What is Beulah Land?

Among the Jews this was looked upon as being as binding as marriage, and could not be dissolved except by divorce. Certain laws were given as to a betrothed woman. Ex. 21:8-9; Deut. 20:7; Deut. 28:30. Mary, the mother of the Lord Jesus, was betrothed to Joseph, and he contemplated putting her away privately, but was instructed as to the truth of her condition by the angel of the Lord. Matt. 1:18-19; Luke 1:27; Luke 2:5. It is used symbolically to express Jehovah's favour to His ancient people in a future day, when He will 'betroth' them to Himself for ever. Hosea 2:19-20. Also as to the position in which the church stands to Christ: Paul wrote to the Corinthian saints "I have espoused you to one husband, that I may present you as a chaste virgin to Christ." 2 Cor. 11:2. The conduct of the saints should be true to this betrothal.

The land of Palestine shall be called Beulah, which signifies 'married,' when the set time comes for Jehovah to bless Israel. Isa. 62:4.

"Happy people that is in such a case; happy people whose God is Jehovah." He will rejoice over Jerusalem, as a bridegroom over a bride. No more shall His people be called Azubah (Forsaken), no more the land be called Shemamah (Desolate), but Hephzibah (My delight is in her) the one, and Beulah (Married) the other. The blessing henceforward rests on Jehovah-Messiah, Who never did nor can fail; not on the worm Jacob who neither could be, nor ought to have been, relied on. Henceforward it is not the first covenant which claimed but could not find fulfilment fit for Jehovah from sinful Israel. It will be for ever the new covenant, founded on an infinitely better sacrifice which brings the remission of sins, and Jehovah's putting His law in their inwards and writing it in their hearts, Himself their God, and they His people. Messiah's prime interest then will be Israel and Jerusalem, but all the nations and the earth shall be blessed in divine goodness.

Some find a difficulty, because the Revelation (Rev. 19, 21, 22) clearly teaches that the church is the bride, the Lamb's wife; whereas Isaiah says it of Israel, and of their land with Jehovah. But there is really none; for the one speaks of what is for heaven, the other for the earth. And what hinders there being an object especially dear on high, and another here below in that day? But there is no confusion of the two in scripture; still less room for that truly carnal method of interpretation which by a strange hallucination the divines call spiritualizing, the essence of which system is to identify the Jew with the Christian, to metamorphose the land into heaven, to swamp long-suffering grace into the reign of righteousness, and imagine a kingdom of the Spirit to the denial of Christ's world-kingdom, heralded by prophets of old, sung by psalmists, and sealed by the Saviour and the apostles. Both are true, but their spheres are as distinct as the objects themselves, as the character of the relation which Christ bears to each, and even as the languages in which they are respectively revealed. To confound them is to deny the future hopes of Israel, and to lose the heavenly place of the church.

The blessedness of Zion in the day of her future redemption is portrayed under the impressive figure of marriage in another of Isaiah's prophecies. Israel will in a coming time be delivered from her forsaken and desolate condition. Jehovah-Messiah will then be her Bridegroom, and she will be His earthly bride. Even the land of her inheritance will be "married." The Spirit of Christ in the prophet says, "Thou shalt be called by a new name, which the mouth of Jehovah will name. … Thou shalt no more be termed Forsaken; neither shall thy land be termed Desolate: but thou shalt be called, My delight is in her (Hephzibah), and thy land, Married (Beulah); for Jehovah delights in thee, and thy land shall be married … with the joy of the bridegroom over the bride shall thy God rejoice over thee" (Isa. 62:2-5).

The intercession in the beginning of the chapter is that of Christ. He will not rest till He has accomplished His purpose in His earthly people and in Zion. When it is accomplished Gentiles and kings will witness it. Zion then shall be called by a new name. The forsaken one will no longer be forsaken; the desolation of the land will cease. She shall be called Hephzibah (my delight in her); the land will be Beulah (married). All points to the glorious consummation of the kingdom, and other watchmen intercede and give Him no rest till He establish and make Jerusalem a praise in the earth. Faithful Jews, men of prayer will during the great tribulation call on God to make good His Word and fulfil His promises. May God's people even now plead and intercede for the hastening of all His purposes. "Behold, thy salvation cometh, behold His reward is with Him and His work before Him." Note the results of His coming in verse 12.

