The Teaching of the

Twelve Apostles

to the

Nataions

Also Knowon as

The Didache

With Introduction and Commentary.

Sources:

Introduction

by

http://en.wikipedia.org/wiki/Didache

From Wikipedia, the free encyclopedia.

Translation

by

copyright 1998 translated by Ivan Lewis from extant Greek manuscripts with consideration given to the Coptic and Latin text.

http://ivanlewis.com/Didache/didache.html

Comments

by

Ben H. Swett

30 January 1998

http://www.bswett.com/1998-01Didache.html

Some quotes have been cited from Wim van den Dungen work at: http://www.sofiatopia.org/equiaeon/didache.htm

http://ministries.tliquest.net/theology/apocryphas/nt/didache.htm marked "Seraphim's"

Cross references supplied from printed work expired copyrite.

Introduction

The Didache or "Doctrine" or "Teachings of the Twelve Apostles" is a short treatise considered by some of the Church Fathers as part of the Bible. Considered lost, it was rediscovered in 1883 by P. Bryennios, Greek Orthodox metropolitan of Nicomedia, in a codex written in 1053, from which he had published in 1875 the full text of the Epistles of Pope Clement I. The title in the manuscript is Didache kyriou dia ton dodeka apostolon ethesin, but before this it gives the heading Didache ton dodeka apostolon.

Shortly after Bryennios' publication, the scholar Gebhardt identified a Latin manuscript in the Abbey of Melk in Austria as containing a translation of the first part of the Didache, but later scholars now believe it to be an independent witness to the tradition of the "Two Ways" section (see below). Dr. J. Schlecht found in 1900 another Latin translation of chapters 1 through 5, with the longer title, omitting "twelve", and has a rubric De doctrina Apostolorum. Coptic and Ethiopian translations have also been discovered since Bryennios' original work.

The Didache is mentioned by Eusebius after the books recognized as canonical (Historia Ecclesiastica III, 25): "Let there be placed among the spurious works the Acts of Paul, the so-called Shepherd and the Apocalypse of Peter, and besides these the Epistle of Barnabas, and what are called the Teachings of the Apostles, and also the Apocalypse of John, if this be thought proper; for as I wrote before, some reject it, and others place it in the canon." Athanasius and Rufinus also add the "Didache" to the Apocryphal books. (Rufinus gives the curious alternative title Judicium Petri, "Judgment of Peter".) It has a similar place in the lists of Nicephorus, Pseudo-Anastasius, and Pseudo-Athanasius (Synopsis). The Pseudo Cyprianic "Adversus Aleatores" quotes it by name. Unacknowledged citations are very common, if less certain. The section "Two Ways" shares the same language with the Epistle of Barnabas, chapters 18-20, sometimes word for word, sometimes added to, dislocated, or abridged, and Barnabas iv, 9 is from Didache, 16, 2-3, or vice versa. Hermas, Irenaeus, Clement of Alexandria, and Origen seem to use the work, and so in the West do Optatus and the Gesta apud Zenophilum. The Didascalia Apostolorum are founded upon the Didache. The Apostolic church ordinance has used a part, the Apostolic Constitutions have embodied the Didascalia. There are echoes in Justin, Tatian, Theophilus, Cyprian, and Lactantius.

Contents

The contents may be divided into three parts: the first is the "Two Ways", the Way of Life and the Way of Death; the second part is a ritual dealing with baptism, fasting, and Communion; the third speaks of the ministry. Doctrinal teaching is presupposed, and none is imparted.

The Two Ways

The first section is taken from an existing Jewish tract of the same name, but with significant alterations. We first find the Golden Rule in the negative form (cf. the "Western" text of Acts, 15:19 and 29). Then short extracts from the Sermon on the Mount, together with a curious passage on giving and receiving, which is cited with variations by Hermas (Mand., ii, 4-6). The Latin omits ch. 1, 3-6 and ch. 2, 1, and these sections have no parallel in Barnabas; they may therefore be a later addition, Hermas and the present text of the Didache may have used a common source, or Hermas may be the original. The second chapter contains the Commandments against murder, adultery, theft, coveting, and false witness -- in this order - and additional recommendations depending on these. In chapter 3 we are told how one vice leads to another: anger to murder, concupiscence to adultery, and so forth. The whole chapter is passed over in Barnabas. A number of precepts are added in chapter 4, which ends: "This is the Way of Life." The Way of Death -- chapter 5 -- is a mere list of vices to be avoided. Chapter 6 exhorts to the keeping in the Way of this Teaching: "If thou canst bear the whole yoke of the Lord, thou wilt be perfect; but if thou canst not, do what thou canst. But as for food, bear what thou canst; but straitly avoid things offered to idols; for it is a service of dead gods." Many take this to be a recommendation to abstain from flesh, as some explain Romans 14:2. But the "let him eat herbs" of St. Paul is a hyperbolical expression like 1 Corinthians 8:13: "I will never eat flesh, lest I should scandalize my brother", and gives no support to the notion of vegetarianism in the Early Church. The Didache is referring to Jewish meats. The Latin version substitutes for chapter 6 a similar close, omitting all reference to meats and to idolothyta, and concluding with per d. n. j. C . . . . in saecula saeculorum, amen, "by our lord Jesus Christ ... for ever and ever, amen". This is the end of the translation. We see that the translator lived at a day when idolatry had disappeared, and when the remainder of the Didache was out of date. He had no such reason for omitting chapter 1, 3-6, so that this was presumably not in his copy.

Rituals

The second part (Chapters 7 - 10) begins with an instruction on baptism, which is to be conferred "in the Name of the Father, and of the Son and of the Holy Ghost" in living water (that is, natural flowing water), if it can be had — if not, in cold or even hot water. The baptized and, if possible, the baptizer, and other persons must fast for one or two days previously. If the water is insufficient for immersion, it may be poured thrice on the head. This is said by Bigg to show a late date; but it seems a natural concession for hot and dry countries, when baptism was not as yet celebrated exclusively at Easter and Pentecost and in churches, where a columbethra and a supply of water would not be wanting. Fasts are not to be on Monday and Thursday "with the hypocrites" — that is, the Jews — but on Wednesday and Friday (chapter 8). Nor must Christians pray with their Judaic brethren, instead they shall say the Lord's Prayer thrice a day. The text of the prayer is not quite that found in the Gospel of Matthew, and it is given with the doxology "for Thine is the power and the glory for ever", whereas all but a few manuscripts of the Gospel of Matthew have this interpolation with "the kingdom and the power" etc.

