^M OF PRI/V^ 
 
 BS 2940 .T5 T39 1886 
 
 ihffe^ching of the Twelve 
 
 Apostles 
 
THE TEACHING 
 
 OF 
 
 THE TWELVE APOSTLES 
 
 WITH ILLUSTRATIONS FROM THE TALMUD 
 
 duo Eettures; 
 
 ON AN ANCIENT CHURCH MANUAL DISCOVERED AT 
 CONSTANTINOPLE 
 
 GIVEN AT THE ROYAL INSTITUTION OF GREAT BRITAIN ON 
 MAY 29th AND JUNE 6th 1885 
 
 By C. TAYLOR D.D. 
 
 MASTER OF ST JOHN'S COLLEGE, CAMBRIDGE 
 
 CAMBRIDGE 
 
 DEIGHTON BELL AND CO. 
 
 LONDON GEORGE BELL AND SONS 
 
 1 886 
 
PREFACE. 
 
 'τ^ Η Ε so-called Teaching of the Tzvelve Apostles'* 
 
 is a long-lost ancient Church manual, which 
 on its discovery was assigned to the second 
 century, but which many now hold, not without 
 good reason, to be a genuine relic of the first. 
 
 It contains a scheme of moral precepts under 
 the head of the Two Ways of life and death, 
 followed by ordinances relating to the Sacra- 
 ments and the Ministry of the Church, and these 
 by a striking section on the last things. ^, That 
 it should include no statement or exposition of 
 dogma is in keeping with its supposed early 
 date ; such matters being precisely those which 
 would continue longest to be handed down 
 solely by word of mouth. 
 
VI PREFACE. 
 
 While it has a certain completeness of out- 
 line, it is only a skeleton of the fuller tradition 
 referred to in the New Testament as The 
 Teaching. If this still survived, we should find 
 in it much that was eventually incorporated in 
 the Apostolic Epistles, or that would explain 
 things in them now hard to be understood. 
 Our written Teaching interprets one obscure 
 saying in the Second Epistle of Peter, and that 
 in such a way as to supply an argument for its 
 priority to the Epistle of Jude. 
 
 Whether or not we say with Hilgenfeld that 
 its nucleus is a separate document on the Two 
 Ways, we need not doubt the antiquity of 
 its remaining sections also ; while on the other 
 hand some clauses in its opening chapters can 
 scarcely have formed part of the first draft of 
 the manual. 
 
 The Greek text is a good one, with some 
 few and slight blemishes which are readily 
 removed; but no light has been thrown by 
 conjectural emendation on any of the less 
 
PREFACE. Vll 
 
 transparent passages of the Teaching. And 
 when we look below the surface, we find that 
 these as they stand are explained and illustrated 
 by the familiar writings of Barnabas and Justin 
 Martyr ; and we are led to infer that Barnabas 
 in his Epistle surely drew, if not from our 
 very Teaching of the Twelve Apostles, from 
 a tradition or writing of which it has pre- 
 served the original form. 
 
 Before the recovery of the lost Teaching it 
 had been sometimes identified with the Apostol- 
 ical Constitutions. But Archbishop Usher 
 (1644), with true insight into the conditions of 
 the problem, divined that it must be a much 
 shorter document, not touching at all upon cer- 
 tain matters of the more mystic sort which had 
 found a place in the later and fuller compilation. 
 His complete argument may point to something 
 less than the whole of the extant Teaching-, 
 but this in its entirety is likewise reticent on 
 matters which it was deemed inexpedient to 
 commit to writing, and is in consequence rnarke4 
 
Vlll PREFACE. 
 
 by a meagreness and inadequacy which led to 
 its disuse in after years ; although it had been 
 held in high repute, and one at least of its 
 sayings is found quoted under the name of 
 Scripture. 
 
 Grabe (1698) recites and commends the 
 Archbishop's argument, and assigns the Teach- 
 ing to the closing years of the first century 
 or the very commencement of the second. 
 
 A full account of the bibliography of the 
 b>.iha.yr\ has been given by Dr Philip Schaff in 
 his edition of it under the name of The Oldest 
 Church Manual. 
 
 C TAYLOR. 
 
 Cambridge, 
 
 ^th March, 1886. 
 
CONTENTS. 
 
 PAGE 
 
 Lecture 1 3 
 
 Lecture II 49 
 
 The text in English 119 
 
And they continued stedfastly in the Apostles' Teaching. 
 
 Acts ii. 42. 
 
 The faithful word which is according to The Teaching. 
 
 Titus i. 9. 
 
LECTURE I. 
 
 The name of Archbishop Bryennios became 
 suddenly famous in the world of letters when 
 ten years ago he published the first complete 
 edition of the Epistles of Clement of Rome, 
 from a manuscript which he had discovered in 
 the library of the Jerusalem Monastery of the 
 Most Holy Sepulchre, in the quarter of Con- 
 stantinople called Phanar, which is inhabited 
 almost exclusively by Greeks. 
 
 For some account of the personality and 
 mode of life of this eminent divine I cannot do 
 better than refer to the short article by Mr 
 Edmund A. Grosvenor near the end of the 
 current May number of the American monthly 
 magazine the Century. It has been this gentle- 
 man's good fortune to meet the Archbishop on 
 several occasions, and twice (he tells us) he 
 
4 THE TEACHING OF [lECT. 
 
 , has had the rare privilege of glancing over the 
 The MS. 1 now celebrated " Jerusalem " manuscript, which 
 contains no less than seven separate writings, 
 the fifth being that which forms the subject of 
 these lectures, The Doctrine, or Teaching, of 
 the Twelve Apostles. We shall refer to this 
 briefly as the Teaching, or in Greek, the 
 Didachd. 
 
 The codex is a small thick volume of one 
 hundred and twenty leaves of vellum, or two 
 hundred and forty pages, measuring about 7.4 
 inches by 5.8 inches. It was finished "by 
 the hand of Leo, notary and sinner" in the 
 year 6564 a.m., according to the Greek reckon- 
 ing employed, that is to say in 1056 a.d., which 
 was ten years before the Norman conquest of 
 England, and two years after the division of 
 Christendom into the rival churches of east 
 and west. The Teaching is contained on the 
 ten pages of leaves 76 — 80. But although the 
 manuscript was discovered by Bryennios so 
 long ago as 1873, it was not until 1880 that he 
 realised the importance of what he had found 
 in our long-lost ancient tract. From that time 
 forward he laboured night and day, till in 1883 
 
I.] THE TWELVE APOSTLES. 5 
 
 he issued his learned and scholarly edition, a 
 work written from beginning to end in Greek, 
 not only the text but the notes and introduction 
 being in that language. 
 
 The editor, as we learn from a note in M, Brye 
 Paul Sabatier's treatise on La Didacho (Paris 
 1885), was born in Constantinople in the year 
 1833, and after completing his theological 
 course in his native city had attended lectures 
 at the Universities of Leipzig, Berlin and 
 Munich. In 1872 he was chosen to represent 
 the Church of Constantinople at the congress 
 of Old Catholics in Bonn, and whilst there 
 was nominated Metropolitan of Serrae in 
 Macedonia. Two years later he was promoted 
 to the see of Nicomedia, over which he still 
 presides as Metropolitan. 
 
 Since the publication of his editio p7'inceps 
 the foremost theologians of the day have 
 discussed and commented upon the Teaching, 
 and it has been the subject of so many 
 articles in our magazines and reviews, that I 
 may leave many things about it unsaid as 
 having been already well said, and shall thus 
 be the freer to devote myself to the task of 
 
6 THE TEACHING OF [lECT. 
 
 breaking new ground in the hours at my 
 disposal. I shall accordingly approach it from 
 a special point of view, making it my endeavour 
 to throw fresh light upon it by occasional 
 illustrations from ancient Jewish sources. 
 Jewish A collection of the choicest sayingfs of the 
 
 Fathers , . 
 
 Jewish Fathers commences with the three 
 "Words" spoken by the men of the Great 
 Synagogue: Be deliberate in judgment ; And 
 raise up 7?iany disciples ; And make a fence to 
 the Law. The third Word is one to which 
 I shall refer in illustration of our third chapter : 
 the first supplies a wholesome caution to us 
 in our dealing with the whole. 
 
 The Teaching has been not inaptly de- 
 
 ! scribed as "a sort of Church Catechism 
 
 \ intensely Jewish ". It is divided by its editors 
 
 into sixteen chapters, none of them long, some 
 
 extremely short. This first lecture will be 
 
 devoted to chapters i. — vi., which are complete 
 
 in themselves, and are possibly a reproduction 
 
 Two w^ays of some treatise on the "two ways", of life and 
 
 of death, which is much older than the Teaching 
 
 in its entirety. I shall first comment on these 
 
 chapters as they stand, but shall give reasons 
 
I.] THE TWELVE APOSTLES. 7 
 
 for thinking that a few clauses, especially in 
 the first chapter, may not properly belong 
 to their original form. The second title given 
 in the manuscript, namely, 
 
 Τ lie Teaching of the Lord by the Twelve 
 Apostles to the Gentiles, 
 
 has been thought by some to designate these / 
 
 chapters only. In any case it points to the / 
 
 Jewish origin of the document, or of the part ' 
 of it to which it refers. 
 
 I. What thou hatest do to no man. 
 
 The work commences with the statement : 
 
 There are two ways, one of life and one ofch^^. i. 
 death; and there is much difference between the 
 two ways ; 
 
 reminding us of various passages of Holy 
 Scripture, such as the saying of the Lord in 
 Jeremiah xxi. 8 : " Behold I set before you the 
 way of life and the . way of death ; " and, in 
 profane literature, of the Greek story of the 
 Judgment of Hercules, to which some early 
 Christian Fathers refer in illustration of the 
 doctrine of the two ways. 
 
8 THE TEACHING OF [lECT. 
 
 It continues : 
 
 Noiu the way of life is this: Firsts thou shalt 
 love God that made thee; Secondly, thy neighbour 
 as thyself; And all things whatsoever thou 
 wouldest should not happen to thee, neither do 
 thou to another. 
 
 This word "not", this negative form of the 
 Golden Rule, shews that the Teaching requires 
 to be illustrated from Jewish sources. The 
 positive form of it is better known to us, as 
 being found in two of the four Gospels. In 
 St Matthew's it stands in close connexion with 
 the doctrine of the two ways, thus : "All things 
 whatsoever ye would that men should do to 
 you, do ye even so to them : for this is the law 
 and the prophets. Enter ye in at the strait 
 gate : for wide is the gate, and broad is the ^ 
 way, that leadeth to destruction, and many r^ 
 there be which go in thereat : Because strait is 
 the gate, and narrow is the way, which leadeth 
 unto life, and few there be that find it" (Matt, 
 vii. 12 — 14). In St Luke's it runs thus: "As 
 ye would that men should do to you, do ye 
 also to them likewise" (Luke vi. 31). But 
 
I.] THE TWELVE APOSTLES. 9 
 
 the negative form of the rule is older than the 
 Gospels, and was current among the Jews 
 before they w^re composed. 
 
 This is a matter which needs careful 
 consideration. 
 
 It is recorded in the Babylonian Talmud, muei 
 in the tract on the Sabbath (fol. 3 1 a), that a 
 heathen once came to Shammai to be made a 
 proselyte on condition that he might be taught 
 the whole Law whilst he stood on one foot. 
 Shammai drove him away, and he went and 
 put the same question to Hillel, who promptly 
 replied: "What to thyself is hateful to thy 
 neighbour thou shalt not do ; this is the whole 
 Law, and the rest is commentary." Much 
 credit has been given to Hillel as presumably 
 the author of this saying ; whilst some have 
 declined to believe that he ever uttered it, on 
 the ground that the Talmud was not written 
 down till centuries after the Gospels, and that 
 its testimony is therefore not to be relied on. 
 
 Against the one and the other of these 
 extreme views we submit that there is evidence 
 to shew that he may have spoken it, but on the 
 other hand that he was not the author of it, for 
 
ΙΟ 
 
 THE TEACHING OF [lECT. 
 
 Others had said the same before him. The 
 precept is to be found in the fourth chapter of the 
 Tobit apocryphal book of Tobit*, in the form: "What 
 thou hatest do to no oneT Tobit is older than 
 Hillel, but Hillel's form of the saying is clearly 
 older than Tobit's, and it is easy to see how it 
 sprang, doubtless, out of the Decalogue. For 
 this says: " Thou shalt not murder, commit adul- 
 tery, steal, shalt not bear false witness against 
 thy neighbour, shalt not covet anything that is 
 thy neighbour's." What are all these things 
 which thou shalt not do to thy neighbour ? 
 The happy thought occurred to some forgotten 
 Rabbi, that it is all comprehended in the two 
 words, what-to4hyself is-hatefiil. Thus the 
 origin of the saying is accounted for, and its 
 description as the sum total of the Law. It 
 
 * Also in the Confucian Analects (c. 400 B.C.), where we read 
 that: "Tsze-kung asked, saying, Is there one word which may- 
 serve as a rule of practice for all one's life "i The Master said, 
 Is not Reciprocity such a word .? What you do not want done to 
 yourself, do not do to others" (Book XV. 23. Cf. v. 11); and in the 
 Doctrine of the Mean (chap. xili. 3, 4), attributed to the grandson 
 of Confucius, where it is added : "...to set the example in behaving 
 to a friend, as I would require him to behave to me : to this I have 
 not attained." See Dr Legge's Chinese Classics, Vol. I. pp. 16], 36] 
 49], and 41, 165, 258. (Hongkong and London 1861.) 
 
I.] THE TWELVE APOSTLES. I I 
 
 was current before Hillel's time, and the fact 
 that he in particular used it accordingly loses 
 much of its significance, and any superstructure 
 based upon the assumption that he invented it 
 falls to the ground. But the fact remains that 
 it was already in use as a Jewish saying ; and 
 its occurrence in the first part of the Teaching 
 may be taken as evidence of the antiquity of 
 that document, of its independence (in its 
 original form) of our written Gospels, and of 
 its Jewish character. St Paul in Rom. xiii. lo 
 superadds love as the principle of action to 
 the precept : Work no ill to thy neighbour : 
 this is the whole Law. 
 
