Exegetical and Hermeneutical Commentary of Isaiah 62:5
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.
5. so shall thy sons marry thee ] The harshness of the conception is obvious; and it is hardly relieved by pointing to the double meaning of the verb b‘al (“marry” and “possess”). Lowth and others, by a slight emendation of the text, read “so shall thy Builder (Jehovah) marry thee.” (So Cheyne, who refers to Psa 147:2: “Jehovah is the builder up of Jerusalem.”) See on Isa 49:17.
Fuente: The Cambridge Bible for Schools and Colleges
For as a young man marrieth a virgin – Roberts remarks on this, In general no youth marries a widow. Such a thing I scarcely ever heard of (in India), nor will it ever be except under some very extraordinary circumstances, as in the case of a queen, princess, or great heiress. Even widowers also, if possible, always marry virgins. The idea here is, that Yahweh would have delight in his people, which would be properly represented by the affection which a young man has for his bride.
So shall thy sons marry thee – Lowth renders this, So shall thy restorer wed thee. He supposes that the word rendered in our common version, thy sons ( banayk), should be pointed bonayk, as a participle from banah, to build, rather than from ben, a son. The parallelism requires some such construction as this; and the unusual form of expression, thy sons shall be wedded to thee, seems also to demand it. The Septuagint renders it, As a young man cohabits ( sunoikon) with a virgin (bride, partheno), so shall thy, sons dwell with thee ( katoikesousin hoi huioi sou). So the Chaldee. the conjecture of Lowth has been adopted by Koppe and Doderlin. Rosenmuller supposes that there is here a mingling or confusion of figures, and that the idea is, that her sons should possess her – an idea which is frequently conveyed by the word Baal, which is used here. To me it seems that there is much force in the conjecture of Lowth, and that the reference is to God as the builder, or the restorer of Jerusalem, and that the sense is that he would be married, or tenderly and indissolubly united to her. If it be objected that the word is in the plural ( bonayk) it may be observed thai the word commonly applied to God ( ‘elohym) is also plural, and that an expression remarkably similar to the one before us occurs in Isa 54:5, For thy Maker is thy husband (Hebrew, boalayk, Thy husbands.) It is not uncommon to use a plural noun when speaking of God. It should be remembered that the points in the Hebrew are of no authority, and that all the change demanded here is in them.
And as the bridegroom – Margin, as in Hebrew, With the joy of the bridegroom.
Over the bride – In the possession of the bride – probably the most tender joy which results from the exercise of the social affections.
Fuente: Albert Barnes’ Notes on the Bible
Isa 62:5
For as a young man marrieth a virgin
Fervid devotion to a cause
It is difficult to see how any real parallel can exist between an intellectual interest or reasoned sense of duty to a public cause or institution, although prescribing exertion and even sacrifice, and the spontaneous, glowing, fervid devotion of a young man to his chosen bride.
Say you so? Then let me say that as yet you know not some salient features of human nature. As a matter of fact abstractions, as we call them, do provoke passion; the passion of love and the passion of hate, no less truly than do concrete and visible objects. Millions of human beings have worked, suffered, fought and died for these very abstractions; for a political or social doctrine, for the fame of a fallen dynasty, for the credit of some secret club or association, for a country that has been crushed out of existence, for some wild undemonstrable theory, for some baseless or grotesque superstition, no less than for a true and soul-inspiring faith or principle. (H. P. Liddon, D. D.)
Practical devotion to the Church of Christ
Isaiahs comparison would suggest that the devotion of her sons to the city of God would have three characteristics.