Chapter 9 runs thus: "Concerning the Eucharist, thus shall you give thanks: 'We give Thee thanks, our Father, for the holy Vine of David Thy Child, which Thou hast made known to us through Jesus Thy Child; to Thee be the glory for ever'. And of the broken Bread: 'We give Thee thanks, our Father, for the Life and knowledge which Thou hast made known to us through Jesus Thy Child; to Thee be glory for ever. For as this broken Bread was dispersed over the mountains, and being collected became one, so may Thy Church be gathered together from the ends of the earth into Thy kingdom, for Thine is the glory and the power through Jesus Christ for ever.' And let none eat or drink of your Eucharist but those who have been baptized in the Name of Christ; for of this the Lord said: 'Give not the holy Thing to the dogs'." These are clearly prayers after the Consecration and before Communion. Chapter 10 gives a thanksgiving after Communion, slightly longer, in which mention is made of the "spiritual food and drink and eternal Life through Thy Child". After a doxology, as before, come the remarkable exclamations: "Let grace come, and this world pass away! Hosanna to the Son of David! If any is holy, let him come. If any be not, let him repent. Maranatha. Amen". We are not only reminded of the Hosanna and Sancta sanctis of the liturgies, but also of Revelation 22:17, 20, and 1 Corinthians 16:22. In these prayers we find deep reverence, and the effect of the Eucharist for eternal Life, though (as Owen Chadwick notes) there is no reference to the redemptive death of Christ as formulated by the apostle Paul. The words in thanksgiving for the chalice are echoed by Clement of Alexandria, "Quis Dives Salvetur?", 29 [1] (http://www.newadvent.org/fathers/0207.htm) "It is He [Christ] Who has poured out the Wine, the Blood of the Vine of David, upon our wounded souls"; and by Origen, "In i Judic.", Hom. vi: "Before we are inebriated with the Blood of the True Vine Which ascends from the root of David." The mention of the chalice before the bread is in accordance with Luke 22:17-19, in the "Western" text (which omits verse 20), and is apparently from a Jewish blessing of wine and bread, with which rite the prayers in chapter 9 have a close affinity.

Ministry

The Didache is unique amongst early Christian texts by its emphasis on itinerant ministers it describes as apostles and prophets; while it provides for a local ministry of bishops and deacons, these are described in far more detail in the writings of Ignatius of Antioch and Clement of Rome. This section warns the reader about the morals of these travelling ministers: they are to be received if they teach the above doctrine; and if they add the justice and knowledge of the Lord they are to bereceived as the Lord. However, while every apostle is to be received as the Lord, and he may stay one day or two, if he stay three, he is a charlatan or false prophet. On leaving he shall take nothing with him but bread; if he ask for money, he is a false prophet. Likewise with those prophets: to judge them when they speak in the spirit is the unpardonable sin; but they must be known by their morals. If they seek gain, they are to be rejected. All travellers who come in the name of the Lord are to be received, but only for two or three days; and they must exercise their trade, if they have one, or at least must not be idle. Anyone who will not work is a Christemporos (translated by C. Bigg as "Christmonger") -- one who makes a gain out of the name of Christ. Teachers and prophets are worthy of their food. First fruits are to be given to the prophets, "for they are your High Priests; but if you have not a prophet, give the firstfruits to the poor". The breaking of bread and Thanksgiving [Eucharist] is on Sunday, "after you have confessed your transgressions, that your Sacrifice may be pure", and those who are at discord must agree, for this is the clean oblation prophesied by Malachi, 1:11, 14. "Ordain therefore for yourselves bishops and deacons, worthy of the Lord . . . for they also minister to you the ministry of the prophets and teachers". The final chapter (16) exhorts to watching and tells the signs of the end of the world.

Sources

It is held by very many critics that the "Two Ways" is older than the rest of the Didache, and is in origin a Jewish work, intended for the instruction of proselytes. The use of the Sibylline Oracles and other Jewish sources may be probable, and the agreement of chapter 2 with the Talmud may be certain; but on the other hand Funk has shown that (apart from the admittedly Christian 1, 3-6, and the occasional citations of the New Testament) the Old Testament is often not quoted directly, but from the Gospels. Bartlet suggests an oral Jewish catechesis as the source. But the use of such material would surprise us in one whose name for the Jews is "the hypocrites", and in the vehemently anti-Jewish Barnabas still more. The whole base of this theory is destroyed by the fact that the rest of the work, chapters 7-16, though wholly Christian in its subject-matter, has an equally remarkable agreement with the Talmud in chapters 9 and 10. Beyond doubt we must look upon the writer as living in the first two centuries of the Common Era when Jewish influence was still prevalent amongst Christianity. The author warns Christians not to fast with the Jews or pray with them; yet the two fasts and the three times of prayer are modelled on Jewish custom. Similarly the prophets stand in the place of the High Priest.

Date of the Didache

There are other signs of early date: the simplicity of the baptismal rite, which is apparently neither preceded by exorcisms nor by formal admission to the catechumenate; the simplicity of the Eucharist, in comparison with the elaborate quasi-Eucharistic prayer in Clement's Epistle to the Corinthians, chapters 59 - 61; the permission to prophets to extemporize their Eucharistic thanksgiving; the immediate expectation of the second advent. As we find the Christian Sunday already substituted for the Jewish Sabbath as the day of assembly in Acts 20:7 and 1 Corinthians 16:2 and called the Lord's day (Book of Revelation 1:10), there is no difficulty in supposing that the parallel and consequent shifting of the fasts to Wednesday and Friday may have taken place at an equally early date, at least in some places. But the chief point is the ministry. It is twofold: local and itinerant.

Local ministry

The local ministers are bishops and deacons, as in St. Paul (Philippians 1:1) and Clement. Presbyters are not mentioned, and the bishops are clearly presbyter-bishops, as in Acts, 20, and in the Pauline Epistles. But when Ignatius wrote in 107, or at the latest 117, the three orders of bishops, priests, and deacons were already considered necessary to the very name of a Church, in Syria, Asia Minor, and Rome. If it is probable that in Clement's time there was as yet no monarchical bishop at Corinth, yet such a state of things cannot have lasted long in any important Church. On this ground therefore the Didache must be set either in the first century or else in some backwater of church life. The itinerant ministry is obviously yet more archaic. In the second century prophecy was a charisma only and not a ministry, except among the Montanists.

Itinerant ministry

The itinerant ministers are not mentioned by Clement or Ignatius. The three orders are apostles, prophets, and teachers, as in 1 Corinthians 12:28f: "God hath set some in the Church; first apostles, secondly prophets, thirdly doctors [teachers]; after that miracles, then the graces of healings, helps, governments, kinds of tongues, interpretations of speeches. Are all apostles? Are all prophets? Are all doctors?" The Didache places teachers below apostles and prophets, the two orders which Paul makes the foundation of the Church (Ephesians 2:20). The term apostle is applied by Paul not only to the Twelve, but also to himself, to Barnabas, to his kinsmen Andronicus and Junia, who had been converted before him, and to a class of preachers of the first rank. But apostles must have "seen the Lord" and have received a special call. There is noinstance in the New Testament or in early Christian literature of the existence of an order called apostles later than the Apostolic age. We have no right to assume a second-century order of apostles, who had not seen Christ in the flesh, for the sake of bolstering up a preconceived notion of the date of the Didache.

On the assumption that the visit of an apostle or of a pretended apostle is contemplated as a not improbable event, we cannot place the book later than about AD 80. Adolf Harnack, on the other hand, gives 131-160, holding that Barnabas and the Didache independently employ a Christianized form of the Jewish "Two Ways", while chapter 16 is citing Barnabas -- a somewhat roundabout hypothesis. He places Barnabas in 131, and the Didache later than this. Those who date Barnabas under Vespasian mostly make the Didache the borrower in chapters 1 - 5 and in 16. Many, with Funk, place Barnabas under Nerva. The more common view is that which puts the Didache before 100. Bartlet agrees with Ehrhard that 80-90 is the most probable decade. Sabatier, Minasi, Jacquier, and others have preferred a date even before 70. Owen Chadwick wryly dates the Didache to "the period between about 70 and 110. It may be odd there, but it is much odder anywhere else."