 2. Let thine alms sweat into thine hands. 
 
 Purposing to return to the intermediate 
 clauses in due course, I pass on now to the 
 strange and difficult saying on almsgiving at 
 the end of the first chapter, where it stands, 
 as below, in contrast with the injunction to 
 give freely of that which we have freely 
 received : 
 
 Give to every one that asketh of thee, and ask 
 not back ; fo}" the Father' wills that to all there 
 
12 THE TEACHING OF [lECT. 
 
 be given of our ow7i free-gifts...Btit concerning 
 this it hath also been said, Let thine alms sweat 
 into thine hands, till thou know to whom to give. 
 It is not enough that a man should give 
 without effort of his abundance : let him eive 
 Sweat of his toU, for that is the significance of sweat. 
 He should fill his hands with his sweat, he 
 should make provision out of the produce of 
 his labour, whilst ever on the watch for fit 
 persons to whom to give. In the same sense 
 St Paul writes to the Ephesians : "Let him 
 that stole steal no more, but rather let him 
 labour, working with his hands the thing that 
 is good, that he may have whereof to give to 
 him that hath need'' (Eph. iv. 28). The use 
 of the word sweat in this interpretation may 
 be illustrated from the Greek comic poet 
 Aristophanes, one of whose characters in the 
 Ecclesiazusce is made to say: "For I will not 
 thus foolishly cast away my sweat and savings... 
 till I know how the whole matter stands." 
 Here "sweat" denotes the means acquired by 
 painful labour ; and so in the Teaching it is his 
 sweat, the produce of his toil, that a man is 
 enjoined to give away in alms. 
 
I.] THE TWELVE APOSTLES. I3 
 
 I will now go back and indicate how I was 
 first led to interpret the saying in this way. 
 It is introduced by the formula of citation, "It 
 is said," as if it ranked with words of Holy 
 Scripture. It is not indeed Scripture, but may 
 it not have some Scriptural basis ? With one 
 text, and one only, it is possible to connect it : 
 "In the sweat of thy face thou shalt eat bread" 
 (Gen. iii. 19). Let two examples from the 
 Babylonian Talmud suffice to indicate how 
 much was made of that saying by the ancient 
 Rabbis. 
 
 In the tract Berakoth (fol. 57 <5) we read 
 that one of the six favourable symptoms in an 
 invalid is sweat, for it is said, "In the sweat of 
 thy face thou shalt eat bread." Sweat, the 
 symbol of labour, is also the sign of returning 
 appetite. Thus a connexion is established be- 
 tween health and labour. 
 
 In the \X2SX Pesachim (fol. ii8i?) the same 
 text is again made use of, and a new moral is 
 drawn from it. The earth being cursed for 
 man's sake, God said to Adam, "Thorns also 
 and thistles shall it bring forth to thee ; and 
 thou shalt eat the herb of the field." There- 
 
14 THE TEACHING OF [lECT. 
 
 upon his eyes filled with tears, and he said, 
 Lord of the world, must I and my ass eat at one 
 crib ? The answer is, "In the sweat of thy face 
 thou shalt eat breads The labour of cultivation 
 can alone transform the crude produce of the 
 earth into food fit for man. No sweat, no 
 culture. By labour he must raise himself from 
 the condition of the brute to the higher life. 
 For sweat connotes toil generally, not ex- 
 cluding labour of the brain, in which sense it 
 is used in 2 Mace. ii. 26 : " Therefore to us, 
 that have taken upon us this painful labour of 
 abridging [the five books of Jason of Gyrene's 
 history in one], it was not easy, but a matter of 
 sweat and watching." 
 
 A strong confirmation of the interpretation 
 to which we have been thus led presents itself 
 in the Ecclesiastical Canons of the Holy Apostles, 
 a later work itself founded on the Teaching, in 
 which St Thomas is made to say : "My child, 
 him that speaketh unto thee the word of 
 the Lord... thou shalt honour according to thy 
 ability, of thy sweat and of the labour of thy 
 hands." A Coptic version reads: "of the sweat 
 of thy face and of the labour of thy hands," 
 
I.] THE TWELVE APOSTLES. 1 5 
 
 thus plainly pointing to the verse of Genesis 
 with which we started. 
 
 The dignity of "sweat" is eloquently set 
 forth in a passage of the pseudo-Athanasius 
 De Virginitate (Migne xxvin. 273), which is 
 analogous to the precept under discussion, and 
 may have been founded upon it, there being 
 good reason to think that the writer was 
 acquainted with the Teaching. As deeds of 
 mercy should be the outcome of sweat, so the 
 kingdom of heaven is won by it: "For the 
 kingdom of heaven is not theirs that take their 
 rest here, but theirs who have lived this life in 
 much affliction and straitness ; for they that 
 have received it received it not for naught, but 
 with great toils and noble sweatings did they 
 that shewed themselves worthy possess it." 
 
 A still more direct and decisive illustration 
 is afforded by a passage pointed out to me 
 by Mr Rendel Harris in the pseudo-Athanasian 
 Qucsstiones ad Antiochiim Ducem (Q. 88, Migne 
 xxviiL 651) which reads like a paraphrase of 
 the contrasted sayings on almsgiving in the first 
 chapter of the Teaching. The question pro- 
 
XU. I 
 
 1 6 THE TEACHING OF [lECT. 
 
 pounded being, whether almsgiving can atone 
 for every sin of man, or not, in reply it is said : 
 " There is sin and sin, and there is almsgiving 
 and almsgiving... And of one kind is the reward 
 of the labourer"^, who out of his own sweat 
 
 ί shews compassion ; but quite another is that of 
 
 the ruler, who gives from endowments and 
 revenues." 
 
 It remains to notice the alleged contradiction 
 between the commands, to give to every one 
 
 Eccius.• that asketh, and to labour "till thou know to 
 whom to give ". The contradiction is only 
 apparent, for from the strictest interpretation 
 of the injunction to give indiscriminately on 
 demand of that which one possesses it does not 
 follow that a man should labour with intent to 
 give except to the needy and deserving. If 
 he must submit to have his cloak taken from 
 him, he is not therefore to purchase a cloak 
 with intent to be robbed of it. St Paul writes, 
 Let him labour that he may have whereof to 
 give, not to every one that asketh, but to him 
 
 * Koi aWos παΧιν 6 μισθός τον •γ(ωπυνου ΐξ ΙΒίου 18ρωτος ποιοΰν- 
 τος σνμπάθΐίαν, και erepoi 6 τον άρχοντος τοΐι άπο δώρων και προσόδων 
 παρίχοντος. 
 
I.] THE TWELVE APOSTLES. I 7 
 
 "that hath need ". In this way the injunction to 
 give freely is again limited in the Second Com- 
 mandment of the Shepherd of Hermas, which Hemas 
 amalgamates the contrasted precepts of our 
 first chapter, and adds a warning against hesi- 
 tation from the fourth : "Work the thing that 
 is good, and of ύ\.γ toils''' which God giveth thee 
 give to all that lack, in simplicity, not doubting 
 to whom thou shouldest give, or to whom not 
 give. Give to all ; for to all God wills that 
 there be given of a man's own gifts." 
 
 In full accord with this is the teaching of 
 the Apostolical Coiistitutions, in one book of 
 which we read : ". . .for to all the Father wills that 
 there be given, who maketh his sun to rise on 
 wicked and good, and raineth his rain upon 
 just and unjust. To all then it is just to give 
 of one's own proper labours ; for, Honour 
 (saith he) the Lord from thy just labours ; but 
 let first honour be paid to the saints" (vn. i) ; 
 
 * He expresses, Let thine alms sweat ^c, in terms of 
 Eph. iv. 28 : "...let him toil, working with his hands the thing 
 that is good." Compare Acts xx. 35. The phrase, " toils which 
 God giveth," is clearly composite, and refers to two distinct 
 sayings. 
 
^- 
 
 1 8 THE TEACHING OF [lECT. 
 
 and in another book of the same : " For it is 
 right to do good to all men, not charily judging 
 what an one this or that may be. For the 
 Lord saith, To everyone that asketh of thee 
 give ; that is, manifestly, to him that needeth in 
 reality, whether he be friend or foe, of kin or a 
 stranger, unmarried or married " (ni. 4). The 
 former passage being followed immediately''" by, 
 Thou shall not murder, &c., from the second 
 chapter of the Teaching, the injunction, to give 
 of one's labours but to give preference to the 
 saints (Gal. vi. 10), exactly fits into the place 
 of the saying, Let thine alms sweat... till thou 
 know to whom to give, with which so late a writer 
 as the compiler must have been acquainted. 
 Let thine But if he paraphrases sweat by "labour", we 
 
 alms sweat _ , . , ... 
 
 are confirmed m the opmion that Hermas has 
 done likewise, and that he already had the same 
 saying of the Teaching before him. 
 
 3. Early Jewish manual of the Two Ways. 
 
 Although a trace of the saying, " Let thine 
 alms sweat into thine hands," has been detected 
 in the Ecclesiastical Canons of the Holy Apostles, 
 
 t. . * ΐΐροτιμητέον 8e Tovs ayiovs. Ου φονΐΰσ(ΐί κ.τ.Χ. 
 
I.] THE TWELVE APOSTLES. 1 9 
 
 this was not in the context in which we should 
 have sought it, but in connexion with matter 
 taken from the fourth chapter of the Teaching. 
 And not only this saying but the greater part Short form 
 
 of chap. I. 
 
 of chapter i., from the words, "Bless them 
 that curse you," to the end, and likewise the 
 opening clause of chapter il, are wanting in 
 their place in the latter document, where we read : 
 
 "John said. There are two ways, one of life 
 and one of death ; and there is much difference 
 between the two ways. Now the way of life 
 is this : First, thou shalt love God that made 
 thee with thy whole heart, and shalt glorify 
 him that redeemed thee from death ; which is 
 the first commandment. Secondly, thou shalt 
 love thy neighbour as thyself ; which is the 
 second commandment : on which hang all the 
 law and the prophets. 
 
 Matthew said. All things whatsoever thou 
 wouldest not have happen to thee, neither do 
 thou to another. Tell thou the teaching of these 
 words, brother Peter. 
 
 Peter said. Thou shalt not murder, shalt 
 not commit adultery, shalt not commit forni- 
 cation, &c." 
 
20 THE TEACHING OF [lECT. 
 
 The same clauses are wanting in the 
 
 fragment of a Latin version of the Teaching 
 
 published by Bernhard Pez, librarian of the 
 
 Benedictine Abbey of Molk in Austria, in the 
 
 Latin last century, where the sequence is again : Omne 
 
 Version. , ,. . . r • • • r 
 
 atUem quod hot ms non fieri alii ne feceris. 
 Interpretatio autem horimt verborum hcec est. 
 Non moechaberis, non komicidium fades, &c. 
 
 If accordingly we read, The teaching of these 
 words is this... Thou shall not kill, &c., omitting 
 all that stands between in our present text, we 
 bring the Golden Rule into direct connexion 
 with the series of negative commandments of 
 which it is the summing up, and which are them- 
 selves, conversely, the expansion of the rule ; 
 and we may then say, that the love of God is 
 manifested through the love of man made in 
 his image* (James iii. 9 ; i Joh. iv. 20), and 
 this by obedience to the rule which Hillel, and 
 by implication St Paul, describe as the sum 
 total of the Law. 
 
 * According to the Palestinian Talmud (Nedarz'm ix. 4), 
 Ben Azzai said that the creation of man in the likeness of God 
 (Gen. V. i) is more comprehensive in its significance than the 
 great principle of the Thorah : "Thou shalt love thy neighbour 
 [only] as thyself." 
 
 ^•as- 
 
I.] THE TWELVE APOSTLES. 21 
 
 The intermediate clauses give an appearance 
 of symmetry to the opening chapters, but do 
 not comprise a special and distinct exposition 
 of the "first commandment", such as we are 
 led to desiderate by the clause at the com- 
 mencement of chapter ii., which marks it off 
 by way of contrast as a development of the 
 "second commandment of the teaching" ; nor 
 is it without significance that the substance oi ^post. 
 
 Cotist. 
 
 that chapter is not so designated in the Apo- 
 stolical Constitutions. Counsels of perfection, 
 again, do not come naturally before such 
 rudimentary teaching as, Tho7i shall not kill, 
 steal, bear false zvitness, but should assuredly 
 follow : "All these things have I observed : 
 what lack I yet?" (Matt. xix. 20). The duty 
 
 of almsgiving is dealt with in due course in the Aims- 
 giving 
 
 fourth chapter, and there was no need to in- 
 culcate it in the first also, where it comes out 
 of its proper order. Lastly, these clauses are 
 for the most part comparatively diffuse in style, 
 and on that account also read like later ad- 
 ditions to the original document. They are of 
 the nature of free citations from the Sermon 
 on the Mount; and when they are omitted there 
 
22 THE TEACHING OF [lECT. 
 
 remains little or nothing distinctively Christian 
 
 in the first part of the Teaching. 
 
