Jeremiah 24 Commentary

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"Jeremiah on the Ruins of Jerusalem"
(Horace Vernet, 1844)

'For I know the plans that I have for you,' declares the LORD,
'plans for welfare and not for calamity to give you a future and a hope.
-- Jeremiah 29:11
(Play beautiful related song by Marty Goetz and Misha)

Click chart to enlarge

Click chart to enlarge
Chart from recommended resource Jensen's Survey of the OT - used by permission
Jeremiah Chart from Charles Swindoll

JEREMIAH: "PROPHET TO THE NATIONS" Sin - "I Will Punish" (Jer 9:25) Hope - "I Will Restore" (Jer 30:17) Judah & Jerusalem
Prophet Called Jer 1:1-1:19	Prophecies to Judah Jer 2:1-45:5				Prophecies to the Gentiles Jer 46:1-51:64	Prophet's Appendix Jer 52:1-52:34
Prophet's Commission Jer 1:1-19	Judah Condemned Jer 2:1-25:38	Jeremiah's Conflicts Jer 26:1-29:32	Jerusalem's Future Jer 30:1-33:26	Jerusalem's Fall Jer 34:1-45:5	Nations Condemned Jer 46:1-51:64	Historic Conclusion Jer 52:1-52:34
Before The Fall Of Jerusalem Jer 1:1-38:28				The Fall Jer 39:1-18	After The Fall
Call	Ministry					Retrospect
Nation of Judah					Surrounding Nations	Future of Babylon
627-582 BC Ministered 40+ Years!

Map of Israel at Time of Jeremiah
Source: ESV Global Study Bible

Source: ESV Global Study Bible

Jeremiah 24:1 After Nebuchadnezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the officials of Judah with the craftsmen and smiths from Jerusalem and had brought them to Babylon, the LORD showed me: behold, two baskets of figs set before the temple of the LORD!

• Lord (KJV): Am 3:7 7:1,4,7 8:1 Zec 1:20 3:1 
• two (KJV): De 26:2-4 
• after (KJV): Jer 22:24-28 29:2 2Ki 24:12-16 2Ch 36:10 Eze 19:9 
• smiths (KJV): 1Sa 13:19,20 

AFTER SECOND DEPORTATION
TO BABYLON

After - When? Approximately 597 BC. 

Nebuchadnezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the officials of Judah with the craftsmen and smiths from Jerusalem and had brought them to Babylon 

the LORD showed me: behold, two baskets of figs set before the temple of the LORD!

Charles Ryrie - The good figs represented those who had been deported and promised their return to Palestine. The bad figs depicted those who remained in the land of Palestine or who went to Egypt and were not promised restoration. Excavations show the remarkable architectural accomplishments of Nebuchadnezzar, who used the skilled artisans referred to in verse 1. 
 

Jeremiah 24:2 One basket had very good figs, like first-ripe figs, and the other basket had very bad figs which could not be eaten due to rottenness.

• One basket: Jer 24:5-7 Ho 9:10 Mic 7:1 
• first ripe: Mic 7:1 Na 3:12 Rev 6:13 
• Very bad: The winter fig, probably, then in its crude or unripe state. Jer 24:8-10 Isa 5:4,7 Eze 15:2-5 Mal 1:12-14 Mt 5:13 

TWO BASKETS OF FIGS:
GOOD AND ROTTEN

One basket had very good figs, like first-ripe (bikkūrāh) figs and the other basket had very bad figs which could not be eaten due to rottenness - The first-ripe figs symbolize the exiles whom God regards as good figs, valued and watched over with care. 

The vision of the two baskets of figs serves as a vivid symbolic picture of the spiritual condition of the covenant people, primarily Judah, though the imagery naturally extends to all of Israel. The figs do not merely represent individuals in a general sense, but rather the moral and spiritual “fruit” of the nation as a whole—what they have become in response to God’s revelation and covenant dealings.

This imagery is consistent with a well-established biblical pattern in which the fig tree represents Israel and its spiritual state. Later, the Lord Jesus Christ explicitly employs this symbolism. In Lk 13:6–9, the barren fig tree illustrates Israel’s failure to produce the fruit God sought despite repeated opportunities. In Mt 21:18–20, Jesus curses the fig tree, a dramatic sign of judgment on fruitless religiosity. And in Mt 24:32–33, the fig tree becomes a lesson in discernment, pointing to recognizing the times and God’s unfolding purposes. Together, these passages reinforce that the fig tree and its fruit function as a spiritual barometer of the nation’s response to God.

