(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. 1 Corinthians 1:2; 2 Corinthians 1:1), and the name should be no unreal mockery (Isaiah 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 Exodus 32:32, and appears in Psalm 56:8; Psalm 69:28; Ezekiel 13:9.; Malachi 3:16; Daniel 12:1; Acts xiii 48; Philippians 4:3; Revelation 3:5; Revelation 13:8; Revelation 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. (2 Peter 1:10.)
Verse 3. - 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 κλητοὶ ἅγοι, "those called to be holy," in the first age (Acts 9:13, 32, 41; Acts 26:10; Romans 1:7; 1 Corinthians 1:2; 2 Corinthians 1:1; Ephesians 1:1; Philippians 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 Exodus 32:32; Psalm 69:28; Daniel 12:1; Revelation 13:8; Revelation 21:27, etc. It is a "book," however, out of which names may be "blotted" (Revelation 3:5).
4:2-6 Not only the setting forth Christ's kingdom in the times of the apostles, but its enlargement by gathering the dispersed Jews into the church, is foretold. Christ is called the Branch of the Lord, being planted by his power, and flourishing to his praise. The gospel is the fruit of the Branch of the Lord; all the graces and comforts of the gospel spring from Christ. It is called the fruit of the earth, because it sprang up in this world, and was suited for the present state. It will be good evidence that we are distinguished from those merely called Israel, if we are brought to see all beauty in Christ, and holiness. As a type of this blessed day, Jerusalem should again flourish as a branch, and be blessed with the fruits of the earth. God will keep for himself a holy seed. When most of those that have a place and a name in Zion, and in Jerusalem, shall be cut off by their unbelief, some shall be left. Those only that are holy shall be left, when the Son of man shall gather out of his kingdom every thing which offends. By the judgment of God's providence, sinners were destroyed and consumed; but by the Spirit of grace they are reformed and converted. The Spirit herein acts as a Spirit of judgment, enlightening the mind, convincing the conscience; also as a Spirit of burning, quickening and strengthening the affections, and making men zealously affected in a good work. An ardent love to Christ and souls, and zeal against sin, will carry men on with resolution in endeavours to turn away ungodliness from Jacob. Every affliction serves believers as a furnace, to purify them from dross; and the convincing, enlightening, and powerful influences of the Holy Spirit, gradually root out their lusts, and render them holy as He is holy. God will protect his church, and all that belong to it. Gospel truths and ordinances are the glory of the church. Grace in the soul is the glory of it; and those that have it are kept by the power of God. But only those who are weary will seek rest; only those who are convinced that a storm is approaching, will look for shelter. Affected with a deep sense of the Divine displeasure, to which we are exposed by sin, let us at once have recourse to Jesus Christ, and thankfully accept the refuge he affords.
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 Isaiah 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, Zechariah 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, Acts 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, Revelation 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, Romans 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.
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 Exodus 32:32, and appears in Psalm 56:8; Psalm 69:28; Ezekiel 13:9.; Malachi 3:16; Daniel 12:1; Acts xiii 48; Philippians 4:3; Revelation 3:5; Revelation 13:8; Revelation 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. (2 Peter 1:10.)
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, Zechariah 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, Acts 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, Revelation 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, Romans 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.