a. The Fundamental Commandment (1.2) and
2. The Way of Life (1.2-4.14) a. The Fundamental Commandment (1.2) and Introduction to Its Performance (3a) 2 The way to life is this: "First, you shall love
God, who has created you; second, your neighbor as yourself. Whatever you do not want to happen to you, do not do to another." \
3a This is the teaching [that comes] from these words:
Deuteronomy and the Synoptics, significantly shortened.
It is even shorter than Justin Dial. 93.2 (Goodspeed, 208). In the quotation from Deut 6:5 the reference to "heart," "soul," and "power," "mind," or "strength" (xap- ■ 2 The superscription, 17 \uep ovv oboq Trjq fcorjg eoTLP avrr] (2a, "The way of life is this"), is followed by a kind of basic demand or summary of all commandments that, if kept, will lead to the attainment of life. The double love commandment appears as this kind of basic demand. It is constructed from Deut 6:5 and Lev biot, 11/vxp, and bvpocpcq [or buxpoia and icrxug]) is absent. Instead of "the Lord your God" (Kvptop top deop oov) we find, against Deuteronomy, but also against the Synoptic tradition, "God who made you" (top deop top
TroipouPTa ae).6 As the parallel in Barn. 19.2 shows (ciycnrrjoeLq top iroLrioaPTa oe), these characteristic expressions were already part of the text of the older version of the Two Ways tractate.7 Finally, the double commandment also stands alone in the Didache—unlike in the Synoptic tradition—without being inserted into a narrative framework.8 There is thus no dependence on Matthew (or any other Synoptic Gospel), but an inde pendent tradition.9 It is obvious that the double com mandment appears only in the (later) recension of the Two Ways tractate that was used for the Didache and the 19:18b,1 in the form 7TpuTov aya'Kpoeiq top debp top
TroLrioaPTa. oe, Sevrepop top irApoiop oov tog oeavTOP2 (2b, "You shall love first the God who created you, then your neighbor as yourself"). One should compare the double commandment in the Didache text with Mark
12:30-31/Matt 22:37-39, where it is found on the lips of Jesus, and Luke 10:27, where it appears in the mouth of a Pop.LK.bq Tiq. The series 7tpwTOP—bevTepop is the same as in Matthew and Mark (but is absent in Luke).3 As found in Did. 1.2b, however, the form of the double com mandment can scarcely come from one of the Synoptic
Gospels (e.g., Matthew).4 The differences are too great.5
First, the text of the Didache form is, in contrast to 1 This is different from the recension of the tractate available for Barn. 19.1-12, where love of God and neighbor are commanded, but these are not joined to form a double commandment. Cf. Barn. 19.2 and 5, and see further below.
2 Canons, Epitome, Constitutions read eavrov, which Wengst (Didache, 66) also adopts for the Didache.
The aeavrop in H could be an unconscious adapta tion to the Gospel text.
3 Matthew: atm? eorip 17 peyaAr) eat Ttpurq evToXr} (22:38); bevrepa be opoia aijrfj . . . (22:39); Mark: evroAi] -npusTT] ituptwp (12:28); and bevrepa avrp
(12:31).
4 Thus, e.g., Connolly, "Relation," 245; Massaux, Influence, 3.147.
5 See the synopsis in table 5.
[Goodspeed, 37]) uses a similar expression in his quotation from Deut 6:5. In turn, Franz Xaver Funk
("Zur Apostellehre und apostolischen Kirchenordnung," ThQ 69 [1887] 357-59) conclud ed from this that Justin knew the Didache (see above, Introduction, §2b). Something analogous is true of the Passio beati Phileae 3 (end) (see above,
Introduction, §2b).
8 Koester, Synoptische Uberlieferung, 172.
9 Koester, Synoptische Uberlieferung, 172.
10 Koester, Synoptische Uberlieferung, 172. The result was that in Did. 2.7 and in the parallel versions (cf.
Barn. 19.5) the commandment of love of neighbor appears a second time (p. 171).
