John 3:29

Joh_3:29-30

He that hath the bride is the bridegroom, but the friend of the bridegroom … standeth and heareth

The Bridegroom and His friend

I.

THE PECULIAR TOUCHES IN THE BAPTISTS PORTRAIT HERE EXHIBITED.

I. Elsewhere he appears like Elijah flashing in terrific flames of anger and rebuke in the sins of the age; another Moses with a stern countenance bearing the table of Gods law. Here we find him, after he had baptized the Lord, shining with reflected rays such as streamed from the dove-like glory. It is an evangelical lustre which encircles him now. He is more apostle than prophet. His words are inspired with Christian faith.

2. In other passages he appears as an ascetic. He dwells in the desert. His disciples fast. He carries the burden of the Lord. Here he rejoices greatly, because of the Bridegrooms voice. The Man of Sorrows rejoiced in Spirit; so also did His forerunner here.

3. Elsewhere the Baptist is a popular preacher. People went in crowds, not merely to listen to, but to live with the great revivalist. In all such excitement there is a power of reaction upon the author of it. He gathers back in his own soul the influences which, torrent like, have been rushing out of him, but when the ebb comes and the congregations thin; when another and greater prophet eclipses the lesser, whose mission has been fulfilled, is not that an hour of trial? testing the purity an disinterestedness of him whose popularity is on the wane. John was paling before the brighter light, and some reminded him of the change going on. How noble was his conduct! What an example for ministers and all men!

II. THE REFERENCE OF THE TEXT TO CHRIST AND CHRISTIAN MINISTERS IN GENERAL.

1. The relation which Christ sustains to the Church. This imagery has been abused, but there is a precious truth in it which the evangelist loved to expound (Rev_19:6-9). Christs love to His people is pure, intense, everlasting, expressed in a covenant inviolable as the marriage bond. He gave Himself for them; all He is and has is made over to them, and the due response on their part is the consecration of their hearts and lives to Him.

2. The true minister of Christ is the friend of the Bridegroom. Christs disciples are more than servants--servants lifted up into the sphere of friendship; and never does a preacher fulfil his office in a more beautiful way than when he feels that he is not only in service, but in fellowship--not only that he has an obligation but a privilege, He standeth and heareth. The minister of the gospel is a listener and an echo. He catches voices from the other world, and repeats them--like Samuel Speak Lord! etc., like David, Come all ye that fear God; like the Cherubim bending over the ark to learn things which the angels desire to look into; like the angel flying in the midst of heaven, having the everlasting gospel to preach.

3. In reference to the Divine Bridegroom, the ministers motto should ever be, He must increase, and I must decrease, words which testify to the growing glory of Christ and the disposition of faithful friends to lose themselves in Him.

(1) Ministers must not preach themselves or seek to display their own powers and attainments. Self must be reduced to a minimum that He may be all in all.

(2) They should seek to be forgotten, absorbed in Him, getting behind Him, nor showing even the tip of ones little finger;

(3) and not only by speaking, but by living. (J. Stoughton, D. D.)

The Bridegroom and Bride with their retinue

I. HERE IS AN INTERESTING PORTRAITURE OF CHRIST AND HIS CHURCH AS THE GLORIOUS BRIDEGROOM AND HIS ILLUSTRIOUS BRIDE.

1. Christ is the Bridegroom (Psa_45:1-17.).

2. The Church the Bride (J. Stoughton, D. D.)

3. The union of the Bridegroom and the Bride. He that hast. Which has reference to the fact that she is Christs

(1) in the purpose of His good pleasure;

(2) By the price paid for her redemption;

(3) By the voluntary surrender of herself to Him for ever.

4. The entireness of the union.

II. A STRIKING REPRESENTATION OF A PART OF THE BRIDEGROOMS RETINUE. John well deserved to be called the friend of Christ, in that he was wholly devoted to the interests of his Master. He represents the Christian ministry.

1. In its character. A minister should be the friend of Christ. Can those be such who deny His Divinity and outrage His laws?

2. In its duties. To hear the Bridegrooms voice, receive His instructions, and carry them into execution.

3. Its pleasures. He rejoiceth greatly. These pleasures are not those of literature, science, art, etc., but,

(1) in communion with Christ.

(2) Working for Christ.

(3) Reward by Christ. (J. Clayton, jun.)

Christ the Bridegroom of the Church

As such He is represented throughout the Scripture (Mat_25:1-46.; Eph_5:1-33.; Song of Solomon, and Revelation in particular).

I. A BRIDEGROOM IS NOT SATISFIED WITH THE STATE IN WHICH HE IS, BUT DESIRES TO EXCHANGE IT AND BE MARRIED TO ANOTHER. SO the Lord of Glory was not satisfied to be alone. He was not complete until the fulness of His body was united to Him in everlasting and wedded love.

II. A BRIDEGROOM, IF A DUTIFUL AND AFFECTIONATE SON, CONSULTS CONFIDENTIALLY WITH HIS PARENTS. So the Son of God came forth from the leather, not to do His own will, but the will of Him that sent Him.

III. AN OBJECT OF AFFECTION IS NECESSARILY AND NATURALLY FIXED UPON BY THE BRIDEGROOM, WHOSE AFFECTIONS HE DESIRES TO WED TO HIMSELF. Christ fastened His love not on angels but on sinners (Deu_7:1-26.). The earthly bridegroom, however, fastens his affection on something that is attractive, and loves because there is something worthy of his love.

IV. WHEN THE BRIDEGROOM HAS FOUND THE OBJECT OF HIS AFFECTIONS HE NATURALLY VISITS HER, ARRAYS HIMSELF IN SUITABLE APPAREL, AND COURTS HER FELLOWSHIP AND SOCIETY. Christ came from the height of glory to woo His Bride.

V. WHEN A BRIDEGROOM GOES TO COURT HIS BRIDE, HE NATURALLY ASKS HER IF HER AFFECTIONS ARE DISENGAGED; and if they are engaged to one unworthy of her, warns her of the consequences. So Christ implores His Church to disengage herself from the world.

VI. THE BRIDEGROOM USES ARGUMENTS TO INDUCE THE BRIDE TO ACCEPT HIS OFFERS. So our Lord tells His bride of the dowry wherewith He will enrich her, and the heaven He will make her home.

VII. THE BRIDEGROOM WILL WAIT LONG BEFORE HE GIVES OVER. Christ stands at the door and knocks.

VIII. THE TRUE BRIDEGROOM SEEKS THE BRIDE NOT FOR HER PORTION, BUT HERSELF. This must be the case with Christ; for our very righteousness is but as filthy rags.

IX. IF REPULSED, THE BRIDEGROOM WILL USE VARIOUS PLANS AND MEANS TO INDUCE HIS DESIRED BRIDE TO COMPLY WITH HIS REQUEST.

1. He will employ friends, as Christ does His ministers.

2. He will send letters full of persuasive reasoning. Christ sends His gospels.

3. He will send love tokens. Christ has given us Baptism and the Lords Supper.

In conclusion: notice some points of difference between an earthly and the heavenly bridegroom.

