Before you start. This is probably the oldest Christian writing outside the New Testament, and it is the plainest thing in this division. It is not a letter or an argument. It is a manual — how to live, how to baptize, how to pray, how to run a meal, and how to handle visiting preachers.
How it was found. It was lost for something like fourteen hundred years. A bishop found the only complete copy in a library in Constantinople in 1873, bound in with other texts. That is three years after the volume most of this division comes from went to press, which is why the Didache is translated here from a later edition of the same series.
What to look for. The first six chapters set out two roads, one of life and one of death, and list what belongs to each. Then come practical instructions: baptize in running water if you can, and if you cannot, pour water on the head three times. Fast on Wednesday and Friday rather than Monday and Thursday, so as not to fast with the hypocrites. Say the Lord’s Prayer three times a day. And there are rules for testing a traveling prophet, which are wonderfully blunt: if he stays three days, or asks for money, he is a fraud.
1
The Two Ways; The First Commandment
1There are two ways, one of life and one of death; but a great difference between the two ways.
1:1This phrase connects the book with the Duæ Viæ; see Introductory Notice. Barnabas has “light” and “darkness” for “life” and “death.”
1:1Deut. xxx. 15, 19; Jer. xxi. 8; Matt. vii. 13, 14
2The way of life, then, is this: First, you shall love God who made you; second, your neighbor as thyself; and all things whatsoever you would should not occur to you, you also to another do not do.
1:2Comp. Deut. vi. 5, which is fully cited in Apostolic Constitutions, vii. 2, though the verb here is more exactly cited from LXX.
1:2Lev. xix. 18; Matt. xxii. 37, 39. Comp. Mark xii. 30, 31
1:2Comp. Tobit iv. 15; and Matt. vii. 12; Luke vi. 31
3And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what thank is there, if you love those who love you? Do not also the Gentiles do the same? But do you love those who hate you; and you shall not have an enemy.
1:3These Old-Testament commands are thus taught by the Lord.
1:3Matt. v. 44. But the last clause is added, and is of unknown origin; not found in Apostolic Constitutions
1:3Matt. v. 46, 47; Luke vi. 32. The two passages are combined.
1:3So Apostolic Constitutions. Comp. 1 Pet. iii. 13
4Abstain you from fleshly and worldly lusts. If one give you a blow upon your right cheek, turn to him the other also; and you shall be perfect. If one impress you for one mile, go with him two. If one take away your cloak, give him also your coat. If one take from you your own, ask it not back, for indeed you are not able.
1:41 Pet. ii. 11. The Codex has σωματικῶν, “bodily;” but editors correct to κοσμικῶν
1:4Matt. v. 39; Luke vi. 29.
1:4Matt. v. 41
1:4Matt. v. 40; Luke vi. 29
1:4Luke vi. 30. The last clause is a peculiar addition: “are not able,” since you are a Christian; otherwise it is a commonplace observation.
5Give to every one that asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Happy is he who gives according to the commandment; for he is guiltless. Woe to him who receives; for if one having need receives, he is guiltless. But he who receives not having need, shall pay the penalty, why he received and for what, and, coming into straits (confinement), he shall be examined concerning the things which he has done, and he shall not escape from there until he pay back the last farthing.
1:5Luke vi. 30. The rest of the sentence is explained by the parallel passage in Apostolic Constitutions, which cites Matt. v. 45.
1:5Bryennios finds a parallel (or citation) in Hermas, Commandment Second, p. 20, vol. i. Ante-Nicene Fathers. The remainder of this chapter has no parallel in Apostolic Constitutions.
1:5Gr. ἐν συνοχῇ. Probably = imprisonment; see next clause.
1:5Matt. v. 26.
6But also now concerning this, it has been said, Let your alms sweat in your hands, until you know to whom you should give.
1:6Codex: ιδροτάτω, which in this connection is unintelligible. Bryennios corrects into ιδροσάτω, rendered as above. There are various other conjectural emendations. The verse probably forbids indiscriminate charity, pointing to an early abuse of Christian liberality.
