Teaching of the Twelve Apostles
Teaching of the Twelve Apostles
Teaching of the Lord Through the Twelve Apostles to the Nations:
Oddly, the book has two titles, and this has been the subject of much discussion by commentators. The explanation for how to understand this distinctive feature is as follows. The Didache as found in the Jerusalem Codex follows a simple list of titles of biblical books. The titles of the books in the list are written in red ink. The first title of the Didache—Teaching of the Twelve Apostles—similarly appears in red ink, which seems to indicate that this was the common name of the book. The second title—Teaching of the Lord Through the Twelve Apostles to the Nations—does not appear in red and seems to have been considered by the scribe to be the beginning of the text proper.
1 There are two ways; one of life and one of death; and between the two ways there is a great difference.
The idea of two different paths is a deeply Jewish one with many points of origin in the Bible, such as Deut 30, Psalm 1, and Proverbs 1-9.
The Community Rule (1QS 3:13–4:26) from Qumran provides a notable extra-biblical use of the theme within a community handbook; in this case, the sectarian community of the Dead Sea Scrolls. Since its discovery, few scholars have failed to note the similarities with our work. In keeping with the radical views of that group, however, the Community Rule is far more dualistic in its presentation than the Didache. That dualism is reintroduced in the Epistle of Barnabus 18.
One can also compare Matthew 7:13: “Enter by the narrow gate, since the road that leads to destruction is wide and spacious, and many take it; but it is a narrow gate and a hard road that leads to life, and only a few find it.”
2 Now, this is the way of life: "First, you must love God who made you, and second, your neighbor as yourself."
The commandment to love one’s neighbor is found in Lev. 19:18. This particular sequence, however, is also found in Matt. 22:36-40.
And whatever you want people to refrain from doing to you, you must not do to them.
This is the so-called Golden Rule. Matt. 7:12 frames the same rule positively. The negative formulation is famously found in a Jewish story from the Talmud (Shabbat 31a). A pagan came to the great teacher Hillel and facetiously asked to be taught the entire Torah while standing on one foot. Hillel patiently answered: “What is hateful to you, do not do to your fellow. That is the whole Torah; the rest is commentary; go and learn it.”
Tobit 4:15 also frames the rule negatively.
The idea of loving one’s neighbor or the Golden Rule being the core of Torah seems to have been widespread; Paul restates it in Galatians 5:14.
3 What these maxims teach is this: "Bless those who curse you," and "pray for your enemies." Moreover, fast "for those who persecute you." For "what credit is it to you if you love those who love you? Is that not the way the heathen act?" But "you must love those who hate you," and then you will make no enemies.
These ideas are also found in Matt. 5:44-47 and Luke 6:27-33. The so-called Two Ways material is interspersed with Christian teachings.
Although these words turn God’s promise to Abraham on its ear (Genesis 12:3: “I shall bless those who bless you, and curse those who curse you), there is no polemic made here against the Jews. Rather, the contrasting view is attributed to “the heathen.”
4 "Abstain from carnal passions."
Compare I Peter 2:11.
If someone strikes you "on the right cheek, turn to him the other too, and you will be perfect."
Matt. 5:39, 48; Luke 6:29
Compare Proverbs 20:21.
If someone "forces you to go one mile with him, go along with him for two"; if someone robs you "of your overcoat, give him your suit as well."
Matt. 5:40-41
This saying is the origin of the phrase, “going the extra mile.”
If someone deprives you of "your property, do not ask for it back." (You could not get it back anyway!) 5 "Give to everybody who begs from you, and ask for no return."
Luke 6:30
Compare the rabbinic text Mishnah Pirkei Avot (Ethics of the Fathers) 5:13: “He who says, ‘What is mine is yours and what is yours is yours’—is saintly.”
For the Father wants his own gifts to be universally shared. Happy is the man who gives as the commandment bids him, for he is guiltless! But alas for the man who receives! If he receives because he is in need, he will be guiltless. But if he is not in need he will have to stand trial as to why he received and for what purpose. He will be thrown into prison and have his action investigated; and "he will not get out until he has paid back the last cent."
