Zechariah 10:9

Translation
King James Version
And I will sow them among the people: and they shall remember me in far countries; and they shall live with their children, and turn again.
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KJV (with Strong's)
And I will sow H2232 them among the people H5971: and they shall remember H2142 me in far countries H4801; and they shall live H2421 with their children H1121, and turn again H7725.
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Complete Jewish Bible
and I will sow them among the peoples. In distant lands they will remember me; they will rear their children and then return.
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Berean Standard Bible
Though I sow them among the nations,they will remember Me in distant lands;they and their childrenwill live and return.
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American Standard Version
And I will sow them among the peoples; and they shall remember me in far countries; and they shall live with their children, and shall return.
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World English Bible Messianic
I will sow them among the peoples; and they will remember me in far countries; and they will live with their children, and will return.
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Geneva Bible (1599)
And I will sowe them among the people, and they shall remember me in farre countreys: and they shall liue with their children and turne againe.
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Young's Literal Translation
And I sow them among peoples, And in far-off places they remember Me, And they have lived with their sons, And they have turned back.
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See also
Ezekiel 6:9Jeremiah 31:27Isaiah 65:23Esther 8:171 Kings 8:471 Kings 8:48Micah 5:7
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In the KJVVerse 23,026 of 31,102

Study This Verse

SUMMARY

Zechariah 10:9 is a profound prophetic declaration concerning the future of God's scattered people, Israel. It reveals God's sovereign hand in their dispersion among the nations, not as an act of abandonment but as a purposeful "sowing" intended to lead to their remembrance of Him, their spiritual and physical preservation through generations, and ultimately, their repentance and return to their covenant Lord. This verse encapsulates themes of divine judgment, enduring faithfulness, and the promise of restoration.

CONTEXT

  • Literary Context: Zechariah 10 is part of a larger prophetic oracle (chapters 9-14) that shifts from immediate post-exilic concerns to a grander eschatological vision, focusing on the future of Israel and the coming of the Messiah. Specifically, chapter 10 contrasts the false, unfaithful shepherds (vv. 2-3) with the Lord Himself, who promises to be the true Shepherd and deliverer of His flock. Verses 6-12 describe a future ingathering and strengthening of both Judah and Ephraim (representing the reunited northern and southern kingdoms, or the whole of Israel), bringing them back from the lands of their dispersion. Verse 9 functions as a pivotal statement within this promise of restoration, explaining the divine purpose behind their scattering and the conditions for their eventual return. It sets the stage for the triumphant return described in the subsequent verses.
  • Historical & Cultural Context: The immediate historical context for Zechariah's prophecy is the post-exilic period, following the return of a remnant of Judah from Babylonian captivity. However, Zechariah 10:9 looks beyond this initial return to a more comprehensive, future dispersion and ingathering that encompasses all Israel. The "far countries" would have resonated with the experiences of the Assyrian and Babylonian exiles, and later, the widespread diaspora under Roman rule and beyond. The concept of "sowing" (planting seeds) was deeply familiar in an agrarian society, carrying connotations of intentionality, growth, and future harvest, even when seeds are scattered. The idea of "remembering" God and "turning again" (repentance) was a recurring theme in Israel's history, often following periods of national apostasy and divine judgment, as seen in the cycles of the Judges and the prophetic calls to repentance before and during exile.
  • Key Themes: Zechariah 10:9 contributes significantly to several major theological themes within the book and the broader prophetic tradition. Firstly, it underscores Divine Sovereignty, demonstrating that even in the seemingly chaotic events of national dispersion, God is in control, orchestrating events for His ultimate purposes. The scattering is not random but a deliberate "sowing" (as also seen in Jeremiah 31:27). Secondly, it highlights God's Enduring Faithfulness and Preservation to His covenant people, ensuring their survival and continuity ("they shall live with their children") despite immense hardship and geographical separation. This echoes promises found in Leviticus 26:44-45. Thirdly, the verse emphasizes the critical role of Remembrance and Repentance ("they shall remember me... and turn again"). This spiritual turning back to God is the necessary precursor to their physical restoration, a theme central to prophetic calls for revival, such as those found in Hosea 14:1-2.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • sow (Hebrew, zâraʻ', H2232): A primitive root meaning "to sow," "to disseminate," "plant," or "fructify." In this context, it signifies God's deliberate and purposeful scattering of His people, implying an intentional placement for future growth and harvest, rather than mere random dispersal or utter destruction. It carries the nuance of a farmer planting seeds, which are spread out but with the ultimate goal of yielding fruit.
  • remember (Hebrew, zâkar', H2142): A primitive root meaning "to mark (so as to be recognized)," "to remember," or "to mention." This "remembrance" is not merely a passive recollection but an active, mindful acknowledgment of God, His covenant, and His ways, often leading to a responsive action. It implies a deep, internal turning of the heart towards God.
  • far countries (Hebrew, merchâq', H4801): Derived from a root meaning "to be remote," this noun refers to "remoteness" or "a distant place." It emphasizes the wide geographical dispersion of Israel, highlighting the extreme conditions under which God's people would still recall Him and live, demonstrating the vastness of God's reach and the extent of their exile.
  • children (Hebrew, bên', H1121): From a root meaning "to build," this word refers to a "son" or "child," but in a wider sense, it encompasses descendants, offspring, and even a builder of the family name. Here, it underscores the miraculous preservation and continuity of the nation through successive generations, even in exile, assuring the survival of their lineage.
  • turn again (Hebrew, shûwb', H7725): A primitive root meaning "to turn back (hence, away)," "to return," "to retreat," or "to restore." This is a profoundly significant theological term, often translated as "repent." It denotes a complete change of direction, a turning away from sin and back to God, encompassing both spiritual and, in this context, physical restoration to the land.

