Zechariah 10:10

Translation
King James Version
I will bring them again also out of the land of Egypt, and gather them out of Assyria; and I will bring them into the land of Gilead and Lebanon; and place shall not be found for them.
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KJV (with Strong's)
I will bring them again H7725 also out of the land H776 of Egypt H4714, and gather H6908 them out of Assyria H804; and I will bring H935 them into the land H776 of Gilead H1568 and Lebanon H3844; and place shall not be found H4672 for them.
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Complete Jewish Bible
I will bring them back from the land of Egypt and gather them out of Ashur. I will bring them into Gil'ad and the L'vanon, until there is no more room for them.
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Berean Standard Bible
I will bring them back from Egyptand gather them from Assyria.I will bring them to Gilead and Lebanonuntil no more room is found for them.
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American Standard Version
I will bring them again also out of the land of Egypt, and gather them out of Assyria; and I will bring them into the land of Gilead and Lebanon; and place shall not be found for them.
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World English Bible Messianic
I will bring them again also out of the land of Egypt, and gather them out of Assyria; and I will bring them into the land of Gilead and Lebanon; and there won’t be room enough for them.
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Geneva Bible (1599)
I will bring them againe also out of the land of Egypt, and gather them out of Asshur: and I will bring them into the land of Gilead, and Lebanon, and place shall not be found for them.
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Young's Literal Translation
And I have brought them back from the land of Egypt, And from Asshur I do gather them, And unto the land of Gilead and Lebanon I do bring them in, And there is not found for them space .
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See also
Hosea 11:11Micah 7:14Zechariah 8:7Isaiah 27:12Isaiah 27:13Isaiah 60:22Isaiah 11:11
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SUMMARY

Zechariah 10:10 is a powerful prophetic declaration of God's future, comprehensive restoration of His scattered people, Israel. It envisions a grand regathering from the lands of their dispersion, specifically mentioning Egypt and Assyria as representative of all places of exile and oppression. The verse culminates in a promise of return to the fertile and abundant lands of Gilead and Lebanon, signifying not merely a physical homecoming but a demographic explosion so vast that the land itself will be insufficient to contain the multitude, underscoring the boundless nature of God's covenant faithfulness and restorative power.

CONTEXT

  • Literary Context: Zechariah 10 is part of the second major prophetic oracle in the book (chapters 9-14), which shifts from the immediate post-exilic concerns of temple rebuilding to a sweeping vision of Israel's future and the coming of the Messiah. Chapter 10 specifically contrasts the failure of human leaders ("shepherds") with God's own sovereign and compassionate leadership. It begins with a call to seek rain (blessing) from the Lord, not from idols, and then transitions into a series of promises regarding the restoration and strengthening of Judah and Ephraim (representing the unified Israel). Verse 10 builds upon the preceding verses' themes of God's intervention and the defeat of oppressors, providing a concrete image of the promised ingathering that will follow God's judgment on the false shepherds and His vindication of His people. It sets the stage for the subsequent verses (10:11-12) that describe God's mighty acts of deliverance and the ultimate strengthening of His people in Him.
  • Historical & Cultural Context: The prophecy of Zechariah was delivered to the Jewish community that had returned from Babylonian exile in the late 6th century BC. While some had returned, many remained scattered throughout the Persian Empire and beyond. The mention of "Egypt" and "Assyria" is highly significant. Egypt represented the ancient land of Israel's first great oppression and exodus, a foundational event in their national identity. Assyria was the empire responsible for the brutal conquest and exile of the Northern Kingdom of Israel in 722 BC, scattering its inhabitants. By naming these two historical oppressors, Zechariah's prophecy speaks to the comprehensive nature of God's future restoration, implying a gathering from all corners of the earth where His people had been dispersed, echoing the historical memory of both the unified kingdom's experience with Egypt and the divided kingdom's experience with Assyria. Gilead and Lebanon, on the other hand, represent the fertile, desirable, and historically significant regions of the promised land, symbolizing prosperity and abundant life within their rightful inheritance.
  • Key Themes: Zechariah 10:10 contributes significantly to several overarching themes within the book and broader biblical theology. Foremost is the theme of Divine Restoration, emphasizing God's active, sovereign, and deliberate role in reversing the effects of judgment and scattering. The repeated "I will" underscores His initiative and power. This restoration is presented as a Comprehensive Gathering, signifying a complete ingathering of all scattered Israel, not just the remnant that returned from Babylon. It points to a future "new exodus" from all places of dispersion, even greater than the original exodus from Egypt, as promised in passages like Jeremiah 23:7-8. Furthermore, the prophecy highlights the theme of Abundant Blessing and Growth. The return to fertile lands like Gilead and Lebanon, coupled with the declaration that "place shall not be found for them," conveys an overwhelming multitude, indicating such a vast population that the land will be overflowing. This signifies immense blessing, flourishing, and the ultimate fulfillment of God's covenant promises to Abraham regarding his innumerable descendants (e.g., Genesis 15:5).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • bring again (Hebrew, shûwb', H7725): This primitive root (H7725) signifies "to turn back (hence, away) transitively or intransitively, literally or figuratively." In this context, it emphasizes God's active reversal of the exile and scattering, not merely a passive return but a divine act of bringing His people back to their homeland. It implies a restoration to a previous state of blessing or relationship.
  • gather (Hebrew, qâbats', H6908): This primitive root (H6908) means "to grasp, i.e. collect; assemble." It highlights the deliberate and comprehensive nature of God's work in bringing together His dispersed people from various locations. It speaks to the unity of the scattered remnant being brought into one place.
  • found (Hebrew, mâtsâʼ', H4672): This primitive root (H4672) means "to come forth to, i.e. appear or exist; transitively, to attain, i.e. find or acquire." In the negative construction "shall not be found for them," it idiomatically conveys the idea of there being insufficient room or space for the immense number of people God will gather, indicating an overwhelming abundance and fulfillment beyond expectation.

