《十二使徒遺訓》

    （本文轉載自《基督教歷代名著集成─基督教早期文獻集》）

    主藉十二使徒向外邦人的訓話

    第一章

    世人有兩條道路可走︰一是生命之路，一是死亡之路；二者大不相同。生命之路是︰「第一，你要愛那創造你的上帝，第二，愛人如己（太廿二37一39；可十二30，31；利十九18）；凡你不願人怎樣待你的，你也不要這樣待人」（太七12；路六31）。上面這些話的遺訓是如下述︰「要為那咒詛你們的祝福，為你們的仇敵禱告，為逼迫你們的禁食。你們若單愛那愛你們的人，有什麼賞賜呢？就是外邦人不也是這樣行嗎？（太五44，46，47；路六32，33）但是，就你們來說，「要愛那恨惡你們的，這樣，你們就沒有仇敵了。」「要禁戒肉體的私欲。」（彼前二11；多二12）「有人打你的右瞼，連左臉也轉過來由他打，」（太五39）這樣，你們將成為完全了。（太五39）「有人強逼你走一里路，你就同他走二里；有人要拿你的外衣，連內衣也由他拿去。有人奪你的東西去，不用再要回來（路六30），甚至可能的也不要它。有求你的就給他，不要拒絕，因為天父的旨意是要我們從所得的當中分給眾人。那順從命令而施舍的人有福了；因為他是無罪的。那接受的人有禍了，因為接受私人的施舍，若是真有缺乏而接受，他就沒有罪，但若沒有缺乏而接受，他必受嚴厲的究問，為什麼取它，他要坐監而被查究有何缺乏，而「若有一文錢沒有還清，他斷不能從那里出來。（太五26）但在另一方面，論到這種事，曾有古訓說︰「你綢濟人的財物，當在你手里發過汗，直到你知道應該給誰。』

    第二章

    遺訓的第二條誡命如下︰「不可殺人，不可**」（太十九18），不可親男色，不可宿娼，不可偷盜，不可行邪術，不可用迷蒙藥，不可打胎，不可殺害嬰孩，「不可貪圖鄰舍的財物」（出廿17），「不可背誓，」（太五33）；「不可作假見證」（太十18）；不可口說惡言，不可心存狠毒。不可猶豫不定，不可口是心非，因為口是心非便是死亡的網。勿謊言或虛假，總要用行為來證明。不可貪婪或強奪，不可假冒為善或怨恨或驕傲。不可用奸計陷害鄰舍。不可對人懷恨，但對待人有應當責備的，有應當為之禱告的，有應當愛之勝過愛你自己性命的。

    第三章

    我的孩子哪，你要躲避所有惡人及一切相類的人。不可暴躁，因為暴躁是殺人的引線，也不可嫉妒，不可紛爭，不可生氣，因為這些都足以釀戍凶殺。我的孩子哪，不可放縱情欲，因為情欲是**之媒。不可出言輕薄，不可眼角傳情，因為**的事都是由此而生的。我的孩子哪，不可听星相的話，因為這將引你去拜偶像，你也不可行魔法，不可觀天象，不可作一巫術家，這等事不要樂意去看，因為它們都會引致拜偶像。我的孩子哪，不可說謊，因為說謊是偷盜的開端，不可貪財或蹈虛榮，因為偷盜的行為都是由此而起。我的孩子哪，不可發怨言，因為它引致褻瀆，不可固執，不可生惡念，因為這些事也都使褻瀆產生。你要溫柔，因為溫柔必承受地土（太五5）。你要恆忍，要憐恤人，沒有詭詐。要沉靜，善良，當因著所听見這些話而畏懼。你不可自大自高，勿浮夸成性。不可任你的性情趨于高傲，卻應與義人及謙卑的人相來往。凡你所遇見的，都當以為美事，要知道，萬事都靠賴上帝而發生。

    第四章

    我的孩子哪，你要早晚記住那向你講說上帝道理的人，你要尊敬他如同尊敬主，因為凡在講論主治的地方，主就臨在。你要每日尋求眾聖徒之所在，這樣你可在他們的話襄得安寧。你不要分黨派，卻要勸戒紛爭的彼此和睦。你要按公義判斷；不可憑著外貌定人的罪（申一16；箴三9；約七24）。你不可三心兩意，猶豫不定。不可伸著手領受，卻縮著手施舍。將你手里所得的給人一份，好贖你的罪。你不可遲疑于施舍，于施舍時也不可發怨言，因為知道好的酬勞者是誰。你不要拒絕貧窮的人，凡物都要與弟兄相共，不可說這是你自己的，你若能在不朽壞的當中有分，何況在那能朽壞的當中呢？你不要從你的兒女離開手，要從小教導他們敬畏上帝。你不可以發怒去吩咐僕婢，因為你的僕婢也是仰望這同一的上帝，這樣，免得他們不敬畏那在你們雙方上頭的上帝了；上帝召人不是憑著外貌，卻是那些為聖靈所預備了的人。你們做僕婢的，應順服你們的主人，視之為上帝的代表，要予以恭敬和畏懼。你要恨惡一切虛偽，和一切為主所不喜悅的事。不可背棄主的誡命，卻要持守你所領受的，「不可加添，也不可減少。」（申四2；十二32）要在會眾面前承認你的罪，如覺良心有愧時，切不可上前去作禱告，這是生命的道路。

    第五章

    反之，死亡的道路是如下述︰第一，它是作惡，充滿咒詛，凶殺，**，放縱情欲，徇私，偷盜，拜偶像，行邪術，施蒙藥，搶劫，作假見證，假冒為善，三心兩意，詭詐，驕傲，邪惡，頑固，貪婪，怨語，妒忌，膽大妄為，傲慢，夸張，**善人，恨惡真理，好說謊話，不知公義的賞賜，不與良善相合，不符公平的判斷，夜里不睡覺，不是為要行善，乃是想去作惡，遠離溫柔與忍耐，好虛榮，圖報復，不憐恤窮人，不扶持那些因勞苦受**的人，不認識那創造他們的主，殺戮嬰孩，毀滅上帝的造像（譯者按︰即指人類），棄絕窮乏的人，虐待受苦的人，為富足的人作辯護，對窮人作不公正的審判，全面犯罪。我的孩子們哪，惟願你們能從以上所說的一切罪惡得蒙拯救。

    第六章

    當留意「免得有入迷惑你們」（太廿四4）使你背棄這教訓的道路，因為他的教訓是缺乏了上帝。你若能負起主的全軛，你將成為完全，即或不然，也當盡力去行。至于食物，要按著你的能力擔任，但切不可吃那祭偶像的東西，因為這是崇拜死神。

    第七章

    論到洗禮，當這樣做︰先將以上所說的一切事學習過了，然後到流動的水里「奉聖父聖子聖靈的名施行洗禮」（太廿八19）；但如沒有流動的水，也可以用別的水施洗，若是不能用冷水，熱水也可以。若是涼水和溫水都沒有，就可以三次用水注在頭上，奉聖父聖子聖靈的名去做。而在洗禮之前，施洗者與受洗者都當禁食，有別人能同行此，亦好。你要囑咐受洗的人，在受洗前一兩天禁食。

    第八章

    你們禁食的日期，不可定在與那假冒為善的人一起，他們常在禮拜一和禮拜四禁食，你們禁食要定在禮拜三和禮拜五。你們禱告不要像那假冒為善的人（太六5），卻要依從主福音中所吩咐的這樣禱告︰「我們在天上的父，願人都尊你的名為聖，願你的國降臨，願你的旨意行在地上如同行在天上。我們日用的飲食今日賜給我們，免我們的債，如同我們免了人的債，不叫我們遇見試探，救我們脫離凶惡者。因為國度權柄榮耀都是你的，世世無窮。」（太六9－13）應當一天三次這樣禱告。

    第九章

    關于聖餐（或作「獻感謝祭」），當這樣地祝謝︰先拿起杯來說︰「我們的父，我們感謝你，為了你僕人戴維的聖葡萄樹之故，它是你借著你僕人耶穌向我們表明了的；願榮耀歸于你，直到永遠。」再對著所擘的餅說︰「我們的父，我們感謝你，為了生命和智慧之故，它是你借著你僕人耶穌向我們表明了的；願榮耀歸于你，直到永遠。這所擘的餅，當初是麥子，曾散滿在山崗，而後團合成為一個，同樣，但願你的教會也從地極聚合起來，進入你的國，因為榮耀權柄靠著耶穌基督歸于你，直到永遠。」除了奉主的名受過洗的之外，無論什麼人不許領受聖餐。因為關于這事，主曾說過︰「不要把聖物給狗。』（太七6）

