“And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.” (Revelation 19:8, KJV)

ABSTRACT

The Parable of the Wedding Garment in Matthew 22 serves as a profound allegory of salvation, judgment, and divine grace, emphasizing that the “wedding garment” symbolizes Christ’s perfect righteousness—a free gift of imputed and imparted holiness, received through faith, which covers human sinfulness and transforms the character, contrasting sharply with humanity’s futile “filthy rags” of self-righteousness since Eden’s fall. It illustrates God’s boundless love in extending a universal invitation, providing the garment at Calvary’s cost, and conducting a pre-advent investigative judgment to inspect professed believers’ lives against His holy law, where obedience and deeds reveal genuine faith. Those who accept the garment bear responsibilities of daily sanctification, unwavering faithfulness, reflecting Christ’s character, sharing the gospel’s warning and invitation, and maintaining the church’s distinct purity amid end-time deceptions. Yet, the parable warns of the tragic fate awaiting the unprepared—self-deceived Laodiceans who rely on profession alone—resulting in speechless condemnation and eternal separation, urging immediate self-examination, repentance, and full surrender to Christ before probation closes and the eternal feast begins.

SETTING THE STAGE FOR A ROYAL INSPECTION

Let’s get right to the heart of it: what exactly is this crucial “wedding garment” mentioned by our Lord? It’s the linchpin of the parable, the deciding factor between eternal celebration and outer darkness. Understand this: the garment is infinitely more than mere cloth, more than ceremonial attire. It represents the very essence, the spiritual substance, the divine quality that makes a soul acceptable, even welcome, in the dazzling presence of a holy God. It is the currency of heaven, the required passport for entry into the everlasting kingdom. To miss this point is to miss the central warning of the parable itself.

This garment, first and foremost, symbolizes the pure, spotless character that originates solely and entirely from Jesus Christ. It’s not a character we achieve through straining effort or meticulous rule-keeping; it’s a character we receive as a gift. “By the wedding garment in the parable is represented the pure, spotless character which Christ’s true followers will possess.” (Christ’s Object Lessons, p. 310, 1900). Where does this character come from? She continues, leaving no room for doubt: “It is the righteousness of Christ, His own unblemished character, that through faith is imparted to all who receive Him as their personal Saviour.” (Christ’s Object Lessons, p. 311, 1900). This isn’t about polishing our own flawed nature; it’s about being clothed in His perfection. The Bible itself confirms this identification. John the Revelator, witnessing the glorious bride, the church triumphant, declares: “And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.” (Revelation 19:8, KJV). Notice the connection: fine linen, clean and white—the ultimate symbol of purity—is the righteousness of the saints. This echoes the prophetic vision of Isaiah, who rejoiced, “I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels.” (Isaiah 61:10, KJV). It is God who clothes us, covering our sinfulness with His salvation and His righteousness. This is a divine transaction, an exchange rooted not in our merit, but in His grace, accessed through faith. It addresses the inward reality, not just the outward appearance.

Furthermore, this garment is explicitly presented as a gift from the King, and wearing it signifies both acceptance of His generous provision and respect for His authority. “For every guest at the feast there had been provided a wedding garment. This garment was a gift from the king. By wearing it the guests showed their respect for the giver of the feast.” (Christ’s Object Lessons, p. 309, 1900). The man found without it wasn’t simply forgetful or poorly dressed by his own standards; he had actively refused the King’s provision. “He had refused to make the preparation required by the king. The garment provided for him at great cost he disdained to wear. Thus he insulted his lord.” (Christ’s Object Lessons, p. 310, 1900). This refusal was an act of profound disrespect. Stephen Haskell, reflecting on the typology, reinforces the source: “Garments are a type of Christ’s righteousness, with which He clothes every one whose sins are forgiven.” (The Cross and Its Shadow, p. 275, 1914). He further warns against the folly of trying to blend our own efforts with Christ’s perfect provision, like patching an old, worn-out coat with brand new cloth: “Part of our life cannot be clothed with the ‘filthy rags’ of our own righteousness, and the remainder with the pure, spotless robe of Christ’s righteousness.” (The Cross and Its Shadow, p. 275, 1914). Such patchwork is impossible; it must be one or the other. Accepting the garment, therefore, is an act of profound humility. It’s acknowledging our own spiritual bankruptcy, our inability to stand before God in our own merits, and gratefully receiving the covering He provides. Rejecting it, as the speechless man did (Matthew 22:11–12, KJV), reveals a heart full of self-reliance, pride, and ultimately, contempt for the King of kings. To further illuminate this truth, Scripture declares, “He hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” (2 Corinthians 5:21, KJV). This exchange—Christ taking our sin, giving us His righteousness—is the essence of the garment. Additionally, Zechariah’s vision of Joshua the high priest underscores this gift: “And he shewed me Joshua the high priest standing before the angel of the LORD… Now Joshua was clothed with filthy garments… And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.” (Zechariah 3:1, 3-4, KJV). This divine act of cleansing and clothing mirrors the parable’s promise. “The righteousness which Christ offers to the sinner is a reality. It is not a fiction, not a name, but a living power, transforming the character.” (Review and Herald, July 7, 1896). Again, “The righteousness of Christ is not a cloak to cover unconfessed and unforsaken sin; it is a principle of life that transforms the character and controls the conduct.” (The Desire of Ages, p. 555, 1898). These truths affirm that the garment is both a covering and a transformative force, received through faith and manifested in a renewed life.

Therefore, let this be settled in our minds: the wedding garment is nothing less than the perfect character of Christ Himself, His flawless righteousness, freely offered as a gift to cover our sin and transform our nature. It represents both His legal standing applied to us (imputation) and His character developing within us (impartation). This dual understanding is crucial. It’s not just a legal fiction where God pretends we are righteous; it’s the beginning of a real transformation. It’s not just a legal fiction where God pretends we are righteous; it’s the beginning of a real transformation. The righteousness of saints in Revelation 19:8 (KJV) implies righteous acts flowing from a renewed heart. This beautiful garment signifies our acceptance into the royal family, our participation in the divine nature, made possible only through Him. It’s also a covenant symbol. Weddings are inherently covenantal. The King’s provision of the garment signifies the terms of His gracious covenant; wearing it signifies our acceptance and commitment to that relationship. Refusing the garment is thus a rejection of the covenant itself. What tragedy befalls those who reject this divine gift?

