《十二使徒遗训》

    （本文转载自《基督教历代名着集成─基督教早期文献集》）

    主藉十二使徒向外邦人的训话

    第一章

    世人有两条道路可走：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，你要爱那创造你的上帝，第二，爱人如己（太廿二37一39；可十二30，31；利十九18）；凡你不愿人怎样待你的，你也不要这样待人」（太七12；路六31）。上面这些话的遗训是如下述：「要为那咒诅你们的祝福，为你们的仇敌祷告，为逼迫你们的禁食。你们若单爱那爱你们的人，有什么赏赐呢？就是外邦人不也是这样行吗？（太五44，46，47；路六32，33）但是，就你们来说，「要爱那恨恶你们的，这样，你们就没有仇敌了。」「要禁戒肉体的私欲。」（彼前二11；多二12）「有人打你的右睑，连左脸也转过来由他打，」（太五39）这样，你们将成为完全了。（太五39）「有人强逼你走一里路，你就同他走二里；有人要拿你的外衣，连内衣也由他拿去。有人夺你的东西去，不用再要回来（路六30），甚至可能的也不要它。有求你的就给他，不要拒绝，因为天父的旨意是要我们从所得的当中分给众人。那顺从命令而施舍的人有福了；因为他是无罪的。那接受的人有祸了，因为接受私人的施舍，若是真有缺乏而接受，他就没有罪，但若没有缺乏而接受，他必受严厉的究问，为什么取它，他要坐监而被查究有何缺乏，而「若有一文钱没有还清，他断不能从那里出来。（太五26）但在另一方面，论到这种事，曾有古训说：「你绸济人的财物，当在你手里发过汗，直到你知道应该给谁。』

    第二章

    遗训的第二条诫命如下：「不可杀人，不可**」（太十九18），不可亲男色，不可宿娼，不可偷盗，不可行邪术，不可用迷蒙药，不可打胎，不可杀害婴孩，「不可贪图邻舍的财物」（出廿17），「不可背誓，」（太五33）；「不可作假见证」（太十18）；不可口说恶言，不可心存狠毒。不可犹豫不定，不可口是心非，因为口是心非便是死亡的网。勿谎言或虚假，总要用行为来证明。不可贪婪或强夺，不可假冒为善或怨恨或骄傲。不可用奸计陷害邻舍。不可对人怀恨，但对待人有应当责备的，有应当为之祷告的，有应当爱之胜过爱你自己性命的。

    第三章

    我的孩子哪，你要躲避所有恶人及一切相类的人。不可暴躁，因为暴躁是杀人的引线，也不可嫉妒，不可纷争，不可生气，因为这些都足以酿戍凶杀。我的孩子哪，不可放纵情欲，因为情欲是**之媒。不可出言轻薄，不可眼角传情，因为**的事都是由此而生的。我的孩子哪，不可听星相的话，因为这将引你去拜偶像，你也不可行魔法，不可观天象，不可作一巫术家，这等事不要乐意去看，因为它们都会引致拜偶像。我的孩子哪，不可说谎，因为说谎是偷盗的开端，不可贪财或蹈虚荣，因为偷盗的行为都是由此而起。我的孩子哪，不可发怨言，因为它引致亵渎，不可固执，不可生恶念，因为这些事也都使亵渎产生。你要温柔，因为温柔必承受地土（太五5）。你要恒忍，要怜恤人，没有诡诈。要沉静，善良，当因着所听见这些话而畏惧。你不可自大自高，勿浮夸成性。不可任你的性情趋于高傲，却应与义人及谦卑的人相来往。凡你所遇见的，都当以为美事，要知道，万事都靠赖上帝而发生。