This article uses text from The Catholic Encyclopedia (1908) (http://www.newadvent.org/cathen/)

THE TEACHING TO THE NATIONS

Ben H. Swett:The Greek word didache means "teaching." The Didache is the short title of an ancient document that contains some very early Christian doctrines. Although a document of that name is referred to by several ancient writers, it apparently was lost. It was re-discovered in Constantinople in 1875, in a manuscript dated 1056 that also included several other documents either known or referred to as having been written before AD 150.

The Didache seems to consist of five parts, here shown as chapters although these divisions are not in the document. The first part shows what a genuine teacher of Christian righteousness will say and how he or she will go about teaching. The second part deals with the question of clean and unclean foods, and outlines procedures for baptism, fasting, prayer, the Eucharist and the love-feast. The third sets policies on the treatment of apostles and prophets by members of the congregation. The fourth organizes the church, and the fifth briefly summarizes teachings concerning the second coming of Christ at end of the age.

Draper, J.A. :"The Didache is a composite work, which has evolved over a considerable period, from its beginning as a Jewish catechetical work, which was taken up and developed by the Church into a manual of Church life and order. The text was repeatedly modified in line with changes in the practice of the communities which used it. Thus the core of 1 - 6 is Jewish and pre-Christian (ca. 100 B.C.E. to 50 C.E.) and the work as a whole had probably received its present form by the end of the first century C.E."

"Jesus Tradition in the Didache", in : Draper, J.A. : Op.cit., pp.74-75.

Wim van den Dungen:"Didache" (pronounced as "dih-dah-KAY") is the Greek word for "teaching" or "doctrine". An eleventh century MS bearing the same name (the Didache) carries two titles : "The Teaching of the Twelve Apostles" ("Didache ton dodeka apostolon") followed by "The Lord's teaching to the heathen by the Twelve Apostles" ("Didache kyriou dia ton dodeka apostolon ethesin"). 

This MS was discovered in 1873 in the library of the patriarch of Jerusalem at Constantinople by Greek Orthodox Archbishop Philotheos Bryennios, metropolitan of Nicomedia. This so-called "Jerusalem MS" is a clear and accurate copy made by a man called Leo, "scribe & sinner", dated to the year 1056 A.D. In 1883, Byrennios translated the MS, with introduction & comments. He correctly identified the Didache as the product of a Jewish Christian community. A year later, Adolf von Harnack published his influential study. For Harnack (who viewed the text derive from Gentile Christians), it contained the key which settled the major disputes between Catholic and Protestant ideas ...

A couple of years later, an Ethiopian version of the Didache was found (it contained 11:3-13:7 & 8:1-2) and published by Horner in 1904. Greek (1922) & Coptic (1924) fragments were discovered among the Oxyrhynchus Papyri (POxy 1782 & PLond Or 9271). The text was also largely preserved in the fourth century Apostolic Constitutions (VII 1-32), published by Schlecht in 1901. In 1959 Peterson argues that the Jerusalem MS is corrupt and that the text of the Coptic version and the Latin version is more reliable.

CHAPTER 1

THE TWO WAYS;THE FIRST COMMANDMENT

1) There are two ways: one of Life - one of Death, each having great differences between them.

2) The way of life is this:

First, You must love the One who formed you;

Second, you must love your neighbor in the same manner as yourself.A Do not do to others, what you yourself would not want done to you.B

3) And these are our teachings:

Bless the ones who curse you. Pray for your enemies. Fast for your persecuters. Do you expect a great reward if you only love those who love you? Do the Gentiles not conduct themselves accordingly? But if you practice love to those who hate youC, your enemies will vanish.

4) Refrain from the impulses of your selfish natureD and the self-serving world. If someone strikes you on your right cheek, turn the left to be likewise stiked. This discipline will lead to your perfecting.E If someone forces you to go one mile in service, go with him a second. If someone robs you of your robe, freely give him your coat.F If someone takes anything from you, don't ask that it be returnedG, for what good would that do?

5) Give to all who ask, and don't expect returnH; for your Parent in heaven wills that everyone should be recipients of our free gifts. Great rewards await anyone who gives according to the commandment; for that person is guiltless. A negative return is given to the one who receives but has no need, for he will pay the penalty for why he received for nothing but greed, and under examination will be required to divulge everything concerning his choices, and will not be freed from his obligations until everything owed is paid.I

6) On the other hand, the one who is in need and receives is guiltless. Let your gifts rest in in your sweaty hands, until you know to can discern to whom you should give.J

References for Chapter 1:

AMatt. 22:37-39; Lev. 19:18.

BCf. Matt. 7:12.

CMatt. 5:44-47; Luke 6:27-33.

D I Peter 2:11.

E Matt. 5:39-48; Luke 6:29.

F Matt. 5:40-41.

G Luke 6:30.

H Luke 6:30.

I Matt. 5:26. This whole section 5 should be compared with Hermas, Mand. 2:4-7, on which it is apparently dependent.

J Source unknown.

Notes for Chapter 1:

1:1:"The two ways" is an ancient teaching. In his farewell address to the children of Israel, Moses said, "I have set before you life and death, blessing and curse; therefore chose life, that you and your descendants may live." (Deuteronomy 30:19) The same two ways are found in Jeremiah 21:8 and Matthew 7:13-14.

The Epistle of Barnabas states it this way: "There are two ways of teaching and of power, one of light and one of darkness, and there is a great difference between these two ways. For on the one are stationed the light-giving angels of God; on the other the angels of Satan. And the one is Lord from all eternity and to all eternity, whereas the other is Lord of the season of iniquity that now is." (Barnabas 18:1-2)

1:2: These are the two great commandments (Deuteronomy 6:4-5 and Leviticus 19:18) according to Jesus (Matthew 22:37-40, Mark 12:29-31, Luke 10:25-28), plus the negative form of the Golden Rule, "Do not do to another what you would not want done to you."

The negative form of the Golden Rule is not in the New Testament, although the thought is in Romans 13:10. It is found in the literature of many religions and philosophies: Hindu, Buddhist, Confucian, Jewish, Greek, Roman, Islamic. It provides a basis for self-restraint; and in practice, it can change a person from harmful to harmless (from negative to neutral in terms of effect on others).

Jesus taught the positive form of the Golden Rule: "Do for another what you would want done for you" (Matthew 7:12, Luke 6:31). It provides a basis for personal initiative; and in practice, it can change a person from harmless to helpful (from neutral to positive in terms of effect on others). Thus, by the result it produces, the positive form of the Golden Rule is a higher ethic, properly seen as building upon and going beyond the negative form of the Golden Rule.

1:3: Matthew 5:43-47, Luke 6:27-35, Romans 12:14

1:4: "Abstain from fleshly and bodily lusts" is a very terse summary of numerous teachings throughout the New Testament. (e.g., Matthew 5:27-30, Ephesians 4:22, I Thessalonians 4:3-5, I John 2:16-17). "Turn the other cheek, go the second mile, and give your coat also" are in Matthew 5:39-41 and Luke 6:29.

1:5: "Give to everyone who asks of you" is in Matthew 5:42 and Luke 6:30. Paul quoted Jesus as saying, "It is more blessed to give than receive." (Acts 20:35) [until everything owed is paid] "Until you have paid the last penny" is in Matthew 5:26 but not in this context.