Compare Matt. 5:22-26, where the final statement—"he will not get out until he has paid back the last cent"—appears in a different context. This section of the Didache is rather peculiar because one wonders about the practical import of it for the community: under whose jurisdiction would they stand trial, and in whose prison would they be placed? How could they have enforced these sanctions? Whatever the original context of this material, it seems unlikely that it was actually enacted as written in its present setting.
6 Indeed, there is a further saying that relates to this: "Let your donation sweat in your hands until you know to whom to give it."
This appears to be a reference to Ecclesiasticus 12:1. The intent is that the person making a donation should first ascertain that the donation will be going to a worthy recipient. This is less open-handed than the statement that occurs immediately above: "Give to everybody who begs from you, and ask for no return."
2 The second commandment of the Teaching:
“Teaching” here refers to the teaching being transmitted by the compiler. The “second commandment” is probably referring to the second rule mentioned above, to love one’s neighbor as oneself. The Decalogue’s laws pertaining to relations among humans (as compared to the first part of the Decalogue, which regulates relations with God) are supplemented and elaborated.
Notably missing is the command to honor one’s parents, which is accompanied in the Bible by the promise that obeying this commandment will bring the reward of prospering in the land. Could it be that members of this community had difficulty observing that rule because they had turned from their parents’ ways (whether Jewish or pagan) to become Christians? (The “child” addressed in the Didache is the catechumen, not one’s offspring.) This is the circumstance envisioned in Matt 10:35-37. The only father mentioned in this book is the heavenly Father. Further, Christians, particularly those outside of Israel, were no longer tied to promises of abiding in the land. While one doesn’t want to make too much of an argument from silence, this may be a further indication that the text didn’t originate within the Land of Israel.
2 "Do not murder; do not commit adultery"; do not corrupt boys; do not fornicate; "do not steal"; do not practice magic; do not go in for sorcery; do not murder a child by abortion or kill a new-born infant. "Do not covet your neighbor's property; 3 do not commit perjury; do not bear false witness"; do not slander; do not bear grudges.
4Do not be double-minded or double-tongued, for a double tongue is "a deadly snare." 5 Your words shall not be dishonest or hollow, but substantiated by action. 6 Do not be greedy or extortionate or hypocritical or malicious or arrogant. Do not plot against your neighbor. 7 Do not hate anybody; but reprove some, pray for others, and still others love more than your own life.
Pertinent texts include:
The Decalogue: Ex. 20:13-17; Deut 5:17-21; Matt 19:18
Loving one’s neighbor: Lev 19:17-18
Snare of death: Proverbs 21:6
Magic and sorcery: Deut 18:10-14; Acts 8:9-24
On homosexual relations: Lev 18:22; Romans 1:27
On seducing boys: Justin, Dialog with Trypho 95: “how much more shall all the nations appear to be under a curse who practice idolatry, who seduce youths, and commit other crimes?”
Also: Epistle of Barnabus 19, which replicates this material
The subject of corrupting boys is an interesting one. In the Greek world, pederasty had been a standard part of mentoring a youth in his education. It was still widely practiced in the Roman world, but was not universally approved and was not tied to the mentor-pupil relationship. It was a normal part of the abuse of slaves. The reality of the temptation for men of the time can be viewed in the Life of Anthony, where the sainted monk receives a nightly visit from Satan in the guise of a dark-skinned boy.
Also interesting is the expansion of the injunction against murder to extend specifically to new-borns and fetuses. Abandoning (“exposing”) unwanted babies to the elements was a common form of belated birth control in ancient Greece and Rome. Citizens of Carthage in the Roman Period disposed of unwanted children through child sacrifice (see below). Philo makes an impassioned case against the practice of infanticide and states that it is against the Law of Moses (Special Laws 3: 110-119; see also Josephus, Contra Apionem 2.202). Many of the Church Fathers found it necessary to speak out against the ongoing practice; e.g. Justin, First Apology 27 and 29; Tertullian, Apology 9.
3 My child, flee from all wickedness and from everything of that sort.
This type of advice is typical of biblical wisdom literature, as is the address of “my child.” In the sequence that follows, the emphasis is on not allowing sin any purchase. In effect, this is the “slippery slope” argument.
