Jesus was the bridegroom

JESUS WAS THE BRIDEGROOM
EDITED BY GLENN PEASE
John 3:28-30 28 You yourselves can testify that I said,
‘I am not the Messiahbut am sent ahead of him.’ 29
The bride belongs to the bridegroom. The friend who
attends the bridegroomwaits and listens for him, and
is full of joy when he hears the bridegroom’s voice.
That joy is mine, and it is now complete. 30 He must
become greater; I must become less.”[a]
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
The Bridegroom's Friend True To The Last
John 3:25-30
B. Thomas
Notice -
I. THE DISCIPLES'COMPLAINT. It is the embodiment of a blind and
angry zeal. And. as such:

1. It is ever disparaging in its language. "He that was with thee beyond
Jordan." They address their own masteras "Rabbi," but speak of Jesus as
"he that was," etc.,as if he had no name; and, if he had, it was not worth
mentioning comparedwith their master's. The memory of angry zealis very
shaft, and its respectfor supposedopponents or rivals is shorter still.
2. It is ever contradictoryin its language. "To whomthou hast borne
witness." This part of their complaint contradicts the whole; for, had they
reflecteda little, they would find that the present actions of Jesus were in
perfect harmony with John's past testimony. Blind zeal is ever contradictory,
contradicting truth, God, the ministry, and even itself.
3. It is ever inaccurate in its language. "Behold, the same baptizeth." This was
virtually true, but literally false. It was a hearsaymistake of the Pharisees,
which the evangelisthad to correct. Neither cruel oppositionnor angry zealis
over-carefulabout the niceties of truth and accuracyofstatement. To hear a
thing is quite enough for its purpose.
4. It is ever exaggerating in its language. "And all men come to him." Would
this were true! He invited all, and they ought to come. Doubtless Jesus was
more popular now than John. The popular flow was towards him; but that all
men came to him was an exaggeration, as provedby the evangelist's
statement, "And no man receivethhis testimony." Jealous zealis ever
exaggerating.It sees a crowdin a few, and sometimes only a few in a large
crowd. There is a vastdifference betweenits reports and those of calm and
unbiased truth.
5. It is ever calculatedto do much harm. It was calculated, in this instance, to
prejudice John againstJesus,and create in his breast a spirit of jealousyand
rivalry, especiallyif we considerthe plausibility of the complaint.
(1) It is expressedin a plausible language add manner. He to whom thou
barestwitness has setup in opposition againstthee. Behold, he baptizeth in
the very place where thou used to baptize; and this, after all, is his treatment
to thee for thy favour and friendship.

(2) It is made by warm friends. His old disciples, in an enthusiastic and kind
spirit and from goodmotives. And this will go very far to influence most
teachers.
(3) It is made in a very critical period. John's position was altogetherunique
and mysterious. His popularity was now on the wane, and he was but a man.
And such a complaint made at such a period was calculatedstronglyto tempt
him to doubt and melancholy, if not to a spirit of rivalry and jealousy. And
what an incalculable harm would this be! It would be a source ofjoy to
infidelity and atheism through ages, andmost damaging to the gospel, if its
first greatherald gave wayin the hour of temptation, proved unworthy of his
mission, and unfaithful to his trust.
II. JOHN'S TRIUMPHANT DEFENCE.He stood firm as a rock and
majesticallycalm in the sudden and sweeping storm. His characteras the
forerunner of the Messiahnevershone more brightly titan on this occasion,
and, being his last public testimony to Jesus, it reaches a glorious climax and a
grand peroration. His defence reveals:
1. The spirituality of his private conceptions.
(1) He looks atheaven as the source of spiritual gifts. "A man canreceive
nothing," etc. This is the starting point of his noble defence. Before the breath
of jealousy, the suggestions ofrivalry, and the storms of strife, he goes up at
once into his native air, the birthplace of his mission, the nursery of goodand
holy thoughts, and the source of spiritual powerand influence.
(2) He looks atheaven as the only source of spiritual gifts. "A man canreceive
nothing," etc. You may getthe same kind of article in different warehouses;
but spiritual poweris the gift of God, and of him alone. Divine commissions
are issuedonly from the Divine throne, and spiritual endowments come only
from on high; so that neither John nor Jesus could exercise anyspiritual
powerbut what he had received.
(3) From this standpoint all is harmonious. There is no room for pride or
dejection, and the jealous complaint of the disciples is entirely swept away.
John and Jesus were exactlywhat Heaven made them - John the herald and

Jesus the coming Messiah. All things which proceedfrom heavenare
harmonious; and if we want to see them in their harmony and beauty we must
view them from above. If we wish to rise above the mists and storms of party
jealousyand rivalry, we must ascendinto the home of love, peace, andorder,
and look at things in the light of heaven. From this altitude there canbe no
rivalry betweenJohn and Jesus. All Divine agenciesare harmonious. There
can be no jealousybetweenthe morning star and the blazing sun. Had John
remained down, and viewed things from his disciples'standpoint, he would
see and feel as they did. But, like an eagle, he flew up to the vicinity of the sun,
the centrallight of the kingdom of heaven, and all was harmony.
2. The consistencyof his public testimony with regard to the Messiahand
himself.
(1) As to what he was not. "I am not the Christ." Such were the character, the
popularity, and the circumstances ofJohn that he was naturally suspectedof
being the Messiah. Consequently, much of his testimony was negative, and
with all his might he iteratedand reiterated, "I am not the Christ," etc.
(2) As to what he was. His forerunner. "I am sent before him." Twice he
directly pointed him out, but as a rule he spoke ofhim in general, but
characteristic, terms, that they might know him rather by his characterand
deeds.
(3) As to the evidence of his consistency. Suchwas the consistencyof his
testimony to the Messiahthat he could most confidently appealto his
disciples, and even to the complaining ones, "Ye yourselves bear me witness,"
etc. "Even in your jealous complaint you bear me witness." The invariable
uniformity of his testimony to Christ made him now strong in the hour of
trial. One wrong step or wrong expressionmay lead to another. All the links
make up the chain. One weak link affects the whole. It is a great source of
strength to the preacherif he cansummon his audience to bear witness to the
consistencyofhis ministry. One part of life affects the other. John in the
wilderness was a great help to John at AEnon. If we wish our public testimony
to be consistent, letour private conceptions be spiritual and heavenly.
3. The reasons of his continued attachment.

(1) The relationship of Christ to believers. He is the Bridegroom; they are the
bride. As such, the bride is his; "Forhe that hath the bride is the
Bridegroom," and no one else. His claims are absolute, sacred, and
indisputable. The bride is his.
(2) His own relationship to Christ. His friend. "The friend of the
Bridegroom." As such, his duty was to setforth his excellencesso as to win the
heart of the bride. The Bridegroomwas partly a stranger. He required a
friend to introduce him. Such he found in John. He realized his position and
duties. By his own superiority, and the plausible, but evil, suggestions ofhis
disciples, he was tempted to take the place of the Bridegroomand win the
bride's affections for himself; but he felt that in this he would not be a friend,
but the meanestfoe. He realized his relationship to Christ, and performed its
obligations with increasing firmness and happiness. He had no higher
ambition than to be the Bridegroom's friend.
4. The sources ofhis joy. "Rejoicethgreatly," andwhy?
(1) At a fuller recognitionof Jesus. Before there was expectation, and
therefore anxiety and doubt; but these are gone. He hears his voice - the first
notes of his public ministry. He recognizedhim before by appearance, and
pointed to him as the "Lamb of God;" but now recognizes him by his voice,
and his voice filled the land with Divine music and his soul with ecstatic joy.
(2) At Jesus success. His successin winning the affections ofthe bride. The joy
of having won the bride is the Bridegroom's, but his friend, standing by and
hearing, shares it. The voice of the Bridegroomwith the bride is joyous - the
joy of mutual satisfactionand delight. There is no joy to be comparedwith
that of triumphant and ardent love. Christian joy is common and contagious.
The successofthe Masterproduces joy in all the disciples. At the marriage of
the Lamb all the goodwish him joy, and are joyous with him, especiallyhis
friends and forerunners. Jesus is introduced to the soul; but a long time of
anxiety often elapses betweenthe introduction and success. Whenthe success
comes, whata joy!
(3) At the fulfilment of his own mission. When he heard the voice of the
Bridegroomhe heard the first victorious notes of his own mission; for his

mission was to bring the Bridegroomand the bride together, and prepare for
the Lord a ready people. He rejoicedthat the greatOne he had heralded had
come. He was often anxious and hesitating, but now joyous. If we herald
Christ's coming faithfully, there will be no disappointment on his part; and,
when come, every expectationwill be more than filled and every want more
than satisfied. John was joyous because his missionwas fulfilled. The match
was made betweenthe King's Son and the captive daughter of Zion - between
heaven and earth, betweenJesus and believing souls;and it was a very happy
one on both sides. The Bridegroomsaid of the bride, "As the lily among
thorns, so is my love among the daughters," and the bride said. of him, "Thou
art the Rose ofSharon, and the Lily," etc; and the bridegroom's friend,
standing by, heareth, and rejoicethgreatly. What was intended to fill him with
jealousyfilled him with joy, and, being filled with holy joy, he had no room
for anything else.
5. His thorough self-renunciation. "He must increase,"etc.
(1) The necessityof this is recognized. Johnsaw the "must" of the case. It was
becoming and necessary - the natural course of things. He must increase
personally, officially, representatively, and dispensationally. He must increase
in his influence in the hearts of humanity, in the institutions of the world, and
in the songs ofthe redeemed. And John must decrease officially. He had
introduced the Bridegroom to the bride and, the bride to the Bridegroom, and
his work was at an end.
(2) The necessityof this is willingly recognized. "He must," etc. It is one thing
to see the necessityof an event, it is another to submit to it willingly. John not
only saw the necessityand recognizedthe law of increase as the lot of Jesus
and of decreaseas his, but acceptedits flat even with joy and delight. It is not
only the logic of his head, but the language of his heart. "I am willing; I am
glad. Let him ascendand shine; I joyously disappearthat he may be
manifested." A noble self-sacrifice ofthe friend, and a befitting introduction
to the even nobler one of the Bridegroom.
LESSONS.