1. In this world there is much of self to determine the choice of a man--to render life more happy, etc. But Christ was wholly disinterested.

2. In this world, when a bridegroom has found his bride, he cannot add one feature to her beauty or accomplishments; but Christ, when He takes His bride, adds to her all the glories of heaven, while He removes from her all traces of earth.

3. In this world the love of the bridegroom, who is most affectionate at first, may cool by years. Christ having loved His own, loves them unto the end. Mark, then

(1) The debt of gratitude we owe to Christ.

(2) The great guilt and ingratitude of rejecting the offers of the heavenly bridegroom. (J. Cumming, D. D.)

The Bridegroom and the Bride

I. THE PRIVILEGE OF CHRIST. Christ, as is proper to Him, is the Head and Husband of the Church. A bride hath but one bridegroom; a wife but one husband (Eph_5:23; Col_1:18; Hos_1:11). Christ has this right by virtue of redemption. As the Israelites had a right to marry their redeemed captives (Deu_21:1-23.), so Christ, having redeemed us from the law (Rom_7:1-25.), hath thereby a right to espouse us to Himself.

II. THE PRIVILEGE OF THE CHURCH. The union between Christ and the Church is not imaginary, but real (Gen_2:23-24, cf. Eph_5:30-32). And, therefore, as in marriage, to show the nearness of it, the name of the husband is given to the wife (Isa_4:1), so the name ofChrist is given to the Church (1Co_12:12).

III. THE FURTHER OPENING OF THIS DOCTRINE.

1. How this contract and marriage is made up. By the mutual consent of both parties

(1) Christ gives His consent.

(a) By so securing our nature that there might be congruity and correspondence (Heb_2:11).

(2) By giving us His Spirit, which is His love token (Eph_1:14; 1Jn_3:24).

(3) The Church gives her assent by faith; the hand whereby we wed and handfast ourselves to Him.

2. The dowry and jointure--All things (1Co_3:21-23; Eph_5:30; Rom_8:32). Whatsoever the husband hath the wife hath.

(1) His own righteousness. We, who have no righteousness of our own, being married to Christ, shine with His beams (1Co_1:30; Eze_16:8-9 Rev_19:7-8).

(2) The graces of sanctification (1Co_1:30; Joh_1:16; Eze_16:9-13). Herein Christ goes beyond earthly bridegrooms, who cannot impart their beauty to their brides (Eze_16:14).

(3) Acceptance of our services (Isa_62:5).

(4) Comfort in our infirmities.

(5) Access to Christ.

(6) Heaven itself (Psa_45:15; Rev_21:9-11; Hos_2:19).

3. The duties of the bride.

(1) Thankfulness to Christ for so great honour and love (1Sa Psa_45:10; Eze_16:3).

(2) Constant and faithful love to cleave to Him with all our hearts.

(a) Forsaking Him not in any afflictions.

(b) Admitting no strange love.

(3) Answerable carriage (1Pe_3:3-4).

(4) Longing for the marriage day (Rev_22:17).

(5) Always preparing for the marriage.

IV. THE MINISTERS PRIVILEGE AND DUTY.

1. TO offer and persuade the marriage to the Church.

2. To fit and prepare the Church for Christ (2Co_11:2).

3. To hold fast the Church to Christ, being jealous over her for Christs 2Co_11:2-3).

4. If the Church break her marriage covenant, to labour to reduce her affections again to Christ (Jer_3:1).

5. To rejoice to hear the bridegrooms voice, and to make way for Him. (J. Dyke.)

The royal espousals

I. THE SPOUSE IS CHRIST.

II. THE WEDLOCK IS FAITH.

III. THE PLACE OF THE WEDLOCK is the Church.

IV. THE PLEDGE of it remission of sins, and the fellowship of the Spirit.

V. THE CONSUMMATION--eternal life.

The joy of the bride

I. THE PARTIES SPOKEN OF.

1. The bride--the Church (Rev_21:2; Hos_2:19; Son_4:9).

(1) She is not wellborn, but of the fallen and guilty family of Adam.

(2) Notrich. No tempting dowry does she bring. She owes ten thousand talents, and he who takes her must answer for all she owes.

2. The Bridegroom--Christ Jesus (2Co_11:2; Mat_25:1; Song of Solomon passim).

(1) He is of exalted rank. A kings son: Prince of the kings of the earth: Thy Maker is thy husband (Isa_62:5).

(2) He is rich. It hath pleased the Father that in Him Should all fulness dwell.

II. THE DOCTRINE concerning the parties spoken of--the bridegroom hath the bride.

1. By destination. In some countries brides are betrothed as children: in this case the bride was betrothed before she was born. Hence, the Son of God was glad when the earth was made. He rejoiced over the spot which was to be the birthplace of His spouse, to which He was to come in due time to seek her, and whisper the astonishing avowal, I have loved thee with an everlasting love. This marriage, at any rate, was made in heaven.

2. By His own choice. A bride by destination is not always the bridegrooms choice. Kings sons are often obliged to marry against their choice. A bride by destination merely may, therefore, well have misgivings. But here is no constraint on the bridegroom, The Lord hath chosen Zion.

3. By purchase. An eastern usage is for a bridegroom to pay a price for a bride, e.g., Jacob. So Christ purchased the Church. Like Jacob, He became a willing servant. The years of service for Rachel seemed unto Jacob but a few days for the love he had to her. So Christ, for the joy that was set before Him, endured the Cross. By the service of pain and death He bought His Church with a price.

4. By preparation. Esthers preparation lasted a year. So with the Daughter of Zion. The grace of the Holy Spirit is the oil of myrrh, etc., by which she is purified, and becomes beautiful. This preparation is by the bridegroom as well as for Him. His the fountain that washes every stain, and the clothing of wrought gold. By Him she is sanctified that He may present her unto Himself a glorious Church.

5. By mutual contract. When the day of espousals, the day of conversion comes, it is a day of secret interchanges of love never to be forgotten. What are the stipulations?

(1) On the brides part: To renounce and reject all Christs rivals, sin, the world, and the flesh, and to love Him with her undivided heart.

(2) On the Bridegrooms part.

(a) He endows her with all He is and has.

(b) He engages to visit her, and it is no fault of His if He is not at her side at all times.

(c) He engages to provide for all her wants.

(d) He engages to defend her.

(e) He engages to take her home with Him for ever in the many mansions of His Fathers house. (Andrew Grey.)

