We have said that the badness of the figs is not to be explained of guilt, but of punishment: and this is what Jeremiah confirms, when he says, As these good figs, so will I acknowledge the captivity for good, or for beneficence, טובה, thube. It is well known that captivity means the persons led captive, it being a collective word. Then he says,
“I will acknowledge the captives of Judah, whom I have driven from this people, so as to do them good again.” (124)
As this doctrine was then incredible, God calls the attention of the Jews to the final issue; as though he had said, that they were mistaken who took only a present view of things, and did not extend their thoughts to the hope of mercy. For they thus reasoned, “It is better to remain in the country where God is worshipped, where the Temple is and the altar, than to live among heathen nations; it is better to have some liberty than to be under the yoke of tyranny; it is better to retain even the name of being a separate people than to be scattered here and there, so as not to be a community at all.” Hence, according to their state at that time, they thought their condition better: but God corrected this wrong judgment; for they ought to have looked to the end, and what awaited the exiles and captives as well as those whom the king of Babylon had for a time spared. Though, indeed, it was the Prophet’s object to alleviate the grief of those who had been led away into Chaldea, yet he had a special regard to the people over whom he was appointed an instructor and teacher. He was then at Jerusalem; and we know how perverse were those whom he had to contend with, for none could have been more obstinate than that people. As God had delayed his punishment, they supposed that they had wholly escaped, especially as they had an uncle as a successor to their captive king.
Hence, then, was their contempt of threatenings; hence was their greater liberty in sinning: they thought that God had taken vengeance on the exiles, and that they were saved as being the more excellent portion of the community. The Prophet, therefore, in order to break down this presumption, which he could not bend, set before them this vision, which had been given him from above. We now, then, see that the doctrine especially set forth is, that God would remember the captives for the purpose of doing them good, as though he had said that a wrong judgment was formed of the calamity of a few years, and that the end was to be looked to. It follows —
(124) The word “acknowledge,” or own, would lead us to attach rather a different meaning to this expression: God would own them “good,” as the good figs. The next verse refers to God’s purpose to do them good. — Ed.