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I I . TEACHING OF THE TWELVE,

APOSTLES, TRANSLATION

By P ro fe ss o r 8 . STANHOPE ORRIS, N. J.

1 1 1 . THE GENUINENESS, PRIORITY , SOURCE AND VALUE OF THE TEACH ING

By J. REND EL HARRIS, M.A. , Ba lt im o re , Md.

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TEACH ING

OF THE TWELVE APOSTLES.

ARTICLE I .

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ART ICLE I I .

TEACH ING OF THE TWELVE APOSTLES.

TRANSLATED BY S. STANHOPE ORRIS, PH .D .,

Ewing Pro fe ss o r o fGreek in the Co l leg e o fNew Je rs ey , P rince to n , N. J.

Teaching o f the Lord through the Twelve Apostles to the Nation s .

CHAP TER I . There a re Tw o Ways,o n e o f Li fe a nd o n e o f D eath

,

a nd the differen ce between th e Tw o Ways is great.

THE WAY OF LIFE .

The Way o f Li fe,then

,i s th i s

D u ty tow a rdGod.

First,Thou shalt love the Godwho made thee

D u ty tow a rdM om .

Second, Thy n eighbor a s thyse l f ; a nda l l th ings whatsoeverthou wou ldst n o t have be fa l l thee

,do thou

,too

,n o t to another .

And o f the se words th e Tea ching i s this771 5 fir st commandmen t : B le ss them that curse you , and pray

fo r your en em ies,a nd fast fer them that per secute you ; fo r

what thank lza we ye i f ye l ove them that love you ? do n o t then a tion s a l so the sam e ? but love ye them that hate you, a ndyeshal l n o t have a n e n em y.

Abstain from fle sh ly a ndwor ldly lusts .I f o n e g ive thee a blow o n th e r igh t cheek, turn to h im the

other also,a nd thou sha l t be pe r fe ct ; i f a ny o ne press thee in to

se rvice fo r o n e m i le, g o with h im two ; i f o n e take away thy

cloak, g ive h im thy coa t a l so ; i f o ne take from thee thine o w n

,

ask it n o t back ; fo r n o t eve n ca n st thou .

G ive to eve ry o n e tha t aske th the e , a nd ask n o t ba ck ;‘

fo r

to al l th e Father wi l l s that there b e g iven o f h is o w n free g i fts .I o B lessed i s h e that g iveth a ccording to the comm andm en t ; fo rI I he i s gu i lt less . Wo e to h im that receiveth ; fo r i f, inde ed, o n e

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TEA CH IN G OF THE TWEL VE AP OSTLES.— C11 . I I , I I I . 5

tha t ha th n eed rece iveth,h e shal l be gu il tless ; but he tha t hath

n o t need, sha l l subm i t to tr ia l zo z'

flz r eform “ to why he rece iveda ndfo r Wha t pu rp ose, and, having com e in to custody, shal l be e xam in edwith reference to wha t he did

,

1a nd shal l n o t g o forth

thence un ti l he have paid the last fa r thing.

Bu t con cern ing this, also, i t ha th been said Le t thin ealm s sweat in thy hands un t i l thou kn ow to whom to g ive .

CHAP . II . And Me se cond com m andm en t o f the Te a ching is

2

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Thou sha l t n o t k i l l, thou sha l t n o t comm i t adulte ry, thou sha ltn o t corrupt boys, thou sha lt n o t com m i t forn ica t io n , thou sha l tn o t stea l

,thou shalt n o t u s e m ag i c a rts, thou sha l t n o t pra ct ise

sorcery,thou shalt n o t ki l l a ch i ld by abortion2 n o r put i t to

dea th whe n born . Thou shalt n o t covet the th ing s o f thyn e ig hbor, thou sha l t n o t forswear thyse l f, thou shalt n o t bea rfalse wi tn e ss, thou shalt n o t speak evi l, thou sha l t n o t bear a

g rudge . Thou shalt n o t be double - m indedn o r double - tong ued;fo r double n ess o f tong ue i s a sna re of dea th . Thy word sha l ln o t be fa lse

,n o r em pty, but fulfil led by de ed. Thou shalt n o t

b e covetous, n o r rapa c ious,n o r a hypocr i te

,n o r m a l i c ious

,n o r

haughty. Thou sha l t no t ta ke evi l coun sel ag a inst thy n eighb o r . Thou shalt n o t hate a ny m a n

,but som e thou sha lt re

prove, and fo r some thou shalt pray, a nd some thou shalt love

above thy l i fe.

D 1 13»tow a rd Self.

CHAP . I I I . My chi ld, flee from every evi l tlzz’

ng , and from everyth ing l ike i t .

Be '

n ot prone to anger, fo r anger leadeth to m u rder ; n o r

j ea lous,no r con ten t ious, n o r passion ate ; fo r out o f al l these,

murders a re begotten .

My chi ld, b e n o t o ne tha t lu steth, fo r l ust leadeth to forn icat ion ; n o r of fou l spe ech, n o r of leer ing eyes ; fo r out of al lthese

,adulte r ies a re begotten .

My chi ld, be no t a n augur, s in ce a ug u ry leadeth to idolatry ;n o r a n enchan te r ; n o r an astrolog er ; n o r a p u r ifier ;

’n o r be

wi l l ing to behold these things ; fo r out o f al l these, idolatry i sbeg otten .

My ch i ld, b e no t a l iar,s in ce lying leadeth to the ft, n o r a

love r o f m on ey,n o r vain - glor ious ; fo r out o f al l these, thefts

a re begotten .

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TEACH IN G’

OF THE TWELVE AP OSTLES.—CH . I V. 7

My chi ld, be n o t a murmu rer, s ince m u rmu r z‘

ng leadeth toblasphemy ; n o r se l f-wil led, n o r evi l -minded

,fo r out o f al l

th e se,bla sphem ies a re beg otten .

Bu t b e m e e k,s ince t h e m e ek sh a ll inher i t the earth . Be

long suffe r ing and p it i fu l’

a nd gu i le le ss a ndqu ie t and g ood, a ndcon tinua l ly trem b l ing a t the words which thou ha st heard.

Thou sha l t n o t ex a l t thyse l f, no r g ive assura nce to thy soul .Thy~ sou l sha l l no t b e jo in edwith lofty ones

,but W i th r ig hteous

a nd lowly ones sha l t thou hold converse .

Th e even ts tha t be fa l l thee,thou sha l t accept as good,

knowing that nothing com e th to pass without God.

CHAP. IV . My chi ld, h im tha t speaketh to thee the word o f God,

thou sha l t rem em be r n ig ht a nd day, and shalt honor him a s

Me Lord; fo r Where4 the sovere ig n ty o f the Lord i s proclaim ed,

the re i s fil e Lord.

And thou sha l t seek out da i ly the faces o f the sain ts,tha t

thou m ayst rest upon the ir wo rds .Thou shalt no t be de s irous o f divis ion

,but shalt br ing co n

tending ones to peace ; thou sha lt j udg e r ig hteou sly ; thou shaltn o t respect person s in reproving fo r tran sg re ss ions.

Thou sha lt no t he s ita te whe the r 1111: sha l l be o r no t .

Be n o t one that with r e fe re nce to rece iving stretcheth outthe ha nds

,but with re fe ren ce to g iving co n t ra ct e th them : tho u

sha l t g ive by thy hands a ra n som,i f thou have if

,fo r thy sin s .

6 Thou sha l t n o t hesi ta te to g ive , n o r, when g iving sha lt thoum urm ur ; fo r thou sha l t know who i s th e g ood Re com pen se r

7 o f the offer ing. Thou sha l t n o t tu rn away from h im tha t i s inwan t

,b u t sha l t sha re a l l th ing s with thy b rother , a nd sha lt n o t

say that they a re thin e o w n ; fo r i f ye a re partake rs in tha twhich i s imm ortal

,how m uch more in the thing s which a re

mor tal.Thou shalt n o t remove thy ha nd from thy s o n o r from thy

daughte r,but from youth shalt tea ch tfiem the fear o f G od.

Thou sha l t n o t lay com m a nds in thy bitte rness o n thybondm a n o r m a id- se rva n t

,who hope in t h e same G od

,lest

pe rcha nce they shal l n o t fea r t h e Godwho is ove r both ; fo r H e

com e th n o t to cal l a ccording to a ppea ra nce , but un to those1 0 Whom th e Spi r i t ha th p repa red. And ye

,t h e s lave s, sha l l, in

m odesty a nd fear,b e subject to your m a sters a s to a type o f

God.

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TEA CH IN G OF THE TWELVE AP OSTLES.— Cf]. V, VI . 9

Thou shalt hate al l hypocr i sy and everyth ing that is n o t

pleasing to th e Lord.

D o n o t in a ny wise forsake fize comm andm en ts of Me Lord;but thou sha l t g uardwhat thou hast received, neither addingthereto n o r taking the re from .

In ike church thou sha lt con fess thy tran sgression s,andthou

shalt n o t com e to thy prayer with a n evi l consc ience.Thi s i s the Way o f Life.

THE WAY OF D EATH .

CHAP . V . And the Way o f D ea th i s fin s

2, 3 Fi rst o f a l l

,i t i s evi l a nd fu l l o f curse ; m u rders, adulter ies,

lusts,forn ication s

,the fts

,idola tr ies

,m ag i c pra ctices, sorcer ies,

4 rapines ; false te stim on ie s, hypocr i si es, doub le - heartedn e ss,de

5 ce it , haughtiness ; m a l ice, se l f - wi l l, covetousn ess, fil thy ta l k ing,6 j ea lou sy

,se l f- assu ra n ce , lo ftiness, boa stfu ln e ss ; persecutors

o f g ood men,ha t ing truth

,loving fa lsehood, n o t knowing the

rewa rd o f r ighte ousness,n o t jo in ed to a nytfiz

’

ng good n o r tor ighteous j udgm en t

,watching n o t with a view to g ood but

7 with a View to evi l ; fa r from whom a r e m eekn ess a nd patience,

loving vain th ings, pursu ing a requita l,n o t pitying a poor 11111 11

,

n o t to i l ing fo r o n e born e down with toi l,n o t know ing H im

8 tha t m ade them ; m urderers o f chi ldren ,destroyers o f God’s

9 handiwor k ; tu rn ing away from him tha t i s in wan t,oppressing

h im that i s afli ict ed,r i ch men’

s advocate s,poor m en ’

s lawlessjudges ; utter s inn ers .

1 0 May ye be del ivered, chi ldren , from al l these.

THE WAY OF‘

THE TEACH INGCHAP . VI . See that n o o n e cause the e to wa nder from this Wayo f the Teaching

,sin ce t/za s aloo f f rom Goddoth h e teach thee .

2 Fo r , i f thou a r t able to bear the whole yoke o f t h e Lord thoushalt be per fect ; but i f thou a r t n o t able, what thou a rt ablethat do .

1 11 r eg a ra’

to M ea t a nd D r ink.

And concern i ng food, brook what thou a r t able ; but of thatwhich is sacr ificed to idols beware exceedingly, for i t i s aworship of deadg ods.

I 11 reg a rd to B aptism .

CHAP. VI I . And concern ing baptism ,thus bapt iz e ye

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TEA CH IN G OF TH E TWELVE AP OSTLES.—C11 . VI I I , IX . 1 1

H aving first sa id al l these thing s, baptiz e into the name ofthe Father

, and o f th e So n, and o f the Holy Spir i t, in l ivingwater . Bu t i f thou have n o t l iving water, bapti z e in to otherwater ; and i f thou can st , n o t in cold, in warm . Bu t i f thouhave n o t either, pour out water thr ice upon the head, into thename o f Father a nd So n a nd Holy Spir it. Bu t be fore thebaptism

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, a ndany others,i f they ca n ; and thou shalt command the baptiz ed to fast o neo r two days be fore .

[ 11 r eg a rd to Fa sting a nd P r ayer .

CHAP. VIII. Bu t l et no t your fastings be with the hypocrites ;fo r they fast o n Me SecondD ay o f the week ando n tfie Fifth ; butdo ye

‘

fast t/ze Fourth a nd P reparation .

“

Neither pray ye as the hypocr i tes, but as the Lord comm anded in his gospel , thu s pray :Ou r Father who a r t in heaven

,hallowed be thy name. Thy

kingdom come . Thy wi l l b e don e, as in heaven , so also o n

ea rth . G ive u s to -day o u r dai ly bread,a nd forgive us o u r

debt as we,too

,forgive o u r debtors . And br ing us no t into

tem ptation,but del iver us from evi l ; fo r thine i s the power

and the glory fo r ever.

P ray thus three times in the day.

[ 11 r eg a rd zfo flze Lord

’

s Supper .

CHAP . IX. And con ce rn ing the Euchar i st,thus give thanks .

2

Fi rst,concern ing the cup

G We tha nk Thee, o u r Father

,fo r the holy vine of D avid

,

thy servan t,which thou ha st m ade known to u s through Jesus

thy servan t ; to Thee b e the g lo ry forever .

And conce rn ing the b roken b readWe tha n k The e

,o u r Fa ther

,fo r the l i fe a nd knowledge

which Thou hast m ade known to us through Je sus thy s e r

van t ; to Thee b e th e g lory forever- Just as thi s

,a broken

piece,w a s scattered upon the hi l l s, a nd w a s g athered toge ther

a nd becam e o ne,so let thy church be g athered toge the r from

the ends o f the earth in to thy k ingdom ; fo r thine i s the

g lory a nd the power through Jesus Chr i st forever.

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TEA CH IN G OF THE TWELVE AP OSTLES.—CH . X , X].

1 3

Bu t l et n o o ne eat o r dr ink of your Euchar i st, but thosethat have been baptiz ed in to the nam e o f 111 1: Lord; fo r co n

cern ing this the Lord hath said: G ive no t that which i s holyto the dogs.

1"

CHAP. X. And after being fil led,thus g ive thanks

2

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6

7

We tha nk The e,holy Fa the r

,fo r thy holy name

,which

Thou hast ca used to dwel l in o u r hearts,a nd fo r the knowl

edge a nd fa i th a nd imm orta l i ty,which Thou hast made known

to us throug h Je sus thy se rva n t ; to Thee b e the g l ory forever .

Thou A lm ig hty Sovere ign ,didst cre a te the un ive rse fo r thy

nam e 5 sake ; both food a nddr ink Thou gave st m e n fo r e n joymen t

,tha t they m ig ht give thanks to Thee ; but to us Thou ha st

g rac iously give n sp ir i tual fooda nddr ink a ndl i fe e te rnal throug hthy serva n t. Be fore a l l things

,we thank Thee that Thou a r t

mighty : to The e b e t h e g lory forever . Rem em ber,Lord

,thy

chu rch,to del ive r i t from eve ry evi l a nd to m ake i t per fect in

thy love ; anddo Thou gather i t from the four winds, the san ct ified eb a r eb , in to thy kingdom ,

which Thou ha st prepared fo ri t ; fo r th ine i s the power a ndt h e g lory forever . Let grace com e,and let thi s wor ld pass away. H osanna to the So n o f D avid.

If a ny o n e i s holy,le t him come : i f a ny o ne i s n o t

,le t h im re

pen t : Ma ranatha. Am en .

Bu t permit the prophets to express what thanks they wish.

I n r eg a rd to Apos tles a nd P r opb ets .

CHAP. XI . Whoever , then ,shal l come a nd teach al l these th ings

,

the thing s a foresaid,re ceive h im ; but i f the tea che r him se l f

tu rn and teach another doctr in e to the de struction o f t11 1'

s,do

n o t hear h im ; but if b e tea eb etb to t h e prom ot ion o f r ig hteousness a nd kn ow ledge o f tire Lord, rece ive h im a s fire Lord.

Andwith re fe rence to t h e apostles and prophets in accordan ce with the ordinance o f the gospel

,act thus . And let every

a postle tha t com eth to you b e received as fire Lord; but h eshal l rem a in

,no t o n e day, but, i f there be need, the ne x t a lso ;

but if he rem ain three days , he i s a false prophe t . And le t theapostle

,when he goeth for th

,take nothing ex cept bread t o

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i 5 '

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2 Kvp 1 0 s 1} 1161 7 8'

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TEA CH IN G OF THE TWELVE AP OSTLES.— G17 . XI V- X VI . I 7

6 according to the comm andmen t . In l ike m a nn er, o n open ing

a ja r o f win e o r oi l , ta ke a ndg ive the firs t - fru it to the prophe ts ;a nd ofm oney a nd c lothing a nd every posse ss ion

,take the firs t

fru it, a s i t m ay se em good to thee, and give according to thecom m andmen t .

[ 11 reg a rd to Assemb ling 071 tfie Lor a”: D ay.

CHAP . XIV. And eve ry Lord’s D ay g a the r yourselves toge ther,a nd bre a k bread a nd g ive tha n k s, a fter having a lso con fe ssedyour tran sgression s, tha t your sa c r ifice m ay b e pure.

Bu t let n o o ne tha t i s at var ia n ce with his fe l low a ssem blewith you

,un t i l they b e re con ci led

,tha t you r sa cr ifice m ay n o t

3 b e pro faned; Fo r th is i s the o ne tha t w a s comm a nded by theLord: In eve ry pla ce a nd t im e, offe r Me a pu re sacr ifice ; fo r Iam a g reat K ing , sai th t/ze Lord

,a nd m y n am e i s wonde r ful

among t h e n ation s .

[ 71 r eg a rd to B is/zaps a nd D eacons .

CHAP. XV. Choose, the refore , fo r yourse lves b ishops anddeacon sworthy of th e Lord, m en m eek a nd free from the love o f m oney

,

a nd true a nd proved; fo r they, too, re nde r yo u the se rvice of2 t h e prophets a nd te a che rs . D o n o t

,then

,de spi se them ; fo r

together with the prophe ts a nd tea che rs,they a re your honored

on e sAnd reprove o n e another, n o t in ang e r , bu t in peace, a s ye

have it in the g ospe l ; a nd to every o n e tha t act e th am i ss ag ain sta nothe r

,le t n o o n e speak , a nd let h im n o t hear from you un t i l

h e repen t.Bu t your prayer s and a lms a nd al l deeds so do , as ye have

it in the gospel o f o u r Lord.

[ 11 r eg a rd to La st Ti11'

11g 5 .

CHAP . XVI . Wa tch fo r you r l i fe ; le t you r lam ps n o t be quenched,a ndyour lo in s n o t b e loo sed, but b e ve ready ; fo r ye known o t the hour in which o u r Lord com eth .

Andye sha l l o ften be g a the red tog e ther seeking the th ing swhich becom e you r sou ls ; fo r the who le tim e o f your fa i th wi l lno t profit you

,i f ye b e n o t m ade pe r fect in th e la st tim e .

Fo r in the la st days t h e fa l se prophets a nd the corrupter s

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TEA CH IN G OF THE TWELVE AP OSTLES.— C157. X VI .

sha ll be multipl ied, a nd th e sheep shal l be turned in to wolve s,a nd love sha l l b e turn ed in to hate ; fo r a s lawlessn e ss incre a se th

, they sha l l ha te o n e a nothe r,a nd persecute a ndbe tray

,a nd

then sha l l appea r th e wor ld-dece ive r a s t/ze So n o f G od,a nd

shal l do sig n s a ndwonde rs, and t h e e a r th shal l be de l ive redin to hi s ha nds, a nd he sha l l do in iqu itous thing s which haven eve r been done s in ce Me wor ld b eg a n .

Then sha l l the hum a n cre a tion com e in to t h e fire o f tr ial,

a nd m a ny sha l l be ca used to stum b le a nd sha l l pe r i sh ; butthey tha t endu re in their fa i th shal l be saved from unde r thecurse i t se l f.And then shal l appear t h e s ig ns o f th e truth ; first, tfze s ign

o f a n open ing in heaven ,then t/ze s ig n o f Me sound o f a trum

pet, a nd th i rd, t/ze re sur re ction o f Me dead; n o t o f a ll,howeve r

,

but as w a s sa id: Th e Lord shal l com e a nd al l the sain ts withH im . Then shal l the wor ld see the Lord coming upon thec louds of heaven .

NOTES.

1 I .e ., with re ference t o w h at h e rece ived .3 The phra se év ¢90pé ind icate s th a t drugs w e re th e m e an s emp loyed .3 Wh a t is h ere fo rb idden is som e su pers titio u s r ite o f pu rifica tio n .

The Sep tu agint rea ds , in D en t , x vi ii , l o z The re sh a l l no t b e fo u nd in thee o ne that purifie th(n ep t x a ea ipw v) h is s o n o r h is dau gh ter with fire .

Sto b aeu s says th at th e fo l lo w ing line o fEu r ip ides ,Oéka a a a KAxig

'

e t mi x/ 1 a T'

ci vepuimn v x a x

'

ci,

Th e cleans ing se a rem oves a ll huma n ills ,h as re fe rence to su perstitiou s men ,

w ho pu ri fy th em se lves (n ep t x a ea ipow a t) in the sea .

Th eo ph ras tu s says o f a ce rta in man , th at, H e w o u ld s eem t o b e o f tho se w ho a re scru pu lo u sin sprinkling them s e lve s w ith sea -water ; a nd if eve r h e o bs erves any o n e fe a sting o n ga rl ic a t th e

cro s s - ro ads , h e w il l g o away, p o u r w a ter o ver h is h ead , and, summ o n ing t h e prie stess es , b idth em ca rry a sq u i ll o r a pu ppy ro u nd h im fo r pu rificatio n

4 Saw 6e In h im by w h om th e sovere ignty o f the Lo rd is pro cla imed , in h im is the

Lo rd .

5 6Ba n r tgép evo s= th e cand ida te fo r baptism .

6 Fr ida y.

7 Le . Every pro ph et tha t profes se th t o speak in the Sp ir it, ye sha ll rece ive as o ne tha tspeake th in th e Sp ir it ; o th erw ise ye m ay s in aga inst t he Sp ir it,— a s in w h ich sha ll n o t b e fo r

given . No t eve ry o n e , h o w ever , t ha t p ro fesse th to speak in the Sp ir it, is a p ro phe t, a s ye sha l la fterw ard kno w from h is ways . Bu t le t eve ry o ne that pro fesse th to com e in th e nam e of th e

Lo rd b e rece ived in acco rdance with h is pro fess io n , and a fterward ye sha l l prove and kno w

20 SCRI P TURE P ARALLELS.

SCRIPTURE PARALLELS.

OLD TESTAMENT.