    第四章

    我的孩子哪，你要早晚记住那向你讲说上帝道理的人，你要尊敬他如同尊敬主，因为凡在讲论主治的地方，主就临在。你要每日寻求众圣徒之所在，这样你可在他们的话襄得安宁。你不要分党派，却要劝戒纷争的彼此和睦。你要按公义判断；不可凭着外貌定人的罪（申一16；箴三9；约七24）。你不可三心两意，犹豫不定。不可伸着手领受，却缩着手施舍。将你手里所得的给人一份，好赎你的罪。你不可迟疑于施舍，于施舍时也不可发怨言，因为知道好的酬劳者是谁。你不要拒绝贫穷的人，凡物都要与弟兄相共，不可说这是你自己的，你若能在不朽坏的当中有分，何况在那能朽坏的当中呢？你不要从你的儿女离开手，要从小教导他们敬畏上帝。你不可以发怒去吩咐仆婢，因为你的仆婢也是仰望这同一的上帝，这样，免得他们不敬畏那在你们双方上头的上帝了；上帝召人不是凭着外貌，却是那些为圣灵所预备了的人。你们做仆婢的，应顺服你们的主人，视之为上帝的代表，要予以恭敬和畏惧。你要恨恶一切虚伪，和一切为主所不喜悦的事。不可背弃主的诫命，却要持守你所领受的，「不可加添，也不可减少。」（申四2；十二32）要在会众面前承认你的罪，如觉良心有愧时，切不可上前去作祷告，这是生命的道路。

    第五章

    反之，死亡的道路是如下述：第一，它是作恶，充满咒诅，凶杀，**，放纵情欲，徇私，偷盗，拜偶像，行邪术，施蒙药，抢劫，作假见证，假冒为善，三心两意，诡诈，骄傲，邪恶，顽固，贪婪，怨语，妒忌，胆大妄为，傲慢，夸张，**善人，恨恶真理，好说谎话，不知公义的赏赐，不与良善相合，不符公平的判断，夜里不睡觉，不是为要行善，乃是想去作恶，远离温柔与忍耐，好虚荣，图报复，不怜恤穷人，不扶持那些因劳苦受**的人，不认识那创造他们的主，杀戮婴孩，毁灭上帝的造像（译者按：即指人类），弃绝穷乏的人，虐待受苦的人，为富足的人作辩护，对穷人作不公正的审判，全面犯罪。我的孩子们哪，惟愿你们能从以上所说的一切罪恶得蒙拯救。

    第六章

    当留意「免得有入迷惑你们」（太廿四4）使你背弃这教训的道路，因为他的教训是缺乏了上帝。你若能负起主的全轭，你将成为完全，即或不然，也当尽力去行。至于食物，要按着你的能力担任，但切不可吃那祭偶像的东西，因为这是崇拜死神。

    第七章

    论到洗礼，当这样做：先将以上所说的一切事学习过了，然后到流动的水里「奉圣父圣子圣灵的名施行洗礼」（太廿八19）；但如没有流动的水，也可以用别的水施洗，若是不能用冷水，热水也可以。若是凉水和温水都没有，就可以三次用水注在头上，奉圣父圣子圣灵的名去做。而在洗礼之前，施洗者与受洗者都当禁食，有别人能同行此，亦好。你要嘱咐受洗的人，在受洗前一两天禁食。

    第八章

    你们禁食的日期，不可定在与那假冒为善的人一起，他们常在礼拜一和礼拜四禁食，你们禁食要定在礼拜三和礼拜五。你们祷告不要像那假冒为善的人（太六5），却要依从主福音中所吩咐的这样祷告：「我们在天上的父，愿人都尊你的名为圣，愿你的国降临，愿你的旨意行在地上如同行在天上。我们日用的饮食今日赐给我们，免我们的债，如同我们免了人的债，不叫我们遇见试探，救我们脱离凶恶者。因为国度权柄荣耀都是你的，世世无穷。」（太六9－13）应当一天三次这样祷告。

    第九章

    关于圣餐（或作「献感谢祭」），当这样地祝谢：先拿起杯来说：「我们的父，我们感谢你，为了你仆人戴维的圣葡萄树之故，它是你借着你仆人耶稣向我们表明了的；愿荣耀归于你，直到永远。」再对着所擘的饼说：「我们的父，我们感谢你，为了生命和智慧之故，它是你借着你仆人耶稣向我们表明了的；愿荣耀归于你，直到永远。这所擘的饼，当初是麦子，曾散满在山岗，而后团合成为一个，同样，但愿你的教会也从地极聚合起来，进入你的国，因为荣耀权柄靠着耶稣基督归于你，直到永远。」除了奉主的名受过洗的之外，无论什么人不许领受圣餐。因为关于这事，主曾说过：「不要把圣物给狗。』（太七6）