Within Jeremiah’s vision, the distinction between the two baskets is striking: the good figs represent those who are faithful, those whose hearts are responsive to God, while the bad figs represent those who are hardened, rebellious, and apostate. Significantly, this distinction is not based on outward circumstances (such as remaining in the land versus going into exile), but on inward spiritual reality, how the people respond to God’s Holy Word and, ultimately, to His revealed Messiah.

Thus, the good figs symbolize those whom God regards with favor, whom He will preserve, refine, and restore, while the very bad figs represent those who persist in unbelief and rebellion, and who therefore come under judgment. The underlying principle is timeless teaching that a person’s true condition before God is revealed by their response to His revelation, culminating ultimately in their response to Jesus Christ.

TSK on First Ripe - The figs of the early sort; perhaps those which are ripe about six weeks before the full season, which are reckoned a great dainty.  "No sooner," says Dr. Shaw, "doth the early fig draw near to perfection in the middle or latter end of June, than the summer fig, begins to be formed, though it rarely ripens before August; about which time the same tree frequently throws out a third crop, or winter fig, as we may call it.  This is usually of a much longer shape and darker complexion than the summer fig hanging and ripening upon the tree, even after the leaves are shed; and, provided the winter proves mild and temperate, is gathered as a delicious morsel in the spring."

Henry Morris - The figs are symbolic of the spiritual fruit of the whole nation of Judah, probably including Israel as well. Christ also referred to the fig tree and its fruit as symbolic of the nation and its response to Him. (Luke 13:6-9; Matthew 21:18-20; 24:32,33) The good figs represent the faithful Jews, the bad figs the apostate Jews. The difference is determined by their respective response to their Messiah when He is made known to them.

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First ripe (01063) Hebrew noun בִּכּוּרָה bikkūrāh from the root בָּכַר (bākar, “to be firstborn, to come early, to bear early”), and fundamentally denotes the first, earliest, or choicest produce of a season, especially fruit that appears at the beginning of the harvest. By extension it refers to that which is especially prized, desirable, and precious because of its “firstness.” While closely related to bikkurim (firstfruits), bikkūrāh places particular emphasis on the quality, preciousness, attractiveness, and eagerly desired nature of the first yield, not merely its chronological priority.

In the ancient Near Eastern and Mediterranean world, in the literal sense, the “early fig” (bikkūrāh) was considered a delicacy, especially in the Middle East. The early ripe fruit is especially prized because it appears before the main harvest and is therefore rare, eagerly desired, and highly valued. These figs ripen around June, well before the main (late) fig harvest in August, making them rare and highly sought after.  For example, in Micah 7:1, the prophet laments, “There is not a cluster of grapes to eat, or a first-ripe fig which I crave,” where bikkūrāh conveys that the early fig is not only first in time but also uniquely satisfying and eagerly longed for. Similarly, Isaiah 28:4 compares something fleeting and quickly consumed to “the first-ripe fig prior to summer, which one sees, and as soon as it is in his hand, he swallows it,” highlighting its immediate appeal and desirability. Their desirability is reflected linguistically as well—the Arabic cognate bakurat even entered Spanish during centuries of Arab influence. Because of this cultural background, bikkūrāh came to signify something eagerly anticipated and immediately enjoyed. As seen in Isaiah 28:4, the first-ripe fig is snatched and eaten as soon as it is in hand, underscoring its irresistible appeal and fleeting nature.

bikkūrāh - 4X - Isa. 28:4; Jer. 24:2; Hos. 9:10; Mic. 7:1

Scripturally, bikkūrāh carries both literal and figurative meanings:

Literal sense: It refers to early ripe figs that are quickly picked and consumed, highlighting their freshness, sweetness, and desirability (Isa. 28:4).

Figurative sense: bikkūrāh is richly symbolic: It can describe that which is especially delightful, precious, and set apart because of its “firstness.

