Isaiah 4:3
Verse
Context
A Remnant in Zion
2On that day the Branch of the LORD will be beautiful and glorious, and the fruit of the land will be the pride and glory of Israel’s survivors. 3Whoever remains in Zion and whoever is left in Jerusalem will be called holy— all in Jerusalem who are recorded among the living— 4when the Lord has washed away the filth of the daughters of Zion and cleansed the bloodstains from the heart of Jerusalem by a spirit of judgment and a spirit of fire.
Sermons
Leonard Ravenhill
D.S. WarnerSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Written among the living - That is, whose name stands in the enrolment or register of the people; or every man living, who is a citizen of Jerusalem. See Eze 13:9, where, "they shall not be written in the writing of the house of Israel," is the same with what immediately goes before, "they shall not be in the assembly of my people." Compare Psa 69:28; Psa 87:6; Exo 32:32. To number and register the people was agreeable to the law of Moses, and probably was always practiced; being, in sound policy, useful, and even necessary. David's design of numbering the people was of another kind; it was to enroll them for his army. Michaelis Mosaisches Recht, Part iii., p. 227. See also his Dissert. de Censibus Hebraeorum.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"And it will come to pass, whoever is left in Zion and remains in Jerusalem, holy will he be called, all who are written down for life in Jerusalem." The leading emphasis of the whole v. rests upon kadosh (holy). Whereas formerly in Jerusalem persons had been distinguished according to their rank and condition, without any regard to their moral worth (Isa 3:1-3, Isa 3:10-11; cf., Isa 32:5); so the name kadosh (holy) would now be the one chief name of honour, and would be given to every individual, inasmuch as the national calling of Israel would now be realized in the persons of all (Exo 19:6, etc.). Consequently the expression "he shall be called" is not exactly equivalent to "he shall be," but rather presupposes the latter, as in Isa 1:26; Isa 61:6; Isa 62:4. The term kadosh denotes that which is withdrawn from the world, or separated from it. The church of the saints or holy ones, which now inhabits Jerusalem, is what has been left from the smelting; and their holiness is the result of washing. הנוּתר is interchanged with נהנּשׁאר. The latter, as Papenheim has shown in his Hebrew synonyms, involves the idea of intention, viz., "that which has been left behind;" the former merely expresses the fact, viz., that which remains. The character of this "remnant of grace," and the number of members of which it would consist, are shown in the apposition contained in Isa 4:3. This apposition means something more than those who are entered as living in Jerusalem, i.e., the population of Jerusalem as entered in the city register (Hofmann); for the verb with Lamed does not mean merely to enter as a certain thing, but (like the same verb with the accusative in Jer 22:30) to enter as intended for a certain purpose. The expression להיּים may either be taken as a noun, viz., "to life" (Dan 12:2), or as an adjective, "to the living" (a meaning which is quite as tenable; cf., Psa 69:29; Sa1 25:29). In either case the notion of predestination is implied, and the assumption of the existence of a divine "book of life" (Exo 32:32-33; Dan 12:1; cf., Psa 139:16); so that the idea is the same as that of Act 13:48 : "As many as were ordained to eternal life." The reference here is to persons who were entered in the book of God, on account of the good kernel of faith within them, as those who should become partakers of the life in the new Jerusalem, and should therefore be spared in the midst of the judgment of sifting in accordance with this divine purpose of grace. For it was only through the judgment setting this kernel of faith at liberty, that such a holy community as is described in the protasis which comes afterwards, as in Psa 63:6-7, could possibly arise.
Jamieson-Fausset-Brown Bible Commentary
left in Zion--equivalent to the "escaped of Israel" (Isa 4:2). shall be called--shall be (Isa 9:6). holy-- (Isa 52:1; Isa 60:21; Rev 21:27). written--in the book of life, antitypically (Phi 4:3; Rev 3:5; Rev 17:8). Primarily, in the register kept of Israel's families and tribes. living--not "blotted out" from the registry, as dead; but written there as among the "escaped of Israel" (Dan 12:1; Eze 13:9). To the elect of Israel, rather than the saved in general, the special reference is here (Joe 3:17).