 ^i We are thus led to postulate the existence 
 
 ^^ of an earlier form of manual of the Two Ways, 
 
 /_t of Jewish character and possibly pre-Christian 
 
 in date, on which our chapters i. — vi. were 
 
 framed, and from which, in their final form, 
 
 they differ mainly by the addition of the longer 
 
 . —^ paragraphs of chapter i., and of some clauses 
 
 ci- /3*'^t^<i- P^^haps m chapter iv. 1 he saymg. Let thine 
 
 Ss^i" (^'^~'j *^^lms sweat into thine hands, which has been 
 
 brought mto its present context irom some 
 
 extraneous source, may possibly, in an earlier 
 
 . form of the document, have stood in connexion 
 
 with the sayings on almsgiving in our fourth 
 
 Additions chapter. The precepts of the supposed original 
 
 from the 
 
 Gospel being in so great measure negative, some 
 Christian editor of the Teaching was led to 
 supplement them by a more advanced doctrine, 
 taken from some form of the Gospel, Bless 
 theTn that curse yo7i, and pray for your enemies, 
 and fast ye for them that persecute you... The 
 added matter does not purport to be an ex- 
 position of the first commandment in particular, 
 and it is possible that the reference to the 
 
I.] THE TWELVE APOSTLES. 23 
 
 "second" in chapter n. was an afterthought. 
 But in all this it becomes us to be "deliberate 
 in judgment ", according to the first saying of 
 the men of the Great Synagogue. I pass on 
 to explain their third saying, which is required 
 to illustrate chapter in. 
 
 4. Flee from evil and all that is like it. 
 
 "Make a fence to the Law." Keep at a Fence to 
 
 1-1• r ri-11 -^• ^^ ^^^ 
 
 safe distance from forbidden ground. Given 
 the caution that some precious and fragile work 
 in one of our art galleries is not to be touched, 
 it is not safe till it is fenced about so that the 
 throng cannot come quite close to it. The 
 parent who would keep his child out of danger 
 will be careful to keep him at a distance from 
 it. Now, turning to chapter iil, we read : 
 
 My child, flee from all evil, and from all 
 that is like to it ; 
 
 and the following clauses, which are developed 
 out of this far-reaching precept, are injunctions 
 to make "fences" to the several commandments, 
 Thou shall not kill, commit adultery, steal, 
 bear false witness against thy neighbour. 
 
24 THE TEACHING OF [lECT. 
 
 First, to shew that the precept is a charac- 
 teristic Jewish saying. In the tract Chullin of 
 the Babylonian Tahnud (fol. 44 <^) it is found 
 in the form, Get thee far froj?i evil and from 
 that which is like to it'^' ; the word for "evil" 
 denoting what is ill favoured or unsightly, 
 as in the phrase, "Beauteous Thorah in vile 
 vessel" (Z! B. Nedarim ^ob), which corre- 
 sponds to a well known saying of St Paul 
 (2 Cor. iv. 7). Since it would not occur to 
 anyone to use this peculiar word for "evil" in 
 translating into Hebrew, a presumption arises 
 that, if there is an interdependence between 
 the two forms of the precept, it is the 
 Hebrew rather than the Greek which should 
 be regarded as the original. 
 
 An application of the saying is found in the 
 second chapter of the A doth of Rabbi Nathan, 
 where it is introduced under the head of the 
 doctrine of the fence. There it is shewn that 
 the Law or Pentateuch makes a fence to its 
 words when it says, "Thou shalt not approach 
 unto'' this or that forbidden thing. Thou shalt 
 
I.] THE TWELVE APOSTLES. 2 ζ 
 
 not come nigh unto the thing that brings into 
 the hands of transgression. "Flee from evil, 
 and from that which is like to evil." Therefore 
 did the sages say, Flee from a slight sin, lest 
 it bring thee to a grave sin : hasten to perform 
 a trivial duty that it may bring thee to a great 
 one. Moses likewise is shewn to have made a Examples 
 fence to his words, as also Hezekiah, and the 
 Prophets, and the Book of Proverbs, and Job. 
 Job was "perfect and upright, one who feared 
 God, and departed from evil". If he feared 
 God, what need to add that he departed from 
 evil ? It means that he kept himself at a 
 distance from things that bring into the hands 
 of transgression, and from evil, and from that 
 which is like to evil. Let us now notice how 
 the saying is worked out in the Teaching. 
 
 A fence is first made to the sixth com- 
 mandment : "^ 
 
 Be not prone to anger, for anger leads the 
 way to murder ; nor a zealot, nor contentious, 
 nor passionate ; for from all these murders are 
 begotten ; 
 
 anger and passion being regarded as things 
 
 4 
 
20 THE TEACHING OF [lECT. 
 
 like unto sin and on the verge of it, which lead 
 to actual transgression of the commandment, 
 Thou shalt do no murder. 
 
 A two-fold fence is next made to the 
 seventh commandment, the literal transgression 
 of which is first dealt with, and afterwards 
 idolatry, of which such transgression is the 
 symbol : 
 
 My child, be not given to augury, since it 
 leadeth to idolatry ; nor an encha7iter, nor an 
 astrologer, nor a user of purifications ; iieither 
 be thou willing to look thereon ; for from all 
 these idolatry is begotten. 
 
 Next comes a singular saying on the eighth 
 commandment, to which we shall have occasion 
 to recur : 
 
 My child, be not a liar, since lying leadeth 
 to theft; nor a lover of money, nor vainglorious ; 
 for from all these thefts are begotten ; 
 
 and the series ends with precautions against 
 "blasphemy", which is or includes the trans- 
 gression of the ninth commandment, the tenth 
 not lending itself to this mode of treatment, 
 since it is itself of the nature of a fence. 
 
I.] THE TWELVE APOSTLES. 2"] 
 
 5. Lying leads to theft. 
 
 The warning against falsehood as leading 
 to a breach of the eighth commandment is 
 remarkable, inasmuch as it reverses the natural 
 order, according to which theft leads to lying Theftieads 
 for the purpose of concealing the theft (Levit. ° ^'"^' 
 vi. 2 — 4). This difficulty was felt by the 
 compiler of the Apostolical Constitutions, who 
 omits the saying in its place, but illustrates 
 the eighth commandment by the examples of 
 Gehazi the servant of Elisha, who stole and 
 lied, and of Judas, who having first purloined 
 the provision of the poor afterwards betrayed 
 the Lord of glory. But it is the singularity of 
 the saying that makes it the more decisively 
 useful for the purpose to which I shall put it, 
 the purpose, namely, of approximating to the 
 date of the document to which it belongs by 
 further comparison of it with another early 
 document, the Shepherd of Hermas. 
 
 First, I shall endeavour to trace the idea of 
 the saying to a Jewish source. 
 
 The Jewish division of the Decalogue is 
 different from ours. We place four of the Ten 
 Words (Exod. xxxiv. 28) on the first table and 
 
28 THE TEACHING OF [lECT. 
 
 Division of six on the second, whilst the Jews from of 
 ecaogue ^^^ divide them equally, placing five on each. 
 The first Word, or divine utterance, according 
 to their reckoning, is, " I am the Lord thy 
 God : " the next, " Thou shalt have none other 
 gods beside me. Thou shalt not make unto 
 thee a graven image &c.," including what we 
 call the first commandment together with the 
 second ; and it is said in the Mekiltha, an 
 ancient commentary on the book of Exodus : 
 "How were the Ten Words given? five on 
 this table, and five on that," each over against 
 each. It was written, / a7it the Lord thy God ; 
 and opposite to it, Thou shalt not murder, to 
 wit, man made in the image of God (Gen. ix. 6). 
 It was written, Thou shalt have 7ione other gods 
 beside me ; and opposite to it, Thou shalt not 
 commit adultery, which is the symbol of strange 
 worship (Ezek. xvi. 32 ; Hosea iii. i). It was 
 written, Thou shalt not take the name of the 
 Lord thy God in vain; and opposite to it, 
 Thou shalt not steal. "It shews that whosoever 
 steals will at length come to false swearing, for 
 it is said : Will ye steal, murder, and commit 
 adultery, and swear falsely ?'' (Jerem. vii. 9). 
 
I.] THE TWELVE APOSTLES. 29 
 
 But a second proof-text is given, in which 
 lying comes before stealing, thus : " By swear- 
 ing, and lymg, and killing, and stealino'' (Hosea 
 iv. 2) ; and this is also the order in which the 
 corresponding commandments stand in the first 
 and second tables respectively'". 
 
 We can now perhaps trace the strange 
 saying of the Teaching to its source. The 
 author, being a Jew, was familiar with the 
 comparison of theft and lying, and had set 
 himself to make a fence to the negative com- 
 mandments from the sixth onward. Anger 
 leads to murder : lust to adultery. What leads 
 in like manner to the breach of the eighth 
 commandment ^ " My child, be not a liar, for 
 lying leads to theft " — an artificial, not to say 
 perverse precept, which fits so well into its 
 place in the series of sayings on the Decalogue, 
 because it was studiously selected, if not in- 
 vented, for the purpose. 
 
 Accordingly, when we find Clement of 
 Alexandria citing it in these terms: "Such a 
 
 * For the remainder of the extract from the Mekiltha see 
 Sayings of the Jewish Fathers, ^^, 136 (1877). See also Zech. 
 V. 3 and Ecclus. xx. 25. 
 
;o 
 
 THE TEACHING OF [lECT. 
 
 person is called a thief by the Scripture. Indeed 
 
 it saith, My son, be not a liar, for lying leadeth 
 
 to theft " {Stromateis lib, i. 20) ; we may infer 
 
 that he had not only that saying but its context 
 
 Teaching before him, and that he was quoting the work 
 
 quoted as 
 
 Scripture from which it was taken under the name of 
 Holy Scripture. This of itself is proof that the 
 work in question, that is probably the Teaching 
 in its entirety, but in any case the first part of 
 it, was already of some age when Clement, who 
 was born about 150 — 160 a.d., wrote; for it 
 would not have been thus placed on a level 
 with Scripture immediately after it was written. 
 Assuming on these grounds that it was not 
 written many years after the Shepherd of 
 Hermas, which belongs to the first half of the 
 second century, I shall now submit to you an 
 argument from the same saying which goes to 
 prove that of the two works the Shepherd is 
 the later. 
 
 In his Third Commandment Hermas dis- 
 courses on the love of truth as follows : 
 
 "Again he said unto me, Love truth, and 
 let nothing but truth proceed out of thy mouth ; 
 
I.] THE TWELVE APOSTLES. 3 1 
 
 SO that the spirit which God hath fixed in this 
 flesh may be found true among all men ; and 
 thus the Lord who dwelleth in thee shall be 
 glorified. Because the Lord is true in all his 
 words, and in him there is no lie. They there- Hermas 
 fore who lie set at nought the Lord, and are Uads to " 
 robbers of the Lord, not delivering up to him 
 the deposit which they received, for they re- 
 ceived from him a spirit free from lies. If they 
 shall return that to him made false, they have 
 polluted the commandment of the Lord, and 
 have becofne robbers." 
 
 Here he is clearly harping upon the saying 
 that, Lying leads to theft, which he sets to work 
 in an artificial way to illustrate and justify. 
 The spirit of man is a sacred deposit, one day 
 to be returned to God who gave it : he who 
 corrupts it by lying will have filched away 
 something from that deposit : consequently 
 " they that lie have become robbers ". The 
 coincidence is of such a nature that, on a bare 
 comparison of the two writings, the priority 
 must be assigned to the Teaching ; and this 
 conclusion is confirmed by the organic relation 
 of the "fence" acjainst theft to its context in 
 
32 THE TEACHING OF [lECT. 
 
 that document. Add to this that it may well 
 have been known to Hermas as a saying of 
 authority, if it was quoted as Scripture by 
 another writer, Clement of Alexandria, who 
 himself lived in the second century. 
 Date of This bHngs us to the great question about 
 
 the date of the Teaching, Does it belong to the 
 second century, or to the first ? Is it absolutely 
 the oldest Christian writing extant, with the 
 exception of portions, and portions only, of the 
 \ New Testament itself ? 
 
 At first the later date was assigned to it ; 
 but scholars of the first rank are now found 
 who claim a higher antiquity for it, and place it 
 in the first century of our era. Its discoverer 
 Bryennios, as we have seen, was seven years 
 finding out what a hid treasure of antiquity had 
 fallen into his hands ; and when three years 
 later he gave his edition of it to the world, he 
 was led to place it later than the Shepherd and 
 the so-called Epistle of Barnabas, from which 
 he assumed rather than proved that it had 
 copied. He was still too mistrustful of its 
 value, and scarcely dared to think that it could 
 be older than those famous and venerable works. 
 
I.] THE TWELVE APOSTLES. ^^ 
 
 If these can indeed be shewn to be actual 
 sources of the Teaching, its composition must 
 be assigned to the second century ; but if this 
 be, as I think, not proven, then, whether 
 Barnabas and Hermas copied from the Teaching, 
 or all three from a still earlier source or sources, 
 it remains so far an open question whether it 
 dates from the second century or from the first. 
 
 6. The Epistle of Barnabas. 
 
 The Epistle has so much in common with 
 the Teaching that a full comparison of the two 
 in the course of a lecture is impracticable ; but 
 I may be allowed to give occasional hints 
 pointing to the conclusion that the work of 
 Barnabas is not one of the sources of the 
 Teaching. An argument in that sense, which 
 I venture to think of a decisive character, will 
 be given further on, under the head of the fifth 
 chapter, on " the way of death ". Here I may 
 remark that he seems, in his fourth chapter, to 
 be referring to various passages in chapters See on 
 Π. — xvL of the Teaching, and in particular to 
 the precept, Flee from all evil, and from all 
 that is like tmto it, when he writes : " Let us 
 
 5 
 
34 THE TEACHING OF [lECT. 
 
 flee then completely from all the works of 
 lawlessness... Let us not give indulgence to our 
 soul, so that it have power to run together with 
 sinners and wicked men, lest we be made like 
 unto them!' Having still in mind, doubtless, 
 the prohibition of things "like" to evil, he 
 reiterates his caution not to be made like to 
 sinners in the tenth chapter of his Epistle. 
 
 But I must pass on to a characteristic saying 
 in our fourth chapter, of which the origin re- 
 mains to be determined. 
 
 7. Where the Lordship is proclaimed there 
 the Lord is. 
 
 In the fourth chapter, which opens thus : 
 Chap. IV. My child, hhn that proclaimeth unto thee the 
 word of God thou shall remem,ber night and 
 day, and thou shall honour him as the Lord ; 
 for whencesoever the Lordship is proclaimed, 
 there the Lord is ; 
 
 the Teaching still keeps up its Hebraic cha- 
 racter. Night is mentioned before day, as 
 in the Mosaic cosmogony ; and the precept to 
 honour a teacher as the Lord may be abundantly 
 illustrated from Jewish sources. 
 