    第十章

    你们吃饱之后，应这样地感谢，说：「圣父啊，我们感谢你，因为你赐你的圣名住在我们心里，并且因为你将知识，信心与永生，借着你仆人耶稣向我们表明；愿荣耀归于你，直到永远。全能的上帝啊，称你为了你圣名之故，创造了万有，将饮食赐给世人，使他们享受，而感谢你，但对于我们，你借着你的仆人使我们得了属灵的饮食和永恒的光。我们特别感谢你，因为你是有能力的。愿荣耀归于你，直到永远。主啊，求你记念你的教会，救它脱离所有凶恶，用你的爱使它完全，使它合而成圣，从四方的风引它到你的国里，就是你为它所预备了的国（太廿四31）。因为权柄荣耀都属于你，直到永远。但愿恩典降下，并愿这个世界过去。戴维的上帝和散那（太廿一9，15），凡圣洁的，可以来！不洁净的，要悔改。「主必要来！阿们！」（林前十六22），你们应让众先知照他们的意思施圣餐。

    第十一章

    凡本着以上所说的事来教你们的，你们要接待他。但若有教师自己叛离真道，用别的教义来教你们，破坏以上的事，你们不可听他。如果他的教言能使你们增加公义，更明白主，你们更接待他如接待主一样。关于使徒和先知，你们应按福音上的规例而行。凡有使徒到你们那里去，接待他如接待主，但他只得在你们处住一天，如必要时，住两天也可；然若住三天，他便是假先知了。使徒出门的时候，不可受人的礼物，只可领取饼食，够他所要到的当晚宿地便是；若他索取银钱，便是一个假先知了。凡藉灵的话作先知的，你们不可试验或查问他，「一切的罪都得赦免，惟有这个罪不得赦免。」（太十二31）不过，未必所有藉灵说话的都是先知，惟有遵主行为的才是先知。所以看他的行为就可以分辨是真或假的先知。凡先知借着灵吩咐摆设筵席，他自己必不吃它，否则他便是假先知。凡先知教训真理，若他不照所教而行，便是假先知。凡受过考验的真先知，将一个属世的奥妙表白在教会中（或例如何一2以下），他若不教训人，依从他的行为去行，你们就不可审问他；因为他要在上帝面前受审刊，在古时的先知也是如此。凡借着灵说：「给我金钱或别的东西，你们不要听他；但若他叫你们施舍别人，就不应审问他。」

    第十二章

    凡奉主名而来的人（太廿一9），你们要接待；当你们考验了他之后，你们必将知道他，因为你们必有分辨真假的知力。若是来的人是个旅客，你们当尽量帮助他，但他只应停留你们处不多过两天，或者于必要时，三天也可。倘若他想长住在你们当中，而有一技之长，他应自食其力。他若不会手艺，你们就按照你们的了解，为他准备，不要任一人为了他是一个基督徒之故而闲住在你们中间。但若他不愿意这样做，他是在售卖基督了；你们要防备这等人。

    第十三章

    凡真先知而愿同你们住的，他的饮食是值得你们供给的（太十10。路十7；林前九13，14；提前五17，18）。真教师，像工人一样，赚得饭食是应当的。所以无论是酿酒，田场，或牛羊等产物，你们应取出初熟之物供给先知，因为他们是你们的祭司长。要是你们没有先知，就当舍给穷人。你们若制饼，当遵从规则，将第一个舍给人。同样，你们若开一?酒或一?油，当将第一杯奉给先知。银钱，衣物，以及一切产业，将第一份像初热果子一样依照规定行施舍。

    弟十四章

    在主日，你们当聚集擘饼祝谢，承认你们的罪，而后你们的祭物方得洁净。凡向同伴争吵的，当禁止他们与大家**，直到他们重新和好为止（参太五23，24）。这样你们的祭物就不致污染。因为这是主所吩咐过的，祂说：「无论何时何地，要用洁净的祭物到我面前来，因为我是大君王，在外邦人中，我名是奇妙的。」（玛一11，14）