The friend of the bridegroom

No simile could have been more beautiful and true. In the drama of Syrian love and marriage, the friend of the bridegroom plays a conspicuous part, doing kindly, unselfish service; yet earning no other reward than that of feeling how much he has added to the happiness of a man whom he loves. Sometimes this friend of the bridegroom has to select the bride. At all times he has had to take the oaths of espousal, and to present the mohar, the bridal gift. For the virgins year, separating the act of betrothal from that of the bringing home, he is the only messenger between youth and maid. With many a laugh and jest., with many a sign and token, he had to pass from the unknown husband to the unknown wife; watching over their common rights, and feeding with his praises their mutual love; for during that virgins year, the husband, though he may possess much of a husbands power, and may even put his wife to death for wrongs against his bed, is never allowed to see her face. His married joy and sorrow come to him only through his chosen friend. Until the day of bringing home, when the veil of the bride is to be lifted up, and with a cry of rapture the husband is allowed to gaze into her eyes and kiss her on the mouth, the function of the bridegrooms friend knows no pause. Then the bridegrooms heart is glad, and the friend rejoices when he hears the bridegrooms voice. (Dixons Holy Land.)

The friend of the bridegroom

John was fitly called a friend to this Kingly Bridegroom for four reasons. First, ex castitate, for his chastity Pro_22:11). John was so pure in heart, and gracious in speech, that he had the love of the Bridegroom Christ, though, for the same cause, he felt the wrath of the adulterer Herod. Secondly, ex militudine morum. Likeness of manners makes friendship. They were so like, that they were often taken for one the other. They were both valde humiles, very humble (comp. Psa_22:7, with St. Joh_1:23), yet a worm hath some substance; a voice is in a manner nothing. Thirdly, they were friends ex similitudine voluntatis, they both willed the same thing (comp. S. Mar_1:15, with St. Mat_3:2, and St. Mar_10:19, with St. Luk_3:13-14). Their faces looked one towards another Exo_25:20), and they embraced each other with their wings; and John (Angelus ante faciem) looked with joy on the face of the great Angel, embracing His doctrine, and agreeing with Him in all things. Fourthly, He was the Bridegrooms friend ex-officio, by his place: for as the Paranymphus (so the fathers call John) prepares the bride, with all fitting instruction and ornament, against her spouse come to marry her, so John came to instruct, adorn, and fit the Church for the receiving of her Living Spouse, Christ Jesus. (W. Austin.)

Christ the bride- groom announced by prophecy

Such a Bridegroom all the prophets had, in one form of speech or another, been discoursing of. They had proved that they were dealing in no metaphors--pouring out no Oriental rhapsodies; for their revelation of Him had been connected with the homeliest exhortations to domestic union and purity; they had affirmed the relation of the particular husband and wife to have its foundation in this higher relation; they had treated all branches of the marriage vow as indications and results of the adultery of the race to its unseen husband. And though the race meant in their minds Israel, the people whom God had chosen, and with whom He had made a covenant, yet their language was always too large for their limitations. When the King, who was to reign over the Gentiles, should be revealed as the glory of His people Israel, He would certainly be revealed as the Light to lighten all the nations; i.e, whensoever He appeared as the Christ of God, He would certainly appear as the Bridegroom of humanity. (F. D. Maurice, M. A.)

Christ the Bridegroom

As a man leaves his father and mother that he may join himself to his wife, so Christ surrenders His heavenly glory that He may become one flesh with His Church: He did it when He became flesh, and He does it still in the Lords Supper, until He comes fully to satisfy the brides longing for Him. Oh, what will it be when on that day the cry is made: Behold, the Bridegroom cometh! (R. Besser, D. D.)

The love of Christ in espousing the Church

It magnifies the pure and endless love of Christ towards His Church, that He should so love us, as to make us His beloved spouse. Men marry commonly either for beauty, or person, or wealth, or parentage. Beauty often sways mens affections, where nought else. And where beauty and person are wanting, yet wealth and riches will mend all. Yet where all these are wanting, yet sometimes good manners, education, nature, and grace are means to make women gracious in mens eyes, and these are spokesmen to woo for them. All these, or some of these, commonly are the cement of mens affections. But, behold, Christs love is pure love; we had nothing in us to move Him, or win or woo Him, neither person, parts, portion, beauty or grace in us to draw His affections (Hos_2:19). His own mercy was our spokesman; His compassion of our woe wooed for us. Not our parentage (Eze_16:3), not our wealth or credit (Eze_16:5), not our beauty. See what goodly fair pieces we were (Eze_16:6). In every one argument of loathing, and cause of distaste. He loved not us because we loved Him first, for we hated Him: not for our portion, for we were miserable, and poor, and naked (Rev_3:1-22.). Not for our beauty (Rev_3:17; Eze_16:7). (J. Dyke.)

The purpose of being

1. Every man has his own life-work as truly as the Baptist had his.

2. The importance of knowing what this is is obvious.

3. This, moreover, is

(1) ascertainable--by Divine direction.

(2) Accomplishable--by Divine help.

(3) Blessed. By fulfilling the purpose of our being we shall realize

I. THE JOY OF HAVING DONE SOME TRUE THING. Our sleep is more restful after a day of worthy toil. The man who works apart from the Divine plan does nothing satisfactory or satisfying. Our Master found work most joyous--My meat is to do, etc.

II. THE JOY OF HAVING DONE OUR OWN WORK. There is blessedness in knowing that we are filling the place appointed by God, however lowly Gal_6:4).

III. THE JOY OF ANTICIPATING OUR REWARD. Much of this is reaped in this world, but most is reserved in heaven for those who are faithful on earth.

IV. THE JOY OF WITNESSING THE INFLUENCE OF OUR WORK, in the comfort of the sorrowful, the strengthening of the weak, the saving of the lost.

V. THE JOY OF HAVING DONE SOMETHING IN WORKING OUT THE PLAN OF GOD. That plan, the restoration of fallen humanity, seems far too magnificent for us to take any part in it. Yet this is, and will through eternity be, the Christian workers joy. (W. Jones.)

Johns joy at His Masters increase

Envy is a pain and torment in the heart at the sight of superior excellence and happiness. It lamest dangerous. For envy our Master was delivered up. We find it among good people. The disciples of John were envious for their Master. We are to guard against this and subdue it, and are incited thereto by the noble example of the Baptist.

I. WHAT ARE WE TO UNDERSTAND WHEN JOHN SAYS, HE MUST INCREASE.

1. That He would increase in the esteem and affection of all who knew Him.

2. That Be would increase in the number of His followers and the extent of His empire.

3. That the happiness of Christs subjects would increase.

II. BY WHAT MEANS ARE THE INTERESTS OF CHRIST AND HIS KINGDOM PROMOTED.

1. By the diffusion of knowledge.

2. By the preaching of the gospel.

3. By the influences of the Holy Spirit.

III. HOW DO WE KNOW THAT HE MUST INCREASE?

1. Because of the natural tendency of religion itself.

2. Because of the zealous efforts of Christs people.

3. Because the Lord has said it.

IV. How is THE PROSPECT OF THE INCREASE OF CHRISTS KINGDOM A SOURCE OF JOY.

1. Satan does not rejoice, nor infidels, wicked men, nor even nominal professors. It affords true joy however to--

2. All who are become true converts of Christ.

3. All Gods people.

4. All Christs ministers.

5. The angels of God.

6. Jesus Himself.

Conclusion:

1. A word to all enemies of Christ--you cannot oppose Christ with success, and without injury.

2. A word to the friends of Christ--how encouraging to know that we follow a Captain who shall not fail nor be discouraged.