I.] THE TWELVE APOSTLES. 35 
 
 For example, in the fourth section of the 
 Mishnah tract entitled Abot/i, or the Fathers, 
 we read : " Let the honour of thy disciple be Honour of 
 dear unto thee as the honour of thine associate, 
 and the honour of thine associate as the fear of 
 thy master, and the fear of thy master as the 
 fear of Heaven ;" and elsewhere in the Talmud 
 it is said, that "he who disputes with his master 
 is as if he disputed with the Shekinah " {T. B. 
 Sankedrin iioa). Many such illustrations might 
 be given ; but perhaps the most striking is the 
 following, with which we shall conclude, from 
 the tract Pesachim of the Babylonian Talmud 
 (fol. 21b). 
 
 There is a particle eth in Hebrew, which 
 serves as a prefix to the objective case, and 
 to which no separate significance can be as- 
 signed. But since it happens to be identical in 
 form with a preposition meaning συν or with, 
 an eminent Rabbi contended that this sense 
 should always be superadded to it, and he 
 made it his business to explain it in that way 
 wherever it occurs in the Bible. In due course 
 he came upon a text which a translator after 
 his own heart would have rendered, regardless 
 
36 THE TEACHING OF [lECT. 
 
 of grammar : " Thou shalt fear συν τον 0e6v " — 
 thou shalt fear not God alone, but others along 
 with him. But this would contravene the second 
 word of the Decalogue, and was not to be 
 thou2:ht of. It was a reductio ad absurdum 
 of his rule of interpretation, which he was ac- 
 cordingly on the point of abandoning. Then 
 R. Akiba Came Rabbi Akiba, and explained this also. 
 It meant that scholars of the wise are to honour 
 their teachers coordinately with God. The 
 disciple is to go even to the verge of idolatry 
 in honouring his master as the Lord. 
 
 The reason given for this in the Teaching 
 is as follows : "for whence the Lordship is 
 spoken, there the Lord is." In U\& Apostolical 
 Constitutions this takes the simpler and less 
 idiomatic form : "for where the teaching con- 
 cerning God is, there God is present." Fol- 
 lowing the clew given by this paraphrase we 
 are led, as it will be shewn, by way of a series 
 of Rabbinical sayings to a text from the 
 Pentateuch on which the saying now under 
 discussion may have been founded. 
 
 But first, what is the meaning of the 
 Lordship? The word as here used is unique, 
 
Ι.] THE TWELVE APOSTLES. 37 
 
 for it manifestly does not denote the style or Meaningof 
 
 Lo7-dship 
 
 title of a lord and master, with the indefinite 
 article, as in other places where the same form 
 of word occurs, but is derived from the ex- 
 pression ''έΐιε Lord", with the definite article, 
 which stands in the Septuagint and in the New 
 Testament in place of "the incommunicable 
 name" (Wisdom xiv. 21). And what is it, 
 in Hebrew phrase, that can be revealed or 
 predicated con'cerning the Lord ? The phrase, 
 "the Name of the Lord," as used for instance 
 in the Lord's Prayer, covers all that can be 
 known, thought or spoken about him ; and this 
 expression consequently includes all that is 
 meant by "the Lordship" in the saying which we 
 are attempting to trace to its original source'". 
 The above-mentioned paraphrase of this, 
 namely. Where the teaching concerning God is, 
 there Goctisp7'esent, exactly agrees with a favour- 
 ite principle of the Jewish Fathers, that those 
 
 * In Rabbinic Hebrew, in which the Biblical names of God 
 are not used, the expression "the Name" (Levit. xxiv. ii) may 
 stand as an equivalent for "the Lord", thus: "...the Name, 
 blessed be he, created the world by wisdom, and by under- 
 standing, and by knowledge, as it is said (Prov. iii. 19, 20), 
 The Lord by wisdotn fotcnded the earth dr'c" (R. Israel on 
 Aboth chap, i., end). 
 
38 TPIE TEACHING OF [lECT. 
 
 who sit and occupy themselves with words of 
 "Thorah", that is, the Law of the Lord, have 
 the Shekinah amongst them. At the end of a 
 series of sayings to that effect, in connexion 
 with the numbers of ten, five, three and two 
 persons so assembled, it is asked in the third 
 chapter of the tract A both, What is the evidence 
 that the divine Presence will be vouchsafed 
 even to oite, who sits alone and meditates on 
 the Law ? and a proof is given from Exodus 
 XX. 24 : "In all places where I shall cause 
 The Name mention to be made of my name, I will come 
 unto thee, and I will bless thee." Where the 
 name of the Lord is uttered, where the Lordship 
 is proclaimed, there the Lord is. 
 
 These are of course applications which go 
 beyond the primary meaning of the text em- 
 ployed, as will at once appear when it is read 
 in its entirety: "An altar of earth thou shalt 
 make unto me, and shalt sacrifice thereon thy 
 burnt offerings, and thy peace offerings, thy 
 sheep, and thine oxen : in every place where I 
 cause my name to be remembered I will come 
 unto thee, and I will bless thee." It is used in 
 the tract Aboth with an artificial stress on the 
 
I.] THE TWELVE APOSTLES. 39 
 
 singular pronoun "thee"; although it serves 
 rather to illustrate the saying : "Where two 
 or three are gathered together in my name, 
 there am I in the midst of them" (Matt, xviii. 
 20). First the assemblage in the Name : then 
 the divine Presence. Conversely, according 
 to the Teaching, where the Name is named, 
 whencesoever proclamation is made of it, there 
 the Lord must be. The Teacher from whom 
 the doctrine of the "Lordship" proceeds must 
 be one on whom the Shekinah rests, since the 
 revelation of God can only proceed from him 
 who is its source, as it is written: "And the 
 Lord descended in the cloud, and stood with 
 him there, and proclaimed the name of the 
 Lord" (Exod. xxxiv. 5). 
 
 This is a place in which Barnabas departs Barnabas 
 widely from the Teaching. A writer of his way 
 of thinking could not say. Honour thy teacher 
 as the Lord, but only, Love him. He has un- 
 bounded confidence in his own spiritual insight 
 and power to enlighten, but will not claim for 
 himself, nor concede to any, a position of dignity 
 as teacher, "I then," writes he in his opening 
 chapter, "not as a teacher, but as one of your- 
 
40 THE TEACHING OF [lECT. 
 
 selves, will shew forth a few things." We may 
 be sure therefore that he would not here have 
 reproduced the exact words of the Teaching if 
 he had had them before him, nor would it be 
 difficult to account for his giving them the 
 particular turn that he does : "Thou shalt love as 
 the apple'^^ of thine eye every one that speaketh 
 unto thee the word of the Lord." Mark his 
 phrase ''every one that speaketh unto thee", 
 which serves to exclude the recognition of a 
 class of persons who are teachers ex ofβcio. 
 Further arguments for the priority of the 
 Teaching to the Epistle arise on the consider- 
 ation of other clauses of this chapter, and 
 specially of its penultimate clause, which he 
 gives part here and part there, writing near the 
 commencement of his nineteenth chapter, Thou 
 shalt not forsake the commandments of the Lord, 
 and towards the end of it, Thou shalt keep 
 what thou didst receive, neither adding nor 
 taking away. 
 
 8. The Way of Death. 
 
 The fourth chapter concludes the exposition 
 
 * κόρη for Κΰριοί. 
 
I,] THE TWELVE APOSTLES. 4 1 
 
 of the way of life, and the fifth consists of a 
 catalogue of evil things and evil men appertain- 
 ing to the way of death, with a prayer or ad- 
 monition against them, corresponding to the 
 petition. Deliver us from evil : 
 
 Bid the zvay of death is this. First of all Chap. v. 
 it is evil and full of. curse. Murders, adulteries, 
 lusts, fornications, thefts, idolatries, sorceries, 
 witchcrafts, ravenings, false witnessings, hypo- 
 crisies, doubleness of heart, guile, arrogance, 
 malice, selfwill, greed, impure speech, jealousy, 
 presumption, haughtiness, braggery. Persecu- 
 tors of the good, hating truth, loving false- 
 hood, not knowing the reward of righteousness, 
 not cleaving to that which is good neither to 
 just judgment, watchful not unto that which is 
 good but unto that which is evil, far from, whom 
 are m-eekness and patience, loving vain things, 
 following after reward, not pitying the poor 
 man, not travailing for him, that is distressed, 
 not knowing him that made them, slayers of 
 children, destroyers of God's workmanship, turn- 
 ing aside from, him- that is in need, distressing 
 him that is afflicted, advocates of the rich, lawless 
 
 6 
 
42 THE TEACHING OF [lECT. 
 
 judges of the poor, altogether sinful. May ye be 
 delivered, children, f'om all these. 
 
 The grammatical form of the chapter, 
 
 rugged as it is and Hebraic, makes for the 
 
 Style of opinion that the Teaching emanates from a 
 
 Teaching τ . , τντ • i i 
 
 Jewish source. Notice the abrupt way in 
 which the series of evil things, Murders, adul- 
 teries, &c. is introduced'", and the suddenness 
 of the transition from these to evil men, Perse- 
 cutors of the good, &c., of which an apt illustra- 
 tion may be found in the sixth chapter of the 
 Jewish Father s\. 
 
 A Greek scribe or compiler of later date 
 would be tempted to improve upon such con- 
 structions, as is actually done in the seventh 
 book of the Apostolical Constitutions, where 
 our fifth chapter takes the form : " But the way 
 of death is exhibited in evil deeds. For in it is 
 ignorance of God and superinduction of many 
 
 * Πρώτοι' πάντων πονηρά ίστι και κατάρας μίστη• φόνοι, 
 μοιχ€Ίαι, κ. τ. λ. 
 
 t "And the Thorah is acquired by forty and eight things. 
 And these are they : By learning, by a Hstening ear, by ordered 
 speech,... by a good heart, by faith in the wise, by acceptance 
 of chastisements ; He that knows his place, and rejoices in his 
 portion, and that makes a fence to his words, &c." 
 
I.] THE TWELVE APOSTLES. 43 
 
 gods; through whom are murders, adulteries,... 
 braggery, irreverence, persecution of the good, 
 hatred of truth, love of falsehood, ignorance of 
 righteousness. For the doers of these things 
 cleave not to good neither to just judgment,... 
 advocates of the rich, contemners of the poor, 
 altogether sinful. May ye be delivered, children, 
 from all these." Here we see how a confessedly 
 later writer has dealt with the syntax of the 
 Teaching, where it seemed to him to be defect- 
 ive ; but, in default of all other evidence, this 
 alone would have proved him to be a later 
 writer. 
 
 The same argument applies to Barnabas, altered by 
 
 Barnabas 
 
 whose twentieth chapter tallies with the fifth 
 of the Teaching. By the interpolation of one 
 clause he gives plain proof that he is not the 
 original author of the description of the way of 
 death, or darkness, or the Black One : " But 
 the way of blackness is crooked and full of 
 curse. Tor it is a way of death eternal with 
 punishment, in which are the things that destroy 
 mens soul. Idolatry, presumption, haughtiness 
 of power, hypocrisy, doubleness of heart,... 
 sorcery, greed, irreverence. Persecutors of the 
 
44 THE TEACHING OF [lECT. 
 
 good,... lawless judges of the poor, altogether 
 sinful." The general agreement between the 
 two writings might be explained on the hypo- 
 thesis that either draws from the other, or both 
 from some common source. But the clause, 
 For it is a way... in which m^e the things that 
 destroy mens soul, forbids us to suppose that 
 the Teaching has drawn from the Epistle. It 
 is Barnabas who is the copyist, and he cites in 
 his free way and from memory, and adds words 
 of his own to lead up to the list of evil things 
 which comes in with such abruptness in the 
 Teachi7ig. The document which he quotes is 
 either the Teaching itself, or one of which it 
 y has here preserved the original form. 
 Hebrew The question nevertheless presents itself. 
 
 Two Ways 
 
 Was there a still older written or oral form 
 of this description of the way of death in 
 Hebrew ? 
 
 It is related in A both (chap, n.) of Rabban 
 Jochanan ben Zakkai, who "received the tradi- 
 tion from Hillel and Shammai ", that he put it to 
 his five principal disciples to say what was the 
 good way that a man should cleave to. These 
 having answered severally, A good eye ; A 
 
I.] THE TWELVE APOSTLES. 45 
 
 good companion : A good neighbour : He that 
 foresees what is to be : A good heart, — it is 
 further related that he said to them, Go and see 
 what is the evil way that a man should shun. 
 R. Liezer saidy An evil eye : and R. Jehoshua 
 said, An evil companio7i : and R. Jose said, 
 A71 evil neio^hbour : and R. Shimeon said. He 
 that borroweth and repay eth not:...R. Lazar'^' 
 said, An evil heart. He said to them, I approve 
 the words of Ε leazar... rather than your words, 
 for your ivords are included in his words, 
 
 If the Law was summed up negatively in 
 the Golden Rule, as quoted by Hillel ; and if 
 its 613 commandments were gathered up suc- 
 cessively under eleven, six, and three heads, and 
 finally by Rab Nachman bar Isaac under one^; 
 the answers of the five disciples of Rabban 
 Jochanan may be thought to presuppose a Compare 
 detailed description (as in the Teaching) of the 14—26 
 evil way, which each of them attempted to sum 
 up in a word. The allied description of the 
 good way would enumerate the characteristics 
 of such as '• walk by the Spirit ". 
 
 * Lazar (Lazarus) is a colloquial form of Eleazar. 
 t See Sayings of the Jewish Fathers, p. 122. 
 