FROM EDEN’S LIGHT TO FILTHY RAGS

To truly appreciate the breathtaking value and absolute necessity of the wedding garment, we must journey back—back to the beginning, to Eden’s perfection, and then trace the tragic descent into sin’s degradation. Understanding what was lost helps us comprehend what Christ restores. We must contrast the original state of humanity, clothed in divine light, with the pitiful, inadequate attempts of fallen man to cover his own shame.

In the beginning, our first parents, Adam and Eve, were not clothed in fabrics woven by human hands, but in garments of celestial light, a direct reflection of the divine glory and their own inherent innocence. “The white robe of innocence was worn by our first parents when they were placed by God in holy Eden. They lived in perfect conformity to the will of God.” (Christ’s Object Lessons, p. 310, 1900). This wasn’t merely symbolic; it was a tangible reality: “A beautiful soft light, the light of God, enshrouded the holy pair. This robe of light was a symbol of their spiritual garments of heavenly innocence.” (Christ’s Object Lessons, pp. 310-311, 1900). Their outward appearance mirrored their inward purity and unbroken connection with their Creator. Genesis confirms their state before the fall, noting their lack of shame despite their physical nakedness: “And they were both naked, the man and his wife, and were not ashamed.” (Genesis 2:25, KJV). This lack of shame stemmed from their lack of sin, their perfect alignment with God’s will. They reflected, in their measure, the glory of God Himself, who, as the Psalmist declares, “coverest thyself with light as with a garment…” (Psalm 104:2, KJV). Their covering was spiritual, woven from purity, trust, and perfect love.

But then came the catastrophic fall. Sin entered, shattering the divine harmony. “But when sin entered, they severed their connection with God, and the light that had encircled them departed.” (Christ’s Object Lessons, p. 311, 1900). Suddenly, they were aware of their nakedness, not just physically, but spiritually. Shame and fear replaced innocence and trust. And what was their first instinct? To cover themselves, to hide their guilt, to manufacture a solution. “Naked and ashamed, they tried to cover themselves;…they sewed together fig leaves for aprons.” (Christ’s Object Lessons, p. 311, 1900). This act represents far more than makeshift clothing; it symbolizes all subsequent human attempts at self-justification: “This is what the transgressors of God’s law have done ever since the day of Adam and Eve’s disobedience. They have sewed together fig leaves to cover the nakedness caused by transgression. They have worn the garments of their own devising, by works of their own they have tried to cover their sins, and make themselves acceptable with God.” (Christ’s Object Lessons, p. 311, 1900). But God immediately demonstrated the utter inadequacy of their efforts. He rejected their flimsy, self-made coverings. Instead, in an act pregnant with prophetic meaning, “Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them.” (Genesis 3:21, KJV). This provision, requiring the shedding of blood, pointed forward to the Lamb of God whose sacrifice would provide the only true covering for sin. The prophet Isaiah, centuries later, would echo the futility of human attempts at righteousness with devastating honesty: “But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.” (Isaiah 64:6, KJV). Our very best efforts, our most sincere attempts at goodness apart from God’s grace, are viewed by heaven as nothing more than polluted, disgusting rags. Isaiah contrasts this sharply with God’s response to genuine, God-enabled righteousness: “Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways…” (Isaiah 64:5, KJV). There is a righteousness God accepts, but it is not of human origin. The man without the wedding garment at the King’s feast (Matthew 22:11, KJV) was, in essence, still wearing his fig leaves, his filthy rags, trusting in his own inadequate “citizen’s dress” (Christ’s Object Lessons, p. 310, 1900) instead of the King’s glorious provision.

Scripture further illustrates this contrast. “For all have sinned, and come short of the glory of God;” (Romans 3:23, KJV), highlighting the universal loss of divine glory through sin. Yet, God’s mercy provides a remedy: “And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one.” (Zechariah 14:9, KJV), pointing to the restoration through Christ’s redemptive work. “The Lord looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside, they are all together become filthy:” (Psalm 14:2-3, KJV). This divine assessment underscores humanity’s fallen state. “All our righteousness is as filthy rags; but Christ places His own robe, His own spotless character, about those who accept Him.” (The Ministry of Healing, p. 161, 1905). Again, “Man’s obedience can be made perfect only by the incense of Christ’s righteousness, which fills with divine fragrance every act of obedience.” (Selected Messages Book 1, p. 344, 1958). These truths emphasize that only Christ’s righteousness can restore what was lost in Eden.

The contrast could not be more stark or more sobering. Humanity fell from a state of being clothed in God-given light to desperately stitching together coverings of shame and self-deception. This highlights our desperate condition and underscores our absolute need for the divine remedy, the heavenly garment, the robe of Christ’s righteousness, which alone can cover our nakedness and restore us to fellowship with God. The sewing of fig leaves reveals more than just a physical act; it exposes a deep-seated psychological impulse born of guilt – the need to hide, to justify oneself, to appear acceptable when one knows they are not. This same impulse fuels resistance to God’s free grace today, manifesting as pride and self-righteousness, the very attitude embodied by the guest who refused the provided garment and the Laodiceans who declared, “I am rich… and have need of nothing,” while being spiritually destitute (Revelation 3:17, KJV). Furthermore, the transition from fig leaves to “coats of skins” (Genesis 3:21, KJV) carries immense theological weight. It signifies that the true covering for sin cannot be manufactured by human effort but requires sacrifice, the shedding of life. This first, God-ordained covering implicitly involved death, pointing directly toward the ultimate sacrifice of Christ. This understanding adds profound depth to the description of the wedding garment being provided “at great cost” (Christ’s Object Lessons, p. 310, 1900). It wasn’t merely offered; it was purchased with the precious blood of the Lamb, making the refusal to wear it not just an insult, but a trampling underfoot of the Son of God. How then do we secure this heavenly attire?