2
1And the second commandment of the Teaching;
2You shall not commit murder, you shall not commit adultery, you shall not commit pæderasty, you shall not commit fornication, you shall not steal, you shall not practice magic, you shall not practice witchcraft, you shall not murder a child by abortion nor kill that which is begotten. You shall not covet the things of your neighbor,
2:2Ex. xx. 13, 14.
2:2Or, “corrupt boys,” as in the version of Apostolic Constitutions.
2:2Ex. xx. 15.
2:2Comp. Ex. xxi. 22, 23. The Codex reads γεννηθέντα, which Schaff renders “the new-born child.” Bryennios substitutes γεννηθέν, which is accepted by most editors, and rendered as above.
2:2Ex. xx. 17.
3you shall not forswear thyself, you shall not bear false witness, you shall not speak evil, you shall bear no grudge.
2:3Matt. v. 34.
2:3Ex. xx. 16.
2:3Rendered “nor shall you be mindful of injuries” in version of Apostolic Constitutions.
4You shall not be double-minded nor double-tongued; to be double-tongued is a snare of death.
2:4So Barnabas, xix.
5Your speech shall not be false, nor empty, but fulfilled by deed.
2:5Verse 5, except the first clause, occurs only here.
6You shall not be covetous, nor rapacious, nor a hypocrite, nor evil disposed, nor haughty. You shall not take evil counsel against your neighbor.
2:6Latter half of verse 6 in Barnabas, xix.
7You shall not hate any man; but some you shall reprove, and concerning some you shall pray, and some you shall love more than your own life.
2:7Lev. xix. 17; Apostolic Constitutions.
2:7Or, “soul.” The last part of the clause is found in Barnabas; but “and concerning some…pray, and some” has no parallel. An interesting verse in its literary history.
3
1My child, flee from every evil thing, and from every likeness of it.
3:1The address “my child” does not occur in the parallel passages.
2Be not prone to anger, for anger leads the way to murder; neither jealous, nor quarrelsome, nor of hot temper; for out of all these murders are engendered.
3My child, be not a lustful one; for lust leads the way to fornication; neither a filthy talker, nor of lofty eye; for out of all these adulteries are engendered.
4My child, be not an observer of omens, since it leads the way to idolatry. Neither an enchanter, nor an astrologer, nor a purifier, nor be willing to took at these things; for out of all these idolatry is engendered.
5My child, be not a liar, since a lie leads the way to theft; neither money-loving, nor vainglorious, for out of all these thefts are engendered.
6My child, be not a murmurer, since it leads the way to blasphemy; neither self-willed nor evil-minded, for out of all these blasphemies are engendered.
7But be you meek, since the meek shall inherit the earth.
3:7Matt. v. 5.
8Be long-suffering and pitiful and guileless and gentle and good and always trembling at the words which you have heard.
3:8Isa. lxvi. 2, 5; Apostolic Constitutions, vii. 8.
9You shall not exalt thyself, nor give over-confidence to your soul. Your soul shall not be joined with lofty ones, but with just and lowly ones shall it have its intercourse.
3:9Comp. Luke xviii. 14.
10The workings that befall you receive as good, knowing that apart from God nothing comes to pass.
3:10Ecclus. ii. 4. So Bryennios. Comp. last part of Apostolic Constitutions vii. 8.
4
1My child, him who speaks to you the word of God remember night and day; and you shall honor him as the Lord; for in the place from where lordly rule is uttered, there is the Lord.
4:1Comp. Heb. xiii. 7. In Apostolic Constitutions there is a transposition of words.
4:1Schaff: “The Lordship is spoken of.” Apostolic Constitutions, “where the doctrine concerning God is,” etc.
2And you shall seek out day by day the faces of the saints, in order that you may rest upon their words.
4:2Or, “acquiesce in” (Apostolic Constitutions).
3You shall not long for division, but shall bring those who contend to peace. You shall judge righteously, you shall not respect persons in reproving for transgressions.