2 Do not be irritable, for anger leads to murder. Do not be jealous or contentious or impetuous, for all this breeds murder.
Genesis 4:5-8
3 My child, do not be lustful, for lust leads to fornication. Do not use foul language or leer, for all this breeds adultery.
Matt 5:28
4 My child, do not be a diviner, for that leads to idolatry. Do not be an enchanter or an astrologer or a magician. Moreover, have no wish to observe or heed such practices, for all this breeds idolatry.
Deut 18:10-12
5 My child, do not be a liar, for lying leads to theft. Do not be avaricious or vain, for all this breeds thievery.
6 My child, do not be a grumbler, for grumbling leads to blasphemy. Do not be stubborn or evil-minded, for all this breeds blasphemy.
7 But be humble since "the humble will inherit the earth."
Ps. 37:11; Matt. 5:4
8 Be patient, merciful, harmless, quiet, and good; and always "have respect for the teaching" you have been given. Do not put on airs or give yourself up to presumptuousness. Do not associate with the high and mighty; but be with the upright and humble.
Isa. 66:2
Ecclesiasticus 10:7
Accept whatever happens to you as good, in the realization that nothing occurs apart from God.
Isaiah 45:7; Ecclesiastes 7:14
4 My child, day and night "you should remember him who preaches God's word to you," and honor him as you would the Lord.
Heb. 13:7
Preaching: literally “speaking”
This indicates how the teaching occurred. Particularly given the limitations of literacy in the ancient world and the expense involved in copying scrolls, one shouldn’t imagine the catechumen took a scroll home and studied it. The teaching was provided orally and then discussed.
For where the Lord's nature is discussed, there the Lord is.
Matt 18:20: “For where two or three meet in my name, I am there among them.”
Compare the Jewish text Mishnah Pirkei Avot 3:3: “¼when two sit together and exchange words of Torah, the Divine Presence rests between them¼”
2 Every day you should seek the company of saints to enjoy their refreshing conversation.
Compare Mishnah Pirkei Avot 1:4: “Let your house be a meetinghouse for the sages; sit in the dust at their feet, and drink in their words with thirst.”
3 You must not start a schism, but reconcile those at strife.
Compare Proverbs 16:28.
"Your judgments must be fair." You must not play favorites when reproving transgressions. 4You must not be of two minds about your decision.
Lev 19:15; Deut. 1:16-17; Prov. 31:9.
5 Do not be one who holds his hand out to take, but shuts it when it comes to giving.
Ecclesiasticus 4:31: “Do not let your hands be outstretched to receive, yet tight-fisted when the time comes to give back.”
6 If your labor has brought you earnings, pay a ransom for your sins.
Ecclesiasticus 3:30: “¼almsgiving expiates sins.”
7 Do not hesitate to give and do not give with a bad grace; for you will discover who He is that pays you back a reward with a good grace. 8Do not turn your back on the needy, but share everything with your brother and call nothing your own. For if you have what is eternal in common, how much more should you have what is transient!
9 Do not neglect your responsibility to your son or your daughter, but from their youth you shall teach them to revere God.
Deut 6:7
10 Do not be harsh in giving orders to your slaves and slave girls. They hope in the same God as you, and the result may be that they cease to revere the God over you both. For when he comes to call us, he will not respect our station, but will call those whom the Spirit has made ready. 11You slaves, for your part, must obey your masters with reverence and fear, as if they represented God.
The Didache maintains the social status quo, leaving God to level the playing field at a later time.
12 You must hate all hypocrisy and everything which fails to please the Lord. 13 You must not forsake "the Lord's commandments," but "observe" the ones you have been given, "neither adding nor subtracting anything."
Deut. 4:2; 13:1
14 At the church meeting you must confess your sins, and not approach prayer with a bad conscience. That is the way of life.
Here, confession appears to precede prayer.