Ch . i, 1 . .jerem z‘

a lz, x x i , 8 Ch . iii, 5 Ex odu s, xx, 1 5 , 1 6Ch . i, .E x xviii, 20 ;D eu t . , xxxi, 29 Ch . iv, 5 . P sa lm

,xv

, 5 ; cxii, 9;Frau , x,Ch . i , 3 D eu t . , vi, 5 ; xxxii, 6 2; x i, 4 ;x vi, 6; D a n . iv, 27(24)Ch . i, 4 Lea , x ix

,1 8 Ch . iv, 8 Frau , x ix , 1 8

Ch . ii, 1 .E x , xx, 1 3—1 5 ; D eu t . , v, 1 7- 1 9 Ch . ix , 2 . .P sa lm,lxxx

,

Ch . i i, 2 Levit , xx , 1 3 Ch . x iv, 3 M a la eit i,i,

Ch . iii , 3 Ex odu s , xx , 1 4 Ch . xvi, . Z eelz. , x iv, 5

Ch . iii , 4 D eu t . , xviii, 1 0, 1 1

APOCRYPHA.

Tob it , iv, 1 3 Ch . iv, 5 . To t i t, iv, 1 0 ; Six , iii, 3 0 ; iv, 3 1Sira e/t , Ch . iv, 6, iv, 4 , 5

NEW TESTAMENT

Ch . i, I M a tt . , vii, 1 3 , 1 4 Ch . ix , 5 M a tt , V11 , 6

Ch . i, ix,2; x ix , 9, 23 ; xxii, 4 ; Ch . x , 1 j01 m, vi, 1 2

xxiv, 1 4, 22 Ch . x , 2, x u, 28;xvu , 6, 26

Ch . i, 3 M a tt . , xxii , 3 7, 3 8 Ch . x, 5 M a tt , xxvi, 3 1Ch . i, 4 M a th , vii, 1 2; xxii, 3 9 Ch . x , 6 M a t t , x x i, 9

Ch . i, 6 Lu ke, vi, 27—3 6 ; 1 P eter

,iii, 1 3 Ch . x 7 1 Co r . , x vi, 22

Ch . i, 7 1 P eter,ii,1 1 Ch . x 1 , 2

-

4 , 6, 7. vii , 1 5—20 ; x,

Ch . i, 8.M a t t”v, 3 9—48; 1 Co r . , vi, 1 -

7 5—1 4 ; Lu ke, ix , 1

—6; x , 4—1 6Ch . i, 1 1 Ma tt ,

v,26 Ch . x i, 5 M a t t , x n , 3 1 , 3 2

Ch . ii, 2 Rom" i , 27 Ch . x i, 7 1 jo int , iv,1 ; Rev ii

, 2

Ch . ii, 8 I jo/m,ii,1 1 Ch . x i, 8 2 Cor . , x i, 1 3

—1 5

Ch . iii, 1 1 T/zess v, 22 Ch . x ii, x, 40 , 4 1 ; 2 Cor . ,

vi, 7

Ch . iii, 2 Ga l. , v, 20 Ch . x ii, 3 . .M a tt . , xiii, 5 5 ; Acts , xviii, 3 ;Ch . iii, .jofm, vi, 43 ; 1 Con , x, 1 0 xx

, 3 4 ; 1 T/zess . ,ii , 9

Ch . iii, 7. Ch . x u , 4 2 Tizes s . , iii , 1 0

Ch . iv, 5 Luke, x i, 41 , P M?” iv, 1 8 Ch . xiii, 2 M a tt , x , 1 0Ch . iv, 7 Acts

, iv, 3 2 Ch . xiii, 3 E ek , x , 21Ch . iv

, 9 Ep/zesz'

cm s, vi, 9 Ch . x iv, 1 xxvi, 26; Rev. , i, 1 0

Ch . iv, 1 0 Ep/zes z'

a u s , vi, 5—8 Ch . xv, 1 . . 1 Tim . iii, 2, 3 , 8

—1 0

Ch . v 6 . Rev. ,xxii

, 1 5 Ch . xv, 2 Ti tu s ii,1 5

Ch . vi . 2 .M a t t . , x i, 29 Ch . xv , 3 . .M t . , v, 22; xviii, 1 5—1 7, 21 - 3 5

Ch . vi, 3 . .Rom . , x iv, 1-

4 ; 1 Tim Ch . xv, 4 . .M a tt . , v- vii ; Lu ke, x i, x ii

iv, 3—5 ; Acts , xv, 29 ; x x i,25 ; Ch . xvi, Lu ke

,x i i , 3 5

1 Co r. , viii, 1 , 4 , 1 0 ; x, 1 9, 28; Ch . x vi, 2 H e6. , x, 25Rev. , ii, 1 4 , 20 Ch . xvi, 3 M a tt ,

xxiv , 3 —5 , 1 1 , 24 ;Ch . v1 1 ,

'

2, 4 .M a tt xxv iii, 1 9 2 T/zes s ii , 3 , 4

Ch . v iii, 1 . .M a tt . , vi, 1 6;jo in t , x ix , 1 4 Ch . xvi, 4 .M a t t . , xxiv, 1 3Ch . viii

,2,

vi, 5 - 1 3 ; Lu ke, x i , 2

-

4 Ch . xvi, 5 . .M a t t ., xxiv, 26- 28, 3 1 ;Ch . ix , xxvi

, 29; jo i n , xv, 1 , 5 1 Tkess ., iv, 1 6, 1 7

Ch . ix , 3 , 4 . .M a tt . , xv, 3 4, 3 7 Ch . xvi, 6 M a t t , xxiv, 3 0

ART ICLE I I I .

THE GENUINENESS,PRIORITY , SOURCE AND

VALUE OF THE TEACH ING.

By J . REND EL HARRIS, M.A . ,

Fe llow o f C lare Co lleg e , Un ive rs ity o f Cambridg e, Eng land. Lectu rer o n

N. T. Greek in Jo hns Ho pkin s Un ivers ity , Ba ltim o re, Md.

N t h e fo l l owing pages I shal l endeavor t o reproduce a fewthought s recen t ly expressed upon thi s newly published

patri st ic Tract in a seri es o f lectures held in the J ohn s H opkin sUn ivers i ty

,in the b elief

’

tha t the book demanded a closer inve s

t ig a t io n and a crit ici sm somewhat less den ominat ional than it

seems thus far t o have received. And, although I am far from

b el ieving that I can do e ither in the way of textual cri t i ci sm o rcommen tary all that so importan t a documen t deserves , I canat least open the way fo r the more extended treatmen t by p resen t ing some results arr ived at after a carefu l reading of thiswonderfu lly in t erest ing and epoch-making tract .

Le t.us begin , then , wi th the manu scr ipt i tsel f from wh ich

the text o f the Tea e/i ing was taken . Ou r first surpri se meetsus here : tne MS. is no t a new one, for i t has been accessible toscholars certain ly since 1 875 , the year in which B i shop Bryenn io spublished from it the complete text o f the s o - cal ledEp is t les ofClemen t . And the second su rpr i se fo llows close upon the h eelsof the fi rst — the fact that the Tea t /t ing of t/ze Tw elve Apos t les

was con tained in the MS. which Bryenn io s di scove red, wasadver t is ed by h im in la te edit ion of t/ze Clem en t ine Ep is t les , a nd

no‘

m a n g a ve need to it . Th e book pa ssed in to the h ands o fmost o f th e fi rst scholars in pat ri st i c l itera tu re

,some of whom

n o t on ly read but a ctual ly copied a nd repr in ted Brye nn io s’

descr ipt ion o f h i s book a nd i t s con ten t s , but apparen t ly without

22 PROF. j . REN D EL HARRI S.

a ny suspic ion of their proximity to the lost treasure. Bi shopLightfoot seems to have pa id the m in imum of atte n t i on to i t

,

though h e moraliz ed in an un con sc iou sly prophet ic w ay thatthere was a hope of good things to come (which the di scoveryof the complete text of the Clemen t ine Ep is t les h ad awakeneda nd in ten sified). When he wrote th i s sen t imen t he h ad underhis eyes , o r n o t very fa r from them ,

a notice that certain pageso f the MS. of Brye nn io s were occupied by a work called theTea t /t ing of Me Apos t les to which frequen t allu sion i s made ine arly patr i st ic l i terature .

’

Gebhardt a nd H arnack , in their bea ut i fu l edit ion of theApostol i c Fathers, reprin ted the table of Con ten t s almost asfound in B ryenn io s

’ edit ion (P rolegomena , pp . 8, 9,and no t

a word have they to say (so fa r as I have yet been able t o discover) as to the mean ing of the statemen t that the Ten t /Z ing oftne Tw elve Apos t les stood in the MS. from the middle o f fol . 76

(r ect o) to the end o f fol . 80 .

We may even go further and say that there i s n o t very muchreason t o suppose that Brye nn io s himsel f had a clear idea o fthe value o f the documen t wh ich he registered fo r in t h e fir s t

place , there was n o n eed to have spen t eight years in the product ion o f the edit i on which h a s j u st rea ched us from Co n

s t an t ino ple (eight months would have been ample t ime) ; a ndin the s econdplace , the goodB i shop did n o t even o ffer t o prin ti t when he di scovered i t , w nie/t li e w ou ld li a rdly nave fa iled to

do nadb e s uspect ed its va lu e. I n fa ct,he expre ssly exce pted thi s

part o f the book,when he remarked that his MS. con ta ined a

comple te Greek text o f Ba r naoa s , a nd the Ep is t les of Ig na t ius ,

both of which he in tended t o lay be fore the publ ic .No r i s i t much le ss surpr i sing that severa l German scho la rs,

who have been quite recen t ly occupied in the restora t ion o f thelo st book from fragmen t s prese rved in other works, should havefa i led to div ine the mean ing of the uncon scious advert i semen to f Bryenn io s .

1 Wh a t Lig h tfo o t actu a l ly s ays o n th e s ubject o f th e Tea e/i ing is co nfined t o

o n e s en tence (St . Clemen t of Rom e, Appendix, p . From th e lis t o f co n

ten ts g iven abo ve (p . 224) it will have appeared th a t th e in te res t o f th is MS. do e s

n o t endwith C lem ent. Wha t m ay b e th e va lu e o f th e D octr ine: D u odeeim Apos

to lo r um rem a ins t o b e s e e n ; b u t a new au th o rity fo r th e Gre ek o f Ba rnaba s willb e a g re a t g a in .

https://www.forgottenbooks.com/join

24 P ROF. j . REND EL HARRI S.

curi ous can on ical order : s econd, o n accoun t of th e pecul iartransl iterat ion s of H ebrew words and names in to Greek lett ers .We have, then, a MS. dated in the middle o f the e leven th

cen tury, which con tain s , amongst other we l l- known wri t ings, aTract which agrees in name with a lost patri st i c documen t towhich the early Chri st ian Fathers make frequent allus ion . Le t

us examin e the process o f ident ificat ion between the book lostand the book found.

ITS GENUINENESS.

It responds to the tests . Throughout , th i s Tract i s in harmony with the con ce pt ion s a nd usages o f the church in the earli est t imes . Both in spi ri t a nd form it i s actually true to t heli fe and s imple fai th o f those who in the gospe l immediatelysucceeded the apostles . Frequen t coin c idence s exist , a nd n e w

ones occur to o u r surpri se the more we study the documen t ,which a re eviden t ly undesign ed. They appea r in matters whichno o ne would an t icipa t e , andwhich a forg er would n ever pitchupon . While the Tea ch ing presen t s so many water-marks oftru th

,we will stop to i l lustrate on ly by o ne o r two .

Chapter x exhibit s the u se of the exclamat ion s H osannaand Maranatha” in the early church . I believe this i s the on lypassage where we find the euchar i st ic u sage of the H osanna,except , o f course , in documents which have immediately copiedthe Tea ch ing . Y e t there a re indicat i on s that such chi l iast i cforms of speech were in general use . When H eg e s ippu s de

scribes the martyrdom o f S. James the Ju s t , o w e find that S.

James’ test imony i s chi liast ic,Why ask ye me concern ing the

So n o f m an ? H e cometh in the clouds o f heave n ; a nd

the conversion of the people who hear him is chi l iast i c, fo r themu lt i tude was led away so as to expect Jesu s (n p o o do nci u7

1 176 0 15 1 0; and th e ir shout o f ag reemen t with S. James’ speechto the Phari sees i s also in the words “ H osanna to the So n o fD avid .

A s t o th e Maranatha, we have traces of tha t in the NewTestamen t . And the Gospel of N icodem u s suggest s to u s thatthe H osanna andMaranatha which must have become u np o p ula r as chi l ia sm decl inedwere replaced by the A lle lu ia , fo r inchapter v we read tha t when the Lo rd descended into hell ,“ Fa the r Adam c r ied with a l oud vo ice excla im ing, A l lelu ia,

THE GEN UINENESS, E TC , OF THE TEA CH IN G. 25

which i s in t erpret ed ‘Th e Lordcometh , assuredly andin chapt er vi, All the sain t s cr i ed, saying, A l lelu ia, Blessed i s hethat cometh in the name of the Lord.

Thus,the in terpretat ion of early Chri st ian wat ch -words su r

vived after the words themselves h ad been changed; which i svery suggest ive of an early date for any document employingt hose watch -words .

Again , in chapter xii , we read, For ye shal l posse ss understand ing

,right and left .” This curious u se of the terms right

a nd l eft i s properly explained in the Apos to l ic Cons t it u t ions asfollows : “ Fo r ye have understanding a nd a re able t o di scernr ight and le ft

,a nd t o di scriminate between t eachers and false

t eachers, (Book V I I ,I t appears that there was a common u se o f the terms r ight

a nd left ’

in the early church t o discr im inate between person s,which m ay perhaps have been borrowed from chapter xxv of

M a t thew . A l so , an in terest ing in stance is found in the V i s ion s

o f H e rm a sfw h e re the church , in the form of an aged woman ,

inv ites h im to s it bes ide her : H ermas proposes t o s it o n herright hand

, a nd i s promptly reproved , because the right hand i sreserved fo r the sanct ified, —o r, in other words, H ermas i s n o ta right - hand m an .

Bu t the most curiou s example of th is pecul iar in terpretat ioni s found in the popular perversion s o f M a t t . vi, 3 , Le t n o t thy

le ft handknow what thy r ight handdoeth , by the early Christ ian s . Thus the author of the Opu s Imperfectum says that the“ right hand here means the Chri st ian , and the “ le ft hand”

th e unbe l iever.

D extra est populus Ch r is t ianus q u i es t ad dex t ram Ch rist i ; sin is traautem , om n is populus , q u i est ad sin is tram . Ho c ergo dicit : ne Ch rist ianum facien t em e leem o synam , q u i es t dextra , infide l is a spicia t , q u i e s t

s in is tra . Ch ris t ia nu s au tem s i Ch r is t ianu m Vide rit e leem o synas facien t em ,

n o n e st co n tra Ch r is t i praecept u m qu o n iam ambo dextra sun t .

And thi s in t repre t a t io n must h ave been wide - spread since i t i scon troverted by both Chrysostom andAugust in e . Th e formerdeclares that a lm s a re n o t on ly t o be kept secret from unbel ieve rs but from bel ievers a lso

06x 03 5 1 1 7 85 (p ero 5 1 1 1 0 15 5 6 11 61 1 0 13 5 681 1113 1571 1 8 1 1! a’

e co'

n ovs n'

ct'

u

1 a ; y a‘

p b u r a fiea l a r edr s zr 8nél 8v687 .—CHRYS H am . in M a t t ., vi, 3 .

26 P ROF. j . REN D EL HARRI S.

AndA ugust ine n o t on ly di sputes the opin i on tha t unbel ievers

a re denotedby the left hand, but also another opin i on which he

decla re s to be so absurd and r idicu lou s,which he would n o t

have al luded to but fo r t h e fa ct that he found many people inbondage to the error , viz . that by the left hand i s denoted a

m a n’

s w ife (MIGNE , P a t r . La t , 3 4 .

The s e passages il lust rat e the prevalen t personal appl icat ionof the terms r ight a nd l eft in the early chu rch . A documen tp resen t ing the term and employing it in i t s true in ten t

,thereby

unaffectedly betrays i ts ant iqu ity.

A t thi s po in t , perhaps better than at any o ther, we may pauseto con sider another matter, that o f St ichometry. In a catalogue of Scriptures canon i cal a ndun canon i cal which i s attributedt o Niceph o ru s , who was Patr iarch of Constan t inople betweent h e years 806 and814 , we find o ne of the la test patri st i c refere nce s to the Tea ch ing of the Tw elve Apos t les , in which cataloguei t occupies a place among the apocryphal books b f the NewTestamen t , between the Gospel of Thom a s and the Ep is t les ofClemen t ; and i s credi ted with con tain ing 200 verses o r s t ich i.Now it i s noted by Bryenn io s that the MS. from which he

prin t s hi s text con tain s 20 3 l ines and h e therefo re assumes thatwe have an almost perfect iden t ification o f the newly foundT ractwith the l ost book described by Niceph o ru s . A nd in th i s argumen t he has been very closely followed by Amer i can cri t i cs.While, however, I am no t disposed t o deny the iden t i ty o f thepublished Tea ch ing with the lost wo rk n oted by Niceph o ru s , Iam strongly persuaded that too much has been made o f theagre eme n t betwee n the n umbers .

I n o rder to j usti fy the use which has been made of the coincidence , we should b e obl ig ed to a ssume

,a . An iden t i ty o f

arrangeme n t of t h e m a tter in the book whose l ines were n umbe red by Niceph o ru s with that o f the MS. copiedby Leon morethan two hundred years later ; b . An iden t ity of these l ineswith the tradi t ional s t ichos , o r verse -measure o f the per i od ;c. An exact numerat ion o n the part o f Niceph o ru s in stead of anapproximate o ne . Andwith regard t o these poin t s the matterstands as fo llows

I n thefirs t place , Bryenn io s assumes th e substan t ial iden t ityo f form of Leon ’s copy with the text o f N iceph o ru s , i f he does

THE GEN UINENESS, E TC , OF TH E TEA CH IN G 27

n o t go further a nd imply the ir actual iden t ity a ndth i s suppos it io n i s, t o say the least , unconfirmed in a ny way.

In the second place , we know that the verse-measure o f an t i

q u ity i s an average hexameter, which may perhaps in t h e cou rseo f t ime su ffer con tract ion at the hands of the scribes

,but hardly

expan sion . Le t u s examine , then , t h e n umber of average hexam e t e rs which the book con tains, a nd thi s can be easi ly done ,as Brye nn io s has publ ished hi s t ext in almost perfect hexameterl ines . Or w e may act ually wri t e the text ou rselves in 1 6- syllabled rhythms , andwe shal l find that thi s gives u s 292 s t ich i ;

and Brye nn io s’ copy does n o t give a resu lt very di fferen t from

this . A s soon , then , as we have arr ived at th is resu lt the supposed iden t ity breaks down , or, at least, canno t be undulypressed.

And thirdly , i t i s at least suspic ious that th e table of Ni ce

ph o ru s on ly gives u s the hundreds supposing hi s record t o b e200 , i t i s obvious that t h e coun t i s e ither an approximate o ne orthat the figures which should fo llow the 2 have dropped out .

All tha t we can in fer, then , i s a su b s ta nt ia l iden t ity in com

pa ss b etw een the b ooh tha t is los t a nd the b ooh tha t is dis

covered.

Those who w ish to study the st i chometric numbers o fNiceph oru s wil l find h is table reprin ted in WESTCOTT, On the Ca non

(sth edi t ion , p . 560) but i t must b e noticed that Westcot t giveserroneously, and upon s l igh t manuscrip t authori ty, the numbero f verses in the Tea ch ing as

ITS PRIORI TY .

We shal l n o w t race t h e Book back t hrough th e early cen tur i es of the Christ ian Era , and note how ou r concept ion o f i t su se and reception become defin i t e as we reach the Second Century. Th is we may do in the following manner.

l P ro leg om ena t o th e Teach ing , p . 21 .

1 The wh o le s ubject is clo udy ; a ndin rea lity no o ne knows wha t w as the exactverse -m ea su re a pp lied by Niceph o ru s . The Bryenn io s MS. reco rds 600 ve rs e sa t th e clo s e o f the z udEp is t le of Clem en t

,wh ich Bryenn io s a lte rs to 2600 in o rder

t o make ag reem en t with th e num be r g ive n by Niceph o ru s fo r the tw o Clemen tine

Epis tles; b u t even then h is o w n MS. o n ly co n tain s 1 1 20 lin e s (85 3 to t h e firs tEpis tle a nd267 t o th e s eco nd). Why sh o u ldw e a s s um e a n iden tity o f fo rm b e

tween the MSS. em p lo yed by Niceph o ru s and th o s e co pied by Leo n in the case

ofthe Teach ing , b u t no t in th e ca s e o f th e Clemen tine Ep is t les ?24

28 PROF. j . REN D EL HARRI S.

Th e susp icion s with regard to the lost book have been o f t w o

kinds : firs t , there has been a tradi t ion ,surviving amongst lat e

pa tr i st i c wr i t ers and copyists , that the book was in some w ay

conn e ctedwith the Ap os t o lica l Cons t it u t ions; a nd, second, there

has been in th e minds of modern cri t i cal student s a strong pe rsuasion that the Apos t o l ica l Cons t it u t ions a re modelled upon a n

ea rl i er work which has di sappeared. Th e tradi t ion will be foundquoted in USHER, D escr ip t is Ig na t i i (p . where he cites fromZ o na ra s the remark that , Some person s say that the Tea ch ingof the Apos t les i s the same book as the Apos to l ica l Cons t it u t ionswri t t en by Clemen t .

”

I have no t been able to veri fy Usher’sreference but I findan exactly simila r statemen t appendedt o themargin of the 3 9th Fes ta l Let t er of A thanasiu s in Codex Co lb e rt inus . Andwe may, therefore , conclude in favor of the di ffu siono f such a t radi t ion . Modern cri t i cs have worked in the opposit ed irect ion . A nd, in order t o show that there exi sted a n earl iera nd immen sely simpler form of these s o - called apostol ical books

,

they have carefully comparedthe common matter which i s foundin them and in earl ier wr i ters, espec ially contrast ing the Seven thBook of the Cons t itu t ions with some chapters at the close o f the

Ep is t le of Ba rna b a s , and the no t - long- s ince publ i shedbook whichpasses under the name The Tw o Ways , o r The j udg men t ofP eter , or a s i t is somet imes cal led The Ep it ome (of Tradi tion s).By thi s method Bi ckel l came to the conclusion that there was abook lying behind these various forms of a common traditi on ,

which book they h ad al l employed and, in qu ite recen t days ,K raw u t zky has undertaken to restore the lost book conj ectu rallyby means o f the later wri t ings and, i f we may be l ieve H arnack,with remarkable success . (Ta

‘

b ing en Qua r ta lschr . fo r 1 882, p .