I. AN UNRESERVED, WHOLE-HEARTED DEVOTION; a devotion which bestows on its object its best and its all. With my body I thee worship; and with all my worldly goods I thee endow, is the language not only of a Christian Church formulary, but of the human heart in its better mood, throughout all time; and it marks the first characteristic of that devotion to the Church of God which Isaiah saw in vision across the centuries. Undoubtedly a partial fulfilment of Isaiahs prophecy may be recognized in the love and service which Israel after the flesh received from a long line of patriot children. Noblest among them were the Maccabees; but they were only samples of a spirit which was shared, in their day and afterwards, by thousands of their countrymen. That temper was indeed too often mingled with moral alloy that sullied its purity. But the men who saved their country from the cultured Paganism of Antiochus Epiphanes, and who even after the utter ruin of their sacred house by Titus, rose once and again to pour out their blood like water in an unavailing struggle with Imperial Rome at the epoch of its greatest military power, were assuredly not men only under the sway of a common or sordid motive. In their love to Jerusalem the Holy, whose name was stamped upon their coins, they surely exhibit the careless self-abandonment of the passion which gives itself without stint to the object of its choice. The Lord had chosen Zion to be a habitation for Himself, and this choice made her, to those who had faith in it, the object of a passionate attachment in some respects without a parallel in history. Now, our Lord proclaimed and founded, within the Jewish nation, yet with a capacity and, indeed, an internal necessity of passing beyond its bounds, a new Society, which was to be more to the intellect and heart of man than the Greek , or the Roman World Empire, or the Jewish theocracy itself, ever had been or could be; yet which should sanction and satisfy, in ample measure, those instincts of union, brotherhood, improvement, order, of which earlier forms of association among men were the outcome and assertion. This Society, in virtue of its origin, its object, and its compass, He named the Kingdom of Heaven. Certain is it that the Church of Christ has inspired millions of Christians with mingled love and enthusiasm. If we believe that Christs Church, though built upon the foundation of apostles and prophets, has for the chief cornerstone, Himself; if we see in her, not a self-formed collection of individuals who agree in following Him, but, as Scripture says, His Body, instinct with His life; if for her He shed His most precious blood that He might present her glorious and immaculate in the realms of purity; then, in making much of her, we surely are doing no wrong to Him. Only because, notwithstanding the sears and stains which mark her sojourn here below, she is yet so intimately His, should she be so precious to His servants;–drawing the noblest souls into the highest paths of service.
II. THE DEVOTION WHICH ISAIAH PREDICTS WILL BE DISINTERESTED. The truehearted bridegroom marries, not that he may win rank or wealth, or public recognition, or any outward advantages whatever., he weds his bride for her own sake, because she is what she is, because in wedding her he finds the joy and satisfaction of his heart. It is for better for worse, for richer for poorer, in sickness and in health. So was it also to be with the espousals of the soul. The Holy Bride is wooed for her own sake, and not for anything that she may bestow on those who would win her.
III. AND THE PROPHETS COMPARISON SUGGESTS A DEVOTION THAT WILL LAST TILL DEATH. Till death us do part. Weariness, impaired health, diminished opportunities for usefulness may come with years; but the tie of sacred service to the cause and Church of Christ can only end with life. (H. P.Liddon, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. For as a young man – so] The particles of comparison are not at present in the Hebrew Text: but the Septuagint, Syriac, and Chaldee seem to have read in their copies caph prefixed to the verb, ki keyibal, which seems to have been omitted by mistake of a transcriber, occasioned by the repetition of the same two letters. And before the verb in the second line a MS. adds ken, so; which the Septuagint, Syriac, and Chaldee seem also to have had in their copies. In the third line of this verse the same MS. has in like manner vechimsos, and two MSS. and the Babylonish Talmud kimsos, adding the caph; and in the fourth line, the Babylonish Talmud likewise adds ken, so, before the verb.
Sir John Chardin, in his note on this place, tells us, “that it is the custom in the east for youths, that were never married, always to marry virgins; and widowers, however young, to marry widows.” – HARMER, Observ. ii. p. 482.
So shall thy sons marry thee.] For banayich, thy sons, Bishop Lowth reads, restorer or builder, as he does not consider the word as the plural of ben, a son, but the participle benoni of the verb banah, he built. I do not see that we gain much by this translation. Thy sons shall dwell in thee, Vulgate; and so the Septuagint and Chaldee.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
As a young man marrieth a virgin: this is delivered as a demonstration of what was said in the close of the 4th verse; and it is said young and virgin to note their suitableness; not old and young, but such as may delight each in other, signifying that mutual content that would be in all parties; thus it was at the first preaching of the gospel, Act 2:41-47.
So shall thy sons marry thee. Whereas it is improbable that the Spirit of God should carry on so sacred a prophecy by a similitude so abhorrent to nature, the son should marry the mother, the scruple is easily satisfied by taking the word in its right signification, to possess, as in the foregoing verse, reading it thus, As a young man marrieth or possesseth a virgin, so shall thy land be inhabited or possessed by thy sons; they shall dwell with thee as a man dwells with his wife; and thus the LXX. And it is said sons, to distinguish them from strangers, by whom she should not any longer be inhabited, but by her own natives; and expressed by marrying, to signify not only their unity of affection in the evenness of their living, but of faith in their common profession, called the common faith, Tit 1:4, according to which Paul calls Titus his son.