Figuratively, bikkūrāh carries rich theological and symbolic meaning. It can describe that which is especially delightful, precious, and set apart because of its “firstness.” In Hosea 9:10, God says, “Like grapes in the wilderness I found Israel; like the first fruit on the fig tree in its first season I saw your fathers,” using bikkūrāh to express the Lord’s delight in Israel at the beginning of their relationship—fresh, desirable, and full of promise. Thus, the term often conveys not only priority but affection, expectation, and value.

In Hosea 9:10, it portrays Israel in her early relationship with God—fresh, delightful, and precious in His sight: Hosea 9:10 "I found Israel like grapes in the wilderness; I saw your forefathers as the earliest fruit on the fig tree in its first season. But they came to Baal-peor and devoted themselves to shame, And they became as detestable as that which they loved. Bikkūrāh to express the Lord’s delight in Israel at the beginning of their relationship, fresh, desirable, and full of promise.

In Jeremiah 24:2, it symbolizes the exiles whom God regards as “good figs,” valued and watched over with care.

In Micah 7:1, it expresses the prophet’s lament that the godly have vanished, creating a longing like that experienced when no early figs are available between harvests.

In Isaiah 28:4, it also becomes a metaphor for Ephraim’s fleeting existence, soon to disappear like a first-ripe fig that is instantly consumed.

Thus, bikkūrāh not only conveys priority in time but also intensity of desire, delight, and value. It can represent:

• God’s initial delight in His people (Hos. 9:10),
• The precious remnant under His care (Jer. 24:2),
• The painful absence of righteousness (Mic. 7:1),
• Or the swift disappearance of a people under judgment (Isa. 28:4).

Theologically, bikkūrāh aligns with the broader biblical principle of firstfruits belonging to God, the idea that the first and best belong to God (cf. Ex 23:19; Lev. 23:10), reflecting the idea that the first and best are to be consecrated to Him as an acknowledgment of His provision and lordship. It underscores a key biblical pattern that what comes first is representative of the whole and is therefore sacred, set apart, offered in devotion and especially valued.

In summary, bikkūrāh refers to the earliest and most desirable produce—especially fruit such as first-ripe figs—marked by its priority in time, its excellence, its attractiveness, its rarity, and its cherished value or delight, and by extenstion figuratively it signifies what is precious, eagerly desired, and either cherished by God or belonging to God or, in judgment contexts, quickly lost, like something so desirable it is consumed the moment it appears.

Jeremiah 24:3 Then the LORD said to me, “What do you see, Jeremiah?” And I said, “Figs, the good figs, very good; and the bad figs, very bad, which cannot be eaten due to rottenness.”  

• What (KJV): Jer 1:11-14 1Sa 9:9 Am 7:8 8:2 Zec 4:2 5:2,5-11 Mt 25:32,33 

JEREMIAH'S VISION OF
GOOD AND BAD FIGS

Then the LORD said to me, “What do you see, Jeremiah?” And I said, “Figs, the good figs, very good; and the bad figs, very bad, which cannot be eaten due to rottenness.”  

Jeremiah 24:4 Then the word of the LORD came to me, saying,

JEREMIAH'S WORD
FROM JEHOVAH

Then the word of the LORD came to me, saying - Jeremiah functions as God's mouthpiece. 

Jeremiah 24:5 “Thus says the LORD God of Israel, ‘Like these good figs, so I will regard as good the captives of Judah, whom I have sent out of this place into the land of the Chaldeans.

• I will regard as good: Na 1:7 Zec 13:9 Mt 25:12  Joh 10:27 1Co 8:3 Ga 4:9 2Ti 2:19 
• as good the captives of Judah: De 8:16 Ps 94:12-14 119:67,71 Ro 8:28 Heb 12:5-10 Rev 3:19 

Related Passages: 

Jeremiah 29:11 ‘For I know the plans that I have for you,’ declares the LORD, ‘plans for welfare and not for calamity to give you a future and a hope.

YAHWEH BEGINS TO EXPLAIN
MEANING OF FIGS

Thus says the LORD God of Israel This typical authoritative formula underscores that the interpretation is not Jeremiah’s opinion but Yahweh's evaluation. God Alone defines what is truly good, independent of human assessments.