Verse Breakdown

  • "I will bring them again also out of the land of Egypt, and gather them out of Assyria;": This opening clause establishes God's sovereign initiative ("I will") in the restoration. "Egypt" and "Assyria" function as merisms, representing the two most significant historical oppressors and places of exile for Israel. By mentioning both, the prophecy signifies a complete and universal ingathering of God's people from all corners of the earth where they have been scattered, emphasizing the comprehensive nature of the promised return. It echoes the historical pattern of God's deliverance (from Egypt) and promises a reversal of the scattering (by Assyria).
  • "and I will bring them into the land of Gilead and Lebanon;": This clause specifies the destination of the regathered people. Gilead, east of the Jordan, and Lebanon, to the north, were renowned for their fertility, rich pastures, and majestic forests. These regions represent desirable, prosperous, and historically significant parts of the Promised Land, symbolizing a return to a place of blessing, abundance, and security within their covenant inheritance. The emphasis is on a full and prosperous re-establishment in their ancestral land.
  • "and [place] shall not be found for them.": This concluding phrase, often translated as "there will not be room enough for them," is a powerful statement of hyperbole. It conveys the immense scale of the promised ingathering and the subsequent population growth. It signifies that the number of people God restores will be so vast that even the expansive and fertile lands of Gilead and Lebanon will be insufficient to contain them. This underscores the extraordinary nature of God's blessing and the complete fulfillment of His covenant promises to multiply His people beyond measure.

Literary Devices

Zechariah 10:10 employs several potent Literary Devices to convey its message of expansive restoration. The most prominent is Merism, seen in the pairing of "Egypt" and "Assyria." These two nations represent the historical extremes of Israel's oppression and dispersion, with Egypt symbolizing the initial bondage and Assyria the later, comprehensive scattering of the Northern Kingdom. By naming both, the prophet signifies a complete and universal gathering from all places of exile, from one end of the earth to the other. Similarly, "Gilead and Lebanon" function as a Merism for the entire, fertile, and desirable Promised Land, emphasizing the full restoration to their covenant inheritance. The concluding phrase, "and [place] shall not be found for them," is a striking example of Hyperbole. This exaggeration vividly portrays the overwhelming multitude of the restored people, underscoring the boundless nature of God's blessing and the demographic explosion that will accompany their return. The repeated "I will bring them" and "I will gather them" also demonstrates Anaphora and Repetition, emphasizing God's sovereign initiative and unwavering commitment to His promises, making it clear that this restoration is entirely His doing.

