Zechariah 8:7

Translation
King James Version
Thus saith the LORD of hosts; Behold, I will save my people from the east country, and from the west country;
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KJV (with Strong's)
Thus saith H559 the LORD H3068 of hosts H6635; Behold, I will save H3467 my people H5971 from the east H4217 country H776, and from the west H3996 H8121 country H776;
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Complete Jewish Bible
ADONAI-Tzva'ot says, 'I will save my people from lands east and west;
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Berean Standard Bible
This is what the LORD of Hosts says: “I will save My people from the land of the east and from the land of the west.
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American Standard Version
Thus saith Jehovah of hosts: Behold, I will save my people from the east country, and from the west country;
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World English Bible Messianic
Thus says the LORD of Hosts: “Behold, I will save my people from the east country, and from the west country;
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Geneva Bible (1599)
Thus sayth the Lord of hostes, Beholde, I will deliuer my people from the East countrey, and from the West countrey.
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Young's Literal Translation
Thus said Jehovah of Hosts: Lo, I am saving My people from the land of the rising, And from the land of the going in, of the sun,
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See also
Isaiah 43:5Isaiah 43:6Isaiah 49:12Isaiah 27:12Isaiah 27:13Jeremiah 31:8Malachi 1:11
In the KJVVerse 22,984 of 31,102

Study This Verse

SUMMARY

Zechariah 8:7 proclaims a powerful divine promise from the LORD of hosts to His people, assuring them of a comprehensive and universal restoration. This verse declares God's unwavering commitment to gather His dispersed people from every corner of the earth, specifically mentioning "the east country, and from the west country," signifying a complete regathering from all directions back to their land. It underscores God's sovereignty, faithfulness, and His ultimate plan for the salvation and restoration of Israel.

CONTEXT

  • Literary Context: Zechariah 8:7 is nestled within a larger section of Zechariah (chapters 7-8) that shifts from questions about fasting to a series of oracles promising future blessing and restoration for Judah and Jerusalem. Chapters 1-6 primarily focus on visions encouraging the rebuilding of the Temple. Chapters 7-8 respond to a delegation from Bethel inquiring about the ongoing practice of fasting for the destruction of the Temple. God's response, delivered through Zechariah, emphasizes that true worship involves justice and mercy, not merely ritual fasting. This leads into a series of glorious promises for Jerusalem's future, including its repopulation, prosperity, and the return of the exiles. Verse 7 specifically follows assurances of God's renewed presence in Jerusalem (Zechariah 8:3) and the idyllic future of its inhabitants, where old men and women will sit in the streets and children will play safely (Zechariah 8:4-5). The promise of gathering the dispersed in verse 7 is a foundational step towards realizing this glorious future.
  • Historical & Cultural Context: The book of Zechariah was written during the post-exilic period, likely around 520-518 BC, roughly 16-18 years after the first wave of Jewish exiles returned from Babylon under Zerubbabel. The people were discouraged; the Temple rebuilding project had stalled, and their initial hopes for immediate restoration and prosperity had not materialized. They were a small, struggling community in a land still under Persian dominion. The "east country" primarily refers to Babylon and Persia, where the majority of the exiles had been taken. The "west country" could refer to Jewish communities that had migrated to Egypt or other Mediterranean lands, or it could be a merism, a literary device where two extremes represent the whole, indicating all directions. The promise of return was deeply significant for a people whose identity was inextricably linked to their land and the Temple. Culturally, the concept of divine intervention to gather a scattered people was a powerful motif, providing hope amidst despair and affirming God's covenant faithfulness despite national failure.
  • Key Themes: Zechariah 8:7 contributes significantly to several overarching themes in the book of Zechariah and broader biblical theology. One prominent theme is Divine Sovereignty and Omnipotence, particularly highlighted by the title "LORD of hosts" which emphasizes God's supreme authority over all creation and His ability to fulfill His declarations. Another crucial theme is Covenant Faithfulness and Restoration. Despite Israel's past disobedience and subsequent dispersion, God remains true to His promises, actively intervening to bring about their salvation and return to the land. This promise of gathering from "the east country, and from the west country" underscores the theme of Comprehensive Gathering and Ingathering, not just from the immediate Babylonian exile but from all future diasporas, signifying a complete and universal restoration of His people. This aligns with the broader prophetic vision of a renewed covenant relationship where God's people will dwell securely in their land, and He will be their God (Zechariah 8:8).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Yᵉhôvâh (Hebrew, Yᵉhôvâh', H3068): This is the personal, covenantal name of God, often translated as "LORD" (in all caps) in English Bibles. Derived from the root "to be," it signifies God as the self-existent, eternal, and unchanging One. In Zechariah 8:7, its use alongside "of hosts" emphasizes the personal nature of the promise-giver, assuring Israel that the God who made the covenant with their ancestors is the same God who is now actively intervening on their behalf.
  • tsâbâʼ (Hebrew, tsâbâʼ', H6635): Meaning "hosts," "armies," or "mass of persons," this word, when combined with Yᵉhôvâh, forms the title "LORD of hosts" (Yᵉhôvâh tsâbâʼ). This title portrays God as the supreme commander of all heavenly and earthly armies, highlighting His omnipotence and His absolute control over all creation and events. It assures the reader that the promise to save and gather His people is backed by infinite power and authority, making its fulfillment certain.
  • yâshaʻ (Hebrew, yâshaʻ', H3467): This primitive root means "to be open, wide or free," and by implication, "to be safe." Causatively, it means "to free or succor," encompassing concepts like defending, delivering, helping, preserving, rescuing, and bringing salvation. In Zechariah 8:7, "I will save" (H3467) signifies God's active, powerful intervention to deliver His people from their dispersed state and bring them into a state of safety and restoration. It is a promise of comprehensive liberation—physical, national, and ultimately spiritual.

