Exegetical and Hermeneutical Commentary of John 3:29

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.

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.

Fuente: The Cambridge Bible for Schools and Colleges

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 bridegrooms 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.

Fuente: Albert Barnes’ Notes on the Bible

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.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

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.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

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.

Fuente: English Annotations on the Holy Bible by Matthew Poole

He that hath the bride,…. By whom particular persons seem here to be meant, who were called, converted, and brought to Christ, and were made his disciples, and baptized, and so were openly espoused unto him; though sometimes it designs a particular church of Christ, and even the whole general assembly, and church of the firstborn, whose names are written in heaven; all the elect of. God, whether among Jews, or Gentiles; see 2Co 11:2. These Christ has in a conjugal relation; and he came, and comes to have them after this manner: he saw them in his Father’s purposes, and decrees, in all the glory he meant to bring them to; and loved them, and desired them of his Father, as his spouse, who gave them to him, as such; and he betrothed them to himself for ever; and in time he sends his ministering servants with his Gospel, to engage and betroth them to him; and by the power of his grace, he makes them willing to give up themselves to him; which is the open espousal of them; and at the last day, when the number of the elect are completed, the marriage of the Lamb will be publicly solemnized, and a marriage supper will be made; and all that are called, and ready, will enter into the marriage chamber, and share in the joys, and pleasures of that day: thus by virtue of the Father’s gift, Christ has them now as his own property, as his portion, his jewels, his bride, and wife; and by, and through his great love to them, he has them not only in his arms, from whence they can never be plucked; but in his heart, where they are set as a seal; and by virtue of this love, they are united to him, become one with him, are members of his body, flesh, and bones; and are one spirit with him, and nothing can be able to separate them; and he will have them all with, him to all eternity, to be where he is, and behold his glory: and now, he that has the bride in this sense,

is the bridegroom; and such is Christ; see Mt 9:15; and he acts, and behaves, as such; he loves the saints, as a bridegroom loves his bride, with a love prior to theirs; with a love of complacency and delight, which is single, chaste, and inviolable; free, and sovereign, wonderful, unchangeable, and from everlasting to everlasting: he sympathises with them in all their adversities, and afflictions; he nourishes, and cherishes them, and provides everything for them, for food, and clothing, for refreshment and protection; and interests them in all he has: and an amazing instance of grace this is, that such who are no better than others, children of wrath by nature; exceeding great sinners, guilty, and filthy; bankrupts, and beggars on the dunghill; and yet are taken into so near a relation to him; who is in the form of God, and equal to him, the brightness of his glory, and the express image of his person, the Son of God, in whom all the fulness of the Godhead dwells; the King of kings, and Lord of lords. And this being the case, John suggests, that by these persons following Christ, and giving up themselves to him, it appeared that he was the bridegroom; and to whom should they betake themselves but to him? Nor did it become him, or any other, to seek to draw them from him; nor should any envy his enjoyment of them, since they were his in so peculiar a sense, and in so near a relation:

but the friend of the bridegroom; meaning himself: and such is every true minister of the Gospel; he is a lover of Christ, a friend to his interest, and seeks by all means to promote it, and to bring souls unto him. The allusion is to a custom among the Jews, who, at their marriages, used to have persons both on the side of the bride, and of the bridegroom, as companions that attended each, and were called their friends; see Jud 14:20. Such an one is called by the Rabbins, ; and this word is interpreted by , “a lover”, or “friend”, the same as here; and by , “his” (the bridegroom’s) “friend” in the time of his marriage s. There were two of these, one for the bride, and another for the bridegroom; for so it is said t, formerly they appointed two ,

“”friends”, one for him (the bridegroom), and one for her (the bride), that they might minister to the bridegroom, and do all things at their entrance into the marriage chamber. –And formerly, these friends slept where the bridegroom and bride slept.”

And so as John is here represented as the friend of Christ, the bridegroom of the church; the Jews speak of Moses as the friend of God, the bridegroom of the people of Israel. So one of their writers u, having delivered a parable concerning a certain king going into a far country, and leaving his espoused wife with his maid-servants, who raising an evil report on her, his friend tore in pieces the matrimonial contract, thus applies it:

“the king, this is the holy, blessed God; the maidens, these are the mixed multitude; and , “the friend”, this is Moses; and the spouse of the holy, blessed God is Israel.”

The Jews say w, that Michael and Gabriel were the , “bridal friends” to the first Adam.