    第十章

    你們吃飽之後，應這樣地感謝，說︰「聖父啊，我們感謝你，因為你賜你的聖名住在我們心里，並且因為你將知識，信心與永生，借著你僕人耶穌向我們表明；願榮耀歸于你，直到永遠。全能的上帝啊，稱你為了你聖名之故，創造了萬有，將飲食賜給世人，使他們享受，而感謝你，但對于我們，你借著你的僕人使我們得了屬靈的飲食和永恆的光。我們特別感謝你，因為你是有能力的。願榮耀歸于你，直到永遠。主啊，求你記念你的教會，救它脫離所有凶惡，用你的愛使它完全，使它合而成聖，從四方的風引它到你的國里，就是你為它所預備了的國（太廿四31）。因為權柄榮耀都屬于你，直到永遠。但願恩典降下，並願這個世界過去。戴維的上帝和散那（太廿一9，15），凡聖潔的，可以來！不潔淨的，要悔改。「主必要來！阿們！」（林前十六22），你們應讓眾先知照他們的意思施聖餐。

    第十一章

    凡本著以上所說的事來教你們的，你們要接待他。但若有教師自己叛離真道，用別的教義來教你們，破壞以上的事，你們不可听他。如果他的教言能使你們增加公義，更明白主，你們更接待他如接待主一樣。關于使徒和先知，你們應按福音上的規例而行。凡有使徒到你們那里去，接待他如接待主，但他只得在你們處住一天，如必要時，住兩天也可；然若住三天，他便是假先知了。使徒出門的時候，不可受人的禮物，只可領取餅食，夠他所要到的當晚宿地便是；若他索取銀錢，便是一個假先知了。凡藉靈的話作先知的，你們不可試驗或查問他，「一切的罪都得赦免，惟有這個罪不得赦免。」（太十二31）不過，未必所有藉靈說話的都是先知，惟有遵主行為的才是先知。所以看他的行為就可以分辨是真或假的先知。凡先知借著靈吩咐擺設筵席，他自己必不吃它，否則他便是假先知。凡先知教訓真理，若他不照所教而行，便是假先知。凡受過考驗的真先知，將一個屬世的奧妙表白在教會中（或例如何一2以下），他若不教訓人，依從他的行為去行，你們就不可審問他；因為他要在上帝面前受審刊，在古時的先知也是如此。凡借著靈說︰「給我金錢或別的東西，你們不要听他；但若他叫你們施舍別人，就不應審問他。」

    第十二章

    凡奉主名而來的人（太廿一9），你們要接待；當你們考驗了他之後，你們必將知道他，因為你們必有分辨真假的知力。若是來的人是個旅客，你們當盡量幫助他，但他只應停留你們處不多過兩天，或者于必要時，三天也可。倘若他想長住在你們當中，而有一技之長，他應自食其力。他若不會手藝，你們就按照你們的了解，為他準備，不要任一人為了他是一個基督徒之故而閑住在你們中間。但若他不願意這樣做，他是在售賣基督了；你們要防備這等人。

    第十三章

    凡真先知而願同你們住的，他的飲食是值得你們供給的（太十10。路十7；林前九13，14；提前五17，18）。真教師，像工人一樣，賺得飯食是應當的。所以無論是釀酒，田場，或牛羊等產物，你們應取出初熟之物供給先知，因為他們是你們的祭司長。要是你們沒有先知，就當舍給窮人。你們若制餅，當遵從規則，將第一個舍給人。同樣，你們若開一?酒或一?油，當將第一杯奉給先知。銀錢，衣物，以及一切產業，將第一份像初熱果子一樣依照規定行施舍。

    弟十四章

    在主日，你們當聚集擘餅祝謝，承認你們的罪，而後你們的祭物方得潔淨。凡向同伴爭吵的，當禁止他們與大家**，直到他們重新和好為止（參太五23，24）。這樣你們的祭物就不致污染。因為這是主所吩咐過的，說︰「無論何時何地，要用潔淨的祭物到我面前來，因為我是大君王，在外邦人中，我名是奇妙的。」（瑪一11，14）

    第十五章

    所以你們當為自己推舉配作主門徒的人為主教與執事，即溫柔的，不貪財的，誠實可靠，而被試驗過無誤的。因為他們是事奉你們，如同先知和教師所擔任的一樣。所以不可輕視他們，因為他們連同先知和教師都是你們當中有榮譽的人。你們要互相責備，但不可動怒，要和平，如你們在福音書中所見的一樣（太五22－26；十八15－35），凡不好好待其鄰舍的，就不要和他講話，並且不可讓他听你們講話，直到他悔改為止。你們的禱告和濟，以及一切行為，都要遵從我們主的福音書去做。

    第十六章

    你們要為自己的生命儆醒（太廿四42），不叫你們的燈熄滅，你們的腰里要束上帶，不可放松，因為你們不知道我們的主什麼時候來（路十二35，太廿四44）。當時常聚會，追求那于你們靈魂有益的事，因為無論你們相信的時問多麼長久，若是末日到了的時候，你們還沒有成為完全人，那麼你們的信仰也于你們毫無益處。因為到末後的時期，假先知與腐化人必將增多，羊將變為豺狼，愛將變成恨惡；不法之事也要加增，人將彼此相仇，逼迫和出賣，世上必將出現冒充為上帝的兒子來欺哄世界，要行奇事異跡，全地要交在他手里（大廿四24；帖後二9），他要犯那有世以來從不曾有的罪惡。那時，受造的人類必將進入試煉的火，要有許多的人跌倒滅亡（太廿四10），但凡有忍耐，有信心的人必將甚至從咒詛本身得救（太十22；廿四13）。而後真理的異象必要顯明。先有兆頭展開在天上，而後號筒吹響的記號，再後就死人復活（太廿四30，31）；但並不是一切的死人都復活，卻是如經上所說︰「主必降臨，所有他的聖徒也與同來。」（帖前四16；亞十四5）然後世上的人必將看見主駕著天上的雲降臨（太廿四30；廿六64）。

    十二宗徒訓誨錄——

    這是一篇屬于第一世紀晚期或二世紀初的作品，作者不詳，內容主要包括一些基督徒行為準則，以及教會傳統方面的訓誨。當時只有一小部分教會領導階層曾經考慮將其列為“正經”。

    第一章生活之路︰忠怒之道

    （1）人生知道有兩條，生路一條，死路一條。兩條之間分別之大。（2）生活之路就是下面這一條；[首先應敬愛造生你的天主；其次應愛鄰者，愛人如己。不拘在什麼事上，己所不欲，勿施于人。]

    福音的精神，經濟互助

    （3）這些訓辭的意思是說︰[人家咒你災殃，你應祝福他吉祥；人家仇恨你為他祈禱；人家**你，你為他守齋。以德報德，（人之常情），教外人都能做到，那算是你們的什麼功德？但是你們以德報怨，恩愛仇人你們就沒有仇人了。（4）凡是形色物欲，血氣肉情，都應嚴加戒防。有人打你右臉，你將左臉也給他打，這樣可以修成至德。人如強迫你伴行千里路，你就伴他行兩千；人如掠奪你的外氅，你連你的內衣也脫給他。東西被人奪取，不必要人歸還，即便要也要不回來！（5）有人如求你施給，你就施給他不必要他償還，因為天主聖父的旨意是給一總人分施他的恩寵。遵守天主的規戒施給，無罪無咎，乃是真福的人。受施給人沒有真福。他如只得所需，還算無罪無咎。否則不需而得，為何而得，有何目的，將來都要交代清楚。甚且所作和事，都要受人鞫迅，然後鎖鏈加身，帶下監獄，非至分文償清，不得獲釋。（6）常有名言說︰[手有恩物施人，需待手暖汗流，未識領受者誰，切莫輕易放手！]

    第二章戒防諸罪，互相規勸

    （1）第二條誡命如下︰（2）勿殺人。勿淫污以婚者。勿淫污幼童。勿淫污未婚者。勿偷盜。勿行妖法魔術。勿賣鬼物治病。勿墮胎。勿殺嬰。（3）勿貪他人財物。勿發虛誓。勿妄證。勿以語言害人，勿記仇懷恨。（4）勿懷二心。勿兩面二舌。勿二心二舌。因為那是自陷死亡的羅網。（5）勿謊言。勿空言。但應言行一致，功德飽滿。（6）勿愛財。勿貪霸。勿假善欺人。勿傲世凌人。勿性情險並未人祈惡。勿心存歹意謀害人。（7）勿恨任何人，但要規勸人，憐憫禱人，甚至為愛人犧牲自己的性命。