4:3Some read ποιήσεις, “make,” as in Apostolic Constitutions and Barnabas, instead of ποθήσεις, Codex.
4You shall not be undecided whether it shall be or no.
4:4Comp. Ecclus. i. 28. The verse occurs in Barnabas; and in Apostolic Constitutions “in your prayer” is inserted, which is probably the sense here.
5Be not a stretcher forth of the hands to receive and a drawer of them back to give.
4:5Ecclus. iv. 31. The Greek word συσπῶν occurs here and in Barnabas, but not in Apostolic Constitutions.
6If you have anything, through your hands you shall give ransom for your sins.
4:6Apostolic Constitutions adds, in explanation, Prov. xvi. 6.
7You shall not hesitate to give, nor murmur when you give; for you shall know who is the good repayer of the hire.
8You shall not turn away from him who is in want, but you shall share all things with your brother, and shall not say that they are your own. For if you are partakers in that which is immortal, how much more in things which are mortal?
4:8Comp. Acts iv. 32; Rom. xv. 27. The latter half of the verse is in Barnabas (not in Apostolic Constitutions), but with the substitution of “incorruptible” and “corruptible.”
9You shall not remove your hand from your son or from your daughter, but from their youth shall teach them the fear of God.
4:9Comp. Eph. vi. 4.
10You shall not enjoin anything in your bitterness upon your bondman or maidservant, who hope in the same God, lest ever they shall fear not God who is over both; for he comes not to call according to the outward appearance, but to them whom the Spirit has prepared.
4:10Comp. Eph. vi. 9; Col. iv. 1.
11And you bondmen shall be subject to your masters as to a type of God, in modesty and fear.
4:11Codex reads “our;” editors correct to “your. ”
4:11Comp. Eph. vi. 5; Col. iii. 22.
12You shall hate all hypocrisy and everything which is not pleasing to the Lord.
13Do you in no way forsake the commandments of the Lord; but you shall keep what you have received, neither adding to it nor taking away therefrom.
4:13Deut. xii. 32.
14In the church you shall acknowledge your transgressions, and you shall not come near for your prayer with an evil conscience. This is the way of life.
4:14“In the congregation;” i.e., assembly of believers. This phrase is omitted in both Barnabas and Apostolic Constitutions. Comp. Jas. v. 16.
4:14Or, “to your place of prayer” (Schaff).
4:14So Barnabas; but Apostolic Constitutions, “in the day of your bitterness.”
4:14So Apostolic Constitutions; but Barnabas, “the way of light.” See note on chap. i. 1.
5
1And the way of death is this: First of all it is evil and full of curse: murders, adulteries, lusts, fornications, thefts, idolatries, magic arts, witchcrafts, rapines, false witnessings, hypocrisies, double-heartedness, deceit, haughtiness, depravity, self-will, greediness, filthy talking, jealousy, over-confidence, loftiness, boastfulness;
5:1Barnabas has “darkness,” but afterwards “way of eternal death.”
5:1Not in Apostolic Constitutions, and no exact parallel in Barnabas.
5:1Of the twenty-two sins named in this verse, Barnabas gives fourteen, in differing order, and in the singular. Apostolic Constitutions gives all but one (υψος, “loftiness” “haughtiness”), in the same order, and with the same change from plural to singular.
2persecutors of the good, hating truth, loving a lie, not knowing a reward for righteousness, not cleaving to good nor to righteous judgment, watching not for that which is good, but for that which is evil. From whom meekness and endurance are far, loving vanities, pursuing requital, not pitying a poor man, not laboring for the afflicted, not knowing Him who made them, murderers of children, destroyers of the handiwork of God, turning away from him who is in want, afflicting him who is distressed, advocates of the rich, lawless judges of the poor, utter sinners. Be delivered, children, from all these.
5:2This verse appears almost word for word in Barnabas, with two additional clauses.
5:2The Apostolic Constitutions give a parallel from this point; verbally exact from the phrase, “not for that which is good.”