HOW DO WE GET THIS HEAVENLY ATTIRE?

So, the critical question arises: If this wedding garment, this robe of Christ’s righteousness, is absolutely essential for acceptance with God and entry into the kingdom, how do we obtain it? Is it automatically bestowed upon church members? Is it earned through diligent service? The Scriptures and the Spirit of Prophecy provide clear answers. Receiving this heavenly attire is not a passive occurrence, nor is it a reward for human merit. It involves a dynamic, conscious, and transformative process, initiated entirely by God’s unmerited grace but requiring the believer’s active, faith-filled cooperation.

The foundational step is receiving the garment through faith in Jesus Christ, which results in nothing less than becoming a new creation. We are clothed, not by our efforts, but by virtue of our position “in Christ.” The Apostle Paul explains, “But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:” (1 Corinthians 1:30, KJV). Christ Himself becomes our righteousness. This vital union with Him through faith brings about a radical transformation at the core of our being: “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.” (2 Corinthians 5:17, KJV). This isn’t just turning over a new leaf; it’s receiving a new life, a new identity. “When we submit ourselves to Christ, the heart is united with His heart, the will is merged in His will, the mind becomes one with His mind, the thoughts are brought into captivity to Him; we live His life. This is what it means to be clothed with the garment of His righteousness.” (Christ’s Object Lessons, p. 312, 1900). This submission isn’t passive resignation but an active yielding that brings divine empowerment: “When a soul receives Christ, he receives power to live the life of Christ.” (Christ’s Object Lessons, p. 314, 1900). Faith, then, is the hand that reaches out and accepts the offered robe, the key that unlocks the union through which His righteousness becomes ours and His power enables transformation. As Ezekiel prophesied God’s promise, “A new heart also will I give you, and a new spirit will I put within you…” (Ezekiel 36:26, KJV).

This reception, however, involves more than a one-time decision; it necessitates an ongoing, active participation in putting off the old sinful self and putting on the new self, which is continually being recreated in God’s likeness. Paul doesn’t mince words; he issues a command to believers: “That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; And be renewed in the spirit of your mind; And that ye put on the new man, which after God is created in righteousness and true holiness.” (Ephesians 4:22-24, KJV). This is a deliberate, conscious exchange—shedding the grave clothes of sin and donning the robes of righteousness provided by Christ. It echoes his other exhortation to “put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.” (Romans 13:14, KJV). This active engagement is powerfully illustrated in the message to the Laodicean church, representing the final generation. They are counseled not merely to passively receive, but to actively “buy” the needed graces: “I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.” (Revelation 3:18, KJV). This “buying” signifies a necessary exchange – we must give up our cherished sins, our self-sufficiency, our pride, in order to receive the true riches and the pure raiment Christ offers. It implies effort, valuation, and a transaction of the heart. While the garment is a free gift, laying hold of it and keeping it on requires our cooperation with the sanctifying power of the Holy Spirit. It’s a daily battle, a daily choice to starve the old nature and nourish the new.

Scripture reinforces this active process: “For as many of you as have been baptized into Christ have put on Christ.” (Galatians 3:27, KJV), emphasizing the act of uniting with Christ. Furthermore, “And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed.” (Romans 13:11, KJV), urging vigilance and action. “By faith, we may lay hold of the righteousness of Christ, and through His power become partakers of the divine nature.” (The Desire of Ages, p. 123, 1898). “The only condition upon which the righteousness of Christ can be imputed to us is that we believe in Him and accept Him as our personal Saviour.” (Selected Messages Book 1, p. 396, 1958). These statements clarify that faith is active, requiring surrender and cooperation.

Crucially, the genuine reception of the wedding garment is invariably evidenced by a life of obedience and right-doing. Faith and works are inseparable threads in the fabric of true Christian experience. “Righteousness is right doing, and it is by their deeds that all will be judged. Our characters are revealed by what we do. The works show whether the faith is genuine.” (Christ’s Object Lessons, p. 312, 1900). She further clarifies the relationship: “We do not earn salvation by our obedience, for salvation is the free gift of God, to be received by faith. But obedience is the fruit of faith.” (Steps to Christ, p. 61, 1892). The Apostle John provides the litmus test for genuine faith: “And hereby we do know that we know him, if we keep his commandments.” (1 John 2:3, KJV). Conversely, “He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.” (1 John 2:4, KJV). Abiding in Christ naturally leads to walking as He walked (1 John 2:6, KJV). Keeping His commandments is the evidence of His dwelling in us: “And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the Spirit which he hath given us.” (1 John 3:24, KJV). James echoes this truth powerfully: “For as the body without the spirit is dead, so faith without works is dead also.” (James 2:26, KJV). Therefore, obedience doesn’t purchase the garment, but it proves the garment has been received and is being worn. It is the visible manifestation of the invisible transformation wrought by grace through faith.

In summary, the glorious wedding garment becomes ours through a vital, ongoing process. It begins with faith uniting us to Christ, making us new creatures. It continues with the daily, Spirit-empowered choice to “put off” the old ways and “put on” the new, Christlike character. And it is authenticated by a life of loving obedience, the natural fruit of genuine faith. The active verbs used throughout Scripture—”put off,” “put on,” “be renewed,” “buy,” “keep”—underscore that receiving and retaining this garment is not a passive state but requires our constant, conscious cooperation with divine grace. It’s a continuous process, not just a one-time event. While justification declares us righteous instantaneously through faith, sanctification—the process of actually becoming righteous in character—is the work of a lifetime, demonstrating that we are truly clothed in Him. What happens when the King inspects His guests?