1. Every true minister is a forerunner of Christ, preparing souls to receive
him. When Christ enters the soul by faith, the office of the forerunner is, to a
greatextent, at an end.
2. Ministers should not go betweenJesus and believers. The friend of the
Bridegroomshould not attempt to take his place in the esteemand affections
of the bride. This is the essenceofthe greatapostasy. The friend should actas
a friend all through, and nothing more.
3. There should be no jealousyor rivalry between, the disciple and the Master,
nor betweenany of the disciples themselves. Their interests are identical, and
their duty is to elevate Christ and bring humanity into living fellowship with
him.
4. Ministers should avoid the temptations of declining years, waning
popularity, and jealousyof a popular contemporary. All this should be kept
down by a spirit absorbedin the sacredmission. Many can act on the stage
with better grace than they can leave it. The lastnotes are often out of
harmony with the tune of life. Let the end be a sunset like that of John,
beautiful and glowing - a convincing proof of an earnestand a sincere life. -
B.T.

Biblical Illustrator
He that hath the bride is the bridegroom, but the friend of the bridegroom...
standeth and heareth.
John 3:29, 30
The Bridegroomand His friend
J. Stoughton, D. D.
I. THE PECULIAR TOUCHES IN THE BAPTIST'S 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 witha stern countenance bearing
the table of God's law. Here we find him, after he had baptized the Lord,
shining with reflectedrays such as streamedfrom the dove-like glory. It is an
evangelicallustre 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 ofthe Bridegroom's voice. The Man of Sorrows rejoicedin Spirit; so
also did His forerunner here.
3. Elsewhere the Baptist is a popular preacher. People wentin crowds, not
merely to listen to, but to live with the greatrevivalist. In all such excitement
there is a power of reactionupon 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 greaterprophet
eclipses the lesser, whose missionhas been fulfilled, is not that an hour of
trial? testing the purity an disinterestedness ofhim 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 REFERENCEOF 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 evangelistloved to
expound (Revelation19:6-9). Christ's love to His people is pure, intense,
everlasting, expressedin a covenantinviolable as the marriage bond. He gave
Himself for them; all He is and has is made overto them, and the due
response on their part is the consecrationof their hearts and lives to Him.
2. The true minister of Christ is the friend of the Bridegroom. Christ's
disciples are more than servants — servants lifted up into the sphere of
friendship; and never does a preacherfulfil 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 gospelis a listener and an echo. He catches voicesfrom 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 gospelto preach.
3. In reference to the Divine Bridegroom, the minister's motto should ever be,
"He must increase, andI must decrease,"words whichtestify 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, absorbedin Him, getting behind
Him, "nor showing even the tip of one's little finger; "(3)and not only by
speaking, but by living.
(J. Stoughton, D. D.)
The Bridegroomand Bride with their retinue
J. Stoughton, D. D., J. Clayton, jun.

I. HERE IS AN INTERESTING PORTRAITURE OF CHRIST AND HIS
CHURCH AS THE GLORIOUS BRIDEGROOM AND HIS ILLUSTRIOUS
BRIDE.
1. Christ is the Bridegroom(Psalm 45.).
2. The Church the Bride
(J. Stoughton, D. D.)
3. The union of the Bridegroomand the Bride. "He that hast." Which has
reference to the fact that she is Christ's
(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 REPRESENTATIONOF A PART OF THE
BRIDEGROOM'SRETINUE. Johnwelldeserved 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 "hearthe Bridegroom's voice," receive His instructions,
and carry them into execution.
3. Its pleasures. "He rejoicethgreatly." These pleasures are not those of
literature, science, art, etc., but,
(1)in communion with Christ.
(2)Working for Christ.
(3)Rewardby Christ.
(J. Clayton, jun.)

Christ the Bridegroomof the Church
J. Cumming, D. D.
As such He is representedthroughout the Scripture (Matthew 25.; Ephesians
5.; Song of Solomon, and Revelationin 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 satisfiedto 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 NECESSARILYAND NATURALLY
FIXED UPON BY THE BRIDEGROOM, WHOSE AFFECTIONS HE
DESIRES TO WED TO HIMSELF. Christ fastenedHis love not on angels but
on sinners (Deuteronomy 7.). The earthly bride. groom, however, fastens his
affectionon something that is attractive, and loves because there is something
worthy of his love.
IV. WHEN THE BRIDEGROOM HAS FOUND THE OBJECTOF HIS
AFFECTIONSHE 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 GOESTO COURT HIS BRIDE, HE
NATURALLY ASKS HER IF HER AFFECTIONSARE DISENGAGED;
and if they are engagedto one unworthy of her, warns her of the
consequences. So Christimplores His Church to disengage herselffrom 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 BRIDEGROOMWILL WAIT LONG BEFORE HE GIVES
OVER. Christ stands at the door and knocks.
VIII. THE TRUE BRIDEGROOMSEEKS 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 BRIDEGROOMWILL USE VARIOUS PLANS
AND MEANS TO INDUCE HIS DESIRED BRIDE TO COMPLYWITH
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. Christhas given us Baptism and the Lord's
Supper.In conclusion:notice some points of difference betweenan 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 cannotadd 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 atfirst,
may coolby years. Christ "having loved His own, loves them unto the end."
Mark, then(1) The debt of gratitude we owe to Christ.(2) The greatguilt and
ingratitude of rejecting the offers of the heavenly bridegroom.
(J. Cumming, D. D.)

The Bridegroomand 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 (Ephesians 5:23; Colossians1:18;Hosea 1:11). Christ has this right
by virtue of redemption. As the Israelites had a right to marry their redeemed
captives (Deuteronomy 21.), so Christ, having redeemedus from the law
(Romans 7.), hath thereby a right to espouse us to Himself.
II. THE PRIVILEGE OF THE CHURCH. The union betweenChrist and the
Church is not imaginary, but real(Genesis 2:23, 24, cf. Ephesians 5:30-32).
And, therefore, as in marriage, to show the nearness ofit, the name of the
husband is given to the wife (Isaiah 4:1), so the name of Christ is given to the
Church (1 Corinthians 12:12).
III. THE FURTHER OPENING OF THIS DOCTRINE.
1. How this contractand marriage is made up. By the mutual consentof both
parties(1)Christ gives His consent.(a)Byso securing our nature that there
might be congruity and correspondence(Hebrews 2:11).(2)By giving us His
Spirit, which is His love token(Ephesians 1:14; 1 John 3:24).(3) The Church
gives her assentby faith; the hand whereby we wed and handfast ourselves to
Him.
2. The dowry and jointure — "All things" (1 Corinthians 3:21-23;Ephesians
5:30; Romans 8:32). Whatsoeverthe husband hath the wife hath.(1) His own
righteousness. We, who have no righteousness ofour own, being married to
Christ, shine with His beams (1 Corinthians 1:30; Ezekiel16:8, 9 Revelation
19:7, 8).(2)The graces ofsanctification(1 Corinthians 1:30; John 1:16;
Ezekiel16:9-13). Herein Christ goes beyondearthly bridegrooms, who cannot
impart their beauty to their brides (Ezekiel16:14).(3)Acceptance ofour
services (Isaiah62:5).
(4)Comfort in our infirmities.
(5)Access to Christ.
(6)Heaven itself (Psalm45:15; Revelation21:9-11;Hosea 2:19).

3. The duties of the bride.
(1)Thankfulness to Christ for so greathonour and love (1 Samuel 18:18:
Psalm45:10; Ezekiel 16:3).
(2)Constantand 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 (1 Peter3:3, 4).
(4)Longing for the marriage day (Revelation22:17).
(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 (2 Corinthians 11:2).
3. To hold fast the Church to Christ, being jealous over her for Christ's sake
(2 Corinthians 11:2, 3).
4. If the Church break her marriage covenant, to labour to reduce her
affections againto Christ (Jeremiah 3:1).
5. To rejoice to hear the bridegroom's voice, and to make way for Him.
(J. Dyke.)
The royal espousals
I. THE SPOUSE IS CHRIST.
II. THE WEDLOCKIS FAITH.
III. THE PLACE OF THE WEDLOCKis the Church.
IV. THE PLEDGE of it remissionof sins, and the fellowship of the Spirit.
V. THE CONSUMMATION — eternallife.