Which standeth; the phrase may be seen in the above parable of the Jewish writer x referred to, , “his friend standeth”: this was the posture of servants, and is fitly applied to John, who was the harbinger of Christ, and judged himself unworthy to bear his shoes; and well agrees with the ministers of the Gospel, who stand before Christ, wait upon him, and minister in his name, and are the servants of the churches for his sake:

and heareth him; hearkens to his words; observes, and obeys them; hears his voice, so as to understand it, and distinguish it from another’s; and hears it with delight and pleasure, as every true friend of Christ does his Gospel, which is his voice, and is a joyful sound; and so

rejoiceth greatly because of the bridegroom’s voice: such an one rejoices at the sight of his person, and in communion with him; he rejoices at the sound of his voice; and is delighted to hear him in the ministry of the word, calling to one, and to another, to come unto him, and causing them to believe in him, and give up themselves to him.

This my joy therefore is fulfilled; in Christ, he being come in person, and his voice heard in the land of Judea, and multitudes of souls flocking to him, who believing in him, were baptized; than which nothing could be a greater pleasure to John, or to any Gospel minister. This was the accomplishment and perfection of his joy, which carried it to its utmost height: this was what he wished for; and now he had the desire of his heart. It was usual for the friend of the bridegroom to carry provisions with him, and eat and drink with the bridegroom, and rejoice with him; and this rejoicing was mutual. Hence those words,

“give me , “my friend”, that I may rejoice with him:”

the gloss upon it is,

“and eat at his marriage, even as he also rejoiced, and ate at my marriage y.”

To this rejoicing the allusion is here.

s Misn. Sanhedrin, c. 3. sect. 5. & Bartenora in ib. t T. Bab. Cetubot, fol. 12. 1. u Jarchi in Exod. xxxiv. 1. Vid. Shemot Rabba, sect. 46. fol. 142. 2. w Bereshit Rabba, sect. 8. fol. 8. 2. x Jarchi in ib. y T. Bab. Bava Bathra, fol. 144. 2. & 145. 1.

Fuente: John Gill’s Exposition of the Entire Bible

The bridegroom (). Predicate nominative without article. Both (bride) and are old and common words. Jesus will use this metaphor of himself as the Bridegroom (Mr 2:19) and Paul develops it (2Cor 11:2; Eph 5:23-32) and so in Revelation (John 19:7; John 21:2). John is only like the paranymph () or “the friend of the bridegroom.” His office is to bring groom and bride together. So he stands expectant (, second perfect active participle of ) and listens (, present active participle of ) with joy ( rejoiceth greatly , , “with joy rejoices”) to the music of the bridegroom’s voice.

This my joy therefore is fulfilled ( ). Perfect passive indicative of , stands filled like a cup to the brim with joy.

Fuente: Robertson’s Word Pictures in the New Testament

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

Fuente: Vincent’s Word Studies in the New Testament

1) “He that hath the bride is the bridegroom:” (ho echon ten numphen numphios estin) “The one (now) having, holding, or possessing the bride is (exists as) the bridegroom,” right now, at this time. The term “bride-like the term “Light of the Word,” “Salt of the earth,” “House of God, or house that Jesus built,” and “the kingdom of heaven,” refers to the church that Jesus built, established, or instituted, and later purchased with His own blood, Mat 22:2; 2Co 11:2; Eph 5:25; Eph 5:27; Rev 19:79; 21:9.

2) “But the friend of the bridegroom;” (ho de philos tou numphiou) “Yet the friend of the bridegroom;- John the Baptist was that friend of our Lord, who had Himself already called out, chosen, selected His bride (His church), to bear His message. It was and is and shall always be made up exclusively, specifically, restrictedly, and definitively, only of children of God, saved people who have been scripturally baptized and entered in covenant with others of like kind, and faith, to carry on a program of worship and work, after the order that Jesus ordained, Mat 16:18; Mat 28:18-20; Eph 3:21; Eph 5:21-27; 2Co 11:1-2; Rev 21:9.

3) “Which standeth and heareth him,” (ho hestekos kai akouon philos tou numphiou) “The one standing and hearing of him,” of the bridegroom, who “has the bride,” which He had from His early Galileean ministry, Mat 4:1317, 18-22; Joh 15:16; Joh 15:26; Act 1:8-11; Act 1:21-22; Act 10:37; Act 15:13-15.

