ACC ~ John 3 v29

CHRIST IS THE HUSBAND OF THE CHURCH

AMBROSE: This means he alone is the husband of the church, he is the expectation of the nations, and the prophets removed their sandals while offering to him a union of nuptial grace. He is the bridegroom; I am the friend of the bridegroom. I rejoice because he is coming, because I hear the nuptial chant, because now we do not hear the harsh penalties for sinners, the harsh torments of the law, but the forgiveness of offenses, the cry of joy, the sound of cheerfulness, the rejoicing of the nuptial feast. ON THE PATRIARCHS 4.22. [1]

[1] FC 65:254.

THE FRIEND OF THE BRIDEGROOM

CHRYSOSTOM: But how does he who said, “whose sandals I am not worthy to unloose,” now call himself his “friend”? It is not to exalt himself or to boast that he says this. Rather, it is from [his] desire to show that he too very much looks forward to this (i.e., the exaltation of Christ) and that these things happen not against his will or to his disadvantage. Rather, he desires and is eager for them. It was with a special view to these very things that all his actions had been performed. He has very wisely shown this by the term “friend.” For on occasions like marriages, the servants of the bridegroom are not as glad and joyful as his “friends” are. It was not from any desire to prove equality of honor (away with the thought) that he calls himself friend, but only due to his great pleasure and from condescension to their weakness. For he previously declared his service by saying, “I am sent before him.” On this account and because they thought that he was troubled at what had taken place, he called himself the “friend of the Bridegroom” to show not only that he was not troubled, but that he was actually quite happy over the whole turn of events. HOMILIES ON THE GOSPEL OF JOHN 29.2. [1]

[1] NPNF 1 14:101*.

FRIENDS OF THE BRIDEGROOM ARE THE PREACHERS

BEDE: The one who has the bride is the bridegroom. By the bride he means the church gathered from among all nations…. It is a virgin pure of heart, perfect in love, bound to him in the bond of peace, in chastity of body and soul and in the unity of the Catholic faith. For it is useless for her to be a virgin in body without retaining the purity of the Catholic faith. Our Lord therefore committed his bride to his friends who are the preachers of the true gospel. Therefore, John says, “The friend of the bridegroom who stands and hears him rejoices greatly because of the bridegroom’s voice.” The friend is able to stand and hear him because he remains in the true faith and preaches what he believes. EXPOSITION ON THE GOSPEL OF JOHN 3. [1]

[1] PL 92:675.

JOHN REJOICES

AUGUSTINE: She is not my spouse, John says. But do you still rejoice in the marriage, John? “Yes, I rejoice,” he says, “because I am the friend of the bridegroom.” TRACTATES ON THE GOSPEL OF JOHN 13.12. [1]

[1] NPNF 1 7:91**.

THE FULLNESS OF JOY

CHRYSOSTOM: But what does it mean: “He who stands and hears him rejoices greatly, because of the bridegroom’s voice”? He transfers the expression from the parable to the subject at hand. For after mentioning the bridegroom and the bride, he shows how the bride is brought home, that is, by a “voice” and by teaching. For this is how the church is wedded to God. Therefore Paul also says, “Faith comes by hearing, and hearing by the word of God.” [1] At this “voice,” he says, “I rejoice.” And he adds “who stand,” in order to show that his office had ceased, that he had given over to him “the bride” and must for the future himself stand and hear him. He was a servant and minister, and his hope and joy are now realized. Therefore he says, “This, my joy, therefore, is fulfilled.” HOMILIES ON THE GOSPEL OF JOHN 29.3. [2]

[1] Rom 10:17.

[2] NPNF 1 14:102.

JOHN, THE BRIDEGROOM’S FRIEND, A MODEL OF HUMILITY

AUGUSTINE: There were prophets before John, and many of them, and great ones, worthy of God, full of God, who foretold the Savior and bore witness to the truth. Yet for all that, of none of them could it be said, as was said of John, “Among those born of women, none has arisen greater than John the Baptist.” [1] So what is the meaning of such greatness, sent before the great One? It is a testimonial to extraordinary humility. After all, he was so great that people could think he was the Christ. John could have taken advantage of the people’s mistake, and he would not have had to work hard to persuade them he was the Christ, because those who heard and saw him had already thought this without his saying it. There was no need for him to sow the seeds of the error; all he would have to do would be to confirm it.

He, however, as the bridegroom’s friend, is jealous for the bridegroom. And he does not put himself forward as an adulterer in the bridegroom’s place but bears witness to his friend and commends the one who really was the bridegroom to the bride. He wants to be loved in him and hates the idea of being loved instead of him. “The one who has the bride,” he says, “is the bridegroom.” And if you were to say, “What about you?” he would respond, “But the friend of the bridegroom stands and hears and joyfully rejoices because of the bridegroom’s voice.” “Stands and hears.” The disciple hears the master; because he hears, he stands, because if he does not hear, he falls. It is here that John’s greatness is supremely brought to our notice; that when he could be thought to be the Christ, he preferred to bear witness to the Christ, to bring him to our notice. He preferred to humble himself rather than to be taken for the Christ and taken in by himself. SERMON 288.2. [2]

[1] Mt 11:11. 2

[2] WSA 3 8:110-11.

Jn