On confession in prayer: Ps 32:5-6; Dan 9:4; James 5:16
5 But the way of death is this: First of all, it is wicked and thoroughly blasphemous: murders, adulteries, lusts, fornications, thefts, idolatries, magic arts, sorceries, robberies, false witness, hypocrisies, duplicity, deceit, arrogance, malice, stubbornness, greediness, filthy talk, jealousy, audacity, haughtiness, boastfulness.
Here we see an inclusive list of wicked traits; compare Matt. 15:19; Mark 7:21-22; Rom. 1:29-31; Gal. 5:19-21, which each present similar lists.
2 Those who persecute good people, who hate truth, who love lies, who are ignorant of the reward of uprightness, who do not "abide by goodness"
Rom 12:9
or justice, and are on the alert not for goodness but for evil: gentleness and patience are remote from them. "They love vanity,"
Ps 4:2
"look for profit,"
Isa 1:23
have no pity for the poor, do not exert themselves for the oppressed, ignore their Maker, "murder children,"
Lev 18:21; Deut 18:10; Wisdom 12:3-7
The practice of child sacrifice continued well into the Roman period, as has been shown by archaeologists excavating the “Tophet” (child sacrifice cemetery) at Carthage in North Africa (modern Tunis, Tunisia). Carthage was originally a Phoenician (Canaanite) colony.
corrupt God's image, turn their backs on the needy, oppress the afflicted, defend the rich, unjustly condemn the poor, and are thoroughly wicked. My children, may you be saved from all this!
This is a typical “laundry list” of biblical offences.
6 See "that no one leads you astray" from this way of the teaching, since such a one's teaching is godless.
Matt 24:4
This concern is concretely applied below in connection with contemporary itinerant prophets.
2 If you can bear the Lord's full yoke, you will be perfect. But if you cannot, then do what you can.
The 1st century Jewish historian and apologist Josephus (Contra Apionem 2:282-3) spoke about the attraction Jewish rituals held for many Gentiles, who adopted a number of Jewish practices, including the Sabbath and dietary regulations. Acts 15 limits the requirements incumbent upon Gentiles who adopt Christianity.
The ideal in the Didache is adoption of all the ritual law of the Hebrew Bible (Matt 5:13), but a concession is made for those who adopt only part.
The “yoke of the Torah” is a basic Jewish concept found throughout rabbinic literature; for its biblical basis, see Lam 3:27, Jer 2:20 and 5:5; compare Acts 15:10, Matt 11:29-30.
This line of the Didache speaks strongly to its Jewish roots and possibly Jewish-Christian context.
3 Now about food: undertake what you can. But keep strictly away from what is offered to idols, for that implies worshiping dead gods.
Again, the ideal is to fully adopt the dietary regulations, but concession is made for those who do not.
1 Cor 10:21; Acts 15:20, 29.
7 Now about baptism: this is how to baptize. Give public instruction on all these points,
Public instruction on all these points may involve reading the preceding sections of the Didache aloud.
and then "baptize" in running water, "in the name of the Father and of the Son and of the Holy Spirit."
Matt 28:19
Compare this with Didache 9:5, which does not include the Trinity in the baptismal formula. There is no mention of Pauline baptism, as found in Romans 6:1-11, and no mention of forgiveness of sins.
2 If you do not have running water, baptize in some other. 3 If you cannot in cold, then in warm. If you have neither, then pour water on the head three times "in the name of the Father, Son, and Holy Spirit."
Rabbinic halakhah (legal interpretation and tradition) typically focuses on the practical matter of precisely how to enact biblical precepts and thereby carry out God’s will for the Jews. The Didache’s concern with the type of water to be used for baptism is parallel to the discussions about the types of water to be used for ritual immersion and purification in rabbinic Judaism, as found, for example, in Mishnah Miqva’ot.
Tertullian, who was farther removed from Judaism than is our text, would later dismiss such concerns: “¼it makes no difference whether a man be washed in a sea or a pool, a stream or a fount, a lake or a trough” (De Baptismo 4).
4 Before the baptism, moreover, the one who baptizes and the one being baptized must fast, and any others who can. And you must tell the one being baptized to fast for one or two days beforehand.
