But when the king came in
The phrase "But when the king came in" introduces a pivotal moment in the parable of the wedding banquet. The "king" represents God, who is sovereign and omniscient. In the context of the parable, the king's entrance signifies divine judgment and the moment of truth. The Greek word for "king" is "basileus," which denotes authority and power. This highlights God's ultimate authority over the kingdom of heaven and His right to judge the hearts of men.

to see the guests
The king's purpose "to see the guests" implies a personal and discerning examination. The Greek word "theaomai" is used here, meaning to behold or look upon with intent. This suggests that God is not distant or indifferent but is actively involved in the lives of those who are called to His kingdom. It reflects the biblical truth that God knows each individual intimately and discerns the true state of their heart.

he spotted a man
The phrase "he spotted a man" indicates the king's keen observation. The Greek word "eidō" means to perceive or notice. This highlights the idea that nothing escapes God's notice. In the context of the parable, it underscores the fact that God is aware of those who are genuinely prepared for His kingdom and those who are not.

who was not dressed in wedding clothes
The phrase "who was not dressed in wedding clothes" is central to the message of the parable. In ancient times, wedding garments were often provided by the host, symbolizing the righteousness required to enter the kingdom of heaven. The Greek word "enduma" refers to clothing or attire. This imagery is a metaphor for the righteousness of Christ, which believers must "put on" to be acceptable before God. The absence of wedding clothes signifies a lack of preparation and a rejection of the grace offered through Christ. It serves as a warning that outward appearances or mere association with the church are insufficient without true repentance and faith in Jesus.

(11) To see the guests.--The verb conveys the idea of inspecting. The king came to see whether all the guests had fulfilled the implied condition of coming in suitable apparel. The framework of the parable probably pre-supposes the Oriental custom of providing garments for the guests who were invited to a royal feast. Wardrobes filled with many thousand garments formed part of the wealth of every Eastern prince (Matthew 6:19; James 5:2), and it was part of his glory, as in the case of the assembly which Jehu held for the worshippers of Baal (2Kings 10:22), to bring them out for use on state occasions. On this assumption, the act of the man who was found "not having a wedding garment" was one of wilful insult. He came in the "filthy rags" (Isaiah 64:6) of his old life, instead of putting on the "white linen" meet for a kingly feast (Ecclesiastes 9:8; Revelation 3:4-5) which had been freely offered him. Even without this assumption, the parable pre-supposes that the man might easily have got the garment, and that it was, therefore, his own fault that he had it not. What, then, is the "wedding garment?" Answers have been returned to that question from very different dogmatic standpoints. Some have seen in it the outward ordinance of Baptism, some the imputed righteousness of Christ covering the nakedness of our own unrighteousness. These answers, it is believed, are at once too narrow and too technical. The analogy of Scriptural symbolism elsewhere (Revelation 3:4-5; Revelation 3:18; Revelation 19:8; 1Peter 5:5; Isaiah 1:18; Psalm 109:18), leads us to see in the "garment" of a man the habits of good or evil by which his character is manifested to others. Here, therefore, the "wedding garment" is nothing less than the "holiness" without which "no man shall see the Lord" (Hebrews 12:14), and that holiness, as in the framework of the parable and in the realities of the spiritual life, Christ is ever ready to impart to him that truly believes. It is obvious that no inference can be drawn from the fact that in the parable one guest only is without the wedding garment, any more than from there being only one "wicked and slothful servant" in the parables of the Talents and the Pounds. . . . Verse 11. - The king came in to see the guests, who by this time had taken their appointed places at table. This second portion of the parable teaches that admission to the visible Church is not all that is required; there is also a scrutiny to be undergone and an award to be made. And that this investigation is keen and searching is denoted by the verb used, θεάσασθαι, which means not merely, to see casually, but to gaze upon with the intent of seeing the real nature and character of an object. The king makes his appearance in the banqueting hall, not to feast with the guests, but to welcome them, and to examine if they are properly ordered, served, and fitted for the high honour accorded to them. How close and personal is this inquiry is shown by the immediate detection of one unseemly guest among the multitude. The time when he thus comes is, in one view, the day of judgment; but such visitation and scrutiny are always recurring, as at solemn seasons, in days of trial, sacred services, holy communion, when he searches men's hearts, and sees if they are prepared for his presence. Which had not on a wedding garment; οὐκ ἐνδεδυμένον ἔνδυμα γάμου: not garbed in wedding garment, the genitive expressing the peculiar character or quality of the garment. Wordsworth compares similar phrases: Luke 16:9; 2 Thessalonians 2:3, 9; James 1:25; 2 Peter 2:1, etc. It is said to have been an Oriental custom to present each guest invited to a royal feast with a festive robe to be worn on the occasion, as nowadays persons admitted to the royal presence are clothed with a caftan. Traces of the custom have been found in Genesis 45:22; Judges 14:12; 2 Kings 5:22; 2 Kings 10:22; but they are not very convincing. The Romans seem to have had such a custom, the robes being called "cenatoria." Thus Martial, 10:87, 11, writes -