3. A word to ministers

(1) Young ministers--you must increase, safely, humbly, universally, unostentatiously.

(2) Fathers--you must decrease. Learn this lesson so as to profit by it, and be encouraged to know that our work will not fail when we do. (John Stephens.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

3:29 John the Baptist saw Jesus as the bridegroom and himself as the bridegroom’s friend. His response deflected glory from himself and elevated Jesus’ stature.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 3:29. Ὁ ἔχων) He who hath, or whom the bride follows. All come to Jesus: hence it is clear, that Jesus is the Bridegroom. See the Song of Solomon.—φίλος, the friend) Dear to the Bridegroom, loving the Bridegroom. The derivation of John accords.[59] It is the part of a friend to rejoice,—ὁ ἐστηκώς, who standeth) as His attendant.—ἀκούων) hearing Him speaking with the bride, Joh 3:32; Joh 3:34, “What He hath seen and heard, that He testifieth;—He whom God hath sent, speaketh the words of God.” These two participles are part of the subject: the predicate is χαίρει, rejoiceth.—φωνήν, the voice) by which the Bridegroom testifies His presence, Joh 3:32. This voice sweetly attracts the bride.—ἡ χαρά, joy) without sadness and envy.

[59] Viz., with this character, as friend of the Bridegroom. John in Hebr. = the favour of God.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh_3:29-30. Symbolical setting forth of his subordinate relation to Jesus. The bridegroom is Jesus, John is the friend who waits upon Him; the bride is the community of the Messianic kingdom; the wedding is the setting up of that kingdom, now nigh at hand, as represented in the picture which the Baptist draws (comp. Mat_9:15; Mat_25:1 ff.). The O. T. figure of Gods union with His people as a marriage (Isa_54:5; Hos_2:18-19; Eph_5:32; Rev_19:7; Rev_21:2; Rev_21:9) forms the basis of this comparison. It may reasonably be doubted whether Solomons Song (especially Joh_5:1; Joh_5:6) was likewise in the Baptists thoughts when employing this illustration (Bengel, Luthardt, Hengstenberg); for no quotation is made from that book in the N. T., and therefore any allegorical interpretation of this Song with Messianic references cannot with certainty be presupposed in the N. T. Comp. Luk_13:31, note.

He to whom the bride (the bride-elect of the marriage feast) belongs is the bridegroom,therefore it is not I.

The friend of the bridegroom (κατʼ ἐξοχήν: the appointed friend, who serves at the wedding) is the παρανύμφιος, who is also, Sanhedr. f. 27, 2, called אוהב, but usually שושבן. Lightfoot, p. 980; Buxtorf, Lex. Talm. s.v.; Schoettgen, p. 335 ff.; and see on 2Co_11:2.

ὁ ἑστηκὼς κ. ἀκούων αὐτοῦ] who standeth (tanquam apparitor, Bengel) and attentively heareth him, i.e. in order to do his bidding.[172] Contrary to the construction (καὶ), and far-fetched, is the rendering of B. Crusius: who is waiting for him (ἑστηκ.), and when he hears him, viz. the voice of the approaching bridegroom. (?) Tholuck also, following Chrysostom, brings in what is not there when he renders: who standeth, having finished his work as forerunner. The Baptist had still to work on, and went on working. The ἑστηκ. must be regarded as taking place at the marriage feast, and not before that, during the bridal procession (Ewald, who refers to the frequent stoppages which took place in it); but it does not mean standing at the door of the wedding chamber, nor ἀκ. αὐτοῦ the audible pleasure of the newly married pair. An indelicate sensualizing (still to be found in Kuinoel) unwarranted by the text.

χαρᾷ χαίρει] he rejoiceth greatly; see Lobeck, Paralip. p. 524; Winer, p. 424 [E. T. p. 584]. Comp. 1Th_3:9, where, in like manner, διά stands instead of the classical ἐπί, ἐν, or the dative.

διὰ τὴν φωνὴν τοῦ νυμφ.] This is not to be understood of his loud caresses and protestations of love (Grotius, Olshausen, Lange), nor of the command of the bridegroom to take away the cloth with the signum virginitatis (thus debasing the beautiful figure, Michaelis, Paulus), nor of the conversing of the bridegroom with the bride (Tholuck and older expositors),all of which are quite out of keeping with the general expression; the reference is merely to the conversation and joy of the bridegroom amid the marriage mirth. Comp. Jer_7:34; Jer_16:9; Jer_25:10. The explanation, also, which makes it the voice of the approaching bridegroom who calls the bride to fetch her home, would need to be more precisely indicated (against B. Crusius and Luthardt), and is not in keeping with ὁ ἑστηκώς;[173] the activity of Jesus, moreover, was already more than a call to the bringing home, which might have symbolized His first appearing. Comp. Mat_9:15.

Note, besides, how the ardent expression of joy stands contrasted with the envious feelings of Johns disciples.

αὕτη οὖν ἡ χαρὰ, κ.τ.λ.] ΟὖΝ infers the ΑὝΤΗ from the application of the figure: this joy, therefore, which is mine, viz. at the bridegrooms voice.

πεπλήρωται] has been fulfilled completely, so that nothing more is wanting to it. The Baptist, with prophetic anticipation, sees, in the successful activity of Jesus, and in the flocking of the people to Him, the already rising dawn of the Messiahs kingdom (the beginning of the marriage). On πεπλήρ. comp. Joh_15:11, Joh_16:24, Joh_17:13; 1Jn_1:4.

ΔΕῖ] as in Joh_3:14. This noble self-renunciation was based upon the clear certainty which he had of the divine purpose.

αὐξάνειν] in influence and efficiency.

ἘΛΑΤΤΟῦΣΘΑΙ] the counterpart of increase: to become less, Jer_30:16; Symm.; 2Sa_3:1; Ecclus. 35:23, al.; Thuc. ii. 62. 4; Theophr. H. pl. vi. 8. 5; Josephus, Antt. vii. 1. 5. Comp. Plat. Leg. iii. p. 681 A: αὐξανομένων ἐκ τῶν ἐλαττόνων.

[172] The working of Jesus was so manifest, and now so near to the Baptist, that this feature of the comparison is fully explained by it. Neither in this place nor elsewhere is there any answer to the question, whether and what personal intercourse the Baptist had already had with Him (Hengstenberg thinks through intermediate persons, especially through the Apostle John). In particular, the assumption that the interview with Nicodemus became known to the Baptist (through the disciples of Jesus who had previously been the Baptists disciples) is quite unnecessary for the understanding of the words which here follow (against Godet).

