THE WEDDING GARMENT

A crucial point in the parable is the absence of a wedding garment. There has been much speculation as to the source of the wedding garment. Some declare it was the custom in Jesus’ day to present wedding guests with garments. However there is little evidence to support such a claim. The parable leaves the source (of the wedding garment) in the background, and simply indicates that a suitable robe was necessary, however obtained. Adding to Scripture what is not given is unwise.

Nevertheless we may speculate, our thought is that it is the “Robe of Christ’ righteousness”, or merit of Christ’ sacrifice, which the Lord imputes to the believer when he takes the second step of a full consecration. This is more thoroughly explained in our study on the Tabernacle entitled “The Only Way”.

The verb “had on” in Verse 11 is translated from “enduo” (Strong’s #1746). This verb is used often in the New Testament and has the meaning “to put on.” “But put ye on the Lord Jesus Christ” (Rom 13:14); “And that ye put on the new man, which after God is created in righteousness and true holiness” (Eph 4:24).

The un-robed guest had accepted the call and entered the banquet hall (typified by those believers who have entered into the “courtyard” of the Tabernacle), but he HAD NOT “put on” a proper garment. Paul gave the meaning of this expression. “For as many of you as have been baptized into Christ have put on Christ.” (Gal 3:27)

Many are called by God and respond by consecrating to righteous living. They receive John’s baptism; but, like the Ephesians and the Hebrews at the time of their enlightenment, they are not “baptized into Christ.” They have not yet “put on” Christ. Though many are called, few go on to the second consecration.

 All who respond to God’s drawing (John 6:44) are fed spiritual meat and drink (1 Cor 10:3, 4). Just as was Israel at Mt. Sinai, they are enlightened of God’s requirements. The Hebrews were “illuminated” before they were urged to enter God’s “rest.”

“But call to remembrance the former days (prior to your having taken the second step), in which, after ye were illuminated, ye endured a great fight of afflictions;” (Heb 10:32).

The Ephesians were first edified by Paul—teaching, which preceded baptism (Acts 19:4, 5).

The Apostle has likewise enlighten us of God’s requirements in Rom 12:1 and of the “acceptable time” in which these requirements are to be made (2 Cor 6:1, 2)

After entering the lighted hall (the “courtyard condition”), after enlightenment (specifically in respects to the “high calling” gleamed from the waters of truth found in the “Laver” accessible to all who have entered the “courtyard condition”), there must be a second response. Those who fail to “put on” the garment, who fail to “put on” Christ, who fail to make the second consecration, are rejected.

Just as the un-robed guest, they are taken from the bright lights of the banquet hall and cast into the darkness outside. They join those called ones who refused to leave their farms, their merchandise. Those who enter the hall and fail to “put on” a garment suffer the same fate as those who made light of the call.

There is an important nuance apparent in the Greek, which is completely lost in the English translation. “…He [the King] saw there a man which had not [Strong’s #3756] on a wedding garment…” (Verse 11); “… how comes thou in hither not [Strong’s #3361] having a wedding garment?” (Verse 12)

The little word “not” in these verses is translated from different Greek words. In Verse 11 the word used denotes a fact—the guest had not put on a garment.

The word in Verse 12, on the other hand, signifies intention—the guest had willfully not put it on. The King asked in effect, “Is it your willful intention not to have a garment?” The guest knew the garment was required, but was not willing to put it on.

What about you, have you been unwilling to take the “second step” of a full unreserved consecration to the Lord, to put on the wedding garment?

THE WEEPING AND GNASHING OF TEETH

The ultimate consequence of not responding to the call, and not putting on a wedding garment, is “weeping and gnashing of teeth.” This difficult phrase appears seven times in the New Testament — six times in Matthew, once in Luke. The account in Luke provides important insight.

“And he went through the cities and villages, teaching, and journeying toward Jerusalem. Then said one unto him, Lord, are there few that be saved? And he said unto them, ‘strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able (it’s NOT that they are unable to enter in, but rather that they are un-willing to enter in) …“(Luke 13:22-24)

Again, there is the comparison between many and few.

” . . . When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are: Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity. There shall be weeping and gnashing of teeth . . . “(Luke 13:25-28)

Those standing without, knocking at the door, are the same ones who, in the parable, who refused to go to the feast—the called of the Jewish nation.

This text makes manifest the “weeping and gnashing of teeth” is to occur in the Kingdom, after the Lord’s return and the Church is complete. Only in the Kingdom will those who were called realize the great privilege they rejected. It is then they cry “Lord, Lord, open unto us.” When they hear the answer “I know you not,” then “there shall be weeping and gnashing of teeth.”

The prophet Ezekiel wrote of this lament. “Then shall ye [Israel] remember your own evil ways, and your doings that were not good, and shall loathe yourselves in your own sight for your iniquities and for your abominations” (Ezek 36:31).

Zechariah also foretold of it. “… They shall mourn for him, as one mourns for his only son, and shall be in bitterness for him, as one is in bitterness for his firstborn” (Zech 12:10).

In the Kingdom those Jews who rejected God’s call shall weep and gnash their teeth. The parable reveals a similar destiny awaits the Gentiles who reject God’s call. The writer of Hebrews confirmed this.

“Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby [the] many be defiled“(Heb 12:15)

“Many” has the definite article, “the many“—the many who are called as contrasted with the few who are chosen.

“Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright, for ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.”(Heb 2:16, 17)

The Gentiles who do not respond to the call will suffer rejection and, in the Kingdom, will weep even as did Esau.

MANY CALLED, FEW CHOSEN

The Parable of the Marriage Feast dramatically demonstrates the need for understanding the two crises in the Christian experience. All who consecrate to righteous living (who take the “first step” only) enter the banquet hall without a wedding garment. If they remain in that provisional state (un-willing to take the “second step” of a full consecration) then they have received the grace of God in vain (this special favor offered only once, and only now during the Gospel age, 2 Cor 6:1), as did Esau.

“He that rejects me, and receives not my words, hath one that judges him: the word that I have spoken, the same shall judge him in the last day.”(John 12:48)

The failure to be chosen is directly related to not “putting on” a garment, not making the second consecration. Many Jews and Gentiles, as individuals, follow the path taken by the Israelite nation. They leave their Egypt and pass through the antitypical Red Sea. They come to Mt. Zion (Heb 12:22). They are nourished with spiritual meat and drink, the Words of Life (1 Cor 10:13, 14). They are brought to the border of their Canaan (before the door of the Tabernacle); but, as did Israel, they choose not to enter.

They refuse to pass through the Jordan (pass beneath the “first vail”). They willfully refuse to put on the wedding garment! (Refuse to take the “second step”, entering into covenant relationship with the Father, for which reason they received enlightenment in the first place.)

“Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it” (Heb 4:1); “… for many are called, but few are chosen” (Matt 22:14)