4) “Rejoiceth greatly because of the bridegroom’s voice:- (chara chairei dia ten phonen tou numphiou) “Rejoices with joy on account of the voice (testimony) of the bridegroom;” Jesus was the bridegroom; John was the rejoicing friend of the bridegroom; The church was then the bride, is, and will always be the bride of Christ, with a special relationship of service, honor, and rewards awaiting her, different from and beyond that of the saved of this and other ages, who have become His children, but not identified in His church worship and service, Eph 3:21; Luk 22:28-30.

5) “This my joy therefore is fulfilled.” (aute oun he chara he eme peplerotai) “Therefore this joy of me has been fulfilled.” Or the object of my joy has come, in the bridegroom, who now has gathered and is gathering His bride. The term church, or the bride, never refers to the sum total of the saved, either in the past, the present, or any future age, in the opinion of this writer. As both Israel and the church have special and separate positions of honor, service, and glory to receive and give to God in the millennial age; So shall such continue thereafter, Eph 3:21; Rev 22:1-21

Fuente: Garner-Howes Baptist Commentary

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, (Eph 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, (2Co 11:2.) 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.

Fuente: Calvin’s Complete Commentary

(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 bridegroomcalled by the Hebrews Shshbn, and by the Greeks Paranymphwas 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 Johns thought is an illustration of his own position. The bridegroom is the Messiah; the bride is the Kingdom of Godthe 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.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

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.

Fuente: Whedon’s Commentary on the Old and New Testaments

“He who has the bride is the bridegroom, but the friend of the bridegroom, who stands and listens to him, rejoices greatly because of the bridegroom’s voice. This my joy therefore is fulfilled. He must increase and I must decrease.”

In the Old Testament Israel was regularly pictured as God’s bride (Isa 62:4-5; Eze 16:8; Hos 2:19-20), so when John says that it is right that she should listen to the bridegroom, there is an implication of Jesus’ status as Son of God. The bridegroom’s helper can only be glad at hearing the Bridegroom’s voice, because it means that he has been carrying out his duties successfully. The depiction of Jesus as the Bridegroom is another indication of His status, for in the Old Testament God was the bridegroom and Israel the bride. John gladly recognises the total superiority of Jesus as a unique divinely chosen figure.

‘The friend of the bridegroom’. Not strictly ‘the best man’ but with a fairly similar function. He would make all arrangements for the success of the bridegroom. Thus having prepared the way John is delighted that the One has come Who  is  the Way (Joh 14:6). Just to hear His voice brings joy to John’s heart and he is fully satisfied.

‘He must increase, and I must decrease’. John does not hide the truth from himself, nor does he wish to. These words should be written on all our hearts. We are most successful when we are seen as unimportant because men’s eyes are turned on Jesus. John is content to become unimportant, so that the One to whom he testifies is recognised for what He is. The very fact that Jesus is the Christ makes His increase certain, and John accepts that this  must  lead to he himself being put into the background. These verses bring out John’s greatness, and the even greater greatness of Jesus.

Fuente: Commentary Series on the Bible by Peter Pett

Joh 3:29. He that hath the bride, is the bridegroom: “So far am I from envying his growing fame, or the number of his disciples, that I greatly rejoice in both; just as the bridegroom’s friend, who is appointed to stand and hear him converse with his bride, rejoices in the love that she expresses to him; of which love the friend forms an idea likewise, by what he hears, the bridegroom say to her in return. My highest joy therefore is, that men cheerfully submit to the Messiah, and pay him all due honour.” Among the Jews there is frequent mention, in the marriage ceremonies, of the Hhupha, a canopy or place where the bridegroom used to discourse familiarly with the bride, under a covering, as the means of conciliating her esteem, which he was not supposed to have done till he came cheerfully out of the Hhupha. This custom is preserved by the modern Jews, either before the synagogue, in a square place covered over, or, where there is no synagogue, they throw a garment over the bridegroom and the bride. While the bridegroom is engaged in this conference with the bride, his friends stand at the door or entrance; and when they hear the voice of joy from the bridegroom, a signal of his success, they immediately rejoice and spread the happy news. These circumstances appear to give light to the present passage; and as the idea of a bridegroom is more than once affixed to our Saviour, and the gospel dispensation compared to a marriage-feast, this interpretation will need no farther proof to establish it.

Fuente: Commentary on the Holy Bible by Thomas Coke

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 God’s 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 Solomon’s Song (especially Joh 5:1 ; Joh 5:6 ) was likewise in the Baptist’s 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 ( : the appointed friend, who serves at the wedding) is the , who is also, Sanhedr. f. 27, 2, called , but usually . Lightfoot, p. 980; Buxtorf, Lex. Talm. s.v.; Schoettgen, p. 335 ff.; and see on 2Co 11:2 .