THE KING’S INSPECTION: JUDGMENT DAY IS HERE

Now we arrive at the most solemn moment in the parable: the King’s entrance and His scrutiny of the guests. “But when the king came in to see the guests, he saw there a man which had not on a wedding garment:” (Matthew 22:11, KJV). This seemingly simple act, a host surveying his banquet hall, carries tremendous theological significance. It is nothing less than a dramatic portrayal of the investigative judgment—a heavenly court session already underway, determining the eternal destiny of all who have ever professed the name of Christ. The timing and nature of this inspection are critical. The King enters after the guests have been gathered but before the wedding feast truly begins in its eternal fullness. This sequence is paramount. “By the king’s examination of the guests at the feast is represented a work of judgment…. This decision must be made prior to the second coming of Christ in the clouds of heaven; for when He comes, His reward is with Him, ‘to give every man according as his work shall be.’ Rev. 22:12. Before His coming, then, the character of every man’s work will have been determined, and to every one of Christ’s followers the reward will have been apportioned according to his deeds.” (Christ’s Object Lessons, p. 310, 1900). The Adventist pioneer Uriah Smith reinforces this understanding in his exposition of the ten virgins parable, linking the examination of the guests to the period determining readiness before the final entry into the marriage: “No one can be pronounced ‘ready’ till his case has been examined… The King must come in to see the guests.” (Parable of the Ten Virgins, Uriah Smith). This pre-advent judgment, beginning in the heavenly sanctuary at the end of the 2300-day prophecy in 1844, is what the King’s inspection represents. It is happening now.

Who are the subjects of this judgment? Notice, the King inspects the guests—those who responded to the invitation, those who are inside the symbolic banquet hall, representing the professed people of God throughout history. This is not, primarily, a judgment of the openly rebellious or the heathen who never heard the call. “The guests at the gospel feast are those who profess to serve God, those whose names are written in the book of life. But not all who profess to be Christians are true disciples.” (Christ’s Object Lessons, p. 310, 1900). The Apostle Peter declared this principle centuries ago: “For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?” (1 Peter 4:17, KJV). The judgment starts with those who claim allegiance to the King. Daniel’s awesome vision of this very scene confirms its focus: “I beheld till the thrones were cast down [placed], and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened.” (Daniel 7:9-10, KJV). These heavenly books contain the records of all who have entered God’s service. “So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God. The judgment of the wicked is a distinct and separate work, and takes place at a later period.” (The Great Controversy, p. 480, 1888). The crucial question being asked in this heavenly courtroom is not, “Did you claim to be My follower?” but “Does your life record show that you were truly clothed in My Son’s righteousness?”

What is the standard by which these cases are judged? It is the eternal, unchanging law of God, the transcript of His own character. The presence or absence of the wedding garment—representing Christ’s perfect righteousness and the transformed character—is the determining factor. “All are examined according to the record of the books of heaven, and according to his deeds the destiny of each is forever fixed.” (Christ’s Object Lessons, p. 310, 1900). And again, “Righteousness is right doing, and it is by their deeds that all will be judged. Our characters are revealed by what we do. The works show whether the faith is genuine.” (Christ’s Object Lessons, p. 312, 1900). This doesn’t mean salvation is by works, but that works inevitably reveal the state of the heart and the reality of the faith professed. God’s standard is absolute: “God requires perfection of His children. His law is a transcript of His own character, and it is the standard of all character.” (Christ’s Object Lessons, p. 315, 1900). This is the perfection found only in Christ, a perfection He desires to replicate in His followers. Paul labored tirelessly “warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus:” (Colossians 1:28, KJV). “For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.” (Ecclesiastes 12:14, KJV). “And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.” (Revelation 20:12, KJV). “In the investigative judgment, every case is closely examined, and the decision is made whether the individual has accepted Christ’s righteousness.” (The Great Controversy, p. 428, 1888). “The work of judgment is to determine who are worthy to receive the seal of the living God.” (Testimonies for the Church, Vol. 5, p. 211, 1882). The judgment, therefore, meticulously assesses whether the professed faith has borne the fruit of genuine transformation and loving obedience to God’s holy standard, all made possible through the grace and power of Christ. It discerns the difference between mere profession and true possession of Christ’s righteousness. These passages emphasize the thoroughness and finality of the judgment process.

Thus, the King’s solemn inspection in the parable serves as a powerful, contemporary illustration of the pre-advent investigative judgment. It’s a process focused on the professed believers, examining their life records against the divine standard of God’s law, ultimately determining their fitness—their readiness, their possession of the wedding garment—for entrance into the eternal kingdom. While the judgment addresses each individual (“Friend, how camest thou in hither…” Matthew 22:12, KJV), highlighting personal accountability, its outcome also serves to purify the collective church, preparing her to be presented to Christ “a glorious church, not having spot, or wrinkle, or any such thing” (Ephesians 5:27, KJV). The man’s devastating silence (“And he was speechless.” Matthew 22:12, KJV) is profoundly significant. It’s not mere shyness or surprise; it is the silence of admitted guilt, the acknowledgment that no excuse exists for rejecting the King’s gracious, costly provision. It underscores the complete sufficiency of God’s grace and the utter bankruptcy of self-righteousness when confronted by divine truth. There is simply nothing to say in defense of neglecting so great a salvation. How does this judgment reflect God’s love?

THE BOUNDLESS LOVE OF GOD

Now, some might read this parable, focusing on the judgment, the rejected guest, the “weeping and gnashing of teeth” (Matthew 22:13, KJV), and conclude that it portrays a harsh, demanding God. But look closer, brothers and sisters! Beneath the solemn warnings, interwoven through every aspect of the narrative, shines the profound, persistent, and pursuing love of God. Far from contradicting His love, this parable actually magnifies it, revealing a love that is both incredibly gracious and uncompromisingly holy.