Verse Breakdown

  • "Thus saith the LORD of hosts;": This is a classic prophetic formula, known as a "messenger formula," which authenticates the message as a direct divine utterance. It removes any doubt about the origin or authority of the words that follow. The title "LORD of hosts" (Yahweh Sabaoth) underscores God's supreme power and sovereignty, emphasizing that the one making this declaration is the Almighty Commander of all heavenly and earthly forces, capable of fulfilling every promise.
  • "Behold, I will save my people": The interjection "Behold" (Hebrew: hinnēh) draws immediate attention to the profound and certain promise that follows. God Himself declares His intention: "I will save." This is a direct, personal, and active commitment from God to His chosen people ("my people"). The verb "save" implies not just rescue from danger but a comprehensive act of deliverance and restoration, bringing them into a state of safety, wholeness, and flourishing.
  • "from the east country, and from the west country;": This phrase specifies the scope of God's saving action. "East country" primarily refers to Babylon and Persia, where the majority of the exiles had been taken. "West country" likely refers to other areas of dispersion, such as Egypt or Mediterranean lands. Together, these two directions function as a merism, a literary device where two contrasting parts represent the whole. It signifies that God will gather His people from all places of their dispersion, from every corner of the earth, demonstrating the universal reach of His redemptive plan for Israel.

Literary Devices

Zechariah 8:7 employs several powerful literary devices to convey its message. The opening phrase, "Thus saith the LORD of hosts," is a quintessential example of a Prophetic Oracle Formula, lending immediate divine authority and certainty to the declaration. This formula emphasizes that the words are not human conjecture but the direct, infallible word of God. The phrase "Behold, I will save my people" uses Divine Declaration, a direct statement of God's intent, highlighting His active role and unwavering commitment. Furthermore, the mention of "the east country, and from the west country" is a clear instance of Merism. This device uses two contrasting or extreme parts to represent a complete whole, signifying that God's gathering will be exhaustive, encompassing His people from every conceivable direction of their dispersion, not just the most obvious ones. This also carries an element of Hyperbole, in that it emphasizes the vastness and completeness of the regathering, making it clear that no one will be left behind due to their location.

