Matthew 22:11
New International Version
"But when the king came in to see the guests, he noticed a man there who was not wearing wedding clothes.

New Living Translation
"But when the king came in to meet the guests, he noticed a man who wasn't wearing the proper clothes for a wedding.

English Standard Version
“But when the king came in to look at the guests, he saw there a man who had no wedding garment.

Berean Study Bible
But when the king came in to see the guests, he spotted a man who was not dressed in wedding clothes.

Berean Literal Bible
And the king having entered in to see those reclining, he beheld a man there not being dressed in wedding clothes.

New American Standard Bible
"But when the king came in to look over the dinner guests, he saw a man there who was not dressed in wedding clothes,

King James Bible
And when the king came in to see the guests, he saw there a man which had not on a wedding garment:

Christian Standard Bible
When the king came in to see the guests, he saw a man there who was not dressed for a wedding.

Contemporary English Version
When the king went in to meet the guests, he found that one of them wasn't wearing the right kind of clothes for the wedding.

Good News Translation
"The king went in to look at the guests and saw a man who was not wearing wedding clothes.

Holman Christian Standard Bible
But when the king came in to view the guests, he saw a man there who was not dressed for a wedding.

International Standard Version
"When the king came in to see the guests, he noticed a man there who was not wearing wedding clothes.

NET Bible
But when the king came in to see the wedding guests, he saw a man there who was not wearing wedding clothes.

New Heart English Bible
But when the king came in to see the guests, he saw there a man who did not have on wedding clothing,

Aramaic Bible in Plain English
And the King entered to see the guests and he saw a man there who was not wearing a wedding garment.

GOD'S WORD® Translation
"When the king came to see the guests, he saw a person who was not dressed in the wedding clothes [provided for the guests].

New American Standard 1977
“But when the king came in to look over the dinner guests, he saw there a man not dressed in wedding clothes,

Jubilee Bible 2000
And when the king came in to see the guests, he saw there a man who did not have on a wedding garment,

King James 2000 Bible
And when the king came in to see the guests, he saw there a man who had not on a wedding garment:

American King James Version
And when the king came in to see the guests, he saw there a man which had not on a wedding garment:

American Standard Version
But when the king came in to behold the guests, he saw there a man who had not on a wedding-garment:

Douay-Rheims Bible
And the king went in to see the guests: and he saw there a man who had not on a wedding garment.

Darby Bible Translation
And the king, having gone in to see the guests, beheld there a man not clothed with a wedding garment.

English Revised Version
But when the king came in to behold the guests, he saw there a man which had not on a wedding-garment:

Webster's Bible Translation
And when the king came in to see the guests, he saw there a man who had not a wedding-garment:

Weymouth New Testament
"Now the king came in to see the guests; and among them he discovered one who was not wearing a wedding-robe.

World English Bible
But when the king came in to see the guests, he saw there a man who didn't have on wedding clothing,

Young's Literal Translation
'And the king having come in to view those reclining, saw there a man not clothed with clothing of the marriage-feast,
Study Bible
The Parable of the Banquet
10So the servants went out into the streets and gathered everyone they could find, both evil and good, and the wedding hall was filled with guests. 11But when the king came in to see the guests, he spotted a man who was not dressed in wedding clothes. 12‘Friend,’ he asked, ‘how did you get in here without wedding clothes?’ But the man was speechless.…
Cross References
2 Kings 10:22
And Jehu said to the keeper of the wardrobe, "Bring out garments for all the servants of Baal." So he brought out garments for them.

Zechariah 3:3
Now Joshua was dressed in filthy garments as he stood before the Angel.

Zechariah 3:4
So the Angel of the LORD said to those standing before Him, "Take off his filthy clothes!" Then He said to Joshua, "See, I have removed your iniquity, and I will clothe you with splendid robes."

Matthew 22:10
So the servants went out into the streets and gathered everyone they could find, both evil and good, and the wedding hall was filled with guests.

Treasury of Scripture

And when the king came in to see the guests, he saw there a man which had not on a wedding garment:

when.

Matthew 3:12
Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

Matthew 13:30
Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.

Matthew 25:31,32
When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: …

which.

2 Kings 10:22
And he said unto him that was over the vestry, Bring forth vestments for all the worshippers of Baal. And he brought them forth vestments.

Psalm 45:13,14
The king's daughter is all glorious within: her clothing is of wrought gold…

Isaiah 52:1
Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean.







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

the
(ho)
Article - Nominative Masculine Singular
Strong's Greek 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 Greek 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 Greek 1525: To go in, come in, enter. From eis and erchomai; to enter.

to see
θεάσασθαι (theasasthai)
Verb - Aorist Infinitive Middle
Strong's Greek 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 Greek 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 Greek 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 Greek 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 Greek 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 Greek 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 Greek 1746: To put on, clothe (another). From en and duno; to invest with clothing.

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

clothes.
ἔνδυμα (endyma)
Noun - Accusative Neuter Singular
Strong's Greek 1742: A garment, raiment, clothing. From enduo; apparel.
(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. 22:1-14 The provision made for perishing souls in the gospel, is represented by a royal feast made by a king, with eastern liberality, on the marriage of his son. Our merciful God has not only provided food, but a royal feast, for the perishing souls of his rebellious creatures. There is enough and to spare, of every thing that can add to our present comfort and everlasting happiness, in the salvation of his Son Jesus Christ. The guests first invited were the Jews. When the prophets of the Old Testament prevailed not, nor John the Baptist, nor Christ himself, who told them the kingdom of God was at hand, the apostles and ministers of the gospel were sent, after Christ's resurrection, to tell them it was come, and to persuade them to accept the offer. The reason why sinners come not to Christ and salvation by him, is, not because they cannot, but because they will not. Making light of Christ, and of the great salvation wrought out by him, is the damning sin of the world. They were careless. Multitudes perish for ever through mere carelessness, who show no direct aversion, but are careless as to their souls. Also the business and profit of worldly employments hinder many in closing with the Saviour. Both farmers and merchants must be diligent; but whatever we have of the world in our hands, our care must be to keep it out of our hearts, lest it come between us and Christ. The utter ruin coming upon the Jewish church and nation, is here represented. Persecution of Christ's faithful ministers fills up the measure of guilt of any people. The offer of Christ and salvation to the Gentiles was not expected; it was such a surprise as it would be to wayfaring men, to be invited to a royal wedding-feast. The design of the gospel is to gather souls to Christ; all the children of God scattered abroad, Joh 10:16; 11:52. The case of hypocrites is represented by the guest that had not on a wedding-garment. It concerns all to prepare for the scrutiny; and those, and those only, who put on the Lord Jesus, who have a Christian temper of mind, who live by faith in Christ, and to whom he is all in all, have the wedding-garment. The imputed righteousness of Christ, and the sanctification of the Spirit, are both alike necessary. No man has the wedding-garment by nature, or can form it for himself. The day is coming, when hypocrites will be called to account for all their presumptuous intruding into gospel ordinances, and usurpation of gospel privileges. Take him away. Those that walk unworthy of Christianity, forfeit all the happiness they presumptuously claimed. Our Saviour here passes out of the parable into that which it teaches. Hypocrites go by the light of the gospel itself down to utter darkness. Many are called to the wedding-feast, that is, to salvation, but few have the wedding-garment, the righteousness of Christ, the sanctification of the Spirit. Then let us examine ourselves whether we are in the faith, and seek to be approved by the King.
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