Isaías 62:5

DISCOURSE: 1009
GOD’S DELIGHT IN HIS PEOPLE

Isaías 62:5. 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: In treating this subject, the utmost possible delicacy must be observed.].

AMONGST those who have paid attention to the sacred Oracles, no doubt exists but that very glorious days are near at hand, even those days when “the knowledge of the Lord shall cover the earth as the waters cover the seas.” In this conversion of the world to God, the Jewish people will take the lead: “their righteousness will go forth as brightness, and their salvation as a lamp that burneth: and the Gentiles shall see their righteousness, and all kings their glory: and they shall be called by a new name, which the mouth of the Lord shall name [Note: ver. 1, 2. with chap. 60:1–5.]!” In them shall God be pre-eminently glorified: for “they shall be as a crown of glory in the hand of the Lord, and a royal diadem in the hand of their God [Note: ver. 3.].” At present they are in a state proverbially “desolate,” as indeed they have been for nearly eighteen hundred years: but the time is coming when “their nation shall no more be termed Forsaken, nor their land be any more termed Desolate; but she shall be called Hephzi-bah; and her land Beulah; for the Lord delighteth in her, and her land shall be married [Note: ver. 4.]:” and God’s delight in her shall be such as we have just now heard in the words of our text.

With all the caution due to so delicate a subject, let us consider,

I. God’s relation to his people—

The words primarily relate to the Jewish Church—
[God had called them from the most destitute condition, even that of a new-born infant, that had no one to administer to its necessities; and had separated them for himself, to be brought, in due season, into the most intimate and endeared relation to himself [Note: Ezequiel 16:4.]. “To himself he betrothed her, in loving-kindness and tender mercies, and in unchanging faithfulness [Note: Oséias 2:19.]:” and he assumed to himself the title and character of her Husband: “Thy Maker is thine Husband: the Lord of Hosts is his name [Note: Isaías 54:5.].” Yea, notwithstanding her unfaithfulness to him, he still acknowledges her as standing to him in the relation of a Wife: “Turn, O backsliding children! saith the Lord; for I am married unto you [Note: Jeremias 3:14.].” True, at present she is “forsaken and desolate:” but soon shall she be restored, agreeably to the prophetic declaration in my text: “As a young man marrieth a virgin, so shall thy sons (or, as Bishop Lowth translates it, thy Restorer) marry thee.” If we retain our present translation, we must remember, that persons, considered as born in the Church, are her “sons;” but, as uniting themselves to the Church, are her husband; and consequently the appellation, which in one point of view would be incongruous, may be admitted in the other view, especially in the high flights of Eastern poetry [Note: Such a confusion, or rather such a bold combination of metaphors is not uncommon in the inspired writings. See Efésios 2:19. “fellow-citizens,” “built.”]. If we take Bishop Lowth’s translation, not only will the metaphor be more just, but the unity of the whole passage will be preserved; God being the Bridegroom, who both takes the Church into union with himself, and rejoices over her as his Bride.

This event we look for at no distant period, when “those whom God has for a small moment repudiated, as a wife of youth, shall be gathered with great mercies, and be restored as in the days of old [Note: Isaías 54:6.], and live in most endeared communion with him for evermore [Note: Ezequiel 36:24; Ezequiel 36:28.]

But the text may be fitly applied, also, to the Church of Christ—
[Christ is called the “Bridegroom,” of his Church [Note: João 3:29.]. To him has “every member of the Church been espoused as to a husband, and been presented as a chaste virgin [Note: 2 Coríntios 11:2.]. And so manifest is this relation between him and his people, that St. Paul, speaking expressly on the duties of husbands and wives, turns, and, with a most unlooked-for application of the subject, says, “This is a great mystery; for I speak concerning Christ and his Church [Note: Efésios 5:31.].” The same Apostle, in another of his Epistles, enters very particularly into the subject; representing us as formerly “married to the law; but now, our former husband being dead, as united to another husband, even Christ; in order that, by grace derived from him, we may bring forth fruit unto God [Note: Romanos 7:4.].” Even to all eternity will this relation to him be acknowledged: for to St. John an angel from heaven said, “Come hither, and I will shew thee the Bride, the Lamb’s Wife [Note: Apocalipse 21:9.].”