1:6: As far as I can tell, this saying is not anywhere in the Bible.

CHAPTER 2

THE SECOND COMMANDMENT: GROSS SIN FORBIDDEN

1) This is the second commandment of the Teaching;

2) You must not murder; nor given to adultery; nor molest children; nor practice immorality; nor theft; nor a practicioner of black magic; nor a practicioner of witchcraft; nor a terminator of unborn children; nor any sort of infanticide; nor one who unlawfully seek to take ownership of your neighbor's possessions,

3) You must not commit perjury nor be given over to false testimonyA, nor speak evil, nor hold grudges.

4) You must not be deceitful nor fickleB; for to be fickeled is a snare of death.

5) Your speech must never be false, nor meaningless, but confirmed by action.

6) You must never be greedy, nor accumulate riches, nor a hypocrite, nor malicious, nor arrogant; nor given over to plot evil against your neighbor.

7) You must not hate anyone; but some you must correct, and pray for others, and some you must love even more than your own life.

References for Chapter 2:

A Ex. 20:13-17; cf. Matt. 19:18; 5:33.

B Prov. 21:6.

Notes for Chapter 2:

2:1-7: This teacher starts most statements of moral instruction with "You [must] not..." Almost every thought in this paragraph is in Barnabas 19, sometimes verbatim, although not in this sequence.

2:4 Seraphim's: Compare with: "But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned." (Matthew 12:36,37) The RSV translates the idle word as "careless word." Perhaps the Didache here offers a good definition of "idle" words: a mere word that is not fulfilled by action.

CHAPTER 3

OTHER SINS FORBIDDEN

1) My child, turn away from everything evil, even from anything that resembles it.

2) Control your anger, for anger leads to murder. Control your jealousy, and do not bicker, nor be hot-tempered, for all these these things are the roots of murder.

3) My child, don't entertain lust in your heart; for lust leads to immorality. Do not be foul-mouthed, nor allow your eyes to roam; for all these are the roots of adultery.

4) My child, do not practice any part of omens, because this leads to idolatry. Do not practice enchantment, nor self-centered astrology, nor black magic, nor join with those who exhibit these things; for these all lead to idolatry.

5) My child, do not lie because lying lead to theft. Do not accumulate selfish wealth, nor build conceit because these all lead to theft.

6) My child, do not grumble because this leads to blasphemy. Do not be arrogant nor evil-minded because all of these lead to blasphemy.

7) Rather, be meek for they will inherit the Land of Promise.A

8) Be humble, patient, merciful, gentle and good, always showing proper respect and reverence for that which you have heard.B

9) Never seek self-exaltation, nor be over-confident in your own self. You must not be joined with the worldly upper class, but with the righteous and humble.

10) Whatsoever things that happen to you should be taken as good, after all we know that nothing happens apart from God.

References for Chapter 3:

A Ps. 37:11; Matt. 5:5.

B Isa. 66:2.

Notes for Chapter 3:

3:6-8: This is a different teacher. He habitually addresses people as "My child" and he includes cause-and-effect explanations with his moral instructions. "The meek shall inherit the earth" is in Psalm 37:11 and Matthew 5:5.

3:9-10: The first teacher interrupts the second. These thoughts are found almost verbatim in Barnabas (19:3, 19:6).

CHAPTER 4

VARIOUS PRECEPTS

1) My child, every night and day remember those who teach you; and you must honor him.A

2) And you must daily seek the companionship of the saints, so that you may find support in their words.

3) Never cause division, but be an arbitor to those who quarrel. Always judge righteouslyB, never showing partiality when mediating transgressions.

4) Always stand firm in your decisions.

5) Don't be a habitual receiver, ever reluctant in generosity.

6) If you've earned something through work, your giving will be weighed as a ransom against your sins.

7) You must not hesitate to give, nor grumble afterwards, for one day you will face the reward of the Paymaster.

8) Never turn away those in need, but always share all things with your brother, and never say that your possessions exclusively your own, because if you share in eternal things, how much more in things that are temporary!

9) Never neglect your responsibilitiesC concerning your son and daughter, but always teach them from their youth proper respect.

10) Never give orders in anger to your servant or maid, especially if their hope is the same, lest they are provoked to lose respect for God who is over you both. For He doesn't come to people based on their appearance or reputation, but to the ones whom the Spirit has prepared.

11) And your servants must be subject to your own masters in respect and fear.

12) You must hate all hypocrisy and everything that is not positive.

13) Never turn away from practicing the commandments and always guard what you have received, being careful to never add to or take away from anythingD that was received.

14) In the assembly you should confess your transgressions, and be careful to never approach your prayer with an evil conscience. This is the way of life.

References for Chapter 4:

A Heb. 13:7.

B Deut. 1:16-17; Prov. 31:9.

C Literally, "Do not withold your hand from..."

D Deut. 4:2; 12:32.

Notes for Chapter 4:

4:1-2: The second teacher again. This document captures specific styles of teaching so thoroughly it invokes the "voice" of the teacher. Who taught like this? See the first epistle attributed to John. Although the authorship of that letter is in doubt, whoever it was certainly sounds like this.

4:3-5: The first teacher. All these thoughts are in Barnabas (19:12, 19:11, 19:4, 19:7, 19:9).

4:6-8: Barnabas 19:11, 19:8

4:9: Barnabas 19:6

4:10-11: Barnabas 19:7 -- with the two sentences in the opposite order.

4:12-14: Barnabas 19:2b, 19:11b, 19:12b

CHAPTER 5

THE WAY OF DEATH

1) The way of death is this: First of all, it is evil and cursed: full of murders, adulteries, lusts, fornications, thefts, idolatries, magical arts, witchcrafts, robberies, false testimonies, hypocrisy, deceit, arrogance, depravity, self-will, greed, filthy talk, jealous, over-confidence, false-pride, boastful;A

2) Persecutors of all things good, hating truth, loving lies, ignorant of the reward for righteousness, not clinging to goodB nor righteous judgment, being drawn to evil rather than good; from whom gentleness and endurance are distanced, loving vanitiesC, chasing temporary rewardD, having no mercy for the poor, not working for the afflicted, not knowing their Creator, murderers of childrenE, destroyers of creation, turning away from the needy, oppressing the afflicted, prejudiced in favor of the rich and against the poor, utterly sinful. Children, may all of you be delivered from all these abominations.

References for Chapter 5:

A Matt. 15:19; Mark 7:21-22; Rom. 1:29-31; Gal. 5:19-21

B Rom. 12:9.

C Ps. 4:2.

D Isa. 1:23.

E Wis. 12:6.

Notes for Chapter 5:

5:1: Barnabas 20:1 reads, "But the way of the black one is crooked and completely cursed. For it is a way of eternal death and punishment, in which lie things that destroy men's souls: idolatry, audacity, exaltation of power, hypocrisy..." followed by a list of sins very similar to those in the Didache, but not in the same sequence.

5:2: Barnabas 20:2 has this paragraph almost verbatim and in the same sequence, but it does not have the last sentence. The last sentence sounds like a spontaneous endorsement by the second teacher.

CHAPTER 6

AGAINST FALSE TEACHERS, AND FOOD OFFERED TO IDOLS

1) Be on your guard for many would like to lead you awayA from the way of the Teaching, for their priorities have no regard.

