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And Jesus answered and spake unto them again,.... Not to the multitude only, but to the chief priests, elders, Scribes, and Pharisees: for though Mark seems to intimate, that upon the delivery of the last parable of the vineyard, they left him, and went their way; yet since he does not relate the following parable, they might not leave him until they had heard that, which is spoken with much the same design as the former, and might increase their resentment the more: or if the chief priests and elders did go away, the Pharisees remained behind, as is clear from Mat 22:15 to whom he spake by parables, similitudes, and comparisons, taken from earthly things, and against whom he directed the following one; and said, as hereafter related.

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? How couldest thou expect to meet with acceptance with me, or to be suitable company for my people, not being arrayed with the garments of salvation, and robe of righteousness, as they are? And he was speechless: or muzzled: his mouth was stopped, he had nothing to say for himself: not but that there will be pleas made use of by hypocrites, and formal professors, another day; who will plead either their preaching and prophesying in Christ's name; or their attendance on outward ordinances; or the works they have done, ordinary or extraordinary; but then these will all be superseded and silenced, their own consciences will condemn them, their mouths will be stopped, and they will have nothing to say in vindication of themselves; their righteousness will not answer for them in a time to come. The Jews have a tradition (l), that "Esau the wicked, will veil himself with his garment, and sit among the righteous in paradise, in the world to come; and the holy blessed God will draw him, and bring him out from thence, which is the sense of those words, Oba 1:4. "Though thou exalt thyself as the eagle, and though thou set thy nest among the stars, thence will I bring thee down, saith the Lord."'' (l) T. Hieros. Nedarim, fol. 38. 1.

And forasmuch as he who is in sin, and puts not on the Lord Jesus Christ, has no excuse, it follows, But he was speechless.

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.

(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.

(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. But later, when the king came in to see the guests at his feast (that is, those who were resting in his trust, so that on the day of judgment he could visit the guests and discern the merits of each one), he found one who was not wearing a wedding garment. This one, all those who are associated with wickedness are understood. But the wedding garment, the commandments of the Lord, and the works that are fulfilled from the law and the Gospel, make the clothing of the new man. Therefore, if anyone is found at the time of judgment not having the wedding garment, that is, the garment of the heavenly ((Al. celestial)) man; but having a polluted garment, that is, the old man's rags, he is immediately seized and it is said to him: Friend, how did you enter here? He calls his friend because he was invited to a wedding: he accuses him of impudence because he has stained the wedding with his dirty clothes. But he remained silent. For in that moment there will be no place for repentance, nor the opportunity to deny, when all the angels and the world itself are witnesses of sins.

Or; The marriage garment is the commandments of the Lord, and the works which are done under the Law and the Gospel, and form the clothing of the new man. Whoso among the Christian body shall be found in the day of judgment not to have these, is straightway condemned. He saith unto him, Friend, how camest thou in hither, not having a wedding garment? He calls him friend, because he was invited to the wedding as being a friend by faith; but He charges him with want of manners in polluting by his filthy dress the elegance of the wedding entertainment. For in that day there will be no room for blustering manner, nor power of denial, when all the Angels and the world itself are witnesses against the sinner.

Note that "the master of the house came in to look at the guests." See, my beloved, the servants' business was only to invite and bring in the good and bad. It is not said that the servants took notice of the guests, found among them a man who had no wedding garment and spoke to him. This is not written. The master of the house came in, the master saw him, the master of the house inspected, the master of the house hauled him off and threw him out. It is not fitting to pass over this quickly. But I have undertaken to establish another point, how that one man stands for many. "But when the king came in to look at the guests, he saw there a man who had no wedding garment; and he said to him, 'Friend, how did you get in here without a wedding garment?' And he was speechless." For the one who questioned him was one to whom he could give no deceptive reply.

(de Cons. Ev. ii. 71.) This parable is related only by Matthew. Luke gives one like it, but it is not the same, as the order shows.

(cont. Faust. xxii. 19.) Or, he goes to the feast without a garment, who goes seeking his own, and not the Bridegroom's honour.

Or otherwise; Whenever God will try His Church, He enters into it that He may see the guests; and if He finds any one not having on the wedding garment, He enquires of him, How then were you made a Christian, if you neglect these works? Such a one Christ gives over to His ministers, that is, to seducing leaders, who bind his hands, that is, his works, and his feet, that is, the motions of his mind, and cast him into darkness, that is, into the errors of the Gentiles or the Jews, or into heresy. The nigher darkness is that of the Gentiles, for they have never heard the truth which they despise; the outer darkness is that of the Jews, who have heard but do not believe; the outermost is that of the heretics, who have heard and have learned.

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."

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 examination of those found to be sullied after entering into the faith. Let us tremble, then, when we understand that if one does not lead a pure life, faith alone benefits him not at all. For not only is he cast out of the wedding feast, but he is sent away into the fire. Who is he that is wearing filthy garments? It is he who is not clothed with compassion, goodness, and brotherly love. For there are many who deceive themselves with vain hopes, thinking that they shall attain the kingdom of heaven, and they include themselves among the assembly of the dinner guests, thinking great things of themselves. Being justified in regard to that unworthy man, the Lord demonstrates these two things to us; first, that He loves mankind, and secondly, that we ought not to pass judgement on anyone, even if they sin openly, unless they have been reproved for their sin.

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 of reproach: hence he reproaches the love with which he loved him. How camest thou in hither not having a wedding garment? But someone could say: on what occasion did he punish that man, since he called good and bad? But he did not wish that the bad should come unless they prepared themselves and disposed themselves to be good. Then follows how he fell short. Hence there follows, but he was silent, because a sinner cannot have a sufficient reason why he despised the wedding garment; Job 9:3: if he will contend with him, he cannot answer him.

PARABLE OF THE MARRIAGE OF THE KING'S SON. (Mat 22:1-14) The kingdom of heaven is like unto a certain king, which made a marriage for his son--"In this parable," as TRENCH admirably remarks, "we see how the Lord is revealing Himself in ever clearer light as the central Person of the kingdom, giving here a far plainer hint than in the last parable of the nobility of His descent. There He was indeed the Son, the only and beloved one (Mar 12:6), of the Householder; but here His race is royal, and He appears as Himself at once the King and the King's Son (Psa 72:1). The last was a parable of the Old Testament history; and Christ is rather the last and greatest of the line of its prophets and teachers than the founder of a new kingdom. In that, God appears demanding something from men; in this, a parable of grace, God appears more as giving something to them. Thus, as often, the two complete each other: this taking up the matter where the other left it." The "marriage" of Jehovah to His people Israel was familiar to Jewish ears; and in Psa. 45:1-17 this marriage is seen consummated in the Person of Messiah "THE KING," Himself addressed as "GOD" and yet as anointed by "HIS GOD" with the oil of gladness above His fellows. These apparent contradictions (see on Luk 20:41-44) are resolved in this parable; and Jesus, in claiming to be this King's Son, serves Himself Heir to all that the prophets and sweet singers of Israel held forth as to Jehovah' s ineffably near and endearing union to His people. But observe carefully, that THE BRIDE does not come into view in this parable; its design being to teach certain truths under the figure of guests at a wedding feast, and the want of a wedding garment, which would not have harmonized with the introduction of the Bride.

Friend, how camest thou in hither, not having a wedding garment? And he was speechless--being self-condemned.