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Selected Verse: Matthew 22:12 - Strong Concordance

Verse	Translation	Text
Mt 22:12	Strong Concordance	And [2532] he saith [3004] unto him [846], Friend [2083], how [4459] camest thou [1525] in hither [5602] not [3361] having [2192] a wedding [1062] garment [1742]? And [1161] he was speechless [5392].
	King James	And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Friend, how camest thou in hither, not having a wedding garment? And he was speechless--being self-condemned.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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

Notes on the Bible, by Albert Barnes, [1834]
Friend - Rather, "companions." The word does not imply friendship. He was speechless - He had no excuse. So it will be with all hypocrites.

Notes on the Bible, by Albert Barnes, [1834]

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

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

Vincent's Word Studies, by Marvin R. Vincent [1886]
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 (Ti1 5:18), and is addressed by Christ to the demon (Mar 1:25), and to the raging sea (Mar 4:39). Peter uses it of putting the ignorant and foolish to silence (Pe1 2:15). The outer darkness See on Mat 8:12.

Vincent's Word Studies, by Marvin R. Vincent [1886]

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 (Ti1 5:18), and is addressed by Christ to the demon (Mar 1:25), and to the raging sea (Mar 4:39). Peter uses it of putting the ignorant and foolish to silence (Pe1 2:15).

The outer darkness

See on Mat 8:12.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
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.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

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.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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 Mat 8:12 (note).

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

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 Mat 8:12 (note).

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