Another thing that brings out marriage is, Jehovah calls the land Beulah, the Bride of Jehovah. God puts thus His stamp upon marriage. The thoughts in Scripture are God's thoughts, whether in creation, providence, government, or redemption, though in different kingdoms.

Isaac's life is indeed full of blessing, with little incident, a striking contrast to Jacob and his varying experiences; he sows and reaps, and digs his wells of water in a security little disturbed. He is thus the fitting type of the child of God abiding in the serene enjoyment of his unchanging portion. This is the real Beulah of Bunyan's allegory, "where the sun shines and the birds sing day and night;" or, as Scripture better says, "a land which the Lord thy God careth for; the eyes of the Lord thy God are always upon it." Bunyan's land, however, is at the close of his pilgrim's course; and there indeed it is too often found, if found at all. But it would be a sad mistake to suppose that one must wait till then to find it. Blessed be God, it is not so: the joy of our place with God is ours by indefeasible title, and cannot be lost, save by our own connivance. God's word for us all is, "Sojourn in this land, and I will bless thee."

They had not gone far before Hopeful complained of being very tired, and said he was so sleepy that he could not keep his eyes open, he must lie down to sleep and rest just for a little while. However, Christian encouraged him to try to keep awake, and they both went on, keeping up a brisk conversation so that their drowsiness should not overcome them. Presently they entered the country of Beulah, a very pleasant land, where the flowers were always blooming, and the sweet songs of the birds were to be heard. Here the King’s own vineyards were, which He had planted for His own pleasure, and for the comfort of pilgrims.

They were now drawing near to the gate of the Celestial City, but before entering, a river, whose name was Death, must be crossed. “But is there no other way?” they asked trembling. “Two men, and two only, Enoch and Elijah, have been taken by another way,” was the answer, “but a great company of the redeemed have already passed the river; they overcame by the blood of the Lamb, and are safe on the other side.”

But neither does Isaiah 62:4 yield real support. We have there not a celestial but a terrestrial sphere. "Zion" and "Jerusalem" in verse 1 locate the promised blessings, and "righteousness" and "salvation" are for the saints in the "land." "Thy land shall be married" we read; and therein Israel shall enjoy the corn and the wine (verses 8-9). Does Dr. B. really expect us to credit that these prophecies refer to a heavenly Bride?

Such is the wealth that the water nourishes: and this water, type of the living Spirit, sweetest dowry of heaven for the land that is married — Beulah land! plenteous it is indeed in the portion of the saints: "Water shall flow out of his buckets; and his seed shall be among many waters." Then the figure suddenly changes, although the spiritual connection is maintained: "and his King shall be higher than Agag; and his kingdom shall be exalted."

The Spirit of Christ in the prophet is importunate in intercession for Zion, as we see in the beginning of this chapter. For He it is that praises Jehovah in the name of the people and their capital. He speaks for the Bridegroom and for the earthly bride, so perfectly now in the expression of joy, as once in that of unfathomable grief and infinitely gracious suffering for sin. But it is not now in view of sin and weakness and unworthiness, but that Zion may henceforth shine brightly in her light of righteousness and salvation before the nations and all kings. "For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp [that] burns. And the nations shall see thy righteousness, and all kings thy glory; and thou shalt be called by a new name, which the mouth of Jehovah shall name. Thou shalt also be a crown of glory in the hand of Jehovah, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken, neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah; for Jehovah delights in thee, and thy land shall be married" (vv. 14). Land and people are bound up in the plans and affections of Jehovah; the latter called, My delight is in her; the former, Married. And this mark of favour will prove a divine ground of patriotism for Israel. "For [as] a young man marries a virgin, shall thy sons marry thee; and with the joy of the bridegroom over the bride shall thy God rejoice over thee" (v. 1), a still higher source of joy.