The joy of the bride
Andrew Grey.
I. THE PARTIES SPOKEN OF.
1. The bride — the Church (Revelation21:2; Hosea 2:19;Song of Solomon
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 (2 Corinthians 11:2; Matthew 25:1; Song
of Solomonpassim).(1) He is of exaltedrank. A king's son: Prince of the kings
of the earth: "Thy Makeris thy husband (Isaiah 62:5).(2)He is rich. "It hath
pleasedthe Father that in Him Should all fulness dwell."
II. THE DOCTRINE concerning the parties spokenof — 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 rejoicedover 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, "Ihave loved thee with an everlasting love."
This marriage, at any rate, was "made in heaven."
2. By His own choice. A bride by destinationis not always the bridegroom's
choice. King's sons are often obliged to marry againsttheir choice. A bride by
destination merely may, therefore, well have misgivings. But here is no
constraint on the bridegroom, "The Lord hath chosenZion."
3. By purchase. An easternusage 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 Rachelseemedunto Jacobbut a few
days for the love he had to her. So Christ, for the joy that was setbefore Him,
endured the Cross. Bythe service of pain and death He bought His Church
"with a price."

4. By preparation. Esther's preparation lasteda year. So with the Daughterof
Zion. The grace ofthe 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 everystain, and the clothing of
wrought gold. By Him she is sanctifiedthat He may presenther unto Himself
a glorious Church.
5. By mutual contract. When the day of espousals, the day of conversion
comes, it is a day of secretinterchanges oflove never to be forgotten. What
are the stipulations?(1)On the bride's part: To renounce and rejectall
Christ's rivals, sin, the world, and the flesh, and to love Him with her
undivided heart.(2)On the Bridegroom's 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 engagesto provide for all her wants.
(d)He engages to defend her.
(e)He engagesto take her home with Him for everin the many mansions of
His Father's house.
(Andrew Grey.)
The friend of the bridegroom
Dixon's, Holy Land."
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 rewardthan 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 selectthe bride. At all times he
has had to take the oaths of espousal, andto present the mohar, the bridal
gift. For the virgin's year, separating the act of betrothal from that of the

bringing home, he is the only messengerbetweenyouth 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 virgin's year,
the husband, though he may possessmuch of a husband's power, and may
even put his wife to death for wrongs againsthis bed, is never allowedto 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 allowedto gaze into her eyes and
kiss her on the mouth, the function of the bridegroom's friend knows no
pause. Then the bridegroom's heart is glad, and the friend rejoices whenhe
hears the bridegroom's voice.
(Dixon's "Holy Land.")
The friend of the bridegroom
W. Austin.
John was fitly calleda friend to this Kingly Bridegroomfor four reasons.
First, ex castitate, forhis chastity (See Proverbs 22:11). John was so " pure in
heart," and "gracious in speech," thathe 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 takenfor one the other. They were both
valde humiles, very humble (comp. Psalm22:7, with St. John 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. Mark 1:15, with St. Matthew 3:2, and St. Mark 10:19, with St. Luke 3:13,
14). Their faces lookedone towards another (Exodus 25:20), and they
embracedeachother with their wings;and John (Angelus ante faciem) looked
with joy on the face of the greatAngel, embracing His doctrine, and agreeing
with Him in all things. Fourthly, He was the Bridegroom's friend ex-officio, by
his place:for as the Paranymphus (so the fathers callJohn) prepares the
bride, with all fitting instruction and ornament, againsther 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 bridegroom announced by prophecy
F. D. Maurice, M. A.
Such a Bridegroomall the prophets had, in one form of speechor 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
connectedwith the homeliestexhortations 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 revealedas the glory of His people Israel,
He would certainly be revealed as the Light to lighten all the nations; i.e,
whensoeverHe appearedas the Christ of God, He would certainly appear as
the Bridegroomof humanity.
(F. D. Maurice, M. A.)
Christ the Bridegroom
R. Besser, D. D.
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 Lord's
Supper, until He comes fully to satisfythe bride's 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
J. Dyke.
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. Beautyoften sways
men's affections, where nought else. And where beauty and personare
wanting, yet wealth and riches will mend all. Yet where all these are wanting,
yet sometimes goodmanners, education, nature, and grace are means to make
women gracious in men's eyes, and these are spokesmento woo for them. All
these, or some of these, commonly are the cement of men's affections. But,
behold, Christ's 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 (Hosea 2:19). His ownmercy was our spokesman;His compassion
of our woe wooedfor us. Notour parentage (Ezekiel16:3), not our wealthor
credit (Ezekiel16:5), not our beauty. See whatgoodly fair pieces we were
(Ezekiel16:6). 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(Revelation3.). Not for
our beauty (Revelation3:17; Ezekiel16:7).
(J. Dyke.)
The purpose of being
W. Jones.
1. Every man has his own life-work as truly as the Baptisthad 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. Byfulfilling the purpose of our being we shall realize —
I. THE JOY OF HAVING DONE SOME TRUE THING. Our sleepis more
restful after a day of worthy toil. The man who works apart from the Divine
plan does nothing satisfactoryorsatisfying. Our Masterfound 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, howeverlowly
(Galatians 6:4).
III. THE JOY OF ANTICIPATING OUR REWARD. Much of this is reaped
in this world, but most is "reservedin heaven" for those who are faithful on
earth.
IV. THE JOY OF WITNESSINGTHE 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 restorationof fallen humanity, seems far too
magnificent for us to take any part in it. Yet this is, and will through eternity
be, the Christian worker's joy.
(W. Jones.)
John's joy at His Master's increase
John Stephens.
Envy is a pain and torment in the heart at the sight of superior excellence and
happiness. It lamest dangerous. "Forenvy " our Masterwas delivered up. We
find it among goodpeople. The disciples of John were envious for their

