Zechariah 10:8

Translation
King James Version
I will hiss for them, and gather them; for I have redeemed them: and they shall increase as they have increased.
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KJV (with Strong's)
I will hiss H8319 for them, and gather H6908 them; for I have redeemed H6299 them: and they shall increase H7235 as they have increased H7235.
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Complete Jewish Bible
"I will whistle for them and gather them, because I have redeemed them; they will be as numerous as they were before;
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Berean Standard Bible
I will whistle for them to gather,for I have redeemed them;and they will be as numerousas they once were.
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American Standard Version
I will hiss for them, and gather them; for I have redeemed them; and they shall increase as they have increased.
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World English Bible Messianic
I will signal for them, and gather them; for I have redeemed them; and they will increase as they have increased.
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Geneva Bible (1599)
I will hisse for them, and gather them: for I haue redeemed them: and they shall encrease, as they haue encreased.
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Young's Literal Translation
I hist for them, and I gather them, For I have redeemed them, And they have multiplied as they did multiply.
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See also
Isaiah 5:26Isaiah 7:18Jeremiah 33:22Jeremiah 31:10Jeremiah 31:11Ezekiel 36:10Ezekiel 36:11
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In the KJVVerse 23,025 of 31,102

Study This Verse

SUMMARY

Zechariah 10:8 powerfully portrays God's sovereign initiative in the restoration of His people, promising a divine summons and a miraculous regathering rooted in His past acts of redemption. This verse anticipates a future of abundant increase and flourishing for the scattered remnant of Israel, underscoring the Lord's unwavering faithfulness to His covenant promises and His active role as their Shepherd and Redeemer.

CONTEXT

  • Literary Context: Zechariah 10 marks a significant shift in the book, moving from the symbolic visions of chapters 1-6 and the prophetic burdens concerning fasting and true worship in chapters 7-8, to a more direct prophetic oracle. This chapter serves as a bridge, transitioning from the immediate post-exilic concerns to broader eschatological hopes for Israel's future. It opens with a call to seek the Lord for rain (blessing) rather than relying on false gods or diviners, directly contrasting the true source of provision with deceptive alternatives. The subsequent verses (Zechariah 10:2-3) condemn the "shepherds" (leaders) who have led the flock astray, setting the stage for God's personal intervention as the true Shepherd. Verse 8, therefore, is a pivotal declaration of God's direct action to reclaim, gather, and multiply His people after the failures of human leadership.
  • Historical & Cultural Context: The prophecy of Zechariah was delivered to the Jewish community that had returned from Babylonian exile, a period marked by rebuilding the temple and re-establishing their national and religious identity. While a remnant had returned, many Jews remained dispersed throughout the Persian Empire and beyond. The historical reality was one of diminished numbers, vulnerability, and a longing for the glorious past. Culturally, the imagery of a shepherd and flock was deeply resonant, representing the relationship between leaders and their people, and especially between God and Israel. The concept of God "hissing" or whistling to summon His people would have evoked the familiar practice of a shepherd calling his sheep or a beekeeper calling his bees, signifying a swift, decisive, and effective summons. The "gathering" promised here would have been understood in light of the previous exiles and the yearning for a complete return to the promised land.
  • Key Themes: This verse contributes significantly to several overarching themes within Zechariah and the broader prophetic corpus. Firstly, it highlights God's unwavering covenant faithfulness, demonstrating His commitment to His people despite their failures and dispersion, echoing promises found in Deuteronomy 30:3-5. Secondly, the theme of divine restoration and regathering is prominent, emphasizing God's active role in bringing His scattered flock back to their homeland, as also prophesied in Jeremiah 23:3. Thirdly, it underscores God's sovereign power and authority as the ultimate Shepherd, contrasting His effective leadership with the failures of human "shepherds" (Zechariah 10:2-3). Finally, the promise of supernatural increase and blessing points to a future of prosperity and flourishing, reminiscent of the rapid growth of Israel in Egypt before the Exodus, as described in Exodus 1:7.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Hiss (Hebrew, shâraq', H8319): This primitive root properly means "to be shrill," implying to whistle or hiss, which can be used as a call or in scorn. In Zechariah 10:8, the context dictates a positive, authoritative summons, akin to a shepherd calling his flock or a master summoning servants. It conveys the swiftness, ease, and effectiveness with which God will gather His people. It is not a sound of derision, but of divine command and attraction.
  • Gather (Hebrew, qâbats', H6908): A primitive root meaning "to grasp," hence to collect or assemble. This word emphasizes God's active role in bringing together those who are dispersed. It speaks to a comprehensive and intentional collection, implying that no one will be left behind whom God intends to gather. The act of gathering is a direct consequence of the divine "hiss" or summons.
  • Redeemed (Hebrew, pâdâh', H6299): This primitive root means "to sever," which leads to the broader meaning of ransoming, releasing, or preserving. It signifies an act of deliverance from bondage, danger, or a state of being lost. The past tense "I have redeemed them" grounds God's future actions in His historical faithfulness, particularly His deliverance of Israel from Egypt (Exodus) and Babylon (Exile). This redemption is the fundamental basis and motivation for His ongoing work of gathering and increasing His people.