5:2The word πανθαμαρτητοι occurs only here, and in the parallel passage in Barnabas (rendered in this edition “who are in every respect transgressors,” vol. i. p. 149), and in Apostolic Constitutions (rendered “full of sin”). A similar term occurs in the recently recovered portion of 2 Clement, xviii., where Bishop Lightfoot renders, as above, “an utter sinner.”
5:2Found verbatim in Apostolic Constitutions, not in Barnabas: with the latter there is no further parallel, except a few phrases in chap. xvi. 2, 3 (which see).
6
1See that no one cause you to err from this way of the Teaching, since apart from God it teaches you.
6:1Comp. Matt. xxiv . 4 (Greek); Revised Version, “lead you astray:” Apostolic Constitutions, vii. 19.
2For if you are able to bear all the yoke of the Lord, you will be perfect; but if you are not able, what you are able that do.
6:2Or, “the whole yoke.” Those who accept the Jewish-Christian authorship refer this to the ceremonial law. It seems quite as likely to mean ascetic regulations. Of these there are many traces, even in the New-Testament churches.
3And concerning food, bear what you are able; but against that which is sacrificed to idols be very on your guard; for it is the service of dead gods.
6:3Apostolic Constitutions, vii. 20, begins with a similar phrase, but is explicitly against asceticism in this respect. The precepts here do not indicate any such spirit as that opposed by Paul.
6:3Comp. Acts xv. 20, 29; 1 Cor. viii. 4, etc., x. 18, etc. (Rom. xiv. 20 refers to ascetic abstinence.) This prohibition had a needed permanence; comp. Apostolic Constitutions, vii. 21.
6:3Comp. the same phrase in 2 Clement, iii. This chapter closes the first part of the Teaching, that supposed to be intended for catechumens. The absence of doctrinal statement does not necessarily prove the existence of a circle of Gentile Christians where the Pauline theology was unknown. If such a circle existed, emphasizing the ethical side of Christianity to the exclusion of its doctrinal basis, it disappeared very soon. From the nature of the case, that kind of Christianity is intellectually weak and necessarily short-lived.
7
Concerning Baptism
1And concerning baptism, thus baptize you: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water.
7:1Verse 1 is found, well-near entire, in Apostolic Constitutions vii. 22, but besides this only a few words of verses 2 and 4. The chapter has naturally called out much discussion as to the mode of baptism.
7:1[Elucidation I.]
7:1Matt. xxviii. 19.
7:1Probably running water.
2But if you have not living water, baptize into other water; and if you can not in cold, in warm.
3But if you have not either, pour out water three times upon the head into the name of Father and Son and Holy Spirit.
7:3The previous verses point to immersion; this permits pouring in certain cases, which indicates that this mode was not unknown. The trine application of the water, and its being poured on the head, are both significant.
4But before the baptism let the baptizer fast, and the baptized, and whatever others can; but you shall order the baptized to fast one or two days before.
7:4The fasting of the baptized is enjoined in Apostolic Constitutions, but that of the baptizer (and others) is peculiar to this document.
8
1But let not your fasts be with the hypocrites; for they fast on the second and fifth day of the week; but do you fast on the fourth day and the Preparation (Friday).
8:1Comp. Matt. vi. 16.
8:1The reasons for fasting on Wednesday and Friday are given in Apostolic Constitutions (the days of betrayal and of burial). Monday and Thursday were the Jewish fast-days. The word “Preparation” (day before the Jewish sabbath) occurs in Matt. xxvii. 62, etc., and for some time retained a place in Christian literature.
2Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who are in heaven, hallowed be Your name. Your kingdom come. Your will be done, as in heaven, so on earth. Give us to-day our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Your is the power and the glory for ever.
8:2Matt. vi. 5, 9–13. This form of the Lord’s Prayer is evidently cited from Matthew, not from Luke. The textual variations are slight. The citation is of importance as proving that the writer used this Gospel, and that the liturgical use of the Lord’s Prayer was common.