‘Like these good figs - The good (Hebrew ṭôb) figs symbolize spiritual quality, not outward circumstances. In the vision (Jer 24:2), these figs are very good, like first-ripe figs (bikkurah), prized for their sweetness and desirability. (cf. Hos 9:10). Thus, God is identifying a remnant within Judah that is precious to Him.

So I will regard as good the captives of Judah - This is the shocking reversal. The exiles—those taken in the first deportation to Babylon (597 BC, including men like Ezekiel; cf. 2 Ki 24:10–16)—might appear cursed. Yet God declares them “good” because they are the ones He intends to refine, restore, and preserve spiritually. Their exile is not abandonment but redemptive discipline (cf. Heb 12:6).

Whom I have sent out of this place into the land of the Chaldeans – God emphasizes His sovereignty. The exile was not ultimately Nebuchadnezzar’s doing but God’s purposeful sending. This aligns with passages like Jer 25:9, where God calls the Babylonian king “My servant,” showing that even His righteous judgment is under divine control allowing Him to use unrighteous men (Chaldeans) to carry it out. 

Babylon (the land of the Chaldeans) becomes the place of purification of His people. What seems like displacement is actually preparation. In the following verses (Jer 24:6–7), God promises to watch over them for good, bring them back, and give them a heart to know Him.

Jeremiah 24:6 ‘For I will set My eyes on them for good, and I will bring them again to this land; and I will build them up and not overthrow them, and I will plant them and not pluck them up.

NLT  I have sent them into captivity for their own good. I will see that they are well treated, and I will bring them back here again. I will build them up and not tear them down. I will plant them and not uproot them.

• For I will (KJV): Jer 21:10 De 11:12 2Ch 16:9 Ne 5:19 Job 33:27,28 Ps 34:15 1Pe 3:12 
• and I will bring (KJV): Jer 12:15 23:3 29:10 32:37 Eze 11:15-17 36:24 
• I will build (KJV): Jer 1:10 18:7-9 32:41 33:7 42:10 

For - term of explanation. This introduces the reason and explanation for the statement in the previous verse (Jer 24:5). He is explaining why God regards the exiles as “good figs.” God calls them good not because of their past righteousness, but because He has determined to act toward them for good.

I will set My eyes on them for good, and I will bring them again to this land; and I will build them up and not overthrow them, and I will plant them and not pluck them up.

Jeremiah 24:7 ‘I will give them a heart to know Me, for I am the LORD; and they will be My people, and I will be their God, for they will return to Me with their whole heart.  

• I will give (KJV): Jer 31:33-34 32:39 De 30:6 Eze 11:19-20 Ezek 36:24-28 
• and they (KJV): Jer 30:22 31:33 32:38 De 26:17-19 Eze 37:23,27 Zec 8:8 13:9 Heb 8:10 11:16 
• for they (KJV): Jer 3:10 29:12-14 De 4:29-31 30:2-5 1Sa 7:3 1Ki 8:46-50 2Ch 6:38 Isa 55:6,7 Ho 14:1-3 Ro 6:17 

Related Passages: 

Jeremiah 31:33-34 “But this is the covenant which I will make with the house of Israel after those days,” declares the LORD, “I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people. 34“They will not teach again, each man his neighbor and each man his brother, saying, ‘Know the LORD,’ for they will all know Me, from the least of them to the greatest of them,” declares the LORD, “for I will forgive their iniquity, and their sin I will remember no more.” 

Deuteronomy 30:6 “Moreover the LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, so that you may live.

Ezekiel 11:19-20 “And I will give them one heart, and put a new spirit within them. And I will take the heart of stone out of their flesh and give them a heart of flesh, 20 that they may walk in My statutes and keep My ordinances and do them. Then they will be My people, and I shall be their God.

Ezekiel 36:24-28 “For I will take you from the nations, gather you from all the lands and bring you into your own land. 25 “Then I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your filthiness and from all your idols. 26 “Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. 27 “I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances. 28 “You will live in the land that I gave to your forefathers; so you will be My people, and I will be your God.

Ezekiel 36:26-27 Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. 27 “I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances.

GOD WILL CHANGE
THEIR HEARTS

I will give them a heart to know Me, for I am the LORD - This prophecy is largely unfulfilled in its fullest sense, pointing beyond the immediate return from exile to a future, internal heart work of God in Israel. He Himself promises to give them a new heart (Jer 24:7), indicating not merely an outward reformation but an inward supernatural transformation.