[173] For the παρανύμφιος does not stand there waiting for the bridegroom, but accompanies him on his way to the brides house. The standing and waiting pertain to the female attendants on the bride, Mat_25:1 ff.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 3:29 . ὁ ἔχων τὴν νύμφην … The bride is the familiar O.T. figure expressive of the people in their close relation to God (Isa 54:5 , Hos 2:18 , Psa 45 ). This figure passes into N.T. Cf. Mat 22:2 , Eph 5:32 , Jas 4:4 . ὁ ἔχων , he that has and holds as a wife . Cf. Mar 6:18 , Isa 54:1 ; Isa 62:5 . νυμφίος ἐστίν , it is the bridegroom, and no one else, who marries the bride and to whom she belongs. There is only one in whom the people of God can find their permanent joy and rest; one who is the perennial spring of their happiness and life. ὁ δὲ φίλος τοῦ νυμφίου , the friend, par excellence , the groomsman, παρανύμφιος , νυμφάγωγος , or in Hebrew Shoshben, who was employed to ask the hand of the bride and to arrange the marriage. For the standing and duties of the Shadchan and Shoshben see Abraham’s Jewish Life in the Middle Ages , pp. 170, 180. The similar function of the Hindu go-between or ghatak is fully described in The City of Sunshine . The peculiar and intense gratification [ χαρᾷ χαίρει , intensely rejoices, see especially Lücke, who renders “durch und durch”; Weizsäcker, “freut sich hoch”; R.V [46] , “rejoiceth greatly”] of this functionary was to see that his delicate task was crowned with success; and of this he was assured when he stood and heard the bridegroom directly welcoming his bride [“voice of bridegroom” as symbol of joy, Jer 7:34 ; Jer 16:9 ]. αὕτη οὖν ἡ χαρὰ ἡ ἐμὴ πεπλήρωται . This is the joy which John claims for himself, the joy of the bridegroom’s friend, who arranges the marriage, and this joy is attained in Christ’s welcoming to Himself the people whom John has prepared for Him and directed to Him. Cf. 2Co 11:2 , where Paul uses similar language. It is not John’s regret that men are attracted to Jesus: rather it is the fulfilment of his work and hope. This was the God-appointed order.

[46] Revised Version.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 29. He that hath the bride] The congregation of believers.

Is the bridegroom] The Lord Jesus - the Head of the Church. See Mt 22:2, &c., where the parable of the marriage feast is explained.

The friend of the bridegroom] The person whom the Greeks called the paranymph - there were two at each wedding: one waited on the bride, the other on the bridegroom: their business was to serve them, to inspect the concerns of the bridechamber, and afterwards to reconcile differences between husband and wife, when any took place. John considers himself as standing in this relation to the Lord Jesus, while espousing human nature, and converting souls to himself: this is the meaning of standeth by, i.e. ready to serve. See the observations at the end of the chapter. See Clarke on Joh 3:36.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

29. He who hath the bride. By this comparison, he confirms more fully the statement, that it is Christ alone who is excluded from the ordinary rank of men. For as he who marries a wife does not call and invite his friends to the marriage, in order to prostitute the bride to them, or, by giving up his own rights, to allow them to partake with him of the nuptial bed, but rather that the marriage, being honored by them, may be rendered more sacred; so Christ does not call his ministers to the office of teaching, in order that, by conquering the Church, they may claim dominion over it, but that he may make use of their faithful labors for associating them with himself. It is a great and lofty distinction, that men are appointed over the Church, to represent the person of the Son of God. They are, therefore, like the friends whom the bridegroom brings with him, that they may accompany him in celebrating the marriage; but we must attend to the distinction, that ministers, being mindful of their rank, may not appropriate to themselves what belongs exclusively to the bridegroom The whole amounts to this, that all the eminence which teachers may possess among themselves ought not to hinder Christ from ruling alone in his Church, or from governing it alone by his word.

This comparison frequently occurs in Scripture, when the Lord intends to express the sacred bond of adoption, by which he binds us to himself. For as he offers himself to be truly enjoyed by us, that he may be ours, so he justly claims from us that mutual fidelity and love which the wife owes to her husband. This marriage is entirely fulfilled in Christ, whose flesh and bones we are, as Paul informs us, (Ephesians 5:30.) The chastity demanded by him consists chiefly in the obedience of the Gospel, that we may not suffer ourselves to be led aside from its pure simplicity, as the same Apostle teaches us, (2 Corinthians 11:2, 3.) We must, therefore, be subject to Christ alone, he must be our only Head, we must not turn aside a hair’s-breadth from the simple doctrine of the Gospel, he alone must have the highest glory, that he may retain the right and authority of being a bridegroom to us.

But what are ministers to do? Certainly, the Son of God calls them, that they may perform their duty to him in conducting the sacred marriage; and, therefore, their duty is, to take care, in every way, that the spouse — who is committed to their charge — may be presented by them as a chaste virgin to her husband; which Paul, in the passage already quoted, boasts of having done. But they who draw the Church to themselves rather than to Christ are guilty of basely violating the marriage which they ought to have honored. And the greater the honor which Christ confers on us, by making us the guardians of his spouse, so much the more heinous is our want of fidelity, if we do not endeavor to maintain and defend his right.

This my joy therefore is fulfilled. He means that he has obtained the fulfillment of all his desires, and that he has nothing further to wish, when he sees Christ reigning, and men listening to him as he deserves. Whoever shall have such affections that, laying aside all regard to himself, he shall extol Christ and be satisfied with seeing Christ honored, will be faithful and successful in ruling the Church; but, whoever shall swerve from that end in the slightest degree will be a base adulterer, and will do nothing else than corrupt the spouse of Christ.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(29) He that hath the bride is the bridegroom.—This is the only instance in this Gospel where the familiar imagery of an Eastern marriage meets us. (See Note on Mat_9:15, where we have the same imagery in the answer of our Lord to these same disciples of John, then taking sides with the Pharisees, on the question of fasting.) The “friend of the bridegroom”—called by the Hebrews “Shôshbçn,” and by the Greeks “Paranymph”—was charged with the preliminaries of the marriage. He arranged the contract, acted for the bridegroom during the betrothal, and arranged for, and presided at, the festivities of the wedding-day itself. It was a position of honour, in proportion to the position of the bridegroom himself, and was given to his chief friend. That friend then joyed in his joy, and there was none brighter on that day than he. This in John’s thought is an illustration of his own position. The bridegroom is the Messiah; the bride is the Kingdom of God—the church, consisting of all who with pure hearts are willing to receive Him; the friend who has arranged the betrothal, who has prepared these hearts, is John himself. He now stands and hears the Bridegroom. Some of those who had been prepared by him for the Bridegroom would have come, it may be, and told him of his words. He is now near at hand. Throngs crowd to Him. The bride is approaching. Do they see in all this matter for envy? It is to him the consummation of all hopes. The life-work has not been in vain. The cup runs over. The joy is fulfilled.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