Verse Breakdown

  • "I will hiss for them, and gather them": This opening clause declares God's decisive and personal intervention. The "hiss" (or whistle) signifies a swift, compelling, and irresistible summons from God, indicating His sovereign power to call His scattered people from wherever they may be. This is followed by the active "gather," emphasizing the physical and spiritual restoration of the dispersed remnant back to their land and to Himself. It highlights God's initiative and the certainty of His purpose.
  • "for I have redeemed them": This phrase provides the foundational reason and motivation for God's actions. The past perfect tense ("I have redeemed") points to God's prior acts of deliverance, particularly the Exodus from Egypt and the return from Babylonian exile, as the basis for His continued faithfulness. God's covenant relationship with His people, established through His redemptive acts, guarantees His ongoing commitment to their welfare and restoration. His past redemption is the pledge of future blessing.
  • "and they shall increase as they have increased": This final clause promises a future of abundant growth and prosperity. The repetition of "increase" (Hebrew râbâh) emphasizes the certainty and magnitude of this blessing. It implies a return to, and even surpassing of, the rapid population growth and flourishing experienced by Israel in their most prosperous periods, such as their multiplication in Egypt before the Exodus or during the time of the united monarchy. This signifies not just numerical growth, but overall flourishing and blessing under God's direct care.

Literary Devices

Zechariah 10:8 employs several powerful literary devices. Imagery is central, particularly the vivid picture of God "hissing" or whistling to summon His people, akin to a shepherd calling his flock or a beekeeper calling his bees. This evokes a sense of immediate, personal, and effective divine action. The Metaphor of God as a shepherd gathering His flock is implicit, reinforcing His tender care and authoritative control over His people. Repetition is used effectively with the phrase "as they have increased," which serves to emphasize the certainty and magnitude of the promised growth. This is not merely a wish but a divine decree that will mirror or even exceed past periods of prosperity. Finally, the entire verse is a declaration of Divine Speech, marked by the first-person pronoun "I will," underscoring God's direct involvement, sovereign will, and unwavering commitment to His people's restoration.

THEOLOGICAL AND THEMATIC CONNECTIONS

Zechariah 10:8 is a profound declaration of God's enduring covenant faithfulness and His active role in the restoration of His people. It articulates the theological truth that God's redemptive work is not a one-time event but an ongoing process rooted in His character and past acts of deliverance. The divine "hiss" and gathering signify a new exodus, a spiritual and physical return from dispersion, driven by God's prior redemption. This verse assures believers that even when scattered, diminished, or seemingly forgotten, God remains intimately involved in their lives, possessing the power and will to call them back, restore them, and cause them to flourish beyond their former state. It speaks to the hope of a comprehensive restoration, not just of a physical land, but of a people renewed in their relationship with their Redeemer.

REFLECTION AND APPLICATION

Zechariah 10:8 offers immense comfort and profound encouragement for believers today, reminding us that our God is a God of active intervention and faithful restoration. In moments of personal scattering—whether due to sin, doubt, suffering, or feeling lost and disconnected—this verse assures us that God knows exactly where we are and possesses the sovereign power to call us back to Himself. His past redemptive work in our lives, culminating in the sacrifice of Christ, is the guarantee of His continued commitment to our well-being and flourishing. We are called to trust in His ability to gather us, restore what has been diminished, and cause us to increase in spiritual fruitfulness and impact. This passage encourages us to look beyond present difficulties to the certain hope of God's redemptive purposes unfolding in our lives and in the global body of Christ, knowing that He will faithfully complete the work He began.

Questions for Reflection

  • In what areas of your life do you feel "scattered" or diminished, and how does the promise of God's active "hiss" and gathering bring you hope?
  • How does God's past redemption in your life (e.g., salvation, specific deliverances) serve as a foundation for trusting Him with your future restoration and increase?
  • What might it look like for you, or your community, to "increase as they have increased" in a spiritual sense, and how can you cooperate with God's work in this regard?

FAQ

What is the significance of God "hissing" for His people in this verse?

Answer: The word "hiss" (Hebrew shâraq) here does not carry a negative connotation of scorn or derision, as it might in other contexts (e.g., Jeremiah 19:8). Instead, it signifies a swift, decisive, and compelling summons. It's akin to a shepherd whistling to call his flock, a beekeeper summoning his bees, or a master calling his servants. It emphasizes God's sovereign authority and the ease and certainty with which He will gather His dispersed people. It's a powerful, attractive call that ensures their return.

Who are "them" that God promises to gather and increase?

Answer: In its immediate context, "them" refers to the scattered remnant of Judah and Israel, the descendants of Jacob who were dispersed due to various exiles and historical events. Zechariah's prophecy looks forward to a comprehensive regathering of all God's people from the lands where they were scattered, particularly from Assyria and Egypt, as mentioned in Zechariah 10:10-11. Ultimately, in a broader theological sense, this promise extends to all of God's people, both Jew and Gentile, who are gathered into His fold through Christ.

CHRIST-CENTERED FULFILLMENT

Zechariah 10:8 finds its ultimate and profound fulfillment in Jesus Christ, who is the true Shepherd who "hisses" and gathers His flock. While the immediate prophecy concerned the physical restoration of Israel, its deepest spiritual reality is realized in the New Covenant. Jesus Himself declares, "I am the good shepherd; I know my sheep and my sheep know me" (John 10:14). He is the one who, through His life, death, and resurrection, has "redeemed" His people, not with silver or gold, but with His precious blood (1 Peter 1:18-19). His redemptive work on the cross is the ultimate basis for the gathering of God's scattered children, both from Israel and from every nation, tribe, and tongue (John 11:51-52). The "increase" promised in Zechariah 10:8 is seen in the rapid growth of the early church and the ongoing expansion of God's kingdom throughout the world, as believers are added daily to the number of the redeemed (Acts 2:47). Thus, Christ is the divine Caller, the ultimate Redeemer, and the one through whom God's people are gathered and supernaturally increased, fulfilling the prophetic vision of Zechariah.

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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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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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