Matthew 22 and the "Man" not clothed for wedding feast

[LittleLambofJesus]

This parable has always intrigued me [much like the richman/lazarus parable of Luke 16].

What I would like to do is examing this story in relation to other verses in both the OT/OC and NT/NC.

The word used for "wedding feast" is used mainly in the Gospels, and this particular "Man" is an intersting study also. Please feel free to contribute anything you might know concerning this particular story. Thanks and God bless
Steve

#1062 used 18 times in 17 verses according to ISA.
Only used 3 times outside of Gospels: Hebrew 13:14, Revelation 19:7-9.

Matthew 22:11
And entering yet the King, to gaze of the ones reclining, He saw there a Man not in-slipped/endedu-menon <1746> (5765) cothing of wedding-feast/gamou <1062>

1062. gamos gam'-os of uncertain affinity; nuptials:--marriage, wedding.

 

[LittleLambofJesus]

Matthew 22:11 And entering yet the King, to gaze of the ones reclining, He saw there a Man [OC?] not in-slipped/endedu-menon <1746> (5765) cothing of wedding-feast/gamou <1062>

This is one of the OT verses I can relate to Matt 22:11.

What is interesting here is the word "hush/silence", the same word used in Revelation 8 when the 7th seal is opened.....Fascinating!

Zeph 1:
7 Hush! in presence of my Lord YHWH, that near Day of YHWH. That YHWH prepares a sacrifice, He sanctifies ones being called of Him.
8 And becomes in Day of sacrifice of YHWH and I visit on the chiefs, and on sons of the King, and on all of ones being clothed/<1746 endedumenouv>
clothing foreign.
[Matt 22:11/Revelation 19]

Revelation 8:1
And when it opens the Seal, the Seventh, became a Hush/sigh <4602> in the heaven as half-hour



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[LittleLambofJesus]

Matthew 22:11 And entering yet the King, to gaze of the ones reclining, He saw there a Man [OC?] not in-slipped/endedu-menon <1746> (5765) cothing of wedding-feast/gamou <1062>

A form of that word is also used in Luke 16:19, and tho I like to study the greek, sometimes the "suffixes" on the end of words confound me.
Whereas Matt 22:11 has the transliterated greek suffox "menon", the one shown in Luke 16:19 has "sketo".
Anyone here knowledgable in the greek that can perhaps help me on that? Thanks

Luke 16:19
A-Man, yet any, was rich and in-slipped/enedidu-sketo <1737> (5710) purple/porfuran <4209> and fine-linen/busson <1040> making-merry down to a-day, shiningly
[Matt 22:11]

"for I am having 5 brothers...." Luke 16:28


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[Thekla]

bump -- this is cool; thanks LLoJ !

I always think of the wise and foolish virgins (Matthew 25) when I see this (Matthew 22) parable, too !

 

[LittleLambofJesus]

bump -- this is cool; thanks LLoJ !

I always think of the wise and foolish virgins (Matthew 25) when I see this (Matthew 22) parable, too !

That was brought up by another member on that thread "for I am having 5 brothers".....but it seems some take it the wrong way.....sigh I may make a thread on the "10 virgins" of Matt 25 in the future in relation to "Israel".....

http://www.christianforums.com/t7458936-6/#post54514044

 

[Thekla]

To compare them, the guests of the wedding feast were given their clothes by the host. In this one, they also had to show up (and didn't) and in Matt 25, they needed to supply their own oil - keep watch (watchfulness as a Christian 'virtue').

 

[LittleLambofJesus]

To compare them, the guests of the wedding feast were given their clothes by the host. In this one, they also had to show up (and didn't) and in Matt 25, they needed to supply their own oil - keep watch (watchfulness as a Christian 'virtue').

That event is so much like the Passover event in Exodus 12 tis almost "spooky" ehehe.......

Scripture4All - Greek/Hebrew interlinear Bible software

Exodus 12:29
And is becoming mid<02677> of the night and Yahweh smote every of firstborn in land of Egypt, from firstborn of Pharaoh, the one sitting on his throne, unto firstborn of the captive which in house of cistern and every of firstborn of beast.
[Matthew 25:5-6]

Matthew 25:5
Of tarrying yet the Bridegroom they nod all and are slept.
6 Of middle yet of night a cry has occured "behold! the Bridegroom. Be ye coming out! into meeting<529> of Him".
[Genesis 12:29]



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[MrPolo]

Don't forget the wedding at Cana where Jesus started His public ministry.

 

[angelmom01]

In this parable, like that of the fish being gathered, ALL are dragged in - both the good and the bad - and it is only after they have all been dragged in that they are separated.

Makes me think of this verse in Jude:

Jud 1:5 I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.

Jesus said: "I am come to send fire on the earth" and "now is the judgment of this world" and "I, if I be lifted up, shall draw/drag all men unto me".

Perhaps he is even now separating the sheep and the goats? The wheat and the tares? The spirit and the flesh? That which must perish from that which is saved in the day of the Lord?