2) If you are able to bear the yoke, you will be perfect; but if you can't, you should make your best effort.

3) And concerning food, eat what is right but guard that you never eat that which is sacrificed to idols, for that is recognized as worship of the dead.

References for Chapter 6:

A Matt. 24:4.

Notes for Chapter 6:

6:1: This sentence sums up the theme of Chapter I [the first 6 chapters].

6:2: "Be ye therefore perfect" is in Leviticus 19:2 and Matthew 5:48. The rest of this sentence is a point of departure: there is no such allowance for compromise in the teachings of Jesus. Indeed, his teachings are notably uncompromising.

6:3: The prohibition against eating food sacrificed to idols was one part of the decision of the Council of Jerusalem in AD 49. The entire decision was sent as a letter to all the churches (Acts 15:20-29, 21:25), so why doesn't the Didache include all of it?

CHAPTER 7

CONCERNING BAPTISM

1) And concerning baptism, baptize this way: After reviewing all of this teaching, baptize in the Name of the Father, Son, and Holy SpiritA, in living (running) water.

2) But if living water is not available, then baptize into other water; and cold is prefered, but if not available in warm.

3) But if neither is available, pour water three times upon the head in the Name of the Father, Son and Holy Spirit.B

4) But before the baptism, let the overseer fast, and also the one being baptized, and all others who are able; Be sure to instruct the one being baptized to fast one or two days before.

References for Chapter 7:

A Matt. 28:19.

B Matt. 28:19.

Notes for Chapter 7:

7:1-2 Seraphim's:"Having first recited all these things" certainly did not mean to recite the foregoing chapters in the baptismal ceremony, but merely shows that the Didache was not composed at one time, but collected from various sources. However, since Baptism is connected with the Teaching of the Two Ways, it seems that it was catechetical instruction for the preparation of catechumens.

"Living water" means running water. However, following verses allow adaptation to circumstances.

7:1-4: The Trinity formula "In the name of the Father and of the Son and of the Holy Spirit" appears only once in the New Testament (Matthew 28:19). It is probably a later insert (redaction) in both the Didache and Matthew's Gospel, because the Trinity was not defined until AD 362. The original reading was probably "In the name of the Lord" (see the Didache 9:5). Fasting before baptism dropped out of our tradition somewhere along the line.

CHAPTER 8

CONCERNING FASTING AND PRAYER

1) Be careful not to schedule your fasts at the times when the hypocrites fastA. They fast on the second (Monday) and fifth (Thursday) day of the week, therefore make your fast on the fourth (Wednesday) day and the Preparation day (Friday, the day of preparation for the Sabbath-Saturday).

2) Likewise, don't pray as the hypocritesB, but as commanded in the Gospel in this mannerC:

Our Father in heaven,

Sacred is Your Name.

Your kingdom comes.

Your will is acomplished,

on earth as it is in heaven.

Give us each day our daily bread,

and forgive us our debt

in the manner that we forgive our debtors.

And do not allow us to fall to temptation,

but deliver us from evil,

for Yours is the power and the glory forever.

Amen!

3) Pray in this manner three times per day.

References for Chapter 8:

A I.e., the Jews. Cf. Matt. 6:16.

B Matt. 6:5.

C Cf Matt. 6:9-13.

Notes for Chapter 8:

8:1: The word "hypocrite" occurs 21 times in the New Testament. Mark uses it once. Luke uses it four times. In addition to parallels, Matthew uses it eleven times in passages that are found only in his gospel. All these are sayings of Jesus in which "hypocrite" refers to the most religious Jews of his day. Interestingly enough, this word is not found in Acts or any of the epistles.

8:2: Which Gospel is referred to here? The Lord's Prayer is not in Mark or John. It is worded this way in Matthew (6:9-13) but not in Luke (11:2-4).

8:3 Seraphim's:: That is, roughly "morning, noon, and evening," based on the Old Testament custom found in Psalm 55:17 and Daniel 6:10. Compare with: "Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour" (Acts 3:1); "...Peter went up on the housetop to pray, about the sixth hour" (Acts 10:9). This indicates the Apostles observed regular hours of prayer, such as the Jews had observed for centuries. The practice of praying at the first (6 a.m.), third (9 a.m.), sixth (noon), and ninth (3 p.m.) hours was carried over into the Church from the start. It continues today in Orthodox monasteries.

CHAPTER 9

THE THANKSGIVING SACRAMENT

1) Now concerning the Thanksgiving mealA, give thanks in this manner.

2) First, concerning the cupB:

We thank You, our Father,

For the Holy Vine of David Your servant,

Whom You made known to us through Your Servant;

May the glory be Yours forever.

3) Concerning the broken breadC:

We thank You, our Father,

For the life and knowledge

Which You made known to us through Your Servant;

May the glory be Yours forever.

As this broken bread was scattered over the mountainsD,

4) And was gathered together to become one,

So let Your Body of Faithful be gathered together

From the ends of the earth into Your kingdom;

for the glory and power are Yours forever.

5) But let no one eat or drink of your Thanksgiving, unless they have been baptized; for concerning this is taught, "Do not give what is holy to dogs."E

References for Chapter 9:

A I.e., "the Thanksgiving." The term Eucharist, however, had become a technical one in Christianity for the special giving of thanks at the Lord's Supper. One might render the verbal form ("give thanks"), which immediately follows, as "say grace," for it was out of the Jewish forms for grace before and after meals (accompanied in the one instance by the breaking of bread and in the other by sharing a common cup of wine) that the Christian thanksgivings of the Lord's Supper developed.

B It is a curious feature of the Didache that the cup has been displaced from the end of the meal to the very beginning. Equally curious is the absence of any direct reference to the body and blood of Christ.

C An odd phrase, but one that refers to the Jewish custom (taken over in the Christian Lord's Supper) of grace before meals. The head of the house would distribute to each of the guests a piece of bread broken off a loaf, after uttering the appropriate thanksgiving to God.

D The reference is likely to the sowing of wheat on the hillsides of Judea.

E Matt. 7:6.

Notes on Chapter 9:

9:1-2: Direct comparison of "your son David" and "your son Jesus" must be a very early doctrine, predating the doctrine that Jesus is the only son of God and the doctrine set forth by Athanasius in AD 318 that Jesus was God Incarnate. This is probably one reason why Athanasius excluded the Didache when he finalized the list of New Testament books in AD 367. Paul compared David and Jesus (Acts 13:16-41, Romans 5:15-17, I Timothy 2:5).

9:5: There is nothing like this in the New Testament. Paul's instructions concerning the Lord's Supper do not include a model prayer (I Corinthians 11:20-34). "Give not that which is holy to the dogs" is in Matthew (7:6), but not in this context.

9:5 Wim van den Dungen: Jesus receives the title "Lord" and says : "Give not what is holy to dogs."  This saying resembles logion 93 of the Gospel of Thomas : "Do not give what is holy to the dogs, lest they throw it on the dunghill. Do not cast pearls to swine, lest they grind them {to bits}."

CHAPTER 10

PRAYER AFTER COMMUNION

1) After the meal, give thanks in this manner:

2) We offer thanks, Holy Father,

For Your Holy Name which fills our heartsA,

And for the knowledge, faith and eternal life,

You made known to us through Your Servant;

Yours is the glory forever.