29. John explains by a figure his subordination to the Messiah.

He that hath the bride] Here only in this Gospel does this well-known symbol occur. It is frequent both in O.T. and N.T. Isa_54:5; Hos_2:19-20; Eph_5:32; Rev_19:7; Rev_21:2; Rev_21:9. Comp. Song of Solomon, passim; Mat_9:15; Mat_25:1. In O.T. it symbolizes the relationship between Jehovah and His chosen people, in N.T that between Christ and His Church.

the friend of the bridegroom] The special friend, appointed to arrange the preliminaries of the wedding, to manage and preside at the marriage feast. Somewhat analogous to our ‘best man,’ but his duties were very much more considerable. A much closer analogy may be found among the lower orders in the Tyrol at the present day. Here the Messiah is the Bridegroom and the Church His Bride; John is His friend who has prepared the heart of the Bride and arranged the espousal. He rejoices to see the consummation of his labours.

heareth him] i.e. listens attentively to do his bidding.

because of the bridegroom’s voice] Heard in the midst of the marriage-festivities.

is fulfilled] i.e. has been fulfilled and still remains complete. Comp. Joh_15:11, Joh_16:24, Joh_17:13; 1Jn_1:4.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

He must increase,.... Not in stature of body, or in wisdom and understanding of mind, as man, he being come to maturity in these things already; but in fame, credit, and reputation among men; as he afterwards did in the land of Judea, by reason of his miracles and doctrines; and after that among the Gentiles, through the publication of his Gospel; and will more and more in the latter day, when he, and he alone, shall be exalted: and he must increase in the ministry of his word, which was published by him, and his disciples, throughout all the cities of Israel; and which, after his resurrection and ascension, grew and increased mightily, notwithstanding the opposition made unto it both by their civil and ecclesiastical rulers; and which, by the means of his apostles, was spread throughout the Gentile world, and will hereafter cover the earth, as the waters do the sea: and also in his kingdom and interest, which at first were very small, like a grain of mustard seed, or like a little stone cut out of the mountain without hands; but in process of time grew exceedingly, and will, ere long, till the face of the whole earth; for the kingdoms of this world will become the kingdoms of our Lord, and of his Christ; and his dominion shall be from sea to sea, and from the river to the ends of the earth; and of the increase of it there shall be no end. And so likewise in the number of his followers, which at first were but few in Judea, but afterwards greatly increased, and especially among the Gentiles; and will be very numerous in the latter day glory, when the nation of the Jews will be born at once, and the fulness and forces of the Gentiles are brought in:

but I must decrease; as he did in his esteem among the people; see Joh 5:3; and in his work and office, which were now come to an end, Christ, whose forerunner he was, being come; and quickly after this he was put into prison, and there put to death.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

29 He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice: this my joy therefore is fulfilled.

Ver. 29. The friend of the bridegroom] Such is every faithful minister, 2Co 11:2, whose office is to woo for Christ, and not (as some) to speak one word for him and two for himself. This is foul play.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

He that hath the bride ... - This is an illustration drawn from marriage. The bride belongs to her husband. So the church, the bride of the Messiah, belongs to him. It is to be expected, therefore, and desireD, that the people should flock to him.

But the friend of the bridegroom - He whose office it is to attend him on the marriage occasion. This was commonly the nearest friend, and was a high honor.

Rejoiceth greatly - Esteems himself highly honored by the proof of friendship.

The bridegroom’s voice - His commands, requests, or conversation.

This my joy ... - “I sustain to the Messiah the relation which a groomsman does to the groom. The chief honor and the chief joy is not mine, but his. It is to be expected, therefore, that the people will come to him, and that his success will be great. The relation of Christ to the church is often compared with the marriage relation, denoting the tenderness of the union, and his great love for his people. Compare Isa 62:5; Rev 21:2, Rev 21:9; Rev 22:17; Eph 5:26-27, Eph 5:32; 2Co 11:2.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

He of whom you complain is the bridegroom, and I am the friend of the bridegroom, sent before to prepare his bride; that is, to collect for him a Church from all nations. (Alcuin.) --- The servants of the bridegroom do not rejoice in the same manner as his friends: I am his friend, and I rejoice with very great joy, because of the bridegroom’s voice. He must increase, and I must decrease; by which words the great precursor demonstrates to the world, that not the least envy with regard to his divine Master rankles in his heart; by on the contrary, that he should be happy to see all his followers desert him, to run to Jesus Christ. (St. John Chrysostom)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Christ, whose the church is by a right of redemption, and by its having given up itself to him, 2Co 8:5, he is the Bridegroom of it, Mat 22:2; 2Co 11:2; Eph 5:23,25,29; as his Father was the Husband of the Jewish church; it belongeth to him to give laws to it, and to order matters and affairs in it. I am but as one who is

the friend of the bridegroom, one of the children of the bride chamber, Mat 9:15, and have by my preaching prepared the people of the Jews for him; and instead of being troubled to hear that he is come, I rejoice greatly to hear his voice. So far am I from repining to hear that multitudes go to him, that

my joy is fulfilled; that is, I have no greater satisfaction than to hear it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

29. Friend of the bridegroom—The paranymph, or groomsman, whose business it was, rightly and skillfully, to bring about the marriage consummation.