THEOLOGICAL AND THEMATIC CONNECTIONS

Zechariah 10:10 profoundly articulates God's unwavering faithfulness to His covenant promises, particularly those concerning the restoration and multiplication of His people, Israel. It underscores the divine initiative in redemption, portraying God as the active agent who reverses the consequences of sin and exile. This prophecy extends beyond a mere physical return; it speaks to a spiritual renewal and a demographic flourishing that signifies the comprehensive nature of God's restorative work. The imagery of a land overflowing with people points to the ultimate fulfillment of God's promise to Abraham that his descendants would be as numerous as the stars, demonstrating God's capacity to bring about His purposes in ways that exceed human expectation or capacity. It is a powerful testament to God's enduring love for His chosen people and His commitment to bring His redemptive plan to its glorious consummation.

REFLECTION AND APPLICATION

Zechariah 10:10 offers profound hope and assurance for believers today. It reminds us that God is a God of restoration, capable of reversing even the most dire circumstances. Just as He promised to gather His scattered people, He is faithful to gather and restore individuals and communities who have experienced brokenness, displacement, or spiritual wandering. This verse encourages us to trust in God's sovereign power and His unwavering commitment to His promises, even when our present reality seems bleak or overwhelming. It challenges us to look beyond immediate difficulties to the grand scope of God's redemptive plan, which culminates in a glorious future where His people are not just gathered but flourish in His abundant presence. It also serves as a reminder that God's blessings often exceed our capacity to contain them, inviting us to live with open hands and hearts, ready to receive and share the overflowing grace He provides.

Questions for Reflection

  • In what areas of your life or community do you long for God's restoration, and how does this verse encourage your faith?
  • How does the promise of God's comprehensive gathering affect your understanding of His faithfulness to His people, both historically and presently?
  • What does the hyperbole "place shall not be found for them" teach you about the abundance of God's blessings and His ability to exceed all expectations?

FAQ

Does this prophecy refer only to a physical return of Israel, or does it have a broader spiritual meaning?

Answer: While Zechariah 10:10 certainly has a literal dimension concerning the physical return of the Jewish people to their land, biblical prophecy often operates on multiple levels. The immediate context points to a physical ingathering, but the comprehensive nature of the restoration, the overwhelming abundance, and the subsequent Christ-centered fulfillment suggest a broader spiritual significance. It foreshadows the gathering of all God's people—both Jew and Gentile—into His kingdom, where His blessings are so vast that no "place" (or earthly system) can fully contain them. This spiritual dimension is often seen through the lens of the New Testament, where the "Israel of God" encompasses all who believe in Christ, and the ultimate "land" is God's eternal kingdom.

CHRIST-CENTERED FULFILLMENT

Zechariah 10:10, while rooted in the historical experience and future hope of Israel, finds its ultimate and most profound fulfillment in Jesus Christ and the New Covenant. The "gathering" and "bringing again" of God's people, promised in the Old Testament, are supremely accomplished through Christ's redemptive work. He is the true Shepherd who gathers His scattered flock, not just from Egypt or Assyria, but from every nation, tribe, people, and language (Revelation 7:9). Jesus Himself speaks of gathering His people, lamenting over Jerusalem, "How often I have longed to gather your children together, as a hen gathers her chicks under her wings" (Matthew 23:37). The promise that "place shall not be found for them" points to the vastness of the Church, the spiritual Israel, which grows to an innumerable multitude through the power of the Gospel (Romans 9:6-8). Believers, both Jew and Gentile, are brought into the spiritual "Gilead and Lebanon" – the abundant life and spiritual blessings found in Christ, where there is "fullness of joy" (Psalm 16:11) and "life more abundant" (John 10:10). Ultimately, this prophecy foreshadows the eschatological gathering of all the redeemed into the new heavens and new earth, where God's presence is the ultimate "place" and His people dwell in an eternal, overflowing abundance that no earthly space could ever contain (Revelation 21:1-4).

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Commentary on Zechariah 10 verses 5–12

Here are divers precious promises made to the people of God, which look further than to the state of the Jews in the latter days of their church, and have certain reference to the spiritual Israel of God, the gospel-church, and all true believers.