In order t o see how cu ri ously close an invest igat ion may passto a great di scovery , I shal l tran scribe a remarkable passage fromD E PRESSENSE, Life a ndP ra ct ice in the E a r ly Chu rch (p . in

which he alludes to the problem of theApos t o lica l Cons t it u t io ns:

A care fu l s tudy sh ows th a t th ese e igh t bo o ks fo rm , in rea l i ty, th reeco l lect io ns ; t he fir st co m po sed o f t h e firs t s ix bo o ks , t he s econd o f t h e

s even th , and th e th ird o f t h e e igh th , fo r all t h e th ree trea t o f t h e sam e

su bject . We h ave , be s ide s , afou r th co l lect io n , nam e ly, t h e Comic edi t io no f t h e Co n s t itu t io ns o ft h e Ch u rch o fA lexandria , disco ve red by a learn edEng l ishm an nam edTa t tam . Th e o th er co l lect ions ex is t bo th in Co p t ic

THE GEN UINENESS, E TC , OF THE TEA CH IN G. 29

andGreek text : t h e fo rm e r is t h e m o re ancient. An atten t ive co mparis o no f th em h a s p roved t o u s tha t th e in terpo la t io ns a re a ll in favo r of sace rdo ta l a nd h ierarch ica l ideas . We m ay re fer fu r th e r t o t h e Co n s t i tu t io nso f t h e Church o fAbyss in ia , wh ich a re of a la ter da te , s ince th is Churchw as o n ly fo u nded in t h e Fo urth Cen tu ry ; and to t h e Co n s t i tu t io ns o f t h eChu rch o fAn t io ch 1n Syriac, no t ye t publ ish ed. All th ese var io u s co llect io ns trea t o f t h e discip l ine o f t h e ca techum en s , of t h e g o vernm en t o f t h eChurch and it s wo rsh ip, and co n ta in direct ions fo r th e re l ig io us l ife . Th isis an auth o r ity o f t h e h ig h es t va lu e . The da te o f th e fo ur pr incipa l co llect io n s o f t h e Apos to lica l Const i tu t ions w i th o u t t h e in terpola t io n s is an teriort o t h e Co unci l o fNicaea , as is sh o wn by t h e fo l lo wing passag es

A nd n o w mark h o w n ear he comes to a great d iscovery ! H e

proceeds to quote the follow ing authorit i es

1 . IRENIEUS, Fr ag ment o f Pfaff. I t is ag reed t o app ly t o t he Con

st i tu t ions wh a t h e says o f t h e 68vr e'

p a 5 1 85 V a’

n o o r é/I co r aza r a'

seo’

z .

2 EUSEBIUS, I I . E ., iii. 25 . 1 05 7 0271 06 1 6k a i A8y o,u 8'

r a i dzdocxcri .

3 . ATHANASIUS. I n Ep . Festa li , 3 9. 6z6a x7i n a l o vuér n M i r du o

6 1 611 09 14“

4 . EP IPHANIUS, etc. e tc.

Th e th ree pri nc ipal references wh ich D e P re ssensé gives toprove the Ante-Nicen e o rigin of the Ap os t o l ica l Cons t itu t ions ,a re , two of them expressly a nd the third (that o f I renmu s)equal ly really, re ferences to the Teach ing of the Ap os t les . The

wri te r concludes by remarking very w isely :

Th e Refo rm a t io n h as shown t o o m uch dis regard o f th em (th e

Cons t i t u t i ons) in it s o ppo s i t io n t o everyth ing co nnected w ith tradit io n .

If th ey canno t cla im any va lue as,

apos to l ica l a u th o rity, th ey a re yet o f

co n s ide rable im po rtance as an h is to rica l docum en t, if only ca r e be t a b en to

r em ove th e over lying st r a ta of t r adit ion .

”

I

When these strata are removed, it is easy to see that wha tremains must be uncommon ly l ike the A ida/X75 Mfl OGTéhmV .

In order to show more clearly to th e Engl ish reader theprocess by which the ma terial o f the Tea ch ing was used up in

the Cons t it u t io ns , especially in th e Seven th Book , and in otherbooks which have been ment ioned , o r might have been , underthi s head

,we will give in paralle l column s, the fi rst chapter o f

the Teach ing , and the corresponding port ion s o f the SecondCen tu ry wr i t ers Barnabas a ndH ermas, the Tw o Ways , and the

Seven th Book of the Cons t itu t ions .

3 0

TEACHING o r APOSTLES.Pro f. Orris ’ trans latio n .

Ch . i .Th e re a re Tw o Ways ,

o ne o f Life and o n e o f

D ea th ,and th e diffe rence

betwe en th e Tw o Ways isg rea t .Th e Way o fLife , th en ,

is th isFirs t, Th o u sh a lt lo ve

th e Godw h o m ade thee :Seco nd, Thy ne ig hbo r

a s thys e lf; a nd a ll th ing swh a ts o ever th o u wo u lds tn o t h ave befa ll th ee , dotho u , t o o ,

n o t t o a n o th er.

And o f th e s e wo rds theTeach ing is th is :Thefirs t comm andm en t

,

Bles s them tha t cu rs e

yo u , and pray fo r yo u renem ies , a nd fa s t fo r

them tha t pers ecu te yo ufo r wh a t thank have ye ifye lo ve th em tha t lo ve

EPI STLE o r BARNABAS .Ch . x vi i i

,x ix .

The re a re Tw o Ways o f

do ctr ine a ndau th o rity, th e b le a nd

Way o fLig h t a ndth eWay

o fD a rknes s . Andbe twe enthes e Tw o Ways th ere isa wide diffe rence . Fo r

o ve r the o ne a re s ta tio n edligh t - b ear ing Ang e ls o f

God, b u t o ve r th e o the rAng e ls o f Sa tan . And

God is the Lo rd fromeve rla s ting t o eve rla s t

ing , b u t Sa tan th e p rince

o f th e tim e wh ich n o w is

o fu nr ig h te o u s n e s s . Th is,

th en , is.

th e Way o fLigh t,if a m an de s ire t o wa lkin th e w ay towa rd the

appo in ted p lace and is

z ea lo u s in h is wo rks . The

Knowledg e , th en ,tha t h a s

be en g iven u s wh ereby w em ay wa lk there in is o n

th is wise : Th o u sha lt

yo u ? do no t th e na tio n s lo ve H im th a t made th ee .

a ls o th e s am e ?b u t lo ve yethem tha t h a te yo u ,

a nd

ye sh a ll n o t h ave a n e nem y .

Abs ta in from fle sh ly a ndwo rldly lu s ts .

If o ne g ive th ee a blow o n th e r igh t ch eek, tu rnto h im the o th er a ls o , and th o u sh a lt b e perfect ; ifany o ne pre s s th e e into s e rvice fo r o ne m ile , g o with der fa ls e p re tence sha l lh im tw o ; if o ne take away thy clo ak, g ive h im thy pay th e pen a lty.

P ROF. j . REN D EL HARRI S.

SHEPHERD OF HERMAS.M a nda t a

, vi and i i .Th e ir powe rs a re do u

re la te t o the

righ te o u s and th e u n

r igh teo u s . D o th o u the refo re be lieve th e rig h teo u s ,’

b u t th e u nr ig h te o u s b e

lieve th o u n o t . Fo r th a twh ich is rig h te o u s h a th a

Stra igh t Way, b u t tha twh ich is u n rig h te o u s a

Cro oked o n e . And

th e re a re tw o Ang e ls withe very m a n , o n e o f Righ te o u sne s s , a nd th e o the r ofWickednes s .

Give free ly to a ll tha ta re in n eed, n o t q ue s tio ning t o wh om to g ive and

t o wh om no t t o g ive .

Give t o a ll : Fo r th e

Fa ther wills tha t dis t rib utio n b e m ade to a ll m en

o u t o f h is o w n be s towm en ts . Tho se , th en , w h o

rece ive will render a n swe rt o Godwherefo re th ey t ece ivedandfo r wha t ; tho s ew h o rece ive in their distres s sha l l no t b e judg ed,b u t th o se w h o rece ive u h

He ,

co a t a ls o ; if o ne take from th ee th ine o w n, a sk i t th e re fo re , w ho g ive s is

no t back fo r no t e ven ca n s t th o u .

Give to every o ne tha t a ske th thee ,a nd a sk no t

back fo r t o a l l. th e Fa th e r wills tha t th ere b e g iveno fh is o w n free g ifts .

g u iltle s s .

Ble s sed is h e tha t g ive th acco rding t o the commandm ent ; fo r he is gu iltle ss .

Wo e to h im tha t rece ive th ; fo r if, inde ed, o ne tha t h a th need rece ive th , he

sha ll b e gu iltle ss ; b u t h e tha t h a th no t ne ed, s ha ll s ubm it t o tria l w i th refer

ence to w hy he rece ived a nd fo r wh a t pu rpose , a nd h aving co m e in to cu s tody ,sha l l b e exam inedwith refere nce to wha t h e did, and sh a ll no t g o fo rth th enceu n til h e h ave pa id th e la s t fa rth ing .

Bu t co ncern ing th is , a ls o , it ha th be en sa id; Le t th ine a lm s swea t in thy

ha nds u n til th o u know t o whom t o g ive .

https://www.forgottenbooks.com/join

3 2 P ROF. j . REN D EL HARRI S.

dict o ry t o the t ext (as in the in cu lcat ion o f revenge). Th e

other wri t ers quoted Show an advan ce o n the Tea ch ing ; fo r

example , the Tw o Ways has the chi ldi sh eccles iast ical devi ceof breaking up the text in to small portions, andputt ing o ne in

the mouth of each of the A postles ; and the comparat ively latechara cte r of t h e t ext of Ba rna b a s i s shown by the en t ireex cision of the commun i st i c sen t imen ts of the Tea ch ing . I t ce rta in

ly looks as i f we h ad here found the earliest form of a commonand impo rtan t tradi t ion . Bu t before we draw thi s conclusion

,

especially with regard to the pr i ori ty o f the Tea ch ing s to Ba rna

b u s1

a nd t o H erm a s which require a closer examinat ion, wewi ll go back to the po in t from which we started, viz . , that bothtradit ion and cr i t ic i sm suggest a n ea rl ier book closely connectedwith the vo luminou s Apos t o lica l Cons t it u t ions , a nd there i s agooddegree of probabil ity that the n ewly publi shedTract i s thevery book.

A s we examine the referen ces to thi s book which are found

in the early Fathers o f the Church , we sha l l find that they b ecome more dist inct as we a scend the scale o f t ime ; and th i s

1ndica t es that the book passed from a very general acceptan ceto a smaller degree o f reception , fo r in the ordinary course ofeven t s, we expect references to mult iply with writers . Thispoin t comes o u t very clearly in the reference which A thanasiusmakes to it in h is 39th Fes ta l Let t er , where he says

Th ere a re o th er bo oks of an uncano n ica l character wh ich a re use fu lfo r t h e ins truct io n o f perso ns no t yet in i t ia ted in to t h e Ch r ist ian fa i th ,

such as t h e Wi sdom of So lom on , andSir a ch , E sther , yudi th , To b it , Th e

Tea ch ing of the Apost les , and t h e Sh epherd.

”

Now,here we have the Teach ing placed Side by side with a

work in many respect s s imi lar to itsel f wh ich is go ing out o ffavor with t h e church . And th e same in t imation i s made by

Euseb ius ,2 who classes i t amongst the spuri ous books with the

s o - cal ledShepherd,the Apoca lypse of P eter , a nd the Ep istle cir

cu la t ed under the name o f Ba rna ba s . We shal l allude presen t

ly to the plural form under which Eusebius (fo llowedby Anas

I t is in tere s ting to no tice th a t th e Tea ch ing is freq u ently in ea rly ca ta lo gu e so r n o tices thro w n in to clo s e co nnectio n with B a rna ba s a ndH erm a s o r e lse withth e Con s t i tu tion s .

’fI . E . , I I I , xxv.

THE GEN UINENESS, E TC , OF THE TEACH IN G. 3 3

t a siu s the Sinait e , and Niceph o ru s Ca llis t u s) describes thebook.

1 When we come t o earl i er writers this uncertain ty ast o authent ici ty or canon i c ity di sappears . For example , theanonymous writer whose works a re bound up with Cyprian

(PSEUD O-CYPRIANUS, D e a lea t o r ib u s),2 in st ruct s u s n o t to t e

ce ive a disobedien t o r di sorder ly brother un t i l he repent , l est

o u r prayers should be h indered by him , and quote s h i s authority in the Tea ch ing s of the Ap os t les . Now,

we cannot find thelanguage of the wri t er very closely reproduced in the Tea ch ing ,

but i t seems t o be a modificat ion o f in j unct ion s in chapter xiv,

and IS certain ly a n o lder form than that o f the Cons t it u t ions

t h e poin t , however, fo r u s t o n ot ice i s the unqualified andu n

suspici ou s character o f the quotati on .

When we come t o the j unct i on o f the Se cond and ThirdCen tu ri es , we are aston i shed t o find one o f the greatest of theChurch Fathers c i t ing the Tea ch ing w ith almost verbal exactn ess and as Scripture . The passage is as fo llows

Such a o ne is ca l leda th ie f by t h e Scripture : i t says in fac t , My so n ,

he “ C t a l iar ; fo r lying leads to th e ft .

” 3

Andthese words occu r in chapter I ii o f our printed Tract . Now,

a work which can be thus alluded to at su ch an early period mustbe of very great an t iqu i ty and almost un iversal recept ion .

Moreover there are other referen ces o f a less direct character made by Clemen t t o the Teach ing . In the quotat ion s whichhe professes to make from the D ecalogue (Pa d. cc

,iii, 1 2. 89) he

in serts th e words o u’

n a zé‘

ome opna a s ; compare ch . i i,2,of the

1 The s o -

ca lled Teach ing s of the Apos tles .

9 “E t in doctrin is apos to lo rum : s i gu is fra ter delingu i t in eccles ia et non

pa ret leg i , h ic n ec co llig a tu r , donec pa en i ten t iam ag a t , ci n on recip ia tu r , ne inq u i

n etu r e t inpedia tu r o ra tio u es tra .— Opp . Om n . ex recen . G. H a rtel ii , I I I , 96.

Mig ne , P a tr . La t , IV, 906.

3 CLEMENT OF ALEXAND RIA,Strom . , I , xx, ad fin . ed. P o tte r, 3 77; ed. D in

do rf, I I , 83 .

4 D r. J . C . Lo ng , in The N a tiona l B ap tis t fo r Apr il 24 , ha s o bjected t o the

s ta tem en t th a t C lem en t q u o tes th e Tea ch ing a s Scr iptu re , o n th e g ro u nd tha t th erea l refe rence o fC lem en t is t o a pa s sag e wh ich he freq u en tly q u o te s and com

m en ts u po n in th e Go spe l o fjohn ,

“th e sam e is a th ie f and a ro bber ;

”a nd I am

dispo sed to be lieve in th e co rrectnes s o fh is a rgum en t ; h e th en co n tinu e s t o ex

p la in cpno’

i y ofir in a g ene ra l s e n se , a s e q u iva len t t o“it is s a id

”. Th is in te r

pre t a t io n a lso s eem s t o m e t o b e p erfectly lawfu l . Bu t I th ink th a t it sh o u ld b e

3 4 P Ror . j . REND EL HARRI S.

Tea ch ing . And in a,fragmen t of Clemen t preserved in the

Ca tena of N ice t a s o n Ma t t , v, 42 (Clem . A lex. ed . D indori, i i i ,492) we have a st riking paral le l to th e language o f chapt er i ofthe Teaching1701 771 80 7 81 87711 06157 8“ a

’

hhd 11 81 02np i6800 5 n a i 1 0i 5 a’

gz61 5 , i'

7 a

u 87 cx'

7 1 a 71 66o,u a na p a

‘

1 0 13 6111 16 1 0 1) oda i 68 1 025 8'

x o v6 1 n ext 87 1571 07113 1

6 81 Aa u/J’air ov61 7 , i} 6v7 a p1 8

'

7 ov 5 fion68i 7 8a v 1 0 i 5 n a i l aufia'

7 8 1 7 n a p’

,

81 873 03 7 fiov/i ou 8'

7 0 1 5 ' 6y ap 81 007 n o d61’

1571 6740 161 7 i} dpy icw 1 04116067 09 7n a r a np 16668 1 a 5 .

Bes ides th is Clemen t makes di st inct reference to the doctrin eo f the Tw o Ways , affirming it t o be the teaching of the gospel ,o f the Apos t les , and o f the prophets ; a nd he also quotes theanalogous Greek story of the Judgmen t o f H ercu les in a m a n

n er which suggest s that there had been a popular fusion of theJ ew i sh andGreek eth ics .‘

When we come in t o t he SecondCen tu ry we are even moresurpri sed, for we findgood reason t o bel ieve that I renmu s wrotea commen tary upon thi s very book. Th e grounds upon wh ichwe make thi s statemen t are as follows

Euseb iu s notes that I renaeus ded icated to Marcianus a treat ise o n the Apos to lica l P reaching ; and in thi s he is fo llowed orconfi rmed by Jerome ,

’ who says that I ren ze u s wrote a sh o rt bookagainst the Gent i les and someth ing besides o n the subject ofTea ch ing . Upon thi s H arvey remarks, Th e t erm ‘ Aposto l ical Preach ing ’ was frequen t ly appl ied to the early symbol ofFaith . Such a rel i c would have been of rare value i f i t h addescended t o u s .” And he suggest s that two o f the fragment spubl ishedby Fe u arden t , and the second and fourth of P faff,may have been taken from this wo rk .

no tedo n the o the r h and, a . th a t th e term yp a cpfim igh t very well app ly t o bo thq u o ta tio n s ; and b . th a t a n exactly s im ilar ins tance is fo undin Strom . , ii, 9, p . 4 5 2,

wh ere C lem en t is q u o ting H erm a s ;‘

0 71 0 111 777 686 7121 05 5 87121 03 7 71 871 0171777187 097 6825 1 777 Aéézr 61 u a i ov 5 0i68'

a r m: 87 867 861 n o d87’

I ov6a i 0 1 5 0 13 11 67 0 7 7t pd 1 775 1 0 13 Kvp i ov n or/Jov

6 i'

a 5 a’

M aEn a i 71p6 u a 1 a‘

1 777 7113 65 6867 86a p 8'

6 1 7761 7 , 05 5"

A681 , 05 5

N 05 8,05 5 8i 1 1 5 61

'

n a 1 0 5°

g!7y6i 7 0 177 1 0 13 5‘

ct’

71 06 1 6h ov 5 11 61261601611 613

l o v 5 ,1 Strom . , v , 3 1 , ed. D ind iii

,25 ; e t cf. P a d , 1 1 , x , 1 1 0 .

9 “ K a t 61 1 0 5 67 a’

r a 1 8'

681n 87 (£6871c M a p n zccr cfi 1 067 071 11 , 871 i

68 1 5 1 7 1 0 17 1191 06 1 01 0 1 06 nnp ziyp a 1 0 5 .

”—H is t . Eccl. , V,xxvi.

3 Co n tra Gen ti les vo lum en b reve, et D e discip line a liud.— Ca t . Scr .

THE GEN UINENESS, E TC , OF THE TEA CH IN G. 3 5

A referen ce t o th e 3 6th Greek Fragm ent o f Irenae us as pub

lish ed by H arvey (the 2nd of P faff) wil l Show that Irenae us wascommen t ing upon the A 16a xh ; for he says that

“ Those whohave followed the SecondBook o f the Ap os t o l ica l Cons t it u t ionsknow that the Lord has establi shed a n ew offering in the NewCovenan t , according to the word of Malach i the prophet ,

Wherefo re from th e r is ing o f the sun t o i ts s e tting ,

My n am e sh a l l b e g rea t am o ng th e n a t io n s ;And in eve ry p lace , incen se sh a ll b e o ffe red t o my nam e ,

And a pu re o ffer ing .

’ — eh . i , 1 1 .

Upon wh i ch H arvey remarks with an uncon sc ious acuteness thata Simi lar appl ica t i on o f th is same text o f Scriptu re i s made inAp . Cons t . , vii 3 0 . Now, the Apos t o lica l Co ns t it u t ions aresimply work ing up chapter xiv of our T ract . We in fer

,then ,

with great probab i l i ty, that I renaeus at the close of th e SecondCen tury wrot e a commen tary upon the Tea ch ing ,

which com~

men tary must have been a sort o f fi rst edi t ion o f the Ap os to l ica l

Cons t it u t ions . Th e an t iqu ity which thus i s attributed to the

Teach ing must be great . We n ot ice in passing that the language of Irenae us shows that the book was o riginal ly cast intwo parts : thi s may expla in why E useb iu s and others use theplural Tea ch ing s ; a ndwe shal l perhaps be able to in fer that thefirst six chapters a re a separate t ract t o which exclus ively b elongs the alternat ive t i t le Tea ch ing of the Lord, thr oug h the

Tw elve Ap os t les , t o the Gen t iles .

Andn o w we come to an importan t quest ion h av ing notedthe s im ilar i ty o f t h e ear ly chapters o f the Tea ch ing (what wemay cal l Book I) t o certain chapters o f the Ep is t le of Ba r na ba s

(chapters xvi i i t o xx), we have to determ in e more carefu llywhe ther Barnabas quotes the Tea ching , o r the Tea ch ing quotesBa rna b a s . Andwith th i s there i s a co llateral quest ion to beset t led: May n o t the chapters be a late insert ion in the text o fBa r na ba s , a nd n o t a part o f the genuin e early documen t atall ?

This is easi ly sett led by remarking that the coinc idences b etween Ba rna b a s andthe Teach ing a re n o t confin ed t o the chapters ment ioned, but may be traced in other part s o f the book .

'

A s ingle instance wi l l suffice : In Ba r na ba s iv, 9, we have

3 6 P ROF. j . REA/D EL HARRI S.

Wh ere fo re le t us take h eed in t h e la st dayS: fo r t h e wh o le t im e o f

o u r l ife and fa i th w i l l no t p ro fit us o ne wh it , u n less no w ~ in th e lawlesst im e and in t h e co m ing o ffence s , w e res is t a s beco m e s th e sons o fGod.

Now,the very same sen t ime n t i s found in chap ter xvi o f th e

Tea ching . This sett les the quest ion o f in terpolat ion . I n the

next place, Barnabas i s quot ing a writ ten book ; fo r, when hehas concluded the ethical maxims which co incide so closelywith the Tea ch ing , he observes (ch . xxi) that i t i s a goodth ing, having learn ed the ordinances o f the Lord, a s m a ny a s

have b een w r it ten ,to walk therein . And this wr i t ten book i s o u r

Tea ch ing of the Apos t les , s ince it i s said at the beginn ing o fchapter xvi i i ,

“ And n o w l et us pa ss o n t o another pie ce o fKnowledge (y r cb o

‘

zs) a nd Tea ch ing

On every ground , there fore, we a re j u st ified in co nclud

ing that the book which Clemen t quo t es , and upon whichIrenae us wrote a commen t ary, i s also the book employed byBarnabas .

