Matthew 22:12

New Testament

10 And those slaves went out into the streets and gathered all they found, both bad and good, and the wedding hall was filled with guests. 11 But when the king came in to see the wedding guests, he saw a man there who was not wearing wedding clothes. 12 And he said to him, ‘Friend, how did you get in here without wedding clothes?’ But he had nothing to say. 13 Then the king said to his attendants, ‘Tie him up hand and foot and throw him into the outer darkness, where there will be weeping and gnashing of teeth!’ 14 For many are called, but few are chosen.” Source

Date: 70-90 C.E. (based on scholarly estimates)

Apocalypse of Abraham 13:12

Pseudepigrapha

10 Since the Eternal Mighty God did not send the righteous, in their bodies, to be in your hand, in order to affirm through them the righteous life and the destruction of impiety. 11 Hear, adviser! Be shamed by me, since you have been appointed to tempt not to all the righteous! 12 Depart from this man! 13 You cannot deceive him, because he is the enemy of you and of those who follow you and who love what you desire. 14 For behold, the garment which in heaven was formerly yours has been set aside for him, and the corruption which was on him has gone over to you. Source

Date: 70-150 C.E. (based on scholarly estimates)

"... On the other hypothesis, the wedding garment stands for meeting the criteria, whatever these might be, for being allowed to enter and stay in the Kingdom/Church. Rubinkiewicz proposes to interpret the garment, which he thinks on the pre-Matthean level was not yet a wedding dress, from the Asael/Azazel tradition as found in Apoc. Ab. 13:12–14. There, it is said that the angel who acts as guide and discussion partner of Abraham explains to him that Azazel stands for ungodliness (13:10) and goes on contrasting his fate to that of Azazel. Azazel is told that the garment that once was his property in heaven has been taken from him. Instead, as the scapegoat with whom he is identifi ed, he will be clothed with the sins of Abraham. Their fates will be reversed, “for Abraham’s portion is in heaven, and yours is on earth (13:7).' ... "

Verhyden, Joseph Evidence of 1 Enoch 10:4 in Matthew 22:13? (pp. 449-466) Brill, 2007

* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.

"... On the other hypothesis, the wedding garment stands for meeting the criteria, whatever these might be, for being allowed to enter and stay in the Kingdom/Church. Rubinkiewicz proposes to interpret the garment, which he thinks on the pre-Matthean level was not yet a wedding dress, from the Asael/Azazel tradition as found in Apoc. Ab. 13:12–14. There, it is said that the angel who acts as guide and discussion partner of Abraham explains to him that Azazel stands for ungodliness (13:10) and goes on contrasting his fate to that of Azazel. Azazel is told that the garment that once was his property in heaven has been taken from him. Instead, as the scapegoat with whom he is identifi ed, he will be clothed with the sins of Abraham. Their fates will be reversed, “for Abraham’s portion is in heaven, and yours is on earth (13:7).' ... "

Verhyden, Joseph Evidence of 1 Enoch 10:4 in Matthew 22:13? (pp. 449-466) Brill, 2007

* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.