I. They shall have God's favour and presence, and shall be owned and accepted of him. This is the foundation of all the rest: The Lord is with them, Zac 10:5. He espouses their cause, takes their part, is on their side; and, if he be for them, who can be against them? Again (Zac 10:6), I have mercy upon them. All their dignity and joy are owing purely to God's mercy; and mercy, as it supposes misery, so it excludes merit. They had been cast off, the effect of which could not but be misery; they had been justly cast off, and therefore could pretend to merit nothing at God's hand but wrath and the curse; yet it is promised, They shall be as though I had not cast them off. The transgressions of their fathers, for which they had been rejected, shall not only not be visited upon them, but shall not be so much as remembered against them. God will be as perfectly reconciled to them as if he had never contended with them, and the falling out of these lovers shall rather be the renewing than the weakening of love. They shall have such a full assurance of God's being reconciled to them, and upon that shall be so well reconciled to themselves, that they shall be as easy as if they had never been cast off; and their condition, after their restoration to the divine favour, shall be so very happy that there shall not remain the least scar from the wounds which were given them by their being cast off. Such favour does God show to returning repenting sinners, who were by nature at a distance, and children of wrath; such fellowship are they admitted into, and such freedom does he use with them, that they are as though they had never been cast off. 1. The covenant they are admitted into is the same that ever it was: I am the Lord their God, according to the original contract, the covenant made with their fathers. 2. The communion they are admitted into is the same that ever it was: I will hear them. They shall be as welcome as ever to speak to him, and as sure as ever to receive from him an answer of peace; for, as he never did, so he never will, say to Jacob's seed, Seek you me in vain.

II. They shall be victorious over their enemies, that would draw them from either their duty to God or their comfort in God (Zac 10:5): They shall be as mighty men, that are both strong in body and bold in spirit, men of vigour, men of valour, effective men. Those of Ephraim, as well as those of Judah, shall be like a mighty man (Zac 10:7), that dares to go about a difficult enterprise and is able to go through with it. They shall, as mighty men, tread down their enemies in the battle, as the dirt that is thrown out of the houses is trodden with other dirt in the mire of the streets. And they shall therefore fight, because the Lord is with them. Some would argue that they may therefore sit still, and do nothing, because the Lord is with them, who can and will do all. No; God's gracious presence with us to help us must not supersede, but quicken and animate, our endeavours to help ourselves; and we must therefore work out our salvation with fear and trembling, because it is God that works in us both to will and to do. They shall fight with readiness and resolution because, if God be with them, they are sure to be conquerors, more than conquerors. For then the riders on horses shall be confounded. The cavalry of the enemies shall be routed, and put into disorder, by the infantry of the Jews. The preachers of the gospel of Christ went forth to war a good warfare; they charged bravely, because God was with them; and the riders on horses that opposed them were confounded, for God chose the weak and foolish things of the world to confound the wise and mighty. But whence have they all this might? How come they to be so able, so active? It is in the Lord, and in the power of his might, that they are so (Zac 10:6): I will strengthen the house of Judah, and so I will save the house of Joseph. Note, God saves us by strengthening us, and works out our happiness by working in us to do our duty. And thus we are engaged to the utmost diligence in using the strength God gives us; and yet, when all is done, God must have the glory of all. God is our strength, and so becomes both our song and our salvation.