Ou r n ext step relates to H ermas, a nd i s a s imilar quest ion ,

and admits o f the following b ri e f remarks . -I t i s u nden i

able that the Ma nda ta of H ermas, espec ially the Second Command , exhibit co inc idence o f language with the Teaching . And

I believe it wi l l be admitted by very many that the First Command of H erm a s shows a s imilar coin cidence with a passagepreserved by Clemen s A lexandrinus from the lost book knownas the P rea ching of P eter . Now, i t i s obv iously fa r more l ikelythat H ermas in wr i t ing his Commands shou ld have plunderedsu ccessively two common ly receivedbooks o f his o w n day, thanthat t w o separate writers coming after h im shouldhave agreedt ocopy H ermas in two con secut ive passages , o ne tak ing the FirstCommand for h is model , and the other the Second. There is,therefore , good reason to suppose that the Tea ch ing of the Apos

t les i s older than the Shepherd of H erma s .

On ly o ne step further seems practicable, as we men tal ly compare th e new book with authent ic SecondCen tury documen t s .

Le t u s read it side by side with the t w o Apo log ies o f J ust in Ma r

1 I t is t o h e rema rkedtha t th e term 7 7 03 61 5 wh ich Ba rnaba s app lies to the do ctrine of th e Tw o Ways , is u sedin a su g g e s tive w ay in chap te r x i o f th e Tea ch ing :

68 1 6 71p 0668i 7 a 1 61 71 0 1 0667 777 u a i 7 7 05 61 7 Kvp i ov,68

'

5a 668 61 15 1 67 05 5

K t’

p z o r .

TH E GEN UINENESS, E TC , OF THE TEA CH IN G. 3 7

tyr,the longer of which has i t s dat e much in dispute , while the

shorter a nd later o ne i s accoun ted to have been wr i t ten in 1 69

A .D . And I th ink that two things at le ast wil l presen t t hemselves str ikingly to the reader ; the first o f which i s that J u st in

’s

Firs t Apo logy,omitt ing the prophe t ical statemen t s a nd theo r i e s

which more eviden tly belong to his o w n mind, follows the p reci se order o f statemen t o f Chri st ian faith which occurs in the

Tea ching . I t i s a treat i se o n pract ica l Chri st ian eth ics, drawn

chiefly from the Sermon o n the Moun t , and after J ust in has e hla rg ed and commen ted upon the character o f professing Ch ri s

t ia n s, t heir simplic i ty, harmlessness, and purity, and upon theway in which they con st i tute , with the ir Master, a fu lfi lmen t o fancien t prophecy, he makes a complete break in his subject , a ndpasses o n ,

after the mann er of the Tea ch ing , t o di scu ss the char

a cter of Chri st ian Bapt i smal In i t iat ion a nd o f the praye rs a nd

Thank-meal . And here hi s descript ion s a re s ingular ly l ike

t hose of the Tea ch ing ,as

, fo r in stance , when he alludes t o thecu stom of fast ing before bapt ism with the person t o be bapt i z ed

,

etc . Th e apparen t coin c idence between the struct u re o f the

Firs t Apology of J u st in a nd the l in e of thought o f the Tea ch ingi s confirmedby a second very striking feature ; fo r upon t u rn ingto the SecondApo logy ,

i n which from its very brevity we mightexpect few simi la r it ies o f though t a nd expression , we a re in tere s t ed t o find Just in retai ling the sto ry which Xen ophon gives inthe M em o ra b il ia of the J udgmen t o f H ercu le s

,who meets V ir

t ue andV i ce in the form of two women at the cross - roads . Nowt his story i s the exact Greek analogue of the doctrine o f theTw o Ways with wh ich the Tea ch ing begin s, as we may seeamong other th ings

,by the alternat ive n ame which is given t o

o n e of the earl i est adaptat ion s o f o u r work, viz .

,the Tw o Ways ,

o r the judg m en t of P et er .

And, without going in t o a detai led di spute as to whether the

doctrin e o f the Tw o Ways is u lt imately Greek o r H ebrew in

origin , I th ink we ought to recogn iz e a striking resemblan ce b etween the structu re a ndmater ials of the Ap olog ies of J ust in and

th e Tea ch ing of the Ap os t les .

When we have thus made ou r argumen t accumu late force bySuccessive re ference to the early Fathers o f the Third andSecondCen turies, we have don e enough t o Sh o w

'

th a t either we have a

3 8 P ROF. j . REND EL HARRI S.

documen t approxima tely original and of the early part of the

SecondCen tury, i f n o t of the end of the Firs t , o r we have o ne

of the most subtle frauds ever pe rpe trated upon t h e worldscholarly a nd upon the wo r ld un scholarly. That thi s last supposit ion i s un tenable will be eviden t n o t on ly from the fact that

n o suspic ion exists with regard to the chara cter of the MS. , no r

a ny rea son fo r i t s publ icat ion in the in terest o f hierarchy withwhich forgery is a favori te scien ce both in an c ien t andcompara

t ive ly modern days but also from the frequen t water -marks o fan t iqu ity which ru n in an un con scious manner a cross the text

a nd a re too subtle to have been t he wo rk of del ibera te inven t ion .

We have n o w made rapid compari son between t he Tea ch inga ndauthen t i c documen t s o f the Second a nd fo llowing Ce n turi es ,a ndwith the fol lowing resu lt the analysis o f remarkable para lle lism s in language and arrangemen t between the documen t s inquest ion leads to a probable conc lusion as to the prior i ty of th eTea ching to the main body o f SecondCen tury l iteratu re .

ITS PLACE OF ORIGIN.

We shal l no w at t empt to determine th e quarter from which

th e Tea ch ing original ly emanated.

A nd here thefirs t th ing to be notedi s the mult ipl icity o f evi

den ce that the book belongs to the J ewish wing of the churchrather than t o commun i t ie s which a re Paul ine in origin o r A l exa ndrian

‘

in ph i losophy. Every page Shows some cur i ous form ofJ ewish thought , or br ings o u t the con trast between the churchesa nd the synagogues from which they were separat ing; n o r, i s thesubscript ion at the head o f the book adverse to th is, s ince theTea ch ing of the Tw elve Apos t les t o the Na t ions i s eviden tly theteaching of person s t rained in J ewish schools (whether apost leso r n o t), andwho betray their nat ional i ty in such quotat ion s as ,D o n o t even the Gen t i les the same .’ (ch . i .)Th e very words with which the Tea ch ing open s may be closely

imitated from early Rabbin i cal tradi t ions, though at first s ightthey have the a ir of being the plat itudes o f Greek morality.

Let us,for in stance

,take t heT a lmud

Th ere a re Tw o Ways be fo re m e , o ne leading in to Pa radise , th e o th erin to Geh enna . Wh en Jo ch anan t h e so n o f Z acha i w as s ick u n to dea th , h is

discip le s cam e t o vis i t h im ; and wh en h e saw th em h e wept .‘ I am

https://www.forgottenbooks.com/join

40 P ROF. j . REN D EL HARRI S.

they didno t be l ieve o n H im , b u t reject edh is do ctrine, judg ing th em selvesunwo rthy of sa lva t io n

I t appears, then , that the early J udeo -Christian s made apoin t o f retain ing their weekly fasts, while they an tagon iz ed the

Orthodox J ew by a change of days .Another Jewish featu re wi l l be recogn iz ed in the mer i t a t

tributed to the di stribut ion o f alms, a nd the manner in whichthe deeds o f chari ty appear to the credi t of the person who doesthem in the books o f heaven . Now this commun i sm

,indeed,

i s the un iversal doctrin e of al l early Chri st ian churches,fo r as

St . J ust in says , We share with every m an that i s in needbut commun i sm

,o r char i ty of a ny kind as a factor in on e

’s p e rsonal salvat ion ,

i s a doctrine unknown in Paul ine Chri st ian i ty.

Y e t the Tea ch ing in forms us that by our hands we may give aran som fo r o u r sin s a nd in so teaching it on ly follows the e a rl ier J ewish teachings as found in Tob it , A lms do del iver fromdeath ’

(ch . iv, o r in Sir ach , Water wi ll quench the flaming fire and alms wi l l atone fo r sin s ’

(ch . i i i , 3 0) and the samesen t iment i s reflected in the Ta lm ud

, which tells u s that“ Four

th ings cancel the decrees o f H eaven— a lms , prayer, change ofn ame

,and reformation of conduct” (Rosh H a sha na h

,fol . x vi,

col . Th e very same sen t imen t i s repeated in the SecondEp is t le of Clemen t (ch . xvi),

“ A lmsgiving l i fteth o ff the burdenof s in .

”

I n precisely the same way as the weekly fast ing of the Orth odo x J ew was antagon iz ed, the triple di urnal prayer i s changed,a nd i t s place i s taken by the repeated Lord’s Prayer ; a nd thesen tences of the J ew ish prayers which refer to the gathering inof the D i spersion from the four winds a re converted in to aChr i st ian asp irat ion fo r the perfect i on and complet ion of thechurch .

Many other poin t s m ight be brough t forward to show theJ ewi sh elemen t s which prevai l in the Tea ch ing , such as the useo f the Sapien t ial Books (o u r wr i t er n o t on ly employ s q u o t a t io nsfrom th e Son of Sira ch but actually imitates in his catechet ical

1 I t is in teres ting t o n o tice h o w th e fa s ts wh ich in the Tea ch ing cla im apo s

to lic o r sem i- apo s to lic au th o rity are in th e Con s ti tu tions referred to the Lo rd

h im s e lf.

THE GEN UINENESS, E TC , OF THE'

TEA CH IN G. 4 I

in struct ion , the 1 871 7 07 y o u with which the precepts o fSira ch a re

frequen t ly in troduced) ; t he symboli sm o f the rej uven escen t

V in e of the house of D avid(to which the Paul ine t eaching seemsto presen t no c lear parallels) a nd the inheri tance of th e H olyName (which i s represented as no w enshrined in Chr i st ianheart s). A ll these a ndother poin t s that migh t be n oticed lead tothe con c lus ion that the book emanates from some church belonging t o what the German cr i t i cs wou ld cal l the P eter- partybut which I prefer to indicate under the term ‘ J ewi sh -wing ’

o f Chri st iani ty.

A ndn o w we wi l l take another step in determin ing the localityfrom which the T ract original ly came . Let u s examin e theLord’s Prayer as given in the Tea ch ing . On e of the first thingst hat strike u s i s the exi stence o f a doxology, shorter, indeedthan the curren t o ne , inasmuch as i t om it s Th e K ingdom ;

b u t the more l ikely to be genu in e inasmuch as i t i s no t acomm oda t edto later usage andrece ivedtexts Of the gospel . Andth ereader o f the Tea ch ing i s l ikely t o in fer that the Revi sers madea mistake in omitting the doxology from the Lo rd’s P rayer

,

since we have here a n authori ty of the Second Cen t u ry in i t sfavor . Now,

I am no t con cerned to defend the Revisers o f theNew T estamen t , but I th ink thi s i s j u st o ne o f the cases inwhich second thoughts wi l l sh ow that the Teach ing confi rmsthei r t ext . Fo r, what i s the argumen t (over and above theev idence o f MSS.) by which the rej ect ion o f the doxo logy i supheld? I t is main ly th i s, that the doxology of the Lord

’s

P rayer i s strongly su spected‘

t o have arisen ou t o f l it u rgicalu sage ; a ndwhen we tu rn from the version o f the Lord

’s P rayer

t o the language of the Thank-meal as given in the Tea ch ing,we find two forms o f the doxology, o ne of which occu rs twicein the words Thin e be the glory for ever, while the other i sthe very form appended t o the Lord ’s P rayer,

“ Thin e be th epower and the glory fo r ever.” Ou r documen t therefore co n

firms us in the bel ie f t hat the doxology came in t o the Lord’s

P rayer from an embryon i c l i t urgy.

Bu t i t does more than th is, i t helps u s to its ow n or ig in by the

ex is tence of the dox o logy a nd the pecu l ia r form w h ich it ta hes .

For th i s fo rm can be demonstrated t o have been curren t incoun tr i es bordering o n the north- east angle o f the Medi t erran ean

42 P ROF. j . REN D EL HARRI S.

Sea ;_

w h ile th e more comple te form in which i t occurs in theNew T estamen t has been shrewdly suspectedby cri t i cs to haveh ad i t s origin in the Syr ian churches . A nd s ince St . Gregoryof Nyssa i s found to employ the doxology in the very fo rm inwhich i t occu rs in the Tea ch ing , a nd apparent ly as somethingdi st inct from the Lord

’s P raye r i t self, a nd n o o ne else , as far asI know, except thi s Cappadocian Father can be put in evi

dence fo r thi s form , we cannot be far from the truth in

saying that the Tea ch ing of the Apos t les ema na tedfrom No r th

ern Syr ia .

Th e whole matter wil l become clearer by a reference to D r .

H ort ’s luminous note o n the di sputed doxology (the i tal i cs inthe passage being, o f course, my o w n)

Th ere can b e l it t le do ubt th a t t h e D oxo logy o rig ina ted in li tu rg ica lu se in Sy r ia . Th e do xo lo g y can b e t raced in oth er l iturg ies be l ievedo n o th er g ro u nds t o b e de rived from th a t a scribed t o St . Jam es , o r t o h a veco m e u nder Co ns tan t ino po l i tan (An t io ch ian) influ ence , b u t appa r en t ly in

these a lone and t h e langu ag e o fCyr i l o fJe ru sa lem (Ca tech , xxi ii, 1 8) leavesn o do ubt th a t in h is t im e (3 49 A .D .) i t w a s a b sen tfr om the li tu rgy of 7er u

sa lem . I t m ay po s s ibly b e o w ing t o a r em in iscence of li tu rg ica l u se ofth e Syr ia n or som e o ther dox o logy th a t t h e e labo ra te a scr ip t io n w i th wh ichGreg o ry o fNyssa co ncludes h is las t o ra t io n o n t h e Lo rd

’

s Prayer co n ta in s7} 6v

'

7 a,u 1 5 n a i 75 666a th o u gh h e cer ta in ly trea ts no su ch wo rds a s

part o ft h e Lo rd’

s Prayer itse lf. — N o t }s on Select Reading s , p . 9.

We conclude , there fore , in favor o f a locality n o t fa r fromthe north- ea s t corner of the Medi terranean , perhaps Ant ioch itself o r some more northerly church ; a nd confirmat ion s of thi sstatemen t wi l l readi ly presen t themselves to the reader. 1

A ll that has bee n said o n these two poin t s, the date of the

Tract , a nd i t s place of producti on , wil l be foundconfi rmedto the

Ie . g . , th e cu rio u s wo rd in ch . x 1 1 , xp z6 1 8

'

u 71 0p 0 5 , o ccu rs th re e time s in

Greg o ry o f Na z ian z u s , a nd, a s fa r a s I kn ow , n owh e re e ls e . The com po u nd

xp 16 1 8/1 71 0p 81'

a acco rding t o So ph o cle s , o ccu rs in Alexa nder o fAlexa ndr ia a nd

in The odo re t .

Co ns ide r fu rth er th a t th e Teach ing invo lve s th e a s sum p tio n th a t t he perso n st o wh om it is addre s s ed know th e te rm s o f th e Jeru sa lem Co nco rda t wh ich a re

g ive n in Acts . No w th e Tea ch ing expre s s ly re laxes th is ru le ; “Co ncer n ing

m ea t, wha t th o u ar t able bea r ; b u t o f th a t o ffered t o ido ls , bewa re exceeding ly ;fo r i t is a wo rsh ip o fde adg ods .

”

No w,a ru le can o n ly b e re laxed t o peo p le w ho

h ave the ru le ; and th erefo re th e Teach ing m u s t h ave fo llowed o n th e track o f

TI IE GEN UINENESS, E TC ,OF THE TEA CH IN G. 4 3

fu l l by a study of the Books of the New T estamen t employedby the wri t er . Let us ask ourselves the quest ion , supposing aJ udeo - Chr i st ian wri t er in No rthern Syr ia at the beginn ing of the

Second Cen tu ry to produce a tract o n Church - beli ef andChu rchgovernmen t

,what Books o f the New Testamen t wi l l he be l ikely

t o quote Th e an swer wou ld be as fol lows H e wil l above al lo ther documen t s quote the Gospel o f M a t thew

, o r whatevers imi lar Gospel may be in circu lat ion amongst J ewish Chri st ian s ;he wi l l no t quote the Gospel o f M a rh

, whose place o f publ icat ioni s Rome , andwhich c i rculates in the opposi te direct ion g e o g ra

ph ica lly to Gospels writt en and pub lished in Syr ia o r J udea ; hewi l l very likely quote the Gospe l o f Luhe, s in ce the whole bodyof tradit ion affi rms that Luke was a physician in the c i ty o fAn t i och

,and i s correct in so affi rming . Ou r opin ion as to

whether he w i l l quote the Gospel o f john will depend upon theplace and t ime to which we refe r the publ icat i on of that Gospel ;but o f thi s we may speak with great probabi l ity of correctness

,

he wi l l quot e the Apoca lypse rather than th e Gospel, since i t i s

the earl ier book by far,a nd i s ev iden t ly written from a J udeo

Christ ian stand - point . I f the wr i t er should quote Luhe, i t i s no timprobable th at he wi l l quot e the Acts of the Ap os t les whichbelong to the same author

,though perhaps some years later in

date , and publ ished first in the West . When we turn t o theEpist les, we can hardly say more than this

,that the l ikel iest

l etter to be quoted i s the First o f P eter,inasmuch as i t i s ad

dre ssed t o the di spersed Jewish Chri st ian s in every part o f A si aM inor, a nd there fore wen t before t h e world as an edi t ion o f abook would go

,rather than as a n epi st l e t o a separate church .

This early di ffu sion o f 1 P eter i s the key to i ts almost un iversalquotation by early Fathers .I f our wri ter quot e St . Pau l , we can on ly in fer that he will

quote the earl i er Epist les rather than the later ones ; and

perhaps we ought to say,epi st le s to churches in A sia rather

th e Co nco rda t o f Jeru sa lem , o r have been circu lat ed’

am o ng s t chu rch e s wh ereth a t Co nco rda t w a s a ccepted. Th is ag a in sug g es ts Syria ,

An t io ch , a nd As ia

Mino r . No Pau line Ch r is tian, certa in ly no t P au l h im s e lf, wo u ldhave expres s ed

h im se lf thu s ; fo r P au l h e ld an ido l t o b e n o th ing , wh ile th e wo rsh ip o f a n ido lw a s th e wo rsh ip o f living dem o ns ra the r th an o fdeadg ods . The SecondEp is t leo fClem en t enfo rces th is se n tim en t a s to th e g ods . See ch . iii.

25

44 P ROF. j . REN D EL HARRI S.

than those to churches in Greece he cert ain ly will no t quote th eEpistl e t o the Rom a ns .

Not to inqu ire further,let u s n o w t urn to the Tea ch ing a nd

we shal l see how closely the se condi t ion s a re fulfi l led. Bryenn io s

gives a table o f c itati on s,which

,i f n o t complete in some poin t s

,

i s quite as ful l a s i t ought to be in others, a ndwhich wi l l serveve ry well to make compar i son with our ap r io r i method. We

find twen ty citat ions , a ccording to Bryenn io s,from the Gospelof Ma t thew ,

a nd six from the Gospel o f Luhe (which m ay n o t a ll

b e genuine quotat ion s, though some of them a re certain ly so).One quotation fo l lows from the Act s ; a nd o n e from theRevela t ion (this i s n o t noted by Bryenn io s , but the expressionin ch . v, 6, 670171 05 7 1 8 3 111 81760 3 , i s so singularly l ike the 90 171 03 7 u a i

7101 03 7 gb efi60 s ofRev., xxi i , 1 5 that I think it shouldbe admitted);

andwe have further a quotat ion from 1 P et er . We come n o w

to the Paul ine Epi st les, where Bryenn io s suggests referen ces toEphes . , vi, 5 , 9 and I Thess . ,

v, 22. Th e last reference mayperhaps be quest ioned . Bu t there are two other n o t veryremote paral le l i sms in I Thess .

,iv

, 1 6 and2 Th ess . ,i i i

, IO, whichmight perhaps be admitted. Th e thirdchapter (2) con tain s in thewo rds 71 7768 anh co fl js 71 7768 8p 1 0

'

1 1 uds 11 7768 Ovu zu 6s a ro w ofte rms very sim i lar to Ga l . , v, 20 , 821 1 9, 877A“ ,

Ov/1 6s . Bu t wea re always in danger of press ing coincidence and of overrat ingquotat ion s ; andI shou ldbe quite sat isfiedto con clude generallythat the wr i t er quotes those Books of the New Testamen t whichwou ld a pr io r i have been expected from a Syrian Chri st ian att he beginn ing of the Second Cent ury. A ndwith thi s remarkwe conclude our brief inqu iry as to date and o rigin .

ITS BEARING ON THE CANON OF SCRI PTURE .

A s soon as we have establi shed the forego ing po int s weawake t o the con sc iousness that we have been traversing thelength and breadth o f a field o f batt le ; fo r when we concludethe authen t ic i ty or approximate authen t ici ty of any wri terquoting Scripture at a periodn ear to that which was suggestedabove

,we have involvedourselves in the great di spute as to the

da tes and au thorship of the acceptedChr i st ian Gospels . There1 3 nothing more in terest ing in the whole range o f question sstarted by this book of Bryenn io s than the bearing o f the

THE GEN UINENESS, E TC , OF THE TEA CH IN G. 4 5

d iscovery o n the rece ived Canon o f Scriptu re ; al l that may besaid abou t the immersion

,quasi - immersion

,or spr inkling and

pouring, of the in i t iatory r ite of Christ ian believers , the Sacrificia lo r n o n -Sacrificia l chara cter of the Euchari st o r Thank-meal

,the

names and characters o f the church - o fficia ls,i s o f slight momen t

comparedwith the quest i on o f the authent ici ty o f the Scr iptu res ;i f they a re a fraud, a fo r t ior i the church is o ne also . Strangeto say

,thi s quest i on ha s , as yet , hardly been noticed in conn e ct ion

with the new T ract , whether fo r the reason that the majori ty o fChri st ian readers do n o t real iz e the force o r impetuosity o f theattack upon the Gospels, o r because there is a general preferen ceto the occupat ion of whitewashing sepu lchres and t i th ing o fherbs above that o f bu i lding a c i ty

_

o r defending o ne t hat hasalready been bu i lded .

In determin ing the quest ion s of the t ime o f publ i cat ion and

rate o f diffusion of the Gospel o f M a t tnew , fo r example , theconfl ic t raged hot ly round the Ep is t le of Ba r naoa s and certainother Second Cen tury documen t s ; a nd we shal l do ou rselvesgood by tracing the tortuous methods by which int ell igen tcri t i cs attempted t o invalidate the canon i ci ty o f the Gospels .We begin ,

then,by recal ling the fact that the s o - cal led

Ep is t le of Ba rna ba s (which ha s been ass igned to var i ou s dates ,ranging from the lat ter part o f the First Cen tury onwards) hasbeen l ong credi tedwith a di st inct quotat ion from the Gospel o f

M a t tnew . I n chapter iv of Ba rna oa s the Lat in Version (fo r theGreek text o f Ba rna b a s was, unt i l qu ite recen t ly, lost as fa r asthe first chapters were concerned) contained the fo llowingsent ence

Let us take care th a t w e b e n o t o f th o se of whom it is writ ten— thatm an y we re ca l led b u t few chosen .