Heareth… the bridegroom’s voice—Throughout the marriage negotiations, ceremony, and vow, the groomsman stands, like a faithful watchman, and hears the loving and happy tones of the bridegroom’s voice. However mortified his disciples may be, (see note on Joh_3:27,) John rejoices to see Jesus married to his new Church. He watches the progress with humble, faithful interest, eager for the consummation.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And now the Baptist bethinks him of another remarkable image, with which, as a student of the Old Testament, and being himself "more than a prophet," He was familiar. The tenderness of the imagery had not hitherto, however, comported with the ministry of the vox clamantis. Whereas the New Testament represents the loving kindness and righteousness of the Lord God under the metaphor of a Fathers love to his prodigal but repenting children, the prophets were often disposed to set forth the same idea in the light of a Husband yearning over his bride, even betrothing her a second time unto himself after her faithlessness and folly. Jehovah and Jehovah"s King and Representative are set forth as the Bridegroom of the true Israel; (Ps 45 Isa_54:5 Hos_2:19, 20 Eze 16 Mal_2:11, etc.) and the New Testament writers, especially John himself, who delights in the image, (Rev_19:7 Rev_21:2, 9 22:17) and Paul, who compares the relation of the Saviour to his Church under this endearing imagery, (2Co_11:2) vindicate the legitimacy of the metaphor. The Baptist might easily think of this language, but it is more than possible that he had been profoundly touched by the news that had reached him concerning the presence of Jesus at a marriage feast. John had been a Nazarite from his birth. Jesus was revealing himself amid the pleasures and innocent joys of life and love. John"s conception of the kingdom had been that of severance from the world seclusion, ascetic restraint. Jesus had manifested his glory amid the festival and in the common life and daily ways of men. John may have seen that there was much in this to captivate the heart of the true Israel; and he glances at the bridal of heaven and earth in this new conception of the mission of the Messiah. It may have staggered him, as he had taught Israel to hope for One whose hand would be more heavy upon them and on their sins than his had been. Where was the axe laid at the root of the trees? where the fire that scorches to cleanse and purify? But he accepted to some extent the new revelation, and found his own place in the novel reconstruction of the kingdom. So he says, He that hath the bride is the bridegroom. However, John throws in a novel thought, explanatory of his own position, and not found in the Old Testament imagery: "I am not the Bridegroom," says he; "but it is also true that I am not the Bride. Such is my position that I am standing outside the company of those who are the prophetic "Bride. The friend of the bridegroom (filov tou numfiou paranumfiov , answering to the bhewOa and bvwOv of the Aramaic writers) is he who acts the part of intermediary the confidant of both. He presides at the ceremonies of the betrothal and at the wedding tent, and especially in the interests of the bridegroom. The image was probably suggested to him by the great discovery made by the friend of the Cana bridegroom touching the "glory" of the mysterious Guest on that typical occasion. "The friend of the bridegroom" differs profoundly from the Bridegroom. The Christ will prove ready to occupy this position, and John has declared that he is not the Christ. Moreover, John differs from the Bride; he does not receive the lavish love, nor the deep intimacies of that affection, nor the dowry of sacrificial devotion with which that love will at length be won. This paranymphios standeth and heareth him. It is not said, "seeth him." Some have argued that John here calls attention to the fact that all that the Bridegroom has been saying has reached him by means of the information brought to him on the part of those who were both his own disciples and the disciples of Jesus; but the next clause is inconsistent with this. The friend of the bridegroom stands ready to do the will and promote the honour and pleasure of his friend. (The materialistic and sensualistic manner in which some have pressed the force of the imagery is out of place.) "The voice of the bridegroom," the hilarious joy of the bridegroom, is a proverbial expression. (Jer_7:34 Jer_16:9 Jer_25:10) There is a contrast felt between the formal business-like fellowship that prevailed between the bride and the friend of the bridegroom, and the free outspoken love of the bridegroom himself. The lispings of prophecy are contrasted with the outspoken utterances of the gospel of love. And he rejoiceth with joy. (cara cairei ; cf. for this form of expression, which corresponds with the frequent Hebrew juxtaposition of the finite verb with the infinitive absolute, the LXX of Isa_30:19 Isa_66:10 Deu_7:26, etc.; Luk_22:15 Act_4:17 Act_5:28 Act_23:14 Jam_5:17) It is not an indubitable Hebraism, because similar expressions are found in the classics, as Plato, "Sympos.," 195, B., feugwn fugh ; "Phaedr.," 265, D.; Soph., "OEd. Rex," 65; see Winer, "Gramm. E.T.," p. 585. This is the only place where such a construction (occurs in the writings of John) because of the bridegroom"s voice. Intense joy is thus ascribed to one who was the minister of the bliss of another. This my joy or, this joy, therefore, which is minehath been made full. "I have thus completed my task, and reached the climax of my bliss. I have wooed and won," The bridal of heaven and earth is begun. In subsequent words of Jesus and his disciples other great epochs of complete consummation are referred to. The joy of the Lord will only be entirely realized when, after the resurrection and the second advent, the rapture of fellowship with his Bride will be completed. But the Baptist recognized that his own work was finished when the Messiah had been introduced to those who understood something of his claims, when the kingdom was at hand, when there were many who sought and found their Lord.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

He that hath the bride is the bridegroom - He whom the bride follows. But all men now come to Jesus. Hence it is plain he is the bridegroom. The friend who heareth him - Talk with the bride; rejoiceth greatly - So far from envying or resenting it.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Connecting Statement:

John the Baptist continues speaking.

The bride belongs to the bridegroom

Here the "bride" and "bridegroom" are metaphors. Jesus is like the "bridegroom" and John is like the friend of the "bridegroom." (See: Metaphor)

This, then, is my joy made complete

This can be stated in active form. AT: "So then I rejoice greatly" or "So I rejoice much" (See: Active or Passive)

my joy

The word "my" refers to John the Baptist, the one who is speaking.

He must increase

"He" refers to the bridegroom, Jesus, who will continue to grow in importance.

translationWords

bridegroom

joy

voice

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

29. John explains by a figure his subordination to the Messiah.

τὴν νύμφην. Here only in this Gospel does this well-known symbol occur. It is frequent both in O.T. and N.T. Isa 54:5; Hos 2:19-20; Eph 5:32; Rev 19:7; Rev 21:2; Rev 21:9. Comp. Mat 9:15; Mat 25:1. In O.T. it symbolizes the relationship between Jehovah and His chosen people, in N.T. that between Christ and His Church. By ‘the friend of the bridegroom’ is meant the special friend, appointed to arrange the preliminaries of the wedding, to manage and preside at the marriage-feast. Somewhat analogous to our ‘best man,’ but his duties were very much more considerable. A much closer analogy may be found among the lower orders in the Tyrol at the present day. Here the Messiah is the Bridegroom and the Church His Bride; John is His friend who has prepared the heart of the Bride and arranged the espousal. He rejoices to see the consummation of his labours.

ἑστηκὼς καὶ ἀκούων. In the attitude of a devoted attendant.

χαρᾷ χαίρει. A Hebraism: comp. Luk 22:15; Act 4:17; Act 5:28; Act 23:14; Jas 5:17; Mat 13:14; Mat 15:4 (from LXX., where the idiom is common). Winer, p. 584. It is in the marriage festivities that the Bridegroom’s voice is heard.

πεπλήρωται. Has been fulfilled and still remains complete: comp. Joh 3:18; Joh 3:21; Joh 3:26, Joh 1:34; Joh 1:51, &c. To speak of joy being fulfilled is an expression peculiar to S. John (Joh 15:11, Joh 16:24, Joh 17:13; 1Jn 1:4; 2Jn 1:12): the active occurs Php 2:2.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

29.] Here first, (and here only in our Gospel,) comes from the mouth of the Forerunner, this great symbolical reference which is so common in the other Gospels and in the Epistles. It is remarkable that our Lord brings it forward in His answer to the disciples of John respecting fasting, Mat 9:15: where see note on the further import of the terms used.