Master. We are to guard againstthis 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 esteemand affectionof 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 Christ's subjects would increase.
II. BY WHAT MEANS ARE THE INTERESTSOF 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. Becauseofthe natural tendency of religion itself.
2. Becauseofthe zealous efforts of Christ's people.
3. Becausethe Lord has said it.
IV. How is THE PROSPECTOF THE INCREASE OF CHRIST'S
KINGDOM A SOURCE OF JOY.
1. Satandoes not rejoice, norinfidels, wickedmen, nor even nominal
professors. Itaffords true joy howeverto —
2. All who are become true converts of Christ.
3. All God's people.
4. All Christ's 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. Learnthis lessonso as to profit by it, and be
encouragedto know that our work will not fail when we do.
(John Stephens.)
COMMENTARIES
Ellicott's Commentary for English Readers
(29) He that hath the bride is the bridegroom.—This is the only instance in
this Gospelwhere the familiar imagery of an Easternmarriage meets us. (See
Note on Matthew 9:15, where we have the same imagery in the answerof our
Lord to these same disciples of John, then taking sides with the Pharisees,on
the question of fasting.)The “friend of the bridegroom”—calledby the
Hebrews “Shōshbēn,” and by the Greeks “Paranymph”—waschargedwith
the preliminaries of the marriage. He arranged the contract, actedfor the
bridegroom during the betrothal, and arrangedfor, 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 arrangedthe 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 Bridegroomwould 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.
Matthew Henry's Concise Commentary
3:22-36 John was fully satisfiedwith the place and work assignedhim; but
Jesus came on a more important work. He also knew that Jesus would
increase in honour and influence, for of his government and peace there
would be no end, while he himself would be less followed. Johnknew that
Jesus came from heaven as the Son of God, while he was a sinful, mortal man,
who could only speak about the more plain subjects of religion. The words of
Jesus were the words of God; he had the Spirit, not by measure, as the
prophets, but in all fulness. Everlasting life could only be had by faith in Him,
and might be thus obtained; whereas allthose, who believe not in the Son of
God, cannotpartake of salvation, but the wrath of God for everrests upon
them.
Barnes'Notes on the Bible
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 nearestfriend, and was a high
honor.
Rejoicethgreatly- 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 Messiahthe 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
successwillbe 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 Isaiah 62:5; Revelation21:2, Revelation21:9;
Revelation22:17;Ephesians 5:26-27, Ephesians 5:32;2 Corinthians 11:2.
Jamieson-Fausset-BrownBible Commentary
27-30. A man, &c.—"Ido my heaven-prescribedwork, and that is enoughfor
me. Would you have me mount into my Master's place? SaidI not unto you, I
am not the Christ? The Bride is not mine, why should the people stay with
me?? Mine it is to point the burdened to the Lamb of God that taketh away
the sin of the world, to tell them there is Balm in Gilead, and a Physician
there. And shall I grudge to see them, in obedience to the call, flying as a
cloud, and as doves to their windows? Whose is the Bride but the
Bridegroom's? Enoughfor me to be the Bridegroom's friend, sent by Him to
negotiate the match, privileged to bring togetherthe Saviour and those He is
come to seek and to save, and rejoicing with joy unspeakable if I may but
'stand and hear the Bridegroom's voice,'witnessing the blessedespousals. Say
ye, then, they go from me to Him? Ye bring me glad tidings of greatjoy. He
must increase, but I must decrease;this, my joy, therefore is fulfilled."
A man can receive, &c.—assume nothing, that is, lawfully and with any
success;that is, Every man has his work and sphere appointed him from
above, Even Christ Himself came under this law (Heb 5:4).
Matthew Poole's Commentary
Christ, whose the church is by a right of redemption, and by its having given
up itself to him, 2 Corinthians 8:5, he is the Bridegroomof it, Matthew 22:2 2
Corinthians 11:2 Ephesians 5:23,25,29;as his Father was the Husband of the
Jewishchurch; it belongethto 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,
Matthew 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 greatersatisfactionthan to hear it.
Gill's Exposition of the Entire Bible
He that hath the bride,.... By whom particular persons seemhere to be meant,
who were called, converted, and brought to Christ, and were made his
disciples, and baptized, and so were openly espousedunto 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 electof. God, whether among Jews, orGentiles;see 2 Corinthians 11:2.
These Christ has in a conjugalrelation; 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 andbetroth them to him; and by the powerof 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 electare 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 setas 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 canbe 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 Matthew 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 complacencyand 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
greatsinners, guilty, and filthy; bankrupts, and beggars onthe dunghill; and
yet are takeninto 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 Sonof God, in whom all the fulness of the Godhead dwells;the King of
kings, and Lord of lords. And this being the case, Johnsuggests, that by these
persons following Christ, and giving up themselves to him, it appearedthat 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, usedto have persons
both on the side of the bride, and of the bridegroom, as companions that
attended each, and were calledtheir friends; see Judges 14:20. Suchan one is
calledby 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 representedas the friend of Christ, the bridegroom of
the church; the Jews speak ofMosesas 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, blessedGod;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 Michaeland Gabriel were the "bridal friends" to the
first Adam.
Which standeth; the phrase may be seenin 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 withthe 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
rejoicethgreatly because ofthe bridegroom's voice:such an one rejoices at
the sight of his person, and in communion with him; he rejoices atthe 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 Gospelminister. This was the accomplishmentand
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).''
continued...
Geneva Study Bible
He that hath the bride is the bridegroom: but the friend of the bridegroom,
which standeth and heareth him, rejoicethgreatly because ofthe
bridegroom's voice:this my joy therefore is fulfilled.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
John 3:29-30. Symbolicalsetting forth of his subordinate relation to Jesus.
The bridegroom is Jesus, Johnis 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 representedin the picture which the Baptist
draws (comp. Matthew 9:15; Matthew 25:1 ff.). The O. T. figure of God’s
union with His people as a marriage (Isaiah 54:5; Hosea 2:18-19;Ephesians
5:32; Revelation19:7; Revelation21:2; Revelation21:9) forms the basis of this
comparison. It may reasonablybe doubted whether Solomon’s Song
(especiallyJohn 5:1; John 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 referencescannotwith certainty be
presupposedin the N. T. Comp. Luke 13:31, note.

He to whom the bride (the bride-electof 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,בהוא‬
but usually ‫.ןבשוש‬ Lightfoot, p. 980;Buxtorf, Lex. Talm. s.v.; Schoettgen, p.
335 ff.; and see on 2 Corinthians 11:2.
ὁ ἑστηκὼς κ. ἀκούωναὐτοῦ] 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 Baptisthad still to work on, and went on working. The
ἑστηκ. must be regardedas taking place at the marriage feast, and not before
that, during the bridal procession(Ewald, who refers to the frequent
stoppages whichtook 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 rejoicethgreatly; see Lobeck, Paralip. p. 524;Winer, p. 424
[E. T. p. 584]. Comp. 1 Thessalonians3:9, where, in like manner, διά stands
instead of the classicalἐπί, ἐν, or the dative.
διὰ τὴν φωνὴν τοῦ νυμφ.] This is not to be understood of his loud caressesand
protestations of love (Grotius, Olshausen, Lange), nor of the command of the
bridegroom to take awaythe 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),—allofwhich are
quite out of keeping with the generalexpression;the reference is merely to the
conversationand joy of the bridegroom amid the marriage mirth. Comp.
Jeremiah7:34; Jeremiah 16:9; Jeremiah25:10. 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 preciselyindicated (againstB. Crusius and
Luthardt), and is not in keeping with ὁ ἑστηκώς;[173]the activity of Jesus,
moreover, was already more than a callto the bringing home, which might
have symbolized His first appearing. Comp. Matthew 9:15.
Note, besides, how the ardent expressionof joy stands contrastedwith the
envious feelings of John’s 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 bridegroom’s voice.
πεπλήρωται] has been fulfilled completely, so that nothing more is wanting to
it. The Baptist, with prophetic anticipation, sees, in the successfulactivity 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 πεπλήρ. comp. John
15:11, John 16:24, John 17:13; 1 John 1:4.
ΔΕῖ] as in John 3:14. This noble self-renunciation was basedupon the clear
certainty which he had of the divine purpose.
αὐξάνειν] in influence and efficiency.

ἘΛΑΤΤΟῦΣΘΑΙ]the counterpart of increase:to become less, Jeremiah
30:16;Symm.; 2 Samuel 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 comparisonis fully explained by it. Neither in this
place nor elsewhere is there any answerto the question, whether and what
personalintercourse the Baptisthad already had with Him (Hengstenberg
thinks “through intermediate persons, especiallythrough 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 unnecessaryfor the understanding of the
words which here follow (againstGodet).
[173]For the παρανύμφιος does not stand there waiting for the bridegroom,
but accompanieshim on his way to the bride’s house. The standing and
waiting pertain to the female attendants on the bride, Matthew 25:1 ff.
Expositor's Greek Testament
John 3:29. ὁ ἔχων τὴν νύμφην … The bride is the familiar O.T. figure
expressive of the people in their close relationto God (Isaiah 54:5, Hosea 2:18,
Psalms 45). This figure passes into N.T. Cf. Matthew 22:2, Ephesians 5:32,
Jam 4:4.—ὁ ἔχων, he that has and holds as a wife. Cf. Mark 6:18, Isaiah54:1;
Isaiah62:5.—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 canfind 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, orin 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 Shoshbensee
Abraham’s JewishLife in the Middle Ages, pp. 170, 180. The similar function

of the Hindu go-betweenor ghatak is fully described in The City of Sunshine.
The peculiar and intense gratification [χαρᾷ χαίρει, intensely rejoices, see
especiallyLücke, who renders “durch und durch”; Weizsäcker, “freutsich
hoch”; R.V[46], “rejoicethgreatly”]of this functionary was to see that his
delicate task was crownedwith success;and of this he was assuredwhenhe
stoodand heard the bridegroom directly welcoming his bride [“voice of
bridegroom” as symbol of joy, Jeremiah 7:34; Jeremiah 16:9].—αὕτη οὖνἡ
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. 2 Corinthians 11:2, where Paul
uses similar language. It is not John’s regretthat men are attractedto Jesus:
rather it is the fulfilment of his work and hope. This was the God-appointed
order.
[46] RevisedVersion.
Cambridge Bible for Schools andColleges
29. John explains by a figure his subordination to the Messiah.
He that hath the bride] Here only in this Gospeldoes this well-knownsymbol
occur. It is frequent both in O.T. and N.T. Isaiah 54:5; Hosea 2:19-20;
Ephesians 5:32; Revelation19:7; Revelation21:2;Revelation21:9. Comp.
Song of Solomon, passim; Matthew 9:15; Matthew 25:1. In O.T. it symbolizes
the relationship betweenJehovahand His chosenpeople, in N.T that between
Christ and His Church.
the friend of the bridegroom] The specialfriend, appointed to arrange the
preliminaries of the wedding, to manage and preside at the marriage feast.
Somewhatanalogous to our ‘best man,’ but his duties were very much more
considerable. A much closeranalogymay be found among the lowerorders in

the Tyrol at the presentday. Here the Messiahis the Bridegroomand the
Church His Bride; John is His friend who has prepared the heart of the Bride
and arrangedthe espousal. He rejoices to see the consummation of his
labours.
heareth him] i.e. listens attentively to do his bidding.
because ofthe bridegroom’s voice] Heard in the midst of the marriage-
festivities.
is fulfilled] i.e. has been fulfilled and still remains complete. Comp. John
15:11, John 16:24, John 17:13; 1 John 1:4.
Bengel's Gnomen
John 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) Dearto 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, John 3:32; John 3:34, “What He hath seenand heard, that He
testifieth;—He whom God hath sent, speakeththe words of God.” These two
participles are part of the subject: the predicate is χαίρει, rejoiceth.—φωνήν,
the voice)by which the Bridegroomtestifies His presence, John3:32. This
voice sweetlyattracts 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.
Pulpit Commentary