Such transformation cannot be produced by human effort, religious ritual, or external circumstances, but represents the sovereign work of God alone to create this new heart and new life within His people. As He declares elsewhere, “I will give you a new heart and put a new spirit within you” (Ezek 36:26), showing that regeneration is entirely His gracious initiative. This promise ultimately anticipates a time when Israel, as a nation, will know the LORD personally and intimately (Jer 31:33–34; Ro 11:26–27).

At the same time, this truth applies universally, for what God promises Israel reflects what He will do in every sinner. Every person who turns to Him in faith and trust experiences this same divine work of new birth (cf. John 3:3–6). Thus, the prophecy highlights a foundational principle—true relationship with God is not based on external privilege or reform, but on an inward transformation wrought by God Himself, resulting in wholehearted devotion to Him.

and they will be My people, and I will be their God,

for they will return to Me with their whole heart. Whole heart speaks of total devotion—every faculty of life aligned in sincere love, loyalty, and obedience to God, in full covenant commitment (cf. Deut 30:6). This goes far beyond national restoration to the land; it describes spiritual regeneration, a divinely wrought change at the core of their being.

Jeremiah 24:8 ‘But like the bad figs which cannot be eaten due to rottenness–indeed, thus says the LORD–so I will abandon Zedekiah king of Judah and his officials, and the remnant of Jerusalem who remain in this land and the ones who dwell in the land of Egypt.

KJV 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:

NET "I, the LORD, also solemnly assert: 'King Zedekiah of Judah, his officials, and the people who remain in Jerusalem or who have gone to live in Egypt are like those bad figs. I consider them to be just like those bad figs that are so bad they cannot be eaten.

CSB   "But as for the bad figs, so bad they are inedible, this is what the LORD says: in this way I will deal with king Zedekiah of Judah, his officials, and the remnant of Jerusalem-- those remaining in this land and those living in the land of Egypt.

ESV  But thus says the LORD: Like the bad figs that are so bad they cannot be eaten, so will I treat Zedekiah the king of Judah, his officials, the remnant of Jerusalem who remain in this land, and those who dwell in the land of Egypt.

NIV  Jeremiah 24:8 " 'But like the poor figs, which are so bad they cannot be eaten,' says the LORD, 'so will I deal with Zedekiah king of Judah, his officials and the survivors from Jerusalem, whether they remain in this land or live in Egypt.

NLT  Jeremiah 24:8 "But the bad figs," the LORD said, "represent King Zedekiah of Judah, his officials, all the people left in Jerusalem, and those who live in Egypt. I will treat them like bad figs, too rotten to eat.

• But like the bad figs Jer 24:2,5 29:16-18 
• so I will abandon Zedekiah king of Judah: Jer 21:10 32:28,29 34:17-22 37:10,17 38:18-23 39:2-9 52:2-11 Eze 12:12-16 17:11-21 
• and the ones who dwell in the land of Egypt: Jer 43:1-44:30 

DISPOSITION OF
THE BAD FIGS

But like the bad figs which cannot be eaten due to rottenness - The bad figs are those people who are left in Judah or have fled to Egypt. They will become a driven and homeless people until they are consumed.

–indeed, thus says the LORD–so I will abandon Zedekiah king of Judah and his officials, and the remnant of Jerusalem who remain in this land and the ones who dwell in the land of Egypt.

Ryrie - Those who remained in the land or who went to Egypt (Jer 43:4-7) were actually worse off than those who were taken to Babylon. 

Jeremiah 24:9 ‘I will make them a terror and an evil for all the kingdoms of the earth, as a reproach and a proverb, a taunt and a curse in all places where I will scatter them.

• I will make them a terror and an evil for all the kingdoms of the earth, Jer 15:4 34:17 De 28:25,37,65-67 Eze 5:1,2,12,13 
• as a reproach and a proverb, a taunt : Jer 19:8 25:18 26:6 42:18 44:12,22 1Ki 9:7 2Ch 7:20 Ps 44:13,14 La 2:15-17 Eze 25:3 26:2 36:2,3 
• a curse: Jer 29:18,22 Ps 109:18,19 Isa 65:15 

I will make them a terror and an evil for all the kingdoms of the earth, as a reproach and a proverb, a taunt and a curse in all places where I will scatter them

Henry Morris - This is literally fulfilled now for almost 2000 years, following the destruction and dispersion by the Romans in A.D. 135.

