Isaiah 4:3

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).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(3) He that is left in Zion . . .—The prophet turns from the Jerusalem that then was, with the hypocrisies and crimes of the men and the harlot fashions of its women, to the vision of a new Jerusalem, which shall realise the ideal of Psalms 15, 24. There every one should be called “holy” (comp. 1Co_1:2; 2Co_1:1), and the name should be no unreal mockery (Isa_32:5), but should express the self-consecration and purity of its inhabitants.

Every one that is written among the living.—Literally, for life. The idea is that of “the book” or “register” of life in which are written the names of those who are worthy of living in the heavenly city. It meets us as early as Exo_32:32, and appears in Psa_56:8; Psa_69:28; Eze_13:9.; Mal_3:16; Dan_12:1; Acts xiii 48; Php_4:3; Rev_3:5; Rev_13:8; Rev_21:27. An examination of the passages, especially the first, will show that while it involves the idea of an election, it excludes that of an irreversible predestination, and that the election has to be “made sure” by a life in harmony with it. (2Pe_1:10.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. The character of the escaped remnant. They shall be called holy ch. Isa_60:14, Isa_61:6, Isa_62:12. “Holiness” here includes the ideas of consecration to God, and inviolability (Jer_2:3) as well as of moral purity (Isa_4:4).

written among the living] rather, written for life, i.e. not any chance survivor, but those who are predestined to life (cf. Act_13:48). The figure is derived from the burgess rolls in which the name of every qualified citizen was to be found (cf. Neh_7:64); hence comes the idea of the “book of life” containing the names of all the true people of God; Exo_32:32 f.; Psa_69:28; Dan_12:1; Luk_10:20; Php_4:3; Rev_3:5; Rev_13:8; Rev_20:12; Rev_20:15; Rev_22:19 (and cf. “bundle of life,” 1Sa_25:29). The transition from the secular to the religious sense may be seen in Eze_13:9.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Isa 4:3 And it shall come to pass, [that he that is] left in Zion, and [he that] remaineth in Jerusalem, shall be called holy, [even] every one that is written among the living in Jerusalem:

Ver. 3. He that is left in Zion.] See Isa 4:2.

Shall be called holy.] Heb., Holy shall be said to him or of him: he shall have the name and note of a saint, the comfort and the credit of it. Christ’s holiness shall be both imputed and imparted unto them: he shall both expiate their sins and heal their natures, pay their debts, and give them a stock of grace and holiness, so that men shall call them a "holy people." {Isa 62:12}

Even every one that is written among the living.] Written in God’s book of life, which is matter of greater joy than to have the devils subdued unto us; {Luk 10:17} for a man may cast out devils, and yet be himself cast to the devil; {Mat 7:22-23} but in God’s book of life there are no blots, no crossings out, but "as many as are ordained to eternal life believe," and the same are "kept as in a garrison by the power of God through faith unto salvation." {1Pe 1:4} The prophet seemeth here to allude to that custom in Jerusalem of enrolling the names of all the citizens. {Psa 87:6} Christ Jesus is the Master of the Rolls in heaven, {Rev 13:8} wherein none are recorded but such as are designed "to glory and virtue." {1Pe 1:2 2Th 2:13} All others are said to be "dead in trespasses and sins," {Eph 2:1} and to be "written in the earth." {Jer 17:13} Those priests that could not produce their genealogy were cashiered by the Tirshatha: {Ezr 2:63} so shall those one day be by Christ whose names are not found written among the living in Jerusalem.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

He that is left in Zion - This “properly” refers to the remnant that should remain after the mass of the people should be cut off by wars, or be borne into captivity. If it refer to the few that would come back from Babylon, it means that they would be reformed, and would be a generation different from their fathers - which was undoubtedly true. If it refer, as the connection seems to indicate, to the times of the Messiah, then it speaks of those who are ‘left,’ while the great mass of the nation would be unbelievers, and would be destroyed. The mass of the nation would be cut off, and the remnant that was left would be holy; that is, all true friends of the Messiah would be holy.

Shall be called holy - That is, shall “be” holy. The expression ‘to be called,’ is often used in the Scriptures as synonymous with ‘to be.’

Every one that is written among the living - The Jews were accustomed to register the names of all the people. Those names were written in a catalogue, or register, of each tribe or family. To be written in that book, or register, meant to be alive, for when a death occurred, the name was stricken out; Exo 32:32; Dan 12:1; Eze 13:9. The expression came also to denote all who were truly the friends of God; they whose names are written in “his” book - the book of life. In this sense it is used in the New Testament; Phi 4:3; Rev 3:5; Rev 17:5. In this sense it is understood in this place by the Chaldee Par.: ‘Every one shall be called holy who is written to eternal life; he shall see the consolation of Jerusalem.’ If the reference here is to the Messiah, then the passage denotes that under the reign of the Messiah, all who should be found enrolled as his followers, would be holy. An effectual separation would subsist between them and the mass of the people. They would be “enrolled” as his friends, and they would be a separate, holy community; compare 1Pe 2:9.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Shall be called holy, i.e. shall be really holy, as is said, Isa 60:21. To be called is oft put for to be, as Gen 21:12; Isa 1:26; 44:5.