Verse 29. - And now the Baptistbethinks him of anotherremarkable 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
Testamentrepresents the loving kindness and righteousness ofthe Lord God
under the metaphor of a Father's love to his prodigal but repenting children,
the prophets were often disposedto set forth the same idea in the light of a
Husband yearning overhis bride, even betrothing her a secondtime unto
himself after her faithlessness andfolly. Jehovahand Jehovah's King and
Representative are setforth as the Bridegroomof the true Israel(Psalm 45;
Isaiah54:5; Hosea 2:19, 20;the Song of Solomon1; Ezekiel16; Malachi2:11,
etc.); and the New Testamentwriters, especiallyJohnhimself, who delights in
the image (Revelation19:7; Revelation21:2, 9; Revelation22:17), and Paul,
who compares the relation of the Saviourto his Church under this endearing
imagery (Ephesians 5:32; 2 Corinthians 11:2), vindicate the legitimacyof the
metaphor. The Baptist might easilythink 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 ata 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 conceptionof the kingdom had been that
of severance from the world - seclusion, asceticrestraint. Jesus had
manifested his glory amid the festival and in the common life and daily ways
of men. John may have seenthat there was much in this to captivate the heart
of the true Israel;and he glances atthe bridal of heavenand earth in this new
conceptionof the missionof the Messiah. It may have staggeredhim, 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 scorchesto cleanse andpurify? But he
acceptedto some extent the new revelation, and found his own place in the
novel reconstructionof 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 Testamentimagery: "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 (φίλος τοῦ νυμφίου

παρανύμφιος, answering to the ‫ב‬ ‫אוהו‬ and ‫ן‬‫בו‬ ְׁ‫בוב‬ of the Aramaic writers) is he
who acts the part of intermediary - the confidant of both. He presides at the
ceremonies ofthe betrothal and at the wedding tent, and especiallyin the
interests of the bridegroom. The image was probably suggestedto him by the
greatdiscovery 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 occupythis position, and John has declaredthat he is not the Christ.
Moreover, Johndiffers from the Bride; he does not receive the lavish love, nor
the deep intimacies of that affection, nor the dowry of sacrificialdevotion with
which that love will at length be won. This paranymphios standeth and
heareth him. It is not said, "seethhim." Some have argued that John here
calls attention to the fact that all that the Bridegroomhas been saying has
reachedhim 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 inconsistentwith 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 pressedthe force of the imagery is out
of place.)"The voice of the bridegroom," the hilarious joy of the bridegroom,
is a proverbial expression(Jeremiah7:34; Jeremiah 16:9; Jeremiah25:10).
There is a contrastfelt betweenthe formal business-like fellowshipthat
prevailed betweenthe bride and the friend of the bridegroom, and the free
outspokenlove of the bridegroom himself. The lispings of prophecy are
contrastedwith the outspokenutterances of the gospelof love. And he
rejoicethwith joy (χαρᾷ χαίρει; cf. for this form of expression, which
corresponds with the frequent Hebrew juxtaposition of the finite verb with the
infinitive absolute, the LXX. of Isaiah30:19;Isaiah 66:10;Deuteronomy 7:26,
etc.;Luke 22:15;Acts 4:17; Acts 5:28; Acts 23:14;James 5:17). It is not an
indubitable Hebraism, because similar expressions are found in the classics,as
Plato, 'Sympos.,'195, B., φεύγων φυγῇ; 'Phaedr.,'265, D.;Soph., 'OEd. Rex,'
65; see Winer, 'Gramm. E.T.,'p. 585. This is the only place where such a
constructionoccurs in the writings of John) because ofthe bridegroom's
voice. Intense joy is thus ascribedto one who was the minister of the bliss of
another. This my joy - or, this joy, therefore, which is mine - hath been made
full. "I have thus completedmy task, and reachedthe climax of my bliss. I

have wooedand won," The bridal of heavenand earth is begun. In subsequent
words of Jesus and his disciples other great epochs ofcomplete consummation
are referred to. The joy of the Lord will only be entirely realized when, after
the resurrectionand the secondadvent, the rapture of fellowshipwith his
Bride will be completed. But the Baptist recognizedthat his own work was
finished when the Messiahhad 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.
Vincent's Word Studies
The bride
A common figure in the Old testament prophecies, ofthe relation between
Jehovahand His people (Ezekiel16; Hosea 2:19;Malachi2:11). See also on
Matthew 1:21, concerning Hosea.
Friend of the bridegroom
Or groomsman. The term is appropriate to Judaea, the groomsmennot being
customary in Galilee. See Matthew 9:15, where the phrase children of the
bridechamber is used. (See on Mark 2:19). In Judaea there were two
groomsmen, one for the bridegroom, the other for his bride. Before marriage
they actedas intermediaries betweenthe couple; at the wedding they offered
gifts, waitedupon the bride and bridegroom, and attended them to the bridal
chamber. It was the duty of the friend of the bridegroom to presenthim to his
bride, after marriage to maintain proper terms betweenthe parties, and
especiallyto defend the bride's goodfame. The Rabbinical writings speak of
Moses as the friend of the bridegroom who leads out the bride to meet
Jehovahat Sinai (Exodus 19:17);and describe Michaeland Gabriel as acting
as the friends of the bridegroom to our first parents, when the Almighty
himself took the cup of blessing and spoke the benediction. The Baptist
represents himself as standing in the same relation to Jesus.
Rejoicethgreatly(χαρᾷ χαίρει)
Literally, rejoicethwith joy. A Hebrew idiom. See on Luke 22:15, and
compare Acts 23:14; James 5:17. Only here in John's writings.

This my joy (αὕτη ἡ χαρὰ ἡ ἐμὴ)
A very emphatic expression:this, the joy which is mine. The change of style in
the following verses seems to indicate that the words of the Baptist break off
at this point, and are takenup and commented upon by the Evangelist.
END OF BIBLEHUB RESOURCES
15 Bible Verses aboutJesus As A Bridegroom
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MostRelevantVerses
John 3:29
Verse Concepts
"He who has the bride is the bridegroom; but the friend of the bridegroom,
who stands and hears him rejoices greatlybecause ofthe bridegroom's voice
So this joy of mine has been made full.
Matthew 9:15
Verse Concepts
And Jesus saidto them, "The attendants of the bridegroom cannotmourn as
long as the bridegroom is with them, canthey? But the days will come when
the bridegroom is takenawayfrom them, and then they will fast.
Mark 2:19
Verse Concepts

And Jesus saidto them, "While the bridegroom is with them, the attendants
of the bridegroom cannotfast, can they? So long as they have the bridegroom
with them, they cannotfast.
Luke 5:34
Verse Concepts
And Jesus saidto them, "You cannot make the attendants of the bridegroom
fast while the bridegroom is with them, can you?
Revelation22:17
Verse Concepts
The Spirit and the bride say, "Come " And let the one who hears say, "Come
" And let the one who is thirsty come; let the one who wishes take the waterof
life without cost.
2 Corinthians 11:2
Verse Concepts
For I am jealous for you with a godly jealousy; for I betrothed you to one
husband, so that to Christ I might present you as a pure virgin.
Luke 5:35
Verse Concepts
"But the days will come; and when the bridegroom is takenawayfrom them,
then they will fastin those days."
John 2:9
Verse Concepts
When the headwaitertastedthe waterwhich had become wine, and did not
know where it came from (but the servants who had drawn the water knew),
the headwaitercalledthe bridegroom,

Revelation19:7
Verse Concepts
"Let us rejoice and be glad and give the glory to Him, for the marriage of the
Lamb has come and His bride has made herselfready."
Mark 2:18
Verse Concepts
John's disciples and the Pharisees were fasting;and they came and said to
Him, "Why do John's disciples and the disciples of the Pharisees fast, but
Your disciples do not fast?"
Ephesians 5:25-27
Husbands, love your wives, just as Christ also loved the church and gave
Himself up for her, so that He might sanctify her, having cleansedher by the
washing of water with the word, that He might presentto Himself the church
in all her glory, having no spot or wrinkle or any such thing; but that she
would be holy and blameless.
Matthew 9:14-15
Then the disciples of John came to Him, asking, "Why do we and the
Pharisees fast, but Your disciples do not fast?" And Jesus saidto them, "The
attendants of the bridegroom cannotmourn as long as the bridegroom is with
them, canthey? But the days will come when the bridegroom is takenaway
from them, and then they will fast.
Mark 2:18-20

John's disciples and the Pharisees were fasting;and they came and said to
Him, "Why do John's disciples and the disciples of the Pharisees fast, but
Your disciples do not fast?" And Jesus saidto them, "While the bridegroom is
with them, the attendants of the bridegroom cannot fast, can they? So long as
they have the bridegroom with them, they cannot fast. "But the days will
come when the bridegroom is takenaway from them, and then they will fast
in that day.
Luke 5:33-35
And they said to Him, "The disciples of John often fast and offer prayers, the
disciples of the Pharisees alsodo the same, but Yours eatand drink." And
Jesus saidto them, "You cannot make the attendants of the bridegroom fast
while the bridegroom is with them, canyou? "But the days will come;and
when the bridegroom is takenawayfrom them, then they will fast in those
days."
Revelation21:2
Verse Concepts
And I saw the holy city, new Jerusalem, coming down out of heaven from
God, made ready as a bride adorned for her husband.
Jesus Christ, the Bridegroom, Pastand Future
Palm Sunday
Resource by John Piper
Scripture: Matthew 25:1–13 Topic:The Personof Christ

