Friend - Rather, "companions." The word does not imply friendship.

He was speechless - He had no excuse. So it will be with all hypocrites.

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.

How camest thou in hither - Why profess to be called by my name while living without a preparation for my kingdom?

He was speechless - Εφιμωθη, he was muzzled, or gagged. He had nothing to say in vindication of his neglect. There was a garment provided, but he neither put it on, nor applied for it. His conduct, therefore, was in the highest degree insulting and indecorous. As this man is the emblem, by general consent, of those who shall perish in the last day, may we not ask, without offense, Where does the doctrine of absolute reprobation or preterition appear in his case? If Christ had never died for him, or if he had applied for the garment, and was refused, might he not well have alleged this in behalf of his soul? - and would not the just God have listened to it? But there is not the smallest excuse for him: Christ died, the sacrifice was offered, for him; the ministers of the Gospel invited him; the Holy Spirit strove with him; he might have been saved, but he was not: and the fault lies so absolutely at his own door that the just God is vindicated in his conduct, while he sends him to hell, not for the lack of what he could not get, but for the lack of what he might have had, but either neglected or refused it.

Then said the king to the servants - To the ministering angels, executors of the Divine will.

Cast him into outer darkness - The Jewish marriages were performed in the night season, and the hall where the feast was made was superbly illuminated; the outer darkness means, therefore, the darkness on the outside of this festal hall; rendered still more gloomy to the person who was suddenly thrust out into it from such a profusion of light. See all this largely treated of on Matthew 8:12 (note).

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, Obadiah 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.

Not having (μὴ ἔχων)

It is hardly possible to convey the subtle sense of the negative particle (μὴ) to the English reader. A different word for not (οὐκ) is used in the preceding verse, expressing an outward, objective fact which attracted the king's notice. The man had not (οὐκ) a wedding garment. When the king addresses the guest, he is thinking not so much of the outward token of disrespect, as of the guest's mental attitude toward the proprieties of the occasion. It is as if he had said, "What were you thinking of, where was your respect for me and for my guests, when you allowed yourself to come hither not (μὴ) having the proper garment, as you knew you ought to have?" It implies, as Dr. Morison observes, that the man was conscious of the omission when he entered, and was intentionally guilty of the neglect. This distinction between the two negative particles rests on the law of the Greek language, according to which οὐ and its compounds stand where something is to be denied as a matter of fact, and μὴ and its compounds when something is to be denied as a matter of thought.

He was speechless (ἐφιμώθη)

Lit., he was muzzled or gagged. It is used of muzzling the ox (1 Timothy 5:18), and is addressed by Christ to the demon (Mark 1:25), and to the raging sea (Mark 4:39). Peter uses it of putting the ignorant and foolish to silence (1 Peter 2:15).

The outer darkness

See on Matthew 8:12.

And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was {d} speechless.

(d) Literally, haltered, that is to say, he held his peace, as though he had a bridle or a halter around his neck.

22:12 How camest thou in hither not having a wedding garment? The fact that he had not was proof that he had no right to be there. All invited might be very different before, good and bad, but they must be clothed alike when the guests of the Lord.

22:12 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.

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

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.