11 On this, cf. Gunther Bornkamm, "Das Doppelgebot der Liebe," in Walther Eltester, ed., Neutestamentliche Studienfur R. Bultmann (2d ed.;
6 Cf. also Ps.-Menander, 65 (RieBler, 1055): "Do not despise God who created you."
7 Koester, Synoptische Uberlieferung, 172. The same expression (top ttoltjocxptoc avrovq) is also in Barn.
20.2/Did. 5.2, but see the commentary on that pas sage. It is striking that Justin also (2 Apol. 16.6
BZNW 21; Berlin: Topelmann, 1954) 85-93, repr. in idem, Geschichte und Glaube (Gesammelte Aufsatze
3-4) (2 vols.; BevTh 48; Munich: Kaiser, 1968-71) 1.37-45; Christoph Burchard, "Das doppelte
Liebesgebot in der frixhen christlichen Uberliefe-
1.2-3a Table 5 Did. 1.2 npdrov ayanpoetg tov deov tov notpoavra oe Luke 10:27
Mark 12:29-31 (29) 7Tpdrp eoTiv . . .
(30) Kal ayanpoetg Kvptov tov fteov oov el; oApg rrjg Kapblag oov Kal ei; oApg Tpg fvxPS aov Kal e| oApg rrjg btavolag oov Deut 6:5
Matt 22:37-39 (37) ayanpoetg Ka'i ayanpoetg Kvpiov tov Beov oov ei; oApg Tpg Kapblag oov Kal oApg rrjg fvxp£ aov ayanpoetg Kvptov tov Beov oov ei■ oApg [Trig] Kapdiag oov Kal ev oAp rr/ pvxp oov Kal ev oAp Tp laybt oov Kvptov tov Beov aov ev oAp Tyj Kapbla oov Kal ev oA\7 rr) pvxp crou teal ev oArj ttj btavola oov.
Kal ev oAp Tfj btavolq oov, Kal e£ oApg rpg loxvog oov.
Kal el; oApg rrjg bvvapedg oov (38) avTii eorlv p peyaAp Kal npdrp evToAp.
(39) bevrepa opola avrijayanpoetg tov nApolov oov dg oeavTov.
(31) bevrepa avrpayanpoetg Lev 19:18b:
Kal ayairrioeLg tov nApolov oov dg oeavTov bevrepov Kal tov nApolov oov dg oeavTov tov -nApolov oov dg oeavTov. tov nApolov oov dg oeavTov.
Justin 1 Apol. 16.6 (Goodspeed, 37): Meylorp evToAp eoTt• Kvptov tov Beov oov npooKvvpoetg Kal avrd pova Aarpevoeig ei; oApg Tpg
Kapblag oov Kal elj oApg Tpg loxvog oov, Kvptov tov Beov tov notpoavTa oe.
Dial. 93.2 (Goodspeed, 208): ev bvolv evToAalg naoav btKatoobvpv Kal evaefieiav nAppovodatelol be avraf 'Ayanpoetg Kvptov tov fieov oov ei; oApg Tpg Kapblag oov Kal ei; oApg Tpg loxvog oov,
Kal tov nApolov oov dg oeavrov. neighbor, and so constructed the double commandment,
In doing so, he made the doubling explicit by inserting "first" and "second" (npdnov and bevrepov).™ Doctrina,
Didache, Canons, and Epitome (each in its own way) rest Canons of the Apostles and Epitome, and that is behind the Latin Doctrina (but not in the older recension on which Barnabas 18-20 builds). We must apparently imagine that the Two Ways tractate, in its introduction, originally spoke only of the commandment fo love God (Barn. on this recension. The sense in which even contempo rary Judaism recognized something like a "double com mandment" of love need not be discussed here.11 For 19.2). At some point a redactor expanded the command to love God by adding the commandment to love one's
123; Paris: Cerf, 1985) 303-22. The closest ex amples are the Testaments of the 12 Patriarchs, esp. T.