    第三章戒防惡念，破處迷信

    （1）吾子！一切邪惡及近似邪惡之事你應概遠避。（2）勿憤怒，憤怒引人相殺。勿嫉妒、勿爭吵，勿急躁勿急躁，這些都是人間互相殘殺的原因。（3）勿生淫心，淫心是淫行之源。勿道**之言，勿尋視**之色︰淫言淫視乃是邪淫之母。（4）勿佔卜飛鳥，勿行妖法魔術，勿佔卜星象氣數，勿行和迷信。（5）勿說謊話，撒謊引人偷盜。勿貪愛錢財，勿貪愛虛榮，這些貪心都是盜竊之母。洗靈禮︰凡是這些事，不但不去作，而且不觀看，也不去旁听，因為這些是引人陷入從拜偶像之母。（6）勿出怨言怨言引人辱罵天主。勿傲慢，勿險惡，因為這都引人辱罵天主。

    謙和謹慎，敬主常樂。

    （7）品性要溫和，溫和的人領受土地的繼承權。（8）心胸要寬宏大量，慈善則隱，忠信正直，和平安祥，善良厚道，謹小慎微，敬听人言。（9）勿驕傲自大，慢暴之氣勿人心中，勿交結驕傲人，但和正直謙遜的人交往。（10）須知沒有天主聖意，人和事也不能發生，為此凡有一切遭遇，都要視如福祥。

    第四章精神與的生活︰合作互助

    吾子！你要懷念給你講述天主聖言的人，日夜不要忘記他，敬重他就是恭敬天主。傳達主言者的心胸，是天主居住地所在。（2）每天找尋良善的人，觀賞他們的風采，聆听他們的言談，為增進生活的樂趣。（3）勿制造團體的**，但要調解紛爭，促進和平，評判事理要公平正直。勸善戒惡，勿看顧私情。（4）未來的事情可有可無，勿為此疑懼或驚擾。（5）勿輕易伸手受人施舍，施物于人勿手緊。（6）手工勞動如有所得，施人可贖己罪。（7）施物于人，勿遲疑、勿愁苦，因為你知道誰是賞報的主宰。（8）勿躲避貧苦者。教友要通財互助，勿分彼此。天國不是朽之福即宜同享，斯世易朽之物，何必相分？豈不更宜同享？公教家庭︰教育子女，禮待勞工（9）教養子女，切莫離手。趁他們的兒童時期，教導他們敬畏天主。（10）你家中的男女勞工也知信望天主，你要和他們一同事奉天主，待他們不要苛刻，免得你們因而失掉敬畏天主的心。天主將來就人，大公無私，不看人身分的尊卑，但召選聖神培育的人。（11）同時你們作勞工的，要本著主管者的意思服務，敬畏主管者，因為主管者是天主的肖像。（12）假善欺人的行為及一切天主不喜悅的事情，都要從心棄絕。（13）凡是主之勸誡都應逐條遵守，一條不可放棄。信守師傅，勿加勿減。（14）教友聚會時，即應前往參加，並自訟自承，明告所犯諸罪。自覺良心有過，不可同時進獻禱詞。以上是生活之路。

    第五章死亡之路︰罪惡

    （1）下面是死亡之路︰這條路惡劣至極，充滿了可咒罵的事情。殺人傷人，淫污已婚或未婚者，貪吝，盜竊，迷信偶像，從事巫祝巫婆等等妖法魔術，非類惡霸，撒謊，妄證，傾害無辜，假善欺人，兩面二心，奸詐，驕傲，險惡，貪財，語言**，嫉妒善良，輕浮放縱，傲世凌人，自夸自大。（2）走這死路的人**善良，妒恨真理，嗜愛誑諞，不賞識義德的賞報，不專務善良的事，斷事不公平，徹夜不寢，不思好事但想作惡。不忍讓，不溫良，愛好虛偽狂妄，為利是圖。預見貧苦者，不肯矜憐惻隱；遇著遭難者，不願意分勞分憂，不承認造生他們的天主殘殺新生的嬰兒，敗壞天主朔造的成品。拒絕貧窮者，**遭難者，諂媚富足者。判斷事理不公平，陷害貧弱者，萬罪萬惡無所不作。凡上面所述一切，均宜深戒而遠避之。

    第六章真道，宗徒們的傳授

    （1）務必留神防範，勿受欺騙而失離宗徒們傳授的真道；不順從宗徒們的真道，便是遠離天主的正路。（2）你如有能力全部擔負吾主的重任，便可成一位聖德齊全的人，如無力全部擔負，就應盡力而為，（勿稍退怯）。（3）關于食品，也應盡力遵守主誡。或絕祭肉，祭祀偶像，乃是敬拜無生命的邪神。

    第七章聖洗

    （1）為行領洗聖事，應遵行的禮節如下︰諸端教理講授以後，取活水因父及子及聖神的名字給人授洗。（2）沒有活水，就用別的水，沒有涼水就用熱水。（3）涼熱水多沒有，（就用別的水），因父及子及聖神的名字，三次傾流在領洗人的頭上。（4）舉行領洗聖事以前，領洗者和授洗者要一同守齋。別的參加洗禮的人要盡力守齋，但領洗者本人守齋一天或二天，然後才得領洗。

    第八章守齋，祈禱，天主經

    （1）假善人每瞻禮二和瞻禮七守齋，你們應在瞻禮四及守備日守齋，不和假善人在相同的日期守齋。（2）你們祈禱，不要模仿假善人，但只應遵照福音中吾主的遺訓祈禱如下︰天主經在天我等父者，我等願爾名顯聖，爾國臨格，爾旨承行于地，如與天焉。我等望爾、今日與我、**用糧，爾免我債，如我亦免負我債者，又不我許陷于誘感乃就我與凶惡。權能光榮歸于爾，至與萬世。（3）念這段祈禱，每天三次。

    第九章謝恩禮︰即聖體聖事

    （1）舉行謝恩禮應遵守禮節如下︰（2）先奉獻聖爵念下面這篇經︰[我等之大父，爾曾以達味聖裔而僕耶穌，顯示以我等，我等為此感謝而，光榮歸于而，至于萬世！合一的禱詞（3）然後分開面餅，舉起奉獻，念下面這段經︰[我等之大父，爾曾藉爾僕耶穌，以生命與知識，顯示于我等。我等為此感謝而，光榮歸于爾，至于萬世。（4）又如我等分而共食之面餅，原是許多麥粒，散生諸山之上；然後收聚一起，和成一餅；照此，我等祈禱求爾，賜給地上之教會，起于萬方，連合一致，結成一體，組成而國。因耶穌基利斯督，光榮全能歸于爾，至于萬世！（5）非因主名已領洗禮者，不得參加你們的謝恩禮，即不許他分食聖體或分飲聖血。吾主曾說；[勿投聖物于豬犬。]

    第十章謝恩禮後︰合一的禱詞

    （1）飽餐聖筵畢後，行禮感恩念經如下︰（2）[聖父！而使爾之聖名駐扎于我心中；而又藉爾僕耶酥，以知識，信德，于生長，顯示于我等；為此我等感謝爾，至于萬世。]（3）[全能主宰，而為顯揚爾名，造生萬有，賜人飲食之筵享，賞人行禮感謝爾，又藉爾僕耶穌，賜我等神靈之飲食與常生。（4）爾乃大能者，我等感謝而，敬爾在萬有之上。光榮歸于爾，至于萬世。]（5）主，祈爾懷念而之教會，救免于諸凶惡，愛之成之，使之全善全美，起之于四方，集之成一體，祝聖之使成爾之國，俾獲爾諸倍之恩寵。全能與光榮歸于爾，至于萬世。]（6）主寵降臨，塵世不久存，賀三納，達味之天主。有聖德者請上前，無聖德者速自新，主其臨格，是所祝禱。（7）先知們可以隨意舉行時間較長的感恩禮。你們不必限制他們。傅油禮，舉行傅油禮禮，獻誦謝經文如下︰[我等之大父，我等感謝爾，爾曾以而僕耶穌以傅油之聖事顯示我等，光榮歸于爾，至與無窮世。]

    第十一章使徒，先知，與信徒的合作

    （1）不拘誰，前來講道，與上述的正道相合，你們就收留他。（2）如果講道大師本人離了正道，將受異端，破壞你們的安全，你們就不要听從他，他如果申張吾主的義德與知識，你們就收留他如同是收留吾主。（3）應遵照福音的誡命待遇使徒、與先知。（4）使徒來，待之以敬，如敬吾主。（5）他可以逗留一天，或必要時兩天。兩天不走，就是假先知。（6）使徒辭行，之可取納所需的路費，為能達到前程第一站，不可多取，多取就是假先知。（7）先知因聖神的靈感，替天主發言，你們不可試探他或考驗他，也不可審斷他。諸罪皆赦，此罪不赦。（8）因聖神的靈感替天主發言者並不都是先知。但應考察他的行為是否符合上主的模範。先的真假，察其行為即可辨認。（9）先知感于聖神提議倍餐，自己不餐，自己進餐，就是假先知。（10）講授真理只口講而不躬行，必是假先知。（11）如己證實他是真先知，他同時從事于教會與塵世有關的奧跡或事物，但不教導人效法他，你們就不必審斷他，讓他自己去受天主的審斷，古代曾先知有過同樣的作風。（12）先知感于聖神而發言，為自己討索錢幣或物品，你們不必听信他。他如索物濟貧，就不必審斷他。