Then the kingdom of heaven will be like ten virgins who took their lampsand
went to meet the bridegroom. 2 Five of them were foolish, and five were wise.
3 For when the foolish took their lamps, they took no oil with them, 4 but the
wise took flasks ofoil with their lamps. 5 As the bridegroom was delayed, they
all became drowsy and slept. 6 But at midnight there was a cry, ‘Here is the
bridegroom! Come out to meet him.’ 7 Then all those virgins rose and
trimmed their lamps. 8 And the foolishsaid to the wise, ‘Give us some of your
oil, for our lamps are going out.’ 9 But the wise answered, saying, ‘Since there
will not be enoughfor us and for you, go rather to the dealers and buy for
yourselves.’10 And while they were going to buy, the bridegroom came, and
those who were ready went in with him to the marriage feast, and the door
was shut. 11 Afterward the other virgins came also, saying, ‘Lord, lord, open
to us.’ 12 But he answered, ‘Truly, I say to you, I do not know you.’ 13 Watch
therefore, for you know neither the day nor the hour.
Palm Sunday is usually a time for marking the kingly entrance of Jesus into
Jerusalemat the end of his life. He comes riding on a donkey. And Matthew
says, “This took place to fulfill what was spokenby the prophet, saying . . .
‘Behold, your king is coming to you, humble, and mounted on a donkey,
andon a colt, the foal of a beast of burden’” (Matthew 21:4-5). The people
spread their cloakson the road, and cut branches from the trees and spread
them on the road, and went before him and shouted, “Hosanna to the Sonof
David! Blessedis he who comes in the name of the Lord! Hosanna in the
highest!”
Hosanna means “salvation” or“deliverance.” So they were saying:“Here
comes our Deliverer, our Savior! Salvationbelongs to the Sonof David, the
Messiah!Here he is. Blessedis he who comes in the name of the Lord.”
Jesus Is a Betrothed King
So on Palm Sunday the focus is usually on Jesus the King. Today I want to say
that—but also say something more. I want to focus on this truth: Jesus is not
just a king; he is a betrothed King—an engagedKing. And soonhe will be a
married King. His betrothed bride is the people of God—the people who trust

him, electfrom every race and nation, the church. He came the first time
2,000 years ago to die for his bride—to pay a dowry, as it were, with his own
blood. And he will come a secondtime to marry her and take us—his
church—into the gardens and the chambers of his love and joy forever.
Paul puts it like this in Ephesians 5:
“‘A man shall leave his father and mother and hold fast to his wife, and the
two shall become one flesh.’ This mystery is profound, and I am saying that it
refers to Christ and the church.”Husbands, love your wives, as Christ loved
the church and gave himself up for her [there’s the price he paid!], that he
might sanctify her . . . so that he might present the church to himself in
splendor, without spot or wrinkle or any such thing.” (Ephesians 5:25-27)
King Jesus came into the world to take a wife. Not a harem. And not for sex.
But to give her pleasures that make sextaste like cardboard. He paid for her
with his life. And he is now at work by his Spirit and by his word purifying
and beautifying her for himself and for her joy.
Ministers as Go-Betweensfor Christ the Groomand the Church His Bride
This is why Paul saw his ministry as a kind of go-betweenforJesus Christ, the
suitor, and the church as the one Christ is wooing to himself. Paul saidto the
Christians in Corinth, “I feela divine jealousyfor you, for I betrothed you to
one husband, to present you as a pure virgin to Christ” (2 Corinthians 11:2).
One way to describe the Christian ministry is to say that ministers of the word
are agents ofGod in betrothing the church to Christ. We seek to awakenfaith
in Christ, which creates his bride; and we seek to deepenlove for Christ,
which purifies his bride. It sobers and humbles this pastoralstaff. The church
is not ours. You belong to Jesus, not us.
John the Baptistsaw this and dared not lay any claim to Jesus’bride.
Someone askedhim how he felt about the fact that his ministry was waning
and Jesus was making many more disciples than he was. He answered, “I said,
‘I am not the Christ, but I have been sent before him.’ The one who has the
bride is the bridegroom. The friend of the bridegroom . . . rejoices greatlyat

the bridegroom’s voice. Therefore this joy of mine is now complete” (John
3:28-29).
And Jesus spoke ofhimself in this way when the disciples of John askedhim,
“Why do we and the Phariseesfast,butyour disciples do not fast?” Jesussaid
to them, “Canthe wedding guests mourn as long as the bridegroom is with
them? The days will come when the bridegroom is takenaway from them, and
then they will fast” (Matthew 9:14-15). One of the functions of fasting is to say
with our hunger that we miss the bridegroom and want him to come back and
take us into his gardens and chambers forever.
Revelation19 describes that event like this: “I heard what seemedto be the
voice of a greatmultitude, like the roar of many waters and like the sound of
mighty peals of thunder, crying out, ‘Hallelujah! Forthe Lord our God the
Almighty reigns. Let us rejoice and exult and give him the glory, for the
marriage of the Lamb has come, and his Bride has made herself ready; it was
granted her to clothe herself with fine linen, bright and pure’—for the fine
linen is the righteous deeds of the saints. And the angelsaid to me, ‘Write this:
Blessedare those who are invited to the marriage supper of the Lamb’”
(Revelation19:6-9).
So on this Palm Sunday our focus is not simply on the factthat Jesus came
2,000 years ago as king and is coming again as King, but on the fact that the
King of the universe came into the world to betroth to himself a bride at the
price of his own blood, and that he will come a secondtime to marry his bride
and take us into the infinitely beautiful chambers and gardens of his love and
joy forever.
Everyone who trusts in Jesus belongs to that bride. Not every personwill be a
part of the marriage supper of the Lamb. Some will be outside wishing they
could get in. So I urge you, “Trust Christ. Love Christ. Be a part of his bride.”
The joys he will give us are beyond anything experienced or imagined on this
present earth.
The Parable of the Ten Virgins: Jesus’Word to Us as We Await the Wedding
Day

Now I ask, “Whatdoes Jesus wantto say to us this morning in our position
betweenthe betrothal and the marriage?” What does he have to say to us who
are the blood-bought bride of Christ? One answeris given in today’s text,
Matthew 25:1-13. This is Jesus’wordto us about how the time betweenhis
coming to betroth us and his coming to marry us. Let’s walk through this
passagetogetherverse by verse.
Matthew 25:1, “Thenthe kingdom of heaven will be like ten virgins who took
their lampsand went to meet the bridegroom.”
Notice three things in this verse. It is about a Kingdom, and about a
bridegroom. This is where I got the idea that Palm Sunday is really about a
betrothed King who is coming to be married. There is a king, and there is a
bridegroom. The king is betrothed, he has gone on a journey, and he is going
to return to be married.
Second, notice that this is a parable about the time betweenthe first and
secondcoming. We will see that more clearlyas we move along through the
text.
Third, notice that the virgins represent the visible church, that is, they
representthose who profess to be Christians. They are going out to meet the
Bridegroom. They are not those people who want nothing to do with the
Bridegroom. But whether they represent those who are truly Christian we will
see shortly.
Don’t stumble over the fact that in the parable itself these ten are not the
bride. The bride makes no appearance. The details of the parable should not
be pressed. Look for the larger point. In some texts the church is pictured as
the bride. Here the church is pictured as the ones who go to meet the
Bridegroomand bring him in. Jesus doesn’twant us to stumble over that
difference. The parable is still about how we, the bride of Christ, should
prepare to meet him.

Verses 2-4:“Five of them were foolish, and five were wise. 3 For when the
foolish took their lamps, they took no oil with them, 4 but the wise took flasks
of oil with their lamps.”
I don’t think the percentageshere are intended to say that 50% of the church
is foolish. The numbers ten and five is incidental. What’s crucialis how some
were foolish and others were wise.
All ten had a job appointed for them to do. They were to be ready to welcome
the Bridegroomwith shining lights when he comes. Thatwas their job, their
calling—to be ready (v. 10). The means appointed for that calling were oil and
lamps. It was their responsibility to use the means that were necessaryforthe
work they had been given to do. They had been appointed to shine when he
comes. Give light when he comes.
But five of them did not take seriouslytheir calling to give light, and they
neglectedthe only means by which they could do what they were calledto do.
They took no oil. They only had lamps. Their job was to provide light, and
they had lamps without oil. Candles without wicks. Torcheswithout fire.
Light bulbs without electricity. The outward form of religion and no internal
power. They liked their position, otherwise they would have left. But they did
not have a passionto use the necessarymeans to fulfill their point of their
position. Light! Their foolishness was to think that the mere form of a
religious lamp would be sufficient. Or, perhaps, that the power to light a lamp
could simply be borrowed at the last minute. In fact, it can’t be borrowedat
all.
Verse 5: “As the bridegroom was delayed, they all became drowsyand slept.”
Notice two things. Jesus gave us advance warning that his coming would be
delayed. This has been a stumbling block for two thousand years. The apostle
Peterdealt with it already in his secondletter:
Scoffers will come in the lastdays with scoffing, following their own sinful
desires. Theywill say, “Where is the promise of his coming? For eversince the
fathers fell asleep, all things are continuing as they were from the beginning of
creation.” . . . 8 But do not overlook this one fact, beloved, that with the Lord