Consider first the breathtaking scope of the King’s invitation. Initially, specific guests were invited—representing the Jewish nation, God’s chosen covenant people. When they repeatedly refused, treating the invitation with indifference and even violence (Matthew 22:3-6, KJV), did the King cancel the feast? Did He give up in frustration? No! His love persisted. He declared, “The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.” (Matthew 22:8-9, KJV). The servants then “went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.” (Matthew 22:10, KJV). This depicts the opening of the gospel to the Gentiles, and indeed, to all humanity. The concluding statement, “For many are called, but few are chosen.” (Matthew 22:14, KJV), emphasizes the vastness of the call. God’s grace isn’t exclusive; it “hath appeared to all men,” (Titus 2:11, KJV). His desire, His loving wish, is universal: He is “longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.” (2 Peter 3:9, KJV). The King’s heart yearns for a full house. His love relentlessly seeks guests, throwing open the doors to the overlooked, the marginalized, the seemingly unworthy, inviting everyone to come.

But God’s love doesn’t stop at the invitation. Knowing our utter inability to make ourselves presentable, His love provides the means. The supreme demonstration of His love in this parable is the provision of the wedding garment itself—freely given to every single guest who accepts the call. “For every guest at the feast there had been provided a wedding garment. This garment was a gift from the king.” (Christ’s Object Lessons, p. 309, 1900). This act mirrors God’s tender compassion throughout Scripture. Think of how He found Israel, destitute and abandoned, and clothed her in splendor: “Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness… I clothed thee also with broidered work… Thus wast thou decked with gold and silver… and thou wast exceeding beautiful… through my comeliness, which I had put upon thee, saith the Lord GOD.” (Ezekiel 16:8, 10, 13, 14, KJV). This is what God longs to do for every soul. He sees our spiritual nakedness, our “filthy rags” (Isaiah 64:6, KJV), and offers to cover us with the perfect robe of Christ’s righteousness. “The Lord Jesus Christ has prepared a covering—the robe of His own righteousness—that He will put on every repenting, believing soul who by faith will receive it…. Man has hidden his nakedness, not under a covering of fig leaves, but under the robe of Christ’s righteousness.” (Manuscript 145, 1897). “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” (Romans 5:8, KJV). “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.” (1 John 4:10, KJV). “The Lord Jesus gave His life for us, that we might have His righteousness.” (The Desire of Ages, p. 25, 1898). “God’s love has been expressed in His willingness to give His only-begotten Son, that we might have life through Him.” (Steps to Christ, p. 13, 1892). These passages highlight the sacrificial nature of God’s provision. This garment is Christ Himself, who “of God is made unto us wisdom, and righteousness, and sanctification, and redemption:” (1 Corinthians 1:30, KJV).

Even the judgment, the King’s inspection, paradoxically flows from His love. Its purpose is not vindictive exclusion but the preservation of eternal harmony and the confirmation of fitness for everlasting fellowship. The wedding garment represents the character required for the “union of humanity with divinity” (Christ’s Object Lessons, p. 307, 1900). A loving God desires a kingdom free from sin and its devastating consequences. The inspection ensures that only those who have truly embraced His transforming grace, whose characters reflect His own (because they are wearing the garment), become permanent residents. This protects the purity and joy of heaven for all eternity. Christ’s ultimate goal is to “present it [the church] to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.” (Ephesians 5:27, KJV). The judgment helps achieve this by confirming who belongs to that purified body, those who have overcome and are thus promised the inheritance: “He that overcometh shall inherit all things; and I will be his God, and he shall be my son.” (Revelation 21:7, KJV). A loving King ensures His eternal kingdom is safe, pure, and eternally joyful for all its citizens. His holiness is not opposed to His love; it is an expression of it, guarding the well-being of His redeemed family. Love provides the garment, but love also requires that the garment be worn for the good of all. This love, while unconditional in its offer, respects our freedom to choose. It provides the way but does not compel us to walk in it, making the rejection of such love all the more tragic.

As so beautifully summarizes the transforming power of this divine love: “With untold love our God has…source heart is melted and subdued, and the sinner is transformed and becomes a child of heaven.” (Thoughts From the Mount of Blessing, p. 76, 1896). What responsibilities come with wearing this divine garment?

Accepting the wedding garment, being clothed in the righteousness of Christ, is the beginning of a new life, not the culmination. This incredible gift, freely bestowed, brings with it profound responsibilities—sacred duties owed in love and gratitude to the King who provided it. It’s not a passive state of being covered, but an active life of allegiance, transformation, and faithfulness. What, then, does God require of those who wear His Son’s robe? Our foremost responsibility, flowing directly from receiving His righteousness, is to live in loving, willing obedience to His holy law. This isn’t a return to legalistic striving; it’s the natural expression of a transformed heart, empowered by His grace. “God requires of His child perfect obedience.” (Selected Messages Book 1, p. 373, 1958). This standard is nothing less than God’s own character: “God requires perfection of His children. His law is a transcript of His own character, and it is the standard of all character.” (Christ’s Object Lessons, p. 315, 1900). This perfect obedience is the very essence of the righteousness we receive in Christ. The Apostle John makes it plain: obedience is the litmus test of knowing God and abiding in Him. “And hereby we do know that we know him, if we keep his commandments.” (1 John 2:3, KJV). “He that keepeth his commandments dwelleth in him, and he in him.” (1 John 3:24, KJV). Jesus Himself linked love and obedience inextricably: “If ye love me, keep my commandments.” (John 14:15, KJV). Crucially, this obedience is not achieved in our own strength. It is made possible only through our union with Christ. “Through union with Christ, through acceptance of His righteousness by faith, we may be qualified to work the works of God, to be colaborers with Christ.” (Selected Messages Book 1, p. 374, 1958). Christ’s own life demonstrated this possibility: “By His perfect obedience He proved that humanity and divinity combined can obey every one of God’s precepts.” (Christ’s Object Lessons, p. 314, 1900).