”

Naturally, th e conclusion was drawn that we h ad here ascriptural quotat ion ; no r was , it diffi cu lt t o determine the orig ino f the quotat ion ,

since the passage i s found in Matthew’s

Gospel . Th e authori ty and an t iqu ity thus given to the bookquoted was assai l ed in the following manner . I t was main tainedthat the passage was n o t a quotat ion from M a t t/zew , and thewords “ i t i s wr i t t en ” were said t o have been in troduced by thetran slator who made the LatinVersion . Thus Credne r in I 83 2said:

46 P ROF. j . REN D EL HARRI S.

This dispu tedexpre ss io n do es n o t exis t fo r u s in t h e o rig ina l Greek .

It wo u ld h ave been easy fo r t h e tra ns la to r t o in trodu ce t h e usu a l fo rm ula ,

a nd fo r in te rna l reas o ns w e sh a l l h o ld t h e g enu inenes s o f t h e ph ra se

t o b e u npro ved u n t i l t h e co n t ra ry is pro ved.

”—Qu o tedby TI SCHEND ORF,Wb en w er e ou r Gospels Wr i t t en ? (Th e Re l ig io u s Tract Socie ty

’

s cd., p .

Thi s was certain ly a n easy me thod of sett l ing the di spute as towhether Barnabas quotedM a t tb ew or n o t : and i t i s easy to seehow widely such a methodmight be appli ed. I t almost seemsto mean

,Fo r in ternal reason s I refuse to be convinced.

’

Before Credne r committed himsel f o n that poin t he oughtto have sa t i sfied himself that there was no complete Greek t exto f Ba r na b a s in exist ence ; a nd especially he should havenegot iatedwith the monks of Moun t Sinai to encou rage them

in the work which they h ad begun , the destruct ion of theirFou rth Cen tu ry Bible, the celebratedCodex Sina it icu s . Bu t letus hearwhat T i schendorf h a s t o say on th is poin t , fo r i t was o nein which he h ad, as the di scoverer o f th e Codex , a peculiarin te rest .

No t lo ng after those words o fCredner were wri t ten t he orig ina l Greektext w a s discovered. Wh ile m en were disput ing in learnedGerm any as t owh e th er t h e La t in Vers ion w a s t o b e re l ied upo n in th is qu es t ion o r no t ,

t h e o rig ina l Greek text wh ich w as t o decide t h e qu e s t io n lay h id in a

Greek Co n ven t in t h e deser ts o fA rab ia , am o ng a h eap o f o ldpa rchm en ts .

Wh ile s o m uch h as been lo s t in t h e co u rse o f cen turies , by t h e to o th o f

t im e and t h e care le ssness o f ig n o ran t m o nks , an invis ible Eye h ad

wa tch ed o ver th is treasu re , andwh en it w as o n t h e po in t o f perish ing int h e fire , t h e Lo rdh ad decre ed it s de l iverance . In t h e Sina i t ic Bible , t heen t ire text o f th is epis t le o fB a r na b a s h as be en fo u nd in t h e o rig ina l Greek.

Andh o w do e s th is o rig in a l text decide th is im po rtan t que s t io n ? I t de

cides th a t th is express io n‘ I t is wr i t ten ’

w as firs t prefixed t o th is quo ta t io nfro m St . M a t t/zew ,

no t by t h e La t in trans la to r, b u t by t h e au th o r h im se lfin t h e Greek o r ig ina l .

”

I f further evidence h ad been want ing , i t would have beenfound in the MS. from which Bryenn i o s took the text o f the

Tea eb ing ,which con tain s a complete Greek text o f Ba r na ba s ,

a nd confirms the reading of the Sinai t i c Codex in the passagein quest ion . And no w , wha t i s the destruct ive cr it i c t o do withthe quest ion at issue ? Obviou sly he must change fron t a nd

main tain that there is , indeed, a quotat ion in the text of Ba rna b a s , but i t i s t aken from some other writer. H e i s so cer

https://www.forgottenbooks.com/join

48 P ROF. j . REN D EL HARRI S.

Greek is lo s t , and th a t w e a re wh o l ly dependen t o n t h e trans la t ions andvers io ns extan t , rega rding wh o se num e ro u s va ria t io ns and g rea t co rru pt io n th ere can b e no differences o f o pin ion , etc.

— Super na t u r a l Rel ig ion ,

Vo l . I , p . 240 .

Now,i t wi l l be observed that in order t o evade the ackno w l

edgm en t of an almost word- fo r-word quotat ion,the wr i te r

adopts a . Th e unnatural op in ion that a passage quoted i s mostl ikely to be taken from tha t o ne of two given passage s which itleast resembles ; b . H e thinks it plau sible

,that i f the Lat in text

of E z ra were emended so as to ag ree with t h e language inM a t thew ,

i t wou ld then b e possible to ma in tain that Barn aba squoted E z ra rather than M a t thew , which i s indeed plausibleenough ; andc. H e imagines that i f the Greek text of 4 E z r awere recovered,

i t might show that he was r ight ; con cern ingwhich va in h0pe we can on ly rem ind him that an appeal hasbeen made once already in this quest ion to the authori ty of lost

Greek texts andwith what result may be seen above .

And no w ,what l ight does the Tea ch ing throw upon thi s

quest ion ? I t will have been seen by the previous part of ouranalysis o f the authen t icity o f the Tract , that the writer of theEp is t le of Ba rna b a s quotes a treatise which he characteriz es bythe terms Know ledg e a nd Teach ing ; and that i t i s a wri ttenbook

, and in some sen se a n a uthori ty (since he uses the language86 a ye

’

ypa n r a z) and this book is the Teach ing of the Ap os t les .

Observe, then , that whether Barnabas quotes M a t thew o r n o t , hequotes a whole sect ion from a T ract saturatedwith refere n ce s tothe Gospel of M a t thew . And i f this be the case

,wha t become s

of the argumen t of the wri ter of Super na t u ra l Rel igion Nothing i s left worth saving, except the statemen t tha t the te rm

ye’

yp a n r a z i s sometimes applied to books n o t included in t h emodern Canon of Scripture . And the fact o f the matter i s

,that

as soon as o u r eyes a re open , we shall n o t long be pe rsuadedthat the quotat ions in Ba r na b a s from the Gospels a re l imitedtoa single passage . Bu t in to th is quest ion we do no t desire to

enter at presen t .

Bu t there i s another wonderfu l instan ce o f nem es is in the

newly foundTract . On p . 249 o f the same volume, the authorof Superna tu ra l Relig ion expresses himself as fo l lows

“ Th ere can b e no do ubt th a t m any scr iptu ra l texts h ave crep t in to

THE GEN UINE IVE SS, E TC , OF THE TEA CHI A’G, 49

early Ch ris t ian wr i t ing s wh ich o r ig ina l ly h ad'

no p lace th e re ; andwh e rea t tendan t circum s tance s are susp icio u s , it is a lways we l l t o rem em ber t h efact . An ins tance o f t h e in te rpo la t io n o fwh ich w e speak is fo und in t h eEp ist le of B a r na ba s . In o n e p lace t h e ph ra se ,

‘ Give t o eve ry ‘

o ne th a taske th o f th ee (n a u r i t a? a t r ovr r z

’

68, o ccu rs , not a s a qu o ta t io n ,

b u t m e re ly woven”

in to t h e Greek text , a s it exis ted befo re t h e discove ry o ft h e Sina i t ic MS. Th is ph ra se is t h e s am e as t h e precep t in Lu he, .vi , 3 0 ,

a l th o u gh it w a s a rg u ed by s om e th a t , as no o th e r trace o f t h e Th irdGo spe l

‘

ex is ted in t h e Ep is t le , it w a s m o re pro bably an a l tera t io n o f t h e

text o fM a t t , v, 42. Om it t ing t h e ph ra se fro m t he pas sag e in t h e Ep is t le ,t h e text reads a s fo l lo ws : Th o u sh a l t n o t h es i ta te t o g ive , n e i th e r sh a ltth o u m urm u r wh e n th o u g ives t so s h a l t th o u kno w w h o is t h e g o odReco m pense r o f t h e rewa rd.

’

Th e suppo sedqu o ta t io n , inse r tedwh e re w ehave left a

'

. blank, rea l ly in terrupted t h e s en se and repea ted t h e previo u sinju nct io n . Th e o ldes t MS t h e Co dex Sina it icu s , o m i ts t h e quo ta t io n ,

a nd s o ends t h e qu e s t io n ; bu t i t is a fterw a rds in se r ted by an o th er h and.

So m e p io u s scr ibe , in fact , see ing t h e re la t io n o f t h e pa ssag e t o t h e Go s

pe l , h ad added t h e wo rds in t h e m arg in as a g loss , and th ey afterwa rdsfo und th e ir w ay in to t h e text .

Th e writ er did n o t know when h e wrote th is , t hat he wasquot ing t h e Tea ch ing of the Ap os t les , a nd that the words wh ichhe so summari ly ej ect s by mean s of h is theo ry of th e piou sscribe

,actually stand in the Tea ch ing ,

n o t indeed in the middleo f the sen t ence di scussed, but a litt le farther back in the t ext .

A nd,o f what u se i s the ma rginal- gloss theory as soon as it i s

proved that the Tea ch ing of the Apos t les quotes the Gospe l o f

Luhe ? A re we to assume that an other p io u s scrib e has been a t

work upon the text o f the Teach ing to in sert the same passage ; Which , by the bye , being a commun i st ic passage , a compa r i son o f documen t s shows t o have been o ne of the fi rstthings erased o r omitted by those who subsequen t ly worked

up and commen ted upon the documen t ?

And aga in ,the very same phen omenon repea ts i tself, a c

cording t o o u r bel ie f, in the Shepherd of H erma s , which we

have t ri ed to show quotes largely from a book which i tsel fquotes largely from t h e Gospels . Y e t t h e whole matter o fthe relat ion s of the Shephera

’ t o the Gospels i s di spo sed of in

l ess than two pages by the a uthor o f_Superna t u r a l Rel igion ,

who avai led himsel f apparen t ly of a n admission of T i schendorfthat there were no quotat ion s in H erm a s e ither from the Old

o r New T estamen t . I cannot understand how T i schendorf

50 P ROF. j . REND EL HARRI S.

came t o make such a n admission ; but , a t any rat e , I shal l c laim

t h e following : (a) That H erma s quotes t h e Teach ing . (b) Thatth e Teaching quotes the Gospels . And as for quotation s fromthe Old Tes tamen t, fo r the sake o f reopening the quest ion ,

it

may be worth while t o not ice my recen t demon strat ion in theJ ohn s H opkins Un iversity Circulars‘ of a n actual quotat ion madeby H erma s from the Book of D a niel . Bu t for the presen t we a reconcernedwith the Teach ing of the Apos t les ; a ndwe have tr ied

t o show the importan ce o f the book in regardt o the quest ion o f

t h e authorship anddate of th e Gospels . This i s al l we can sayhere : D es truct ive cr it icism finds a s l it t le t o hopefr om in the dis

covery of new documents a s do adva ncedeccles ia st ica l view s .

No . 3 0.

ART ICLE IV .

THE PHRASEOLOGY OF THE TEACH ING AS AN

IND EX OF ITS AGE .

BY ISAAC H . HALL, LL .B., Ph .D . ,

Philade lph ia , Pa.

HE more int erest ing aspect s of the wo rds andphraseologyo f the Tea ch ing appear in connect ion with bibl ical and

patrist i c documen t s ; espec ially those wh ich , l ike the Tw o Ways

(adopt ing H ilg enfeld’

s iden t ificat ion), the latter port ion of theEp is t le of Ba r na b a s , and Book V I I , of the Apos to l ica l Cons t it u

t ions , have a common source with , i f no t in , the Tea ching . Bu t

these aspects,together with t h e main cri t i cal quest i on as t o

which documen t i s prior, a re to be left gene rally untouched inthi s paper. I t i s proposed here to deal w ith other matte rs ; toexamine the words and their combinat ion s with respect to Greekliterature in gen eral , and t o see whether a ny h in t or conclusionabout the age o f the Tea ch ing is indi cated on that l ine .

Th e first po in t t o be lookedat is i t s

VOCABULARY .

The length of the whole A zda xr} i s about 2200 words . I t s vo

cab u la ry compri ses about 525 words . Of these al l but 4 3 occur

in the same sen se in the Ne w Testam e n t . Tw o New Testamen twords occur in a sen se di fferen t from tha t in which they a re em

ployed there , and three phrases (each fo r a single noun - idea)occu r which a re n o t in the New T estamen t . These wo rds andphrases wi l l be most conven i en t ly taken up alphabet i cally, as

fol lowsa

’

9a udr go , in ch . iv , 7. Frequen t in classi c Greek, from

5 2 w e. H . HALL .

H omer down ; and t h e N . T . a’

6a r a 0‘

z’

a (also classic) may b esa id to imply the prior ex i sten ce and cu rrency o f the adject ive . Bu t the word occurs twice in the apocryphal po rt ion sof the Septuagin t ; viz .

,Wisdom , i , 1 5 , dzu a zomir n y a

’

y.) a’

Ociiva _

1 6s e’

o‘

r z ; Sira ch , xvii , 3 0 o l’

mdedu ct -m s vio’

s dr Op cb n o v.

in ch . i i i , 3 . Th e adj ect ive i s quoted in thelexicon s from P ol lux (A rch aeo lo g u s , circa A .D . Bu t thederivednoun ,

a iaxp o lt oy z’

a , occurs in Xenophon and Polybius,

a nd once in the N . T . (Co loss . , i i i , I t appears n o t t o occu rin the LXX .

a’

jugp zflokz’

a r,in ch . x iv, 2. Classic , from H erodotu s down ;

though the sense in H erodotus may be deemed a trifle different.Not in LXX .

du r a n b ddrns, in ch . iv,6.

'

Not classic n o r in LXX .,thoug h

the verb a nd the noun in - 0‘

z s occur frequen t ly in both,as well

as in the N . T . The verbal adject ive'

in -

‘

Z’

80V i s c lassic ; a ndthe n oun in 7 1a i s both classi c

,a nd in LXX . andN . T .

‘

Th e

word occu rs in the paralle l passages o f the D u et Via a nd theEp is t le of Ba r na ba s .

a b edé‘

e za, in ch . v, 5 . Classic

,espec ially in th e t ragedian s

,

from fE schylu s down . LXX ., I sa iah , xxiv , 8 (clause omitted,

however, in Roman edi t ion , though in the H ebrew), as a rendering of mm} . A l so , Symmachus , Eccles . , i i i , 9. Th e adject ive

,

impl ied in the n oun , occurs in LXX . a ndN . T . (Gen . , xlix , 3 , 7;Tit us

,i, 7 ; 2 Peter , i i ,

y o yyva o s , in ch . i i i , 6. Quoted in the lex icon s from A rca

diu s (A .D .— P). A l so , in Th e odo t io n ,

P rov. , xvi , 28. (Th eordinary form appears to be y oyyvo

'

rns , as in jude, 16 ; Theodo t io n , P rov. ,

xxvi,21 ; and Symmachus, P r ov. , xxvi , I t

o ccu rs in the D am Vice, a nd Cons t . Apos t ., in t h e parallel

passage .

dza cp op a'

f,in ch . i , 1 . Classic, frequen t . In LXX., Wisd. ,

Vl l,20 ; I Ma cc. ,

i i i , 1 8. Th e A lexandrine edd. have i t also in

2M a cc. ,vi i i

, 3 5 , where the Roman has (better) di a goeopci . The

adj ect ive, dza cp op o s , occurs in both LXX . and N . T .

dzy l ma o z’

a,in ch . i i , 4 . Neither classi c no r in LXX. ; b u t a

wordwhich migh t be formed from it s adject ive (when used in

t h e same sen se) by any speaker or wri ter. (See t h e next word.)diyll oo a o

'

o s , in ch . i i , 4 . Classic , bu t having there the sen se

THE PHRASEOLOGY OF THE TEA CH IN G. 5 3

o f b i- l ing u a l, or spea king tw o la ng uag es ; so that the abstractn oun would naturally n o t be found in classi c rema in s . In la terclassic s

,the mascul ine, used as a n oun ,

mean t interp r eter . In theLXX . ,

however,the word occurs in the same sense as here

,e .g . ,

P r ov. ,xi

,1 3 ; Sira ch , v , 9 1 4 vi, 1 xxvi i i

, 1 3

Both thi s word a nd the preceding o ne a re in the parallel passagein the D ua Via a nd the Ep is t le of Ba rna ba s .

o‘

zy r cé/xa w, in ch . i i , 4 . Not in LXX . ,

but in lat e classics inthe form diy r a wo s. (In the corresponding passage in th e

Ep is t le of Ba rna b a s and the D am Vice the db mm o n reading i sdz

’

y r ao/uo s , but the Sina it i c Codex reads dzy r aby w r . Th e D u e

Via also has the classi c form .)di a l o u a pdz

’

a, in ch . v, 4 . Not classi c

, no r in LXX . Apparen t ly on ly in the passages paral l el t o thi s in the Tw o Ways ,

Ep is t le of B a rna ba s , etc .dzz/v no

‘

ezs,in ch . iv, 4 . No t class ic

, no r in LXX. The

adj ect ive which it implies o ccurs in the N . T . (jam es , i , 8 iv,

and al so in Phil o Judae u s . This wo rd is retained in theEp is t le of Ba rna ba s , but changed t o y z

'

r o v dz’

gb vxo s in the Cons t .Apos ’

t . I t occu rs al so in H erm . P a s t o r .

,Vis . 4 , 127} dzzpvx ijo

‘

e zs,

c

Emmi; also .Ma nd. 9. A l s o , Clem . Ro m .,2 Ep is t . Con , 1 1 .

in ch . xvi,6. Cited in the lexicon s on ly from

P l u tarch (A .D . Th e passage , in D e Sera N um in is Vindicta ,

XXI I . , run s as follows (in Vo l. IV, p . 3 7 of the Tauchn i tz ed.)r a

’

fs at Gopvfiabdezs e’

n ez’

u a s s’

urp en o’

y er a z, dzeo‘

hua zr o r (edss’

hi n er ) a vo r ohfi p ér az’

s e'

cw r a’

fs rddvo‘

xep a i r o r , e’

u n er a’

ro'

ez 62°

n o ddza xzio'

ez xa ip o u u a i fl pOG Zé/t EVOV . Th e subj ect-matter

i s the act ion o f certain disembodied soul s .

e’

r o‘

eop er o r ,in ch . iv

, 7 ; v , 9. Frequen t , in the same sen se ,in t h e classics

,from H erodotu s down . I n LXX . ,

D eu t . ,vi i i

, 9 ;

P r ov. ,xxvii i

, 27. Other in terpreters of the O. T . ,D eu t .

,xv

, 8,

also . Th e common LXX. equivalen t for the H ebrew wordthus rendered is zio‘

répéoo .

s’

n a o zo‘

ds,in ch , i i i , 4 . Th e class ic form (in the same sen se)

i s i n c/odds

,which occu rs in P lato a nd the T ragedian s . Th e form

here occurring i s c i ted in the lex icon s as from Man etho , thepoet , B .C . 3 00 . I t o ccurs in the LXX . , D a n iel

,i i,27 ; v, 7, 8

(ed. T i schendorf) ; I sa . ,xlvi i

, 9 ; Ex od , vii, 1 1 , 22 ; vi i i , 7, 1 8.

In The odo t io n , D a niel, i , 20 ; ii, 2, 27 ; iv, 4 6 v,1 1 .

54 D R. I SAA C H . HALL.

in ch . i i i , 2. Classi c, from P lat o down . N o t in

LXX .

anl o rvn z’

a,in ch . v, 5 . Classic , from E sch ines to P lu t arch .

LXX . ,N um b ers , v, 1 5 , 1 8, 25 , 29.

Gap/1405 (adj ect ive), in ch . vi i , 3 . Common in al l the c lassics .LXX . , joshua ,

ix ,1 2 job , xxxvii , 1 6 (I 7) ; a nd other

places .Op a

'

ro'

o s,in ch . iii, 9. Common t hroughou t t h e classics .

LXX . ,E z eh xix, 7 ; Wisdom , xii , 1 7 ; I .M a cc. ,

iv, 3 2 ; vi , 4 5

2M a cc. , V,1 8. o

Op a o‘

zirns, in ch . v, 5 . In good class ics , as D emosthen es,Thucydides, A ri stot le .Ovp zu b s, in ch . i i i , 2. Class ic, in A ristotle , etc . Apparen tly

n o t in LXX. , though the noun is extremely common , and theverb

,Bi mb o) , qu i t e frequen t .

idp co o‘

a'

fr co (MS. ,idp aordrm), i n ch . i, 12. Class ic, from

H omer down .

u a u onens, in ch . 1 1 , 6. Class ic, in D emosthen es, etc .

in ch . xvi , 3 . Not classic , no r in LXX . I te xp resses the idea of Rev. , xii , 9 ; xii i , 14 ; xv i i i , 23 ; x ix, 20 ;x x

, 3 , 8, 1 0 .

u a enna n u b s, in ch . i i i , 4 . Classic , in a good sense . In a

b ad sen se, on ly late , and rather post - classical . Bu t the u s e of

m a thema t icus (and other indi cat ions) by the Roman writ ers,would tend to show that th e word was u sed earl i er in a b adsen se .

nia o s in ch . x vi, 3 . Classic ; in P lato , Xenophon ,Thucydides

,

the Tragedian s . LXX . ,2Sam u el , xii i , 1 5 P sa lm , xxiv (xxv), 19

cvi i i (c ix), 3 5 cxxxvi i i (cxxxix), 22 P r ov. ,

x,1 2 Eccles . ,

ix,1,6 ; E z eh . ,

xxii i,29 ; fer ,

xxiv, 9.

u r no zna nfio ez s; in ch . i i . 3 . Classic , from H erodotus down .

LXX . , Ez eh . ,xxv

,1 2; yoel , i i i , 9 (4) Z ech . ,

vi i,1 0 ; P r ov.

,xxi

,

24 ; Gen . ,1, 1 5 ; each t ime repre sen t ing a differen t H ebrew

word.

in ch . iii, 4 . Classi c,in Eu ri pides

,etc . Th e

derived verb in - eao i s more frequen t . Not in LXX . , but Symm ach u s a ndTh e odo t io n in I s a . , xlvi i , 1 3 .

n a zdo goe opho‘

s z s, in ch . i i , 2. Not classi c , n o r in LXX . Clem .