Verse Breakdown

  • "And I will sow them among the people:" This opening clause asserts God's active and sovereign role in the dispersion of Israel. The imagery of "sowing" suggests a deliberate, purposeful scattering, not a haphazard or uncontrolled event. It implies that even in judgment, God has an ultimate plan for growth and future re-gathering, akin to a farmer scattering seeds across a field. This divine action ensures that their dispersion is not an end but a means to a greater end.
  • "and they shall remember me in far countries;" Despite their wide scattering and long exile in distant lands, the people of Israel would retain a memory of their covenant God. This "remembering" is not a mere intellectual exercise but a deep, spiritual recollection of God's identity, His promises, and His laws, even amidst foreign cultures and influences. It signifies a persistent spiritual connection that transcends geographical and temporal separation.
  • "and they shall live with their children," This phrase speaks to the miraculous preservation of the nation through generations. Despite the hardships of exile, the threat of assimilation, and the passage of time, God promises that His people will survive and propagate. This continuity of life and lineage underscores God's faithfulness to His covenant promises, ensuring that the nation would not be utterly consumed but would endure, maintaining their identity and hope for future restoration.
  • "and turn again." This final clause signifies a profound spiritual and physical return. "Turn again" (Hebrew: shuv) is a foundational biblical concept of repentance—a change of heart and direction, a turning away from disobedience and back to God's ways. This spiritual turning is intrinsically linked to their eventual physical return to their land, indicating that true restoration is predicated on a renewed relationship with God.

Literary Devices

Zechariah 10:9 employs several powerful literary devices. The most prominent is Metaphor, specifically in the phrase "I will sow them among the people." Here, God is depicted as a farmer, and Israel as seeds. This metaphor transforms the seemingly negative act of dispersion into a purposeful, agricultural process, implying future growth and harvest rather than destruction. It suggests intentionality and a long-term plan. The phrase "far countries" uses Hyperbole to emphasize the vastness and extremity of their dispersion, highlighting the global reach of their exile. Furthermore, the verse exhibits Parallelism in its structure, with each clause building upon the previous one, creating a sense of progression from dispersion to remembrance, preservation, and ultimately, restoration. The repetition of the conjunction "and" (polysyndeton) links these stages, emphasizing the sequential and interconnected nature of God's work in their history.

THEOLOGICAL AND THEMATIC CONNECTIONS

Zechariah 10:9 profoundly illustrates God's sovereign control over history and His unwavering covenant faithfulness, even in the midst of judgment. The "sowing" of Israel among the nations demonstrates that their dispersion was not a sign of God's abandonment but a divinely orchestrated process designed to bring about remembrance and repentance. This passage underscores the principle that God uses difficult circumstances, including exile and displacement, as a means of spiritual discipline and ultimately, restoration. It highlights the dynamic interplay between divine action and human response: God scatters, but He also preserves, prompting His people to remember and return to Him, thereby fulfilling His promises. This theme of a scattered but preserved people, destined for a future ingathering, is a cornerstone of biblical prophecy, pointing to God's ultimate redemptive plan for Israel.