Behold then, Brethren, what an honour is here held out to us, that we may aspire after it, and attain it! What would a woman, in the lowest ranks of life, think of such a proposal coming to her from a king or prince? Would it excite no feelings in her mind? Would she pass it by, as a common thing, in which she had no interest? Would it not rather be made a subject of deep and serious reflection? Let us then, my Brethren, realize the idea that the offer is now made to us; and that nothing but an obstinate refusal on our part can prevent the completion of this great object, a marriage-union with our God.]
In perfect accordance with this sublime mystery is that which is here added, respecting,

II.

His delight in them—

There is no earthly joy superior to that which a bridegroom feels on his wedding day, in the presence of his bride—
[Now all his wishes are accomplished. Whatever fears or anxieties may have filled his breast during the period of his attendance on her, he now finds them all entirety dispelled; and rejoices over his bride as his own peculiar property, in the possession of whom all his happiness is centered, and in whose beloved society he hopes to spend the remainder of his clays on earth.]
Now, such is God’s delight in the objects of his choice—
[Over the Jewish Church he greatly rejoiced, according to what he spake by the prophet, “Behold! I create Jerusalem a rejoicing, and her people a joy [Note: Isaías 65:18.].” Nothing can exceed the language of the Prophet Zephaniah to this effect: “The Lord thy God in the midst of thee is mighty; he will save; he will rejoice over thee with joy; he will rest in his love; he will joy over thee with singing [Note: Sofonias 3:17.].” Nor is this a mere feeling in his bosom, but an active and efficient principle; as says the Prophet Jeremiah: “I will rejoice over them to do them good; and I will plant them in this land assuredly, with my whole heart, and with my whole soul [Note: Jeremias 32:41.].” And such also is his joy over all his chosen people: “He delights in them [Note: Provérbios 11:20.],” and “manifests himself unto them [Note: João 14:21.],” and maintains the most intimate communion with them [Note: 1 João 1:3.]. He has prevailed over them, and in the day of his power has made them willing to surrender up themselves to him: and when he sees how entire their hearts are with him, “they having for him forgotten their own people and their father’s house, he greatly desires their beauty [Note: Salmos 45:10.],” and gives himself to them, as their God and portion for ever. Yes, “Because they have set their love upon him, therefore will he deliver them; he will set them on high, because they have known his name. They shall call upon him, and he will answer them: he will be with them in trouble; he will deliver them, and honour them. With long life will he satisfy them, and will shew them his salvation [Note: Salmos 91:14.].”]

1. Let all, then, desire this high honour—

[To get advancement in this world, is universally considered as a most desirable attainment. But what connexion can be compared with that proposed to us in the text; or what elevation is worthy of a thought in comparison of it? — — — Will any say, ‘Alas! it is unattainable by me. I am so far off from God, that there can be no hope of my ever being brought into such a relation to him’? I answer, Who are farther off from him than the Jews? or who, according to human appearance, are so unlikely ever to have the text fulfilled to them as they? Yet of them are these things spoken, and to them shall they be fulfilled: and therefore every other person in the universe may assure himself, that, “if only he come to God in the Saviour’s name, he shall on no account be cast out [Note: João 6:37.].” The person who seems to have most reason to despond, is he, who, after having once given himself to God, has departed from him: but to such does God expressly say, “If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? Shall not that land be greatly polluted? But thou hast played the harlot with many lovers; yet return again to me, saith the Lord [Note: Jeremias 3:1.].” To all then I say, without exception, “Return unto the Lord; and,” however base your departures from him have been, “he will heal your backslidings, and love you freely [Note: Jeremias 3:22.].”]

2. Let those who profess to stand in this near relation to their God, walk worthy of it—

[What advice would any of you give to a beloved daughter, on the day of her nuptials, especially if she had been taken from a state of the lowest degradation, and united to one most exalted both in rank and piety? Such is the advice which I would give to you. Stand at the remotest distance from all your former habits and associates. Get your mind, your habits, your very taste, assimilated to the mind of your divine Husband. “Be altogether for him, and for him alone [Note: Oséias 3:3.].” Be as much his, in every faculty of your souls, as you desire that he should be yours in all his glorious perfections. Would you that his love should pre-eminently distinguish you; his power be exerted for you; and his faithfulness towards you be unchangeable? Be ye such towards him, according to the utmost extent of your powers; loving him above all; knowing no will but his; seeking nothing but his honour; and living only for his glory. Thus live with him on earth; and fear not but that your bliss shall be consummated in heaven for evermore. Some interruptions to your joy may occur on earth: but in heaven it shall be without alloy or intermission or end. When once you come to the Zion that is above, “everlasting joy shall be upon your heads, and sorrow and sighing shall flee away [Note: Isaías 35:10.].”]