THEOLOGICAL AND THEMATIC CONNECTIONS

Zechariah 8:7 powerfully articulates God's unwavering faithfulness to His covenant promises, particularly His commitment to the physical and spiritual restoration of Israel. It underscores the theme of divine sovereignty, demonstrating that God is not limited by human circumstances or geographical dispersion; His power is sufficient to gather His scattered people from anywhere on earth. This promise of a comprehensive ingathering serves as a foundational hope for the Jewish people throughout history, affirming that despite periods of exile and suffering, God's ultimate plan for their salvation and dwelling in their land will be realized. It also highlights the concept of God's active intervention in history, where He personally undertakes the task of saving and restoring His people, not leaving it to human effort alone.

REFLECTION AND APPLICATION

Zechariah 8:7 offers profound encouragement and a robust foundation for faith in God's unwavering faithfulness. For believers today, this verse serves as a powerful reminder that the "LORD of hosts" is sovereign over all circumstances, capable of delivering His people from any form of spiritual or physical dispersion. It assures us that God's promises are not contingent on our perfect obedience but are rooted in His unchanging character and omnipotence. When we face feelings of being scattered, lost, or overwhelmed by the vastness of our challenges, this verse reminds us that God has the power to gather, restore, and bring us into His presence and purpose. It instills hope that God will complete His work of salvation and restoration, whether in bringing individuals to faith, healing brokenness in communities, or ultimately bringing about His kingdom. We are called to trust in the mighty God who has the power to save and gathers His own, recognizing that His comprehensive plan extends beyond our immediate understanding.

Questions for Reflection

  • How does the title "LORD of hosts" deepen your trust in God's ability to fulfill His promises in your life?
  • In what areas of your life do you feel "scattered" or in need of God's gathering and restoration?
  • How does God's faithfulness to Israel, as seen in this verse, encourage you in your own walk of faith, particularly when circumstances seem bleak?
  • What practical steps can you take to align your life more fully with the God who saves and gathers His people?

FAQ

What is the significance of the phrase "LORD of hosts" in this verse?

Answer: The phrase "LORD of hosts" (Hebrew: Yahweh Sabaoth) is highly significant. "Yahweh" is God's personal covenant name, emphasizing His relational and faithful character. "Sabaoth" means "armies" or "hosts," referring to celestial armies (angels) and earthly forces. Combined, "LORD of hosts" portrays God as the supreme, all-powerful commander of all creation, both visible and invisible. In Zechariah 8:7, it underscores the absolute authority and omnipotence of the One making the promise to save and gather His people. It assures the audience that this is not an idle promise but a declaration from the God who has the power and resources to accomplish His will, no matter how vast or challenging the task. It instills confidence that His word will be fulfilled.

Why does the verse specifically mention "from the east country, and from the west country"?

Answer: The mention of "from the east country, and from the west country" is a merism, a literary device where two extremes represent the whole. Historically, the primary place of exile for the Jews was Babylon, which was to the east. However, Jewish communities had also settled in other regions, including Egypt and other Mediterranean lands to the west. By naming these two cardinal directions, the prophet is indicating that God's promised gathering will be comprehensive and universal. It signifies that God will bring His people back from all places of their dispersion, no matter how far or remote, demonstrating the completeness of His redemptive work. This promise extends beyond the immediate post-exilic context to encompass all future diasporas of the Jewish people.

Is this promise of gathering only for the ancient nation of Israel, or does it have broader implications for believers today?

Answer: While the immediate and primary fulfillment of Zechariah 8:7 is indeed for the physical nation of Israel, promising their return from exile to their land, the underlying theological principles have profound implications for all believers. The verse reveals God's unchanging character: His faithfulness, His power to save, and His commitment to His covenant people. For believers today, it assures us that the "LORD of hosts" is sovereign over all circumstances of dispersion, brokenness, or spiritual wandering. Just as He promised to gather His physical people, He also actively gathers individuals into His spiritual family, the Church, from every tribe, tongue, people, and nation (Revelation 7:9). It provides hope that God can bring restoration and wholeness to any scattered life or broken situation, ultimately fulfilling His grand plan of salvation and bringing all His redeemed people into His eternal presence.