46 THE TEACHING OF [lECT. 
 
 9. Co7npai'ison with the Acts of the 
 Apostles. 
 
 One short chapter more concludes the first 
 part of the Teaching : 
 Chap. VI. Take heed that no one make thee to err from 
 this ivay of teaching'* , since he would be teaching 
 thee not according to God. For if indeed thou 
 a7't able to bear the whole yoke of the Lord 
 thou shall be perfect. But if thou art not 
 able do what thou canst. But concerning food, 
 bear what thou art able ; but beware exceedingly 
 of that which is sacrificed to idols ; for it is a 
 service of dead gods. 
 
 The Jewish character of the manual is here 
 again most plainly marked. It will not be too 
 exacting in its requirements, but will push 
 tolerance to its furthest verge, laying only such 
 burdens on the disciple as he is able to bear ; 
 and yet no compromise can be permitted in the 
 matter of things sacrificed to idols. 
 
 This brings us to a comparison with the Acts 
 of the Apostles, the fifteenth chapter of which 
 
 * Compare in Aboth chap. vi. : "This is the way of Thorah: 
 A morsel with salt shalt thou eat ; Thou shalt drink also water 
 by measure, &c." 
 
I.] THE TWELVE APOSTLES. 47 
 
 contains the record of a great controversy that 
 divided the infant Church, and the decree of the 
 apostolic council on the matter under dispute. 
 Certain of the Pharisees having demanded that 
 the Gentile converts should be circumcised and 
 charged to keep the law of Moses, the apostles 
 and elders were thereupon gathered together at 
 Jerusalem, and St Peter addressing them said : 
 " Now therefore why tempt ye God, that ye 
 should put a yoke upon the neck of the disciples, 
 which neither our fathers nor we were able to 
 bear ?" The case was heard, and it was agreed 
 to send to the Gentiles in Antioch and Syria 
 and Cilicia by the hand of Judas and Silas, 
 charging them to observe such things as were 
 deemed indispensable. The substance of the 
 decree is found in verses 28, 29, which I shall 
 quote with a peculiar reading found in the Western 
 
 reading 
 
 Cambridge University manuscript Codex Bezce, 
 and in others of the "western" type^'\ With 
 this reading the decree runs as follows : " For 
 it seemed good to the Holy Ghost, and to us, 
 to lay upon you no greater burden as necessary 
 
 * See Westcott and Hort, The New Testament in the 
 original Greeks Appendix p. 96 (i88i). 
 
48 TEACHING OF THE TWELVE APOSTLES. [lECT. I. 
 
 than these things, That ye abstain from things 
 
 sacrificed to idols, and from blood, and forni- 
 
 in Acts cation; And whatsoever things ye ivoiild not 
 
 XV. 29 ο ^ 
 
 have happen to yourselves, that ye do not to 
 another!' 
 
 This is an epitome of the teaching of the 
 first part of the Didachd. The tolerant principle 
 of requiring absolutely only what was judged 
 necessary is laid down in its sixth chapter, 
 together with the strict injunction to conform 
 so far to the ceremonial law as to abstain from 
 meats offered to idols ; whilst the Golden Rule 
 in its negative form covers all the moral 
 precepts set forth in it, according to the 
 saying : " This is the whole "Law, and the rest 
 is commentary.' 
 
LECTURE II. 
 
 The first part of the Teaching, when some 
 clauses have been discarded as aftergrowths 
 (p. 20), constitutes a manual of Jewish ethics, in 
 which there is an orderly progression from the 
 prohibition of gross and actual sins (chap. 11.) to 
 warnings against all that tends or is like to evil 
 (chap. III.), and thence to the duties inculcated 
 in chapter iv. The chapters vii. — xvi., which 
 are to be the subject of this second lecture, deal 
 with Christian topics, but are none the less 
 susceptible of illustration from Jewish sources. 
 They refer expressly to the "Gospel of our 
 Lord ", and treat of such matters as Baptism, 
 the Eucharist, the Lord's Prayer, the Christian 
 Ministry, the appearance of Antichrist and the 
 coming of the Lord on the clouds of heaven. 
 
 7 
 
50 THE TEACHING OF [lECT. 
 
 I, Christian Baptism. 
 
 Baptism is the subject of the seventh 
 chapter, of which the following is a rendering : 
 
 Chap. VII. And as touching baptism, thus baptize ye : 
 When ye have first recited all . these things, 
 baptize unto the name of the Father, and of the 
 Son, and of the Holy Ghost, in living water. 
 But if thou have not living water, baptize into 
 other water ; and if thou canst not in cold, 
 then in warm. And if thotc have not either, 
 pour forth water thrice upon the head, unto the 
 na^ne of Father and Son and Holy Ghost. And 
 before the baptism let the baptizer and him that 
 is to be baptized and such others as are able first 
 fast; but thou shall bid him. that is to be 
 baptized fast one or two days before. 
 
 Oral Over and above the moral precepts of the 
 
 teaching 
 
 Two Ways, the catechumen must have been 
 taught at least the elements of a Christology. 
 Such instruction, as relating to the mysteries of 
 the faith, would naturally have been given by 
 word of mouth ; and indeed so strong was the 
 predilection for oral teaching in general that, 
 amongst the Jews, the Mishnah, as well as the 
 
II.] THE TWELVE APOSTLES. 5 1 
 
 Gemara, was handed down unwritten for cen- 
 turies'" ; and it is even now not lawful to com- 
 plete the writing of the Pentateuch in synagogue 
 rolls by adding the vowel points. The instruction 
 to baptize is here given to the Church or congre- 
 gation generally, and without specification of a 
 class of persons by whom the rite is to be ad- 
 ministered as in the Apostolical Constitutions 
 (vii. 22) : " But concerning baptism..., Ο bishop 
 or presbyter, thou shalt so baptize as the Lord 
 commanded us (Matt, xxviii. 19)." In Jewish 
 baptism the proselyte, if not an infant, per- 
 formed the act of immersion himself 
 
 The Teachinz testifies to the early use of Baptismal 
 
 ■^ formula 
 
 the baptismal formula, In the name of the 
 Father, and of the Son, and of the Holy Ghost, 
 and also to its coexistence with an incomplete 
 or abbreviated form ; it being forbidden, in 
 chapter ix., to partake of the Eucharist except 
 to such as have been baptized in the name of the 
 Lord. This serves as a caution against hasty 
 deductions from the use of the incomplete form 
 
 * See the Article Mishnah in the EncyclopcEdia Britajinica. 
 When books had been written in the Holy Land, it was the rule 
 not to let them go out of it {T. J. Sank. ill. 9, end). 
 
52 THE TEACHING OF [lECT. 
 
 in the Acts of the Apostles (ii. 38 ; viii. 16 ; x. 
 48 ; xix. 5), and again in the Shepherd of Her- 
 nias {^Vision 3), where it is said: "These are 
 they that heard the word and were wilHng to be 
 baptized in the name of the Lord'' but changed 
 their minds and followed again after their evil 
 desires. This amply sufficed to designate 
 Christian baptism in contrast with baptism "to 
 the name of geriith ", that is, into the status of 
 a proselyte to Judaism ; and only in passages 
 where the ritual of baptism was described, as in 
 our seventh chapter or in the first Apology of 
 Justin Martyr, was there any need to give the 
 precise terms employed. 
 Immersion The primitive mode of baptism was by 
 immersion. According to the Jewish rite a ring 
 on the finger, a band confining the hair, or any- 
 thing that in the least degree broke the conti- 
 nuity of contact with the water, was held to in- 
 validate the act. The Greek word "baptize", 
 like the Hebrew tabol, means to dip : to "baptize" 
 a ship is to smk it. The construction, " baptize 
 into other water," points to immersion, as like- 
 wise does Hermas, when he writes (Simil. 9) : 
 " They go down therefore into the water dead. 
 
II.] THE TWELVE APOSTLES. 53 
 
 and come up living ; " and Barnabas (chap, xi.): 
 " Then why saith he, And there was a river 
 flowing on the right, and there went up out of 
 it goodly trees, and whosoever eateth of them 
 shall live for ever ? Herein he saith that we go 
 down into the water laden with sins and filthi- 
 ness, and come up bearing fruit in our heart, 
 and having our fear and our hope toward Jesus 
 in the Spirit." This was still the normal way 
 of administering the rite, but it was no longer 
 insisted upon as necessary : If thou have not 
 either, not enough of "living" or "other" water 
 for immersion, pour water thrice upon the head 
 in the 7iame of Father and Son and Holy Ghost 
 respectively. 
 
 That distinctions should be made more rab- Kinds of 
 
 water 
 
 binico between the kinds of water to be used is 
 one of the evidences of the Jewish origin and 
 early date of the Teaching. Tertullian {De Bapt. 
 4) enumerates the various kinds, making no dis- 
 tinction'"; whilst at a still later date we find 
 merely the injunction to baptize "in water" 
 [Apost. Const. VII. 22). By living water was 
 
 * Nulla distinctio est, mari quis an stagno, flumine an fonte, 
 lacu an alveo diluatur. 
 
54 THE TEACHING OF [lECT. 
 
 meant the bubbling or running water of a 
 "welling fount" or stream, which was preferred 
 
 Living on account of its abundance and perennial 
 freshness. The place of prayer was accordingly 
 by preference at a riverside (Acts xvi. 13). 
 The use of the "living" water was prescribed 
 by the Law itself in the more aggravated cases 
 of uncleanness ; and its superior efficacy is 
 assumed and emphasised in mystic sayings of 
 the Old Testament and the New. It was not 
 however required in the baptism of proselytes, 
 but for this, as for Christian baptism, "other 
 water" sufficed. The permission to baptize in 
 
 Warm wavm OX tepid water in cases in which cold could 
 not safely be used is remarkable. It is discussed 
 in the Mishnah [Eduyoth i. 3) what quantity 
 of " drawn ", that is presumably warm water, 
 vitiates a ceremonial bath ; and it stands re- 
 corded in the Gemara ( T. J. Berak. ni. 4) that 
 a fruitless attempt was made in the days of 
 R. Jehoshua ben Levi (cent. n. — iii.) to obtain 
 dispensation from the practice of purificatory 
 immersion in certain cases, in the interest of 
 the women of Galilee, who were said to be 
 afflicted with barrenness by the cold. But it 
 
II.] THE TWELVE APOSTLES. 55 
 
 was permitted to warm the water for the use of 
 the highpriest on the Day of Atonement, if he 
 was aged or delicate (Mishn. Joina in. 5). 
 
 Lastly, the principle which sanctions devia- 
 tions from the strict form of a rite under pressure 
 of necessity may be illustrated by a Talmudic 
 interpretation of Psalm xxvi. 6 (T. B. Berak. 
 1 5 a), to the effect that he who has no water to 
 wash his hands may rub them with sand or 
 gravel, or anything that will cleanse, for it is 
 said, / will wash my ha^ids, not in water but 
 m innocency. 
 
 2. The baptis7n of proselytes. 
 
 It has been well said by Lightfoot in his 
 HorcB Hebraic<2 (Matt. iii. 6), It is not for- infant 
 
 baptism 
 
 bidden in the New Testament to baptize infants, 
 therefore they are to be baptized. This holds 
 good of the Teaching also, since it emanates 
 from Jews accustomed as such to the baptism 
 of infants ; so that, in so far as we rest on its 
 authority, we must say : " The baptism of young 
 children is in any wise to be retained in the 
 Church." In order to make this clear, and all 
 the more because of some inaccuracies that 
 
56 THE TEACHING OF [lECT. 
 
 have been promulgated, I must add a few 
 
 words on the baptism of proselytes to Judaism. 
 
 Baptism was required of all such : when first 
 
 we know not. But Jewish tradition affirmed 
 
 Jewish that it had been so from time immemorial, and 
 
 Fathers 
 
 baptized that the Fathers were themselves baptized 
 before the giving of the Law. It was then 
 argued, "As ye are, so shall the stranger be 
 (Numb. XV. 15) : As your fathers were not 
 admitted to the covenant except by circumcision, 
 and baptism, and propitiation by blood, they 
 likewise shall not be admitted to the covenant 
 except by circumcision, and baptism, and pro- 
 pitiation by blood" (T. B. Karethoth 9 a). 
 With the tradition that the Fathers were actually 
 baptized compare the saying, which in some 
 form or other perhaps preceded it in point of 
 time : " For I would not, brethren, have you 
 ignorant, how that our fathers were all under 
 the cloud, and all passed through the sea ; and 
 were all baptized unto Moses in the cloud and in 
 the sea" (i Cor. x. 2). Something analogous to 
 this is extant in Hebrew at the commencement 
 of the Aboth of R. Nathan, where it is said of 
 Moses himself, not merely that he received the 
 
an 
 child 
 
 II.] THE TWELVE APOSTLES. 57 
 
 Law from Sinai, but that he was first "sanctified 
 in the cloud ". 
 
 At the baptism and reception of a proselyte 
 three persons, constituting a beth din or court 
 of law, were in all cases required to be present. 
 In the case of "a little proselyte", it was said, orph 
 " they baptize him on the authority of a beth din'' , 
 
 ( T. B. Kethuboth 1 1 a). But might this be done '^ 
 
 to a child without his intelligent consent ? Yes 
 (it was replied), on the principle that one may 
 act for a person to his advantage, though 
 not to his disadvantage, without his knowledge 
 and consent. The case supposed is explained 
 to be that of a child who, having no father, 
 comes, or is brought by his mother, to be 
 made a proselyte. But when children were 
 made proselytes with their father the act of 
 the father in bringing them was held to imply 
 the assent of the children, independently of the 
 authority of the court of three in attendance at 
 the ceremony. In either case, "whether his 
 father has made him a proselyte, or a beth din 
 have made him a proselyte," the child may 
 retract when he comes of age ; and his status 
 will then be, not that of an apostate Jew, but of 
 
58 THE TEACHING OF [lECT. 
 
 a heathen. It is remarkable that of the two 
 initiatory rites, baptism and circumcision, the 
 one and not the other should be dispensed with 
 in the case of the sons of Jewish parents, a born 
 Jew not needing to be baptized. 
 New birth There was a saying, quoted by R. Jose (cent. 
 I. — Π.) : " A newly made proselyte is like a new- 
 born child" [T. B. Jebamoth 48 b). The prose- 
 lyte on his conversion was, as it were, regenerate. 
 He passed over into a new sphere of being, 
 and all his former relationships at once ceased 
 and determined. 
 