    第十二章旅行與職業的合作

    （1）旅行的人因主名而來，你們要收留他。然後，關察他的行為可以認識他的人格，考察他的左右，就可認識他。（2）過客投宿，應盡力款待。他不可逗留兩天或必要時至多三天以上。（3）他如再願久留又有技藝，就應操技以糊口。（4）如無一技之長，你們也應盡力照料他，但勿許基督的信徒閑懶偷生。（5）他如不接受此項條件，乃自證是假托基督詐取私利。對此等人，應加以戒防。

    第十三章先知，教師，信眾，經濟合作

    （1）真先知，願九留，有權利得其日需。（2）真教師及有技藝的人也有同樣的權利。（3）因此，凡有牛羊田禾酒釀之類，都應抽取最早成熟的收獲，奉獻給先知，因為先知乃是你們的司祭長。（4）你們如果沒有先知，就應將那些物品施給貧者。（5）你們攪面作餅，也應擇取最先熟的一部分，遵照規誡施給。（6）每次打開酒桶油灌，就提取第一部分，獻給先知。（70所有錢財衣服及其它物品，也應提取你們認為最好的一部分，依照規誡施給。

    第十四章主日的祭典

    （1）每逢上主的主日，召集開會，**祭餅，舉行感恩禮你們先要明告諸罪，免得**祭禮，你們的祭禮務需是聖潔的。（2）凡與鄰者爭吵不睦者，須先和解。否則，不得參加祭典，**祭禮。（3）因為吾主親有遺訓說︰[任何地方，任何時間，都應給我舉獻聖潔的祭祀，我是偉大的君王，我的名字神奧，萬民稱頌歌楊。

    第十五章選舉監護與侍員

    （1）舉手選舉監護和侍員，應當本著上主的神意選舉合格的人才︰忠信基督，性情溫和，不貪錢財，正直成實，身經磨練，德行著稱，始可當選，他們的職責是盡先知和教師的任務給你們服務。（2）為此不可輕視他們，他們和眾先知及教師在你們當中都是有可尊敬的職務的人。

    合作的規勸

    （3）彼此互相規勸，互相糾正，須本和平的精神，遵照福音的訓誨，不可稍懷憤怒。傷害或得罪了旁人的人，如不先自悔悟，你們不要給他交談，也不听他的言談。（4）做其它任何事，都應該遵守吾主的福音。

    第十六章世界末日

    （1）醒悟度日，時時戒防，[燈火常然]，束裝緊扎，勿松懈，因不知吾主何時降來。（2）教友聚會曾宜勤，研討救靈事。信教事主，百年無益，除非最後一刻，德行無虧缺。（3）世界末日臨到時，假先知，其民者，數目增多，綿羊化為豺狼，友愛變成仇恨。（4）罪惡高漲，聖道沉淪，人類自相仇恨、自相殘虐、自相負買。然後，欺世者，出現世間，赫赫如天主子，作奇跡，顯大能，席卷大地，入其掌握，所犯罪過，及凶及重，太古以來無先例。（5）然後，舉凡受造之人，盡受大火熬煉，失足而喪亡者，數目眾多。恆心堅定，不失信德者，獲得被辱罵者的救援，保全性命。（6）其後，真理出現，跡象昭彰，第一、天門打開；第二、號筒長鳴；第三、死者復活。（7）不是一總的人都要復活，因為先知預言說︰[主降臨時，列聖陪之。]（8）最後，世人將見吾主從天上乘雲降來。（訓誨錄終）

    THEDIDACHE——

    (TheTeaching)

    withcommentsby

    BenH.Swett

    30January1998

    TheGreekworddidachemeans"teaching."TheDidacheistheshorttitleofanancientdocumentthatcontainssomeveryearlyChristiandoctrines.Althoughadocumentofthatnameisreferredtobyseveralancientwriters,itapparentlywaslost.Itwasre-discoveredinConstantinoplein1875,inamanuscriptdated1056thatalsoincludedseveralotherdocumentseitherknownorreferredtoashavingbeenwrittenbeforeAD150.

    TheDidacheseemstoconsistoffiveparts,hereshownaschaptersalthoughthesedivisionsarenotinthedocument.ThefirstpartshowswhatagenuineteacherofChristianrighteousnesswillsayandhowheorshewillgoaboutteaching.Thesecondpartdealswiththequestionofcleananduncleanfoods,andoutlinesproceduresforbaptism,fasting,prayer,theEucharistandthelove-feast.Thethirdsetspoliciesonthetreatmentofapostlesandprophetsbymembersofthecongregation.Thefourthorganizesthechurch,andthefifthbrieflysummarizesteachingsconcerningthesecondcomingofChristatendoftheage.

    ThistranslationoftheDidacheisnotcopyrighted.

    ChapterI——OnRighteousness

    1:1Therearetwoways,oneoflifeandoneofdeath,andthedifferencebetweenthetwowaysisgreat.

    "Thetwoways"isanancientteaching.InhisfarewelladdresstothechildrenofIsrael,Mosessaid,"Ihavesetbeforeyoulifeanddeath,blessingandcurse;thereforechoselife,thatyouandyourdescendantsmaylive."(Deuteronomy30:19)ThesametwowaysarefoundinJeremiah21:8andMatthew7:13-14.

    TheEpistleofBarnabasstatesitthisway:"Therearetwowaysofteachingandofpower,oneoflightandoneofdarkness,andthereisagreatdifferencebetweenthesetwoways.Forontheonearestationedthelight-givingangelsofGod;ontheothertheangelsofSatan.AndtheoneisLordfromalleternityandtoalleternity,whereastheotherisLordoftheseasonofiniquitythatnowis."(Barnabas18:1-2)

    1:2Thewayoflifeisthis:first,youshalllovetheGodwhomadeyou;second,yourneighborasyourself,andwhateveryouwouldnothavedonetoyou,donotdotoanother.

    Thesearethetwogreatcommandments(Deuteronomy6:4-5andLeviticus19:18)accordingtoJesus(Matthew22:37-40,Mark12:29-31,Luke10:25-28),plusthenegativeformoftheGoldenRule,"Donotdotoanotherwhatyouwouldnotwantdonetoyou."

    ThenegativeformoftheGoldenRuleisnotintheNewTestament,althoughthethoughtisinRomans13:10.Itisfoundintheliteratureofmanyreligionsandphilosophies:Hindu,Buddhist,Confucian,Jewish,Greek,Roman,Islamic.Itprovidesabasisforself-restraint;andinpractice,itcanchangeapersonfromharmfultoharmless(fromnegativetoneutralintermsofeffectonothers).

    JesustaughtthepositiveformoftheGoldenRule:"Doforanotherwhatyouwouldwantdoneforyou"(Matthew7:12,Luke6:31).Itprovidesabasisforpersonalinitiative;andinpractice,itcanchangeapersonfromharmlesstohelpful(fromneutraltopositiveintermsofeffectonothers).Thus,bytheresultitproduces,thepositiveformoftheGoldenRuleisahigherethic,properlyseenasbuildinguponandgoingbeyondthenegativeformoftheGoldenRule.

    1:3Andtheteachingofthesemaximsisthis:blessthosewhocurseyou,andprayforyourenemies,andfastonbehalfofthosewhopersecuteyou;forwhatthanksisthere,ifyoulovethemthatloveyou?DonotevenGentilesdothesame?Butlovethosewhohateyou,andyouwillnothaveanenemy.

    Matthew5:43-47,Luke6:27-35,Romans12:14

    1:4Abstainfromfleshlyandbodilylusts.Ifanyonegivesyouablowonyourrightcheek,turntohimtheotheralso,andyouwillbeperfect[full-grown,fully-mature].Ifanyonecompelsyoutogoamile,gowithhimtwo;ifanyonetakesyourcloak,givehimyourcoatalso;ifanyonetakesfromyouwhatisyours,donotaskforitbacknortrytouseforce.

