Matthew 22:12

Then in order that not even these should put confidence in their faith alone, He discourses unto them also concerning the judgment to be passed upon wicked actions; to them that have not yet believed, of coming unto Him by faith, and to them that have believed, of care with respect to their life. For the garment is life and practice. And yet the calling was of grace; wherefore then doth He take a strict account? Because although to be called and to be cleansed was of grace, yet, when called and clothed in clean garments, to continue keeping them so, this is of the diligence of them that are called. The being called was not of merit, but of grace. It was fit therefore to make a return for the grace, and not to show forth such great wickedness after the honor. "But I have not enjoyed," one may say, "so much advantage as the Jews." Nay, but thou hast enjoyed far greater benefits. For what things were being prepared for them throughout all their time, these thou hast received at once, not being worthy. Wherefore Paul also saith, "And that the Gentiles might glorify God for His mercy." For what things were due to them, these thou hast received. Wherefore also great is the punishment appointed for them that have been remiss. For as they did despite by not coming, so also thou by thus sitting down with a corrupt life. For to come in with filthy garments is this namely, to depart hence having one's life impure; wherefore also he was speechless. Seest thou how, although the fact was so manifest, He doth not punish at once, until he himself, who has sinned, has passed the sentence? For by having nothing to reply he condemned himself, and so is taken away to the unutterable torments.

(Verse 11, 12.) But the king entered to see the guests, and he saw there a man who was not wearing a wedding garment. And he said to him, 'Friend, how did you come in here without a wedding garment?' But he was speechless. Those who were invited to the wedding feast had filled it up from the hedges and corners and streets and various places.

(Hom. lxix.) Forasmuch as He had said, And it shall be given to a nation bringing forth the fruits thereof, He now proceeds to show what nation that is.

Consider, I ask, whether you have come to this wedding feast with a wedding garment; examine your thoughts with anxious inquiry. Weigh your hearts concerning each matter: whether you now hold hatred against no one, whether you are not inflamed by any torch of envy against another's good fortune, whether you do not hasten to harm anyone through hidden malice. Behold, the king enters the wedding and contemplates the condition of our heart, and to him whom he does not find clothed in charity, he immediately says in anger: "Friend, how did you enter here not having a wedding garment?" It is greatly to be wondered at, dearest brothers, that he both calls him friend and rejects him, as if he were saying to him more openly: "Friend and not friend; friend by faith, but not friend by works." But he was struck silent, because—what cannot be said without groaning—in that strictness of the final rebuke, every argument of excuse ceases, since he who rebukes outwardly is the one who, as witness of conscience, accuses the soul within. But amid these things it must be known that whoever has this garment of virtue, but does not yet have it perfectly, ought not to despair of pardon at the entrance of the merciful king, because he himself also, granting us hope through the Psalmist, says: "Your eyes saw my imperfection, and in your book all shall be written."

Then follows the examination. Then he says how he fell short. He says therefore, friend. He calls him friend on account of faith, or because he himself loved him. Or it can be said that wherever he calls someone friend, he says it by way …

The entry into the wedding takes place without distinction of persons, for by grace alone we have all been called, good and bad alike; but the life thereafter of those who enter shall not be without examination, for indeed the king makes an exceedingly careful …

And he saith unto him, friend,.... Either in an ironical way, or because he professed to be a friend of God and Christ: how camest thou in hither, not having a wedding garment? Which way didst thou come in hither? since he did not come in by faith, in the righteousness of Christ; intimating, that he climbed up some other way, and was a thief and robber; or with what face, or how couldest thou have the assurance to come in hither in such a dress, having nothing but the filthy rags of thine own righteousness?

A wedding garment - The righteousness of Christ, first imputed, then implanted. It may easily be observed, this has no relation to the Lord's Supper, but to God's proceeding at the last day.

Note, The day is coming, when hypocrites will be called to an account for all their presumptuous intrusion into gospel ordinances, and usurpation of gospel privileges. Who hath required this at your hand? Despised sabbaths and abused sacraments must be reckoned for, and judgment taken out upon an action of waste against all those who received the grace of God in vain.

He saith unto him, Friend - Rather, companion: so εταιρε should be translated. As this man represents the state of a person in the visible Church, who neglects to come unto the master of the feast for a marriage garment, for the salvation which Christ has procured, he cannot be with any propriety called a friend, but may well be termed a companion, as being a member of the visible Church, and present at all those ordinances where Christ’s presence and blessing are found, by all those who sincerely wait upon him for salvation.

The parable related in these verses is one of very wide signification. In its first application it unquestionably points to the Jews. But we may not confine it to them. It contains heart-searching lessons for all among whom the Gospel is preached: it is a spiritual picture which speaks to us this day, if we have an ear to hear. The remark of a learned divine is wise and true: “Parables are like many-sided precious stones, cut so as to cast luster in more than one direction.”