 3. The weekly holy days. . 
 Fasting having been enjoined in connexion 
 with baptism, it is next added : 
 
 Chap. VIII. But let not your fasts be with the hypocrites ; 
 for they fast on the second day of the week and 
 the fifth ; but do ye fast the fourth day and 
 the preparation. 
 
 There is a seeming triviality in the instruc- 
 tion to fast on Wednesday and Friday, and not 
 "with the hypocrites" on Monday and Thurs- 
 day. But the rule wears a different aspect 
 when closely considered. Its words are full of 
 
II.] THE TWELVE APOSTLES. 59 
 
 significance. First of all it points unmistakably 
 to Jewish surroundings, and is therefore an 
 important factor in the scanty apparatus for 
 determining when and where the Teaching 
 originated. It must also have been very ef- 
 fectual in fencing off the Christians from their 
 Jewish neighbours ; for if the two communities 
 kept different days of the week as fasts or feasts Lord's day 
 (chap. XIV.), this would tend to a complete 
 separation between them in all that related to 
 the spiritual life. And lastly, the meagreness 
 of the rule is proof that the Didacho must have 
 been supplemented by oral teaching (p. 50). 
 Why fast on Friday ? For a simple reason 
 that would have been taught by word of mouth, 
 and had no need to be written down. 
 
 To compare the Teaching with the Talmud, 
 we may say that the clause in question is like a 
 "Mishnah", and that its explanatory "Gemara" 
 is to be found in book vii. chap. 23 of the 
 Apostolical Constitutions : 
 
 " But let not your fasts be with the hypocrites ; 
 for they fast on the second day of the week and 
 on the fifth ; but do ye fast either the five days, 
 or the fourth and the preparation. Because on 
 
6ο THE TEACHING OF [lECT. 
 
 the fourth day the judgment went forth against 
 the Lord, Judas then promising his betrayal 
 for money; and the preparation (fast ye), because 
 the Lord suffered on that day the death of the 
 cross. But on the sabbath and the Lord's day 
 keep festival, because the one is the day of 
 remembrance of the creation and the other of 
 Christian the resurrection. And one sabbath only in all 
 ^^^^ the year, the one when the Lord was in the 
 tomb, is to be observed by you as a day on 
 ^ which it becometh to fast and not to feast. For 
 as long as the Creator is beneath the earth, 
 sorrow for him prevails over the joy for the 
 creation ; for the Creator is more honourable by 
 nature and dignity than his own works." 
 
 This combines explanations that had been 
 current from the first with some later elements. 
 Thus the Teaching itself makes no mention of 
 any day to be observed in the Christian year ; 
 which serves pro tanto as evidence that it was 
 composed before the outbreak (in the middle of 
 cent. Π.) of the Quartodeciman controversy, on 
 the time of keeping Easter. 
 
 Neither does the Teaching ^\\]ονΐν the obser- 
 vance of the sabbath as a feast day, but rather 
 
II.] THE TWELVE APOSTLES. 6 1 
 
 discountenances it ; for such (may we not say ?) 
 
 is the veiled meaning of its formula, " Lord's συριακή 
 
 Κυρίου 
 
 day of the Lord" (chap, xiv.) — a formula at 
 once Jewish and anti-Jewish, since it is framed 
 on an Old Testament model, whilst it deposes 
 the sabbath from its ancient place of honour as 
 the day to be specially dedicated to the Lord. 
 The phrase " sabbaths of the Lord " is found in 
 Levit. xxiii. 38, and a kindred phrase, cited by 
 Barnabas as το σάββατον Κυρίου, in Exod. xx. 
 10 ; but the Christian is to celebrate, no longer 
 a sabbath of the Lord but a Lord's day of the 
 Lord. The Teaching is possibly the earliest 
 document in which the first day of the week is 
 called "the Lord's," the commentators not being 
 quite agreed on the meaning of "the Lord's day " 
 in Rev. i. 10. What the Teaching hints at by 
 its Dominica Domini is categorically expressed 
 by Ignatius, when he describes those who have 
 attained to newness of hope as " no longer 
 sabbatizing but living according to the Lord^s 
 day, in which our life did arise through him, 
 and his death, which some deny " [Magn. 9). 
 Barnabas disposes of the Jewish sabbath as a 
 foreshadowing of a rest to come, and con- 
 
02 THE TEACHING OF [lECT. 
 
 Justin eludes (chap, xv.) : "Wherefore also we keep 
 
 Dial. 41. 
 
 the eighth day unto gladness, in the which 
 Jesus also rose from the dead, and after that 
 he had been manifested, ascended into the 
 heavens." The point of view of the Teaching 
 in this matter is quite consistent with its be- 
 longing to the first century ; and its form of 
 expression may well be older than that of 
 Ignatius, who suffered martyrdom in the early 
 part of the second century a.d. 
 
 4. The Lord's Prayer and the Doxology. 
 
 The prescription of days for fasting is 
 followed by the direction, Neither pray ye as the 
 hypocrites, but as the Lord cominaiided in his 
 Gospel thus pray ye. The Lord's Prayer and 
 the Doxology are then given and are ordered 
 to be used thrice daily, in continuation of the 
 Jewish practice of praying three times in the 
 day. In the Prayer the only important varia- 
 tion from the form in which it stands in St 
 Matthew's Gospel is in the petition: "And 
 forgive us our debt (οφβίλην) as we likewise 
 forgive our debtors." The same word is used 
 in the Parable of the unmerciful servant who 
 
π.] THE TWELVE APOSTLES. 63 
 
 owed his lord ten thousand talents, where it is 
 said, " I forgfave thee all that debf (Matt, xviii. Debt ox 
 
 ' ^ ^ ^ debtsl 
 
 32), a debt absolutely beyond his power to pay. 
 The usual form of the petition being, " And 
 forgive us our debts (οφείΚηματα) &c.," the 
 question arises, which of the two forms is likely 
 to have been the older ? If we follow the 
 manuscripts of the New Testament, we must of 
 course decide for the latter ; but I think that on 
 other grounds it may be argued that the text of 
 the Teaching is to be preferred. For without 
 doubt the plural "debts" is the simpler reading, 
 and it does not appear why this should ever 
 have been altered into the singular, of which 
 the significance was less obvious ; but " debt ", 
 if this was the earlier reading, would quite 
 naturally have been corrupted into debts, 
 especially with the plural debtors following. 
 By a striking and suggestive coincidence, there 
 is an instance in which sin has been corrupted 
 into sins (the word here used by St Luke), the 
 clause of the Gloria in excelsis, " Thou that 
 takest away the sins of the world," being derived 
 from the saying in the Gospel ; " Behold the 
 Lamb of God, which taketh away the sin of the 
 
04 THE TEACHING OF [lECT. 
 
 world " (Joh. i. 29). But whether debt or debts 
 be altogether the older reading, the former is 
 the reading of the Didachd, and it is to the 
 credit of the scribe that he has not yielded 
 to the temptation to improve upon it. This 
 leaves a good impression of his fidelity, and of 
 the character of our text. 
 Early The doxology does not run in the usual 
 
 form, but thus. For thine is the power and the 
 glory for ever, no mention being made of the 
 kingdom. This again is testimony to the 
 fidelity of the scribe ; and the form in question 
 may also, I think, be defended as quite possibly 
 older than that to which we are accustomed, 
 for after the petition. Thy kingdom come, what 
 need was there to add, Thine is the kingdom ? 
 The force of this consideration is brought out 
 by the examples of two other prayers, in 
 chapters ix. and x. respectively, in both of 
 which mention is made of the kingdom at the 
 end and does not need to be repeated in the 
 doxology. Of these prayers the former runs 
 thus : 
 
 As this broken bread was once scattered {in 
 grains) upon the mountains, and being gathered 
 
π.] THE TWELVE APOSTLES. 65 
 
 together became one ; so let thy church be gathered 
 together from the ends of the earth unto thy 
 kingdom ; For thine is the glory and the power 
 through Jesus Christ for ever ; 
 
 and the latter thus : 
 
 Remember, Ο Lord, thy church to deliver 
 her from all evil and to perfect her in thy love ; 
 and gather her together from the four winds, 
 her that is sanctified unto thy kingdom, which 
 thou didst prepare for her ; For thine is the 
 power and the glory for ever. 
 
 These examples explain the omission of the doxoiogy 
 " kingdom " from the doxoiogy appended to 
 the Lord's Prayer'". But there is a further 
 inference to be drawn from the use of the same 
 or nearly the same form in all the three cases ; 
 namely that the doxoiogy is in no case part of 
 the Prayer properly so called, but is of the 
 nature of a response to it, like the word Amen, 
 which in fact, according to the Talmud, was a 
 substitute for it. To the common use of the 
 latter response St Paul testifies, when he 
 writes : " Else if thou bless with the spirit, how 
 
 * See also i Tim. vi. 15, 16, and compare i Chron. xxix. 11. 
 
 9 
 
66 THE TEACHING OF [lECT. 
 
 shall he that fiUeth the place of the unlearned 
 say the [customary] Amen at thy giving of 
 thanks, seeing he knoweth not what thou 
 sayest ? " ( i Cor. xiv. 1 6). But a doxology 
 is said (Toseft. Berak., end) to have been used 
 in place of it at the conclusion of every benedic- 
 tion in the Temple. The Mishnah having 
 laid down that it was once the custom there to 
 conclude with the words, FroTn everlasting, but 
 from the time that the heretics taught the 
 corrupt doctrine that there is but one world, it 
 became the practice to say, From everlasting 
 cf. T. B. to everlasting, — the Palestinian Gemara adds : 
 "we are taught that they used not to answer 
 Amen in the sanctuary. What then did they 
 say ? Blessed be the name of the glory of his 
 kingdom for ever and aye." The proof text 
 for this is Ν eh. ix. 5 : " Stand ye up and bless 
 the Lord your God for ever and ever." This 
 doxology was to be repeated after every bene- 
 diction, for is it not added? "and they shall bless 
 thy glorious name, which is to be exalted over 
 every blessing and praise." The real occasion 
 of its use with such benedictions was the occur- 
 rence in them of the "incommunicable name". 
 
II.] THE TWELVE APOSTLES. 6/ 
 
 Jehovah (as we call it), which was pronounced 
 within the Temple only; and accordingly it was 
 used also at the separate mention of it, as when 
 the lot was cast for the goat which was to be 
 "for the Lord" (Levit. xvi. 8) on the Day of 
 Atonement*. The Amen, which was the 
 response everywhere but in the sanctuary, is 
 itself converted into a doxology by being read 
 acrostically, "God Faithful King" {T. B. Sank. Acrostic of 
 
 Amen 
 
 \\\ά). "The Amen" is a title in Rev. iii. 14. 
 That the Lord's Prayer should stand without 
 Allien or doxology in manuscripts of the New 
 Testament does not shew that it was to be 
 used without either, but merely points to the fact 
 that they do not belong to that prayer in 
 particular. " There can be little doubt ", it has 
 been said, " that the doxology originated in 
 liturgical use in Syria, and was thence adopted 
 into the Greek and Syriac Syrian texts of the 
 New Testament" (Westc. and Hort, N. T. 
 App. p. 9). Be this as it may, at whatever time 
 the doxology was first written down, it may have 
 been in congregational use long before. Witness 
 
 * See Mishn. Joma iv. i and vi. 2 ; and T. B. Jo7na 37 a, 
 where additional proof texts are given. 
 
68 THE TEACHING OF [lECT. 
 
 our practice of ending sermons with an oral 
 " Ascription ", and the recital by the congrega- 
 tion of an unwritten doxology, Glory be to thee, 
 Ο Lord, before the reading of the Gospel for 
 the day. 
 
 5. The Eucharist. 
 
 The Eucharist is the subject of chapters ix., 
 X., and XIV. The word properly vc\&2Si?, thanks- 
 giving in the abstract, but here, as in later 
 documents, it denotes the feast of thanksgiving, 
 in which none but the baptized may share. 
 Chapter ix., which contains forms of thanks- 
 giving and prayer to be used before the recep- 
 tion, runs as follows : 
 
 Chap. IX. And as touching the Eucha^'ist, thiis give ye 
 
 thanks. First, concerning the cup : We thank 
 thee, Ο our Father, for the holy vine of David 
 thy child, which thou hast Tnade known to us by 
 thy child Jesus. Thine be the glory for ever. 
 A nd concerning the broken bread : We thank thee, 
 Ο our Father, for the life and knowledge which 
 thou hast made known to us by thy child 
 Jesus. Thine be the gloiy for ever. As this 
 broken bread was scattered bi^oadcast upon the 
 
II.] THE TWELVE APOSTLES. 69 
 
 mountains, and being gathered together became 
 one ; so may thy church be gathej'-ed together 
 from the ends of the earth ttnto thy kingdom-. 
 For thine is the glory and the power thi'ough 
 Jesus Christ for ever. But let none eat or 
 drink of your Eucharist but such as have been 
 baptized in the name of the Lord ; for con- 
 cerning this the Lord hath said, Give not that 
 which is holy to the dogs. 
 
 The phrase, holy vine of David, is not 
 found in any earlier writing ; but we may 
 resolve it into two elements, and say that it 
 embodies the well known figure of the vine in 
 combination with the idea of the "root of 
 David'' (Rev. v. 5 ; xxii. 16), which corre- 
 sponds to the prophet Isaiah's "root of Jesse". 
 Clement of Alexandria, who identifies the vine ciem. 
 with the Word, writes in one place that Jesus 
 was " he that poured forth the wine, the blood 
 of the vine of David, into our wounded souls 
 (Luke X. 34)"'"; thereby shewing that he was 
 acquainted with the Teaching in general, and 
 not with chapters i. — vi. only (p. 30). 
 