REFLECTION AND APPLICATION

Zechariah 10:9 offers a powerful message of hope and divine sovereignty for believers today. It reminds us that even when we experience periods of spiritual dryness, displacement, or feel "scattered" by life's circumstances, God's hand is still at work. Our trials are not random but can be part of a divine "sowing" process, intended to deepen our dependence on Him and refine our faith. This verse calls us to actively "remember" God's faithfulness, His Word, and His character, especially when we feel far from Him or in "far countries" of the soul. Such remembrance should lead to a profound "turning again" – a repentance that involves re-aligning our hearts, minds, and actions with His will. Furthermore, the promise that "they shall live with their children" offers reassurance about the enduring nature of God's promises and His care for future generations, encouraging us to live faithfully and pass on a legacy of faith, even in challenging times. It underscores that God's purposes for His people, individually and corporately, will ultimately prevail.

Questions for Reflection

  • In what "far countries" or challenging circumstances do you currently find yourself, and how might God be "sowing" you for a greater purpose?
  • How can you more intentionally "remember" God's faithfulness and His Word in your daily life, especially during difficult seasons?
  • What areas of your life might God be calling you to "turn again" from, and how can you respond with sincere repentance and renewed devotion?
  • How does the promise of continuity ("live with their children") encourage you regarding the legacy of faith you are building and passing on?

FAQ

Does "sow them among the people" imply that God causes suffering or exile?

Answer: Yes, the phrase "I will sow them among the people" (KJV) or "I will scatter them among the peoples" (ESV) indicates God's active role in Israel's dispersion. While it describes a consequence of their disobedience (as seen throughout the Old Testament, e.g., Deuteronomy 28:64), the imagery of "sowing" suggests that this scattering is not merely punitive but purposeful. Like a farmer sowing seeds, God's intention is not annihilation but a deliberate placement that, paradoxically, leads to preservation, remembrance, and ultimately, a future harvest of restoration. It highlights God's sovereignty even over the difficult aspects of His people's history, using judgment as a means of discipline and purification, rather than ultimate destruction.

What does "they shall remember me" mean in a practical sense for the scattered people?

Answer: "They shall remember me" (Hebrew: zâkar) goes beyond mere intellectual recall. It implies an consistent, mindful acknowledgment of God's covenant, His laws, and His identity, even in foreign lands where they might be tempted to forget or assimilate. Practically, this remembrance would manifest as a renewed commitment to monotheism amidst idolatry, adherence to God's statutes, a longing for their homeland and the temple, and a recognition of their unique identity as God's chosen people. It signifies a spiritual awakening and a turning of the heart back to the Lord, which is a prerequisite for their ultimate restoration, as prophesied in passages like Nehemiah 1:8-9.

CHRIST-CENTERED FULFILLMENT

While Zechariah 10:9 directly addresses the physical and spiritual restoration of national Israel, its themes find profound Christ-centered fulfillment in the broader redemptive work of Jesus Christ. The "sowing" of God's people among the nations, leading to remembrance and return, foreshadows the global dispersion of the Gospel through the Church, which comprises both believing Jews and Gentiles. Just as Israel was scattered to remember God, so too the Church is "sown" throughout the world, not in judgment, but as agents of the Kingdom, bearing witness to Christ. The ultimate "remembrance" and "turning again" is found in the New Covenant, where individuals from every tribe and tongue remember God through the person and work of Jesus, turning from sin to Him in repentance and faith. Christ Himself is the true Shepherd who gathers His scattered sheep (as promised in John 10:16), uniting them into one flock under His leadership. The promise that "they shall live with their children" speaks to the eternal life and spiritual continuity found in Christ, where believers, through the Holy Spirit, are preserved and sustained across generations, ensuring the perpetuation of God's family. Ultimately, the turning back to God is perfectly embodied in the new birth and reconciliation offered through Christ's atoning sacrifice, making possible a true and lasting return to fellowship with the Father (as described in 2 Corinthians 5:17-19).

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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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