Behold, I will bring them from the north country, and gather them from the coasts of the earth, and with them the blind and the lame, the woman with child and her that travaileth with child together: a great company shall return thither.
Behold, I will bring them from the north country, and gather them from the coasts of the earth, and with them the blind and the lame, the woman with child and her that travaileth with child together: a great company shall return thither. This verse promises comprehensive restoration that reverses the exile. I will bring them from the north country specifically addresses Babylon (consistently called 'north' in Jeremiah though geographically northeast, since invaders approached via the northern route). Gather them from the coasts of the earth uses qavats (קָבַץ), meaning to assemble or collect what has been scattered—the same word used of regathering after worldwide dispersion (Deuteronomy 30:3-4).
Remarkably, the regathered include the blind and the lame, the woman with child and her that travaileth—precisely those least able to make the arduous journey from Babylon. This demonstrates that restoration is divine work, not human achievement. In ancient warfare, the weak were often left behind or perished; God promises none will be excluded from His regathering. This merciful inclusion echoes Isaiah 35:5-6 where blind eyes and lame legs are healed in the messianic age.
A great company shall return thither (קָהָל גָּדוֹל, qahal gadol) envisions massive restoration exceeding the actual historical return under Zerubbabel (c. 50,000 per Ezra 2:64). This points beyond the post-exilic return to the great ingathering of Jew and Gentile in Messiah's kingdom (Isaiah 11:10-12, Matthew 8:11, Revelation 7:9).
Historical Context
The return from Babylon (538 BC onward) fulfilled this partially—exiles did return to rebuild. Yet numbers were modest, and the prophecy's full scope (worldwide regathering, comprehensive inclusion of the weak) remained unfulfilled. Second Temple Judaism recognized this tension, developing hope for a future, greater regathering. Jesus' ministry deliberately included the blind, lame, and outcast (Luke 14:13, 21), signaling the messianic restoration's arrival. The church's mission to 'the ends of the earth' (Acts 1:8) continues this ingathering until Christ returns.
Questions for Reflection
How does God's promise to include 'the blind and the lame' in restoration challenge human tendency to value strength and ability?
What does it mean that restoration is God's work ('I will bring them') rather than human achievement?
In what ways does the church's inclusion of weak, marginalized, and unlikely members reflect this prophecy's fulfillment?
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Analysis & Commentary
Behold, I will bring them from the north country, and gather them from the coasts of the earth, and with them the blind and the lame, the woman with child and her that travaileth with child together: a great company shall return thither. This verse promises comprehensive restoration that reverses the exile. I will bring them from the north country specifically addresses Babylon (consistently called 'north' in Jeremiah though geographically northeast, since invaders approached via the northern route). Gather them from the coasts of the earth uses qavats (קָבַץ), meaning to assemble or collect what has been scattered—the same word used of regathering after worldwide dispersion (Deuteronomy 30:3-4).
Remarkably, the regathered include the blind and the lame, the woman with child and her that travaileth—precisely those least able to make the arduous journey from Babylon. This demonstrates that restoration is divine work, not human achievement. In ancient warfare, the weak were often left behind or perished; God promises none will be excluded from His regathering. This merciful inclusion echoes Isaiah 35:5-6 where blind eyes and lame legs are healed in the messianic age.
A great company shall return thither (קָהָל גָּדוֹל, qahal gadol) envisions massive restoration exceeding the actual historical return under Zerubbabel (c. 50,000 per Ezra 2:64). This points beyond the post-exilic return to the great ingathering of Jew and Gentile in Messiah's kingdom (Isaiah 11:10-12, Matthew 8:11, Revelation 7:9).