As the bridegroom rejoiceth, taketh delight in her; so shall thy God, viz. Christ, God and man, in thee: see Isa 62:4. Christ is often called a bridegroom, and his church a bride, 2Co 11:2; Rev 21:2,9.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. thy sonsrather, changingthe points, which are of no authority in Hebrew, “thybuilder” or “restorer,” that is, God; for in theparallel clause, and in Isa 62:4,God is implied as being “married” to her; whereas her”sons” could hardly be said to marry their mother; and inIsa 49:18, they are said to beher bridal ornaments, not her husband. The plural form,builders, is used of God in reverence as “husbands”(see on Isa 54:5).
over the bridein thepossession of the bride (Isa 65:19;Jer 32:41; Zep 3:17).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For as a young man marrieth a virgin, so shall thy sons marry thee,…. As a young man, having married a virgin, possesses and enjoys her, and lives and dwells with her in great harmony and love, having a delight and complacency in her, there being a suitableness in her person and age; so those that are born in Zion, and brought up there, have communion with the church, and enjoy the ordinances of it; dwell and continue with her, and delight in her fellowship, ways, and worship; and have their hearts knit in love to her, professing the same faith, joining in the same worship, and walking with her in all the commandments and ordinances of the Lord. So the Septuagint and Vulgate Latin versions render it g, “as a young man dwells with a virgin, so thy sons shall dwell in thee”; as does the Targum in like manner; and so Jarchi interprets it; for it seems exceeding disagreeable for sons to marry their mother; nor can there be an allusion to such an incestuous practice; rather it should be rendered, “as a young man hath a virgin, thy sons shall have thee” h; have union to and communion with the church, and share in all the pleasures, privileges, and immunities of it:
and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee; Christ is the Lord God of his church and people; Immanuel, God with us; and he stands in the relation of a bridegroom to them, and they in the relation of a bride to him; and as such he rejoices over them with exceeding great joy, and that to do them good; so he rejoiced over them from all eternity, when first betrothed to him; and so he does in time, in redemption: this was the joy set before him, which animated him to bear the cross, and despise the shame of it; namely, that those would be redeemed, and saved by him, and brought to glory; he rejoices at the conversion of them, and will present them to himself with joy in the spiritual and personal reign, and to his Father at the last day; and particularly, what is meant here, there will be such a profusion of blessings on the church in the latter day, as will abundantly show the joy of Christ in his people.
g , , Sept.; “habitabit enim juvenis cum virgine, et habitabunt in te filii tui”, V. L. h “Nam ut habet juvenis virginem, habebunt te filii tui”, Cocceius.
Fuente: John Gill’s Exposition of the Entire Bible
5. For as a young man marrieth a virgin. This verse contains nothing more than an explanation and confirmation of the preceding verse. Now there appears to be a sort of contradiction in this respect, that in the latter clause he makes God the only Husband of the Church, while in the former clause he assigns to her many husbands. But the solution is easy; for, when this marriage of the Church is spoken of, there is but one Husband, that is, God, who always claims for himself that title; and that is fulfilled in Christ, to whom, as Paul says, the pastors “espouse the Church as a chaste virgin.” (2Co 11:2.) Yet this does not prevent the metaphor of marriage from being employed to describe that unity of faith which all the children of God have with their mother, the Church. Nay more, it is consistent with God being the Husband of his Church, that he marries to his Church all the nations that are assembled to her; for, when she is without children, she may be said to be widowed and solitary. This is said, therefore, even with respect to God, who, by ratifying with his guidance the sacred amity between the members of his Church, extends the effect of marriage to the whole body.
And hence it ought to be inferred, that the Church of God shall be truly populous, that is, shall have many children, when she is united to God her Husband; for we must begin with God, that he may preside over his Church, and that under his guidance we may be gathered into her bosom; for then shall the marriage be truly sacred. But for this a vast multitude of people will not constitute a church, but rather an abominable brothel; as we see that in Popery there is boasting of the name of God, and yet the majesty of God is dishonored in it by frightful sacrilege.
Fuente: Calvin’s Complete Commentary
(5) So shall thy sons marry thee . . .The image of the bride is presented under another aspect. The people of a country are, in their collective unity, as the bridegroom, and the country is as the bride. They are bound, as the husband is to the wife, to cherish and protect it, to be ready to live and die for it.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Isa 62:5. For as a young man marrieth a virgin Bishop Lowth justly observes, that in the passage before us, instead of sons we should read builder or creator; for the word is not in the plural of ben, a son, but of the participle benomi, from the verb banah; and is parallel and synonymous to elohaiik, thy God, in the alternate member of this sentence. Compare chap. Isa 54:5. This reading will clear the prophet from the idea of representing Jerusalem as guilty of incest, in marrying her sons, and at the same time will add not only grace, but likewise force to the whole verse. See chap. Isa 49:17. The verse so rendered will run thus:
For, as a young man marrieth a virgin, So shall thy Creator marry thee: And as the bridegroom rejoiceth over the bride, So shall thy God rejoice over thee.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1009
GODS DELIGHT IN HIS PEOPLE
Isa 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. 60:15.]! 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 Gods 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.
