Isaías 54:5

DISCOURSE: 977
OUR MAKER OUR HUSBAND

Isaías 54:5. Thy Maker is thine Husband: the Lord of Hosts is his name.

IN circumstances whether of personal or public difficulty it is well to bear in remembrance, that there is one who ordereth all things according to his own sovereign will, and who will never fail those who trust in Him. Doubtless the Jewish Church, at the time that the Prophet Isaiah wrote, and especially in the prospect of the Babylonish captivity which he predicted, was at a low ebb: but the prophet calls upon her to take comfort, in the sure and certain hope that God would fulfil to her all his promises, and enlarge her borders by the accession of unnumbered converts from among the Gentiles, who, in due season, should be received into her bosom, and aggrandize her in the eyes of the whole world. She might be assured of this; because, notwithstanding the bill of divorce which God had given her, he still considered himself as her husband; and because He, who was her God, was also “the God of the whole earth.” In this promise we are interested, both as it respects ourselves and the world at large. I will therefore endeavour to unfold it to your view; and, for that end, will consider,

I. The general idea here suggested—

There is a peculiarity in the original which does not appear in the translation, which yet it is of great importance to observe. In the original it is, “Thy Makers are thine husband.” It must be remembered, that, at the first creation of man, it was said, “Let us make man in our image, after our likeness [Note: Gênesis 1:26.].” In that passage it seems as if the formation of man was a matter in which the Three Persons of the Godhead concurred: and the same idea is evidently suggested in the passage before us. The same peculiarity occurs also in the Book of Ecclesiastes; where it is said, “Remember thy Creators in the days of thy youth [Note: Eclesiastes 12:1.].” Now, though these expressions mark a plurality of Persons in the Godhead, I should not think them of themselves sufficient to establish the doctrine of a Trinity in Unity: but when I find that doctrine so fully declared in other portions of Holy Writ, I cannot but regard these as very strongly confirming it. I feel that I can then account for, and explain, these peculiarities; which, without such a solution, must be utterly inexplicable.

But, not to dwell on the mere words, I will call your attention to the great subject contained in them: which indeed deserves the more attention, because there is not any one image in which our relation to God is more frequently or more strongly marked, than in that of marriage.
Look at it as stated in general terms—
[Both the Old Testament and the New alike abound with this figure. God declares, that he was the Husband of his Church in the wilderness [Note: Jeremias 31:32.]. And, after he had put her away for her adulteries, he recalls her to him, saying, “Return unto me; for I am married unto you [Note: Jeremias 3:14.].” When our God incarnate came, even our Lord Jesus Christ, his forerunner, John the Baptist, pointed him out as the Bridegroom of his Church [Note: João 3:29.]: and our Lord himself also assumed it as a title which he bore, and a character he sustained: “Can the children of the bridechamber fast whilst the bridegroom is with them? But the days will come, when the bridegroom shall be taken from them: and then shall they fast in those days [Note: Mateus 9:15.].” St. Paul enters into the subject at large, drawing a parallel between the duties of the marriage relation, as subsisting amongst men, and those which we owe to Christ as the Husband of the Church: and lest we should confine our attention exclusively to the former, which appeared to be primarily, if not solely, in his contemplation, he particularly adds, “This is a great mystery: but I speak concerning Christ and his Church [Note: Efésios 5:32.].” But, to dwell on particular passages is needless; because a defection from God is, throughout the whole Scripture, called “adultery;” it being an alienation of heart from Him, whose right to it, as the Husband of his Church, is unalienable and universal.]

But look at it as move minutely and distinctly marked—
[Not to enter too minutely into a subject of such delicacy, we may notice his first choice of us, in order to the forming of this connexion with us. Verily, God’s choice of us was altogether the result of his sovereign will and pleasure, without the slightest measure of respect to any goodness or worthiness in us [Note: Deuteronômio 7:7.]. Having made us the objects of his choice, he “betrothed us to himself, in righteousness, and in judgment, and in loving-kindness, and in mercies: yea, he even betrothed us to himself in faithfulness [Note: Oséias 2:19.],” engaging, that “he would be for us only and exclusively, as we also should be exclusively for him [Note: Oséias 3:3.].” We have a further account of the very nuptials, and the feast attending them [Note: Mateus 22:2; Mateus 25:10.], and the consequent union consummated and confirmed [Note: Cântico dos Cânticos 2:4.]. Further, the end of this union is declared; “We are married to Christ, that we may bring forth fruit unto God [Note: Romanos 7:4.].”