one day is as a thousand years, and a thousand years as one day. 9 The Lord is
not slow to fulfill his promise as some count slowness,but is patient toward
you,not wishing that any should perish, but that all should reachrepentance.
(2 Peter3:3-9)
Jesus saidin advance here in Matthew 25:5 that he would be “delayed.
Then notice secondlythat it is not foolish to sleep. All ten slept, not just the
foolish. This is not sleeping on the job of life. Sleeping is part of the job. What
sleeping signifies in this parable is simply the ordinary activities of life. We
are not called to go up on a mountain and gaze idly into the sky as we wait for
Jesus. We are calledto do our work. Then rest. Then do some more work.
Blessedis the servantwhom the master finds doing his work when he comes
(Matthew 24:45). All ten slept because sleepis part of the normal rhythm of
life that we should follow as we work and restand wait for Jesus.
Verse 6: “But at midnight there was a cry, ‘Here is the bridegroom! Come out
to meet him.’”
1 Thessalonians 4:16 says, “Forthe Lord himself will descendfrom heaven
with a cry of command, with the voice of an archangel, and with the sound of
the trumpet of God.” The cry goes out: “He’s here! Go meet him! Let your
lamps burn brightly as you go!” This is going to happen some day! And what
we are about to see in the rest of this parable is a very soberwarning to be
ready.
Verses 7-9 “Then all those virgins rose and trimmed their lamps. 8 And the
foolish saidto the wise, ‘Give us some of your oil, for our lamps are going out.’
9 But the wise answered, saying, ‘Since there will not be enough for us and for
you, go rather to the dealers and buy for yourselves.’”
A life of foolishness deepens foolishness. Whenthe shout goes out that the
bridegroom is here, they trim their empty lamps. Still no oil. Just outward
form. They trim their empty lamps when the cry rings out! This is deep folly.
They have neglectedthe means appointed for doing their duty, and not even
the shout wakens them to their empty lamps—not at first anyway. They trim
their empty—their useless—lamps.

And then they ask the impossible. Give us from your oil. The factthat the five
wise virgins won’t give them any oil is not meant to teach selfishness.It’s
meant to teachthe impossibility of borrowing faith. It’s meant to teachthe
impossibility of borrowing the powerof the Holy Spirit—the impossibility
borrowing obedience and faithfulness. It’s too late. That is what we will see.
What the wise virgins mean when they sayin verse 9, “There won’t be enough
both of us, go buy your own oil,” is this: We can’t have faith for you and for
us. We can’t have inner spiritual life for you and for us. We can’t give you
obedience and the faithful use of God-appointed means. If you neglectthem,
in this life, we can’t create them for you. Eachone bears his own load. So in
desperationthe foolishvirgins, who wastedtheir lives, ran for the impossible:
instant end-time obedience. Instant end-time faith.
Verses 10-12:“And while they were going to buy, the bridegroom came, and
those who were ready went in with him to the marriage feast, and the door
was shut. 11 Afterward the other virgins came also, saying, ‘Lord, lord, open
to us.’ 12 But he answered, ‘Truly, I say to you, I do not know you.’”
These are terrifying words at the end of the age when Jesus comes back. “I
never new you.” You were part of the church—one of the ten virgins—not
part of the world. You had lamps. You had religion. You had form. But you
took no care for what was inside. You carriedthe lamp. You keptit shiny.
Others lookedatyou and assumedyou had life, faith, inner reality. And all
you had was an empty lamp. And now, you are about to face one who sees
right through your lamp, and says, “Truly, I sayto you, I do not know you.”
You don’t want to hear those words. Many will. But you don’t have to.
Verse 13 says, “Watchtherefore, for you know neither the day nor the hour.”
“Watch” does not mean look out the window at night. It does not mean go up
on a mountain and wait. Even the wise virgins slept when it was time to sleep.
Watch means:Be spiritually awake!Be alive and alert to Jesus Christand the
Holy Spirit that he gives now. Use all the means God has given you to know
him and love him and trust him. Be filled with the oil of faith and joy and
hope.

Let this thought govern your life: Jesus Christcame to betroth a people to
himself at the price of his own blood. If I am a part of that betrothed people
by faith in Jesus, he will come to me (and all who believe in him) and say,
“Come, O faithful bride, enter into my gardens and into my chambers and
learn now for eternity what the dim shadows ofearthly pleasures were all
about.
Jesus the Bridegroom
By Br. Jesus
Introduction
When Christ is spokenof as the groomof the Church, most people
immediately connectit to religious nuns. They never think of themselves as
the bride of Christ. However, all members of the Church are the bride of
Christ, including men and women united in marriage. Fora man it is more
difficult to see himself as the bride of Christ especiallynowadays with so much
talk about different genders. It does not make us less manly. No one is his
right mind would saythat the saint John Paul II was not manly for example.
We must perceive the mystery that the term “bride of Christ” indicates.
Obviously we must not projectthe human upon the divine but rather to
perceive the kind of relationship to which Christ invites us. A spousal
relationship with Christ is so essentialto our Christian life. It is the context of
a mystical life.
Marriage was invented by God. The marriage of the first man and the first
woman was a natural sacrament, that is, a living symbol of the kind of
relationship that God wants to have with humanity. He gave that symbol
pride of place because there is no greaterfriendship on earth than betweena
holy husband and holy wife. God’s desire to have humanity as his bride
remained even after the disobedience of Adam and Eve and all the sins that

mankind committed and is committing. The different alliances of the Old
Testament:the first covenant with Adam and Eve, the covenantwith Noah,
the covenantwith Abraham, and the alliance with the people of Israel at
Mount Sinai should be understood in reference to the spousalrelationship
God desires with humanity. The spousalalliance mustn’t be understood as a
kind of plan B after plan A failed. The spousalalliance has always been
GOD’s main plan. It is our vocation. We have been createdfor this. To live
life ignoring this marriage proposalfrom the Lord is to miss out on the
meaning of our life.
It would be worthwhile to study how the vision of God as the groom unfolded
from Genesis to the first coming of Christ and how God’s people progressively
became aware that they are the bride of the Lord. And then how that spousal
relationship culminates with Jesus and the Church. For lack of time I cannot
do it here but you cando it on your own by reading your bible.
Paul wrote: “he who is joined to the Lord becomes one spirit with him” (1
Corinthians 6; 17). This is the goalof the spousalcovenantwhich God so
desires to have with eachone of us so that he can be “allin all” (1 Corinthians
15; 28). He desires to fill eachone of us with his fullness (John 10, 10). That
does not mean that we lose our identity, on the contrary, we become more our
true selves. Whatloses its identity is our disordered ego, whatSt Paul calls the
“old man”. The “new man” is what we are meant to be and live as. The “new
man” is the bride of Christ (Romans 6; 6) (Ephesians 4; 22 – 24) (Colossians
3; 9 – 11).
The Lamb of God
The sending of his son into the world reveals to what extent GOD wants a
marriage covenant with us. The spousalalliance with Jesus is the culmination
and purpose of all previous alliances. It is the spousalalliance par excellence.
Saint John the Baptist first revealed Jesus as the Lamb of God (John 1; 29)
and then as the groomof Israel (3; 29). That surely provokedquestions in the
disciples of John the Baptist because only God is the groom of Israel. The Old

Testamentdoes not speak of the Messiahas the groom of Israel. John
attributed to him a divine name by calling him the groomat a time when the
people were flocking to Jesus who by the way was single. The same happened
with the disciples of Jesus and the disciples of the Pharisees whenJesus called
himself the groom (Mark 2, 18-20). By pointing to Jesus as the lamb first and
then to him as the groom, John the Baptistindicates that Jesus is the groom
because he is the Lamb. St. Paul even if he does not use the word lamb
developed the subject in his letter to the Ephesians:“Husbands, love your
wives as Christ loved the Church and gave himself for her to sanctifyher …
that He might presenthimself a glorious church, not having spot or wrinkle or
any such thing but holy and without blemish “(Ephesians 5: 25-27). He
presents the covenantbetweenChrist and his Church as a model for the
spouses. This means that the covenant betweenChrist and his Church is a
spousalalliance and therefore a model for the spouses. He says he “gave
himself up for her,” this is the actionof the Priestand the Lamb. Jesus is both.
The Lamb deposited in his bride a divine seed(1 Peter1; 23)that makes her
glorious, spotless, glowing so she canbe and live as his bride. He raisedher up
to share in his divine nature (2 Peter 1; 4) so that there can be betweenthem a
divine friendship. Without that divine seedthere can be no friendship
betweenman and God since the difference betweenthem is just too large. The
resemblance ofnature is a foundation of all friendships.
In every mass the marriage between Jesus and the Church is renewed. The
priest raises the host and says here is the Lamb of God who takes awaythe sin
of the world. And then the bride (us) receives communion saying “amen”
meaning “yes I acceptyou as my groom”. The Mass makes present
sacramentallythe wedding betweenJesus and his bride (us). The Mass makes
present the mystery of the cross becauseit was there that the wedding took
place. But the Mass also makes presentthe heavenly wedding that will happen
with the secondcoming of the Lamb. It is the same wedding which begins on
Earth and culminates in Heaven.
As mysterious as it may be, Jesus’wedding day is the day he was crucified.
Mostpeople would not calltheir wedding a crucifixion. A wedding is usually
an event full of interior and exterior joy, celebratedwith dancing, laughter,
music, etc. The wedding betweenChrist and his bride did not. It was done in