. ] who standeth (tanquam apparitor, Bengel) and attentively heareth him, i.e. in order to do his bidding. [172] Contrary to the construction ( ), and far-fetched, is the rendering of B. Crusius: “who is waiting for him ( .), 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 . 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 . the audible pleasure of the newly married pair . An indelicate sensualizing (still to be found in Kuinoel) unwarranted by the text.

] he rejoiceth greatly; see Lobeck, Paralip . p. 524; Winer, p. 424 [E. T. p. 584]. Comp. 1Th 3:9 , where, in like manner, stands instead of the classical , , or the dative.

.] 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 ; [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 John’s disciples.

, . . .] infers the from the application of the figure: this joy, therefore, which is mine, viz. at the bridegroom’s voice.

] 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 Messiah’s kingdom (the beginning of the marriage). On . comp. Joh 15:11 , Joh 16:24 , Joh 17:13 ; 1Jn 1:4 .

] as in Joh 3:14 . This noble self-renunciation was based upon the clear certainty which he had of the divine purpose .

] in influence and efficiency.

] 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: .

[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 Baptist’s disciples) is quite unnecessary for the understanding of the words which here follow (against Godet).

[173] For the does not stand there waiting for the bridegroom, but accompanies him on his way to the bride’s house. The standing and waiting pertain to the female attendants on the bride, Mat 25:1 ff.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 1613
CONVERSION OF SOULS A GROUND OF JOY

Joh 3:29-30. He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegrooms voice: this my joy therefore is fulfilled. He must increase, but I must decrease.

OF all the passions in the human breast, there is none more hateful than envy. When suffered to reign without controul, there is not any thing which it will not perpetrate. The rage of Cain, the conspiracy of Josephs brethren, the implacable enmity of the Jewish priests against the Lord Jesus Christ, clearly shew to what cruelties it will impel those who are under its dominion. Doubtless in those who have the smallest degree of piety, this malignant principle is weakened, and in a measure subdued: but it is not eradicated: it is one of those corruptions, which, by varying their appearances, retain possession of us under the semblance of good: nor, till we have made very considerable advances in the divine life, are we able fully and effectually to guard against its deceitful workings. We are assured that Joshua was truly pious; yet from an envious zeal for his Masters honour he was desirous of silencing those who by divine inspiration prophesied in the camp [Note: Num 11:27-29.]. The Disciples of our Lord were actuated by no better principle, when they forbad a person to cast out devils in his name, because he did not follow with them [Note: Mar 9:38.]. The complaint which Johns disciples also made to him respecting the multitudes who submitted to the baptism of Jesus, originated in the same feeling. Some Jews had taken occasion, from Jesus rebaptizing the disciples of John, to represent John and Jesus as opposing each other; and, from the difficulties of determining which of the two was right, they maintained, that it was better to adhere to the lustrations appointed by Moses, than to comply with the rites which these rival innovators were introducing. The disciples of John, fearing that their Masters credit would suffer, and his influence be subverted, come to him to complain of Jesus for usurping an authority that did not belong to him, and for undermining the authority of John, from whom, in fact, he had, as they thought, derived his influence. In answer to this complaint, John reminds them, that the very testimony which he had borne to Jesus, was sufficient to shew them their error: for he had from the beginning represented his own office as a short and temporary one, which was to cease, as soon as the attention of men should be turned to Him, whose forerunner he was: and consequently, that the accomplishment of this great object should be to them a source, not of pain and grief, but of gratitude and thanksgiving. This idea he illustrates by the similitude of a bridegroom delighting in his bride, and thereby exciting in his friends, not an envious repining, but a sympathetic joy. As for the diminution of his own influence, this, he tells them, was agreeable to the very design of his coming; and, like a star which had served its purpose in the night, he was contented to be eclipsed, now that the Sun of Righteousness had risen to illumine the world.

From this general view of our text, we observe,

I.

That the conversion of souls to Christ is a ground of joy

The success of a bridegroom who has obtained possession of his bride, is usually deemed a ground of joyful congratulation. Now the conversion of a soul to Christ is fitly represented under this similitude. The Scripture often speaks of him as the Husband of his people [Note: Isa 54:5. Hos 2:19-20.], and of the Church as his bride [Note: Eph 5:23; Eph 5:25-27; Eph 5:31-32.]. To mark this correspondence, is needless: indeed, it is better to take it in a general view, than to attempt to trace it in particulars [Note: The greatest delicacy should studiously be observed on all such subjects as these.]. Suffice it to say, that the metaphor is just; that all who are truly converted give up themselves to Christ, and are thereby made partakers of all that he possesses.