Sim. 5.2; T. Iss. 5.1-2; 7.6; T. Dan 5.1, 3; T. Zeb. 5.1; rung," in Eduard Lohse, Christoph Burchard, and B. Schaller, eds., Der Ruf Jesu und die Antwort der
Gemeinde: Exegetische Untersuchungen Joachim Jeremias zum 70. Geburtstag gewidmet (Gottingen:
Vandenhoeck & Ruprecht, 1970) 39-62; Klaus Berger, Die Gesetzesauslegungjesu, vol. 1: Markus und
Parallelen (WMANT 40; Neukirchen-Vluyn:
Neukirchener Verlag, 1972) 136-65; Andreas Nissen, Gott und der Nachste im antiken Judentum:
7i Jos. 11.1; T. Benj. 3.1, 3; 10.3. But for the charac teristic restrictions in the Testaments see Nissen, Gott und der Nachste, 232-44. Approaching a double love commandment, at least, are the demands of the Essenes transmitted by Josephus in Bell. 2.139 (with npdrov and 67retro:) and Ant. 15.375. Philo knows a threefold love commandment: opotg Kal Kavoot
TpLTTolg xpupevot, Td be (ptAodeu) Kal (ptAapem Kal (ptAavdpdnqi ("taking for their defining stan dards these three, love of God, love of virtue, love of men," Omn. prob. lib. 83; this is expanded in 84).
Cf. also Spec. leg. 2.63, where he speaks of two prin cipal commandments (toward God and human beings), although not of agape: eort b' dg enog
Untersuchungen zum Doppelgebot der Liebe (WUNT 15; Tubingen: Mohr, 1974) 230-44; Wolfgang Schrage,
Ethik des Neuen Testaments (NTD Erganzungsreihe 4; Gottingen: Vandenhoeck & Ruprecht, 1982) 69-72;
Karl Kertelge, "Das Doppelgebot der Liebe im Markusevangelium," in A Cause de TEvangile: Etudes sur les Synoptiques et les Actes offertes a P. Jacques
Dupont, O.S.B., a Voccasion de son 70e anniversaire (LD
most cases, it is formulated in the negative,14 whereas in Matt 7:12/Luke 6:31 it appears in a positive form.15 A lit erary quotation (from Matthew, for example)16 cannot be demonstrated,17 nor is it probable, given the wide spread popularity of the rule.18 In context, it is quite unlikely that the Golden Rule here represents the "third part of the principal commandment."19 Instead, it is sim ply an interpretation of the commandment to love the neighbor, and more precisely an interpretation of that characteristic "as yourself" (dg oeavrov) with which love of self is made the model and measure of love of neighour passage I would like to posit that the characteristic formulation in Did. 1.2b (or its source) already points to Christian tradition.12 Probably favoring this understand ing is also the combined quotation of Deut 6:5 and Lev
19:18b that is lacking also in the Jewish "parallels," although this quotation is not explicit in the Didache.
■ 2c The insertion of the so-called Golden Rule, "what ever you do not want to happen to you, do not do to another" (TtavTa. 8e octet eav ■deArjorjg ptr) yiveo&aL not,13 mi av ct'AAa pr) ttolcl), goes back to the same
(later) recension of the Two Ways tractate. Here, as in would do to you"); Did. 1.2: waPTa be ooa eap deXpopq ("everything that you wish").
17 Massaux (Influence, 3.147) differs, pointing out, among other things, that the regula aurea is found both in Matthew and in the Didache in connection with the motif of the two ways (cf. Matt 7:12 +
7:13-14). Robinson ("Barnabas and the Didache,"
229-30) went still farther, seeing in Did. 1.2 a com bination of the "Western" text of Acts 15:20, 29 with Matt 7:12.