    "Abstainfromfleshlyandbodilylusts"isaverytersesummaryofnumerousteachingsthroughouttheNewTestament.(e.g.,Matthew5:27-30,Ephesians4:22,IThessalonians4:3-5,IJohn2:16-17)."Turntheothercheek,gothesecondmile,andgiveyourcoatalso"areinMatthew5:39-41andLuke6:29.

    1:5Givetoeveryonewhoasksofyou,anddonotdemanditback;fortheFatherwantssomethingfromhisownfreegiftstobegiventoall.Blessedishewhogivesaccordingtothecommandment,forheisguiltless;butwoetohimwhoreceives;forifonewhoreceivesisactuallyinneed,heisguiltless;butwhoeverreceiveswhennotinneedwillhavetoexplainwhyhereceivedandforwhatpurpose;inprisonhewillbeinterrogatedconcerningthethingshehasdone,andhewillnotdepartfromthereuntilhehaspaidthelastpenny.

    "Givetoeveryonewhoasksofyou"isinMatthew5:42andLuke6:30.PaulquotedJesusassaying,"Itismoreblessedtogivethanreceive."(Acts20:35)"Untilyouhavepaidthelastpenny"isinMatthew5:26butnotinthiscontext.

    1:6Yes,trulyithasbeensaidaboutthis:"Letyouralmssweatinyourhandsuntilyouknowtowhomtogive."

    AsfarasIcantell,thissayingisnotanywhereintheBible.

    2:1Andtheteachingofthesecondcommandmentisthis:2Youshallnotmurder.Youshallnotcommitadultery;youshallnotseduceboys;youshallnotfornicate.Youshallnotsteal.Youshallnotbeafortune-teller;youshallnotpracticesorcery.Youshallnotkillachildbyabortionnorslayitwhenborn.Youshallnotcovetanythingthatbelongstoyourneighbor.3Youshallnotcommitperjury;youshallnotgivefalsetestimony;youshallnotspeakevil;youshallnotbearmalice;4youshallnotbedouble-mindedordouble-tongued,foradouble-tongueisasnareofdeath.5Yourwordshallnotbefalseorempty,butconfirmedbydeeds.6Youshallnotbegreedyorrapaciousorhypocriticalormaliciousorarrogant.Youshallnottakeupanevilplotagainstyourneighbor.7Youshallnothateanyone,butsomeyoushallrebuke,andsomeyoushallprayfor,andsomeyoushalllovemorethanyourownsoul.

    Thisteacherstartsmoststatementsofmoralinstructionwith"Youshallnot"AlmosteverythoughtinthisparagraphisinBarnabas19,sometimesverbatim,althoughnotinthissequence.

    3:1Mychild,fleefromeverythingthatisevilandeverythingthatislikeit.2Donotbewrathful,forwrathleadstomurder,norjealousnorcontentiousnorquarrelsome,forfromallthesemurderensues.3Mychild,donotbelustful,forlustleadstofornication,norafilthy-talkernoralewd-looker,forfromalltheseadulteriesensue.4Mychild,donotbeaninterpreterofomens,sinceitleadstoidolatry,noranenchanternoranastrologernoramagicalpurifier,norwishtoseethem,forfromalltheseidolatryarises.5Mychild,donotbealiar,forlyingleadstotheft,noravariciousnorconceited,forfromallthesetheftsareproduced.6Mychild,donotbeacomplainer,sinceitleadstoblasphemy,norself-willednorevil-minded,forfromalltheseblasphemiesareproduced.7Bemeek,forthemeekwillinherittheearth.8Belong-sufferingandmercifulandguilelessandpeaceableandgood,andreverealwaysthewordsyouhaveheard.

    Thisisadifferentteacher.Hehabituallyaddressespeopleas"Mychild"andheincludescause-and-effectexplanationswithhismoralinstructions."Themeekshallinherittheearth"isinPsalm37:11andMatthew5:5.

    3:9Youshallnotexaltyourself,norletyoursoulbepresumptuous.Yoursoulshallnotbejoinedwiththelofty,butwiththerighteousandhumbleyoushallwalk.10Youshallacceptwhatbefallsyouasgood,knowingthatwithoutGodnothinghappens.

    Oops,thefirstteacherinterruptsthesecond.ThesethoughtsarefoundalmostverbatiminBarnabas(19:3,19:6).

    4:1Mychild,remembernightanddayhimwhospeaksthewordofGodtoyou;honorhimastheLord,forwherehislordshipisproclaimed,thereistheLord.2Seekoutdailythefacesofthesaints,thatyoumayrestintheirwords.

    Thesecondteacheragain.Thisdocumentcapturesspecificstylesofteachingsothoroughlyitinvokesthe"voice"oftheteacher.Whotaughtlikethis?SeethefirstepistleattributedtoJohn.Althoughtheauthorshipofthatletterisindoubt,whoeveritwascertainlysoundslikethis.

    4:3Youshallnotdesireschism,butshallsetatpeacethosewhocontend.Youshalljudgerighteously;youshallnotshowpartialitywhenrebukingfortransgressions.4Youshallnotvacillateaboutwhetherathingwillbeorwillnotbe.5Youshallnotbeonewhostretchesouthishandstoreceivebutonewhodrawsthembackwhensomeoneisgiving.

    Thefirstteacher.AllthesethoughtsareinBarnabas(19:12,19:11,19:4,19:7,19:9).

    4:6Ifyouhaveanythinginyourhands,givearansomforyoursins.7Youshallnothesitatetogive;neithershallyougrumblewhengiving,foryouknowwhoisthefairpaymasterofyourreward.8Youshallnotturnawayfromhimwhoisactuallyinneed,butsharewithyourbrotherinallthingsandnotsaythingsareyourown,forifyouarepartnersinwhatisimperishable,howmuchmoresoinperishablethings?

    Barnabas19:11,19:8

    4:9Youshallnotremoveyourhandfromyoursonoryourdaughter,butfromtheiryouthteachthemthefearofGod.

    Barnabas19:6

    4:10YoushallnotcommandinyourbitternessyourslaveoryourmaidwhohopeinthesameGodasyourself,lesttheyceasetofeartheGodwhoisoveryouboth;forhecomesnotwithregardforreputation,buttothosewhomtheSpirithasprepared.11Andyouslaves,subordinateyourselvestoyourmastersinshameandfear,astoanimageofGod.

    Barnabas19:7——withthetwosentencesintheoppositeorder.

    4:12Youshallhateallhypocrisy,andeverythingthatisnotpleasingtotheLord.13YoushallnotabandonthecommandmentsoftheLord,butguardwhatyouhavereceived,neitheraddingnorsubtractinganything.14Youshallconfessyourtransgressionsinthecongregation;andyoushallnotcometoprayerwithanevilconscience.Thisisthewayoflife.

    Barnabas19:2b,19:11b,19:12b

    5:1Butthisisthewayofdeath:firstofall,itisevilandfullofcurses,murders,adulteries,lusts,fornications,thefts,idolatries,fortune-tellings,sorceries,robberies;falsetestimony,hypocrisy,duplicity,deception,arrogance,malice,stubbornness,greed,filthy-talking,jealousy,audacity,pride,boastfulness;

    Barnabas20:1reads,"Butthewayoftheblackoneiscrookedandcompletelycursed.Foritisawayofeternaldeathandpunishment,inwhichliethingsthatdestroymen-ssouls:idolatry,audacity,exaltationofpower,hypocrisy"followedbyalistofsinsverysimilartothoseintheDidache,butnotinthesamesequence.

    5:2persecutinggoodmen,hatingtruth,lovingfalsehood,notknowingtherewardofrighteousness,notadheringtowhatisgoodnortorighteousjudgment;watchingnotforthatwhichisgoodbutforthatwhichisevil;farfromgentlenessandpatience,lovingworthlessthings,pursuingrecompense,havingnomercyfortheneedy,notworkingforhimthatisdistressed,notrecognizinghimwhomadethem;murderersofchildren,corruptersoftheimageofGod,turningawayfromhimthatisinneed,oppressinghimthatisdistressed,advocatesoftherich,unjustjudgesofthepoor,utterlysinful.Mayyoubedelivered,mychildren,fromallthese!

    Barnabas20:2hasthisparagraphalmostverbatimandinthesamesequence,butitdoesnothavethelastsentence.Thelastsentencesoundslikeaspontaneousendorsementbythesecondteacher.

    6:1Takeheedlestanyoneleadyouastrayfromthiswayofteaching,forhewhodoessoteachesyouawayfromGod.

    ThissentencesumsupthethemeofChapterI.

    6:2IfyoucancarrythewholeyokeoftheLord,youwillbeperfect[full-grown,fully-mature];butifyoucannot,thendowhatyoucan.

    "Beyethereforeperfect"isinLeviticus19:2andMatthew5:48.Therestofthissentenceisapointofdeparture:thereisnosuchallowanceforcompromiseintheteachingsofJesus.Indeed,histeachingsarenotablyuncompromising.