 * See Quis div. salv. 29; Pcedagog. i. 5 and 11. 2. See 
 also the notes to the translation of the ίι^ώαχη. 
 
7θ THE TEACHING OF [lECT. 
 
 That the vine of David signifies Jesus, the 
 Word or the Messiah, is a sound and simple 
 Vine of interpretation in itself ; but in the Teaching it 
 denotes something made known to men through 
 Jesus. In like manner there is a double use 
 of "wisdom" in the Old Testament and the 
 Apocrypha; and when Wisdom personified cries, 
 Eat of my bread and drink of my wine, the food 
 which she offers men is herself (Prov. ix. 5 ; 
 Ecclus. xxiv. 2 1 ). Another apt parallel is found 
 in the eighth Similitude of Hermas, which may 
 (I think) have been founded on the allegory of 
 the vine brought out of Egypt, which filled the 
 earth, and covered the hills with its shadow"'" 
 (Ps. Ixxx.). The vine becomes, in Hermas, 
 "a great willow overshadowing plains and 
 mountains ; " and it is said in explanation of 
 the figure : " This great tree that over- 
 shadoweth plains and mountains and the whole 
 earth is the law of God that was given to the 
 whole world. But this law is the Son of God, 
 who hath been preached unto the ends of the 
 
 * The conjecture in the text is confirmed by the sacred and 
 symbolic use of the " willows of the brook " (Levit. xxiii. 40) at 
 the Feast of Tabernacles, to which Dr Schiller- Szinessy calls 
 my attention. See Mishnah Snkkah iv. 5, 6. 
 
II.] THE TWELVE APOSTLES. 7 1 
 
 earth." Here the same symbol stands at once 
 for the revealed word and the Son of God. 
 The reference to the Son of God is explained 
 by the words, The Son thoti madest strong for 
 thyself, in ver. 15 — 17, where the psalmist's use 
 of ben in relation to the *' vine " should be com- 
 pared with the use of ben and banoth in Gen. 
 xlix. 22. 
 
 The parable of the scattered grain united in 
 the "one bread" is in part illustrated by the i Cor. x. 
 saying of the Talmud {T. B. Pesach. 87 <5) : 
 " The Holy One sent Israel into captivity only 
 that proselytes might be added to them, for it is 
 said. And I will sow her unto me in the earth 
 (Hos. ii. 23). Does a man sow a measure 
 except to gather many loads ?" Israel were 
 scattered as seed among the nations that they 
 might be gathered as an abundant harvest into 
 one : So may thy church be gathered together 
 from the ends of the earth unto thy kingdom.. 
 
 The prayer containing this parable is re- 
 produced in the tract De Virginitate, to which 
 I have once before had occasion to allude 
 (p. 15). The virgin is there directed to say, as 
 she comes to partake of the bread : "We thank 
 
η 2 THE TEACHING OF [lECT. 
 
 thee, Ο our Father, for thy holy resurrection, 
 that through thy child Jesus thou didst make it 
 known to us. And as this bread was once 
 scattered that is upon this table and being 
 gathered together became one, so may thy 
 church be gathered together from the ends of the 
 earth unto thy kingdom. For thine is the power 
 and the glory for ever. Amen." How are we 
 to account for the curious transformation which 
 the phrase "scattered upon the mountains" has 
 undergone in this later version ? The change 
 from mountains to table, it has been happily 
 remarked, was made to adapt the prayer for 
 Egypt local use ; and accordingly we may infer that in 
 its native form it was not composed in the low- 
 lands of Egypt, while its incorporation without 
 change in the Teaching is evidence that the 
 manual was not indigenous to those parts. In 
 Apost. Const, vn. 25 the phrase "upon the 
 mountains " is simply omitted. 
 
 With reference to the caution to withhold 
 the Eucharist from the unbaptized, it is possible 
 that Barnabas, who so boldly allegorises all 
 that relates to external ordinances, saying of the 
 plain prohibition of unclean meats. So then 
 
π.] THE TWELVE APOSTLES. 73 
 
 there is no commandment of God to abstain 
 from eating, but Moses spake in the spirit 
 (chap. X.), is likewise allegorising the conclusion 
 of our ninth chapter when he says, Let not the Bamabas 
 word of God go forth from thee amongst any 
 that are unclean (chap, xix.) ; for conversely, if 
 it were required to illustrate his saying from the 
 New Testament, the first text that would occur 
 to any person familiar with the Gospel would be, 
 Give not that which is holy to the dogs, neither 
 cast ye your pearls befo}^ swine. 
 
 Chapter x. contains forms of prayer and Chap. x. 
 thanksgiving to be used, as it is expressed. 
 After being filled^ . 
 
 The thanksgiving opens with a simple 
 Hebraism: "We thank 'thee, holy Father, for 
 thy holy name which thou hast m.ade to dwell in 
 our hearts ; " which there would scarcely have 
 been any need to illustrate, had not some 
 eminent writers inadvertently remarked that 
 there is no precedent for the transitive sense of 
 the Greek word κατασκηνόω, to enshrine or 
 mahe to dwell. But (not to mention inter alia 
 Ps. Ixxviii. 60) the complete phrase which is 
 
 * See Deut. viii. 10. The Passover was eaten, After being 
 filled (Rashi on Deut, xvi. 2). 
 
 10 
 
74 THE TEACHING OF [lECT 
 
 the stumbling-block is found in the Septuagint 
 in Jerem. vii. 12 : " But go ye now unto my 
 place which was in Shiloh, where / caused my 
 name to dwell 2Χ the first*," and again in Nehem. 
 i. 9. And further, it must have been used also 
 in Deut. xii. 11 ; xiv. 23 ; xvi. 6, 11 ; xxvi. 2, 
 had not the translators there allowed themselves 
 the licence of a paraphrase, because they shrank 
 from giving a local habitation to the Name. 
 The outgoing weekly guard of the Temple are 
 said to have greeted their successors on the 
 sabbath with the benediction : " May he who 
 hath made his name to dwell in this house make 
 to dwell among you love, and brotherhood, and 
 peace, and friendship." {T. B. Berak. 12 a.) 
 
 In the prayer following, the kingdom else- 
 where said to be prepared for Christ's disciples, 
 and in which they are to reign with him, is said 
 Rev. xxi. to be prepared for his church, — the Bride that is 
 to share his sovereignty. It is in keeping with 
 this figure that she is said to be made holy, the 
 Hebrew word for espousals being Qiddtishin, 
 which means consecration or sanctification. 
 
 The use of the word "filled", as above 
 
II.] THE TWELVE APOSTLES. 75 
 
 mentioned, is a hint that it was still the practice 
 when the manual was composed to partake of 
 an actual meal, the love-feast, in connexion with 
 the Eucharist, as at Corinth in St Paul's time"'. 
 It is remarked in the Speaker s Commentary on 
 I Cor. xi. 20: " The Agape was a social feast Agape 
 combined in some way with the Eucharist. If 
 in the Apostolic age it was the prologue to the 
 Holy Communion, it afterwards became the 
 epilogue." Accordingly, if we could ascertain 
 when it was detached from and placed after the 
 Eucharist, we should seemingly have a date 
 before which the Teaching must have been 
 written. But this is a more complex question 
 than at first sight appears, since the change was 
 not made at the mandate of any central authority 
 and once for all, but crept in by degrees as a 
 matter of local use ; and what we want to know 
 is when the primitive practice was given up in 
 the region which was the birthplace• of the 
 TeacJiing, wherever that may have been. It 
 has been inferred from Pliny's letter to Trajan 
 
 * Further proof of this is the mention of the cup before the 
 bread, whereas the " cup of blessing ", corresponding to the 
 third of the four Passover cups, came after. See Luke xxii. 
 17 — 20 ; I Cor. X. 16 and xi. 25. 
 
"J^ THE TEACHING OF [lECT- 
 
 on the occasion of the Bithynian persecution, 
 that the change had already been made when 
 he wrote, and that the Teaching must conse- 
 quently have been compiled before the year 
 II2A.D. ; but Pliny's testimony is not good as 
 evidence of the practice of congregations beyond 
 the confines of Pontus and Bithynia, where he 
 was propraetor. Granted that when Justin 
 Martyr wrote, a generation after, the change 
 had been made at Rome, and probably in most 
 Egypt places ; yet amongst the Copts, in contravention 
 of the general use, the primitive order still 
 obtained so much later, that the argument from 
 the word "filled" loses its force for those who 
 hold the Teaching to be of Egyptian origin. 
 Even so late as the time of the historian 
 Socrates (cent, v.) the Egyptians in the neigh- 
 bourhood of Alexandria and in the Thebaid 
 partook of the " mysteries" on the sabbath after 
 a full meal and in the evening"'. Only therefore 
 
 * Of the Christians in those parts he writes in H. E. v. 22, 
 cited by Mr Gwatkin, μ^τα yap ro (υωχηθηναι kcu παντοίων eSecr- 
 μάτων ΐμφορηθήναι,, irepi eanepav προσφ€ροντ€ς, των μυστηρίων 
 μΐταλαμβάνουσιν. He is contrasting them with the citizens of 
 Alexandria and Rome, who (on the authority of some ancient 
 tradition) refused to celebrate the mysteries on the sabbath as 
 was then customary. The μΐτα την μ€τά\ηψιν of Aposi. Const. 
 
II.] THE TWELVE APOSTLES. 77 
 
 if the Teaching was not written in those quarters 
 are its words, After being filled, a decisive mark 
 of extreme antiquity ; although in any case they 
 are consistent with the earhest date that can be 
 assigned to it. 
 
 It is doubtful whether or not this phrase 
 covers a celebration of the Eucharist following 
 close upon the love feast, for it may be that the 
 communion proper is intended to come in after 
 the next prayer, and at the words : 
 
 Let grace come and this world pass away. chap. χ 
 Hosanna to the God of David. If any is holy, 
 let him come : if any is not, let him repent. 
 Maranatha. Amen. But suffer ye the prophets 
 to give thanks as p lease th them. 
 
 But in any case the watchword Maranatha^ 
 whilst apparently meaning, Otir Lord came or 
 is come, seems from its context here to serve as 
 a reminder that " The Lord is at hand ". The 
 anticipation of the second Advent becomes a 
 prayer in the singular ejaculation of Rev. xxii. 
 20: ''Amen: come, Lord Jesus;" a trace of 
 which in its Hebrew form survives to this day 
 
 VII. 26 is ambiguous ; the more so that in the same chapter τα 
 npos μίτάΚηψίν means "food and drink to enjoy". 
 
78 THE TEACHING OF [lECT. 
 
 in the Jewish liturgies, and was some years 
 back brought into relief by the detection of a 
 peculiar reading in a manuscript of cent. xii. — 
 ΧΙΠ. There is a simple and primitive hymn in 
 all the prayer books, which is named from its 
 opening words, En kelohonu, " There is none 
 like our God." The initials of its lines, each of 
 which consists of four clauses beginning with 
 Acrostic the same letter, make the words Amen : bo^, 
 that is, ^Αμήν €ρχον (the reading of the best 
 text in Rev. xxii. 20), which might accordingly 
 be used as an alternative short title of the 
 hymn, just as Psalm cxlv. is called acrostically, 
 '^^ Aleph Bethr Now in the one manuscript 
 above mentioned Amen bo is actually written 
 
 * In the edition of Seder R. Amram (Warsaw 1865) the M- 
 line is placed first on p. T'\ but the true order is restored on 
 p. T"\ The hymn is complete in five lines, and the sixth lines 
 found in different rituals are clearly of later date ; for their 
 structure at once betrays them, and they do not even agree 
 with one another. The acrostic was fully deciphered years 
 ago by Dr Schiller-Szinessy, who eventually succeeded in find- 
 ing the confirmatory manuscript reading referred to in the text. 
 The N3 JDK is unpointed on fol. 286 a, and may be read Amen 
 bo. It is pointed Ame/t ba on fol. 53 a, but the points are of 
 course not of the same authority as• the consonants. A trace of 
 the hymn is found at the end of Pirqi Hekhaloth (fol. 46 a in 
 pi^*? "ΉΧ, Venice 1601), as to which see the Encyclopedia 
 Britannica, Art. Midrash (p. 286), 
 
II.] THE TWELVE APOSTLES. 79 
 
 instead of the hymn, in the place where it is to 
 be used after the Additional Service for the 
 New Year (fol. S^a), and again towards the Use of the 
 conclusion of the Additional Service for the 
 Eighth Day of Solemn Assembly (fol. 286 a), 
 at the end of the Feast of Tabernacles. The 
 liturgy of this festival accordingly becomes a 
 key to the combination, Hosanna ...Maranatha. 
 Amen. For the Hosanna verse, which was the 
 cry of the people as they encompassed the 
 altar on the successive days of the Feast (Mishn. 
 Stikk. IV. 5), is followed immediately in Psalm 
 cxviii. by, " Blessed be he that cometh in the 
 name of the Lord ; " so that the Maranatha in 
 its Hebrew form is linked on the one side to 
 the Amen in the hymn, and on the other to the 
 Hosanna in the psalm. The Seventh Day of 
 Tabernacles, on which the altar was encompassed 
 not once, but seven times, is still called " Great 
 Hosanna"; and on this day also, even accord- 
 ing to the Ashkenazic ritual, the Amen bo is 
 appointed to be used. 
 
 These chapters ix. and x. stamp the Teach- 
 ing as a product of the transition period when, 
 as a safeguard against the confusion of tongues 
 
8ο THE TEACHING OF [lECT. 
 
 deprecated by St Paul (i Cor. xiv. 26), forms 
 Forms of of prayer had been drawn up for the members 
 prayer ^^ ^^^ congregation ; whilst as yet there was no 
 
 setded liturgy, but the prophet might give 
 
 thanks in his own words. 
 