Contemplate now what a ground of joy this is,

1.

To the believer

[Consider from what a state he is taken: how mean by nature! how vile by practice [Note: Ezekiel through the whole 16th chapter strongly describes this: but the foregoing caution must not be forgotten in following his train of ideas.]! Consider to what a state he is raised: to what exalted honour! to what immense wealth! to what unspeakable felicity! Has not such an one good reason to rejoice?]

2.

To the heavenly Bridegroom

[We know that, strictly speaking, he is not capable of having his happiness increased by any thing that we can do: he is altogether independent, and self-sufficient. Nevertheless, the Scriptures speak of him as still affected with joy and sorrow, just as he was in the days of his flesh. In conformity then with them, let us think, what must be his feelings, when he sees the blessed ends of his incarnation and death accomplished! To convert and save sinners was the end of all that he did and suffered for us; and when he beholds them converted to himself, he sees of the travail of his soul, and is satisfied [Note: Isa 53:11.]. To illustrate this idea, he gives us a variety of parables [Note: Luk 15:5-6; Luk 15:9-10; Luk 15:23-24.]; yea, he condescends to use by the prophet the very similitude in the text, in order to express the satisfaction of his soul in such events [Note: Isa 62:5.] ]

3.

To the Bridegrooms friend

[As the friends both of the bride and bridegroom are often accessary to their union, and rejoice when they see the wishes of all the parties accomplished, so the friends of Christ, his ministers especially, exert themselves to bring sinners unto him. It is for this they labour, for this they pray; yea, for this they live, and for this they are content to die. Their one object is, that sinners may be born to God, and be united to Christ in the bonds of an everlasting covenant. In the pursuit of this, their labours, their anxieties, their sufferings are great Can they then do otherwise than rejoice, when they see that they have not laboured in vain or run in vain? If they travail, as it were, in birth, whilst they stand in doubt, must they not rejoice, when their doubts are all dispelled? See how Paul rejoiced in the conversion of men [Note: 1Th 3:7-10.]: and such are the feelings of every minister, in proportion as he is animated with Christian zeal and love ]

Whilst the Baptist thus disinterestedly declares that the conversion of sinners to Christ was to him a source of joy, he predicts,

II.

That it shall advance in despite of every obstacle

Those who are the instruments of diffusing the knowledge of Christ must wax and wane: however distinguished they may be for a time, they must soon decrease. But Christ, and his interests, must increase.
He must increase,

1.

In the estimation of his chosen people

[The envy of some, and the malignity of others, will be exerted to damp the ardour of our affections, and to shake our fidelity towards him: and, where a profession of regard for him has been lightly taken up, the enemies of Christ will succeed in drawing us from our allegiance to him. But, if we have received the grace of God in truth, we shall never yield to their solicitations: and, if any go out from us, it is because they were not of us: for, if they had been of us, they would no doubt have continued with us [Note: 1Pe 2:19.]. The true Spouse of Christ may be tried and tempted; but she will never renounce her connexion with him, or be unfaithful to her engagements. The more she is assaulted from without or from within, the more she will flee to him for succour: and her experience of his kindness will endear him to her ever more and more; so that her love to him will be more ardent, her affiance in him more uniform, and her adherence to him more determined. Never will he be more dear to her, than when she has suffered the loss of all things for him. The language of her heart will be, Whom have I in heaven but thee? and there is none upon earth that I desire in comparison of thee: and all other things will be counted but dross and dung in comparison of the knowledge of him. In short, she will grow in grace, as she grows in the knowledge of her Divine Husband ]

2.

In the estimation of the world at large

[The Baptists words were soon verified: for, in the space of a few years, the knowledge and love of Christ were diffused throughout all the Roman empire. But his influence is yet only in its commencement. There is a time coming when it will extend to the remotest corners of the earth: All kings shall fall down before him; all nations shall do him service. All shall know him, from the least unto the greatest; and all the kingdoms of the world become the kingdoms of our Lord Then shall his Wife have made herself ready, and the marriage of the Lamb shall come: and blessed indeed will they be who shall then be called to the marriage supper of the Lamb [Note: Rev 19:7-9; Rev 21:9-11.]. This is the increase which we assuredly look for; and of it there shall be no end [Note: Isa 9:7. Dan 2:44; Dan 7:27.].]