Very importantly, the text does not identify who is to perform the baptism. It specifically does not indicate anyone with an official office, such as a deacon or bishop. This absence of an official functionary indicates a very primitive time in the life of the Church.
The reference to “any others who can” appears to indicate the communal nature of baptism: it occurred with the participation of the community. Those participants were also to try to fast. It is not entirely clear if this is an indication of the community celebrating the neophyte or the need for witnesses to the act of baptism. Rabbinic conversion in Judaism requires legal witnesses, although information about how Jewish conversion would have been conducted at the time of the Didache is limited.
8 Your fasts must not be identical with those of the hypocrites. They fast on Mondays and Thursdays; but you should fast on Wednesdays and Fridays.
“Hypocrites” here refers to the Jews. Despite the proximity of the community to Judaism—or perhaps because of it—there is still hostility in evidence.
Mishnah Ta’anit prescribes fasts on Mondays and Thursdays in times of drought. The pious widow Judith is described as having fasted every day of her widowhood except on the day before Sabbaths, Sabbaths, and other days of religious celebration (Judith 8:6). Presumably, fasting on Friday, as the Didache calls for, would not have been acceptable.
Extended fasts are not called for. Neither the Jewish practice nor the one prescribed by the Didachist involves fasting two days in a row.
Compare Matt 6:16.
2 You must not pray like the hypocrites,
Matt 6:5
but "pray as follows" as the Lord bid us in his gospel:
“Gospel” may not refer here to a written, canonical gospel, but to oral teaching.
"Our Father in heaven, hallowed be your name; your Kingdom come; your will be done on earth as it is in heaven; give us today our bread for the morrow; and forgive us our debts as we forgive our debtors. And do not lead us into temptation, but save us from the evil one, for yours is the power and the glory forever."
The Lord’s Prayer here concludes with a doxology.
Compare Matt 6:9-13.
3 You should pray in this way three times a day.
Psalms 55:17; Dan 6:10,13
Prayer in Judaism occurs three times daily as a replacement for the Temple rites.
9 Now about the Eucharist:
It is uncertain whether the following pertains to simple Eucharist, an “agape” communal feast, or an annual Easter baptism-communion ceremony known to the Eastern Church. It is possible that the Eucharist at this stage was still a full meal, cf. 1 Cor 11:20-33 and Acts 20:7-12.
Note the absence of any direct reference to the body and blood of Christ.
This is how to give thanks: 2 First in connection with the cup:
The Eucharist does not follow the order of the Last Supper or the Pauline version (1Cor 11:23-27). Instead, the Eucharist follows the order of Jewish ritual meals, which begin with a blessing over wine followed with a blessing over bread.
"We thank you, our Father, for the holy vine of David, your child, which you have revealed through Jesus, your child. To you be glory forever."
This is an adaptation of the Jewish blessing: Blessed are you, Lord our God, King of the universe, who blesses the fruit of the vine.
“We thank you” (as occurs here) is another common beginning to Jewish benedictions, while “I thank you” is an introduction to the thanksgiving psalms in the Dead Sea Scroll known as “Hodayot.” See, too, Psalm 188:28.
Here, the Jewish blessing has been recast. God in this setting is Father, and Jesus and David are the children, or a better reading—servants. David is called “your servant” in Ps 132:10, 2Chron 6:42 and in the Jewish grace after meals. The theme of kingship is implicit in this blessing but not expressly mentioned.
The reference to David's vine is obscure but probably indicates either the Messianic hope (see Isa. 11.1; 2 Baruch 36-40; John 15. 1 ff.; Rev. 22. 16) or the new Israel concept (see Ps. 80.8; Isa. 5. 1 ff.; Jer. 2.21; Hos. 10.1; 4 Ezra 5.23; 9.21).
The Didache does not mention biblical figures, yet David is mentioned twice, possibly showing the importance of the kingship motif for this community. God’s kingship is mentioned below.
Again, as in the Lord’s Prayer, the blessing concludes with a doxology.
3 Then in connection with the piece [broken off the loaf]:
"We thank you, our Father, for the life and knowledge which you have revealed through Jesus, your child. To you be glory forever.
Again, the Didache concludes a prayer with a doxology.