Every one that is written among the living: so this is a restriction of the foregoing indefinite proposition. Not all that are left, but a great number of them, shall be holy, even all that are written, &c., i.e. all the elect, who are frequently described by this character, that they are written in God’s or the Lamb’s book, or in the book of life, or of the living, Psa 69:28; Dan 12:1; Phi 4:3; Rev 3:5; 13:8; 17:8, &c. But this last clause of the verse is by some learned interpreters rendered thus, all that are in Jerusalem (i.e. a very great number of them, as such general expressions are frequently used, or the generality of them) shall be written unto life, i.e. shall be such as are elected unto salvation through sanctification; which may deserve consideration. So he notes the singular privilege of this people at this time above the former ages, in which many were called, but few were chosen.

In Jerusalem; of the people living in or belonging to Jerusalem.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Isa_4:3

He that is left in Zion

The holy remnant

Holy means what is separated from the world and superior to it; the congregation of the saints, or holy ones, who now inhabit Jerusalem, are what remain after a smelting; their holiness is the consequence of a washing.

(F. Delitzsch.)

God has never yet left the world without a nucleus of heaven

He has drowned the world, but left a seed to build an altar; He has burned the Gomorrahs of the world, but He has allowed the faithful to escape, and to become the beginning of a new progeny. There is always a remnant, the one left, the true heart, the faithful among the faithless found. (J. Parker, D. D.)

Holiness becomes the Christian

We are told that the little creature called the ermine is so sensitive to its own cleanliness that it becomes paralysed and powerless at the slightest touch of defilement upon its snow-white fur. A like sensibility should belong to the Christian, who should abstain from the very appearance of evil. (Sunday School Chronicle.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Isa 4:3. And he that is left in Zion — Those that escape the common destruction brought on their countrymen; see Isa 4:2; shall be called holy — Shall be really such. The Jews that survived the Babylonish captivity, and returned into their own land, were greatly reformed, especially in one point, they relapsed no more into idolatry: and in other respects also a spirit of religion was revived among them. But the prophecy was much more eminently fulfilled in the first converts from Judaism to Christianity, to whose purity and holiness the apostles often bear witness, and of which they glory in their writings. Even every one that is written among the living, &c. — Whose names are recorded in the book of life, or the book of the divine knowledge and remembrance, as persons who, by repentance toward God and faith in the Messiah, expected, or already revealed, have passed from death unto life. The phrase is used in allusion to the registers which were kept of the Jewish tribes and families: see notes on Exo 32:32; Psa 69:28.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

He that is left... he that remaineth. Equivalent to the escaped" of the preceding verse. Shall be called holy. Strikingly fulfilled in the filet that the early Christians were known as titter, holy," or klhtoi agoi , "those called to be holy," in the first age. (Act_9:13, Act_9:32, 41 Rom_1:7 1Co_1:2 2Co_1:1 Eph_1:1 Php_1:1, etc.) Perhaps, however, more is meant than this. The early Christians not only were called, but were holy." Even Gibbon places the innocent lives of the early Christians among the causes of the conversion of the Roman empire. Every one that is written among the living. A register of the "living," or "heirs of life," is here assumed, as in Exo_32:32 Psa_69:28 Dan_12:1 Rev_13:8 Rev_21:27, etc. It is a "book," however, out of which names may be "blotted". (Rev_3:5)

The roll of the living.

"Every one that is written among the living in Jerusalem." For the figure of "Jehovah"s book," or the "book of life," see Exo_32:32 Psa_56:8 Psa_69:28 Mal_3:16 Dan_12:1 Php_4:3 Rev_13:8 Rev_21:27. Matthew Henry says, "Those that are kept alive in killing, dying times were written for life in the book of Divine providence; and shall we not suppose those who are rescued from a greater death to be such as were written in the Lamb"s book of life?" We have a further description of them, which really explains their being on the roll; they are "called holy." Now, God never calls people what they are not. In olden times names were always significant, and expressed the personality to which they were applied; thus Jacob was called Israel, because he was a "prince." We have, then, two answering views of the godly man. Here he is holy;" in heaven his name is in the "book of the living." Following this out in a meditative way, we dwell on

I THE BELIEVER"S PRESENT CHARACTER. In some sense he is "holy," for God calls him holy." Illustrate the following senses in which we may be called "holy," even while we tarry amidst the human frailties:

1. Holy, as separated from self-service and the world"s service.

2. Holy, as consecrated to God"s service.

3. Holy, as called to pursue holiness.

4. Holy, as in some measure actually holy.

5. Holy, as standing, in the holiness of the Lord Jesus Christ.

II THE BELIEVER"S ETERNAL SECURITY. Name is among the living ones. Illustrate:

1. The necessary permanence of all goodness. Evil can die; good can never die. Eternal life is in everything and every one who is good.

2. God rewards holiness with immortality. That is the "crown of life." Upon all goodness God"s special favor and protection rests.