A l ex .,the Ep is t le of Ba r na b a s , etc . , who fo llow the A ida/Xi}

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56 D R. I SAA C H . HALL .

Liddel l and Scott ’s Gr . Lean , s . v.) Later, in P lutarch , An

th o lo gy,e tc.

in ch . xi i , 4 . On ly el sewhere,apparently

,in

Ecclesiast ica l wr i t ing s, as Greg ory Na z ian z en . I t also occursin the P seudo - Ignat ius, Ep . Tra ll . vi ; also in Ep . M ag nes . ix

,

where it i s explainedby the phrase u a mflteéo r r as n . 1 . IL,from

2 Cor ,i i , 1 7.

I have ver ified Bryenn io s’

s citat ion of the above passages .A t first I cou ldno t find them in common edi t ion s o f the Ig nat ia n Ep is t les ; but they a re t o be fo u nd

'

in Co t e ler’

s Pa t r es

Apos to l ici (ed. We t s t e in ,Am s t . ,

Bryenn io s does n o t saythat the passag es a re found in the Epp . Ig n . in the MS. whichcon tain s the A ida xn.

To th is l i st addeipnu edo

‘

ezs in t ra ns it ive s ense, which i t must have here , in ch .

iv, 3 . Classic , late, in D io Cassiu s andBa b riu s . Not in LXX .

in that sen se . Th e D ua Via has the same phrase, in the samesense ; but the Ep . Ba rna b . keeps the word in tran si t ive by add

ing ad w .

u a r ea nnr co a a s in t ra ns it ive s ense w ith o bject ofperson ,which

i t must have here , in ch . x, 2. Apparen t ly n o t in classi cs .LXX . ,

P s . ,xxi i (xxi i i), 1 e i

’

s rdn o u Xl o'

ns e’

n ei ju s n a r ro w ir oa a s r ; fer em . , vii, 1 1 05 na r ea nnr m a a rdgr oy a y o u

an t i s’

junp o o‘

Qer .

Add also the phrases,devrépa a aflfiar w r

, [a arflflai1 09V], r ef /Jada al l in ch . vi i i , 1 ; which do n o t

seem to be classic n o r to occu r in the LXX, (n o t even in Genes is ,

i , 8, They occu r in Co ns t . Apos t . , in the paral lel passage .

This has been the style o f naming the days of the week amongthe Greeks (a nd the Orien ta l s also), ever since the week wasrecogn iz ed among them . No reason seems t o have existed fo rthe use o f su ch phrases among those who wrote the ea r l ier classicGreek . (I t may be noted here that n a p a o

‘

u evn, even in theN . T . ,

mean s Fr iday ; retain ing its etymological sen se on ly in

john ,xix

, 42 ; a nd n o t exclusively o r unmistakably even there .)These phrases, moreover, a re nam es of the days o f the week ,a nd n o t mere ordinal numberings . For a n i l lustrat ion o f th ematter, a n attempt to t ran slate a Menology o r a ser ies o f chu rchlesson capt ion s , will well serve . I t wi l l be found impossible to

THE P HRASEOLOGY OF THE TEACH IN G. 57

avo id u sing the names of the week days withou t endless ambiguity a nd con fus ion . Th e devr ep o n p cb r qo i tself, of Luhe, vi, 1 ,would scarcely be a greater pu z z l e than the tran slator wou ldmeet at almost every t urn .

T o sum up the resu lt s o f this examinationof the extra-N .

T . port i on of th e vocabulary, 3 0 wo rds are c lassical ; 24 (andperhaps 27) early, 6 later, or con temporary with the N . T . ; a nd

o n e other word i s merely a sporadic form fo r a classi c word,w i th nothing else to indicate i t s age . Th e LXX . con tain s 1 4of the words , o r 1 5 i f we take t h e A lexandr in e text whe re theRoman i s wan t ing, the dubious w o rd

_

b e ing supplied by Sym

m ach u s , however. Of the N . T . words used in an extra-N . T .

sen se , o ne occu rs in that sen se in both the class ics a nd the

LXX, and the other has that sen se in the LXX. Th e threephrases fo r week-day names certain ly come down from N . T .

t imes . There a re on ly twelve words in the l i st— o r in the wholeAzo

‘

a xn which we are no t ob liged, o n the best of t est imony,to pron oun ce as o ld as

,o r older than ,

the t im e of the New

Testame n t . Of these tw elve , o n e , dzy u abyuco r ,i s in al l proba

b ility to be con sidered o ld,s ince it i s merely an alternat ive fo rm

fo r the certain ly o lder diy r aoy o s ; the other, a zr ia r , standingalone , wouldbe thought late .

Of the t en remain ing, three appear t o be un iqu e in t h e

Aw a y }. These a re : u o o‘

yt o n hdr o s, n p o a efoju o l oyéoy a z,dibn

AdaGa A/I o s . Th e fi rst i s a natural compound, and a natural

outgrowth o f ideas which pervade the N . T . , a ndwhich w ereuttered by Jesu s h imsel f . Th e second i s l ikew ise a natu ra lcompound, either Chri st ian o r Jewish , s uch as o ne fam i l iar withei ther the LXX . o r Chri st ian precepts andpract ice might readi lyform . (Comp .

.7am es , v , Th e last i s o n e which presen t ssome diffi cu lty. I t seems to con tain an idea s imi lar t o that in2 P et . , i i , 14 . In the Tes tam en t of the Tw elve P a t r ia r chs

(Second Cen t ury), as quoted by Bryenn io s , there o ccu rs a s en

t ence with some l ight min e’

n o’

p r evo‘

a .s’

r p an a ma /1 95 o’

goea .

[4 05 14 These three words,certain ly, show nothing incon sisten t

with the t imes o f the New T estamen t i t se l f .There remain to be con sideredthe fo l l owing seven : dr u m /0 .

ddrns, dzn h o n a pdz’

a,n a zdo a fiopém , fl a r ea yudp rn

1 0 s,n o r npdap a w

, xp zo‘

ré/I n op o s. All but the last tw o are

58 D R. I SAAC H . HALL.

found in t hat part of the Ep . B a r n a b a s (chs. xv i i i , xix, xx)which has been though t by many competen t person s t obe n o pa rt o f the orig inal Epist l e, but added o r compi led bysome early scribe from another old composit ion (See , e .g . , Cu n

h ingham’s Ep . of S. Ba rna ba s , p . xvi i i). Most o f them occur

also in Cons t . Ap os t .,V I I ; and three o f them , inc luding

n o un/adap to r , in the D u a Via . A s matt er o f cri t ici sm , i t i spretty cer tain that the passage s o f the Azda xnin which thesewords occu r

,are earl i er than the parallel s in the D u a Via and

the Ep . Ba rna b . ; while o f course the Cons t . Apas t . a re certain lymuch later. (Th e four a re no t possibly independen t .) Th e

P a s to r of H erm a s is t oo plain ly a sermon - l ike expan si on in theparalle l passages

,t o have a shadow of a claim to priori ty.

Bu t i t i s no t proposed to go in to that matter here . All theseven words a re such as m ight easi ly have been in use amongea rly Chri st ian s ; o r, except xp zo

‘

r e'

yun op o s in the same sen se, byreaders o f th e LXX . Th e Greek classics

,t o be sure

,could

hardly have had any use fo r dzykmo‘

o‘

i'

a (see above), n o r fo r

(n a idoa edp o s o r) n a zo‘

o goeopéao in the sen se he re used, since an a zdznci was approved of by even Socrates . When he was fa lselyaccused as r o zis u e

’

o vs dza aeez’

p ao r ,i t referred to matters qu it e

di fferen t , as may be seen from Xenophon’s Mem . , I , i i, 1—8. Of

the others, xp za réun op o s is the on ly o ne which a p r io r i mightn o t h ave been usedby Greeks o f the better classi c peri od thoughthere i s l i tt le l ikelihood that any of them would be . Both the i rs ign ificat ion , and the fact that , so fa r as paralle l ideas preva i led,

we findother words in habitual u se,seem to exclude them from

any reasonable probabi l i ty o f being common c lassi c words— u n

le ss perhaps in the case of n o unpdcpp ao r . Bu t the fac t that

xp za ré/I n op o s a nd n o un/adap to r occur also in the Ecclesiast icalwr i t ings cannot standfo r a moment as a n argumen t again st the i rprobable ear l ier u se . Th e ideas they embody a re New Te stamen t on es, and as natu ral to a prim it ive Chr i st ian as were JohnBunyan

’s strong express ion s to him when he felt so terribly evi lminded a nd was under that dreadfu l temptat ion to “ sel lChr i st .

T o sum up : Th e Vocabu lary of the A zé‘

a xr} po int s c learlyt o New Testamen t t imes, or t imes n o t far removed therefrom . Forty- n ine fift ie t h s o f i t , at least , are proved posit ively

THE P HRASEOLOGY OF THE TEA CH IN G. 59

t o belong to a peri od as early as the New Testamen t i tsel f,while

t h e residue ei ther speaks with i t s o w n voice o f ear ly Chri st iansimplic i ty

,or i s declared by other voices to be in very ear ly

company. Non e of it s words h ad as ye t acqu ired a mean ingthat di sc loses hierarchical connect ion ,

or that reveal s the deve lo pm en t s , for good or for i l l, which the church attain ed alreadyin the Second Cen t ury. I ts words belong, in form andspiri t

,t o

t h e simple peri od of pr im i t ive Chri st ian ity.

Tw o of it s New Testamen t wo rds, however, may cal l forsome remark : ev

’

xa p zo‘

r z'

a a nd cindo' r o lt o s. Th e first m ayseem to some t o have acquired a sen se more t echn ical than i thas in the N . T . , and t o mean the Lo rd

’

s Supper simply. Bu t

the t ran sit ion is n o t yet complete (except perhaps at th e

last occurrence o f the word in ch . ix .

,and th e word has

n o t lost i t s mean ing o f thanksgiving’

, although i t i s the‘ thanksgiving ’ at (or o f) th e Lord

’

s Supper. Moreover,that

euchari st ic serv ice (thanksgiving) i s o f a ch aracter utterly diffe ren t from the euchar ist ic l iturgy of any other documen t thathas come down t o u s . A comparison w ith any, or with all, theanc ien t l i t urgies n o t only shows u s noth ing like it

,but exc i tes

our wonder— n o t that so s imple a thanksg iving could b e utteredover th e broken bread and th e cup , when there was l itt le t oguide but the s imple memories o f the fi rst Lord

’

s Supper, butthat , if th is s imple serv ice, or o ne after it s model, was ever inuse

,so much could ever grow out o f i t , or such different mat ter

ever replace i t , as th e anc ient l it urg ies present . I t is u tterlyun l ike t hem all .— As t o the word was a gen eral o nebefore andapart from any spec ial l imitat ion t o the Twelve ; andwhile such an in stan ce remain s as that in 2 Cor . ,

v i i i,23 (dadd

1 01 0 1 it i s plain t hat it w i l l no t do t o l ook upon thi sword as l imited t o th e Twelve in th e N . T .

,or as bearing here a

m ean ing that can be cal led a t al l lat e in respect t o prim it iveChr i st ian ity.

Others m ight see more apparen t except ion s,as u vp zb rns (ch .

iv, t aking it in th e sense o f “ the word o f t h e Lord b u t

proof is n eeded t ha t such alleged or supposed s en se is actual (asa proper defin i t ion). Th e Cons t . Apos t . paraphrase th i s passagea nd o ne of th e MSS. o f t h e D ua Via has Ina ofis Xp w

‘

r o’

s in‘ place o f nvp zdrns :

60 D R. I SAAC H . HALL.

A fter th e Vocabulary, it remain s to note the

PHRASEOLOGY AND STRUCTURE .

I n general, i t i s al l simple, a nd such as belongs t o th e eas ierport ion s o f the N . T . and the LXX .

,as well as of other wri t ings

tha t remain t o show wha t the Greek la nguage became after i t sdeparture from the classi c models o f greater beauty, a nd i t s re

cep t io n as the language of general in te rcourse throughout thewor ld. A few hebraisms occu r, as might be expected.

This general impression i s o ne of the first tha t i s obtainedbyreading the whole documen t . I t i s n o t in tended here to gothrough every sen tence o f the A id

‘

a y i, and give classic,N . T . ,

or LXX . paral lels fo r every combinat ion o f words . I t is u nnecessary to attend to such poin ts as tha t the t i tle i s a N . T . phrase

(Acts,i i,

with the insert ion of the N . T . dobo‘

s n a for form ’ssake ; o r tha t the sub - t i t le has a paral le l fo r the first two wordsin 2john,9 (rfidzd

‘

a xfi 1 0 17 s o‘

r ofi), while the rest i s a ll goodGreek con struction andN . T . words, keeping care fully the N . T .

use o f 6c with the gen i t ive to express agency, a di st inct ion no t

a lways observed in the c lassics, and notor iously neglect ed by

P lato . I t i s in tended here on ly to poin t out such special casesas may seem to require proof o r commen t

,leaving the general

mass , where affirmat ive proof is abundan t , with the simple assert ion here that the phraseology o r syn tax throughout has LXX .

o r N . T . or c lassic parallels o r examples, un less othe rwise spec ified. No r i s i t in tended t o di scuss the Scriptu re citat ion s o r

pa ral lel s as such , with a View to determin ing how fa r the composer o f the A zo

‘

a xr} used the N . T . a ndhow much he dependedupon t radi t ion . Beyond the part icu lars here taken up (and p e rhaps within some of them), a studen t o f the Aw a y

/ 7} would bera the r bu rdened than helped. There i s l i tt le use in accum u

la t ing proo fs of the obvious .Th e part i cu lars notedwi ll be taken up generally in the order

in which they occur in the documen t .Chap t er i. Th e use o f the expression Ways fo r mode o r

character of l ife , i s extremely an cien t, a nd run s through all languages.

Th e expression rnif ddo’

u 1 775 acofis n a i rnr ddo’

u r o i) Ba rd

r o v occurs in LXX . , yer . ,xxi

, 8.

THE P HRASE oz o o Y OF THE TEA CH IN G. 61

The phraseology p z’

a,u z

'

a for 1} juér 7} 68, or 1} u z’

a

1; Zfkkn, etc . , i s j ust ified by various class ic expression s ; as0c

718V 8is 68 8is 68(0dyss ., I I I , and 8is

'

y181/

8?s 68(A ristotle).Th e use o f p er d gfi with g e n . after 61 a ¢ 0p ai may seem u n

classi cal , but i t i s after the style o f P lat o , at least (Sympos . 202.

a) : i} min ifo‘ Ono

‘

a z,0 1 1 1 1 ”81 01 5 0 G o go ia s n a i dy a Oz

’

a s . I tis also after the style o f Acts , xv, 9 : u a i 0 13681/ 81 451113 178 71 8r a 5 13

fiy ai r u a i a v’

r afiv .

Looking down as fa r as idpma oirm,we find n o phraseology

o r st ructure that is n o t actually found in the N . T . , e ither inips i

'

ss im is ver b is or in perfect parallel . I t i s as wel l to n ote,

however,that the n egative shape o f the lat ter c lau se o f the

Golden Rule has i ts paral le l in LXX ., To b it , iv , 1 5 u a i 8 [1 1 6 858

”176872n o zno‘

ns . A l so , that the force o f the passiveas deduced from N . T . usage , does n o t confine it s agency to theperson s addressed , but leaves it indefin ite .

An apparen t except ion to these remarks i s found in the expression 7 176 1 81581 8 68 157r8p but i t i s good Greek, t o allappearance . I find on ly o ne case at all l ike i t : LXX . , Es ther ,

iv,1 6 : r n0

‘

1'

8150' a r 8 e’

u’

8’

y10 1'

; but 137t 8’

p seems used in i t s o w n

sense , tan tamoun t final ly to Esther’

s 8’

7z’

,though di fferent ly

shaded. Th e Ep . Ba r na ba s has the verb fol lowed by a gen i t iveo f pu rpose or end: u a i 777 M ao ii o iy

'

s uno r eziao r 8’

V O’

p é‘

l E w e? 1 017

l afle i r rnr dza enunu nvp z'

o v.

A s t o the proverb that closes the chapter, I findno con st rue

t ion foreign t o the N . T . , except yuéyp z s Cir ; but tha t occurs in

th e classics . A s to the mean ing o f the proverb,I am incl ined

t o think that i t is as i f the money were to bu rn the fingers , soto speak

,t i l l i t were given away, o r t i l l some n eedy o ne could

b e fo u nd.

Chap ter i i . Th e expression 0 13 go o r séo'

ez s r e’

n r o r 9060noccurs also in t h e D ua Via . Th e wickedness named i s

often men t ioned in the classics, especial ly the Roman on es.In t erest ing in compari son , but no t perfect in paral lel, i s LXX . ,

Wisdom ,xi i

, 3—7. That the referen ce i s t o an tenatal homi

c ide” , i s confi rmed by the quotation s made by Bryenn io s in hi s

not e o n t his clause . Th e whole structure i s a hebrai sm,after the

62 DR . I SAA C H . HALL .

common fash ion o f th e LXX . a nd N . T . For the mean ing of

yeu r nOér ,see M a t t . ,

i,20 .

Th e hebraism n a y i s Oa r/ar m) occurs in LXX . , P sa . ,xvi i

(xvii i), 6 ; P r ov. , xiv, 27. For y S/ASG'

TGOfléVOS fo llowedby a dative ,I thus far findno close example

,but the const ruct ion and n i ce

sen se tally.

Th e hebraism 0 13 nzo'

no'

ezs n o’

w r a is o ne of common struet ure .For n ep i o w with fl pOG

’

GOSn, there i s a paralle l in 1 john ,

v, 1 6.

Nothing thus fa r in th e syn tax shows a date apprec iably laterthan the N . T .

Chap t er i ii. Th e express ion 66 17y 8i‘

n pds I find n owheree l se , the u sual pre posit ion being 8 1

’

s (as farther o n in the chapter), or 8

’

7r 1'

; but np o’

s is here proper ly usedwith i ts o w n force,

and could no t be exchanged for e ither of the others withoutmodi fying the sen se . (In j ohn ,

x vi. 1 3 T i schendo rf’s text a nd

Westcot t a ndH ort ’s margin have 8’ix,but that wouldbe another

thing, referring to mean s o r manner, no t to the end.)For y z

’

r ov in same sense , see 1 Tim .,iv, 1 2 Rev. , i i i,

2 also,plural

, ja s . , i , 22.

Th e expression 83 1 wi th g en . after yu m/ ciao i s c lass ic (Aristotle)as wel l as N . T . 4

—6 ; vi i i , 4 1 ,Th e sent en ce 6&50'

81 s rfi ¢vxfi Opao‘

o s occurs (alongwith the preceding cla use a nd al l the rest o f the chapter ver bat im) in the D ua Via ; but i t has a paralle l in LXX . , P rov., xxix,1 7 : u a i 605 6 81 nos /no r r fipvxfi For n 07t7tn91§6 8r a 1 p et al

with g en . of person , see LXX . , Ru th , l l , 8 : 05

68 q LijOnr z ,u 8r a

1 05 7 n op a o‘

z’

o w y o u .

The c lassic character o f the last sen tence in the chapter i srendered a l it t le pecu l iar on ly by supplying the n o t very com

m o n army/hy d r a ; which , however, i s the rhetori cal flash thatprepares for the report and echo of the n ext clau se .Chap ter iv. Th e expression 0 13 n p o

’

o‘

co n o r 8’

Aéy5 a11 hasa close

,though n o t exact , parallel in LXX . , Sirach ,

_

x lii, 3 (1)

71 1} Auflns np o'

o‘

aon o r 1 0 13 dy a p rar ezr . In the n ext sen tence ,n ér ep o r (i f necessary to ment ion i t) has a parallel in

john , vii, 1 7.

Th e n ext sen tence, M 1} y ir o v a r k . seems based o n LXX. ,

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64 D R. I SAA C H . HALL.

ZElian and P lu tarch , though 71 O7ul o 13 (absolut e) is used byH erodotus.

Chap ter viii . Everything in th is chapter looks rather t o a t ime

(or use) of Chr i st ian n a pd600‘

1 s t h an of wri t ten documen ts . Th e

addi t ion of the doxology— a differen t o ne from that of N . T .

MSS. or edi t ion s— i s simply s upplying at the end o f the Lord’sprayer what i s put at the end of the other prayers in this documen t (see chaps . ix , x). I t i s also the doxology added (in substance o r form) to prayers in Clem . Rom . 1 Ep . Cor xxi i).Th e 1 757 6¢ 817ujzf in the Lord

’

s praye r agrees wi th no N . T .

MS. known .

Th e structures in th is chapter a re al l N . T . or classic .Chap ter ix . Th e use o f as here, .in the sen se o f over

s imply,though rarely i f ever foundin the c lassics

,i s n o t u nco m

m o n in the LXX., somet imes where it impl ies upon ,

but generallyimplying a b ove . E .g . ,

Gen . , xxii , 9 ; I sa ., xiv, 1 3 , 1 4 .

Th e phrase Ci’flfl éAOU Aafli6 m ay h ave been derived from

john,xv

,perhaps w ith an idea added from I sa . , xi , 1 . The

thought appears en larged later in Clem . A l ex . (as quoted byBryenn io s at th i s place) : 0 5 1 0 s [6

’

I 770'

0 13 s]6 1 67 057 0 7,1 6 a i/ua ,

1 73 s dp n e’

ll o v 1 73 s Aafil6 8’

yx8’

a s whence it appears that thevine was no t D av id h imself.

Chap ter 71 . The phrase o u u a 1 80‘

n7j7 070'

a s has been part lyt reated o f above . 0 13 must be (most naturally) fo r 3 , by a t t rac

t ion . Bryenn io s’

s note 1 at th i s place i s shown , by the reference sabove given , t o be in correct .

Chap t er x i . Th e hebrai sm in u a i 71 1i7 1 a 0 1} 71 8171020 81 8i s man i fest , but o f a common sort . A differen ce i s to b e n otedbetween the prophet who speaks in the Spiri t , who is n either tobe t ested (tried) n o r made the subject o f in spect ion (di scernmen t), and the o ne farther o n ,

who i s n o t t o be j udged at theb a r of the Chri st ian commun i ty. Th e latter i s 6860K 1/1 d 6flé1’0 3 ,which is the old term (D emosthenes, Lysias , Xen ophon) fo r examina t ion o r scrut iny

,as for office, en l i stmen t in the cavalry

service,etc . This h in t s that th e congregat ion ,

formally o r in

formally, were (in a measure , a t l east) the j udges o f the q u alificat ion s o f their min i sters.

1 1 0 11 1 86 1 1 7 , 0 87 87 p a 1pcc§ 87 1 a 1 § u a p61’

a s 7711 03 7 , u a r a o‘

nn7 056a s 87

u a 1 a 6 n 777 o v 7 ydp 1 1 71 0 1) 77 8 7 1 1 7 1 o vx evpnr a z .