The current Jewish blessing is: Blessed are you, Lord our God, King of the universe, who brings forth bread from the earth. This is a simple prayer of thanksgiving for food without any metaphoric implications.
God’s instruction (Torah) is the path of life and is metaphorically referred to as “bread” (Isa 55:2). The Gospel of John names Jesus the true bread from heaven (6:31-40).
4 "As this piece [of bread] was scattered over the hills and then was brought together and made one, so let your Church be brought together from the ends of the earth into your Kingdom. For yours is the glory and the power through Jesus Christ forever."
The elaboration of the blessing contains a reference to bread being scattered over the hills, which likely intends the sowing of wheat on the hillsides of Judea. This appears in place of any anticipated (from our perspective) statement about the body of Christ.
Hippolytus describes the success of the Church in terms of its being found everywhere (Fragment On Psalm 59:11, Concerning the Jews; and Fragment on Psalm 96:11, Let the Sea Roar, and the Fullness Thereof). Here, instead, we find an echo of the prevalent Jewish theme of the ingathering of the exiles, as in Matt 24:31.
Again, the blessing ends in a doxology.
5 You must not let anyone eat or drink of your Eucharist except those baptized in the Lord's name. For in reference to this the Lord said, "Do not give what is sacred to dogs."
Matt 7:6
Here the Trinity is not mentioned as part of baptism, but rather “in the Lord’s name.” This may be an earlier baptismal formula than the Trinitarian one.
10 After you have finished your meal, say grace
Or, "give thanks."
The requirement to give thanks after eating is found in Deut 8:10: “When you have eaten and are satisfied, then bless the Lord your God for the good land he has given you.” Traditional Jews give thanks both before and after meals. The grace provided by the Didache bears a strong resemblance in a number of ways to the Jewish grace after meals (Birkat Ha-Mazon), which is too lengthy to reproduce here but which includes such themes as thanking God for providing food for all (the world), for the land (of Israel) and its food, and for building Jerusalem. In addition to the formulaic “Blessed are you, Lord¼,” it includes the formula, “We thank you¼”
in this way:
2"We thank you, holy Father, for your sacred name which you have lodged in our hearts,
For this expression, compare Neh 1:9.
and for the knowledge and faith and immortality which you have revealed through Jesus, your child. To you be glory forever.
The introduction of “immortality¼through Jesus” is notable. The benediction ends with the by-now familiar doxology.
3"Almighty Master, 'you have created everything'
Wisdom 1:14; Ecclesiasticus 18:1; Revelation 4:11
for the sake of your name, and have given men food and drink to enjoy that they may thank you. But to us you have given spiritual food and drink and eternal life through Jesus, your child [or, more likely, servant].
The wording here echoes the wording of the Jewish grace after meals, but the last verse Christianizes the blessing.
4 "Above all, we thank you that you are mighty. To you be glory forever.
5 "Remember, Lord, your Church, to save it from all evil and to make it perfect by your love. Make it holy, 'and gather' it 'together from the four winds'
Matt 24:31
Instead of the land, the Temple, or Jerusalem, the Church is invoked.
into your Kingdom which you have made ready for it. For yours is the power and the glory forever."
6 "Let Grace come and let this world pass away."
"Hosanna to the God of David!"
Matt 21:9
"If anyone is holy, let him come. If not, let him repent."
The Didache repeatedly expresses the need for members of the community to be in good standing, to accept rebuke, and to confess their sins.
"Our Lord, come!"
In Aramaic, Maran atha; 1Cor. 16:22
"Amen."
7 In the case of prophets, however, you should let them give thanks in their own way.
The subject now segues to church leadership and the itinerant preachers of the time. Local church officials will gradually assume the spiritual functions originally held by itinerant apostles, prophets, and teachers, but the process is not yet finalized. The Didache attempts to regulate dealings with these itinerant and somewhat unpredictable figures, but it is not altogether comfortable with them. The Didache is important for preserving this transitional moment in Church history.
The Didache concedes that prophets are not bound by the benediction formulae just provided. There is consensus among scholars that Montanist prophets are not intended here.