"Pugnorum reus ebriaeque noctis,
Cenatoria mittat advocato." But the fact remains that this guest had not presented himself in attire befitting the solemnity; in his everyday garb, and with no proper preparation, he had dared to come to this great festival. What is the spiritual meaning of the wedding garment is much disputed. It is evidently some virtue, or quality, or mark which conditions admission to the enjoyment of the kingdom of God. On the one hand, it is said that both bad and good guests wear it, and its possession does not alter the character of the wearer. Dress is something external and visible, therefore the garment cannot represent an inward grace or feeling, but some outward token by which Christians are distinguished, such as open reception of baptism and sacraments, and public profession of the faith. On the other hand, it is contended that the whole matter is spiritual, though veiled in material forms, and is concerned with man's moral and spiritual nature. Hence it by no means follows that the wedding garment is not intended to have a spiritual signification. Ancient commentators universally look upon it in this light. Some regard it as an emblem of faith in Christ; others, of faith and love combined. "Habete fidem cum dilectione," writes St. Augustine, 'Serm.,' 90, "ista est vestis nuptialis." But it must be observed that faith of some sort was shown by accepting the invitation; so this could not be represented by the special garb which was absent. Others, again, see in it good works, or humility, or the purity effected by the grace of the Holy Spirit. Some moderns take it of "imputed," others of imparted, righteousness, bringing their controversies into the King's presence. chamber. The English Church, taking the marriage feast as a figure of the Holy Communion, applies the wedding garment to that cleansing of the conscience which enables persons to come holy and clean to that heavenly feast (see the first Exhortation to Holy Communion). This is legitimate, but too restricted in its reference. The feast denotes the present and future kingdom of God; the entrance to this is a matter of free grace; the garment is moral fitness, the life and conduct dependent on the due use of God's grace. This is in the power of all who have received the call; they have to act up to the high calling, to be wholly, heartily, really what they profess to be. The scrutiny, whether made in this life or in the life to come, shows how grace has been used, if we have put on Christ, if we have kept our soul pure and white, unsullied by sin, or washed clean by penitential tears and the blood of Christ (see Revelation 19:8). The metaphor concerning this robe of righteousness is found in Isaiah 61:10, "He hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with a garland, and as a bride adorneth herself with her jewels." Commentators compare (but with doubtful appositeness) Zephaniah 1:7, 8.

Parallel Commentaries ...

But when
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

the
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

king
βασιλεὺς (basileus)
Noun - Nominative Masculine Singular
Strong's 935: A king, ruler, but in some passages clearly to be translated: emperor. Probably from basis; a sovereign.

came in
Εἰσελθὼν (Eiselthōn)
Verb - Aorist Participle Active - Nominative Masculine Singular
Strong's 1525: To go in, come in, enter. From eis and erchomai; to enter.

to see
θεάσασθαι (theasasthai)
Verb - Aorist Infinitive Middle
Strong's 2300: A prolonged form of a primary verb; to look closely at, i.e. perceive; by extension to visit.

the
τοὺς (tous)
Article - Accusative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

guests,
ἀνακειμένους (anakeimenous)
Verb - Present Participle Middle or Passive - Accusative Masculine Plural
Strong's 345: To recline, especially at a dinner-table. From ana and keimai; to recline.

he spotted
εἶδεν (eiden)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 3708: Properly, to stare at, i.e. to discern clearly; by extension, to attend to; by Hebraism, to experience; passively, to appear.

a man
ἄνθρωπον (anthrōpon)
Noun - Accusative Masculine Singular
Strong's 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

[who was] not
οὐκ (ouk)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

dressed
ἐνδεδυμένον (endedymenon)
Verb - Perfect Participle Middle - Accusative Masculine Singular
Strong's 1746: To put on, clothe (another). From en and duno; to invest with clothing.

in wedding
γάμου (gamou)
Noun - Genitive Masculine Singular
Strong's 1062: A marriage, wedding, wedding-ceremony; plur: a wedding-feast. Of uncertain affinity; nuptials.

clothes.
ἔνδυμα (endyma)
Noun - Accusative Neuter Singular
Strong's 1742: A garment, raiment, clothing. From enduo; apparel.


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NT Gospels: Matthew 22:11 But when the king came (Matt. Mat Mt)