-10.