1. The holy are the natural citizens of the heavenly, which is the secure eternal home. How, then, can our names be written in the book of life? Illustrate

1. the way of regeneration;

2. the way of consecration;

3. the way of sanctification.

If, through grace, we are numbered among the holy here, then one day the great voice will speak to us out of the heavenly and say, "He that is holy, let him be holy still. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

"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.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

4:3 To be holy was the requirement for citizenship in Zion, where God dwells in his glorious majesty (see 6:3; Heb 12:14). • The remnant would have their names recorded among the living in the Book of Life (Exod 32:32; Dan 12:1; Mal 3:16; Rev 3:5; 20:12).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

He alludeth to the book of life, whereof read Exod. 32:32, meaning, God’s secret counsel, wherein his elect are predestinate to life everlasting.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 3. 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 Ps 69:28; Ps 87:6; Ex 32:32. To number and register the people was agreeable to the law of Moses, and probably was always practised; being, in sound policy, useful, and even necessary. David's design of numbering the people was of another kind; it was to enrol them for his army. Michaelis Mosaisches Recht, Part iii., p. 227. See also his Dissert. de Censibus Hebraeorum.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Life. Only the faithful shall be saved. (Worthington) --- The Jews, after the captivity, shall be more obedient. But converts to the faith of Christ are styled saints, (Romans i. 7., &c.) such particularly as are predestined to glory, Romans viii. 30. (Calmet) --- Those who are called to life and the true faith, may forfeit this honour, by their own fault. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

3, 4. He that is left in Zion — The true descendants of the few who, amid the immoralities of Jerusalem life, and despite surrounding temptations to the contrary, preserve themselves pure and loyal to Jehovah.

Shall be called holy — Shall be holy. The idiom “shall be called” means this.

Written among the living — Those who are alive in Jerusalem; typically, who continue unto eternal life.

Filth of the daughters of Zion — Their vain-gloriousness; their silly and demoralizing pride and defilements. The judgments upon Judah and Jerusalem are to remove — wash away —

these, and the guiltiness of the people likewise.

Spirit of burning — An intensified expression of the idea of the previous clause. The people, by a long but thorough process of spiritual cleansing, shall cease to love idolatry and crime, and shall learn truly to serve Jehovah.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Holy - Shall be really holy. Jerusalem - Of the people living in or belonging to Jerusalem.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

“And it shall be (happen, come to pass), that the left in Zion and the spared in Jerusalem,” singular forms with a collective application, “shall be called holy,” literally, holy shall be said to him, (i.e., this name shall be used in addressing him), or rather may be used with truth, implying that the persons so called should be what they seemed to be, every one written, enrolled, ordained, to life in Jerusalem.

Having foretold the happiness and honor which the Son of God should one day confer upon His people, the Prophet now explains to whom the promise was intended to apply. In the preceding verse they were described by their condition as survivors of God’s desolating judgments. In this they are described by their moral character, and by their eternal destination to this character and that which follows it.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

the one who is left in Zion and the one who remains in Jerusalem

Both of these statements mean the same thing. Here "the one who" does not refer to a specific person but to people in general who are still alive in Jerusalem. AT: "everyone who remains in Jerusalem" (See: Parallelism and Generic Noun Phrases)

will be called holy

This can be stated in active form. AT: "the Lord will call them holy" or "will belong to the Lord" (See: Active or Passive)

everyone who is written down as living in Jerusalem

This can be stated in active form. AT: "everyone whose name is on the list of the people who live in Jerusalem" (See: Active or Passive)

when the Lord will have washed away the filth of the daughters of Zion

This expression speaks of sin as if it were physical dirt. AT: "after the Lord removes the sins of the daughters of Zion as someone washes away filth" (See: Metaphor)

the daughters of Zion

Possible meanings are 1) the women of Jerusalem or 2) the people of Jerusalem.

will have cleansed the blood stains from Jerusalem's midst

"Blood stains" here represents violence and murder. AT: "will have taken away those in Jerusalem who harm innocent people" (See: Metonymy)

by means of the spirit of judgment and the spirit of flaming fire

This is how God would remove the sin from Jerusalem. Here "spirit" probably represents the activity of judging and burning. AT: "by judgment and flaming fire" (See: Metaphor)

spirit of judgment

Possible meanings are 1) Yahweh will punish the people or 2) Yahweh will declare the people guilty.

the spirit of flaming fire

Possible meanings are 1) this is a metaphor that means Yahweh will remove sinners from Zion like a fire removes impurities or 2) "flaming fire" is a metonym that represents the destruction in general of all the sinners. (See: Metaphor and Metonymy)

translationWords

Zion

Jerusalem

holy

lord

clean

blood

spirit

judge

fire

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

And it shall come to pass, that every survivor among them will settle in Zion.

and whoever is left anywhere, shall dwell in Jerusalem.

“holy” shall be said of him All of them will be righteous. Now lest you say that the righteous who died prior to this day have lost their honor, the Scripture states: “anyone inscribed for life,” in the Hereafter, will be in Jerusalem.In this manner, Jonathan translates it.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

That is written, etc. I shall explain this in the minor prophets (Mal. 3:16).

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.