    第十五章

    所以你们当为自己推举配作主门徒的人为主教与执事，即温柔的，不贪财的，诚实可靠，而被试验过无误的。因为他们是事奉你们，如同先知和教师所担任的一样。所以不可轻视他们，因为他们连同先知和教师都是你们当中有荣誉的人。你们要互相责备，但不可动怒，要和平，如你们在福音书中所见的一样（太五22－26；十八15－35），凡不好好待其邻舍的，就不要和他讲话，并且不可让他听你们讲话，直到他悔改为止。你们的祷告和赒济，以及一切行为，都要遵从我们主的福音书去做。

    第十六章

    你们要为自己的生命儆醒（太廿四42），不叫你们的灯熄灭，你们的腰里要束上带，不可放松，因为你们不知道我们的主什么时候来（路十二35，太廿四44）。当时常聚会，追求那于你们灵魂有益的事，因为无论你们相信的时问多么长久，若是末日到了的时候，你们还没有成为完全人，那么你们的信仰也于你们毫无益处。因为到末后的时期，假先知与腐化人必将增多，羊将变为豺狼，爱将变成恨恶；不法之事也要加增，人将彼此相仇，逼迫和出卖，世上必将出现冒充为上帝的儿子来欺哄世界，要行奇事异迹，全地要交在他手里（大廿四24；帖后二9），他要犯那有世以来从不曾有的罪恶。那时，受造的人类必将进入试炼的火，要有许多的人跌倒灭亡（太廿四10），但凡有忍耐，有信心的人必将甚至从咒诅本身得救（太十22；廿四13）。而后真理的异象必要显明。先有兆头展开在天上，而后号筒吹响的记号，再后就死人复活（太廿四30，31）；但并不是一切的死人都复活，却是如经上所说：「主必降临，所有他的圣徒也与祂同来。」（帖前四16；亚十四5）然后世上的人必将看见主驾着天上的云降临（太廿四30；廿六64）。

    十二宗徒训诲录——

    这是一篇属于第一世纪晚期或二世纪初的作品，作者不详，内容主要包括一些基督徒行为准则，以及教会传统方面的训诲。当时只有一小部分教会领导阶层曾经考虑将其列为“正经”。

    第一章生活之路：忠怒之道

    （1）人生知道有两条，生路一条，死路一条。两条之间分别之大。（2）生活之路就是下面这一条；[首先应敬爱造生你的天主；其次应爱邻者，爱人如己。不拘在什么事上，己所不欲，勿施于人。]

    福音的精神，经济互助

    （3）这些训辞的意思是说：[人家咒你灾殃，你应祝福他吉祥；人家仇恨你为他祈祷；人家**你，你为他守斋。以德报德，（人之常情），教外人都能做到，那算是你们的什么功德？但是你们以德报怨，恩爱仇人你们就没有仇人了。（4）凡是形色物欲，血气肉情，都应严加戒防。有人打你右脸，你将左脸也给他打，这样可以修成至德。人如强迫你伴行千里路，你就伴他行两千；人如掠夺你的外氅，你连你的内衣也脱给他。东西被人夺取，不必要人归还，即便要也要不回来！（5）有人如求你施给，你就施给他不必要他偿还，因为天主圣父的旨意是给一总人分施他的恩宠。遵守天主的规戒施给，无罪无咎，乃是真福的人。受施给人没有真福。他如只得所需，还算无罪无咎。否则不需而得，为何而得，有何目的，将来都要交代清楚。甚且所作和事，都要受人鞫迅，然后锁链加身，带下监狱，非至分文偿清，不得获释。（6）常有名言说：[手有恩物施人，需待手暖汗流，未识领受者谁，切莫轻易放手！]

    第二章戒防诸罪，互相规劝

    （1）第二条诫命如下：（2）勿杀人。勿淫污以婚者。勿淫污幼童。勿淫污未婚者。勿偷盗。勿行妖法魔术。勿卖鬼物治病。勿堕胎。勿杀婴。（3）勿贪他人财物。勿发虚誓。勿妄证。勿以语言害人，勿记仇怀恨。（4）勿怀二心。勿两面二舌。勿二心二舌。因为那是自陷死亡的罗网。（5）勿谎言。勿空言。但应言行一致，功德饱满。（6）勿爱财。勿贪霸。勿假善欺人。勿傲世凌人。勿性情险并未人祈恶。勿心存歹意谋害人。（7）勿恨任何人，但要规劝人，怜悯祷人，甚至为爱人牺牲自己的性命。