Address
1.

Those who profess to desire an union with Christ

[Happy they who feel a desire after him! But there must be in every one of us a meetness for him, before he will acknowledge us as his. Let not this however be misunderstood. There cannot be in us any thing that can deserve his love, nor any tiling that shall induce him to set his love upon us: we have not a good thought or desire which has not been first of all given us by him. But still, if we would be his in deed and in truth, we must have our desires supremely fixed on him, and every adulterous affection mortified. It is not a divided heart that he will accept: we must give ourselves wholly to him; or he will never admit us into the relation of his Spouse. See what holy jealousy St. Paul manifested on this head; and with what tender concern he urged the consideration of this subject on his Corinthian converts [Note: 2Co 11:2-3.] So, beloved, we would urge it upon you. Deceive not your own souls. In forming human connexions, we may impose upon one another: but we can never impose on him: and if we would be acknowledged by him as his bride, we must present ourselves to him as a chaste virgin, with a determination to be his, even his alone ]

2.

Those who profess to be actually united to him

[It is scarcely needful to say, that you must endeavour to walk worthy of your high calling. If you profess to stand in such a relation to the Lord Jesus Christ, what manner of persons ought you to be in all manner of conversation and godliness! See then that you live in a state of constant communion with him [Note: 1Jn 1:3.], and of entire dependence on him [Note: 1Co 1:30. Joh 1:16.] Be zealous for his honour, and studious to bring forth the fruits of righteousness to his praise and glory [Note: Rom 7:4.]

Endeavour also to commend him unto others. There is no room for jealousy here. The light of his countenance, like the light of the sun, will not be the less enjoyed by you because it is imparted to others: on the contrary, the more successful you are in bringing others into a participation of his benefits, the more will your own souls overflow with joy. And the very weakest amongst us, that is really the Bridegrooms friend, shall find that he does not testify of Christ in vain: however incapable he may feel himself to recommend the Saviour to others, he shall see some fruit of his labour, and have reason to say, with John, This my joy is fulfilled.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

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 11:22Co 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.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

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 (Heb. ) 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 , (see Jer 7:34 ; Jer 16:9 ; Jer 25:10 ; Rev 18:23 ,) in his triumph and joy, at the marriage . He (see reff.: 1Th 3:9 is not a parallel case as to construction , for 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, , , .

belongs merely to the graphic setting forth of the similitude.

. ] , , , . Euthym [55]

[55] Euthymius Zigabenus, 1116

Fuente: Henry Alford’s Greek Testament

Joh 3:29 . 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 . , he that has and holds as a wife . Cf. Mar 6:18 , Isa 54:1 ; Isa 62:5 . , 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. , the friend, par excellence , the groomsman, , , 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 [ , intensely rejoices, see especially Lcke, who renders “durch und durch”; Weizscker, “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 ]. . 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.

Fuente: The Expositors Greek Testament by Robertson

the friend, &c. He played a very important part in the wedding ceremonies.

rejoiceth greatly. Figure of speech Polyptoton (App-6). Greek. chara chairei = joyeth with joy.

because of. Greek. dia. App-104. Joh 3:2.

Fuente: Companion Bible Notes, Appendices and Graphics

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 (Heb. ) 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 , (see Jer 7:34; Jer 16:9; Jer 25:10; Rev 18:23,) in his triumph and joy, at the marriage. He (see reff.: 1Th 3:9 is not a parallel case as to construction, for 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,- , , .

belongs merely to the graphic setting forth of the similitude.

.] , , , . Euthym[55]

[55] Euthymius Zigabenus, 1116

Fuente: The Greek Testament

Joh 3:29. ) 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.-, the friend) Dear to the Bridegroom, loving the Bridegroom. The derivation of John accords.[59] It is the part of a friend to rejoice,- , who standeth) as His attendant.-) 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 , rejoiceth.-, the voice) by which the Bridegroom testifies His presence, Joh 3:32. This voice sweetly attracts the bride.- , joy) without sadness and envy.

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

Fuente: Gnomon of the New Testament

Joh 3:29

Joh 3:29

He that hath the bride is the bridegroom: but the friend of the bridegroom, that standeth and heareth him, rejoiceth greatly because of the bridegrooms voice:-He explains his relation to Jesus by that of the friend of the bridegroom. He stands so related to Christ.

this my joy therefore is made full.-The friend of the bridegroom rejoices at the joy and success of the bridegroom so the joy of John was completed or filled in the success of Jesus.