CHRIST-CENTERED FULFILLMENT

Zechariah 8:7, with its declaration of God's intent to "save my people from the east country, and from the west country," finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the immediate context speaks to the physical restoration of Israel, the New Testament reveals that Jesus is the ultimate "Savior" (from the same root as yâshaʻ) who gathers a people for God not just from two directions, but from "every tribe and language and people and nation" (Revelation 5:9). Jesus Himself declared, "And I, when I am lifted up from the earth, will draw all people to myself" (John 12:32). He is the Good Shepherd who lays down His life for His sheep and promises to gather them into one flock, stating, "I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd" (John 10:16). Through His atoning death and resurrection, Jesus accomplished the spiritual salvation that Zechariah's prophecy foreshadowed, delivering humanity from the bondage of sin and scattering of spiritual alienation. He is the ultimate "LORD of hosts" who, by His divine power, not only saves but also unites His redeemed people, forming a new covenant community that transcends geographical and ethnic boundaries, bringing them into eternal fellowship with God.

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Commentary on Zechariah 8 verses 1–8

The prophet, in his foregoing discourses, had left his hearers under a high charge of guilt and a deep sense of wrath; he had left them in a melancholy view of the desolations of their pleasant land, which was the effect of their fathers' disobedience; but because he designed to bring them to repentance, not to drive them to despair, he here sets before them the great things God had in store for them, encouraging them hereby to hope that their case of conscience would shortly determine itself and that God's providence would as loudly call them to joy and gladness as ever it called them to fasting and mourning. It is here promised,

I. That God will appear for Jerusalem, and will espouse and plead her cause. 1. He will be revenged on Zion's enemies (Zac 8:2): I was jealous for Zion, or of Zion; that is, "I have of late been heartily concerned for her honour and interests, with great jealousy. The great wrath that was against her (Zac 7:12) now turns against her adversaries. I am now jealous for her with great fury, and can no more bear to have her abused in her afflictions than I could bear to be abused by her provocations." This he had said before (Zac 1:14, Zac 1:15), that they might promise themselves as much from the power of his anger, when it was turned for them, as they had felt from it when it was against them. The sins of Zion were her worst enemies, and had done her the most mischief; and therefore God, in his jealousy for her honour and comfort, will take away her sins, and then, whatever other enemies injured her, it was at their peril. 2. He will be resident in Zion's palaces (Zac 8:3): "I have returned to Zion, after I had seemed so long to stand at a distance, and I will again dwell in the midst of Jerusalem as formerly." This secures to them the tokens of his presence in his ordinances and the instances of his favour in his providences.

II. That there shall be a wonderful reformation in Jerusalem, and religion, in the power of it, shall prevail and flourish there. "Jerusalem, that has dealt treacherously both with God and man, shall become so famous for fidelity and honesty that it shall be called and known by the name of a city of truth, and the inhabitants of it shall be called children that will not lie. The faithful city has become a harlot (Isa 1:21), but shall now become a faithful city again, faithful to the God of Israel and to the worship of him only." This was fulfilled; for the Jews after the captivity, though there was much amiss among them, were never guilty of idolatry. Jerusalem shall be called the mountain of the Lord of hosts, owning him and owned by him, and therefore the holy mountain, cleared from idols and consecrated to God, and not, as it had been, the mount of corruption, Kg2 23:13. Note, The city of God ought to be a city of truth and the mountain of the Lord of hosts a holy mountain. Those that profess religion, and relation to God, must study to adorn their profession by all instances of godliness and honesty.