    第三章戒防恶念，破处迷信

    （1）吾子！一切邪恶及近似邪恶之事你应概远避。（2）勿愤怒，愤怒引人相杀。勿嫉妒、勿争吵，勿急躁勿急躁，这些都是人间互相残杀的原因。（3）勿生淫心，淫心是淫行之源。勿道**之言，勿寻视**之色：淫言淫视乃是邪淫之母。（4）勿占卜飞鸟，勿行妖法魔术，勿占卜星象气数，勿行和迷信。（5）勿说谎话，撒谎引人偷盗。勿贪爱钱财，勿贪爱虚荣，这些贪心都是盗窃之母。洗灵礼：凡是这些事，不但不去作，而且不观看，也不去旁听，因为这些是引人陷入从拜偶像之母。（6）勿出怨言怨言引人辱骂天主。勿傲慢，勿险恶，因为这都引人辱骂天主。

    谦和谨慎，敬主常乐。

    （7）品性要温和，温和的人领受土地的继承权。（8）心胸要宽宏大量，慈善则隐，忠信正直，和平安祥，善良厚道，谨小慎微，敬听人言。（9）勿骄傲自大，慢暴之气勿人心中，勿交结骄傲人，但和正直谦逊的人交往。（10）须知没有天主圣意，人和事也不能发生，为此凡有一切遭遇，都要视如福祥。

    第四章精神与的生活：合作互助

    吾子！你要怀念给你讲述天主圣言的人，日夜不要忘记他，敬重他就是恭敬天主。传达主言者的心胸，是天主居住地所在。（2）每天找寻良善的人，观赏他们的风采，聆听他们的言谈，为增进生活的乐趣。（3）勿制造团体的**，但要调解纷争，促进和平，评判事理要公平正直。劝善戒恶，勿看顾私情。（4）未来的事情可有可无，勿为此疑惧或惊扰。（5）勿轻易伸手受人施舍，施物于人勿手紧。（6）手工劳动如有所得，施人可赎己罪。（7）施物于人，勿迟疑、勿愁苦，因为你知道谁是赏报的主宰。（8）勿躲避贫苦者。教友要通财互助，勿分彼此。天国不是朽之福即宜同享，斯世易朽之物，何必相分？岂不更宜同享？公教家庭：教育子女，礼待劳工（9）教养子女，切莫离手。趁他们的儿童时期，教导他们敬畏天主。（10）你家中的男女劳工也知信望天主，你要和他们一同事奉天主，待他们不要苛刻，免得你们因而失掉敬畏天主的心。天主将来就人，大公无私，不看人身分的尊卑，但召选圣神培育的人。（11）同时你们作劳工的，要本着主管者的意思服务，敬畏主管者，因为主管者是天主的肖像。（12）假善欺人的行为及一切天主不喜悦的事情，都要从心弃绝。（13）凡是主之劝诫都应逐条遵守，一条不可放弃。信守师傅，勿加勿减。（14）教友聚会时，即应前往参加，并自讼自承，明告所犯诸罪。自觉良心有过，不可同时进献祷词。以上是生活之路。

    第五章死亡之路：罪恶

    （1）下面是死亡之路：这条路恶劣至极，充满了可咒骂的事情。杀人伤人，淫污已婚或未婚者，贪吝，盗窃，迷信偶像，从事巫祝巫婆等等妖法魔术，非类恶霸，撒谎，妄证，倾害无辜，假善欺人，两面二心，奸诈，骄傲，险恶，贪财，语言**，嫉妒善良，轻浮放纵，傲世凌人，自夸自大。（2）走这死路的人**善良，妒恨真理，嗜爱诳谝，不赏识义德的赏报，不专务善良的事，断事不公平，彻夜不寝，不思好事但想作恶。不忍让，不温良，爱好虚伪狂妄，为利是图。预见贫苦者，不肯矜怜恻隐；遇着遭难者，不愿意分劳分忧，不承认造生他们的天主残杀新生的婴儿，败坏天主朔造的成品。拒绝贫穷者，**遭难者，谄媚富足者。判断事理不公平，陷害贫弱者，万罪万恶无所不作。凡上面所述一切，均宜深戒而远避之。