Secondly, we have a solemn responsibility to actively cooperate with the Holy Spirit in the ongoing process of character transformation, striving to become truly Christlike. Putting on the garment at conversion is just the start; keeping it clean and truly making it our own involves continuousdbb growth. We are commanded to “put on the new man, which after God is created in righteousness and true holiness.” (Ephesians 4:24, KJV). This implies a continuous action. Paul’s consuming desire was “that we may present every man perfect in Christ Jesus:” (Colossians 1:28, KJV), indicating a developmental goal. “The transformation of character must take place before His coming.” (Reflecting Christ, p. 307, 1985). This is the specific work of the indwelling Spirit: “It is the work of the Holy Spirit to elevate the taste, to sanctify the heart, to ennoble the whole man.” (Selected Messages Book 1, p. 374, 1958). We are meant to be constantly “changed into the same image [Christ’s] from glory to glory, even as by the Spirit of the Lord.” (2 Corinthians 3:18, KJV). Our duty is not passive submission but active participation—yielding our will, resisting temptation, cultivating virtues, studying His Word, engaging in prayer—allowing the Spirit to refine and perfect His character within us. This character development isn’t about achieving sinless perfection in ourselves but about becoming so aligned with Christ, so reflective of His character, that we are deemed “fit guests for the wedding” (Christ’s Object Lessons, p. 307, 1900).

Additional Scriptures reinforce these duties: “But as he which hath called you is holy, so be ye holy in all manner of conversation;” (1 Peter 1:15, KJV). “Be ye therefore perfect, even as your Father which is in heaven is perfect.” (Matthew 5:48, KJV). “The work of sanctification is the work of a lifetime; it is not completed in a moment.” (Selected Messages Book 1, p. 319, 1958). “Through the grace of Christ, we may accomplish everything that God requires.” (Christ’s Object Lessons, p. 301, 1900). These affirm the call to holiness and ongoing transformation.

Finally, wearing the King’s garment demands unwavering faithfulness and a firm stand upon the foundation of God’s truth, especially amidst the unique pressures and deceptions of the last days. The church, collectively and individually, is called to be “the pillar and ground of the truth.” (1 Timothy 3:15, KJV). God’s foundation remains secure, bearing a divine seal with two inscriptions: “The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.” (2 Timothy 2:19, KJV). This requires steadfast endurance, particularly in an age characterized by waning love and rampant lawlessness: “And because iniquity shall abound, the love of many shall wax cold. But he that shall endure unto the end, the same shall be saved.” (Matthew 24:12-13, KJV). We must heed the ancient call, newly relevant today: “Thus saith the LORD, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed. Blessed is the man that doeth this…” (Isaiah 56:1-2, KJV). Loyalty to the Giver of the garment is paramount. In a world drifting further from divine standards, our responsibility is to remain anchored, upholding God’s truth and demonstrating uncompromising allegiance to Him through holy living.

Therefore, the acceptance of Christ’s righteousness is not an end but a beginning. It inaugurates a life defined by grateful obedience to God’s law, diligent pursuit of Christlike character, and unwavering faithfulness to Him and His revealed truth, all empowered by His indwelling Spirit. As summarizes, “In order to meet the requirements of the law, our faith must grasp the righteousness of Christ, accepting it as our righteousness. Through union with Christ, through acceptance of His righteousness by faith, we may be qualified to work the works of God, to be colaborers with Christ.” (Selected Messages Book 1, p. 374, 1958). How do we reflect this divine gift to others?

Once we are clothed in the magnificent garment of Christ’s righteousness, our perspective necessarily shifts. The focus cannot remain solely inward; the very nature of the garment, woven with divine love, compels us to turn outward. We become ambassadors for the King, conduits of His grace, reflecting His character to a world shrouded in darkness and desperately needing the light and hope He offers. What, then, are our specific responsibilities toward our neighbors, our fellow human beings, in light of this great salvation?

Our first responsibility is to reflect the character of Christ—His love, His righteousness, His compassion—in all our interactions. Having “put on the new man, which after God is created in righteousness and true holiness” (Ephesians 4:24, KJV), our lives should become living demonstrations of these qualities. We are now “light in the Lord,” and commanded to “walk as children of light: (For the fruit of the Spirit is in all goodness and righteousness and truth;)” (Ephesians 5:8-9, KJV). Our actions speak louder than words. “Righteousness is right doing, and it is by their deeds that all will be judged. Our characters are revealed by what we do.” (Christ’s Object Lessons, p. 312, 1900). How we treat others, how we conduct our business, how we respond under pressure—these are the ways our characters, and the genuineness of our connection to Christ, are revealed. Love for fellow believers becomes a key identifying mark: “We know that we have passed from death unto life, because we love the brethren.” (1 John 3:14, KJV). And this love must be tangible, practical: “My little children, let us not love in word, neither in tongue; but in deed and in truth.” (1 John 3:18, KJV). The command is simple: “Let brotherly love continue.” (Hebrews 13:1, KJV). Wearing the garment means embodying the self-sacrificing love, the integrity, and the tender mercy of the One who provided it. Our lives should make Christ attractive.

Secondly, possessing this life-saving garment creates an urgent responsibility to share the invitation and the warning with others, guiding them to obtain their own garment before the door of probation closes forever. We are commissioned, just like the servants in the parable, to “Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.” (Matthew 22:9, KJV). This involves the global proclamation of the everlasting gospel: “And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.” (Matthew 24:14, KJV). Our task includes both teaching and warning, presenting the full counsel of God with clarity and love. Paul described his ministry thus: “Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus:” (Colossians 1:28, KJV). As those entrusted with present truth for this time, we are to function as the “light of the world,” illuminating the path to salvation and warning of the coming judgment (Matthew 5:14, KJV). We must compassionately but clearly point out the spiritual nakedness described in the Laodicean message (Revelation 3:17-18, KJV) and direct souls to the only source of true covering—Christ and His righteousness. This warning is not judgmentalism; it is an act of love, born from a desire to see others safely inside the kingdom before it is eternally too late.