    6:3Concerningfood,bearwhatyoucan,butcarefullykeepawayfromfoodsacrificedtoidols,foritisaworship-servicetogodsfromtherealmofthedead.

    TheprohibitionagainsteatingfoodsacrificedtoidolswasonepartofthedecisionoftheCouncilofJerusaleminAD49.Theentiredecisionwassentasalettertoallthechurches(Acts15:20-29,21:25),sowhydoesn-ttheDidacheincludeallofit?

    ChapterII——OnPiety

    7:1Concerningbaptism,baptizethus:havingfirstrecitedalltheseprecepts,baptizeinthenameoftheFatherandoftheSonandoftheHolySpirit,inrunningwater.2Butifyouhavenorunningwater,baptizeinotherwater,andifyoucannotbaptizeincoldwater,thenwarmwater;3butifyouhaveneither,pourwaterontheheadthreetimesinthenameoftheFatherandoftheSonandoftheHolySpirit.4Beforeabaptism,lethimwhobaptizesandhimwhoisbaptizedfast,andanyotherswhomaybeabletodoso.Andcommandhimwhoisbaptizedtofastoneortwodaysbeforehand.

    TheTrinityformula"InthenameoftheFatherandoftheSonandoftheHolySpirit"appearsonlyonceintheNewTestament(Matthew28:19).Itisprobablyalaterinsert(redaction)inboththeDidacheandMatthew-sGospel,becausetheTrinitywasnotdefineduntilAD362.Theoriginalreadingwasprobably"InthenameoftheLord"(seetheDidache9:5).Fastingbeforebaptismdroppedoutofourtraditionsomewherealongtheline.

    8:1Donotletyourfastingbewiththehypocrites,fortheyfastontheseconddayandthefifthdayoftheweek[MondayandThursday],butyoushallfastonthefourthdayandthedayofpreparation[WednesdayandFriday].

    Theword"hypocrite"occurs21timesintheNewTestament.Markusesitonce.Lukeusesitfourtimes.Inadditiontoparallels,Matthewusesiteleventimesinpassagesthatarefoundonlyinhisgospel.AllthesearesayingsofJesusinwhich"hypocrite"referstothemostreligiousJewsofhisday.Interestinglyenough,thiswordisnotfoundinActsoranyoftheepistles.

    8:2Neitherprayasthehypocrites,butastheLordcommandedinhisgospel:"OurFatherinheaven,hallowedbeyourname.Yourkingdomcome.Yourwillbedone,asinheaven,soalsoonearth.Giveustodayourdailybread.Andforgiveusourdebt,aswealsoforgiveourdebtors.Andleadusnotintotemptation,butdeliverusfromevil,foryoursisthepowerandtheglory,forever."3Praythiswaythreetimesaday.

    WhichGospelisreferredtohere?TheLord-sPrayerisnotinMarkorJohn.ItiswordedthiswayinMatthew(6:9-13)butnotinLuke(11:2-4).

    9:1Andconcerningthethanks-giving[Eucharist],givethanksthus:2first,concerningthecup:"Wethankyou,ourFather,fortheholyvineofyoursonDavid,whichyouhavemadeknowntousthroughyoursonJesus;toyoubethegloryforever."

    Directcomparisonof"yoursonDavid"and"yoursonJesus"mustbeaveryearlydoctrine,predatingthedoctrinethatJesusistheonlysonofGodandthedoctrinesetforthbyAthanasiusinAD318thatJesuswasGodIncarnate.ThisisprobablyonereasonwhyAthanasiusexcludedtheDidachewhenhefinalizedthelistofNewTestamentbooksinAD367.PaulcomparedDavidandJesus(Acts13:16-41,Romans5:15-17,ITimothy2:5).

    9:3Andconcerningthebrokenbread:"Wethankyou,ourFather,forthelifeandknowledgewhichyouhavemadeknowntousthroughyoursonJesus;toyoubethegloryforever.4Asthisbrokenbreadwasoncescatteredonthemountains,andgatheredtogetherbecameone,somayyourcongregationbegatheredtogetherfromtheendsoftheearthintoyourkingdom;foryoursisthegloryandthepower,throughJesusChrist,forever."5Butletnooneeatordrinkofyourthanks-givingexceptthosewhohavebeenbaptizedinthenameoftheLord,fortheLordhassaid,"Donotgivethatwhichisholytothedogs."

    ThereisnothinglikethisintheNewTestament.Paul-sinstructionsconcerningtheLord-sSupperdonotincludeamodelprayer(ICorinthians11:20-34)."Givenotthatwhichisholytothedogs"isinMatthew(7:6),butnotinthiscontext.

    10:1Andafteryouarefilled,givethanksthus:2"Wethankyou,holyFather,foryourholyname,whichyouhavecausedtodwellinourhearts,andfortheknowledgeandfaithandimmortalitywhichyouhavemadeknowntousthroughyoursonJesus;toyoubethegloryforever.3You,AlmightyMaster,createdallthingsforthesakeofyourname,andgivemenfoodanddrinktoenjoy,thattheymightgivethankstoyou,buttousyougivespiritualfoodanddrinkandeternallifethroughyourson.4Aboveall,wegivethanksthatyouarepowerful;toyoubethegloryforever.5Rememberyourcongregation,Lord,toredeemitfromallevilandperfectitinyourlove;andgatherittogether,theonethathasbeensanctified,fromthefourwindsintoyourkingdomwhichyouhavepreparedforit;foryoursisthekingdomandthegloryforever.6Maygracecome,andmaythisworldpassaway.HosannatotheGodofDavid!Ifanyoneisholylethimcome;ifanyoneisnot,lethimrepent.Maranatha.Amen."7Butlettheprophetsgivethankshowevertheywish.

    Thephrase"theone(church)thathasbeensanctified"isprobablyaveryclumsyredactioninsertedsometimeaftertheRomanEmperorTheodosiusdeclaredtheNicenesectofChristianitytheonlysanctifiedChurchinAD380.

    Paulprayed,"Yoursbethegloryforever."(Romans11:36,16:27,Galatians1:5,Ephesians3:20-21).

    PaulusedtheSyrianexpressionmaran-athawhichmeans"OurLordcontinuestocome."ItappearsonlyonceintheBible(ICorinthians16:22).Paul-shome(Tarsus)wasintheSyrian-speakingpartofCilicia.Thus,maran-athamayverywellhavebeenPaul-ssignature——hispersonaltestimonythatJesuscontinuedtocometohimafterhisconversionontheroadtoDamascus.

    ChapterIII——OnApostlesandProphets

    11:1Therefore,whoevercomesandteachesyouallthesethingsaforesaid,receivehim.2Iftheteacherhimselfispervertedandteachesadifferentdoctrinetothesubversionthereof,donotlistentohim;butifheincreasesyourrighteousnessandknowledgeoftheLord,receivehimasyouwouldtheLord.3Andconcerningtheapostlesandprophets,doaccordingtothecommandoftheGospel.4LeteveryapostlewhocomestoyoubereceivedasyouwouldtheLord.5Hewillstayoneday,andifnecessary,asecondday,butifhestaysthreedays,heisafalseprophet.6Lettheapostlewhendepartingtakenothingexceptbreaduntilhearrivesathisnextlodging.Butifheasksformoney,heisafalseprophet.

    ThisclearlyindicatesthatatleastsomeoftheapostleswerestilllivingwhentheDidachewaswritten.ItreflectswhatJesussaidwhenhetoldhisapostlesnottoprovideforthemselvesontheirjourneys(Matthew10:10-11),anditsuggeststhatsupportingapostlescouldbeaburdenonthepeoplewithwhomtheystayed.

    Matthewusestheword"apostle"once(10:2),Markusesitonce(6:30),andLukeusesitsixtimesinhisgospel,butnoneofthesepassagescontainanycommand.Paulusedthephrase"apostlesandprophets"(Ephesians3:4-6).

    "LeteveryapostlethatcomestoyoubereceivedastheLord"isakintosomethingJesussaid:"Hewhoreceivesyoureceivesme,andhewhoreceivesmereceiveshimwhosentme.Hewhoreceivesaprophetbecauseheisaprophetshallreceiveaprophet-sreward."(Matthew10:40-41)

    11:7Donottemptordisputewithanyprophetwhospeaksinspirit,foreverysinwillbeforgiven,butthissinwillnotbeforgiven.8However,noteveryonewhospeaksinspiritisaprophet,butonlyhewhohasthedispositionoftheLord;therefore,bytheirdispositionsthefalseprophetandtheprophetshallbeknown.