III. Those of them that are dispersed shall be gathered together into one body (Zac 10:6): I will bring them again to place them, bring them from other lands to place them in their own land. This was a token of their being perfectly restored to all their other ancient privileges - they shall be restored to the possession of their own land. This was fulfilled when the children of God that were scattered abroad were by faith in Christ incorporated in the gospel-chruch, and Jews and Gentiles became one fold, Joh 10:16. In order to this (Zac 10:8) I will hiss for them, or, rather, whistle for them, as the shepherd with his pipe calls his sheep together, that know his voice; and so I will gather them. The preaching of the gospel was, as it were, God's hissing for souls to come to Jesus Christ, his calling in his scattered sheep to the green pastures. I will gather them, for I have redeemed them. Note, Those whom Christ has redeemed by his blood God will gather by his grace, as a hen gathers her brood under her wings. This promise is enlarged upon Zac 10:10, I will bring them again also out of the land of Egypt. Some think this was literally fulfilled when Ptolemaeus Philadelphus king of Egypt sent 120,000 Jews out of his country into their own land, as was the promise of gathering them out of Assyria by Alexander the son of Antiochus Epiphanes. But it has its spiritual accomplishment in the gathering in of precious souls out of a bondage worse than that in Egypt or Assyria, and the bringing of them into the glorious liberties of the children of God and their enjoyments, which are as the beautiful fruitful pastures in the land of Gilead and Lebanon. All the land of promise is theirs, even Gilead, the utmost border of it eastward, and Lebanon, the utmost border northward. But how shall this be? How shall a people so dispersed be got together? How shall those that are set at such a distance from their own country be brought to it again? It is true the difficulties seem insuperable, but they shall be got over as easily, as effectually as those that lay in the way of their deliverance out of Egypt and their entrance into Canaan: He shall pass through the sea with affliction, as of old through the Red Sea, to the sore affliction of Pharaoh and his hosts, or to the sore affliction of the sea, the waves whereof he shall smite, so that it shall be driven back, as when the sea saw and fled, Psa 114:3. And all the deeps of the river (all the rivers, though ever so deep) shall dry up, as Jordan did, to make way for Israel's passage into that good land which God had given them. Does the pride of Assyria stand in the way of their deliverance? He shall give check to it who sets bounds to the proud waves of the sea, and it shall be brought down. Does the sceptre of Egypt oppose it? That shall depart away, so that it shall not be able to obstruct the gathering in of God's Israel when his time shall come for the doing of it. When the gospel-chruch was to be gathered out of all nations by the preaching of the gospel great opposition was given to it by the enraged combined powers of earth and hell. Insuperable difficulties seemed to be in the way of it. But, by a divine power going along with the doctrine of Christ, it became mighty to the pulling down of strong holds, and the conversion and salvation of thousands. Then the sea fled, and Jordan was driven back at the presence of the Lord.

IV. They shall greatly multiply, and the church, that new world, shall be replenished (Zac 10:8): They shall increase as they have increased formerly in Egypt, and great additions shall be made to their numbers, as in the days of David and Solomon. When God gathers his redeemed ones to himself they shall help to gather in others with them, and their motion homeward shall be like that of a snow-ball. Crescit eundo - The further it goes the larger it grows by accretion. I will gather them, and they shall increase. Note, The church of Christ is a growing body, as long as it is in the present state of minority, till it comes to the measure of the stature of the fulness of Christ. There are added to it daily such as shall be saved. 1. It shall spread to distant places. It shall fill Canaan, even to the lands of Gilead and Lebanon, so that no more place, no more room, shall be found for it there, Zac 10:10. In Judah only God had been known, and his name was great in Israel only; here only he revealed his statutes and judgments. But in gospel-times that place shall be much too strait; the church's tent must be enlarged, and its cords lengthened: Then I will sow them among the people, Zac 10:9. Their scattering shall be like the scattering of seed in the ground, not to bury it, but to increase it, that it may bring forth much fruit. The Jews are said to be dispersed into every nation under heaven (Act 2:5); and, as it was their troubles that dispersed some of them, so perhaps others transplanted themselves into colonies because the land of Israel was too strait for them; and many were natives of other nations, but proselyted to the Jewish religion. Now these were sown among the people, Hos 2:23. And this contributed very much to the spreading of the gospel. The Jews that came from all parts to worship at Jerusalem fetched thence the gospel light and fire to their own countries, as those Acts 2, and the eunuch, Acts 8. And their own synagogues in the several cities of the Gentiles were the first receptacles of the apostles and their preaching, wherever they came. Thus when God sowed them among the people, that they might not get hurt by the Gentiles, but do good to them, he took care that they should remember him, and make mention of his name in far countries; and, by keeping up the knowledge of God among them as he had revealed himself in the Old Testament, they would be the more ready to admit the knowledge of Christ as he has revealed himself in the New Testament. 2. It shall last to future ages. The church shall not be res unius aetatis - a temporary thing, but a seed in it shall serve the Lord, Zac 10:7. Yea, their children shall see it and be glad; and they shall live with their children, and turn again, Zac 10:9. Converts to Christ shall have their children about them, whom they shall teach the knowledge of the Lord, and bring with them when they turn again to the holy land and the way of holiness. It was said to those to whom the gospel was first preached, The promise is to you and to your children, Act 2:39. They shall be so sown among the people as never to be extirpated. Christ's family upon earth shall never be extinct, nor his purchased possession lost for want of heirs.