The φίλος τοῦ νυμφίου (Heb. שׁוֹשְׁבַּן) was the regular organ of communication in the preliminaries of marriage, and had the ordering of the marriage feast. It is to this last time, and not to any ceremonial custom connected with the marriage rites, that this verse refers. The friend rejoices at hearing the φωνὴ τοῦ νυμφίου, (see Jer 7:34; Jer 16:9; Jer 25:10: Rev 18:23,) in his triumph and joy, at the marriage. He χαρᾷ χαίρει (see reff.: 1Th 3:9 is not a parallel case as to construction, for ᾗ there is only by attraction) because he hears in the voice of the Bridegroom an assurance of the happy completion of his mission, and on account of the voice itself,—τὴν οὕτω γλυκεῖαν, τὴν οὕτως ἐπέραστον, τὴν οὕτω σωτήριον.

ἑστηκὼς καί belongs merely to the graphic setting forth of the similitude.

αὕτη … πεπλήρ.] παραδόντος ἐκείνῳ τὴν νύμφην, καὶ πεπληρωκότος, ὡς εἴρηται, τὴν ἐγχειρισθεῖσάν μοι διακονίαν. Euthym.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

29. ὁ ἔχων τὴν νύμφην νυμφίος ἐστίν. This is the only reference in Jn. to the representation of Christ as the Church’s Bridegroom, which has its origin in the mystic phraseology of the O.T. (see on 1:12). Yahweh is described as the jealous husband of Israel (Exo 34:15, Deu 31:19, Psa 73:27), or as betrothed to Israel (Hos 2:19), and we have the explicit statement, “Thy Maker is thy husband: Yahweh of hosts is His Name” (Isa 54:5). The Rabbis held that Moses was the paranymph or “friend of the bridegroom.” In the N.T. Christ is represented as the Bridegroom, and the Church, the spiritual Israel, as the Bride. The image appears in Paul (Eph 5:32 and 2Co 11:2; in the latter passage, Paul regarding himself as the paranymph), and also in the Apocalypse, where the New Jerusalem descends from heaven as a bride adorned for her husband, the Lamb (Rev 19:7, Rev 21:2). This doctrine, according to the Synoptists, goes back to the teaching of Jesus Himself. The parables of the Marriage Feast and of the Ten Virgins (Mat 22:1, Mat 25:1) imply as much; and, above all, there is the reply of Jesus to the question why His disciples did not practise fasting, while the disciples of John the Baptist did: “Can the sons of the bridechamber fast, while the Bridegroom is with them?” (Mar 2:19). In this saying Jesus claims to be the mystical Bridegroom Himself, and thus answers those who would put Him on a level with John the Baptist.

The answer of John in the present passage is similar. His disciples complain because his work is being invaded by Jesus; but he reminds them that while Jesus is the νυμφίος, who naturally has the Bride for His own, he, John, is only ὁ φίλος τοῦ νυμφίου, the Bridegroom’s friend, the paranymph, whose office it was to bring the Bride and the Bridegroom together. That being done, his task is accomplished.

The shoshben, or παρανύμφιος, was a well-recognised personage in Judæa (not in Galilee, and there is no mention of him in the account of the marriage at Cana). He stands expectant (ὀ ἐστηκώς; cf. 12:29), and rejoices when he hears the voice of the bridegroom in converse with his bride (for ἡ φωνὴ τοῦ νυμφίου, cf. Jer 7:34, Jer 16:9, Jer 18:23).

χαρᾷ χαίρει does not occur again in Jn., but is found Isa 66:10, 1Th 3:9. It is not necessarily a Hebraism; cf. Plato, Sympos. 195 B,; φεύγων φυγῇ τὸ γῆρας

ἡ χαρὰ ἡ ἐμὴ πεπλήρωται. Cf. for the same phrase, 15:11.

ἐμός is a favourite possessive pronoun with Jn., occurring 40 times, as against one appearance in the Apocalypse (Rev 2:20). Cf. Introd., p. lxvi.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

The bride. A common figure in the Old testament prophecies, of the relation between Jehovah and His people (Ezekiel 16; Hos 2:19; Mal 2:11). See also on Mt 1:21, concerning Hosea.

Friend of the bridegroom. Or groomsman. The term is appropriate to Judaea, the groomsmen not being customary in Galilee. See Mt 9:15, where the phrase children of the bridechamber is used. (See on Mr 2:19). In Judaea there were two groomsmen, one for the bridegroom, the other for his bride. Before marriage they acted as in

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Ver. 29. “He that hath the bride is the bridegroom, and the friend of the bridegroom, who standeth and heareth him, rejoiceth greatly because of the bridegroom’s voice; this, my joy, therefore, is now perfect.”

His position is subordinate to that of Jesus, but it has also its privileges and its own joy, and that joy perfectly satisfies him. Νύμφη (the bride), is the Messianic community which John the Baptist was to form in Israel that he might lead it to Jesus; νύμφιος (the bridegroom), designates the Messiah, and, if we may so speak, the betrothed of this spiritual bride.

The name Jehovah signifies precisely: He who shall be or shall come. According to the Old Testament, indeed, the Lord would not confide this part of bridegroom to any other than Himself, and the coming of the Messiah is to be the highest manifestation of Jehovah Himself (p. 276); comp. Isa 54:5; Hos 2:19; Mat 9:15; Mat 25:1 f.; Eph 5:32; Rev 19:7, etc. The functions of the marriage friend were, first, to ask the hand of the young woman, then to serve as an intermediary between the betrothed couple during the time of betrothal, and finally, to preside at the marriage-feast; a touching image of the part of John the Baptist: ὁ ἑστηκώς he who standeth. This word expresses, as Hengstenberg says, “the happy passivity” of him who beholds, listens and enjoys.

While he fulfills his office in presence of the betrothed, the marriage-friend hears the noble and joyous accents of his friend, which transport him with joy. John speaks only of hearing, not of seeing. Why? Is it because he is himself removed from Jesus? But then, how can he even speak of hearing? If this term has a meaning apphcable to John the Baptist, it implies that certain words of Jesus had been reported to him, and had filled his heart with joy and admiration. And how, indeed, could it have been otherwise? Could Andrew, Simon Peter, John, these former disciples of the Baptist, be in his neighborhood without coming to him, to give an account of all which they heard and saw? This is the bridegroom’s voice, which causes the heart of his friend to leap for joy. The phrase, χαρᾷ χαίρειν (to rejoice with joy), corresponds to a Hebrew construction (the infinitive placed before the finite verb to strengthen the verbal idea); comp. שׂישׂאָ שׂוֹשׂ, Isa 61:10 (and the LXX); Luk 22:15. This expression describes the joy of John as a joy reaching to the full, and, consequently, as excluding every feeling of a different sort, such as that which the disciples were attempting to awaken in him. The words: this joy which is mine, contrast his joy as the marriage- friend to that of the bridegroom. John alludes to those words of the disciples: all go to him; in this spectacle is his joy as friend. Πεπλήρωται, not: has been accomplished (Rilliet), the aorist would be necessary, but: is, at this very moment, raised to its highest point.He means: “that which calls forth vexation in you is precisely the thing which fulfills my joy.”

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.