    TheunforgivablesinistoseetheworkofGodandsay,"ThatistheworkoftheDevil"(Matthew12:31-32,Mark3:29,Luke12:10)."Bytheirfruitsyoushallknowthem"referstodiscernmentoftrueandfalseprophetsinMatthew(7:15-20),buttheparallelinLuke(6:43-45)referstoagoodmanratherthanaprophet.

    11:9Anyprophetwhoordersamealinspiritshallnoteatofit;ifhedoes,heisafalseprophet.10Ifanyprophetwhoteachesthetruthdoesnotdowhatheteaches,heisafalseprophet.11Andanyprophet,trueandapproved,whoperformsritestoasecretcosmicassembly,butdoesnotteachotherstoperformwhatheperforms,shallnotbejudgedbyyou,forhisjudgmentiswithGod;forlikewisealsodidtheprophetsofold.12Ifanyonesaysinspirit,"Givemesilver,"orwhateverelse,donotlistentohim;butifhetellsyouaboutothersinneed,thatyoushouldgivetothem,letnoonecondemnhim.

    Theremusthavebeenaproblemwithfalseprophetswhotriedtogetthingsforthemselves.SeveralcommentariesnotethatDidache11:11isdifficulttointerpret.Thephrase"performsritestoasecretcosmicassembly"ismyliteraltranslation.ItprobablymeantthatthecongregationshouldnotbealarmediftheysawandheardaprophetconversingwithinvisiblemembersoftheKingdomofGod.PaulwrotetothechurchatCorinth:"Lettwoorthreeprophetsspeakandtheothersweighwhatissaid"(ICorinthians14:29-32).

    12:1LeteveryonewhocomesinthenameoftheLordbereceived,andthenexaminehimjudiciously——rightandleft——fortheopinionsheholds.2Iftheonewhocomesisatraveler,assisthimasmuchasyoucan,butheshallnotstaywithyoumorethantwoorthreedays,unlessthereisanecessity.3Ifhewishestosettlewithyouandisacraftsman,lethimworkforhisliving.4Ifheisnotacraftsman,decideaccordingtoyourownjudgmenthowheshallliveasaChristianamongyou,butnotinidleness.5Ifhewillnotdothis,heisonewhomakesgainfromChrist.Fromsuchkeepaloof.

    Paultaughtagainstlivinginidleness,inAD50or51(IIThessalonians3:6-12).

    Theword"Christian"appearsonlythreetimesintheBible.ThediscipleswerefirstcalledChristiansatAntiochofSyriaaboutAD43(Acts11:26);KingHerodAgrippaIIsaidtoPaul,"InashorttimeyouthinktomakemeaChristian!"aboutAD59(Acts26:28);andSimonPeterwrote,"IfonesuffersasaChristian,lethimnotbeashamed"nolaterthanAD64or65(IPeter4:16).

    ChapterIV——OnOrganization

    13:1Everytrueprophetwhodesirestosettleamongyouisworthyofhisfood.2Likewise,atrueteacheralsoisworthy,butlikethecraftsman,heworksforhisliving.3Therefore,takethefirst-fruitsofeveryproductofthewine-pressandthreshing-floor,ofoxenandsheep,andgiveittotheprophets,fortheyareyourchiefpriests.4Andifyouhavenoprophet,giveittothepoor.5Ifyoumakebread,takethefirst-fruitsandgiveaccordingtothecommandment.6Inlikemanner,whenyouopenajarofwineoroil,takethefirst-fruitsandgiveittotheprophets.7Yes,andofmoneyandclothingandeverypossession,takethefirst-fruits,asseemsgoodtoyou,andgiveaccordingtothecommandment.

    Therewere"prophetsandteachers"inthechurchatAntioch(Acts13:1-3).Paulwrote,"Godhasappointedinthechurch,firstapostles,secondprophets,thirdteachers,thenworkersofmiracles,healers,helpers,administrators,speakersinvariouskindsoftongues."(ICorinthians12:28-31)

    PaulandBarnabasearnedtheirownliving,butPeterdidnot——andPauldidnotpreachwhathepracticedinthatregard.Onthecontrary,hestronglymaintainedthattheworkmanisworthyofhiswage(ICorinthians9:1-27).However,IfindnothingintheNewTestamentaboutgivingthefirst-fruitstothelocalprophets.

    14:1GathertogetherontheLord-sday,breakbreadandgivethanks,havingfirstconfessedyoursinssothatyoursacrificemaybepure.2Butdonotletanyonewhohasaquarrelwithacompanionjoinwithyouuntiltheyhavebeenreconciled,sothatyoursacrificemaynotbepolluted;3forthiswasspokenbytheLord:"Ineveryplaceandtimeoffermeapuresacrifice,forIamagreatking,saystheLord,andmynameiswonderfulamongtheGentiles."

    TheLord-sDaywasestablishedasthefirstdayoftheweek(Sunday)veryearlyinthehistoryofthechurch."Reconcilebeforecomingtothealtar"isinMatthew5:23-24.ThequoteonpuresacrificeisslightlyparaphrasedfromMalachi1:11.

    15:1Therefore,electforyourselvesbishopsanddeaconsworthyoftheLord,menwhoaremeekandnotloversofmoney,trueandapproved,fortheyalsoperformforyoutheministryoftheprophetsandteachers.2Therefore,donotdespisethem,fortheyareyourhonorablemen,alongwiththeprophetsandteachers.

    Paulused"bishop"asequivalentto"elder"(Philippians1:1,ITimothy3:1-18,Titus1:5-14).InGreek,bishopmeans"overseer"anddeaconmeans"servant".

    "Electforyourselves"isinstarkcontrasttothedoctrinethatbishopsmustonlybeconsecratedbybishops,andthedoctrineof"apostolicsuccession".Thefactthatitincludesthisdemocraticdoctrine,laterreplacedbythehierarchy,wasprobablyanotherreasonwhyAthanasiusexcludedtheDidachewhenhefinalizedthelistof27NewTestamentbooksinAD367.

    15:3Andreproveoneanother,notinangerbutpeaceably,asyouhaveitintheGospel,andletnoonespeaktoanyonewhowrongshisbrother,neitherlistentohim,untilherepents.4Andyourprayersandalmsgivingandallyourdeeds,doasyoufinditintheGospelofourLord.

    ThisisJesus-sprocedureforreprovingabrother(Matthew18:15-17).Whenyougivealmsandwhenyoupray:(Matthew6:2-8).Whenyoufast:(Matthew6:16-17).

    ChapterV——OntheFuture

    16:1Bewatchfulforyourlife;donotletyourlampsbequenchedoryourloinsbeungirded,butbeready,foryoudonotknowthehourinwhichourLordcomes.2Beoftengatheredtogether,seekingwhatisfitforyoursouls,forthewholetimeofyourfaithwillnotprofityouifyouarenotperfect[full-grown,fully-mature]attheendoftheseason.3Forinthelastdaysfalseprophetsandseducerswillbemultiplied,andthesheepwillbeturnedintowolves,andlovewillbeturnedintohate.4Foraslawlessnessincreases,theywillhateandpersecuteandbetrayoneanother.AndthenthedeceiveroftheworldwillappearasasonofGod,andhewilldosignsandwonders,andtheearthwillbedeliveredintohishands,andhewilldounlawfulthingssuchasneverhappenedsincetheworldbegan.5Thenthecreationofmanwillcometothefierytrialoftesting,andmanywillstumbleandperish,butthosewhoendureinthefaithwillbesavedalivefromunderthecurse.6Andthenwillappearthesignsofthetruth:firstthesignofanopeningintheheavens,thenthesignofthesoundofthetrumpet,andthirdlyaresurrectionofthedead:7notofall,butasitissaid:"TheLordwillcomeandallhissaintswithhim."8ThentheworldwillseetheLordcomingonthecloudsofheaven.

    ThisabbreviatedversionoftheapocalypseisthesimplestandclearestIhaveeverseen,butitdoesnotcopyanyotherversionoftheapocalypseIcanfind.Alsoworthnoting:nothingintheDidacheindicatesanyawarenessoftheJewishrebellioninAD66orthedestructionofJerusaleminAD70.

    ~~~~~~~~~~~~~~~~~~~~~~~~~

    ContentAnalysis

    TheDidachecontainssomematerialthatisalsoinMatthewandLuke,ratheralotthatisonlyinMatthew,andmuchthatisnotinanyofthecanonizedgospels,but——andthisisremarkable——itcontainsvirtuallynothingthatisfoundinMark.

    Howcouldthathavehappened?IftheDidachewasbasedonMatthew,asmostNewTestamentscholarsassume,howdidthewritermanagetoexcludevirtuallyeverythingthatMatthewcopiedfromMark?Andevenifhehadbothofthosegospelsopeninfrontofhim,whywouldhewanttodothat?