V. God himself will be both their strength and their song. 1. In him they shall be comforted, and shall have abundant satisfaction (Zac 10:7): Their heart shall rejoice as through wine; for Christ's love, which is their joy, is better than wine. They shall be like a mighty man, and their heart shall rejoice. When we resolutely resist, and so overcome, our spiritual enemies, then our hearts shall rejoice. But we ruin our own joy if our resistance be feeble and we yield to the temptations of Satan. Their heart shall rejoice, and then they shall be as a mighty man; for the joy of the Lord will be our strength. And with their graces their joys shall be propagated: Their children shall see it and be glad, and their hearts also shall rejoice in the Lord. It is good to acquaint children betimes with the delights of religion, and to make the services of it as pleasant as may be to them, that, learning betimes to rejoice in the Lord, they may with purpose of heart cleave to him. 2. By him they shall be carried on with vigour, and enlargement of heart, in his service (Zac 10:12): I will strengthen them in the Lord, strengthen them for their walk and work, as well as for their warfare. It is the God of Israel that gives strength and power unto his people, that strengthens all their powers and faculties for spiritual performances, above what they are by nature and against what they are by the corruption of nature. Now observe, (1.) How they are thus enabled and invigorated for their duty: I the Lord will strengthen them in the Lord, in the Messiah, who is Jehovah our strength, as well as Jehovah our righteousness. Strength is treasured up for us in Christ, and from him it is communicated to us. It is through Christ strengthening us that we can do all things, and without him we can do nothing. His strength is commanded him for this purpose, Psa 68:28. (2.) What good use they shall make of this strength given unto them: They shall walk up and down in his name. If God strengthen us, we must bestir ourselves, must walk up and down in all the duties of the Christian life, must be active and busy in the work of God, must walk up and down as industrious men do, losing no time, and letting slip no opportunity. But still we must walk up and down in the name of Christ, must do all by warrant from him and in dependence on him, with an eye to his word as our rule and his glory as our end. To us to live must be Christ; and, whatever we do in word or deed, we must do all in the name of the Lord Jesus, that we receive not the strengthening grace of God in vain. See Psa 80:17, Psa 80:18.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–12. Public domain.
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JeromeAD 420
Commentary on Zechariah
(Verse 8 onwards) I will hiss for them and gather them, for I have redeemed them; and they shall be multiplied as they were multiplied before. And I will sow them among the peoples, and they shall remember me far off, and they shall live with their children and return. And I will bring them back from the land of Egypt, and I will gather them from Assyria, and I will bring them to the land of Gilead and Lebanon, and no place shall be found for them. LXX: I will show them signs and receive them, for I will redeem them, and they shall be multiplied as they were many, and I will sow them among the peoples, and those who were far off shall remember me. I will nourish their children and they will return, and I will bring them back from the land of Egypt, and I will gather them from Assyria, and I will lead them to Gilead and Lebanon, and none of them will be missing. They will have a sign of their congregation, either under the Macedonians, or at the consummation of the world, as I said before. 'They will have my whistle,' says the Lord, 'so that I may gather them from my whistle and teach myself to be their shepherd. For I have redeemed them and delivered them from captivity with an outstretched arm. And I will multiply them, as I have multiplied before, so that the dispersion among the nations does not appear to be division, but rather the operation of sowing and the harvest of children and grandchildren multiplied, let them live with their sons. And they shall return not only from the land of Egypt, but also from Assyria, and from both sides of the world they shall return to Judah, and to the land of Gilead and Lebanon, which the tribes of Joseph and Ephraim used to possess, and the number of those who return will be so great that the land cannot contain them. According to the interpretation, the Lord signifies and calls to those who were held captive by sins before, and he speaks to them: Come to me, all who labor and are burdened, and you will find rest for your souls. Take my yoke upon you and learn from me, for I am gentle and humble