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Topic: More on the nature of a prophet
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Mark Reece
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Posted: 07/19/2005 at 7:00pm
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This is from Adam Clarke's Commentary on John. I found it to be very provoking in as much as both John the Baptist and Paul alluded to this when describing their relationship to the Church. A facinating picture for a time when trial is drawing near.
Blessings!
mark
There are many very important topics brought forward in this chapter; the principal of which have been already illustrated in the notes: the subject in the 29th verse is of great consequence, and requires some farther explanation.
The friend of the bridegroom is the person called among the Jews שושבי shoshabin; and παρανυμφος, paranymph, among the Greeks. Several matters are found in the Jewish writings relative to these, which may serve to throw light, not only on the discourse of John, but also on other passages of Scripture.
1. There were generally two shoshabinim; one for the bride, another for the bridegroom: though in many instances we find the shoshabin of the bride only mentioned.
2. These officers were chosen out of the most intimate and particular friends of the parties: - a brother might be shoshabin or paranymph to his brother.
3. Though it is probable that such persons were not always found in ordinary weddings, yet they were never absent from the marriages of kings, princes, and persons of distinction.
4. The Jews believe that this was an ordinance appointed by God; and that he himself was shoshabin to Adam. But in Bereshith Rabba it is said, that God took the cup of blessing and blessed the first pair; and that Michael and Gabriel were shoshabins to Adam.
5. So important was this office esteemed among them, that it wag reckoned one of the indispensable works of charity: much depending on the proper discharge of it, as we shall afterwards find.
6. Those who were engaged in this office, were excused, for the time, from some of the severer duties of religion, because they had so much to do about the new-married pair, especially during the seven days of the marriage feast.
These shoshabinan had a threefold office to fulfill, viz. before, at, and after the marriage: of each of these in order.
I. Before the marriage: it was the business of the shoshabin: -
1. To procure a husband for the virgin, to guard her, and to bear testimony to her corporeal and mental endowments; and it was upon this testimony of this friend that the bridegroom chose his bride.
2. He was the internuncio between her and her spouse elect; carrying all messages from her to him, and from him to her: for before marriage young women were very strictly guarded at home with their parents or friends.
II. At the wedding: it was the business of the shoshabin, if necessary: -
1. To vindicate the character of the bride.
2. To sleep in an apartment contiguous to the new-married pair, to prevent the bride from receiving injury.
3. It was his office to see that neither the bride nor bridegroom should be imposed on by each other; and therefore it was his business to examine and exhibit the tokens of the bride’s purity, according to the law, Deu_22:13-21. Of their office, in this case, the rabbins thus speak: Olim in Judea paranymphi perscrutati sunt locum (lectum) sponsi et sponsae - ad scrutandum et officiose observandum ea, quae sponsi illa nocte fecerint: ne scilicet alter alteri dolo ********um inferat: ne sponsus sanguinem virginitatis agnoscat, illum celet aut tollat: et ne sponsa pannum sanguine tinctum secum inferat.
4. When they found that their friend had got a pure and chaste virgin, they exulted greatly; as their own character and the happiness of their friend, were at stake. To this the Baptist alludes, Joh_3:29, This my joy is fulfilled.
5. They distributed gifts to the new-married couple, which, on their marriage, were repaid either by their friend, or by his father. The same thing is done at what are called the biddings, at marriages in Wales, to the present day.
6. They continued with the bride and bridegroom the seven days of the marriage, and contributed variously to the festivity and hilarity of the occasion.
III. After marriage.
1. The shoshabin was considered the patron and advocate of the wife, and in some sort her guardian, to which the apostle alludes, 2Co_11:2. He was generally called in to compose any differences which might happen between her and her husband, and reconcile them when they had been at variance.
2. They appear to have had the keeping of the marriage contract, which in certain cases they tore; when they had reason to suspect infidelity on the part of the woman, by which the marriage was dissolved; and thus the suspected person was prevented from suffering capitally. Schoettgen produces a case like this from R. Bechai, in legem, fol. 114. "A king visited foreign parts, and left his queen with her maids: they raised an evil report on her, and the king purposed to put her to death. The shoshabin hearing of it, tore the matrimonial contract, that he might have it to say, the marriage is dissolved. The king, having investigated the case, found the queen innocent: she was immediately reconciled to her husband, and the shoshabin was directed to write another contract."