Fuente: Old and New Testaments Restoration Commentary

hath: Psa 45:9-17, Son 3:11, Son 4:8-12, Isa 54:5, Isa 62:4, Isa 62:5, Jer 2:2, Eze 16:8, Hos 2:19, Mat 22:2, 2Co 11:2, Eph 5:25-27, Rev 19:7-9, Rev 21:9

the friend: Jdg 14:10, Jdg 14:11, Psa 45:14, Son 5:1, Mat 9:15

this: Isa 66:11, Luk 2:10-14, Luk 15:6

Reciprocal: Exo 33:11 – his friend Jdg 14:20 – his friend Psa 19:5 – bridegroom Son 2:3 – my beloved Son 2:6 – General Son 2:8 – voice Son 4:9 – my spouse Jer 31:32 – although I was Jer 33:11 – voice of joy Hos 2:16 – Ishi Mat 25:1 – the bridegroom Mar 2:20 – the bridegroom Mar 11:31 – Why Luk 3:15 – mused Luk 3:18 – General Luk 5:34 – bridegroom Joh 10:4 – for Joh 10:41 – but Joh 11:11 – he saith Joh 17:13 – that Rom 7:4 – that ye 1Co 1:15 – I Eph 5:32 – speak Phi 2:2 – Fulfil Col 1:18 – in all Rev 12:1 – a woman Rev 21:2 – as

Fuente: The Treasury of Scripture Knowledge

THE JOY OF THE BRIDEGROOMS FRIEND

The friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegrooms voice: this my joy therefore is fulfilled.

Joh 3:29

John the Baptist here compares his own position with regard to our Lord to that of the friend of the bridegroom. Let us free ourselves from all the mean and lowering associations of a worldly marriage, and think of it only as it abides in the heart of God. This is what the Baptist is thinking of, and it is for us to consider in what points that figure of the bridegrooms friend is like unto him.

I. Johns admiration of Christ.There is, first, Johns loving admiration of Jesus Christ. You may have been blessed by God in having a friend whom you frankly admit as being your superior in every point you think of. He never speaks but you feel a fresh wonder at the clear and beautiful way in which he puts things. To your mind there never was, there never can be, any one quite like him. But all this is dim and faint and obscure compared with what John the Baptist felt in the presence of Christ our Lord. He seems to shrink into nonentity before the higher greatness, the pure holiness, of his beloved Lord. I have need to be baptized of Thee, and comest Thou to me?

II. Johns estimate of his own work.And secondly, there is Johns estimate of his own work. The marriage is in one sense already being celebrated, for souls are being brought to Jesus Christ. And in what has happened John sees the spirit of his own mission, his own work. This is just what he came to effect; it is being effected; Johns joy is fulfilled. For the bridegrooms friend in Jewish life had something to do besides taking a formal part in the proceedings of the wedding-day. The preliminaries of the marriage were largely entrusted to him. Things really necessary were left in his hands. A great deal depended on his faithfulness and his tact. He would stand quiet and watchful, and when the joy of the bridegrooms voice rang out, his face would light up as he thought that he had done something to bring about that blessed joy. So it was with John.

III. The relation of Jesus Christ to the faithful soul.Thirdly, there is the deep reality, the full and blessed truth that is implied when we use the similitude of a wedding, which tells what Jesus Christ is to the faithful soul. The voice of the bridegroom. She has heard it, the bride, the spouse of Christ; she has heard it, the human soul, the wife of His love. Look into the soul of John the Divine; look into the soul of St. Andrew. Think of the response they made to Christs love, think of the responses that the voice of Christ has awakened from that day unto now, that soul that in answer to Christs love has looked up to say, My Beloved is mine and I am His. Can you wonder that the Bridegrooms friend rejoices?

IV. Are we friends of the bridegroom?Let us think of ourselves from one point of view, not as the friend of the Bridegroomno, but actuallyGod help usas the bride. But in another aspect we may claim to stand, not as the bride, but as the Bridegrooms friend, to prepare Christs way, to win for Him an entrance into the hearts of other men. Three things are necessary for this.

(a) We must catch something of Johns enthusiasm for Jesus Christ.

(b) We must have clear thoughts as to His purpose and His will.

