The Wedding Garment

THIS is another of our Lord’s parables in which experiences in connection with a feast are used to illustrate valuable points of truth. The beginning of the parable is similar to the one recorded in Luke 14:16-24, but there are several differences. In the parable recorded by Luke “a certain man” arranges for the feast, whereas in the Parable of the Wedding Garment the arrangements are made by “a certain king,” in connection with his son’s marriage. But in both parables there is the failure on the part of the originally invited guests to appear at the feast, so finally the servants are sent into the highways to invite others to the feast.

Obviously the parable in Matthew is a different parable, for other details are given. The bidden guests in this parable who refuse to attend the feast are again urged by the servants to do so. But instead of accepting the invitation they spitefully treat the servants, and we are informed that this results in their master, the king, sending forth his armies and destroying the murderous guests.

It is not difficult to see in these circumstances of the parable that which actually occurred in the outworking of the divine plan beginning with the first advent of Jesus. The “king” in the parable seems clearly to be Jehovah, and the “son” for whom he made a marriage, his beloved Son Christ Jesus. Jehovah is indeed the great King of the universe, and we know that in his plan for the redemption and restoration of the human race he has arranged that his beloved Son will have a “bride,” and that there shall be a marriage supper of the Lamb, who is Jehovah’s Son.—Rev. 19:7-9; 21:2,9; 22:17

It is indicated in the parable that it had been predetermined who would be invited to the marriage and have the privilege of participating in it. The Scriptures show that these “guests” were the Israelites, particularly those living at the time of our Lord’s first advent. The record also reveals that the majority of these, even as shown by the parable, not only declined the invitation, but evilly entreated those who called it to their attention, bitterly persecuting many of these faithful servants of the Lord, both before and after Pentecost.

It is also historically true that a few years later the Jewish nation was destroyed, thousands of Israelites individually being killed. This was in A.D. 70-73. But this did not interfere with the King’s plan for the marriage of his Son, for invitations have since gone out into the highways; that is, to the Gentiles, giving opportunity for other guests to prepare themselves for the feast and for the marriage.

The parable states that in sending out the general call to the marriage and feast both the good and the bad were to be brought in. This does not imply that the servants were arbitrarily to bring to the supper those whom they knew to be wicked, or unworthy. The thought is, rather, that as the Gospel call has gone forth throughout the world all sorts of people have responded to it. In most instances, no doubt, all who respond are sincere, but many fail later to measure up to all that is required of them.

The closing verse of the parable states that “many are called, but few are chosen.” This is one of the important lessons of the parable. It is a point that is emphasized in the Scriptures. The Apostle Peter speaks of making our “calling and election sure.” (II Pet. 1:10) It is not enough simply to be called. If we are to enter into the marriage of the Lamb, and to the marriage supper of the Lamb, we must make our calling sure by faithfulness to its terms. The same thought is mentioned by the Revelator when he speaks of those who are with the Lamb as the “called, and chosen, and faithful.”—Rev. 17:14

The Wedding Garment

IN THIS parable special wedding garments are provided for the guests by the king. After all the guests are present there is an inspection of them, and it is found that one present is not wearing the garment. It seems that the custom of the time was for hosts on such occasions to provide a special robe for each guest to wear. It is assumed, therefore, that this one man must have accepted and donned the robe in order to be within and mingle with the guests, but later removed it.

When the king observed this man without a robe he gave orders to bind him hand and foot, and to cast him into outer darkness where there was weeping and gnashing of teeth, denoting a condition of great chagrin and disappointment. It would seem reasonable to conclude that this one man might well represent a class who would remove their robes after appearing at the feast, or in the outer chambers of the king’s home, waiting for the marriage and the feast to take place.

Fortunately, as in most cases of interpreting symbols, we do not need to theorize as to what is represented by this robe. A robe is, of course, a covering, and in this case, a covering which made the individual acceptable in appearance to the host. This symbolism is used in many places in the Scriptures. In Revelation 19:8 the entire Christ company, spoken of as the “wife” of the Lamb, is shown to be given fine linen robes, clean and bright (Greek) which are described as “the righteousness of saints.”

Every individual who eventually becomes a member of the “bride” class was a member of the fallen adamic race. (Rev. 21:2,9; 22:17) The personal righteousness of all these has been but as “filthy rags,” and not pleasing to the Lord. (Isa. 64:6) The imperfections of all the guests in the parable must, therefore, be covered by a robe which the King provides. This is the robe of Christ’s righteousness. (Isa. 6:10) The righteousness of the saints is not their own, then, but the righteousness provided by the Lord, the righteousness of Christ.

It seems clear that none could become even a probationary guest at the Lord’s marriage feast who did not accept Christ as Redeemer, and upon the basis of this make a full consecration to do the Father’s will. Wearing the robe of Christ’s righteousness would denote an acceptance and appreciation of the great ransom feature of the divine plan, a belief that “there is none other name under heaven given among men, whereby we must be saved” and made acceptable in the sight of God.—Acts 4:12

Taking off of the wedding garment would therefore imply a loss of appreciation for the ransom. It could be an outright denial of the fact that Christ gave himself as a corresponding price for our sins and for the sins of the whole world; or it could be a gradual cooling of zeal, and an ignoring of this feature of the divine plan. The Lord is, of course, the judge as to all that might be implied in this. Our privilege and intent in connection with it is to maintain our keen interest in the ransom, and ever to remember that apart from the righteousness of Christ we could have no part in the divine plan, and no hope of being at the marriage and the marriage feast of the Lamb.

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