3) Almighty Master, You created all thingsB for Your own purpose;

You gave men food and drink to enjoy,

That they might give You thanks;

But to us You freely give spiritual food and drink,

And eternal life through Your Servant.

4) Foremost, we thank You because You are mighty;

Yours is the glory forever.

5) Remember Your Body of Servants,

To deliver it from everything evil

And perfect it according to Your love,

And gather it from the four windsC,

Sanctified for Your kingdom which You have prepared for it;

For the power and glory are Yours forever.

6) Let Your graceD come,

And let this world pass away.

Hosanna to the God of David!E

May all who are holy, come;

Let those who are not, repent.F

Maranatha.G Amen.H

7)But permit the prophets to make Thanksgiving as they wish.I

References for Chapter 10:

A For the phrase cf. Neh. 1:9.

B Wis. 1:14; Sir. 18:1; Rev. 4:11.

C Matt. 24:31.

DYour grace literally Grace, I.e., a title for Christ.

E Cf Matt. 21:9-15.

F Or perhaps "be converted."

G Cf I Cor. 16:22.

H These terse exclamations may be versicles and responses. More likely they derive from the Jewish custom of reading verses concerning Israel's future redemption and glory, after the final benediction.

I I.e., they are not bound by the texts given.

Notes for Chapter 10:

10:1-6: The phrase "the one (church) that has been sanctified" is probably a very clumsy redaction inserted some time after the Roman Emperor Theodosius declared the Nicene sect of Christianity the only sanctified Church in AD 380.

Paul prayed, "Yours be the glory forever." (Romans 11:36, 16:27, Galatians 1:5, Ephesians 3:20-21).

Paul used the Syrian expression maran-atha which means "Our Lord continues to come." It appears only once in the Bible (I Corinthians 16:22). Paul's home (Tarsus) was in the Syrian-speaking part of Cilicia. Thus, maran-atha may very well have been Paul's signature -- his personal testimony that Jesus continued to come to him after his conversion on the road to Damascus.

10:1-6: Betz, J. :"The primitive community considered their Lord's Supper as the paradisal gift of salvation, because it considered it primarily as eschatological event and gift of salvation. Since, indeed, according to ancient belief, the end time repeats the first time, the Didache meals as an event of the end time repeats the gifts of the first time. The eschatological orientation comes most clearly into focus in the cry of 10:6 'Let grace come and let the world pass away ! Maranatha !' By the 'grace' which is implored is meant the completed eschatological salvation, which the Lord will bring with his return. (...) What is new and unheard of in the belief of the Christian community is that the end time has already started in Jesus."

"The Eucharist in the Didache", in : Draper, J. : Op.cit., pp.261-262, my italics.

10:6 Seraphim's:: "Maranatha" is an emphaic assertion used by the apostle Paul, in Aramaic or Syriac, meaning either "Our Lord has come" or "Our Lord will come." See 1 Corinthians 16:22: "If any man love not the Lord Jesus Christ, let him be Anathema Maranatha." ("Anathema" originally literally meant anything "put up" in a temple of a pagan god, set apart or separated, consecrated, devoted, etc., and is used in the sense of a person or thing accursed or damned, and is a formal curse, as in excommunicating a person.)

CHAPTER 11

CONCERNING TEACHERS, EMISSARIES, AND PROPHETS

TEACHERS:

1) Whoever comes to teach you in accordance with all these things we've written here, receive him.

2) But if the teacher himself goes astray, teaching another doctrine which would undermine this doctrine, do not hear him; but if his teaching provokes you to greater righteousness and increases your knowledge, welcome him.

EMISSARIES & PROPHETS

3) Concerning the emissaries and prophets, Deal with them according to the decree of our Teaching.A

EMISSARIES:

4) Let every emissary that comes to you be received.

5) But he must not remain longer than one day, unless it is absolutely necessary, in which case he may stay another. But if he stays three days, suspect him as a false prophet.

6) When the emissary leaves, send him with only bread to sustain him to his next destination. But if he asks for money, be assured that he is a false prophet.

PROPHETS:

7) Do not test or judge any prophet who speaks according to the SpiritB.

8) But be warned; not everyone who speaks according to the Spirit is a prophet, but only those who walk in the Spirit.C Therefore, from their consistent behaviors can you discern the false prophet.

9) And every prophet who commands food to be brought to him in the Spirit will not eat from itD, unless he is a false prophet;

10) Every prophet will teach the truth, but if he doesn't practice his own words, he should be regarded as a false prophet.

11) And every prophet who has proven that they are in fact genuine, whose illustrations occasionally appear too worldly when teaching about the Body of BelieversE, yet he scrupulously does not teach others to copy his illustrations, shall not be judged negatively among you, for God will judge righteously. For his example came from the ancient prophets.

12) Whoever says in the Spirit, "Give me money," or something similar thing, do not listen to him. But if he solicites that you give to the needy, none should judge him.

References for Chapter 11:

A Matt. 10:40-41.

B Speaking while possessed by a divine or demonic spirit. This whole passage (ch. 11:7-12) is a sort of parallel to Matt. 12:31 ff. There is an interpretation of the sin against the Holy Ghost, followed by a comment on good and evil conduct (cf. Matt. 12:33-37), and concluded by the prophets' signs which are suggested by the sign of the Son of Man (Matt 12:38ff.).

C Matt. 12:31.

D The sense is not clear, but suggests a dramatic portrayal of the Messianic banquet. It was characteristic of the Biblical prophets to drive home their teaching by dramatic and symbolic actions (cf. Jer., ch. 19; Acts 21:11; etc.).

E 67 Literally, "acts with a view to a worldly mystery of the Church[Body of believers]." The meaning is not certain, but some dramatic action, symbolizing the mystical marriage of the Church to Christ, is probably intended. The reference may, indeed, be to the prophet's being accompanied by a spiritual sister (cf. I Cor. 7:36 ff.).

Notes for Chapter 11:

11:1-6:This clearly indicates that at least some of the apostles were still living when the Didache was written. It reflects what Jesus said when he told his apostles not to provide for themselves on their journeys (Matthew 10:10-11), and it suggests that supporting apostles could be a burden on the people with whom they stayed.

Matthew uses the word "apostle" once (10:2), Mark uses it once (6:30), and Luke uses it six times in his gospel, but none of these passages contain any command. Paul used the phrase "apostles and prophets" (Ephesians 3:4-6).

"Let every apostle that comes to you be received as the Lord" is akin to something Jesus said: "He who receives you receives me, and he who receives me receives him who sent me. He who receives a prophet because he is a prophet shall receive a prophet's reward." (Matthew 10:40-41)

11:7-8: The unforgivable sin is to see the work of God and say, "That is the work of the Devil" (Matthew 12:31-32, Mark 3:29, Luke 12:10). "By their fruits you shall know them" refers to discernment of true and false prophets in Matthew (7:15-20), but the parallel in Luke (6:43-45) refers to a good man rather than a prophet.

11:9-12: There must have been a problem with false prophets who tried to get things for themselves. Several commentaries note that Didache 11:11 is difficult to interpret. The phrase "performs rites to a secret cosmic assembly" is my literal translation. It probably meant that the congregation should not be alarmed if they saw and heard a prophet conversing with invisible members of the Kingdom of God. Paul wrote to the church at Corinth: "Let two or three prophets speak and the others weigh what is said" (I Corinthians 14:29-32).