in heart. For my yoke is easy and my burden is light (Matthew 11:29-30). What could be more merciful than this meaning and call, through which the scattered people are gathered? But they have congregated because the Lord has redeemed them: not with corruptible silver and gold, from their vain conversation; but with precious blood, like that of an unblemished lamb, the Lord Jesus (I Pet. I). Therefore, it says in the Psalm: Delight, deliver me from those surrounding me (Psal. XXXI, 7). And again: You have redeemed me, Lord, God of truth (Psal. XXX, 6). And he will multiply them as they were multiplied before, so that the promise made to Abraham may be fulfilled: I will multiply him, and I will bless him, and he will be blessed, so that he may become the father of many nations (Gen. XVII, 9). But we must not consider the sons of Abraham those to whom the Lord speaks: If you were the sons of Abraham, you would do the works of your father (John 8:39), but those of whom the Apostle says: All those who are of faith, they are the sons of Abraham (Rom. 8). Isaiah testifies to this multiplication in mystical language, saying: The little one shall become a thousand, and a small one a strong nation (Isaiah 60:22). However, we do not receive the multiplication and blessing of children in a carnal manner: otherwise Elijah and Elisha and Jeremiah and John the Baptist (who was greater than all born of women) (Matthew 11) would have been deprived of this blessing, but rather it is the one by which the multitudes of nations are called to faith. Finally, it follows: I will sow them among the peoples, and they will remember me from afar. They are sown among the peoples who have heard the word of the Lord: 'Go, teach all nations' (Matt. XXVIII, 19). And in another place: 'You did not choose me, but I chose you and appointed you to go and bear fruit, fruit that will last' (John XV, 16). And when the apostles have been sown among the peoples, the nations and distant peoples will remember me, in accordance with this prophetic statement: 'All the ends of the earth will remember and turn to the Lord.' And all the families of the nations will worship in his presence. For the kingdom is the Lord's, and he will rule over the nations (Ps. XXI, 28, 29). And what is said: From afar they will remember me, is similar to this: You who are far away, remember the Lord, and let Jerusalem rise in your heart (Jer. XXXI). The multitude of all the nations was far away, but they remembered God, because we are all born from one parent. And when the apostles were sown among all the nations, the nations that were far away remembered God and will live with their children, so that those who were previously dead in unbelief may begin to live in faith. These are the children whom Paul nourished in the Gospel, writing to the Corinthians: I gave you milk to drink (1 Cor. 3:2). And Peter, in his letter to the dispersed faithful who had been reborn, writes: Not from corruptible seed, but from incorruptible, through the living and enduring word of God, like newborn infants, so that they may desire the rational milk and grow in it for salvation (1 Pet. 1). The evangelist John also wrote to these children: Little children, guard yourselves from idols (1 John 5:21). And I will bring them out from the land of Egypt, saith he, and I will gather them out of the Assyrians. And I will bring them unto the land of Galaad, and Libanus, and place shall not be found for them. Galaad is translated into our language, a testimony of transmigration, when we transition from the carnal to the spiritual, we come from a part to the whole: we leave earthly things behind and migrate to heavenly things: but Lebanon is interpreted as 'whiteness', that is, whitening. Therefore, we are led out of the darkness of Egypt, so that after we have passed over and migrated from the world, we are whitened in the Lord, and it is said of us: 'Who is this that goes up whitened?' (Song of Solomon 8:6). Others, according to the ambiguity of the Greek language, whereby both the Phoenician mountain and the Lebanese cedar are called 'Libanus', now interpret 'thu' as 'Libanus', and believe it signifies God, so that after we have passed from the earth to heaven, the prayer of the Savior may be fulfilled in us: 'Father, grant that they may be one in us, as I and you are one' (John 17:22). Therefore, the bride in the Song of Songs says to the bridegroom: 'The fragrance of your garments is like the fragrance of Lebanon' (Song of Songs 4:11). And when he shall bring us into the land of Gilead and Lebanon, there shall be no place found unto us, that we may be not straitened by the narrowness of the land; but let us enjoy the breadth of the heavens.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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