8:2On this phrase, comp. Revised Version, Matt. vi. 11; Luke xi. 3 (text, margin, and American appendix).
8:2The variation in the form of the doxology confirms the judgment of textual criticism, which omits it in Matt. vi. 13. All early liturgical literature tends in the same direction; comp. Apostolic Constitutions, vii. 24.
3Three times in the day thus pray.
8:3This is in accordance with Jewish usage. Dan. vi. 10; Ps. lv. 17. Comp. Acts iii. 1, x. 9.
9
1Now concerning the Thanksgiving (Eucharist), thus give thanks.
2First, concerning the cup: We thank you, our Father, for the holy vine of David Your servant, which You made known to us through Jesus Your Servant; to You be the glory for ever.
9:2This is a variation from the order of the New Testament and of all liturgies: probably this led to its omission in Apostolic Constitutions. The word “for” may be substituted for “concerning” here and in verse 3. [Possibly a response for recipients.]
9:2Peculiar to this passage, but derived from a common scriptural figure and from the paschal formula. Comp. especially John xv. 1; Matt. xxvi. 29; Mark xiv. 25.
3And concerning the broken bread: We thank You, our Father, for the life and knowledge which You made known to us through Jesus Your Servant; to You be the glory for ever.
9:3The word κλάσμα is found in the accounts of the feeding of the multitude (Matt. xiv. 20, xv. 37, and parallels); it was naturally applied to the broken bread of the Eucharist.
4Even as this broken bread was scattered over the hills, and was gathered together and became one, so let Your Church be gathered together from the ends of the earth into Your kingdom; for Your is the glory and the power through Jesus Christ for ever.
9:4This reference to “hills,” or “mountains,” is used as an argument against the Egyptian origin of the Teaching.
9:4This part of the verse is found in Apostolic Constitutions. Schaff properly calls attention to the distinction here made between “Your Church” and “Your kingdom.”
5But let no one eat or drink of your Thanksgiving (Eucharist), but they who have been baptized into the name of the Lord. For concerning this also the Lord has said, Give not that which is holy to the dogs.
9:5Matt. vii. 6.
10
1But after you are filled, thus give thanks:
10:1“After the participation” (Apostolic Constitutions) points to a distinct Eucharistic service. Here the Lord’s Supper is evidently connected with the Agape [a noteworthy suggestion]; comp. 1 Cor. xi. 20–22, 33. This is an evidence of early date; comp. Justin Martyr, Apol. i. chaps. 64–66, where the Lord’s Supper is shown to be distinct (Ante-Nicene Fathers, i. pp. 185, 186).
2We thank You, holy Father, for Your holy name which You did cause to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory for ever.
3You, Master almighty, did create all things for Your name’s sake; You gave food and drink to men for enjoyment, that they might give thanks to You. But to us You did freely give spiritual food and drink and life eternal through Your Servant.
10:3This last clause has no parallel in Apostolic Constitutions, and points to an earlier and more spiritual conception of the Eucharist. Verse 4 also is peculiar to this passage.
4Before all things we thank You that You are mighty; to You be the glory for ever.
5Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Your is the power and the glory for ever.
10:5The above rendering follows Bryennios; that of Harnack (formerly accepted by Hall and Napier) is: “Gather it, sanctified, from the four winds, into Your kingdom,” etc. The phrase “from the four winds” recalls Matt. xxiv. 31.
6Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen.
10:6This is peculiar; but comp. 1 Cor. vii. 31 for the last clause.
10:6The Codex reads τῷ ὺεῷ, which Bryennios alters to τῷ ὺιῷ. The former is the more difficult reading, and is defended by Harnack.
10:6This exhortation indicates a mixed assembly; comp. Apostolic Constitutions. [If so, it belongs to the Agape.]
10:6Cor. xvi. 22, Revised Version, margin: “That is, our Lord comes.” Comp. Rev. xxii. 20.
7But permit the prophets to make Thanksgiving as much as they desire.