THE P HRASE CL01:7 OF THE TEA CH IN G. 65

14 71 0 77 7 01 06736 81 1 1 1 i s a good class ic structure ;denot ing o n the o ne hand less di rect agen cy than 1571 6, a nd,

o n t he other, more remote or indefin i t e source than 811 .

01712077 for appo i ,n t a nd 1 p a 71 8£a 7 fo r m eal

,are bo t h good

class i c andN . T . words fo r thei r respect ive pu rposes .Th e hebraism 71 02s 0 11 i s evident , and common . Pe r

h aps the n earest English equ ivalen t idiom would be : Andn o

prophet wil l appoin t a meal [i.e . fo r the n eedy]and e a t of it

[himself] otherwise, he i s a false prophet .”

u p 19n0‘

81 a 1 800,

1571 03 7 has i ts structural parallel in Acts , xxv,

9 ; 1 Co r . , vi, 1 , 6 ; whi le 71 81 0? ©80 13 has its parallel , a t l eastn early

,in 1 Cor .

,vi

,6, 7 ; b u t i f a di fferen t sen se i s taken , the

express ion i s st i l l goodGreek . With the following gen i t ivedenotes the t r ibunal adopt ed; with 11 81 02, i t indi cates e i ther p ro

p rie ty (as j u ri sdi c tion), or concern in the mat ter. This clause

(1 181 02680 13 and the fo llowing probably refer t o suchmatters as 1 K ing s , xi i i, a nd to t he extraordinary do ings o f theprophets, which the J ewish people seem n o t t o have dared t oquesti on , provided the prophet had authori ty. (See , e.g . ,M a rh

,

xi ,Chap ter x ii. Ao u zudo

‘

a 7 1 8s is the old classic word , appl iedin the case o f exam inat ion or scrut iny for offi ce

,en l i stmen t as a

soldi er, etc ., n oted in ch . xi .A85 1 0

‘

17 u a i cip 10'

1 8p 1i7 i s probably t o be explained by 2 Cor . ,

vi, 7 ; 2 Tim . ,i i, 7, rather than jonah , i v, 1 1 a nd i s to be taken

as referr ing to understanding in every direct i on . I f i t re fersmerely to abil ity t o di st inguish good from evi l

,the classi cs m ight

help u s, though the ir basal ideas in the matte r of lucky a ndun lu cky) seem a long way o ff from those here presen ted. M a t t . ,

x x v, 3 1—46 may give some l ight h ere . Th e Syriac wri ters some

t imes called the power o f Satan ,as exerc ised in thi s wor ld, t he

power of the left hand”

; i.e . ,of those w h o shall go to the left in

the D ay o f J udgmen t .Th e idi om 71p 00

‘8)(81 8 15716with gen it ive, is N . T . (Ma t t ., vii,

1 5 ; x , 1 7 ; xv i , 1 1 ; Luhe, xi i , 1 ; xx,Chap . x i ii. Whi le there i s n o structure found in th is chap

t e r that does n o t occur i n either the classics o r the N . T . , i t is t o benoted that t h e ideas o f the sen ten ce 1 1 11 1 0 1 a pX1 8p 81 s 14 103 7

occu r later, expanded aft er a rather hierarch ical fash ion . (Se e

66 D R. I SAA C H . HALL.

Bryenn io s’

s not e , with c itat ion s there given .) H ere , the th oughtis simple , borrow ing on ly from the O . T . a ndthe gospel . (I s een o note o f t im e in the use o f the word To th e g o s

pel,indeed, the phrase 71 1 1 1 021 7j7 8

’

7 1 07l7}7 seems to apply.

(Comp . chap . xv, and the Scr ipture c it at i on in'

th is chap .,which

corresponds with Ma t t . , x ,

3

Chap ter x iv. In thi s chapter the pleonasm uvp za n7}7 68

Kvp z’

ov seems a l i t t l e strange ; but if i t i s n othing more than apleonasm ,

no special con sequence follows . I f it was in tendedtomake the di st inct ion stronger between the fi rst day o f the weekand the J ewish sabbath, i t would no t be very differen t fromo ther early ideas . Compare Ep . Ba rna ba s , xv, where the Lord

’sD ay i s d i st inguished from the sabba ths, n ew moon s, e t c. I f thi sis th e correct idea, the gen i t ive i s emphat ic, and has reference tosomething l ike th e new creat i on , or cl t ov 716071 011 cit/1 ,767 ofEp . Ba rna b a s .

Chap ter x v. The fi rst paragraph shows a prim it ive state o ft h ings in i t s matter ; the word fo r in stan ce, beingretained in it s N . T . ,

i f not i ts classical sen se. (Phi lo a ndo therso f the later wr i t ers agree with the N . T . in the sen se of thi s word .)A lso , the higher o r divin e appoin tment of th e “ prophets and

t eachers” seems to be assumed as st i l l recogn iz ed by the people .This marks a very early period; and makes u s think of the t imewhen Jesus was cal led 6 16a

'

r0'

11 a A0 s. Th e prophet s here a re

st i l l deemed successors o f th e ancien t ones (comparech . xi), andby no mean s subordinate to the bishops anddeacons .

In the second paragraph for the combination dGTOXOOVT l11 11 1 0?I do no t find a corresponding example , but it seems ent ire ly natural ; t aking the part ic iple as absolute (as the word i ssomet imes u sed in the classics), and omitt ing the gen i t ive, orthe 7t £p i govern ing a following noun

,which is common ly u sed

to express the corp us delict i.Chapter x vi. Th e very nat ural phrase, perfect ly con sonan t

wi th classic st ructures, 60 90 158s seems tohave no paral le l in the N . T .

,and scarcely a nearer o ne in the

LXX. than Gen . ,xxv i i , 40 , 11 1 128

’

11A150'

17s 1 67 811767 1 1 131 0 13

1 0 13 1 pa x7j7t o v 6 011 ; o r josh . , x, 6, 1 1 1} 8’

u l 150‘ 17s 1 0’

s X81p cis o'

o v ;

or Gen . ,xl ix

,24 , 85 81 11677 1 18 flp a x 167 077 Xé

‘

lpOS'

1 1 11 1 03 7 .

Th e phrase n 1 1’

0‘

1 s 1 03 7 d7 6p0571 01 7 (or it s prec ise equ ivalen t

THE P HRASEOLOGY OF THE TEACH IN G. 67

in'

t he same sen se) seems also absen t from earl ier wr it ings ; b u tit is qu ite natu ral

,except that older analogous examples would

make the gen i t ive s u bject ive, which i t cannot be here . Bu t

u 1 1’

0 1 s has here o ne of i t s common N . T . sen ses , and i s qu iteproperly lim ited by the gen i t ive .

Th e phrase 0 016 136 81 1111 1571’

11 131 0 13 1 0 13 u a 1 a 6'81 1a 1 o s i sreadi ly explained from classi c u sage , as [though (o r, evenunder the curse i t self. Th e tran slat ion , from under the cursei t self”

,ta hen s t r ict ly , would be in accordan ce with H omeri c

u sage,but n o t pert inen t . I t i s j u st ified , however, in o rdinary

English as equ ivalen t t o the other render ing ; the“ from

,

”

in

tha t case,being con s idered on ly as a mean s of emphas is

, and

n o t as strictly marking the mode, or the a q u o , o f del iverance .1 180 77,11 8ia 1 77s ciAnOez

’

a/s present s no strangen ess in st ructure,

whatever be the n i ce ty o f con st ruct ion or in t erpretat ion .

I t would be easy, b u t it would be a volum inous work, t ofurn ish c lass ic, o r LXX ,

'

o r N . T . paralle ls , in vocabulary o r struet ure , for the passages which have been passed over w ithou tspec ial ment ion . Th e proof wou ld be found most ample . Bu t

gran t ing that as fact , enough has been sa id t o show that nothingin thi s l ine o f invest igat ion di sc loses the sl ightest po in t aga instthe extremely early age of thi s compos it ion . W i th more attent ion to the compar i son o f paral l el N . T . passages, where theor igin of both must be the same , i t would appear with muchgreater clearn ess that the whole air of the documen t is moreredolen t o f oral t eaching than of a wri t ten New Testamen t .For all that appears in the Vocabu lary or Structure , the documen t might have been wr i t ten before the books o f t h e N . T .

were al l committed to wri t ing.

D idnot the length o f th is paper preclude , some reason s wouldbe given fo r supposing the compositi on t o be no t Egyptian b u t

th e subject must be left w ith barely t he h int .

ART ICLE V .

COMMENTS ON THE TEACH ING.

By ELIJAH R . CRAVEN,D .D . ,

Pa s to r o f th e Third Pre sbyterian Church , Newark, N. J.

HE last and greatest ‘find’

in Patri st i c l i teratu re i s TheTeach ing of the Tw elve Apos t les , or as i t may be styled

the D idache‘

. That i t i s a genuine work, certain ly n o t lat er thanth e fi rst part o f the Second Cen tu ry, i s abundan t ly shown byboth external andin ternal evidence , the latter be ing the stronger.

Th e external evidences wi l l n o t be con sidered in th i s A rticlethe in tern a l wi l l appear in the progress of the di scussion .

Th e documen t , i t may at once be remarked , is principallyvaluable because o f it s om iss ions ; and i t i s because of theseomission s

,in compari son with the fu l l statemen t s o f other docu

men t s of acknowledged an tiqu ity, that , chiefly, i t s genu ine an

t iq u ity becomes man i fest . I t i s in place here t o s ay that itforms the staple of BookV I I o f the Ap os t o l ica l Cons t it u t ions , andalso of chapters xix a nd xx of the Ep is t le of B a r n a b a s . I t i ssaid

,also

,t o be the substra tum of the Apos to licEp itom e . From

a compa ri son of these works,K raw u t z ky i s said to have p re

sen ted to the publ i c , in 1 882, wha t n o w man i fe st ly appears t obe a rema rkable re con struct ion of the documen t .

Th e D ida che’ may be conven ien t ly divided in to four parts

viz . : I . Pract ical , chaps . i—Vi , with po rti on s o f xi i , xii i , and

xiv ; I I . Litu rgica l , chaps: Vi i—x , with a port ion of xiv ; I I I .

M in i ste ria l , chaps. xi—xv ; IV . E schatological, chap . x vi, withthe praye rs o f chaps . ix andx .

And he re , before part icu larly con s idering the div isions j ustmen tioned , atten t ion shouldbe cal led t o the grand omissions .

D R. ELI/AH R . GRA VEN . 69

There is noth ing save in conn ect ion with the matters men t i oned,

t hat can prope rly be styled doctrinal . Noth ing i s declared co n

cern ing the D ivin e A t tributes , the T rin i ty,twofoldNatu re o f

Chri st,the A t onemen t , the Sacrifice of Chri st , theWork of th e

Spir i t , Regen erat ion ,Faith , o r Sanct ifica t io n . Th e on ly all us ion

t o the T rin i ty is in the direct ion that the catechumen shall bebapt iz ed in to t h e name o f the Father

,a nd the So n , and the

H oly'

Ghost . J esu s i s spoken of as J esu s Chr i st (without theart i cle) ; the

‘ Lord; the So n or Servan t (n o ds) of God the So no f D avid. Th e Book in i t s general tenor, i t s declarat ion s and

i ts omission s,singularly resembles th e Synoptical Gospels and

the Ep ist le o f jam es .

Th e absen ce o f al l doctrinal teach ing may possibly be explain ed o n the hypothesi s that there was at the t im e o f thecomposi ti on of the D ida che

’

a n extan t Creed— the fi rst six chapters of th is Book treat ing of the Ag enda , the Cr edenda beingelsewhe re provided fo r. And yet

,there i s a diffi cu lty in the

adop t i on o f thi s hypothesi s ar i sing from the fact that there i sn o all usion t o a ny such Creed in the direct ion s con cern ing Bapt ism . These d irect ions

,which a re con tained in chap . vii, seem

to con template the reading of the preced ing ch apters t o thecatechumen as the sol e preliminary fo r the ordin an ce . Thi sabsen ce o f a ll requ iremen t that the catechumen should receivein struction in the faith before bapt i sm

,and also that he should

make a fo rmal con fessi on of fa ith as a prerequ i si t e thereto , i sthe mo re con spicu ous in View of the - fa ct tha t Book V I I o f theApos to lica l Cons t itu t ion ,

o f which the D idache i s large ly the substratum

,does con tain a versi on of the (s o - cal led)Apos t les

’

Cr eed

t o be used as a Con fessi on before Bapt i sm , t ogether with g eneral direct ion s concern ing the in struct ion of candidates fo r theo rdinan ce .

A tten t ion w i l l now be given t o the part icu lar d iv is ion s o fthe documen t .

I . PRACTICAL.

Th e fi rst six chapt ers treat o f the “ Tw o Ways, namely,t hose o f L i fe and D eath . Under the former are se t forth thevirtues to be practi sed; under the latt er, the s in s to be avoided.

Th e scheme p resen ted i s remarkably complet e a nd Evange l i ca l .

70 COMMEN TS ON TH E TEA CH IN G.

Th e ideas are largely those o f our Lord as s e t forth in the Synopt ical Gospels, the language is s imilar t o that o f J e sus as re

corded especia l ly in M a t thew . I t would se em as though theGospel o f the Evangel i st j u st named, o r a Gospel either wr i t teno r oral o n which that o f M a t thew was framed, was in the possession o f the wr iter of the D ida che

'

.

Some o f the coun sels, however. str ike us wi th surprise ; as,for in stance , the following (here i ta l iciz ed) in ch . i

B le ss them tha t curse you, and pray fo r your en em ies , andfa st forthem tha t per secu te you .

”

And again , a long evangelical exhortat ion concern ing charity,which embodi es the fol lowing

,

Give t o every o ne th a t aske th th ee , and ask n o t back ; fo r to all th e

Fa th er w i l ls tha t th ere b e g iven o f h is o w n free g ifts ,”

Closes w ith the words

Bu t co ncern ing th is, a lso , i t h a th been sa id Let th ine a lm s swea t int hy h ands un t i l tho u kno w t o wh om t o g ive .

I n the notes (p . 3 2) o f P ro fessors H i tchcock and Brown thi s i scharacteriz ed as ,

“ A very graphic inj unct ion o f carefulness ingiving . This in terpreta t i on seems to be in d i rect co n t radict ion of the preceding inj unct ions, and also o f that in ch . xi i

And let e very o ne tha t com e th in th e nam e o f the Lo rd b e rece ived,anda fterwa rd ye sh a l l prove and know h im ; fo r ye sha l l poss ess u nder

standing r ig h t and left .”

E i ther, as i t seems to me, the concluding sentence ment ionedabove

,in troduced as i t i s by the adversat ive dl h a

’

r, i s the opin

io n of some tea cher with whom the wr i ter of the D ida che did

n o t agree ; o r else there i s an error in the text . A s favoringthe lat ter alternat ive i s the fact that the o riginal wordtran slated

16p 070‘

a

'

11 01,i s a correct ion by Bryenn io s fo r the term

16pm 1 a 1 01 . I f the idea of ‘ scalding ’ ‘ burn ing ’

o r‘ i tching ,

’

b e

gett ing the desire to g e t rid o f the alms in the hand, cou ldbe

g iven to the original term , th is exhortat ion would be cons isten twith the other direct ion s .

Th e coun sels in ch . i i ,

See a lso ch . iv.

https://www.forgottenbooks.com/join

72 COMMEN TS ON THE TEA CH ING.

lat ter work there a re two dist inct part s devoted to this ordin ance — o ne general , ch . xxi i , co rresponding with ch . vii of theD idache

‘

; another, chs . xxxix andxlv, which sets fo rth ° th e p re

ceden t in struct ion s to be given the catechumen ,the Creed to

be adopted by him , the mode of admin i ster ing the ordinance ,the prayers to be used, etc . Th e direct ion s in the D ida che

’

o n

the en t ire subject a re no t merely simple but meagre . No direct ion s a re given con cern ing the examinat ion of t h e ca ndida te o rquest ions to be propounded; n o Creed i s s e t forth to b e recited.

Th e simple d irect ion i s that after the reading to the catechumenthe preceding six chapters , he i s to be baptiz ed In to the nameo f the Father, a nd of the So n , a nd of the H oly Spi r i t .A s to the mode , i t seems to be man i fest that , whilst affusion

was,under certa in c ircumstances, permitted, the o ne o rdinari ly

con t emplated was e ither en t ire immersion ,or affusion whilst

the feet of the candidate were placed in water . Th e direct ion sa re ,

‘ Bapt iz e (I ) in [87] l iving , o r runn ing water ; (2) i f thouhast n o t runn ing water

,into [8 1

’

s]other water ; (3 ) i f thou can stno t in [87]co ld then in [87]warm ; but i f thou have n e ither

,

pour ou t wa ter upon the headthri ce .

’

Th e conj un ct ive fo rce o fthese in terchanged preposit ion s

,a nd 81

’

s,seems to imply a n

en tran ce in t o the water, e ither by immers io n ,o r by placing the

feet therein according to the idea exemplified in the an ci en tico no g raph s .

That a quan t ity o f water sufficien t , at least , fo r the immersion of th e feet was con templated in the fi rst three alternat ivesseems t o be requ ired by the fourth .

Th e direct ion i s,“ I f thou hast neither, pour water upon the

head. Th e wordneither refers e i ther to the co ld w a ter a nd

w a rm w a ter o f the immediately preceding alternat ive, or to ther u nn ing w a t er and o ther w a t erof the two preceding alternat ives .I t matters n o t to which we regardthe re feren ce as made . Takeeither I f thou hast n ei ther co ldwater n o r w a rm water

,then

pour water. This i s n on sen se un le ss something more than themere possession of co ldwater o r w a rm water was con templated.

In l ike mann er, we have n on sen se in the second referen ce u n

l ess we suppose something more con templated than the barepossession of water. “ I f thou hast neithe r r u nn ing water no r

o ther water, then pou r water.

” I f the bapt iz er h ad n ei t her r un

D R. ELI/AH R. CRA VEN . 73

n ing wat er no r o ther water, how was he to pour water ? We

can escape from non sen se on ly by hypothesiz ing that the lastalternat ive supposes an inabi l i ty to obtain water sufficien t forthe ordinary mode of admin i stering the ordinan ce .

There i s o ne other matter of in terest which may n o t beomitted in th i s conn ect ion , andwhich has a possible bearing

o n the mode con templated, at least as showing that a con siderable quan t ity o f water was o rdinari ly required fo r th e ordinance .Th e third direct i on i s, I f thou can st n o t in coldthen in warm .

”

There i s a difficu lty here . H ad the posi t i on of the adj e ct ivesbeen reversed

,h adthe sen tence read,

I f thou can st no t in warm,

then in cold,’ there would b e n o difficulty, but as i t reads there

i s o ne . Th e direct ion seems t o imply that i f co ldwater cou ldn o t be obtain ed

,w a rm might be . Bu t , according to the ordi

nary use o f the terms, i f a m an has w a rm water he ca n alwaysobtain co ldby let t ing the former stand in the open a ir . The seadj ect ives

, 1b vxp67 a ndGap/1 67 , must have been used in somepeculiar sen se n o t n o w appreciat ed. May i t n o t be that by co ldwater i s in t ended that o f a n outside cistern , by w a rm that o f abath ? A s tending to confi rm the affirmative of thi s quest ion

,

i t may be n ot ed that the first mean ing given by Liddell andScott to Cap/1 0

'

s i s,

“ ho t,of the gen t le heat of baths .

I t i s man i fest that naught else than a tr in e affusion upon theh ead

,in to the name o f the Father a ndof the So n a ndof t h e H oly

Ghost , was regarded by the wr i ter o f the D ida che‘

as absolutelyessen t ia l t o the ordinan ce o f Bapti sm . That th is s imple affusionwas n o t the ordinary mode o f admin istrat i on i s also man i fest .No thing decisive ca n be gath ered from the documen t as towhether the whole body of the candidat e was to be immersedo r his feet t o be placed in wat er . Th e t rue idea o f thi s sa cramen t , a nd the essen t ial mode of admin i strat ion , a re n o t to be det e rm ined from this documen t , b u t from the Scr iptures . In t othe di scussion of t h e mode as con templatedin th e Word of Godi t i s no t in place h ere to en ter .

I t deserves special not ice that no thing i s saidas to the meaning o r effect of bapt ism . Th e sole all us ion to the ej ect i s atthe c lo se of the euchar i st i c service , ch . ix , where the unbapt iz eda re proh ib ited from commun ing o n the ground of the declara

t ion o f our Lord , Give n o t that which i s ho ly to the dogs . ”

74 COMMEN TS ON THE TEACH IN G.

Bu t the pract i ce o f the primit ive church in a fa r more importan t matter than that o f the mode of bapt ism will seem tosome to be indi cated in the D i

'

da che— namely,that the ordi

n an ce was admin i stered on ly to catechumen s, t o those who hadreachedyears o f di scret ion . Man i fest ly the Bapt ism of ch . vii,

the on ly chapter in which the ordinance i s treated of,i s that o f

those who act for themse lves . I t i s true that n o re ference i smade to any vows taken by the candidate o r to a ny Con fe ssionmade by him ; but the first prescript ion of ch . vii

,that the p re

ceding chapters shouldbe read to him before bapt ism ,and the

last,Thou shalt command the bapt iz ed to fast fo r two o r three

days befo re,

” forbid the idea that the bapti sm of in fan ts couldh ave been con templated therein . Th e wr i t er of thi s art ic l e b elieve s that the doctr ine o f In fan t Bapt ism i s deducible fromScripture . To the In spired Oracles we must look fo r i t s defence .

2. Fa s t ing — Th e second ordinance to which reference i smade is Fast ing

,in ch . vi i i . Not only a re occasional fast ings

commanded, as by thi s bapt iz er and catechumens before bapt ism , and o n other extraordinary occasion s

,but regular fast ing

o n the Fourth D ay of the week and the Preparat ion [71 01901

I t may well b e quest ionedwhethe r the pract ice o fthe primit ive church here set forth i s no t more in accordan cewith the teachings of o u r Lord

,M a t t .

, vi, 1 6—1 8 ; ix , 1 5 ; xvi i ,21 ; and the practice of the Apost les , Act s

,xi i i

,2, 3 ; xiv, 23 ;

1 Cor . ,vi i

, 5 ; than with our modern P rotestan t custom in thi srega rd.

I t may here be remarked that the man i fest al lu sion to thePhari sees under the term “ hypocr i te s (Se e M a t t . , vi, and

the use of the term Preparat ion fo r the Sixth D ay o f the week,are amongst the indi ces of a J ewish origin of the document .