Additional Scriptures emphasize this mission: “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:” (Matthew 28:19, KJV). “And he said unto them, Go ye into all the world, and preach the gospel to every creature.” (Mark 16:15, KJV). “The church is God’s appointed agency for the salvation of men.” (The Acts of the Apostles, p. 9, 1911). “We are to be channels through which the Lord can send light and grace to the world.” (Testimonies for the Church, Vol. 9, p. 19, 1909). These affirm our role as ambassadors of the gospel.

Thirdly, our responsibility extends to the household of faith itself. We must actively counteract the pervasive trend of worldliness that threatens to dilute the church’s witness and blur the lines between God’s people and the surrounding culture. “The…source in obedience to the law. Daily the church is being converted to the world.” (Christ’s Object Lessons, pp. 315-316, 1900). This assimilation is a betrayal of our calling. God designated His people, ancient Israel and the modern church, to be distinct: “…ye shall be a peculiar treasure unto me above all people…” (Exodus 19:5, KJV). Paul, writing through Titus, describes the purpose of Christ’s sacrifice: “…that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works.” (Titus 2:14, KJV). Loving our neighbor includes preserving the integrity of the faith and the unique identity of the church as God’s representative on earth. We must resist the pressures to conform, upholding God’s standards in our personal lives and within the church community, ensuring that the “wedding hall” reflects the holiness of the King, not the compromises of the world. Our collective witness depends on this faithfulness.

In essence, being clothed by Christ compels us outward. Our duty to our neighbor involves more than passive well-wishing; it demands the active demonstration of Christ’s love through righteous deeds, the urgent sharing of His final message of warning and invitation, and the faithful preservation of the church’s unique identity and mission in a compromising world. As lamented the state of the church, her words serve as both a diagnosis and a call to action for us: “The…source in obedience to the law. Daily the church is being converted to the world.” (Christ’s Object Lessons, pp. 315-316, 1900). May we reverse this trend, starting in our own hearts and homes.

What fate awaits those unprepared for the King’s inspection?

THE SILENCE OF THE UNPREPARED

The parable reaches its climax not with celebration, but with a chilling confrontation and a terrifying verdict. The figure of the man without the wedding garment stands as a stark, final warning, echoing down through the centuries directly into our time. His fate, and the reason for it, confronts the spiritual complacency, the lukewarmness, and the dangerous self-deception that Christ identified as characteristic of the Laodicean, end-time church. Let us not turn away from this uncomfortable scene, for in it lies a message vital for our salvation.

Who does this man represent? Critically, he is not an outsider who crashed the party. He is inside, among the accepted guests (Matthew 22:11, KJV). He heard the invitation, responded, and gained entrance. He represents the professed believer, the church member, the one who identifies outwardly with God’s people but lacks the inward reality of saving faith and genuine transformation. “Many who call themselves Christians are mere human moralists. They have refused the gift which alone could enable them to honor Christ by representing Him to the world…. They have never felt true repentance for sin. They do not realize their need of Christ or exercise faith in Him. They have not overcome their hereditary or cultivated tendencies to wrongdoing. Yet they think that they are good enough in themselves, and they rest upon their own merits instead of trusting in Christ.” (Christ’s Object Lessons, p. 315, 1900). They possess religious profession but lack spiritual possession. This condition mirrors exactly the self-assessment of the Laodicean church: “Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked:” (Revelation 3:17, KJV). They mistake outward forms, doctrinal knowledge, or church affiliation for the true gold of faith and love, and the white raiment of Christ’s righteousness. This is the ultimate spiritual danger—to be comfortable in the church, yet utterly unprepared for the King’s scrutiny because one is not truly in Christ.

Consider the man’s reaction when confronted by the King: “And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.” (Matthew 22:12, KJV). Why speechless? Because there was absolutely nothing to say. His silence is the deafening admission of guilt, the acknowledgment that no excuse exists for neglecting God’s gracious provision. The garment was offered, it was available, it was required. His presence without it was an act of willful neglect or defiant pride. “Their efforts [to cover defects] will be of no avail in the day of God. The righteousness of Christ will not cover one cherished sin.” (Christ’s Object Lessons, p. 316, 1900). The sheer magnitude of God’s grace, the clarity of His requirements, and the infinite cost of the provided garment will leave every soul who rejected it without a word of defense. Their silence will condemn them, acknowledging the perfect justice of God’s verdict.

Scripture warns of this finality: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.” (Matthew 7:21, KJV). “Examine yourselves, whether ye be in the faith; prove your own selves.” (2 Corinthians 13:5, KJV). “Those who refuse to accept the robe of Christ’s righteousness will be found wanting in the day of judgment.” (Testimonies for the Church, Vol. 5, p. 215, 1882). “The righteousness of Christ will not cover one cherished sin; it is a principle that transforms the entire life.” (The Desire of Ages, p. 555, 1898). These passages underscore the necessity of genuine faith and transformation.

And what is that verdict? It is final, decisive, and irreversible separation. The King issues the command concerning the unprepared guest: “Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.” (Matthew 22:13, KJV). This stands in terrifying contrast to the glorious destiny promised to the prepared, those clothed in the true garment: “He that overcometh shall inherit all things; and I will be his God, and he shall be my son.” (Revelation 21:7, KJV). The parable of the ten virgins reinforces this finality. When the bridegroom arrived, “they that were ready went in with him to the marriage: and the door was shut.” (Matthew 25:10, KJV). After that moment, pleas for entry are futile. The investigative judgment culminates in a definitive separation. The church itself, the true bride, will emerge purified from this process. God promises to betroth her “unto me in faithfulness” (Hosea 2:20, KJV), ultimately presenting her as “a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.” (Ephesians 5:27, KJV). Those who constitute this glorious church will be the ones identified in the judgment as having truly prepared: “These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.” (Revelation 7:14, KJV). The judgment confirms who belongs to this eternally secure group. The call today is therefore intensely urgent. The time of inspection is limited. The door of mercy will not remain open indefinitely. The consequences of being found unprepared are eternal. The tragedy is amplified because the guest had the opportunity; he was invited, he came, he was inside. Salvation was within his grasp, yet rejected through neglect or pride. The judgment doesn’t arbitrarily change his status; it simply reveals the character he chose to retain during his time of probation.