III. That there shall be in Jerusalem a great increase of people, and all the marks and tokens of a profound tranquillity, When it has become a city of truth and a mountain of holiness, it is then peaceable and prosperous, and every thing in it looks bright and pleasant. 1. You may look with pleasure upon the generation that is going off the stage, and see them fairly quitting it in the ordinary course of nature, and not driven off from it by war, famine, or pestilence (Zac 8:4): In the streets of Jerusalem, that had been filled with the bodies of the slain, or deserted and left desolate, shall now dwell old men and old women, who have not been cut off by untimely deaths (either through their own intemperance or God's vengeance), but have the even thread of their days spun out to a full length; they shall feel no distemper but the decay of nature, and go to their grave in a full age, as a shock of corn in his season. They shall have every one his staff in his hand, for very age, to support him, as Jacob, who worshipped, leaning upon the top of his staff, Heb 11:21. Old age needs a support, and should not be ashamed to use it, but should furnish itself with divine graces, which will be the strength of the heart and a better support than a staff in the hand. Note, The hoary head, as it is a crown of glory to those that wear it, so it is to the places where they live. It is a graceful thing to a city to see abundance of old people in it; it is a sign, not only of the healthfulness of the air, but of the prevalence of virtue and the suppression and banishment of those many vices which cut off the number of men's months in the midst; it is a sign, not only that the climate is temperate, but that the people are so. 2. You may look with as much pleasure upon the generation that is rising up in their room (Zac 8:5): The streets of the city shall be full of boys and girls playing in the streets. This intimates, (1.) That they shall be blessed with a multitude of children; their families shall increase and multiply, and replenish the city, which was an early product of the divine blessing, Gen 1:28. Happy the man, happy the nation, whose quiver is full of these arrows! They shall have of both sexes, boys and girls, in whom their families shall afterwards be joined, and another generation raised up. (2.) That their children shall be healthful, and strong, and active; their boys and girls shall not lie sick in bed, or sit pining in the corner, but (which is a pleasant sight to parents) shall be hearty and cheerful, and play in the streets. It is their pleasant playing age; let us not grudge it to them; much good may it do them and no harm. Evil days will come time enough, and years of which they will say that they have no pleasure in them, in consideration of which they are concerned not to spend all their time in play, but to remember their Creator. (3.) That they shall have great plenty, meat enough for all their mouths. In time of famine we find the children swooning as the wounded, in the streets of the city, Lam 2:11, Lam 2:12. If they are playing in the streets, it is a good sign that they want for nothing. (4.) That they shall not be terrified with the alarms of war, but enjoy a perfect security. There shall be no breaking in of invaders, no going out of deserters, no complaining in the streets (Psa 144:14); for, when there is playing in the streets, it is a sign that there is little care or fear there. Time was when the enemy hunted their steps so closely that they could not go in their streets (Lam 4:18), but now they shall play in the streets and fear no evil. (5.) That they shall have love and peace among themselves. The boys and girls shall not be fighting in the streets, as sometimes in cities that are divided into factions and parties the children soon imbibe and express the mutual resentments of the parents; but they shall be innocently and lovingly playing in the streets, not devouring, but diverting, one another. (6.) That the sports and diversions used shall be all harmless and inoffensive; the boys and girls shall have no other play than what they are willing that persons should see in the streets, no play that seeks corners, no playing the fool, or playing the wanton, for it is the mountain of the Lord, the holy mountain, but honest and modest recreations, which they have no reason to be ashamed of. (7.) That childish youthful sports shall be confined to the age of childhood and youth. It is pleasing to see the boys and girls playing in the streets, but it is ill-favoured to see men and women playing there, who should fill up their time with work and business. It is well enough for children to be sitting in the market-place, crossing questions (Mat 11:16, Mat 11:17), but it is no way fit that men, who are able to work in the vineyard, should stand all the day idle there, Mat 20:3.

IV. That the scattered Israelites shall be brought together again from all parts whither they were dispersed (Zac 8:7): "I will save my people from the east country, and from the west; I will save them from being lost, or losing themselves, in Babylon, or in Egypt, or in any other country whither they were driven." They shall neither be detained by the nations among whom they sojourn nor shall they incorporate with them; but I will save them, will separate them, and will bring them to their own land again; by the prosperity of their land I will invite them back, and at the same time incline them to return; and they shall dwell in the midst of Jerusalem, shall choose to dwell there, because it is the holy city, though, upon many other accounts, it was more eligible to dwell in the country; and therefore we find (Neh 11:2) that the people blessed all the men who willingly offered themselves to dwell at Jerusalem.