3. Schoettgen very modestly hazards a conjecture, that, if the husband had either abandoned or divorced his wife, the shoshabin took her, and acted to her as a brother-in-law; which is probable from the place to which he refers, Jdg_14:20 : But Samson’s wife was given to his companion, whom he had used as his friend: or, as both the Syriac and the Targum have it, she was given, שושביניה shoshebeeneyah, to his paranymph; which is agreeable to the Alexandrian copy of the Septuagint, Και συνῳκησεν ἡ γυνη Σαμψων τῳ Νυμφαγωγῳ αυτου, ὁς ην ἑταιρος αυτου. And Samson’s wife dwelt (or cohabited) with his paranymph, who had been his companion. The same reading is found in the Complutensian Polyglott.
From the preceding particulars, collated with the speech of John in Joh_3:29, and with the words of St. Paul, 2Co_11:2, it is plain that Christ is represented as the Bridegroom: the Church, or his genuine disciples, the Bride: the ministers of the Gospel, the שושבינים Shoshbeenim, whose great and important duty it is to present to the bridegroom a pure, uncontaminated virgin, i.e. a Church without spot, or wrinkle, or any such thing, Eph_5:27, alluding evidently to the office of the paranymph, on whom the bridegroom depended to procure him, for wife, a chaste and pure virgin. Hence that saying of St. Paul, who considered himself the paranymph to Jesus Christ: I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ, 2Co_11:2.
From all these particulars, we see that the office of the shoshabin, or paranymph, was a very important one among the Jews; and that, to it, some interesting references are made in the New Testament, the force and true meaning of which passages cannot be discerned without considering the character and office of the Jewish paranymph.
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Denise Detwiler
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Posted: 07/20/2005 at 7:39pm
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All throughout this writing, Mark, it was quite clear that a person could only discharge this duty properly and with integrity if he deeply loved and honored both the Bridegroom and the Bride. This was the main thing I noticed here...also it was clear how this friend would always speak well of the Bride before the Groom and always strive for reconciliation and not hateful, divisive or murderous.
If one had these qualities, or was treacherous, who wanted the love and affections of the Bride for his own or many other evil qualities or impure motives he could never be able to stand in this postition.
If this person was friend to the Groom but hated the Bride, was suspicious of her, wanted to show the groom how bad she was or all her faults and flaws...this person could not ever properly discharge this position...
Yes, and there is far more contained here too Mark...this is just a few brief thoughts....there's far more.
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Mark Reece
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Posted: 07/21/2005 at 6:14am
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Hi, Denise.
I was struck by that as well; how deeply the role herein described was contingent on a profound love for both the Bride and the Groom. I see as well the deep need for the shoshabin to have a clear knowledge of the heart of the Groom – what He desires in a Bride; what He finds beautiful, and what is offensive. For those who stand in the role today I believe a special insight and revelation of His heart is necessary to recognize and love the Bride in all of Her forms, without confusing the form for the Bride herself. I also see an unusual picture of the call for prophets to intercede for the Bride as Her defense and advocate here.
In reading what you have written here and the post you made of Shawn Boltz’ article I was reminded that there are two components to our task – a foundation of being captured and then permeated by His love, and then the out-flowing of faithful, accurate revelatory words and actions.
mark
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Guests
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Posted: 07/21/2005 at 6:30am
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The Friend of the Bridegroom is the Paraclete.
If we are the Friends of the Bridegroom then we have been numbered with the Paraclete.
Mark
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Mark Reece
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Posted: 07/21/2005 at 12:16pm
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Hi, Mark.
A wonderful insight! In Jn. 14:16 Jesus promises another (allon – another of the same kind) paraclete – one who would have the same heart and purpose and power as Jesus had shown. I had not connected the role of shoshabin with the person of the Holy Spirit, but it fits. It also is useful to find the margins of ministry, in the actions of the Holy Spirit who in all ways reveals, not himself, but the Son, as the Son reveals the Father.
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