11 Now, you should welcome anyone who comes your way and teaches you all we have been saying. 2 But if the teacher proves himself a renegade and by teaching otherwise contradicts all this, pay no attention to him. But if his teaching furthers the Lord's righteousness and knowledge, welcome him as the Lord.
Gal. 1.6-9 and 2 John 9-10
3 Now about the apostles and prophets: Act in line with the gospel precept.
The guidance about welcoming itinerant figures is akin to what is found in Matthew 10, as is the information about them not taking financial advantage of their hosts.
“Apostles” at this early date is not yet understood in the restrictive sense of the original twelve apostles. Nevertheless, the title of the Didache does use it in this restrictive sense.
Non-restrictive use of apostles: Rom. 16.7; Acts 14.14
Apostles, prophets, and teachers: 1 Cor. 12.28-30; Acts 13.1; Ephesians 4.11
4 Welcome every apostle on arriving, as if he were the Lord. 5 But he must not stay beyond one day. In case of necessity, however, the next day too. If he stays three days, he is a false prophet. 6 On departing, an apostle must not accept anything save sufficient food to carry him till his next lodging. If he asks for money, he is a false prophet.
False prophets try to make a living off Christ. Similarly, Mishnah Pirkei Avot 4:7 warns against using the Torah as a spade with which to dig; the intent is that Torah shouldn’t be a means for earning a livelihood. Being a rabbi was not originally a profession; the early rabbis made their living through other means.
7 While a prophet is making ecstatic utterances, you must not test or examine him. For "every sin will be forgiven," but this sin "will not be forgiven."
Matt 12:31-32
8 However, not everybody making ecstatic utterances is a prophet, but only if he behaves like the Lord. It is by their conduct that the false prophet and the [true] prophet can be distinguished.
On false prophets, see Matt. 15-20, 24.24, and 1John 4:1.
9 For instance, if a prophet marks out a table in the Spirit, he must not eat from it. If he does, he is a false prophet.
This seems to mean that the prophet uses the table in some way to deliver a message. If so, he can’t then manipulate the circumstances to find a meal there.
The prophets of the Hebrew Bible sometimes engaged in strange behavior to make a point. Two good examples of this are Hosea and Ezekiel. New Testament prophets followed this precedent, see Acts 11.27-28; 21:10-12.
10 Again, every prophet who teaches the truth but fails to practice what he preaches is a false prophet. 11 But every attested and genuine prophet who acts with a view to symbolizing the mystery of the Church, and does not teach you to do all he does, must not be judged by you. His judgment rests with God. For the ancient prophets too acted in this way.
Prophets are not to be emulated. This is, perhaps, the best evidence that the Didachist was not flirting with Montanism.
12 But if someone says in the Spirit, "Give me money, or something else," you must not heed him. However, if he tells you to give for others in need, no one must condemn him. 12 Everyone "who comes" to you "in the name of the Lord" must be welcomed.
Compare John 5:43.
Afterward, when you have tested him, you will find out about him, for you have insight into right and wrong. 2If it is a traveler who arrives, help him all you can. But he must not stay with you more than two days, or, if necessary, three. 3If he wants to settle with you and is an artisan, he must work for his living. 4If, however, he has no trade, use your judgment in taking steps for him to live with you as a Christian without being idle. 5If he refuses to do this, he is trading on Christ. You must be on your guard against such people.
2 Thessalonians 3:6-12: Christians were to work to earn their own bread, and not remain idle.
13 Every genuine prophet who wants to settle with you "has a right to his support." 2 Similarly, a genuine teacher himself, just like a "workman, has a right to his support."
3 Hence take all the first fruits of vintage and harvest, and of cattle and sheep, and give these first fruits to the prophets. For they are your high priests. 4 If, however, you have no prophet, give them to the poor. 5 If you make bread, take the first fruits and give in accordance with the precept. 6 Similarly, when you open a jar of wine or oil, take the first fruits and give them to the prophets. 7 Indeed, of money, clothes, and of all your possessions, take such first fruits as you think right, and give in accordance with the precept.
