What is the Didache?

Such is the title of a recently discovered Greek MS.; or perhaps, more literally, the longer and more pretentious form, "Teaching of the Lord, through the Twelve Apostles, to the Gentiles." Meagre and incorrect, it serves to manifest the melancholy and rapid decline of the second century from revealed truth. The MS. is of the 11th century, and was found a few years ago by Philotheos Bryennios, who afterwards became Metropolitan of Nicomedia, in the library of the Patriarch of Jerusalem in Constantinople. Any scholar can see the strong analogies between it and both the Epistle of the Pseudo-Barnabas and the Shepherd of Hermas, which have been generally referred to the beginning and middle of the second century. Some have argued for its priority even to the former; but even the enthusiastic discoverer does not contend for so early a date as either. The sole value of them all is their united yet unwitting evidence how grievously the church had fallen through Judaism. The exaggerated estimate of the late discoveries, formed by men of various schools in our day, demonstrates the same thing now. In the whole treatise of sixteen chapters, if we except the Lord's prayer and a few texts substantially drawn from scripture, there is not one sentence of weighty truth, not out, which indicates the enjoyment of the liberty of Christ, no distinctness as to redemption, not an inkling of the presence of the Holy Spirit sent down from heaven, nor of the heavenly relationship of the church, nor of the special privileges of the christian.

Such is the title of a recently discovered Greek MS.; or perhaps, more literally, the longer and more pretentious form, "Teaching of the Lord, through the Twelve Apostles, to the Gentiles." Meagre and incorrect, it serves to manifest the melancholy and rapid decline of the second century from revealed truth. The MS. is of the 11th century, and was found a few years ago by Philotheos Bryennios, who afterwards became Metropolitan of Nicomedia, in the library of the Patriarch of Jerusalem in Constantinople. Any scholar can see the strong analogies between it and both the Epistle of the Pseudo-Barnabas and the Shepherd of Hermas, which have been generally referred to the beginning and middle of the second century. Some have argued for its priority even to the former; but even the enthusiastic discoverer does not contend for so early a date as either. The sole value of them all is their united yet unwitting evidence how grievously the church had fallen through Judaism. The exaggerated estimate of the late discoveries, formed by men of various schools in our day, demonstrates the same thing now. In the whole treatise; of sixteen chapters, if we except the Lord's prayer and a few texts substantially drawn from scripture, there is not one sentence of weighty truth, not one which indicates the enjoyment of the liberty of Christ, no distinctness as to redemption, not an inkling of the presence of the Holy Spirit sent down from heaven, nor of the heavenly relationship of the church, nor of the special privileges of the christian.

THE "DIDAKEE" (= TEACHING) OF THE TWELVE APOSTLES, dating from the beginning of the second century, contains some practical instructions "for the gentiles", i.e. the gentile churches. Here too we find, as in 1 Clement, the twofold structure of office. In chapter 15, 12 the author writes as follows (translation GHK):

Ye should choose therefore for yourselves bishops and deacons, worthy of the Lord, meek men, not fond of money, true and proved; because they also serve you in the service of prophets and teachers. So do not overlook them, for they are your honoured ones together with the prophets and teachers.

THE "DIDAKEE" (= TEACHING) OF THE TWELVE APOSTLES, dating from the beginning of the second century, contains some practical instructions "for the gentiles", i.e. the gentile churches. Here too we find, as in 1 Clement, the twofold structure of office. In chapter 15, 12 the author writes as follows (translation GHK):

Ye should choose therefore for yourselves bishops and deacons, worthy of the Lord, meek men, not fond of money, true and proved; because they also serve you in the service of prophets and teachers. So do not overlook them, for they are your honoured ones together with the prophets and teachers.

The Didache then may have interest as being rather ancient, though of no doctrinal importance. It departs from the truth, even as to the saints choosing bishops (chap. 15); whereas scripture speaks only of apostles, or their delegate, choosing elders for them (Acts 14:23, Titus 1:5). This was a radical change. Yet we need not suppose that it purposely left out elders, but (like Clem. Rom.) identified them with bishops, as scripture does: compare Acts 20:17 with 28; Phil. 1:1; and Titus 1:5, 7.

But with the earliest age how strange to hear of the "apostolic Constitutions," betraying as it does internal evidence of being centuries later? What evidence can it afford of "the first century belief"? The Didache just lets us see the growing decay a little earlier; the Apostolic Constitutions came after that. Both misapplied Matt. 24 to Christendom.

Yet a pious man of our day ventures to say that "in God's gracious providence we possess such early writings." To what can one attribute infatuation like this in an evangelical clergyman but to his passionate zeal for the Jewish hope against the Christian one? Judaising in any form tends always to strife and bitterness. How strange to be directed first to the "Didache" or "Teaching of the twelve Apostles"! Here then are the editio princeps of Bryennius (Constantinople, 1883), that of Hitchcock and Brown (New York, 1884), moreover that of H. de Roumestin (Parker and Co., Oxford and London, 1884), and Dr. C. Bigg's little volume with at least equal discernment critically as any.

The fuller title is daring enough, "The Lord's Teaching through the twelve Apostles to the nations."

Then follows an inept chapter on baptism, prescribing a fast to precede; and another chapter on fasting in general. The great difference from "the hypocrites" seems to be that they fast on the second and the fifth days of the week, whereas the right fast is on the fourth and sixth (or preparation)! They are also not to pray as "the hypocrites," but as the Lord commanded, and thrice a day! In chapter 9 about the Eucharist, take the following flight: "As this broken [bread] was scattered over the hills and gathered together became one, so let thy church be gathered together from the ends of the earth into thy kingdom." Can any thought be poorer?

452 Luke 18:12. — "Twice, etc." That is, on Mondays and Thursdays, according to the Talmud. It is prescribed in Old Testament Scripture only for the Day of Atonement. The Didaché enjoined its observance by Christians on Wednesdays and Fridays (§ viii.).

The New Testament is generally supposed to be silent as to any use being made, whether privately or publicly, of this formula, either during the lifetime of the Lord or in the period of Apostolic ministry. No answer has naturally been found to Bingham's inquiry, "When did its use begin?" ("Antiqq.," xiii. 7). It is first met with, outside the gospel of Matthew and Luke, in the Didaché (§ 8), and here in the Matthean form, with an injunction that it shall be said thrice daily. But as late as the time of Justin Martyr (Apol., i. 67) extemporaneous prayer (supra) was certainly recognized at celebration of the Lord's Supper (ὅση δύναμις αὐτῳ), translated in Pusey's Library of the Fathers by "with all his strength." By the third century this formula had become "legitimate and ordinary" prayer.

264 Besides this, he makes us hasten to our appointed place by our works, and then gives a string of commandments to follow, among which he tells them to labour with their hands to give to the poor, that their sins might be forgiven them, and these commandments were the way of light. We get here some very faint trace of the first elements of the gospel, but the application of the blessing of it is by baptism and works, but he is pretty much on the ground of the historic church. Be ye taught, he says, of God, seeking what it is the Lord requires of you, and doing it, that ye may be saved in the day of judgment. We have nothing of the clergy. The epistle is found attached to the New Testament in the MSS. (as in Sinaiticus) along with Hermas. He distinctly substitutes (2) men's offering themselves for the burnt-offerings, and quotes the prophets as putting man's conduct in the place of sacrifices. It is an utter departure from the gospel as found in scripture, with happy signs that he did not intend to deny it.