Gods 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: Eze 16:4-8.]. To himself he betrothed her, in loving-kindness and tender mercies, and in unchanging faithfulness [Note: Hos 2:19-20.]: 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: Isa 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: Jer 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 Eph 2:19-20. fellow-citizens, built.]. If we take Bishop Lowths 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: Isa 54:6-10.], and live in most endeared communion with him for evermore [Note: Eze 36:24; Eze 36:28.].]
But the text may be fitly applied, also, to the Church of Christ
[Christ is called the Bridegroom, of his Church [Note: Joh 3:29.]. To him has every member of the Church been espoused as to a husband, and been presented as a chaste virgin [Note: 2Co 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: Eph 5:31-32.]. 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: Rom 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 Lambs Wife [Note: Rev 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 Gods 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: Isa 65:18-19.]. 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: Zep 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: Jer 32:41.]. And such also is his joy over all his chosen people: He delights in them [Note: Pro 11:20.], and manifests himself unto them [Note: Joh 14:21.], and maintains the most intimate communion with them [Note: 1Jn 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 fathers house, he greatly desires their beauty [Note: Psa 45:10-11.], 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: Psa 91:14-16.].]
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 Saviours name, he shall on no account be cast out [Note: Joh 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 mans, 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: Jer 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: Jer 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: Hos 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: Isa 35:10.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Isa 62:5 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.
Ver. 5. For as a young man marrieth a virgin, so shalt thy sons marry thee. ] This translation (saith one who preferreth the Vulgate, ‘The young man shall dwell with the virgin’), marreth the sense, since it is improper to say of sons that they shall marry their mother. But I say, that the Church never flourisheth more, than when the son marrieth the mother, and doth his utmost to beautify and amplify her. See 2Co 11:2 .
And as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
thy sons marry thee. Note the Figure of speech Catachresis (App-6). See note on marry, below.
marry = own, or possess. Hebrew. ba’al = to become an owner, or husband of a wife. See Isa 62:4.
Fuente: Companion Bible Notes, Appendices and Graphics
shall thy sons: Isa 49:18-22, Psa 45:11-16, Jer 32:41
as the bridegroom rejoiceth: Heb. with the joy of the bridegroom, Isa 62:4, Isa 65:19, Son 3:11, Heb 12:2
Reciprocal: Gen 26:8 – sporting Deu 28:63 – rejoiced over Deu 30:9 – rejoice over thee Est 2:14 – delighted Est 6:6 – whom the king Psa 19:5 – bridegroom Psa 104:31 – rejoice Psa 149:4 – taketh pleasure Pro 31:28 – her husband Son 2:6 – General Son 4:9 – my spouse Son 7:6 – General Son 8:3 – General Isa 5:7 – his pleasant plant Isa 9:17 – have no joy Isa 49:17 – children Mic 7:18 – he delighteth Zep 3:17 – will rejoice Mat 18:13 – he rejoiceth Mat 25:1 – the bridegroom Mar 2:20 – the bridegroom Luk 5:34 – bridegroom Luk 10:21 – Jesus Luk 12:37 – that Luk 15:5 – rejoicing Joh 3:29 – hath Rom 7:4 – that ye 2Co 11:2 – I have Eph 5:32 – speak Rev 19:7 – for
Fuente: The Treasury of Scripture Knowledge
62:5 For [as] a young man marrieth a virgin, [so] shall thy sons {g} marry thee: and [as] the bridegroom rejoiceth over the bride, [so] shall thy God rejoice over thee.
(g) As they confess one faith and religion with you, they are in the same bond of marriage with you, and they are called the children of the Church, as Christ makes her plentiful to bring forth children to him.
Fuente: Geneva Bible Notes
Future generations of Israelites would be married to the Promised Land in the sense that they would not leave it. From a different perspective, the Lord Himself would be Israel’s bridegroom and would rejoice over her as a bridegroom rejoices over his bride.
"In all that Israel was to endure, what a source of comfort God’s pet name for them: ’My-Delight-Is-in-Her’ (Isa 62:4) must have been. It is still true today. When circumstances and failure and blighted hopes combine to convince us that our name is ’Forsaken,’ that is the hour to hear the whisper of the Bridegroom to his Bride (cf. 2Co 11:2; Eph 5:27; Rev 21:2; Rev 21:9), with the name that it is his alone to give and hers alone to hear." [Note: Oswalt, The Book . . . 40-66, pp. 581-82.]
"The Lord had, as it were, divorced Zion (see Isa 54:5-7), but now he will remarry her (Isa 62:5)." [Note: Chisholm, Handbook on . . ., p. 131.]