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Mat_22:11 f. Ἔνδυμα γάμου ] a dress suited for a marriage. Comp. χλανὶς γαμική , Aristoph. Av. 1693. It is true that, in interpreting this passage, expositors (Michaelis, Olshausen) lay stress on the Oriental custom of presenting handsome caftans to those who are admitted to the presence of royalty (Harmer, Beobacht. II. p. 117; Rosenmüller, Morgenl. V. p. 75 ff.); and they are all the more disposed to do so, that such a custom is calculated to make it appear with greater prominence that righteousness is a free gift, and that, consequently, man’s sin is so much the more heinous: but neither can it be proved (not from Gen_45:22; Jdg_14:12; 2Ki_5:22; 2Ki_10:22; Est_6:8; Est_8:15) that any such custom existed in ancient times, nor does the text make any allusion to it whatever, although it would have contributed not a little to bring out the idea of the parable. That those invited, however, should appear in festive attire was a matter of course, and demanded by the rules of ordinary etiquette (see Dougt. Anal. II. p. 23). The only thing intended to be represented here is the moral δικαιοσύνη , which, by faith in Christ, men are required to assume after being called to the Messianic kingdom through μετάνοια . Comp. Mat_6:33, Mat_5:20. So far, our Lord’s adversaries themselves could understand the figure of the wedding garment. But, of course, the true inward basis of the moral δικαιοσύνη was to be sought in that righteousness which, as a free gift, and in virtue of the death of Jesus, would be bestowed on those who believed (comp. the Fathers in Calovius). The knowledge of this truth, however, had to be reserved for a later stage in the development of Christian doctrine.
ἑταῖρε ] Comp. on Mat_20:13.
πῶς εἰσῆλθες , κ . τ . λ .] a question expressive of astonishment: how has it been possible for thee to come in hither (how couldst thou venture to do so), without, etc.?
μὴ ἔχων ] although thou hadst not. Differently Mat_22:11 : οὐκ ἐνδεδυμ . Comp. Buttmann, Neut. Gr. p. 301 [E. T. 351].