11:11 Seraphim's:: The point of "shall not be judged negatively among you, for God will judge righteously. For his example came from the ancient prophets. " seems to be that the validity of the sacraments resides in them, not in the man who performs them liturgically.

CHAPTER 12

RECEPTION OF BELIEVERS

1) Everyone who comesA should be received, but then you should watch him. Under scrutiny you will gain insight into his character.

2) If he is a traveler, help him according to your ability. But he should not be allowed to stay with you more than two or possibly three days.

3) But if he desides to stay longer, and is a craftsman, put him to work.

4) But if he is not skilled, make a careful judgment as to his living conditions as a fellow believer among you, making sure that he is not allowed to be idle.

5) But if he doesn't cooperate, he is a user - even trading on Christ for profit. Beware of such as this.

References for Chapter 12:

A Most translataions add "in the name of the Lord" Matt. 21:9; Ps. 118:26; cf. John 5:43.

Notes for Chapter 12:

12:1-5: Paul taught against living in idleness, in AD 50 or 51 (II Thessalonians 3:6-12).

The word "Christian" appears only three times in the Bible. The disciples were first called Christians at Antioch of Syria about AD 43 (Acts 11:26); King Herod Agrippa II said to Paul, "In a short time you think to make me a Christian!" about AD 59 (Acts 26:28); and Simon Peter wrote, "If one suffers as a Christian, let him not be ashamed..." no later than AD 64 or 65 (I Peter 4:16).

CHAPTER 13

SUPPORT OF PROPHETS

1) Every true prophet who settles among you is deserving of his food.

2) A true teacher is also worthy of his food.A

3) For this reason, Store all the first-fruits of your wine, grain, cattle, and sheep. Give these to the prophets, for they are your high priests.

4) If a prophet does not reside among you, distribute it to the poor.

5) If you make bread, give the first-fruit according to the instruction.

6) In this mannerB, when you open a container of wine or oil, give the first-fruit of it to the prophets.

7) And concerning your money, clothing, and all possessions, give the appropriate first-fruit, according to godly discretion, and give according to the instruction.

References on Chapter 13:

A Matt. 10:10. The provision for the prophet or teacher to settle and to be supported by the congregation implies the birth of the monarchical episcopate. Note the connection of this with the high priesthood (cf. Hippolytus, Apost. Trad. 3:4) and tithing. No provision is made for the support of the local clergy in ch. 15.

B Deut. 18:3-5.

Notes on Chapter 13:

13:1-7:There were "prophets and teachers" in the church at Antioch (Acts 13:1-3). Paul wrote, "God has appointed in the church, first apostles, second prophets, third teachers, then workers of miracles, healers, helpers, administrators, speakers in various kinds of tongues." (I Corinthians 12:28-31)

Paul and Barnabas earned their own living, but Peter did not -- and Paul did not preach what he practiced in that regard. On the contrary, he strongly maintained that the workman is worthy of his wage (I Corinthians 9:1-27). However, I find nothing in the New Testament about giving the first-fruits to the local prophets.

13:3 Seraphim's :Christian clergy are symbolically identified with the original Jewish high-priests, and thus are also to be supported by first-fruits.

CHAPTER 14

THE SABBATH ASSEMBLY

1) Every dayA, gather together, eat a meal, and give thanks after having first confessed your sins, that your sacrifice may be pure.

2) Discourage anyone who has a disputation with his brother to gather with you, until they are reconciled, that your sacrifice may not be defiled.

3) For this is the sacrifice that was spoken of in our teaching:

"In every place and time offer to me a pure sacrifice; for I am a great King, and My Name is marvelous among the nations."B

References for Chapter 14:

A Literally, "On every Lord's Day of the Lord."

B Mal. 1:11-14.

Notes for Chapter 14:

14:1-3: The Lord's Day was established as the first day of the week (Sunday) very early in the history of the church. "Reconcile before coming to the altar" is in Matthew 5:23-24. The quote on pure sacrifice is slightly paraphrased from Malachi 1:11.

CHAPTER 15

BISHOPS AND DEACONS; REPROOF

1) Therefore, appoint for yourselves, worthy bishops and deaconsA. Make sure that they are men who are meek, not lovers of money, but truthful and proven. They will provide among you the services of prophets and teachers.

2) Do not despise them, rather they should be honored, together with the prophets and teachers.

3) Correct each other in peace, not in anger. But if one among you wrongs another, do not befriend and console the offender, until he reconciles.

4) Concerning your prayers, giving, and works, perform them according to our teachings.

References for Chapter 15:

A 1 Timothy 2:1-12

Notes for Chapter 15:

15:1-2: Paul used "bishop" as equivalent to "elder" (Philippians 1:1, I Timothy 3:1-18, Titus 1:5-14). In Greek, bishop means "overseer" and deacon means "servant".

"Elect for yourselves" is in stark contrast to the doctrine that bishops must only be consecrated by bishops, and the doctrine of "apostolic succession". The fact that it includes this democratic doctrine, later replaced by the hierarchy, was probably another reason why Athanasius excluded the Didache when he finalized the list of 27 New Testament books in AD 367.

15:3-4: This is Jesus's procedure for reproving a brother (Matthew 18:15-17). When you give alms and when you pray: (Matthew 6:2-8). When you fast: (Matthew 6:16-17).

CHAPTER 16

WATCHFULNESS; THE COMING JUDGMENT

1) Guard your lives. Keep your menorah's (lamps) burning, and ever prepared, for the hour is not knownA.

2) Gather together frequently, pursuing that which will benefit your souls, otherwise the entire time of your faith will be nearly worthlessB if you have not persevered to the end.

3) For in the last days false prophets and corrupters will be multiplied, and the sheep will become wolves, and love will be turned into hate.

4) As lawlessness increases, they will hate and persecute and betray one another. And then the deceiver of the world will appear as a son of God, and will perform signs and wondersC, and the earth will be delivered into his hands, and he will do abominable things that will surpass all evil done since the beginning.

5) Then all mankind will be tried by fire, causing many to fall awayD and perish. But those with enduring faith will be savedE from by the One Who was cursed.F

6) Then the signsG of truth will appear: First, the sign of heaven openingH. Then, the sign of the trumpetI sounding. And third, the resurrection of the dead.

7) Yet, not of all, but as it is said: "The Judge will come, and all His angels."

8) Then the world will see the judgment coming on the clouds of heaven.J

References for Chapter 16:

A Matt. 24:42-44; Luke 12:35.

B 74 Barn. 4:9.

C 75 Matt. 24:24.

D 76 Matt. 24:10.

E 77 Matt. 10:22; 24:13.

F Some translations by the Curse himself. An obscure reference, but possibly meaning the Christ who suffered the death of one accursed (Gal. 3: 13; Barn. 7:9). Cf. two other titles for the Christ: Grace (ch. 10:6) and Truth (v.6).

G Matt. 24:30.

H Another obscure reference, possibly to the belief that the Christ would appear on a glorified cross. Cf. Barn. 12:2-4.

I Matt. 24:31

J Zech. 14:5; I Thess. 3:13; Matt. 24:30.

Notes for Chapter 16:

16:1-8:This abbreviated version of the apocalypse is the simplest and clearest I have ever seen, but it does not copy any other version of the apocalypse I can find. Also worth noting: nothing in the Didache indicates any awareness of the Jewish rebellion in AD 66 or the destruction of Jerusalem in AD 70.