    第六章真道，宗徒们的传授

    （1）务必留神防范，勿受欺骗而失离宗徒们传授的真道；不顺从宗徒们的真道，便是远离天主的正路。（2）你如有能力全部担负吾主的重任，便可成一位圣德齐全的人，如无力全部担负，就应尽力而为，（勿稍退怯）。（3）关于食品，也应尽力遵守主诫。或绝祭肉，祭祀偶像，乃是敬拜无生命的邪神。

    第七章圣洗

    （1）为行领洗圣事，应遵行的礼节如下：诸端教理讲授以后，取活水因父及子及圣神的名字给人授洗。（2）没有活水，就用别的水，没有凉水就用热水。（3）凉热水多没有，（就用别的水），因父及子及圣神的名字，三次倾流在领洗人的头上。（4）举行领洗圣事以前，领洗者和授洗者要一同守斋。别的参加洗礼的人要尽力守斋，但领洗者本人守斋一天或二天，然后才得领洗。

    第八章守斋，祈祷，天主经

    （1）假善人每瞻礼二和瞻礼七守斋，你们应在瞻礼四及守备日守斋，不和假善人在相同的日期守斋。（2）你们祈祷，不要模仿假善人，但只应遵照福音中吾主的遗训祈祷如下：天主经在天我等父者，我等愿尔名显圣，尔国临格，尔旨承行于地，如与天焉。我等望尔、今日与我、**用粮，尔免我债，如我亦免负我债者，又不我许陷于诱感乃就我与凶恶。权能光荣归于尔，至与万世。（3）念这段祈祷，每天三次。

    第九章谢恩礼：即圣体圣事

    （1）举行谢恩礼应遵守礼节如下：（2）先奉献圣爵念下面这篇经：[我等之大父，尔曾以达味圣裔而仆耶稣，显示以我等，我等为此感谢而，光荣归于而，至于万世！合一的祷词（3）然后分开面饼，举起奉献，念下面这段经：[我等之大父，尔曾藉尔仆耶稣，以生命与知识，显示于我等。我等为此感谢而，光荣归于尔，至于万世。（4）又如我等分而共食之面饼，原是许多麦粒，散生诸山之上；然后收聚一起，和成一饼；照此，我等祈祷求尔，赐给地上之教会，起于万方，连合一致，结成一体，组成而国。因耶稣基利斯督，光荣全能归于尔，至于万世！（5）非因主名已领洗礼者，不得参加你们的谢恩礼，即不许他分食圣体或分饮圣血。吾主曾说；[勿投圣物于猪犬。]

    第十章谢恩礼后：合一的祷词

    （1）饱餐圣筵毕后，行礼感恩念经如下：（2）[圣父！而使尔之圣名驻扎于我心中；而又藉尔仆耶酥，以知识，信德，于生长，显示于我等；为此我等感谢尔，至于万世。]（3）[全能主宰，而为显扬尔名，造生万有，赐人饮食之筵享，赏人行礼感谢尔，又藉尔仆耶稣，赐我等神灵之饮食与常生。（4）尔乃大能者，我等感谢而，敬尔在万有之上。光荣归于尔，至于万世。]（5）主，祈尔怀念而之教会，救免于诸凶恶，爱之成之，使之全善全美，起之于四方，集之成一体，祝圣之使成尔之国，俾获尔诸倍之恩宠。全能与光荣归于尔，至于万世。]（6）主宠降临，尘世不久存，贺三纳，达味之天主。有圣德者请上前，无圣德者速自新，主其临格，是所祝祷。（7）先知们可以随意举行时间较长的感恩礼。你们不必限制他们。傅油礼，举行傅油礼礼，献诵谢经文如下：[我等之大父，我等感谢尔，尔曾以而仆耶稣以傅油之圣事显示我等，光荣归于尔，至与无穷世。]