the most intense suffering that ever existed. The alliance made on Mount Sinai
prefigured the wedding day of Christ. The Lord consumedhis marriage with
his bride Israelby the blood which was sprinkled upon the people and the gift
of the law that the people vowed to obey. The marriage took place in the
desert, after the Lord delivered them from Egypt but before reaching the
PromisedLand. He did it knowing fully wellthat Israel had a very strong
inclination towards idolatry, was an ungrateful people, and unfaithful. The
prophets Isaiah, Jeremiah, Ezekiel, and Hosea considerthe covenantmade at
Mount Sinai as a marriage covenant. They compare the infidelity of GOD’s
people with prostitution, fornication, and adultery. Jesus consumedhis
marriage in a similar manner, by his blood and the gift of new law–the Holy
Spirit. The prophets Ezekiel(Chapter 36) and Jeremiah (Chapter 31) had
prophesied that the Lord would put His law, the Holy Spirit within us, and
washawayour sins. In the time of Jesus, a bride would prepare for her
wedding through a ritual bath. Jesus assumedthis cultural custom by washing
the feetof his disciples signifying he was preparing his bride the Church,
made present by the 12 apostles, forthe wedding at the cross.
Hanging on the cross and in excruciating pain Jesus said: “I am thirsty”. He
directed those words to his bride. The gospelsays that there was a vesselfull
of vinegar and that they soakeda sponge in the vinegar and put it on a hyssop
and held it to his mouth (like a kiss). Vinegar is not a delicious wine that
rejoices the heart of man (Psalm103). It is a wine that has become putrefied.
That episode expresses wellhow we respond to the love of Christ. With a love
that is already rotten. But Christ did not reject it. The gospelsays he received
it. They did not offer it with an ill will. It’s what they had. It’s all they had. It
is the sinner who tries to respond to the thirst of Christ. It prefigures the
sinners (me and you) of all time. It is the bride saying yes to his marriage
proposal. Christ accepts that “yes” ofhis bride. When he took the vinegar he
said “it is finished” which means that the marriage was made (John 19;28 –
30). Then he bowedhis head and gave up his spirit. That means that he died
but it also has a hidden meaning: The gift of the Holy Spirit to his bride.
Christ does not despise the putrefied love with which we love him for he
receivedthe vinegar. He knows it is sincere unlike the kiss of Judas. And he
know that it is all we have in our heart though we wish we had something

better. He does not want us to refuse him our love in spite of the fact that it is
impure and rotten. Movedby the Holy Spirit, St. Charles de Foucault wrote
this prayer, a part of which I translate into English here. In this prayer he put
these words in the mouth of Jesus. It contains a very greattruth.
“Love me as you are.
I know your misery, your struggles and tribulations of your soul; the
weakness andinfirmities of your body; I’m aware of your cowardice,your
sins, your faults; but I tell you: “Give me your heart, love me as you are”.
If you wait to be an angelin order to give yourself to love, you will never love
me. Even if you fall often in those faults that you wish you never committed,
even if you are a cowardin the practice of virtue, I do not permit you not to
love me. Love me as you are.
At eachmoment and in whichever situation you are in, in fervor or dryness, in
fidelity or infidelity. Love me as you are.
I want the love of your indigent heart; if you wait to be perfect to love me, you
will never love me. Couldn’t I make of eachgrain of sand a seraphim radiant
with purity, nobility and love? Couldn’t I with just a simple act of my will
bring forth thousands of saints, a thousand times more perfect and loving
than those I created? Am I not all powerful? And if it pleases me not to create
those marvelous creatures but to prefer your poor love to theirs!
My child let me love you, I want your heart”
The Virgin Mary
The dangeris that we become complacentand simply install ourselves in an
imperfect way of loving the Lord and use it as an excuse to not make sincere
efforts to love him as he deserves. We know ourselves. We know we do it.
Love must grow. Our love for Jesus has severalstages. The first stage is to
simply have some love for him. The secondis to love him with a sincere love.
The third is to love him for himself. The fourth is to love him as he deserves.
The lastis to love him as he has never been loved before. For that the Holy

Spirit has to purify our hearts and transform our love into a qualitative love.
It has to transform our water into wine. The wedding of Cana in the Gospelof
St. John (chapter 2) does not mention the name of the groomor the bride. It
was on purpose. To signify that the true groom is Christ and the true bride is
the Virgin Mary. At the moment in which she lives her mystery of
compassion, Jesusgives her to us as our mother. She is to teachus to live as
Christ’s bride. If Christ gives her to us as a mother, it means that there was
fruitfulness, a new birth, regeneration. To be a mother you have to be first a
bride. The spiritual union betweenher and her groom Jesus is fruitful. Jesus
did not give her to us as mother after she was takenup to heavennor when
she gave birth to Jesus in Bethlehem. He gave her to us as mother at the time
she was united to Jesus in the most intense suffering that has ever existedon
earth. There is the fatherhood of the Lamb and the motherhood of the Virgin.
There was not only a new birth representedby the apostle Johnbut a deeper
mystery: the gift of the Holy Spirit as the Paraclete. She is one with Jesus
crucified when he gave us the Holy Spirit as the Paraclete. Whichmeans she
participated in the gift of the Paraclete. The abundance of wine at Cana
maybe signifies the gift of the Paracleteorat leastis relatedto it. Abundance
signifies an excess oflove. If the Virgin was entrusted to the Apostle John who
represents the Church, it is so that the Church safe guard the mystery of the
Virgin until the return of Christ because if the Church loses sightof her
mystery she loses the awarenessofwhat she should be. When we see a tree we
know in view of what the seedis. The Virgin is the tree; the Church is the
seed. The seedmust never lose sightof the tree. The Church is also the wife of
Christ. As Eve was formed from the side of Adam so the Church from the side
of Christ crucified. But so that she can live as a fruitful wife, as a mother, she
needs to learn from the Virgin Mary and not Eve. Learn what? Learn to
respond to the love of Christ. No one responded to Jesus’love like her. We do
not know how to respond to Jesus’love. A sincere love for the Lord is already
goodbut it canstill be vinegar. Sincere love does not equal a qualitative love.
A sincere love must progressivelybe transformed into a pure love. St Faustina
wrote that an actof pure love towards the Lord is worth more than a
thousand gooddeeds. Eventually we need to desire to love the Lord as he has
never been loved before. Saints like Mother Teresa,StFaustina, St Therese of
the Child Jesus and others spoke like that. It is not a sin of presumption or

arrogance. Itis simply a way of speaking. It is not about comparing oneselfto
others. It means to love the Lord with the most intense love our heart can
muster. For that we must acceptto stand at the foot of the cross as they did.
We need to learn from the Virgin Mary to remain at the foot of the cross and
not run away so that our water canbe transformed into wine by the Holy
Spirit. We need to learn from her how to cooperate withthe Holy Spirit.
Normally we would think that a bond of friendship with Jesus is enough to
love him with all of our heart. But mysteriously that does not happen. The
mystery of the cross inside the bond of friendship with Jesus is needed so that
all the love our heart is capable of can be exerted. Suffering has the powerto
squeeze all the love from the human heart to the last drop. It twists and
squeezes it until the lastdrop spills. All the saints suffered. And the very
beloved saints suffered a lot. That does not mean we seek suffering. We seek a
closerunion with Jesus. Butthat union takes place through the mystery of
compassionas happened with the Virgin Mary meaning united to Jesus in his
suffering. The cross is the bed where our heart and the heart of Jesus unite.
The spousalmeaning of our body
I will not develop this theme since the saint Pope John Paul II did so in his
theologyof the body. I just want to mention a few things. The spousal
meaning of our body is not limited only to the sexual union in marriage
betweena woman and a man. This is because the spousalmeaning of the body
is first with regards to the Lord. If we are all createdto be his bride then it
means that our body shares in that vocationand not only our soul. Our body
is made for the Lord and not just for the goods ofthis world. Our body is a
medium of communion not just betweenus and other people but also with
regards to the Lord. It gives a substantial characterto the gift of ourselves;to
have only goodintentions do not suffice. It allows the gift of ourselves to
become concrete, inscribe itself in time and place. The body makes the gift of
ourselves effective.
Canon law specifies that a marriage is ratified (valid by formal consent)but
not consummated(complete) until the mutual gift of the body takes place.

Jesus was the bridegroom

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