John Gill Bible Commentary
And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem,.... These are the persons to whom Christ appears beautiful and glorious, excellent and comely, who will be left, and remain in Zion and Jerusalem; by which is meant the Gospel church, or church as in the latter day; in which these shall continue, abide by the truths and doctrines of the Gospel, and the ordinances thereof, and persevere unto the end; even when Christ shall take his fan in his hand, and purge his floor of the chaff; when the filth of the daughter of Zion shall be washed away by the spirit of judgment and burning, as in the following verse Isa 4:4; when it shall be a shocking and shaking time in the churches, and the hour of temptation shall come, that shall try those that dwell upon earth; these shall be pillars in the temple of God, that shall never go out. The doctrine of the saints' final perseverance is held forth in these words, as their sanctification and election are in the following clauses, which secure it to them: they shall be called holy: in the original text it is added, "unto him"; either the person left, it shall be said to him, that he is holy or rather the branch; and Kimchi interprets it, "because of him"; for these are accounted holy, through the imputation of the holiness of Christ unto them; and they are really and inherently holy, through the grace of Christ implanted in them; they are called to be holy, to be saints, and they are called with a holy calling, and unto holiness; and, in effectual calling, principles of grace and holiness are wrought in them, and which appear in their lives and conversations. The principal meaning seems to be, that those who shall hold fast their profession, and hold out, and persevere through the trying dispensation in the latter day, they shall be remarkably holy; they shall shine in the beauties of holiness; holiness shall be upon their horses' bells, and they themselves shall be holiness unto the Lord, Zac 14:20. even everyone that is written among the living in Jerusalem; or, "everyone that is written unto life" (m), that is, unto eternal life, as the Targum paraphrases the words; and it is the same with being ordained unto eternal life, Act 13:48 or predestination unto life, which is a writing of the names of God's elect in the book of life: this writing is God's writing, it is his act and deed, the act of God the Father, and an eternal one, flowing from his sovereign will and pleasure, and is sure, certain, and unfrustrable; what is written is written, and can never be altered; and election being signified by writing names in a book, shows it to be particular and personal, not of nations, churches, and bodies of men, but of particular persons; and that it is irrespective of faith, holiness, and good works, and entirely unconditional; it is of naked persons, and not as so and so qualified; and that it is distinguishing of some, and not others, whom God has an exact knowledge of, and calls by name: and this writing is "unto life", or "lives", as in the original text; not to a temporal life, but to a spiritual and eternal one; in consequence of which, such become living, holy, and persevering Christians in Jerusalem, in the church of God, and shall be admitted into the New Jerusalem, and none else, Rev 21:27 and so Jarchi interprets it, everyone that is written to the life of the world to come, or to eternal life, shall be in Jerusalem; and the Targum adds, "and he shall see the consolation of Jerusalem;'' from hence it appears that election is the source and spring of holiness, and the security of the saints final perseverance, Rom 8:30 and is not a licentious doctrine, but a doctrine according to godliness; holiness is a fruit and evidence of it; whoever are written or ordained to life become holy; and these being brought to Zion, remain there, and persevere unto the end. (m) "quicunque fuerit scriptus ad vitam", Piscator; "omnis scriptus ad vitam", Cocceius.
Isaiah 4:3
A Remnant in Zion
2On that day the Branch of the LORD will be beautiful and glorious, and the fruit of the land will be the pride and glory of Israel’s survivors. 3Whoever remains in Zion and whoever is left in Jerusalem will be called holy— all in Jerusalem who are recorded among the living— 4when the Lord has washed away the filth of the daughters of Zion and cleansed the bloodstains from the heart of Jerusalem by a spirit of judgment and a spirit of fire.