All this is spoken of as commenced on earth: but it is yet further represented as completed in heaven; “Let us be glad and rejoice, and give honour to him; for the marriage of the Lamb is come:” (and, “Blessed are they which are called to the marriage-supper of the Lamb [Note: Apocalipse 19:7; Apocalipse 19:9.]:”) and, “Come hither, and I will shew thee the Bride, the Lamb’s Wife [Note: Apocalipse 21:9.].”]

I conceive that this is sufficient to shew how largely this subject is treated of in the Holy Scriptures; and, consequently, how much we are concerned to investigate,

II.

The important particulars contained in it—

Of course we shall confine ourselves to those great and leading particulars which will best mark the dignity and importance of the subject. The relation, then, of Jehovah as a Husband to his Church, may be considered as comprehending,

1. His union with us—

[By the constitution of marriage, as formed by God himself in Paradise, the husband and wife were declared to “be one flesh [Note: Gênesis 2:24.].” So, by virtue of this relation, as subsisting between Christ and his Church, we are not only one flesh with him, (for “we are members of his body, of his flesh, and of his bones [Note: Efésios 5:30.],”) but we are one spirit with him; as it is written, “He that is joined to the Lord is one spirit [Note: 1 Coríntios 6:17.].” Now this is an union far closer than any other that can subsist on earth. Indeed it most resembles that which subsists in heaven between the different persons of the Godhead: as our Lord Jesus Christ has said; “I pray for them, that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us” …. “that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one [Note: João 17:21.].” There is between him and them a mutual indwelling, such as no language can describe, and no finite imagination can conceive [Note: João 6:56.]

2. His interest in us—

[Persons united in the marriage-bond have a mutual property in each other, and a mutual interest in every thing belonging to them. And thus it is between Christ and his believing people. The believer is Christ’s [Note: 1 Coríntios 3:23.]: and every thing which he possesses is Christ’s. “In no respect whatever is he his own [Note: 1 Coríntios 6:19.]:” from the moment of his union with Christ by faith, he was altogether “in spirit, soul, and body, sanctified unto the Lord [Note: 1 Tessalonicenses 5:23.].” The Lord Jesus Christ, also, has given himself over to the believing soul. The very weakest believer is authorized to say, “My Beloved is mine, and I am his [Note: Cântico dos Cânticos 2:16.].” Yes, verily, so it is; for “God is not ashamed to be called our God [Note: Hebreus 11:16.].” In truth, all that the Lord Jesus Christ is, and all that he has, becomes the property of the believing soul, and is all employed for his benefit. The wisdom, the power, the grace of the Lord Jesus are exerted in regulating the whole universe for his people’s good [Note: Efésios 2:22.]. Yea, “the very glory which his Father gave to him, he gives to them [Note: João 17:22.]:” his throne is their throne, his crown their crown, his kingdom their kingdom [Note: Apocalipse 3:21.]: they are in every thing “heirs of God, and joint-heirs with Christ [Note: Romanos 8:17.].”]

3. His feelings towards us—

[Not only will love be exercised by a husband in a way of fond endearment, but it will shew itself in all its diversified operations, according as circumstances shall arise to call it forth. Thus will the Lord Jesus Christ evince his love to us in every possible way. Not only will he “delight in us,” und “rejoice over us to do us good [Note: Jeremias 32:41.];” but he will sympathize with us in all our troubles [Note: Hebreus 4:15.], being himself afflicted in all our afflictions [Note: Isaías 63:9.],” no less than participating in all our joys [Note: Sofonias 3:17.]. Certainly I feel, that, in speaking these things, there may appear to be a danger of exceeding the bounds of sobriety and truth: but God himself has taken the very image, and drawn the very parallel; and that so strongly, that we are in danger rather of falling short by reason of our ignorance and unbelief, than of exceeding through an over-heated imagination. “Thou shall no more be termed, Forsaken; neither shall thy land be any more termed, Desolate: but thou shall be called. Hephzi-bah; and thy land, Beulah: for the Lord delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee [Note: Isaías 62:4.].”]