    第十一章使徒，先知，与信徒的合作

    （1）不拘谁，前来讲道，与上述的正道相合，你们就收留他。（2）如果讲道大师本人离了正道，将受异端，破坏你们的安全，你们就不要听从他，他如果申张吾主的义德与知识，你们就收留他如同是收留吾主。（3）应遵照福音的诫命待遇使徒、与先知。（4）使徒来，待之以敬，如敬吾主。（5）他可以逗留一天，或必要时两天。两天不走，就是假先知。（6）使徒辞行，之可取纳所需的路费，为能达到前程第一站，不可多取，多取就是假先知。（7）先知因圣神的灵感，替天主发言，你们不可试探他或考验他，也不可审断他。诸罪皆赦，此罪不赦。（8）因圣神的灵感替天主发言者并不都是先知。但应考察他的行为是否符合上主的模范。先的真假，察其行为即可辨认。（9）先知感于圣神提议倍餐，自己不餐，自己进餐，就是假先知。（10）讲授真理只口讲而不躬行，必是假先知。（11）如己证实他是真先知，他同时从事于教会与尘世有关的奥迹或事物，但不教导人效法他，你们就不必审断他，让他自己去受天主的审断，古代曾先知有过同样的作风。（12）先知感于圣神而发言，为自己讨索钱币或物品，你们不必听信他。他如索物济贫，就不必审断他。

    第十二章旅行与职业的合作

    （1）旅行的人因主名而来，你们要收留他。然后，关察他的行为可以认识他的人格，考察他的左右，就可认识他。（2）过客投宿，应尽力款待。他不可逗留两天或必要时至多三天以上。（3）他如再愿久留又有技艺，就应操技以糊口。（4）如无一技之长，你们也应尽力照料他，但勿许基督的信徒闲懒偷生。（5）他如不接受此项条件，乃自证是假托基督诈取私利。对此等人，应加以戒防。

    第十三章先知，教师，信众，经济合作

    （1）真先知，愿九留，有权利得其日需。（2）真教师及有技艺的人也有同样的权利。（3）因此，凡有牛羊田禾酒酿之类，都应抽取最早成熟的收获，奉献给先知，因为先知乃是你们的司祭长。（4）你们如果没有先知，就应将那些物品施给贫者。（5）你们搅面作饼，也应择取最先熟的一部分，遵照规诫施给。（6）每次打开酒桶油灌，就提取第一部分，献给先知。（70所有钱财衣服及其它物品，也应提取你们认为最好的一部分，依照规诫施给。

    第十四章主日的祭典

    （1）每逢上主的主日，召集开会，**祭饼，举行感恩礼你们先要明告诸罪，免得**祭礼，你们的祭礼务需是圣洁的。（2）凡与邻者争吵不睦者，须先和解。否则，不得参加祭典，**祭礼。（3）因为吾主亲有遗训说：[任何地方，任何时间，都应给我举献圣洁的祭祀，我是伟大的君王，我的名字神奥，万民称颂歌杨。

    第十五章选举监护与侍员

    （1）举手选举监护和侍员，应当本着上主的神意选举合格的人才：忠信基督，性情温和，不贪钱财，正直成实，身经磨练，德行着称，始可当选，他们的职责是尽先知和教师的任务给你们服务。（2）为此不可轻视他们，他们和众先知及教师在你们当中都是有可尊敬的职务的人。

    合作的规劝

    （3）彼此互相规劝，互相纠正，须本和平的精神，遵照福音的训诲，不可稍怀愤怒。伤害或得罪了旁人的人，如不先自悔悟，你们不要给他交谈，也不听他的言谈。（4）做其它任何事，都应该遵守吾主的福音。

    第十六章世界末日

    （1）醒悟度日，时时戒防，[灯火常然]，束装紧扎，勿松懈，因不知吾主何时降来。（2）教友聚会曾宜勤，研讨救灵事。信教事主，百年无益，除非最后一刻，德行无亏缺。（3）世界末日临到时，假先知，其民者，数目增多，绵羊化为豺狼，友爱变成仇恨。（4）罪恶高涨，圣道沉沦，人类自相仇恨、自相残虐、自相负买。然后，欺世者，出现世间，赫赫如天主子，作奇迹，显大能，席卷大地，入其掌握，所犯罪过，及凶及重，太古以来无先例。（5）然后，举凡受造之人，尽受大火熬炼，失足而丧亡者，数目众多。恒心坚定，不失信德者，获得被辱骂者的救援，保全性命。（6）其后，真理出现，迹象昭彰，第一、天门打开；第二、号筒长鸣；第三、死者复活。（7）不是一总的人都要复活，因为先知预言说：[主降临时，列圣陪之。]（8）最后，世人将见吾主从天上乘云降来。（训诲录终）

    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.