John 3:29

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

[46] Revised Version.