16:5 Seraphim's : Predestinarian teaching of "once saved, always saved" or "the unconditional eternal security of the believer" was not believed by the early Church; it fact, it is repudiated here and elsewhere.

Content Analysis

The Didache contains some material that is also in Matthew and Luke, rather a lot that is only in Matthew, and much that is not in any of the canonized gospels, but -- and this is remarkable -- it contains virtually nothing that is found in Mark.

How could that have happened? If the Didache was based on Matthew, as most New Testament scholars assume, how did the writer manage to exclude virtually everything that Matthew copied from Mark? And even if he had both of those gospels open in front of him, why would he want to do that?

A more likely hypothesis is:

Sayings of Jesus were probably in wide circulation in both oral and written form. The Didache refers to a collection of the sayings of Jesus known as "The Gospel of the Lord" but none of the four canonized gospels. Mark wrote his Gospel based on the preaching of Peter, as most New Testament scholars maintain. Matthew had the Didache and copied from it as he did from Mark: that would explain the origin of the passages that are only in the Didache and Matthew. Luke compiled his Gospel from several sources, including Mark, but he did not have the Didache.

Much of the material in the Didache is also in Acts and/or the Epistles of Paul. The style of these parts is typical of Paul.

The common source for parts of the Didache and the Epistle of Barnabas is not very difficult to ascertain. If we were to compare two sermons by Billy Graham, one given in the 1950s and the other in the 1990s, many phrases and even whole sentences would be virtually identical, but not in the same sequence -- which is precisely what we find in the Didache and the Epistle of Barnabas. Therefore, the most probable source is Barnabas himself, early and late in his career.

The Didache shows several abrupt changes in vocabulary, phrasing, and ways of addressing an audience that capture the "voices" of three different speakers. In sum, it reads like a set of lecture notes taken by someone listening to three people.

Historical Context

Many strong parallels point to Paul and Barnabas as the apostles involved in this teaching. If so, what we know about them from other sources brackets the time and place in which the Didache was written.

The followers of Jesus first preached the gospel only to Jews. After several years, some of them started preaching to Gentiles in Antioch of Syria, many of whom were converted. When the leaders of the church in Jerusalem heard about this, they sent Barnabas to Antioch. He found a sizable congregation and many more people eager to hear about Jesus. So Barnabas went to Tarsus and brought Paul to Antioch. They taught there together for a year. (Acts 11:19-26)

Now in these days prophets came down from Jerusalem to Antioch. And one of them named Agabus stood up and foretold by the spirit that there would be a great famine over all the world, and this took place in the days of Claudius. And the disciples determined, every one according to his ability, to send relief to the brethren who lived in Judea; and they did so, sending it to the elders by the hand of Barnabas and Paul. (Acts 11:27-30)

Historical sources say there was a great famine in Judea in AD 47. Therefore, Acts 12:1-23 may be misplaced in Luke's otherwise chronological report. "About that time" King Herod killed James the brother of John and arrested Peter; but Peter escaped from prison, and King Herod died at Caesarea. There are historical records that King Herod (Agrippa I) died during a festival at Caesarea in AD 44. Luke adds a time-space: "But the word of God grew and multiplied" (Acts 12:24).

In his epistle to the Galatians, Paul wrote:

Then after fourteen years, I went up again to Jerusalem with Barnabas, taking Titus along with me. I went up by revelation; and I laid before them (but privately before those who were of repute) the gospel which I preach among the Gentiles, lest somehow I should be running or had run in vain. (Galatians 2:1-2)

Fourteen years after Paul's first visit to Jerusalem probably equates to AD 47. The Didache may be what Paul laid before the leaders in Jerusalem -- a summary document prepared in advance for just that purpose -- or more likely from the way it sounds, a set of lecture notes taken while Barnabas and Paul and Titus were speaking. In either case it is worth noting that in the Didache and in Acts 15:12 Barnabas speaks first. He was the leader at Antioch. Paul was his assistant.

when they perceived the grace that was given to me, James and Peter and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised. (Galatians 2:9)

This was when Barnabas and Paul received their charter as "The Apostles to the Gentiles." They returned from Jerusalem to Antioch, bringing Mark with them. (Acts 12:25) Shortly thereafter, all three of them set out on Paul's first missionary journey, which scholars date in AD 47. (Acts 13:1-4)

They went from Antioch to and through the island of Cyprus, and then north to what is now the southern coast of Turkey. There Mark left them and went back to Jerusalem. Paul and Barnabas went on establishing new churches in the Roman province of Galatia. They returned to the coast by the way they came, sailed back to Antioch of Syria, and "remained no little time with the disciples." (Acts 13 - 14)

But some men came down from Jerusalem [to Antioch] and were teaching the brethren, "Unless you are circumcised according to the custom of Moses, you cannot be saved." (Acts 15:1)

Paul's letter to the Galatians was probably written at this time. No doubt, men from Jerusalem also told his converts in Galatia that they had to be circumcised. Paul was angry because the leaders in Jerusalem had broken their agreement by sending men to the Gentiles. Thus, his letter to the Galatians was written in late AD 48 or early AD 49.

Paul and Barnabas and some of the others were appointed to go [from Antioch] up to Jerusalem to the apostles and the elders about this question. (Acts 15:2b)

Scholars date the Apostolic Council of Jerusalem in AD 49. The controversy was not between Paul and Peter. After all, Peter was the one who first preached the gospel to Gentiles (Acts 11:1-3). It was between Paul and "the circumcision party" led by James of Jerusalem, the brother of Jesus (Galatians 2:12).

Peter spoke first, in favor of preaching the gospel to Gentiles. Then Barnabas and Paul presented their case. Finally, James of Jerusalem yielded. The decision was that Gentiles did not have to become Jews in order to be Christians, but they must: "Abstain from what has been sacrificed to idols and from blood and from what is strangled and from unchastity." (Acts 15:6-21, 29) The first part of this decision is in the Didache (6:3); the other three provisions apparently were added to it by the "apostles and elders" in Jerusalem.

With their charter thus reaffirmed, Paul and Barnabas were ready to carry the decision of the Apostolic Council back to the churches they established. Barnabas wanted to take Mark with them again, but Paul objected because Mark left them during their previous journey. Paul and Barnabas quarreled. Finally, Barnabas took Mark with him and went back to Cyprus (Acts 15:36-39). This is the last we hear of Barnabas in the New Testament, except for an indication that he was still preaching the gospel several years later (I Corinthians 9:6).

The long title of the Didache in the manuscript dated 1056 reads: "The Teaching of the Lord by the Twelve Apostles to the Gentiles" but I believe the original title was "The Teaching of the Apostles to the Gentiles" and the rest was inserted later.

Certainly Barnabas and Paul were "The Apostles to the Gentiles." If the Didache is a sample of their teaching, as it certainly seems to be, then it must be dated no later than AD 49 because that was when they went their separate ways. The most probable date is either AD 44 or AD 47. In either case, those dates are earlier than anything in the New Testament. Therefore, I believe the Didache is the earliest Christian document we have. Although rightly regarded as a church handbook and not a Gospel or absolutely based on the teachings of Jesus, it provides valuable insights concerning the moral doctrines, theology, rituals, esoteric operations and congregational testing of apostles and prophets, and the basic organization of First Century Christianity.