- Scripture
- Sermons
- Commentary
Isaiah 64
By Leonard Ravenhill3.1K1:25:47ISA 4:3ISA 5:2ISA 59:16JOL 1:11JOL 2:28In this sermon, the preacher emphasizes the importance of studying Acts 26 and Isaiah 40 in order to understand the role of a preacher and the concept of God. He encourages preachers to turn people from darkness to light and lead them to forgiveness of sins and an inheritance in God. The preacher also mentions the significance of Richard Baxter, a historical figure who transformed a town through his preaching and devotion. Lastly, the preacher reflects on the role of prophets and mentions that some people compare Jesus to Jeremiah.
Hymn: The Holy Remnant
By D.S. Warner0ISA 4:32PE 3:10REV 3:5REV 3:21D.S. Warner preaches about the holy remnant gathered to the King of Peace, emphasizing the importance of finding full atonement and abundance of grace in Zion. He urges the congregation to heed the voice from heaven calling them out of confusion and to flee from ruin, not taking any part in the world's chaos. Warner highlights the necessity for the remnant to be dressed in white raiment, symbolizing sanctification through the Savior's sacrifice. He concludes by reminding the believers of their inheritance in the kingdom under the Shining Sun, encouraging them to stand firm on the verge of eternity, ready for judgment.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Written among the living - That is, whose name stands in the enrolment or register of the people; or every man living, who is a citizen of Jerusalem. See Eze 13:9, where, "they shall not be written in the writing of the house of Israel," is the same with what immediately goes before, "they shall not be in the assembly of my people." Compare Psa 69:28; Psa 87:6; Exo 32:32. To number and register the people was agreeable to the law of Moses, and probably was always practiced; being, in sound policy, useful, and even necessary. David's design of numbering the people was of another kind; it was to enroll them for his army. Michaelis Mosaisches Recht, Part iii., p. 227. See also his Dissert. de Censibus Hebraeorum.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"And it will come to pass, whoever is left in Zion and remains in Jerusalem, holy will he be called, all who are written down for life in Jerusalem." The leading emphasis of the whole v. rests upon kadosh (holy). Whereas formerly in Jerusalem persons had been distinguished according to their rank and condition, without any regard to their moral worth (Isa 3:1-3, Isa 3:10-11; cf., Isa 32:5); so the name kadosh (holy) would now be the one chief name of honour, and would be given to every individual, inasmuch as the national calling of Israel would now be realized in the persons of all (Exo 19:6, etc.). Consequently the expression "he shall be called" is not exactly equivalent to "he shall be," but rather presupposes the latter, as in Isa 1:26; Isa 61:6; Isa 62:4. The term kadosh denotes that which is withdrawn from the world, or separated from it. The church of the saints or holy ones, which now inhabits Jerusalem, is what has been left from the smelting; and their holiness is the result of washing. הנוּתר is interchanged with נהנּשׁאר. The latter, as Papenheim has shown in his Hebrew synonyms, involves the idea of intention, viz., "that which has been left behind;" the former merely expresses the fact, viz., that which remains. The character of this "remnant of grace," and the number of members of which it would consist, are shown in the apposition contained in Isa 4:3. This apposition means something more than those who are entered as living in Jerusalem, i.e., the population of Jerusalem as entered in the city register (Hofmann); for the verb with Lamed does not mean merely to enter as a certain thing, but (like the same verb with the accusative in Jer 22:30) to enter as intended for a certain purpose. The expression להיּים may either be taken as a noun, viz., "to life" (Dan 12:2), or as an adjective, "to the living" (a meaning which is quite as tenable; cf., Psa 69:29; Sa1 25:29). In either case the notion of predestination is implied, and the assumption of the existence of a divine "book of life" (Exo 32:32-33; Dan 12:1; cf., Psa 139:16); so that the idea is the same as that of Act 13:48 : "As many as were ordained to eternal life." The reference here is to persons who were entered in the book of God, on account of the good kernel of faith within them, as those who should become partakers of the life in the new Jerusalem, and should therefore be spared in the midst of the judgment of sifting in accordance with this divine purpose of grace. For it was only through the judgment setting this kernel of faith at liberty, that such a holy community as is described in the protasis which comes afterwards, as in Psa 63:6-7, could possibly arise.