The parable related in these verses is one of very wide signification. In its first application it unquestionably points to the Jews. But we may not confine it to them. It contains heart-searching lessons for all among whom the Gospel is preached: it is a spiritual picture which speaks to us this day, if we have an ear to hear. The remark of a learned divine is wise and true: “Parables are like many-sided precious stones, cut so as to cast luster in more than one direction.” Let us observe in the first place that the salvation of the Gospel is compared to a marriage feast. The Lord Jesus tells us that a certain king “made a marriage for his son.” There is in the Gospel a complete provision for all the wants of man’s soul: there is a supply of everything that can be required to relieve spiritual hunger and spiritual thirst. Pardon, peace with God, lively hope in this world, glory in the world to come are set before us in rich abundance. It is “a feast of fat things.” All this provision is owing to the love of the Son of God, Jesus Christ our Lord. He offers to take us into union with himself, to restore us to the family of God as dear children, to clothe us with his own righteousness, to give us a place in his kingdom, and to present us faultless before his Father’s throne at the last day. The Gospel, in short, is an offer of food to the hungry, of joy to the mourner, of a home to the outcast, of a loving friend to the lost. It is glad tidings. God offers, through his dear Son, to be at one with sinful man. Let us not forget this. “Herein is love: not that we loved God, but that he loved us and sent his Son to be the propitiation for our sins” ( 1 John 4:10 ). Let us observe in the second place, that the invitations of the Gospel are wide, full, broad and unlimited.

APPARENTLY the parable of the marriage feast would have been complete without this addition, but there was infinite wisdom in appending this sequel. This is seen practically in the experience of the church of God. Those who are permitted to see large additions to the church will find this parable of the wedding garment to be singularly appropriate and timely. Whenever there is a revival and many are brought to Christ, it seems inevitable that at the same time a proportion of unworthy persons should enter the church.

APPARENTLY the parable of the marriage feast would have been complete without this addition, but there was infinite wisdom in appending this sequel. This is seen practically in the experience of the church of God. Those who are permitted to see large additions to the church will find this parable of the wedding garment to be singularly appropriate and timely. Whenever there is a revival and many are brought to Christ, it seems inevitable that at the same time a proportion of unworthy persons should enter the church. However diligent may be the oversight there will be pretenders creeping in unawares who have no true part or lot in the matter, and hence, when the preacher is most earnest for the ingathering of souls to Christ, he needs to couple therewith a holy jealousy, lest those who come forward to make a profession of faith should be moved by carnal motives, and should not really have given their hearts to God. We must use the net to draw in the many, but all are not good fishes that are taken therein. On the threshing floor of Zion the heap is not all pure wheat, the chaff is mingled with the grain, and therefore the winnowing fan is wanted. God’s furnace is in Zion, and there is good need for it, for the gold is yet in the ore and needs to be separated from the dross. Wood, hay, and stubble building is quick work, but it is a waste of effort; we need continually to examine our materials, and see that we use only gold, silver, and precious stones. It is most needful in times of religious excitement, to remind men that godliness does not consist in profession, but must be proved by inward vitality and outward holiness. Everything will have to be tested by a heart-searching God, and if, when he comes to search us, we are found wanting, we shall be expelled even from the marriage feast itself; for there is a way to hell from the very gates of heaven.

Two Sabbath mornings ago I preached from this parable and I trust many were encouraged by it. But I noticed among enquirers who came to see me afterwards, a desire to know about the wedding garment. For they feared lest, in coming to join the Church, they should come like the man of whom I shall now speak. Many true hearts are extremely sensitive to the impression of fear and they seem to be on the watch for reasons for anxiety. I do not condemn them—on the contrary I wish there were more of such holy tremblers. It is much better to be afraid of being wrong than to be indifferent as to what you are. I perceive among the very best of the saints a considerable number who are deeply anxious as to their state before God. Those who will one day be cast out of the wedding feast are feeding themselves without fear, while those who have the most right to enjoy the banquet are full of gracious anxiety. Solomon says, "Happy is the man that fears always"—he will cling closely to his God and that will make him happy. He will not run risks like the presumptuous and so he will be happy. Holy fear spreads few banquets but it takes care that when there is a feast we go to it in a wedding garment. My chief object this morning will be to allay the fears of gracious ones. If they understand what the wedding garment really is, they will probably discover that they are wearing it. And, if not, they will know in whose wardrobe that garment ofjoy is to be found and they will gladly ask to be arrayed therein. May the Holy Spirit, the Comforter, give a wedding joy this morning to each wedding guest, by causing him to see for certain that he is clothed in the wedding robe.

Two Sabbath mornings ago I preached from this parable and I trust many were encouraged by it. But I noticed among enquirers who came to see me afterwards, a desire to know about the wedding garment. For they feared lest, in coming to join the Church, they should come like the man of whom I shall now speak. Many true hearts are extremely sensitive to the impression of fear and they seem to be on the watch for reasons for anxiety. I do not condemn them—on the contrary I wish there were more of such holy tremblers.

Friend - Rather, “companions.” The word does not imply friendship. He was speechless - He had no excuse. So it will be with all hypocrites.