Jeremiah 24:10 ‘I will send the sword, the famine and the pestilence upon them until they are destroyed from the land which I gave to them and their forefathers.’”

• Jer 5:12 9:16 14:15,16 15:2 16:4 19:7 34:17 Isa 51:19 Eze 5:12-17 Eze 6:12-14 7:15 14:12-21 33:27 

Related Passages: 

Lamentations 4:9 Better are those slain with the sword Than those slain with hunger; For they pine away, being stricken For lack of the fruits of the field. 

Leviticus 26:26  ‘When I break your staff of bread, ten women will bake your bread in one oven, and they will bring back your bread in rationed amounts, so that you will eat and not be satisfied. 

Deuteronomy 28:21-25; 48 “The LORD will make the pestilence cling to you until He has consumed you from the land where you are entering to possess it. 22 “The LORD will smite you with consumption and with fever and with inflammation and with fiery heat and with the sword and with blight and with mildew, and they will pursue you until you perish. 23 “The heaven which is over your head shall be bronze, and the earth which is under you, iron. 24 “The LORD will make the rain of your land powder and dust; from heaven it shall come down on you until you are destroyed.  25 “The LORD shall cause you to be defeated before your enemies; you will go out one way against them, but you will flee seven ways before them, and you will be an example of terror to all the kingdoms of the earth.

Deuteronomy 28:48 therefore you shall serve your enemies whom the LORD will send against you, in hunger, in thirst, in nakedness, and in the lack of all things; and He will put an iron yoke on your neck until He has destroyed you. 

Jeremiah 21:7 “Then afterwards,” declares the LORD, “I will give over Zedekiah king of Judah and his servants and the people, even those who survive in this city from the pestilence, the sword and the famine, into the hand of Nebuchadnezzar king of Babylon, and into the hand of their foes and into the hand of those who seek their lives; and he will strike them down with the edge of the sword. He will not spare them nor have pity nor compassion.”’ 

GOD SENDS HIS
RIGHTEOUS JUDGMENT

I will send the sword, the famine and the pestilence upon them - This a solemn declaration of God’s judgment upon the people of Judah who had persistently rebelled against Him. The sword represents warfare and violent invasion (Jer 25:9) and speaks of death by military conquest including siege, slaughter, and destruction at the hands of an enemy.

Famine represents the deprivation that naturally follows siege warfare. When cities like Jerusalem were surrounded, food supplies were cut off, leading to severe starvation (cf. Lam 4:9). This emphasizes prolonged suffering and the collapse of normal life. It also reflects covenant curses warned long before (Lev 26:26; Deut 28:48).

Pestilence represents disease and epidemic outbreaks, which often spread rapidly in conditions of war, famine, and overcrowding.

Upon them refers to those who remained in the land but persisted in rebellion, including King Zedekiah and those who falsely believed they were safe simply because they had not been exiled.

God’s judgment in Jeremiah’s time was meant to turn hearts back to Him, just as His discipline today calls people to repentance and faith in Christ.

Until they are destroyed - Until is a time sensitive word that marks a limit in time, indicating that a certain action, state, or condition (judgment in this case) continues up to a specific point, and then something either changes, is fulfilled, or reaches its intended goal (destruction). It speaks of the certainty and completeness of the judgment (cf 2Ki 25:1–11). God's hand of judgment would continue until God’s purpose in judgment was fulfilled, namely, the removal (from the land) of persistent, unrepentant wickedness.

God’s covenant blessings are
inseparable from obedience to Him. 

From the land which I gave to them and their forefathers - The land refers to the Promised Land, which was a gift of grace originally given to Abraham (Gen 12:7). While yes, the Abrahamic covenant is usually referred to as an unconditional covenant, the fact is that it was not unconditional in terms of enjoyment. In other words, continued possession and enjoyment of the land depended on faithfulness (obedience to the Mosaic Law) of Israel (Deut 28:63–64). Their expulsion shows that the land ultimately belongs to God, that Israel’s stay in the land was a privilege, not an unconditional right and that persistent sin against Yahweh would lead to removal from the land.