10:7A limitation as compared with 1 Cor. Xiv. 29, 31, and yet indicating a combination of extemporaneous devotion with the liturgical form. The verse prepares the way for the next chapter.
11
1Whosoever, therefore, comes and teaches you all these things that have been said before, receive him.
11:1This refers to all teachers, more fully described afterwards.
2But if the teacher himself turn and teach another doctrine to the destruction of this, hear him not; but if he teach so as to increase righteousness and the knowledge of the Lord, receive him as the Lord.
11:2Lit. “being turned:” i.e. turned from the truth, perverted.
3But concerning the apostles and prophets, according to the decree of the Gospel, thus do.
4Let every apostle that comes to you be received as the Lord.
11:4Matt. x. 40. The mention of apostles here has caused much discussion, but there are many indications that traveling evangelists were thus termed for some time after the apostolic age. Bishop Lightfoot has shown, that, even in the New Testament, a looser use of the term applied it to others than the Twelve. Comp. Rom. xvi. 7; 1 Cor. xv. 5, 7 (?); Gal. i. 19; 1 Thess. ii. 6: also, as applied to Barnabas, Acts xiv. 4, 14.
5But he shall not remain except one day; but if there be need, also the next; but if he remain three days, he is a false prophet.
6And when the apostle goes away, let him take nothing but bread until he lodges; but if he ask money, he is a false prophet.
11:6Reach a place where he can lodge.
7And every prophet that speaks in the Spirit you shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven.
11:7Under the influence of the charismatic gift spoken of in 1 Cor. xii. 3, xiv. 2. Another indication of an early date.
11:7Probably a reference to the sin against the Holy Spirit. Matt. xii. 31, 32; Mark iii. 29, 30.
8But not every one that speaks in the Spirit is a prophet; but only if he hold the ways of the Lord. Therefore from their ways shall the false prophet and the prophet be known.
9And every prophet who orders a meal in the Spirit eats not from it, except indeed he be a false prophet;
11:9Probably a love-feast, commanded by the prophet in his peculiar utterance.
10and every prophet who teaches the truth, if he do not what he teaches, is a false prophet.
11And every prophet, proved true, working to the mystery of the Church in the world, yet not teaching others to do what he himself does, shall not be judged among you, for with God he has his judgment; for so did also the ancient prophets. But whoever says in the Spirit, Give me money, or something else, you shall not listen to him. But if he says to you to give for others’ sake who are in need, let no one judge him.
11:11ἀληθινός, “genuine.”
11:11ποιῶν εἰς μυστήριον κοσμικὸν ἐκκλησίας, “working to a worldly mystery of (the) Church,” or “making assemblies for a worldly mystery.” Either rendering is grammatical: neither is very intelligible. The paraphrase in the above version presents one leading view of this difficult passage: the mystery is the Church, and a worldly one, because the Church is in the world. The other leading view joins ἐκκλησίας (as accusative) with ποιῶν, “making assemblies for a worldly mystery.” So Bryennios, who regards the worldly mystery as a symbolical act of the prophet. Others suggest, as the mystery for which the assemblies are called, revelation of future events, celibacy, the Eucharist, the ceremonial law. It seems, at all events, to point to incipient fanaticism on the part of the prophets of those days. [Elucidation III.] This was likely to take the form either of asceticism or of extravagant predictions and mystical fancies about the Church in the world. Did we know the place and the time more accurately, we might decide which was meant. This caution was evidently needed: Let God judge such extravagances.
12
1But let every one that comes in the name of the Lord be received, and afterward you shall prove and know him; for you shall have understanding right and left.
12:1All professed Christians are meant.
2If he who comes is a wayfarer, assist him as far as you are able; but he shall not remain with you, except for two or three days, if need be.
3But if he wills to abide with you, being an artisan, let him work and eat; but if he has no trade,
12:3Comp. 2 Thess. iii. 10.
4according to your understanding see to it that, as a Christian, he shall not live with you idle.
12:4The term occurs only here in the Teaching.