    Amorelikelyhypothesisis:

    SayingsofJesuswereprobablyinwidecirculationinbothoralandwrittenform.TheDidachereferstoacollectionofthesayingsofJesusknownas"TheGospeloftheLord"butnoneofthefourcanonizedgospels.MarkwrotehisGospelbasedonthepreachingofPeter,asmostNewTestamentscholarsmaintain.MatthewhadtheDidacheandcopiedfromitashedidfromMark:thatwouldexplaintheoriginofthepassagesthatareonlyintheDidacheandMatthew.LukecompiledhisGospelfromseveralsources,includingMark,buthedidnothavetheDidache.

    MuchofthematerialintheDidacheisalsoinActsand/ortheEpistlesofPaul.ThestyleofthesepartsistypicalofPaul.

    ThecommonsourceforpartsoftheDidacheandtheEpistleofBarnabasisnotverydifficulttoascertain.IfweweretocomparetwosermonsbyBillyGraham,onegiveninthe1950sandtheotherinthe1990s,manyphrasesandevenwholesentenceswouldbevirtuallyidentical,butnotinthesamesequence——whichispreciselywhatwefindintheDidacheandtheEpistleofBarnabas.Therefore,themostprobablesourceisBarnabashimself,earlyandlateinhiscareer.

    TheDidacheshowsseveralabruptchangesinvocabulary,phrasing,andwaysofaddressinganaudiencethatcapturethe"voices"ofthreedifferentspeakers.Insum,itreadslikeasetoflecturenotestakenbysomeonelisteningtothreepeople.

    HistoricalContext

    ManystrongparallelspointtoPaulandBarnabasastheapostlesinvolvedinthisteaching.Ifso,whatweknowaboutthemfromothersourcesbracketsthetimeandplaceinwhichtheDidachewaswritten.

    ThefollowersofJesusfirstpreachedthegospelonlytoJews.Afterseveralyears,someofthemstartedpreachingtoGentilesinAntiochofSyria,manyofwhomwereconverted.WhentheleadersofthechurchinJerusalemheardaboutthis,theysentBarnabastoAntioch.HefoundasizablecongregationandmanymorepeopleeagertohearaboutJesus.SoBarnabaswenttoTarsusandbroughtPaultoAntioch.Theytaughttheretogetherforayear.(Acts11:19-26)

    NowinthesedaysprophetscamedownfromJerusalemtoAntioch.AndoneofthemnamedAgabusstoodupandforetoldbythespiritthattherewouldbeagreatfamineoveralltheworld,andthistookplaceinthedaysofClaudius.Andthedisciplesdetermined,everyoneaccordingtohisability,tosendrelieftothebrethrenwholivedinJudea;andtheydidso,sendingittotheeldersbythehandofBarnabasandPaul.(Acts11:27-30)

    HistoricalsourcessaytherewasagreatfamineinJudeainAD47.Therefore,Acts12:1-23maybemisplacedinLuke-sotherwisechronologicalreport."Aboutthattime"KingHerodkilledJamesthebrotherofJohnandarrestedPeter;butPeterescapedfromprison,andKingHeroddiedatCaesarea.TherearehistoricalrecordsthatKingHerod(AgrippaI)diedduringafestivalatCaesareainAD44.Lukeaddsatime-space:"ButthewordofGodgrewandmultiplied"(Acts12:24).

    InhisepistletotheGalatians,Paulwrote:

    Thenafterfourteenyears,IwentupagaintoJerusalemwithBarnabas,takingTitusalongwithme.Iwentupbyrevelation;andIlaidbeforethem(butprivatelybeforethosewhowereofrepute)thegospelwhichIpreachamongtheGentiles,lestsomehowIshouldberunningorhadruninvain.(Galatians2:1-2)

    FourteenyearsafterPaul-sfirstvisittoJerusalemprobablyequatestoAD47.TheDidachemaybewhatPaullaidbeforetheleadersinJerusalem——asummarydocumentpreparedinadvanceforjustthatpurpose——ormorelikelyfromthewayitsounds,asetoflecturenotestakenwhileBarnabasandPaulandTituswerespeaking.IneithercaseitisworthnotingthatintheDidacheandinActs15:12Barnabasspeaksfirst.HewastheleaderatAntioch.Paulwashisassistant.

    whentheyperceivedthegracethatwasgiventome,JamesandPeterandJohn,whowerereputedtobepillars,gavetomeandBarnabastherighthandoffellowship,thatweshouldgototheGentilesandtheytothecircumcised.(Galatians2:9)

    ThiswaswhenBarnabasandPaulreceivedtheircharteras"TheApostlestotheGentiles."TheyreturnedfromJerusalemtoAntioch,bringingMarkwiththem.(Acts12:25)Shortlythereafter,allthreeofthemsetoutonPaul-sfirstmissionaryjourney,whichscholarsdateinAD47.(Acts13:1-4)

    TheywentfromAntiochtoandthroughtheislandofCyprus,andthennorthtowhatisnowthesoutherncoastofTurkey.ThereMarkleftthemandwentbacktoJerusalem.PaulandBarnabaswentonestablishingnewchurchesintheRomanprovinceofGalatia.Theyreturnedtothecoastbythewaytheycame,sailedbacktoAntiochofSyria,and"remainednolittletimewiththedisciples."(Acts13-14)

    ButsomemencamedownfromJerusalem[toAntioch]andwereteachingthebrethren,"UnlessyouarecircumcisedaccordingtothecustomofMoses,youcannotbesaved."(Acts15:1)

    Paul-slettertotheGalatianswasprobablywrittenatthistime.Nodoubt,menfromJerusalemalsotoldhisconvertsinGalatiathattheyhadtobecircumcised.PaulwasangrybecausetheleadersinJerusalemhadbrokentheiragreementbysendingmentotheGentiles.Thus,hislettertotheGalatianswaswritteninlateAD48orearlyAD49.

    PaulandBarnabasandsomeoftheotherswereappointedtogo[fromAntioch]uptoJerusalemtotheapostlesandtheeldersaboutthisquestion.(Acts15:2b)

    ScholarsdatetheApostolicCouncilofJerusaleminAD49.ThecontroversywasnotbetweenPaulandPeter.Afterall,PeterwastheonewhofirstpreachedthegospeltoGentiles(Acts11:1-3).ItwasbetweenPauland"thecircumcisionparty"ledbyJamesofJerusalem,thebrotherofJesus(Galatians2:12).

    Peterspokefirst,infavorofpreachingthegospeltoGentiles.ThenBarnabasandPaulpresentedtheircase.Finally,JamesofJerusalemyielded.ThedecisionwasthatGentilesdidnothavetobecomeJewsinordertobeChristians,buttheymust:"Abstainfromwhathasbeensacrificedtoidolsandfrombloodandfromwhatisstrangledandfromunchastity."(Acts15:6-21,29)ThefirstpartofthisdecisionisintheDidache(6:3);theotherthreeprovisionsapparentlywereaddedtoitbythe"apostlesandelders"inJerusalem.

    Withtheircharterthusreaffirmed,PaulandBarnabaswerereadytocarrythedecisionoftheApostolicCouncilbacktothechurchestheyestablished.BarnabaswantedtotakeMarkwiththemagain,butPaulobjectedbecauseMarkleftthemduringtheirpreviousjourney.PaulandBarnabasquarreled.Finally,BarnabastookMarkwithhimandwentbacktoCyprus(Acts15:36-39).ThisisthelastwehearofBarnabasintheNewTestament,exceptforanindicationthathewasstillpreachingthegospelseveralyearslater(ICorinthians9:6).

    ThelongtitleoftheDidacheinthemanuscriptdated1056reads:"TheTeachingoftheLordbytheTwelveApostlestotheGentiles"butIbelievetheoriginaltitlewas"TheTeachingoftheApostlestotheGentiles"andtherestwasinsertedlater.

    CertainlyBarnabasandPaulwere"TheApostlestotheGentiles."IftheDidacheisasampleoftheirteaching,asitcertainlyseemstobe,thenitmustbedatednolaterthanAD49becausethatwaswhentheywenttheirseparateways.ThemostprobabledateiseitherAD44orAD47.Ineithercase,thosedatesareearlierthananythingintheNewTestament.Therefore,IbelievetheDidacheistheearliestChristiandocumentwehave.AlthoughrightlyregardedasachurchhandbookandnotaGospelorabsolutelybasedontheteachingsofJesus,itprovidesvaluableinsightsconcerningthemoraldoctrines,theology,rituals,esotericoperationsandcongregationaltestingofapostlesandprophets,andthebasicorganizationofFirstCenturyChristianity.