18 Koester, Synoptische Uberlieferung, 168-70. On the regula aurea in general, see Leonidas J. Philippidis,
Die "Goldene Regel" religionsgeschichtlich untersucht (Inaugural Dissertation Leipzig; Eisleben: Kloppel, eiirelp tup Kara pepoq apv&pTUP Xoyup xai boyparup bvo ra clputoitu xetpaAaca, to re irpoq fteop bi evoefieiaq /cat ooiorproq /cat to 7tpoq av&pu'Kovq bta quXapdpuiriaq /cat bixatoovppq■ up exaTepop eiq iroXvoxtbeZq ibeaq /cat iraoaq eiracpeTaq TeppeTaL ("But among the vast number of particular truths and principles there studied, there stand out practically high above the others two main heads: one of duty to God as shewn by piety and holiness, one of duty to men as shewn by humanity and jus tice, each of them splitting up into multiform branches all highly laudable"). Cf. also Decal. 110, and for the whole, Nissen, Gott und der Nachste,
498-502.
12 Of course, I presume that the older version avail able to Barnabas (in which the double command ment is still lacking) stemmed from a Christian as well.
13 Wengst (Didache, 66) reads (with Constitutions): /cat 1929); idem, Religionsivissenschaftliche Forschungsberichte iiber die "goldene Regel" (Athens, n.p., 1933);
Albrecht Dihle, Die goldene Regel (Studienhefte zur Altertumswissenschaft 7; Gottingen: Vandenhoeck
& Ruprecht, 1962); Hans Werner Bartsch, "Traditionsgeschichtliches zur 'goldenen Regef und zum
Aposteldekret," ZNW 75 (1984) 128-32; Hans-Peter Mathys, "Goldene Regel I: Judentum," TRE 13
(1984) 570-73; and Roman Heiligenthal, "Goldene Regel II: Neues Testament und frtihen Christentum," TRE 13 (1984) 573-75. For the relationship between negative and positive forms, see Dihle, Die goldene Regel, 10-11.
19 Knopf, Lehre, 5.
20 Audet (Didache, 262) compares this expression (unnecessarily) with lQpHab. 5.3: "Q"tn 103.
21 Doctrina reads interpretatio for bebaxp.
22 Doctrina reverses these: non moechaberis (mechaberis f), non homicidium facies.
23 This was a subsequent construction by the redactor of the source, for originally the list of prohibitions in 2.2-7 had nothing to do with the idea of an allencompassing twofold basic commandment. In the explication, moreover, the double focus of the basic commandment (love of God and love of neighbor) does not appear. In the recension available to Barnabas, then, the construction with a double ttocp 6 pp deAecq yepeodau oot.
14 Cf. Ep. Arist. 207 (SC 89, 196); Tob 4:15 BA; Philo Hyp. 1 in Eusebius Praep. ev. 8.7.6 (CCS 8/1.430); b. Sab. 31a; T. Naph. (Hebrew) 1.6 (Str-B 1.460);
Christian examples: Acts 15:20, 29 D et al.; Ep. apost. 18 (29) (NTApoc, 1.259); Theophilus AdAutolycum 2.34 (PG 6.1108); Aristides Apol. 15.5
(Goodspeed, 20); Gos. Thom. (Coptic) 6 (Leipoldt, 27); cf. Greek P. Oxy. 654.5 (Fitzmyer, 528); Irenaeus
Adv. haer. 3.12.14 (SC 211, 242, and 244, adopting the D text of Acts 15:20, 29); Clement of Alexandria
Strom. 2.23, 139.2 (GCS3 2.190); Ps.-Clem. Rec. 8.56.7
(CCS 2.253); Didasc. (Syriac) 1 (CSC 401.13; 402.11), (Latin) 2.12-13 (TU 75.4); Ps.-Cyprian De
Centes. 42 (Reitzenstein, 86.340-41); Lib. grad. 7.1
(Kmosko, 146); 30.26 (922-23), etc.
15 Cf. (1 Clem. 13.2); Clement of Alexandria Paed.
3.12.88.1 (CCS3 1.284); Ps.-Clem. Horn. 7.4.3 (GCS 1.118); 11.4.4(1.155); Lib. grad. 15.16 (Kmosko,
375).
16 Matt 7:12:7Tolptol ovp boa eap deXpre ipa ttoluolp vpip oL a.P'dpu'KOL ("Whatever you wish that people