Provision is made for itinerant prophets seeking to transition to a sedentary lifestyle. They are accorded the status of Temple priests and are to receive the tithes of first fruits (Deut 18:3-5 and 26:1-4).
14 On every Lord's Day—his special day—come together and break bread and give thanks, first confessing your sins so that your sacrifice may be pure. 2 Anyone at variance with his neighbor must not join you, until they are reconciled, lest your sacrifice be defiled. 3 For it was of this sacrifice that the Lord said, "Always and everywhere offer me a pure sacrifice; for I am a great King, says the Lord, and my name is marveled at by the nations."
The expression “Lord’s Day” only occurs in the NT in Rev 1:10. The 4th century Council of Laodicea, canon 29, clarified that the “Lord’s Day” was to be observed by Christians on Sunday, not Saturday.
Purity of sacrifice is interpreted as meaning peaceful and conforming behavior from the community members who worship, based on Malachi 1:11, 14.
1 Cor 11:28: “Everyone is to examine himself and only then eat of the bread or drink from the cup¼”
Matt 5:23-24
15 You must, then, elect for yourselves bishops and deacons who are a credit to the Lord, men who are gentle, generous, faithful, and well tried. For their ministry to you is identical with that of the prophets and teachers. 2 You must not, therefore, despise them, for along with the prophets and teachers they enjoy a place of honor among you.
The status of bishops and deacons is not yet on a par with prophets and teachers, and it must therefore be addressed.
Compare 1Tim 3, which outlines the proper character of a bishop or deacon.
3 Furthermore, do not reprove each other angrily, but quietly, as you find it in the gospel.
Compare Proverbs 3:11.
Moreover, if anyone has wronged his neighbor, nobody must speak to him, and he must not hear a word from you, until he repents. 4 Say your prayers, give your charity, and do everything just as you find it in the gospel of our Lord.
Community members should be shunned for bad behavior. Compare 2 Thess 3:14-15: “If anyone refuses to obey what I have written in this letter, take note of him and have nothing to do with him, so that he will be ashamed of himself, though you are not to treat him as an enemy, but to correct him as a brother.”
16 "Watch" over your life: do not let "your lamps" go out, and do not keep "your loins ungirded"; but "be ready," for "you do not know the hour when our Lord is coming."
Here commences the apocalyptic ending of the Didache, which may have been separated from the Two Ways material. The community is still in a state of heightened expectancy.
Matt. 24:42, 44; 25:13; Luke 12:35
Meet together frequently in your search for what is good for your souls, since "a lifetime of faith will be of no advantage" to you unless you prove perfect at the very last. For in the final days multitudes of false prophets and seducers will appear. Sheep will turn into wolves, and love into hatred. For with the increase of iniquity men will hate, persecute, and betray each other. And then the world deceiver will appear in the guise of God's Son. He will work "signs and wonders"
Matt. 24:24
and the earth will fall into his hands and he will commit outrages such as have never occurred before. Then mankind will come to the fiery trial "and many will fall away"
Matt. 24:10
and perish, "but those who persevere" in their faith "will be saved"
Matt 10:22; 24:13
by the Curse himself.
This reference is obscure but may refer to Jesus, who by being hung on a tree experienced the death of someone accursed (Deut 21:33; Gal. 3:13).
Then "there will appear the signs"
Matt. 24:30
of the Truth: first the sign of stretched-out [hands] in heaven, then the sign of "a trumpet's blast,"
Matt. 24:31
and thirdly the resurrection of the dead, though not of all the dead, 7but as it has been said: "The Lord will come and all his saints with him. Then the world will see the Lord coming on the clouds of the sky."
On resurrection of the righteous: 1Cor 15, and also: Zech. 14:5: “And the Lord, my God, will come, and all the holy ones with him; 1Thess 3:13: “¼when our Lord Jesus comes with all his holy ones.”
On gathering the elect: Matt. 24:30-31
The text is considered by most to end abruptly. It appears that the source which the scribe Leon was copying broke off at that point. Ancient texts are, unfortunately, frequently broken at the ends. On the other hand, the text ends on a hopeful note, which is entirely what one would expect from a religious work steeped in Jewish thought.