V. That God would renew his covenant with them, would be faithful to them and make them so to him: They shall be my people and I will be their God. That is the foundation and crown of all these promises, and is inclusive of all happiness. They shall obey God's laws, and God will secure and advance all their interests. This contract shall be made, shall be new-made, in truth and in righteousness. Some think that the former denotes God's part of the covenant (he will be their God in truth, he will make good all his promises of favour to them) and the latter man's part of the covenant - they shall be his people in righteousness, they shall be a righteous people and shall abound in the fruits of righteousness, and shall not, as they have done, deal treacherously and unjustly with their God. See Hos 2:19, Hos 2:20. God will never leave nor forsake them in a way of mercy, as he has promised them; and they shall never leave nor forsake him in a way of duty, as they have promised him. These promises were fulfilled in the flourishing state of the Jewish church, for some ages, between the captivity and Christ's time; they were to have a further and a fuller accomplishment in the gospel-church, that heavenly Jerusalem, which is from above, is free, and is the mother of us all; but the fullest accomplishment of all will be in the future state.

All these precious promises are here ratified, and the doubts of God's people silenced, with that question (Zac 8:6): "If it be marvellous in the eyes of this people, should it be marvellous in my eyes? If it seem unlikely to you that ever Jerusalem should be thus repaired, should be thus replenished, is it therefore impossible with God?" The remnant of this people (and God's people in this world are but a remnant), being few and feeble, thought all this was too good news to be true, especially in these days, these difficult days, these cloudy and dark days. Considering how bad the times are, it is highly improbable, it is morally impossible, they should ever come to be so good as the prophet speaks. How can these things be? How can dry bones live? But should it therefore appear so in the eyes of God? Note, We do both God and ourselves a deal of wrong if we think that, when we are nonplussed, he is so, and that he cannot get over the difficulties which to us seem insuperable. With men this is impossible; but with God all things are possible; so far are God's thoughts and ways above ours.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–8. Public domain.
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JeromeAD 420
Commentary on Zechariah
(Verses 7, 8.) Thus says the Lord of hosts: Behold, I will save my people from the land of the East, and from the land of the setting sun. And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in justice. Likewise in the Septuagint. Others say that these things were fulfilled by the Jews after the rebuilding of the temple and the city walls by Zerubbabel and Nehemiah, and the restoration of the Jewish state by the Maccabees and various princes who ruled over Judea until King Herod. Others, in talking about the completion of the world under Christ, whom they vainly wait for, mention things that are yet to be fulfilled. But we, on the other hand, say that even at that time, that is, after Zerubbabel and Nehemiah, it was partially completed and already foreshadowed in types and images when the people were brought back from captivity, dwelt in Jerusalem, and were called the people of God, and again the Lord was called their God: not in deceit and injustice, but in truth and righteousness. And now, most fully under the Lord and Savior in the Church, that is, in the true Jerusalem, the promise is being fulfilled, especially because it is said: Behold, I will save my people from the land of the East and from the land of the West, of whom the Lord also spoke in the Gospel: Many shall come from the East and the West, and shall sit down with Abraham, Isaac, and Jacob in the kingdom of heaven (Matt. VIII, 11). And long before, the Psalmist had promised, saying: The Lord, the God of gods, has spoken and called the earth. From the rising of the sun to its setting, from Zion, the perfection of beauty, he comes. For from Zion shall come the one who delivers and turns away iniquities from Jacob, when, from the east and the west, incense is offered to the name of the Lord in every place, and a pure sacrifice, not of the victims of the old Testament, but of the sanctity of the gospel purity, of which incense and elsewhere we read: Let my prayer be directed as incense in your sight. And the following speech explains what this offering is: The lifting up of my hands is the evening sacrifice. For after the shoot from the stem of Jesse has blossomed forth, who was to rule the nations, in Him the nations were to hope (Rom. XV), and from the East and the West, as well the first people as the last have believed in the Lord, and there was made one flock: then all the nations were called to joy, and stirred up to gladness, as the Prophet says: Rejoice, O nations, with His people (Ps. XXI, 28). According to what is written elsewhere: All the ends of the earth shall remember and turn to the Lord, and all the families of the nations shall worship before him. And what follows: In truth and righteousness, this signifies that the shadow of the old Law departs and the truth of the Gospel comes, not in the righteousness of the Jews, but in Christian righteousness: for the Lord himself is truth and righteousness, of whom we read: Truth will spring up from the earth, and righteousness will look down from heaven (Psalm 85:11). And in the fourteenth Psalm, righteousness and truth are mentioned together: He who walks without blemish and practices righteousness, and speaks the truth in his heart.
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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