Address—
1.

Those who, through grace, have been brought into this relation to the Deity—

[What terms can ever express the congratulalions that are due to you? Would it be deemed a just ground of congratulation, if you were united in the nuptial bond to an earthly monarch? How then must I felicitate you on having for “your Husband, your Maker,” “the Lord of hosts,” “the God of the whole earth [Note: ver. 5.]?” O! what honour has been conferred on you! and what blessings await you, both in time and in eternity! Remember what ye were when first he chose you: “Verily, your father was an Amorite, and your mother an Hittite: and in the day of your nativity you were cast out in the open field to the lothing of your person, in the day that you were born. And when he passed by you, and saw you polluted in your own blood, he said to you, Live: and then he entered into covenant with you, and made you his [Note: Ezequiel 16:3.].” Think, too, how often you have given him occasion to put you away for your unfaithfulness towards him, and by a bill of divorce to dismiss you for ever from his presence. But he is “a God of all grace,” and, for his own great name’s sake, has borne with you even to the present hour [Note: Ezequiel 20:9; Ezequiel 20:14; Ezequiel 20:22.]. Now, therefore, prepare to fulfil your duties towards him, and to walk before him in newness of heart and life. Whilst you reflect on your privileges, be mindful also of your duties. And be careful never more to “grieve his Holy Spirit,” or to “provoke him to jealousy,” by even the appearance of evil. Remember what even a creature expects from her to whom he is joined in these sacred bonds; and let your every action, every word, and every thought, be such as shall approve itself to Him “who searcheth the heart, and trieth the reins.” In a word, be ye altogether his, even as ye would that he should be wholly and altogether yours.]

2. Those who know him not yet under this endearing character—

[O that I could prevail on every one of you to accept his gracious offers this day! Did Abraham send his servant to seek a wife for his son Isaac? Methinks I bear a similar commission from the God of heaven unto you. St. Paul says to the Corinthians, “I have espoused you to one Husband, that I may present you as a chaste virgin to Christ [Note: 2 Coríntios 11:2.].” And this is the object of my address to you this day. O that ye knew who it is that often himself to you by my voice; and that ye considered how worthy He is of your affections! What is there that any one of you would desire in a husband? Do you admire wisdom? The Lord Jesus Christ is “the wisdom of God himself [Note: 1 Coríntios 1:24.].” Would you wish for beauty? “He is fairer than ten thousand, and altogether lovely [Note: Cântico dos Cânticos 5:10; Cântico dos Cânticos 5:16.].” Have riches or honours any attractions in your eyes? “His riches are unsearchable [Note: Efésios 3:8.];” and “all the fulness of the Godhead dwelleth in him bodily [Note: Colossenses 2:9.].” What is there in the whole creation that can vie with him? What is there that is in any degree worthy to be compared with him? Behold, it is “He who now stands at the door of your hearts, and knocks [Note: Apocalipse 3:20.],” and seeks admission into them. Know ye then the clay of your visitation. “Refuse not Him who now speaks to you” by my voice [Note: Hebreus 12:25.], and says, “Give me thine heart [Note: Provérbios 23:26.].” This only he requires, that you should renounce all others, and “cleave unto him with full purpose of heart.” These are his very words, by which he now addresses you: “Hearken, O daughter, and consider, and incline thine ear: forget also thine own people, and thy father’s house: so shall the king greatly desire thy beauty: for he is thy Lord; and worship thou him [Note: Salmos 45:10.].” Accept his offers, beloved friends, and give yourselves unreservedly to him: so shall the very angels in heaven clap their wings with joy [Note: Lucas 15:7; Lucas 15:10.], and all the glory of heaven be made over to you as your everlasting inheritance.”]