 

[student ad x]

Maybe this fella not having the proper attire in the parable is alluding to the clothing of Christ, (the inputed righteousness of Christ). Here's another interesting thought, maybe this is a parallel of sorts to Ezekiel 16:10-13

 

[Uphill Battle]

I agree with you student.

I feel that the man was not clothed with Christ.

 

[prodromos]

Christ is risen!

The resources of the host were at his disposal, but he made no use of them and remained as he was when he was brought in.

John

 

[LittleLambofJesus]

Maybe this fella not having the proper attire in the parable is alluding to the clothing of Christ, (the inputed righteousness of Christ). Here's another interesting thought, maybe this is a parallel of sorts to Ezekiel 16:10-13

I agree with you student.

I feel that the man was not clothed with Christ.

Thank you and that appears to be correct.
Could the King be symbolizing Christ?

I also found this interesting.
Jesus uses the word "comrade/friend" in Matt 22:12 which is used only 4 times in the Gospels, all in Matthew.

It is the same word Jesus used of "Judas" when he came with those from the Chief Priests to arrest Him in Matt 26.

"Judas" also comes from the word "Judah", of which the Priesthood was joined to.

"for I am having 5 brothers...." Luke 16:28

Matthew 11:16
`And to what shall I liken this generation? it is like little children in market-places, sitting and calling to their comrades,

Matthew 20:13
`And he answering said to one of them, Comrade, I do no unrighteousness to thee; for a denary didst not thou agree with me?

Mattthew 22:12
And He is saying to him "Comrade/etaire <2083>, how did thou enter here not having garment of marriage"? The yet he was still.

Matthew 26:50
and Jesus said to him, `Comrade, for what art thou present?' Then having come near, they laid hands on Jesus, and took hold on him.

2083. hetairos het-ah'-ee-ros from etes (a clansman); a comrade:--fellow, friend.
Strong's Number G2083 occurs 4 times in 4 verses



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[student ad x]

Could the King be symbolizing Christ?

I think so, or God, depending I suppose on how one is interpreting the parable. The Lukan account (Luke 14) is of really no help on this (IMO ) The parable of the talents mentioned in chap 18 helps.

I also found this intersting. Jesus uses the word "comrade/friend" in Matt 22:12 which is used only 4 times in the Gospels, all in Matthew.

It is the same word Jesus used of "Judas" when he came with those from the Chief Priests to arrest Him in Matt 26.

Indeed interesting. Some folks from church and I had a Bible study on the kingdom parables for a couple months at the beginning of the year. We spent some time pondering and talking on this point. Interesting indeed!

FWIW: I love studying and re-studying the kingdom parables. A book that has a lot of research is Stories with Intent: A Comprehensive Guide to the Parables of Jesus by Klyne Snodgrass. The book really made me think (and re-think! )

I hope your day will be blessed LLoJ

____________

[/quote]"Judas" also comes from the word "Judah", of which the Priesthood was joined to.

http://www.christianforums.com/t7458936-6/#post54510139

Young) Matthew 11:16 `And to what shall I liken this generation? it is like little children in market-places, sitting and calling to their comrades,

Young) Matthew 20:13 `And he answering said to one of them, Comrade, I do no unrighteousness to thee; for a denary didst not thou agree with me?

Matt 22:12 And He is saying to him "Comrade/etaire <2083>, how did thou enter here not having garmentof marriage"? The yet he was still.

Young) Matthew 26:50 and Jesus said to him, `Comrade, for what art thou present?' Then having come near, they laid hands on Jesus, and took hold on him.

Strong's Number G2083 matches the Greek &#7953;&#964;&#945;&#8150;&#961;&#959;&#962; (hetairos), which occurs 4 times in 4 verses in the Greek concordance of the KJV

2083. hetairos het-ah'-ee-ros from etes (a clansman); a comrade:--fellow, friend.[/quote]

 

[LittleLambofJesus]

I think so, or God, depending I suppose on how one is interpreting the parable. The Lukan account (Luke 14) is of really no help on this (IMO ) The parable of the talents mentioned in chap 18 helps.
Indeed interesting. Some folks from church and I had a Bible study on the kingdom parables for a couple months at the beginning of the year. We spent some time pondering and talking on this point. Interesting indeed!

FWIW: I love studying and re-studying the kingdom parables. A book that has a lot of research is Stories with Intent: A Comprehensive Guide to the Parables of Jesus by Klyne Snodgrass. The book really made me think (and re-think! )

I hope your day will be blessed LLoJ

____________

Thank you for that great post and the reference to Klyne Snodgrass's commentary. [sorry I took this long to respond bro]
I had never heard of him but will certainly give it a looksee
May your days also be blessed
Steve

 

[LittleLambofJesus]

Any more thoughts on this? Thanks

 

[LittleLambofJesus]

What kind of clothing would this man be wearing that he would not be wearing clothing of the wedding feast?