(c) We must believe that Christ in His love for men uses their brother men to bring this blessedness about, that in a thing so sacred as His own marriage, even in a thing so sacred as His espousal to the human soul, even in a thing so sacred as His saving union with mens hearts, He is content to employ human aid. He does not disdain to use it if we will put ourselves simply at His service. There is no joy, my brethren, like itno joy like the joy of the Bridegrooms friend, the joy of winning a soul for Christ, the joy of winning and compelling and constraining to hear the voice of Jesus.

Bishop H. L. Paget.

Fuente: Church Pulpit Commentary

9

John continued his exaltation of Jesus and the diminishing of his own work and importance. He did it under the figure of a social custom regarding weddings. The superiority of a bridegroom is manifested by the fact that he it is who possesses the bride. However, the friend of the groom finds satisfaction in hearing the voice and seeing the happiness of the bridegroom. In the illustration, John is the friend and Jesus is the bridegroom, which causes him (John) to have full rejoicing.

Fuente: Combined Bible Commentary

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.

[But the friend of the bridegroom.] Of which we have already spoken in our notes upon John_2.

His friend, that is, his ‘shoshebin.’ Where the Gloss hath this passage, which at first sight the reader may a little wonder at:

The friend of the bridegroom is not allowed him all the days of the nuptials. The sense is; He is not admitted to be a judge or witness for him all that time, wherein for certain days of the nuptials he is his shoshebin; or the friend of the bridegroom.

Fuente: Lightfoot Commentary Gospels

Joh 3:29. He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegrooms voice: this my joy therefore hath been fulfilled. He that hath the bride, he and no other, is the bridegroom. The Lord is taking home His bride-His people. To the name of bridegroom I have no claim, nor can I have the bridegrooms joy. But in his joy his friends must needs share. The friend of the bridegroom that standeth and heareth his voice, catching the first sound as he draws near, listening to the words and tones in which his joy breaks forth throughout the marriage feast, he too has his joy, a reflection of the rejoicing of the bridegroom: this joy is mine, and it is now filled to the full. In these exquisitely tender and beautiful words does the Baptist at once reprove the natural but petty jealousies of his disciples and set forth his own relation to Jesus. The image employed is common in the Old Testament (Isaiah 54; Jeremiah 3:31; Hosea 2; Ezekiel 16, 23), even if nothing be said of the Song of Solomon, and is taken up in the New (Mat 9:15; Mat 9:25; 2 Corinthians 11; Ephesians 5; Revelation 19, 21). By the friend John does not mean the particular friend who presided over the marriage ceremonies (the Shoshben), for the words standeth and heareth are unsuitable to a functionary whose duties were those of action. But these words exactly correspond to the position of the Baptist as one who stood apart and listened. Once only does the Forerunner seem to have met with Jesus: afterwards he watched His course and rejoiced, and pointed his disciples to his Lord.

Fuente: A Popular Commentary on the New Testament

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. (the bride), is the Messianic community which John the Baptist was to form in Israel that he might lead it to Jesus; (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: 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, (to rejoice with joy), corresponds to a Hebrew construction (the infinitive placed before the finite verb to strengthen the verbal idea); comp. , 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. , 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.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

Verse 29

This my joy; that is, the joy of the friend of the bridegroom. John means to say that he rejoiced in the success and celebrity of the Savior’s ministry, instead of regarding it, as his disciples had anticipated, with envy and chagrin.

Fuente: Abbott’s Illustrated New Testament

John’s illustration showed that his attitude and behavior were consistent with normal conduct. In the illustration Jesus is the bridegroom and John is the bridegroom’s friend.

"The assistant acted on behalf of the bridegroom and made the preliminary arrangements for the ceremony." [Note: Blum, p. 283.]

The bride is probably a reference to Israel (cf. Isa 54:5; Isa 62:4-5; Jer 2:2; Jer 3:20; Eze 16:8; Hos 2:16-20). John was therefore implying that he played a supporting role in Messiah’s union with Israel. This was a testimony to Jesus’ identity as Messiah whom John said he rejoiced to hear.

When John the Baptist spoke these words the church was an unknown entity in God’s plan, so it is unlikely that it was in his mind. However the original readers of this Gospel were probably familiar with the Apostle Paul’s revelations concerning the church being the bride of Christ (e.g., 2Co 11:2; Eph 5:25-27; Eph 5:32). Israel had spurned her bridegroom when He came for her, and consequently He had taken a different bride for Himself. John’s joy was complete or full (Gr. pleroun) because he knew that he was fulfilling his role faithfully. Jesus’ increasing popularity filled John’s disciples with resentment, but it filled John with joy.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)