5But if he wills not to do, he is a Christ-monger. Watch that you keep aloof from such.
12:5“Christ-trafficker.” The abuse of Christian fellowship and hospitality naturally followed the remarkable extension of Christianity. This expressive term was coined to designate the class of idlers who would make gain out of their professed Christianity. It occurs in the longer form of the Ignatian Epistles (Trallians, vi.) and in literature of the fourth century.
13
1But every true prophet that wills to abide among you is worthy of his support.
13:1“Who will settle among you” (Hitchcock and Brown). The itinerant prophets might become stationary, we infer. Chaps. xi.-xv. point to a movement from an itinerant and extraordinary ministry to a more settled one.
13:1Lit., “nourishment,” “food.”
2So also a true teacher is himself worthy, as the workman, of his support.
13:2Matt. x. 10; comp. Luke x. 7.
3Every first-fruit, therefore, of the products of wine-press and threshing-floor, of oxen and of sheep, you shall take and give to the prophets, for they are your high priests.
13:3This phrase, indicating a sacerdotal view of the ministry, seems to point to a later date than that claimed for the Teaching. Some regard it as an interpolation: others take it in a figurative sense. In Apostolic Constitutions the sacerdotal view is more marked. [1 Pet. ii. 9. If the plebs = “priests,” prophets = “high priests.”] Here the term is restricted to the prophets: compare Schaff in loco.
4But if you have not a prophet, give it to the poor.
5If you make a batch of dough, take the first-fruit and give according to the commandment.
6So also when you open a jar of wine or of oil, take the first-fruit and give it to the prophets;
7and of money (silver) and clothing and every possession, take the first-fruit, as it may seem good to you, and give according to the commandment.
14
1But every Lord’s day do you gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure.
14:1Comp. Rev. i. 10. Here the full form is κατὰ κυριακὴν δὲ Κυρίον. If the early date is allowed, this verse confirms the view that from the first the Lord’s Day was observed, and that, too, by a eucharistic celebration.
14:1Comp chap. iv. 14. No parallel in Apostolic Constitutions.
14:1On this spiritual sense of “sacrifice,” comp. Rom. xii. 1; Phil. ii. 17; Heb. xiii. 15; 1 Pet. ii. 5.
2But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned.
14:2“That has the (or, any) dispute” (ἀμφιβολίαν); comp. Matt. v. 23, 24.
3For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations.
14:3[See Mal. i. 11. See Irenæus, cap. xvii. 5, vol. i. p. 484.]
14:3Mal. i. 11, 14. Quoted in Apostolic Constitutions and by several Ante-Nicene Fathers, with the same reference to the Eucharist.
15
1Appoint, therefore, for yourselves, bishops and deacons worthy of the Lord, men meek, and not lovers of money, and truthful and proved; for they also render to you the service of prophets and teachers.
15:1Comp. 1 Tim. iii. 4.
15:1Or, “ministry.” This clause and the following verse indicate that the extraordinary ministers were as yet more highly regarded.
2Despise them not therefore, for they are your honored ones, together with the prophets and teachers.
3And reprove one another, not in anger, but in peace, as you have it in the Gospel; but to every one that acts amiss against another, let no one speak, nor let him hear anything from you until he repent.
15:3Comp. Matt. xviii. 15–17.
15:3The word ἀστοχέω, occurring here, means “to miss the mark;” in New Testament, “to err” or, “swerve.” See 1 Tim. i. 6, vi. 21; 2 Tim. ii. 18.
4But your prayers and alms and all your deeds so do, as you have it in the Gospel of our Lord.
15:4The reference here is probably to the Sermon on the Mount: Matt. v.-vii., especially to chap. vi.
16
1Watch for your life’s sake. Let not your lamps be quenched, nor your loins unloosed; but be you ready, for you know not the hour in which our Lord comes.
16:1Or, “over your life;” the clause occurs verbatim in Apostolic Constitutions.
16:1Comp. Luke xii. 35, which is exactly cited in Apostolic Constitutions.