Jamieson-Fausset-Brown Bible Commentary
left in Zion--equivalent to the "escaped of Israel" (Isa 4:2). shall be called--shall be (Isa 9:6). holy-- (Isa 52:1; Isa 60:21; Rev 21:27). written--in the book of life, antitypically (Phi 4:3; Rev 3:5; Rev 17:8). Primarily, in the register kept of Israel's families and tribes. living--not "blotted out" from the registry, as dead; but written there as among the "escaped of Israel" (Dan 12:1; Eze 13:9). To the elect of Israel, rather than the saved in general, the special reference is here (Joe 3:17).
John Gill Bible Commentary
And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem,.... These are the persons to whom Christ appears beautiful and glorious, excellent and comely, who will be left, and remain in Zion and Jerusalem; by which is meant the Gospel church, or church as in the latter day; in which these shall continue, abide by the truths and doctrines of the Gospel, and the ordinances thereof, and persevere unto the end; even when Christ shall take his fan in his hand, and purge his floor of the chaff; when the filth of the daughter of Zion shall be washed away by the spirit of judgment and burning, as in the following verse Isa 4:4; when it shall be a shocking and shaking time in the churches, and the hour of temptation shall come, that shall try those that dwell upon earth; these shall be pillars in the temple of God, that shall never go out. The doctrine of the saints' final perseverance is held forth in these words, as their sanctification and election are in the following clauses, which secure it to them: they shall be called holy: in the original text it is added, "unto him"; either the person left, it shall be said to him, that he is holy or rather the branch; and Kimchi interprets it, "because of him"; for these are accounted holy, through the imputation of the holiness of Christ unto them; and they are really and inherently holy, through the grace of Christ implanted in them; they are called to be holy, to be saints, and they are called with a holy calling, and unto holiness; and, in effectual calling, principles of grace and holiness are wrought in them, and which appear in their lives and conversations. The principal meaning seems to be, that those who shall hold fast their profession, and hold out, and persevere through the trying dispensation in the latter day, they shall be remarkably holy; they shall shine in the beauties of holiness; holiness shall be upon their horses' bells, and they themselves shall be holiness unto the Lord, Zac 14:20. even everyone that is written among the living in Jerusalem; or, "everyone that is written unto life" (m), that is, unto eternal life, as the Targum paraphrases the words; and it is the same with being ordained unto eternal life, Act 13:48 or predestination unto life, which is a writing of the names of God's elect in the book of life: this writing is God's writing, it is his act and deed, the act of God the Father, and an eternal one, flowing from his sovereign will and pleasure, and is sure, certain, and unfrustrable; what is written is written, and can never be altered; and election being signified by writing names in a book, shows it to be particular and personal, not of nations, churches, and bodies of men, but of particular persons; and that it is irrespective of faith, holiness, and good works, and entirely unconditional; it is of naked persons, and not as so and so qualified; and that it is distinguishing of some, and not others, whom God has an exact knowledge of, and calls by name: and this writing is "unto life", or "lives", as in the original text; not to a temporal life, but to a spiritual and eternal one; in consequence of which, such become living, holy, and persevering Christians in Jerusalem, in the church of God, and shall be admitted into the New Jerusalem, and none else, Rev 21:27 and so Jarchi interprets it, everyone that is written to the life of the world to come, or to eternal life, shall be in Jerusalem; and the Targum adds, "and he shall see the consolation of Jerusalem;'' from hence it appears that election is the source and spring of holiness, and the security of the saints final perseverance, Rom 8:30 and is not a licentious doctrine, but a doctrine according to godliness; holiness is a fruit and evidence of it; whoever are written or ordained to life become holy; and these being brought to Zion, remain there, and persevere unto the end. (m) "quicunque fuerit scriptus ad vitam", Piscator; "omnis scriptus ad vitam", Cocceius.