The speechless guest is therefore God’s flashing red light, His final, loving alarm sounded specifically for those living in the last days. It warns against mistaking profession for reality, against spiritual lukewarmness, against the deadly self-sufficiency of the Laodicean heart. It urges every one of us who professes the name of Christ to engage in rigorous self-examination, pleading with God to reveal our true condition and to clothe us in the genuine wedding garment of His Son’s righteousness before the King’s inspection concludes, and the door is shut forever.

Are we truly dressed for the eternal occasion?

DRESSED FOR THE OCCASION

So, we come to the point of personal application. The King is walking among the guests now. Where do I stand in His sight? Am I honestly, critically examining my own heart? Or am I perhaps relying on the flimsy “fig leaves” (Genesis 3:7, KJV) of my own morality, my religious activities, my church attendance, my doctrinal correctness? Am I clinging to the “filthy rags” (Isaiah 64:6, KJV) of self-righteousness, secretly believing I’m “good enough”? Or have I truly, humbly, desperately cast myself upon Christ, acknowledging my utter nakedness and accepting by faith the perfect, spotless robe of His righteousness (Isaiah 61:10, KJV)? Do I feel the daily, pressing need to “buy… white raiment” (Revelation 3:18, KJV), which means daily surrendering my will, my cherished sins, my selfish ambitions, and actively cooperating with the Holy Spirit’s work of transforming my character (Ephesians 4:22-24, KJV)? Could it be that, if confronted by the King today, I would be found speechless (Matthew 22:12, KJV)? These are questions we must ask ourselves with agonizing honesty.

And what about us, collectively, entrusted with the solemn three angels’ messages, the final warning to a dying world? Are we faithfully reflecting the character of the King we represent? Or have we succumbed to the Laodicean condition—lukewarm, complacent, self-satisfied, unaware of our true spiritual poverty (Revelation 3:15-17, KJV)? Are we diligently, urgently helping others, both within our ranks and in the world, to understand the times and secure the wedding garment before the door of mercy slams shut (Matthew 25:10, KJV)? Is the line of demarcation between us and the world sharp and distinct, as God intended (Christ’s Object Lessons, pp. 315-316, 1900), or has it become blurred through compromise and assimilation? Are we truly “the pillar and ground of the truth” (1 Timothy 3:15, KJV)?

The solemnity of the hour cannot be overstated. The King’s inspection, the investigative judgment, is in progress (Daniel 7:9-10, KJV; 1 Peter 4:17, KJV). Time is rapidly running out. Yet—praise God!—there is still hope. The invitation still stands. The garment is still freely offered to all who sense their need and turn to Christ in repentance and faith (Revelation 3:18, KJV). The promise holds firm: “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” (1 John 1:9, KJV). Let us not delay! Let us heed the warning, cast off all self-reliance and spiritual pride, and flee to Christ, embracing fully His justifying and sanctifying righteousness. Additional Scriptures urge immediate action: “Seek ye the LORD while he may be found, call ye upon him while he is near:” (Isaiah 55:6, KJV). “Behold, now is the accepted time; behold, now is the day of salvation.” (2 Corinthians 6:2, KJV). “Today, if we will hear His voice, we may receive the righteousness of Christ.” (Steps to Christ, p. 27, 1892). “The time for repentance is now; the door of mercy is still open.” (Testimonies for the Church, Vol. 5, p. 214, 1882). These emphasize the urgency of preparation.

Our goal, individually and collectively, must be nothing less than to be found among those whom Christ can present “holy and unblameable and unreproveable in his sight” (Colossians 1:22, KJV). We must strive, through His grace, to be part of that “glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish” (Ephesians 5:27, KJV). We must yearn to be among the blood-washed throng, clothed in white robes (Revelation 7:14, KJV), ready to enter the eternal celebration, the marriage supper of the Lamb (Revelation 19:7-9, KJV).

Christ’s Parable of the Wedding Garment resonates across the ages with undiminished power, delivering an urgent, intensely personal message for this final generation. It is a divine summons to rigorous self-examination and authentic preparation. It masterfully contrasts the infinite grace of God, who not only invites all but also provides the perfect robe of Christ’s righteousness, against the fatal inadequacy and insulting nature of human self-effort and spiritual neglect. The parable throws sharp relief on the solemn reality of the investigative judgment—the King’s ongoing inspection—where mere profession is weighed against the tangible evidence of a transformed character, a character clothed in Christ and demonstrated through loving obedience to God’s law.

The King is even now passing among His professed people, scrutinizing every heart, examining every life record against the heavenly standard. The invitation has sounded; the garment, purchased at the infinite cost of Calvary, has been freely provided. The decisive question confronts each of us: Will we be found clothed in the fine linen, clean and white, which is the righteousness of Christ? Will we be ready, with lamps trimmed and burning, to joyfully enter the eternal feast when the Bridegroom appears? Or will we, discovered clinging to our own tattered garments of self-righteousness or worldly conformity, be found tragically speechless and irrevocably cast out into the darkness?

Let there be no delay. Let us cast away every shred of pretense, every vestige of self-sufficiency. Let us flee to the cross, confessing our deep spiritual need, accepting by faith the perfect righteousness of Christ as our only hope. Let us plead for the transforming power of the Holy Spirit, cooperating with Him daily to put off the old self and put on the new, perfecting holiness in the fear of God. And let us labor with renewed urgency, both for our own souls and for the souls of those around us, ensuring that we, and those we minister to, are fully prepared, clothed in the wedding garment, ready to meet the King. The door of mercy lingers open, but the time is desperately short. Choose today how you will be clothed for eternity.

“And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.” (Revelation 19:8, KJV).

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