3 . P rayer .— Th e third ordinan ce men t ioned i s P rayer . Co n

cern ing this i t i s t o be observed: Fir s t , Tha t the o nly'

p riva t e

prayer treated o f,and apparen t ly the on ly o ne contemplated, is

the Lord’s P rayer ; Second, That thi s prayer was to be offeredthree t imes a day ; Th ird, That the form as given , which differsbu t sl ightly from that given by Matthew, concludes with adoxology

, nearly, yet n o t exactly, the o ne we findin th e Gospel .I n the D idache

‘

,the word kingdom” i s om itted.

D R. ELI/AH R . CRA VEN . 75

Th e appearance of th i s doxology, it may be remarked, can

h ardly be regarded as indi cat ing that i t formed part o f the

Prayer as originally del ivered by our Lord. A sim i lar doxologyappears at the close o f each of th e euchar i st i c prayers . I t mayhave been a mere l itu rgical addi t i on .

4 . The E ucha r is t . -Th e fou rth ordinance i s that of the Lord ’s

Supper in chs. ix , x . This was styled the Eucharist, andwas

apparen t ly observed, princ ipally i f n o t altogether, as an e u cha r

is t ic o r thanksgiving serv ice . Th e first th ing that strikes u s i sthe absence o f all al lu si on t o the ordinance as a commemorat ionor symboliz at ion o f the death of Christ , a nd al l al lusion t o thesacr ificial n at ure of h i s death . In the absence o f such allu sion sthere can , of course , be no doctrine of transubstan t iat i on in it .

Th e cup i s first adm in i stered (comp . Luhe, xxvii , t hen

the bread,styled s imply 1 6 111 1 1 071 01, the b rohen . W i th the ad

min i strat ion o f each elemen t a thanksgiving is connected , andw ith the latter a prayer also for the church . A t t h e conclusion

,

ch . x, there i s another thanksgiving for temporal and spiritualmerc ies

,and anoth er prayer for the church . Reference wil l

again be made t o these prayers in the con clus ion of thi s A rt ic le .Th e language u sed in the thanksgivings andprayers seems to

havebeen prescr ibed . No t on ly i s i t said in reference t o boththe in i t ial a nd conclud ing thanksgiving, Thus give thanks

[0 13 1 07s but at the close o f the lat ter we findthe di rect ion ,

“ Bu t permit the prophets [inspi red m in i sters aswi l l appear} t o give thanks as much as they will .” Thi s perm ission o f en largemen t seem s

‘

t o confin e the ord inary min i stert o the use o f the form wri tten .

I t would seem from ch . xiv, that the adm in ist rat ion o f theEuchari st took place, accord ing t o the cu stom of th e Apostoli cChu rch , eve ry Lord

’s D ay . Th e admin i strat ion was to be precededby a con fess ion o f sins . Reconci l iat i on between part iesat varian ce was st ri ct ly enj o ined . None b u t bapt iz ed person swe re permitted to commune .

Th e addi t ion s to the order of adm in i strat ion in the Ap os to licCons t i tu t ions were much more in accordance with the modern ,

a nd it may be added th e scriptural , idea of the Sacramen t . Th e

w hole serv ice, as s e t forth in the lat ter work, i s n o t o n ly emin ent ly Evangel ical, b u t infin ite ly r icher t han the o ne in the

76 COMMEN TS ON THE TEA CH IN G.

D ida che‘

. The same may be said concern ing the order for theadmin i strat ion o f baptism , with the except ion of the p re script ion fo r the ano in t ing with o i l a nd the ceremon ies conn ectedwith the anoint ing.

I I I . MINI STERIAL.

Chs. x i t o xv, w ith the except ion of x i i and x iv, t reat of theMin i stry.

1 . Of Apos t les a nd P rophets .—A t first glance these would

seem to be differen t names fo r the same office,since the apostle

i s spoken of as a prophet in ch . xi ,“ And le t the apostle

,when

he goeth forth , take n othing except bread to s ufi ce unt i l helodge ; but i f he ask money, he is a false prophet .

”

Th e reverseis no t true , however ; some prophets a re di st inguished fromapos t les . Th e apostle might lodge in the same place on ly asingle day,

o r at most two , ch . xi the mere prophet,however

,

might,according to ch . xi ii

,sett le in a part icu lar place ; Every

true prophet that w ish e th to res ide among you , i s worthy of hi sfood. From this i t appears that whi lst every apostle was aprophet

,every prophet was n o t an apostle .

Th e prophets (using the term in i t s generi c sen se as includingthe apost les) were in spired. They were those who spoke inspirit 71 7 8151 1 1 1 1 1 without the art icle] andwere not to bej udged, as to their u t t era nces , by m en . Man i festly the prophet icoffice was that con templatedby Paul in 1 Cor . xi i , 28 andxiv.

J udging the u t ter a nces of prophet s true prophets) wasan unpa rdonable s in . I n ch . xi i t i s writ t en ,

“ Andevery prophe twho speaketh in spiri t 71 7 81511011 1]ye shall not try no r j udge ,fo r every s in shall be forgiven , but thi s s in shal l n o t b e forgiven .

”

This i s in accordan ce wi th the words o f o u r Lord,

Veri ly, I say un to yo u , All s ins sh a l l b e fo rg iven un to th e s o ns o fm en ,

andblasph em ies wh erew ith so ever they sh a l l bla sph eme : b u t h e tha t sha l lblasph em e ag a ins t t h e Ho ly Gh o s t h a th n ever fo rg iveness , b u t is in dang er o f e te rna l dam n a t io n [or s in]: because th ey sa id, He h a th an uncleanspiri t . —M a rh , iii, 28—3 0 .

Th e forbidding o f j udgment was confin ed t o the u t terances oft r u e prophets

,and the s in consisted in attribut ing utterances

under the in spirat ion of the H oly Ghost , t o a devi l . This i seviden t n o t on ly from th e nature o f the case

,but also from the

D R. ELIjAH R . CRA VEIV. 77

immediately fol lowing d irect ions as t o the mo de Of t rying onewho professedto be a prophet o f the Lord . H e was t o be tried ,no t by his words, b u t by his works,

No t every o ne , h o we ve r, tha t speake th in sp iri t , is a proph e t a

true pro ph e t], b u t on ly if h e h ave t h e ways o f the Lo rd. From the ir ways,th en , sh a l l t h e fa ls e pro ph et andt h e pro ph e t b e known .

Th e words j ust quoted remind us o f the words of our Lord ,

Beware o f fa lse proph e ts ye sh a l l know th em by th e ir fruits.M a t t ., vii, 1 5 .

A ndwords o f the beloved disc iple ,

Be lo ved,be l ieve no t every spirit , bu t t ry t he spiri ts wh e ther they are

o f God; because m any fa lse pro ph e ts a re g o ne ou t in to t h e world.

I f7ohn , iv, 1 .

A nd also o f the commendat ion bestowed upon the Church of

Ephesu s,

Thou ha s t tr ied th em wh ich say th ey are apost les, anda re no t , andhastfound th em l ia rs . -Rev i i , 2.

Th e apost les were probably m in i sters o f the c lass o f t ru eapost les whose existen ce i s implied in Rev.

, i i , 2 ; n o t of the

Twelve , but i t in eran t , in spired teachers . What were the ir specia l prerogat ives or dutie s above those o f mere prophets a re n o t

set forth in the D idache‘

. I t has been suggested that they werein the primit ive church , before the preparat ion and mult iplicat ion o f wri tt en Gospels, in spired declarers o f the oral gospel .For the performance o f th i s work , con t inuance in o ne place fo ra single day would be sufficien t . On thi s poin t , however , n o th n

ing ca n be posit ively determined. One thing is man i fest, t h e

i t inerat ing apost les cou ld no t have been di ocesan bishops .Th e ordinary min ist ers o f the church were Bi shops and

D eacon s (ch . xv), t he two orders recogn iz ed in the New Testamen t and' by Clemen t of Rome . Th e D ida che

'

knows nothingo f P relacy. No r does i t s e t forth a system of church governmen t accordan t w ith what i s gen erally known as Presbyteriani sm

,that i s, the associat ion of con t iguous churches under the

governmen t.

of a Presbytery, and P resbyter i es themselves sub

ject t o the author i ty o f' la rg e r ecclesiast ical bodi es . There i sn oth ing in th e D ida che necessari ly inconsisten t wi th the exist

78 COMMEN TS ON THE TEA CH IN G.

ence of such assoc iat i on ; a nd, o n the other hand , there i s n othing to show that such associat i on existed. A s in the case o fbapt ism

,the princip le s o f church governmen t must be deduced

from the Scriptu res .Th e on ly ordinat ion of bishops a nddeacon s apparen t ly co n

t em pla t ed i s appoin tmen t Era /901 0 7 736 81 8]by the church , ch . xv .

I f i t be con tended that mean s o rdina t ion by the

lay ing on of ha nds , sti l l , fo r aught that appears from the D ida c

he“

,i t is ordinat ion by the church .

Bi shops anddeacon s a re spoken o f as rendering “ the serviceo f prophet s and teach ers, ch . xv. A re we to understand bythi s that there were two classes of prophets , the o ne in spiredand the other n o t Or, that some of the sett ledmin i stry migh tbe in spired and so rank with prophets, a nd that others weremere teachers

,un in spired ? Th e l atter seems to be the true

idea, t h e more espec ia l ly as ch . xi i i recogn i z es that prophet s

might be sett led in part icular chu rches .

Prophets were to have the first fruit s for the ir support,ch .

xii i . What proport ion thereof i s n o t stated. No provisionseems to have been made fo r the ordinary min i st ry . I t i s declared in ch . xi i i , I f ye have n o prophet give (the first fruits)t o the poor .

” From this i t also appears that a church m ight bewithout a sett l ed prophet .

IV . ESCHATOLOGICAL.

Chapter xv i , together with the euchar ist ic prayers of chs. ixand x , a re eschatological . Th e en t i re field o f Last Things i sn o t traversed. Th e teaching beginn ing with the exhortat ion ,

ch . xvi ,

Wa tch fo r your l ife ; le t yo ur lam ps no t b e qu ench ed, and yo u r lo insn o t b e lo o sed b u t b e ye ready ; fo r ye know no t t h e h our in wh ich our

Lo rd com e th ,

I s substan t ially that o f J esu s as recorded in M a t t xxiv ; Ma rh ,

xi i i,and Luhe, xxi . Th e ser i es o f awful even t s foretold the

mult iplicat i on of false prophets and corrupters ; the decay oflove ; the in crease o f lawlessness ; persecut ion ; the appearanceo f the fa lse Chri st , doing signs a ndwonders ; t h e period o f fearfu l t rial ; the appearing of the sign s of th e t ruth , a n open ing in

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80 COMMEN TS ON THE TEACH IN G.

rect ion , the subj ects o f which“ l ived a nd reigned [861 1 0 11 811

6 01 7]with Chri st a tho usa ndyea rs [xil zaNo w ,

using the te rm M i l lenn ium in the specific sen se inwhich i t i s employed in the presen t day , i t must b e man i fest toevery thoughtfu l studen t of the D ida che

‘

that i t s wri te rs cou ldno t have bel i eved that such a per iod of peace a nd blessednessas i t connotes was to precede the Adven t of the Lord.

Chapter xvi begin s with the exhortati on,

“ Wa tch fo r your l ife ; let yo u r lam ps no t b e qu ench ed, and yo ur lo insno t b e lo o s ed b u t b e ye ready ; fo r ye kno w n o t t h e hour in wh ich o u r

Lo rd com e th .

Th e succeeding words al l po in t t o increasing wickedn ess in theworld a nd in the chu rch , a nd to a peri od of fiery tria l which wasto be terminated by the Coming of the Lord accompan i ed bythe r i sen sain t s . I f the wri te rs o f the D ida che

‘

believed in an

earthly period of righteousness a nd blessedness, a M illenn ium ,

i t must have been o n e which they regardedas subsequen t to theAdven t . On th i s po in t there can not b e a ra tional doubt. Pre

millenarian i sm may n o t be affirmed in the documen t , but mostcertain ly Postmi l lenarian i sm i s impl iedly den i ed.

Bu t did they believe that there was to be such a per iod as isn o w indi cated by the term M i l lenn ium ’

Th e'

eviden ce thatthey did so ar i ses from several con siderat ion s. I t wi ll be impossible , o f course , at the close o f so extended an A rt ic l e as thi sto presen t a fu ll di scu ssion of thi s importan t subj ect . No morecan be don e than to indi ca t e l ines of thought .

1 . Th e fi rst poin t that wi ll be men t ioned i s the al lu sion a t theclose o f the eucha r i st ic prayer of ch . x to the gathering of thesain t s at the Coming of the Lord in to the K ingdom o r Basi leia

Remem ber, Lo rd, t hy ch u rch , t o de l iver it from every ev i l and t o

m ake it perfect in t hy love ; anddo Th o u g a th er it fro m t he fo ur w inds ,t he sanct ifiedch u rch ,

in to t hy K ingdom ,wh ich Th o u h ast prepared fo r it .

Ma rana tha [Ou r Lo rd co m e th]. Am en .

Inthi s connect ion shou ld b e read al so the prayer o f ch . ix

Ju s t as th is bro ke n breadw as sca t te red u po n t h e h il ls , andw as ga the red to g e th e r a nd becam e o ne , s o le t t hy ch u rch b e g a th ered to g e th e r fromt h e ends o f t h e ear th in to t hy Kingdo m .

Th e a utho rs of the D ida che‘ man i fest ly did n o t apply t h e

D R. ELI/AH R. CRA VEN . 8I

term K ingdom to the chu rch in it s pre -Advent condit ion ; t h echurch was to be gathe red in t o the K ingdom at the Coming ofthe Lord. Th e l ine o f thought pu rsued i s apparen t ly that o fJ esus in hi s eschatological d i scourse o n the Moun t o f Ol ives, inw hich H e t eaches tha t a pe riod of trial i s to be fol lowed by theA dven t , and thi s by the establ i shmen t o f the K ingdom . Onthi s last po in t see the passages

,

Wh en ye see th ese th ing s kno w th a t t h e kingdo m of God is n igh at

h and.

” —Luhe, x x i, 3 1 .

Th en sh a l l t h e kingdom o fh eaven b e l ikenedun to t e n virg in s , e tc. ;

M a t t . , xxv, 1 . Inheri t t h e k ingdom preparedfo r'

yo u .

” —vers e 3 1 ,

I t may here be remarked that in th is spe cial use of the term theD ida che

"

agrees with al l extan t patri st i c Wr i t ings previous to thec ivi l establ i shmen t o f the church by the Emperor Con stan t in e .Th e writer of this A rt icle has been unable to di scover a singlepassage in these writ ings in which i t i s applied t o the pre-Ad

ven t church .

I t may,however

,be quest ioned whether the authors of the

D ida'

che‘

used the term Bas i le ia ’ t o den ote an ea r thly condit iono f the church . That it i s u sed in Scriptu re as indicat ing a n

earthly state,at least in i t s fi rst stage, seems to l ie o n the su rface .

Th e presumpt ion certain ly i s t hat i t was so used in the D ida che“

.

2. Th e second poin t t hat will be not iced i s the declarat ionconcern ing a special resu rrect ion of the sain t s at the Adven t .Th e documen t reads

,

And th en sh a l l appear t h e s ig ns‘

o f t h e tru th ; first , th e s ig n o f an

o pen ing in h eaven , th en the S ign o f the sound o f a trum pe t , and th ird,

th e resurrect io n of the dead; no t o f a ll , h o wever, bu t as w as sa id: Th eLo rd sha l l co m e anda ll t h e s a in ts w ith H im .

”

In their comment on th is passage , the ed it ors above quo t e th i sremark ,

No t a wo rd is sa ido fany second resurrect ion , it is on ly im pl ied. Of

cours e , no in terva l is indica t ed. Fo l lo wing t h e lead o f th e New Te s tam en t , as in M a t t x xiv. 3 1 , and in I Thess iv, 1 3

—1 8, o u r do cum en t m ay,

a fter a ll , on ly b e em phasiz ing t h e resurrect i o n o f t he r igh t eo us .

”

I t is,o f course

,man i fest upon reading that no second resur

rect ion is men t i on ed in th e D ida che‘

,and, of course , that no inter

val i s ind icat ed. Bu t is it n o t equal ly man i fest that the language

82 COMMEN TS ON THE TEA CH IN G.

employed cou ld scarcely have been usedhad n o t some intervalbe en con t emplated? The language i s,

Th ird, the re surrect ion o f the dead; no t of a ll however, b u t as w as

s a id: Th e Lo rd sh a l l com e anda ll t he sa in ts w ith H im .

I t i s unnatu ral to suppose that such language would have beenemployedmerely to emphasiz e the fact o f the resurrect ion ofthe righteous .

Th e form of expression u sed by the editors certain ly suggests the idea that , in the ir j udgmen t , in M a t t .

,xxiv

, 3 1 , and 1

Thess . ,iv

, 1 3— 1 8, the resu rrect ion of t h e r igh t e o u s i s merely em

pha s iz ed. It i s true that did these passages stand alone theymight be in terpreted as con si st en t wi th such a n idea. Bu t theydo no t stand alone ; and t o determine

“ the lead o f the NewTestamen t ” we must con sider them in connect ion with othe rt exts bearing o n the same subj ect . There a re several classes o fpassages which give sign ifican t instruct ion o n th i s poin t .

Those in which J esus and the Apostle Pau l speak of aspecial resurrect ion which i s to be striven after, andwhich ischa racteri z ed as a resurrect ion fr om the dead 7 e11p 03 r]. Ou r

Lorddec lares (Ma t t .,xx, 3 5)

Th ey th a t a t ta in tha t world andth e resurrect io n from t h e dead

[1 775 1 775 811 ne ith er m arry no r are g iven in m arriag e .

Th e language of the Apost le Paul i s exceedingly strong ; he dec lares that hi s great striv ing was that he

Migh t a t ta in [no t as in K ing Jam es’vers io n , to the r esu r r ect i on of the dead,

but]t o t h e resu rrect io n ou tfr om am ong t h e dead(e i’

s 1 177 2737

811 7 8np 03 7 ,— P h i l ., iii, 1 I ).

A second class of passages is, Acts , xxiv , 1 5 , in compari

s o n with 1 Co r . , xv. 22,23 . In the former the Apost le Pau l de

cla red that he bel ieved in a resu rrect ion o f a ll t h e de ad,both

o f the j ust a nd unj ust in t h e latter he speaks of “o rders

”

in

the resu rrect ion ,

“ Chri st the first fru it s , afterward they that a reChr i st ’s at h is coming .

” I t i s true that he does no t spec i fy theth i rd order. I t i s , however, sca rcely possible to res ist the co nclu s io n that the resurrect ion of these was to take place at thee nd.

”

And this conclusion i s en forcedby the fact that the re s

D R. ELI/AH R . CRA VEN . 83

u rrect io ns of th e first and second orders are separat ed b y"

an int e rva l, certain ly, of n ear ly two thousand years .

Th e third class o f passages is,Rev. ,

xx, 4

—5 in comparis o n with al l those that have already been mention ed . I n thepassage in the Apoca lypse John writ es o f t w o resu rrect ion s separated by a thousandyears, during which period the subject s o fthe former reign with Chri st o n the earth (cf. Rev., V, Those

s ubjects are described as possessing the characterist ics o f the

p erson s men t ioned in Ma t t .,xxiv

, 3 1 , 1 Thess . iv, 1 3 — 1 8, and 1

Co r .,xv , 23 andman i fest ly the resu rrect ion cont emplated must

be ou t fr om am ong the rest o f th e dead.

In view of all these Scriptures i t may safe ly be claimed thatthe lead o f the New Test amen t

” favors the idea o f two resu rrect ion s— the first that o f the sain t s to reign on earth with Chr i st

,

at the period of the Adven t , the second that o f the unj u st aftera considerable in terval . Th e t each ing o f the D ida che

‘

, so far asi t goes

,i s man i fest ly consisten t with thi s v iew. I t i s not c laimed

that the Scriptures quotedwere in the hands o f the authors o fthe document . Indeed , it i s probable from th e lack o f d irec tquotat ion from them

,that at least the Ep is t les to the Cor inth ia ns

a nd the Apoca lypse h ad n o t been wri t ten at the t ime o f it s composit ion , but the doctrines o f Chri st and h is Apost l es, which weh ave in Gospel s andEpist les, were well known in th e ch urchesa ndwere con stan t ly affi rmed by in spired prophet s.

Again , it may be remarked that the presumpt ion is t hat thea uthors of the D ida che were fami l iar with the doct rine o f Chr ista nd his Apost les .

3 . Th e two- fold presumpt ion ari sing from the forego ing co ns iderat ion s i s he ighten ed by the probab le so urce of th e co ncluding words o f th e sen tence which set s forth t he last o f the greate ven t s accompanying the Adven t .

Th ird, the resurrect ion of the dead; no t of a ll , however, b u t as w as

s a id: Th e Lordw i l l co m e anda ll t h e sa in t s w ith H im .

Th e quotation i s probably from Z ech . ,xiv

, 5 , where i t is writ t en ,

Th e Lo rdmy God sh a l l com e , a nda ll t h e sa in ts w i th Thee .

Bu t the Adven t spoken of by the Prophet i s to be fol lowed bya per iod o f earthly blessedness andglo ry. In a succeed ing versewe read(x iv,

84 COMMEN TS ON THE TEA CH IN G.

In th a t day sh a l l th ere b e upo n th e be l ls o f t he h o rses , Ho l iness u n toth e Lo rd; and t h e po ts of t h e Lo rd

’

s house sh a l l b e l ike the be l ls befo ret h e a l tar .

"

This i s the peri od of the K ingdom foretold by Prophets andApostles, and by the Lordhimself.

I n conclusion i t may be remarkedFirst — Th e en t i re style o f the Book

, it s s impl ic ity, its accordan ce in doc tr ine with Scriptu re , i t s freedom from errors whichwe kn ow sprung up early in the church , man i fest i ts great an t i

q u ity. A t the same t ime i ts accordan ce in though t with Scripture

,coupled with the lack o f quota t ion from the Scr iptures

as we have them , seems to indicate a composit ion in the FirstCen tury

,before the wr i t ing of o u r extan t Gospels and Epist les.

Second— Th e quest ion has been asked, What i s the impo rtance of such a Book ? A s wel l might i t be askedwha t i s theimportance o f Lexicon s, Commen tari es, Books of Travel in BibleLands , Cotemporaneous H istory. These a re not in spired

Scriptures, and yet they are o f importance in the eluc idat ionof Scriptu re . And beyond this, the D ida che

“

, hoar with an t i

q u ity, a ndwr itten whilst the recollect ion of the oral t eachingso f Apostles and apostol i c m en yet lingered with the church ,though n o t i tse l f in spired, yet , by its accordance wi thour extan t Scri ptures, bears most importan t test imony t o t he ir

authen t i city and the puri ty of the ir t ransm iss ion .