Matthew 22:11 And entering yet the King to gaze of the ones the reclining, he saw there a Man not in-slipped/endedumenon <1746> cothing/enduma <1742> of wedding-feast
[Zeph 1:8/Luke 16:24]

Blue Letter Bible - Lexicon

1746. enduo en-doo'-o from 1722 and 1416 (in the sense of sinking into a garment); to invest with clothing (literally or figuratively):--array, clothe (with), endue, have (put) on.

Blue Letter Bible - Lexicon

1742. enduma en'-doo-mah from 1746; apparel (especially the outer robe):--clothing, garment, raiment.

 

[Rick Otto]

In this parable, like that of the fish being gathered, ALL are dragged in - both the good and the bad - and it is only after they have all been dragged in that they are separated.

Makes me think of this verse in Jude:

Jud 1:5 I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not.

Jesus said: "I am come to send fire on the earth" and "now is the judgment of this world" and "I, if I be lifted up, shall draw/drag all men unto me".

Perhaps he is even now separating the sheep and the goats? The wheat and the tares? The spirit and the flesh? That which must perish from that which is saved in the day of the Lord?

You preterists are always seeking instant gratification.

 

[Thekla]

I agree with you student.

I feel that the man was not clothed with Christ.

Which is the man's cross; "take up your cross and be following Me".

At baptism, we are given a cross to wear, a reminder/symbol that in putting on Christ we have taken up our cross.

glory to Him +

 

[Faith.Man]

I never really understood the full meaning of this passage until I read this thread topic. I looked up the passage in one of my favorite Bible commentaries, in this instance, "The Believer's Bible Commentary", and it confirmed the previous analysis by others. I reprint it below.

Matthew 22:1-14

H. Parable of the Wedding Dinner (22:1-14)

22:1-6 Jesus was not through with the chief priests and Pharisees. In a parable of a wedding dinner He again pictured favored Israel as set aside and the despised Gentiles as guests at the table. He likened the kingdom of heaven to a certain king who arranged a marriage feast for his son. The invitation was in two stages. First, an advance invitation, personally conveyed by servants, which met a flat refusal. The second invitation announced that the feast was spread. It was treated contemptuously by some, who were too busy with their farms and businesses, and violently by others, who seized, abused, and killed the servants.

22:7-10 The king was so furious that he destroyed those murderers and burned their city. Scrapping the first guest list, he issued a general invitation to all who would come. This time there wasn't an empty seat in the wedding hall.

22:11-13 Among the guests, however, was one who did not have a wedding garment. Challenged on his unfitness to attend, he was speechless. The king ordered him to be cast out into the night, where there would be weeping and gnashing of teeth. The attendants in verse 13 are not the same as the servants in verse 3.

22:14 Our Lord concluded the parable with the words, &#8220;For many are called, but few are chosen.&#8221;

As to the meaning of the parable, the king is God and His Son is the Lord Jesus. The wedding feast is an appropriate description of the festive joy which characterizes the kingdom of heaven. Introducing the church as the bride of Christ in this parable unnecessarily complicates the picture. The main thought is the setting aside of Israel&#8212;not the distinctive call and destiny of the church.

The first stage of the invitation pictures John the Baptist and the twelve disciples graciously inviting Israel to the wedding feast. But the nation refused to accept. The words, &#8220;they were not willing to come&#8221; (v. 3), were climactically dramatized in the crucifixion.

The second stage of the invitation suggests the proclamation of the gospel to the Jews in the book of Acts. Some treated the message with contempt. Some treated the messengers with violence; most of the apostles were martyred.

The King, justifiably angry with Israel, sent &#8220;his armies,&#8221; that is, Titus and his Roman legions, to destroy Jerusalem and most of its people in a.d. 70. They were &#8220;his armies&#8221; in the sense that He used them as His instruments to punish Israel. They were His officially even if they did not know Him personally.

Now Israel is set aside nationally and the gospel goes out to the Gentiles, both bad and good, that is, of all degrees of respectability (Acts 13:45-46; Acts 28:28). But the reality of each individual who comes is tested. The man without a wedding garment is one who professes to be ready for the kingdom but who has never been clothed in the righteousness of God through the Lord Jesus Christ (2 Corinthians 5:21). Actually there was (and is) no excuse for the man without the wedding garment. As Ryrie notes, it was the custom in those days to provide the guests with a garment if they had none. The man obviously did not take advantage of the offered provision. Without Christ, he is speechless when challenged as to his right to enter the kingdom (Romans 3:19). His doom is outer darkness where there is weeping and gnashing of teeth. The weeping suggests the suffering of hell. Some suggest that the gnashing of teeth signifies continued hatred and rebellion against God. If so, it disproves the notion that the fires of hell exert a purifying effect.

Verse 14 refers to the whole parable and not just to the incident of the man without the wedding garment. Many are called, that is, the gospel invitation goes out to many. But few are chosen. Some refuse the invitation, and even of those who respond favorably, some are exposed as false professors. All who respond to the good news are chosen. The only way a person can tell whether he is chosen is by what he does with the Lord Jesus Christ. As Jennings put it, &#8220;All are called to enjoy the feast, but not all are willing to trust the Giver to provide the robe that fits for the feast.&#8221;