16:1Matt. xxiv. 42.
2But often shall you come together, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you, if you be not made perfect in the last time.
16:2Here Barnabas, iv., furnishes a parallel.
3For in the last days false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate;
16:3This reference to the last days as present or impending is an evidence of early date; comp. Barnabas, iv., and many passages in the New Testament. The mistake has been in measuring God’s prophetic chronology by our mathematical standard of years.
16:3Comp. Matt. xxiv. 11, 12.
4for when lawlessness increases, they shall hate and persecute and betray one another, and then shall appear the world-deceiver as the Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands, and he shall do iniquitous things which have never yet come to pass since the beginning.
16:4Comp. Matt. xxiv. 10.
16:4ὁ κοσμοπλάνος, found only here and in Apostolic Constitutions, vii. 32. Comp. 2 Thess. ii. 3, 4, 8; Rev. xii. 9.
16:4Not found in Apostolic Constitutions. The expression plainly implies the belief that Jesus Christ was Son of God.
16:4Comp. Matt. xxiv. 24. The rest of the verse has no parallel.
5Then shall the creation of men come into the fire of trial, and many shall be made to stumble and shall perish; but those who endure in their faith shall be saved from under the curse itself.
16:5Comp. 1 Pet. iv. 12. where πύρωσις also occurs.
16:5Comp. Matt x. 22 and similar passages; none of them directly cited here.
16:5ὑπ’ αὐτοῦ τοῦ καταθέματος, “from under the curse itself:” namely, that which has just been described. Bryennios and others render “by the curse Himself;” that is, Christ, whom they were tempted to revile. All other interpretations either rest on textual emendations or are open to grammatical objections. Of the two given above, that of Hall and Napier seems preferable.
6And then shall appear the signs of the truth; first, the sign of an out-spreading in heaven; then the sign of the sound of the trumpet; and the third, the resurrection of the dead;
16:6“Truth” might refer to Christ Himself, but the personal advent is spoken of in verse 8. It is better, then, to refer it to the truth respecting the parousia held by the early Christians. For this belief they were mocked, and hence dwelt upon it and the prophecies respecting it. The verse is probably based upon Matt. xxiv. 30, 31; but some find here, as in verse 4, an allusion to Paul’s eschatological statements in the Epistles to the Thessalonians.
16:6Professor Hall now prefers to render ἐκπετάσεως, “outspreading,” instead of “unrolling,” as in his version originally. Hitchcock and Brown, Schaff, and others, prefer “opening;” that is, the apparent o pening in heaven through which the Lord will descend. “Outspreading” is usually explained (so Professor Hall) as meaning the expanded sign of the cross in the heavens, the patristic interpretation of Matt. xxiv. 30. Bryennios and Farrar refer it to the flying forth of the saints to meet the Lord. There are other interpretations based on textual emendations. As the word is very rare, it is difficult to determine the exact sense. “Opening” seems lexically allowable and otherwise free from objection.
7yet not of all, but as it is said: The Lord shall come and all His saints with Him.
16:7Zech. xiv. 5. This citation is given substantially in Apostolic Constitutions. As here used, it seems to point to the first resurrection. Comp. 1 Thess. iv. 17; 1 Cor. xv. 23; Rev. xx. 5. Probably it is based upon the Pauline eschatology rather than upon that of the Apocalypse. At all events, there is no allusion to the millennial statement of the latter. Since there was in the early Church, in connection with the expectation of the speedy coming of Christ, a marked tendency to Chiliasm, the silence respecting the millennium may indicate that the writer was not acquainted with the Apocalypse. This inference is allowable, however, only on the assumption of the early date of the Teaching.
8Then shall the world see the Lord coming upon the clouds of heaven.
16:8Comp. Matt. xxiv. 30. The conclusion is abrupt, and in Apostolic Constitutions the New-Testament doctrine of future punishment and reward is added. The absence of all reference to the destruction of Jerusalem would indicate that some time had elapsed since that event. An interval of from thirty to sixty years may well be claimed.