 6. TAe apostles and prophets. 
 
 The received division of the Teaching into 
 chapters is at this point not quite a happy one, 
 the beginning of chapter xi. being a peroration, 
 which should be marked off from what follows. 
 It resembles the parting admonition which sets 
 the seal to the doctrine of the Two Ways (chap. 
 VI.), and a fresh chapter should commence at 
 the words, And as touching the apostles and 
 Chaps, prophets. These, in fact, introduce a distinct 
 
 XI.— XV. 
 
 main section on the Christian Ministry (reaching 
 to the end of chapter xv.), which is so far in- 
 dependent of what precedes as to include a 
 separate chapter on the "breaking of bread", 
 although this had been already treated at some 
 length under the head of Eucharist. 
 
 The ministry falls into two groups, the 
 apostles, prophets and teachers (i Cor. xii. 28 ; 
 Eph. iv. 11), and the bishops and deacons. 
 
π.] THE TWELVE APOSTLES. 8 1 
 
 Every apostle is to be received as the Lord, on 
 the principle of the Talmudic proverb, A mans 
 envoy is as himself. Yet the apostle was not 
 so far removed from the prophet, but that if he 
 remained three days in a place, or if he asked 
 for money on his departure, he was a false 
 prophet. I will not attempt to draw the line 
 between them, nor between the prophets and See Acts 
 
 •11 r ^^^^' ' — 3 
 
 teachers ; but will confine my remarks to the 
 " prophet ", who is the leading character in this 
 section. He was, as we may say, a kind of 
 Mission Preacher ordained by no human 
 authority. But although he was as a rule 
 itinerant, the contingency of his attaching him- 
 self to some congregation was provided for. It 
 was the unpardonable sin to try or prove a 
 prophet speaking in the Spirit ; and yet criteria 
 are given, but so as to excite rather than satisfy 
 our curiosity, whereby the "prophet" and the 
 " false prophet " might be known. The saying, 
 For it is they that are your chief priests, 
 proves their commanding position ; and, in 
 connexion with its context, it is a sign of the 
 Jewish character and early date of the Teaching. 
 It remains to discuss the dark saying about 
 
 II 
 
82 THE TEACHING OF [lECT. 
 
 the prophet and the "cosmic mystery of the 
 church ", towards the close of chapter xi. : 
 
 Chap. XI. And every prophet teaching the truth, if he 
 doeth not what he teacheth is a false prophet. 
 And every approved true prophet doing {what 
 he doeth) with reference to the cosmic mystery 
 of the church, but not teaching to do what things 
 he himself doeth, shall not be judged of you, 
 seeing he hath his judgment with God ; for even 
 so likewise did the prophets of old time. 
 
 The Teaching here trenches on the domain 
 Casuistry of casuistry by laying down that it may be 
 lawful to do things contrary to the general law 
 with a holy purpose. " The priests in the 
 temple profane the sabbath and are blameless " 
 (Matt. xii. 5). And to pass from the service of 
 the sanctuary to its building, which is the type 
 of the true prophet's work of edification, its 
 sculptured forms were not held to come under 
 the general ban, Thou shall not make unto thee 
 any graven image. The conduct of the Christian 
 prophet was not to be arraigned, if in the 
 exercise of his vocation he performed actions 
 which would else have been unlawful, for even 
 
II.] THE TWELVE APOSTLES. 83 
 
 SO did the prophets of the former dispensation. 
 Thus Elijah offered sacrifice on Mount Carmel, 
 in disregard of the prohibition of the Law. 
 (Deut. xii. ii, 13, 14.) He made bold to do 
 this (says the Talmud) as being a prophet, and Elijah's 
 
 S^ClltlCc oil 
 
 on the strength of a special revelation ; and he Carmei 
 besought the Lord for a token of divine ap- 
 proval, as it is written : " And it came to pass 
 at the time of the offering of the evening 
 sacrifice, that Elijah the Prophet came near, 
 and said, Lord God of Abraham, Isaac, and of 
 Lsrael, let it be known this day that thou art 
 God in Israel, and that I am thy servant, and 
 that I have done all these things at thy word. 
 Hear me, Ο Lord, hear me" (i Kings xviii. 
 3 1—37). Hear me, in my own right ; and again. 
 Hear me, for my disciples' sake'". The prophet 
 claims to have his judgment with God ; and 
 he is solicitous that his own liberty of action 
 may not prove a scandal to the church. 
 
 As to the epithet cosmic, Clement of Alex- 
 andria expresses that the Lord while in the 
 world was not of the world (Joh. xvii. 16), 
 
 * See T.J. Thaan. 11. 8 ; Megil. I. ii, end. And compare 
 in Aboth v., Whosoever makes the many righteous Qr'c. 
 
84 THE TEACHING OF [lECT. 
 
 by saying that, " being not cosmic, he came to 
 men as cosmic" [Strom, vi. 15). There is an 
 • archetypal church and its "cosmic" manifesta- 
 tion (Heb. ix. i); and more generally, in the 
 language of the cabbalists, to every "upper 
 μυστηριον mystery " corresponds a mystery in the " lower " 
 
 κοσμ-ίκόν _ 
 
 world, which is the cosmos. The church of 
 Christ being the true Israel, and the congrega- 
 tion of Israel the mystic bride ; the ancient 
 prophets may be said to have spoken and acted 
 with reference to the "cosmic mystery" which 
 is the counterpart in the lower world of the 
 celestial mystery of " Christ and the church " 
 (Eph. V. 32; Rev. xxi. 2). 
 
 A case in point is the marriage of the pro- 
 phet Hosea to Gomer (Hos. i.). The act was 
 abnormal*, and it was ordered to be performed 
 with symbolic reference to the love of God for 
 the congregation of Israel, who are thus ad- 
 dressed in chap. ii. 16, 19 : "And it shall be at 
 that day that thou shalt call me My husband. . . 
 And I will betroth thee unto me for ever." 
 
 * There is much critical discussion on this marriage of the 
 prophet ; but it suffices here to take the meaning which lies on 
 the surface. 
 
π.] THE TWELVE APOSTLES. 85 
 
 The Law notwithstanding, Solomon graved the 
 h'keness of male and female* on the walls of his 
 temple to adumbrate this mystery. This, said 
 the Rabbis, was the subject of the Song of 
 Solomon. It was no mere secular idyll to be 
 denied a place in the canon ; but while all the 
 Scriptures were holy, the Song of Songs was 
 most holy (Mishn. Yad. in. 5). A basis for 
 all this in the Pentateuch was not far to seek. 
 For if the creation of man as " male and 
 female " denoted the actual marriage relation, it Matt. xix. 
 comprised by implication that of which this was 
 a symbol ; according to the doctrine of St Paul 
 (Eph. V. 32), and of the Talinud, which uses 
 " the love of male and female " as a figure of 
 the love of God for Israel. Papias conceived 
 the whole account of the work of the Hexa- 
 hemeron to refer to "Christ and the church"; 
 and the pseudo-Clement of Rome writes in 
 his fourteenth chapter : " God made man male 
 and female. The male is Christ : the female 
 the church." 
 
 * Such, it is said, were the figures of the cherubim, which 
 were carved all about (i Kings vi.). See T. B. Joma 54 a. 
 Compare also Exod. xxxvii. 9. 
 
86 THE TEACHING OF [lECT. 
 
 The passage which we have been discussing 
 is by general consent the crux of the ϋίάαείιέ. 
 Thus far indeed it has presented no insuperable 
 difficulty ; but there is no hint of the nature of 
 those exceptional acts which the prophet was 
 to be allowed to perform. An ingenious sug- 
 gestion has however been made by Harnack, 
 to which I will first call attention. 
 
 He thinks then that the allusion is to the 
 iTim.iv. 3 practices of the ascetics, who abstained from 
 marriage. Such abstention is indeed permitted 
 in Matt. xix. 1 1 ; but as an exception to that 
 general law of the creation (ver. 4) , from which 
 the Talmud deduces that "a man'"' without a 
 wife is not a man" (T. B. Jebam. 63 d?). The 
 Rabbis held marriage to be a duty, inasmuch 
 as man was commanded to Increase and multiply. 
 There was a saying, "At eighteen the bridal." 
 Again: "The Holy One sits and watches a 
 man till he is twenty years old, to see if he will 
 marry. If he comes to twenty and is not 
 married, He says [using a common form of 
 imprecation], Let the spirit of his bones be 
 
 * So the Amsterdam edition. But the expurgated editions 
 read A Jew without a wife Qr^c, out of regard for the monks. 
 
π.] THE TWELVE APOSTLES. 87 
 
 breathed out" {T. B. Qiddush. 29 δ). The 
 prophet Isaiah reports to king Hezekiah, Thou 
 shall die, and not live: "Thou shalt die in this 
 world, and not live in the world to come, because 
 thou didst not fulfil the command Increase and 
 multiply'^ {T. B. Berak. \o a). 
 
 To bring one more most apposite illustration Talmud on 
 from the ivdiCi Jebamolh {6 2, b) ; Every one who 
 does not marry is "as if he shed blood" (Gen. 
 ix. 6, 7). Said another, He is "as if he 
 diminished the likeness", that is, the race of 
 man made in God's likeness. Said Ben Azzai, 
 a famous mystic, " He is as if he shed blood 
 and diminished the likeness." When they 
 charged him with not practising what he 
 preached, he cried, Aftd what was I to do 
 when my soul cleaved to the Thorah f She, 
 the Law of the Lord, was his mystic bride. 
 And so he claimed dispensation from obedience 
 to the general law, and justified himself in the 
 practice of an asceticism which he would have 
 been the last to commend in others. On the 
 same principle the prophet in the Teaching is 
 permitted to do what he may not teach others 
 to do, with symbolic ~ reference to the mystic 
 
88 THE TEACHING OF [lECT. 
 
 union of Christ and the church. St Paul, in 
 this matter, practised what he did not make 
 obhgatory ; but his standpoint was not that of 
 the Teaching ( i Cor. vii. 7). 
 
 It is some sHght confirmation of the special 
 solution which I have been attempting to illus- 
 trate, that it leads up historically to the doctrine 
 Ignatius of Iguatius (Folyc. 5), who allows private mem- 
 bers of the church to profess celibacy, but with 
 the consent and cognisance of the bishop alone ; 
 whereas in a still later age such vows were 
 taken freely and openly. 
 
 The case of Ben Azzai is the more note- 
 worthy, in that he was not simply unmarried, 
 but had put away his espoused wife that he 
 might cleave to the Law. 
 
 Nevertheless I incline to a very different, 
 and I think simpler solution, for which the 
 Barnabas authority of Bamabas (who perhaps had in 
 mind the actual saying of the Didachi) may 
 be claimed. " Yea furthermore (writes he in 
 chapter xii.), that very Moses which gave com- 
 mandment. Ye shall have neither molten nor 
 graven thing for a god tinto you, himself maketh 
 such, that he may shew a type of Jesus. Moses 
 
II.] THE TWELVE APOSTLES. 89 
 
 then maketh a brazen serpent, and setteth it up on 
 high, and summoneth the people by proclama- 
 tion. They accordingly coming together be- 
 sought Moses that he would offer supplication 
 on their behalf for their healing. And Moses 
 spake to them saying. When any man of you 
 is bitten, let him come to the serpent that is set serpent 
 upon the wood, and let him have hope, believing 
 that it, though dead, can make alive ; and 
 straightway he shall be saved. And so did 
 they. Herein thou hast again the glory of 
 Jesus, how that in him are all things, and tmto 
 him." Moses made a graven image with 
 reference to (ets) Jesus — a thing which he is 
 so far from teaching others to do, that he sets 
 at the head of the list of curses in Deut. xxvii., 
 Cursed be the man that ^naketh a molten or 
 graven image. The Christian prophet, following 
 in his steps, was to be suffered to give vividness 
 to his teaching even by the use of symbols 
 which might be thought to savour of the sur- 
 rounding paganism. Reference may fitly be 
 made in this connexion to the furniture of the 
 tabernacle, and to the significant reiteration, in 
 the closing chapters of Exodus, of the remark 
 
 12 
 
90 THE TEACHING OF [lECT. 
 
 that herein all was done "as the Lord com- 
 manded Moses". 
 
 The term " cosmic ", as defined by its use in 
 Heb. ix. I, fits accurately into its place in the 
 Teaching. As the cosmic sanctuary, made with 
 hands, was a pattern of the heavenly ; so a 
 cosmic mystery is an idea depicted in the world 
 of sense by emblematic actions or material 
 objects. The saying thus interpreted sanctions 
 the legitimate use of art in religious teaching*. 
 Symbol- It was a practice of the prophet from of old 
 
 ism in the 
 
 Old Testa- to convey his message with the help of sym- 
 bolism ; and if in so doing he seemed in ariy 
 way to go beyond bounds, his judgment was 
 with God. Bryennios was on the right track 
 in this matter, but failed to produce any con- 
 vincing illustration. 
 
 In this interpretation, the mystery "of the 
 church " may stand as a synonym for the 
 mystery of the faith or of the Gospel, without 
 particular reference to any aspect of it. Or, 
 still better, we may read, not the but a mystery 
 of the church. Then, since a "cosmic mystery" 
 
 * See on The Relation of Christianity to Art, in The 
 Epistles of St John pp. 317 — 360, ed. Westcott (1883). 
 
II.] THE TWELVE APOSTLES. 
 
 91 
 
 is the outward sign of a heavenly mystery, the 
 saying may be rendered : 
 
 And eve7'y appi-oved true prophet doing, for 
 an earthly sign of a mystery of the church, but 
 not teaching to do, whatsoever things he himself 
 doeth, &c. 
 
 Turning now to Justin Martyr's Dialogue ]η%ύη 
 with the Jew Trypho, which is a sustained Teaching 
 argument on this thesis, we find him all but 
 quoting the very words of the Teaching, when 
 he lays down that there was an element of 
 precept and action (πρα^ις) under the old dis- 
 pensation, which was commanded to the mystery 
 of Christ ward*. But for this (he says) the 
 teachings of the prophets might be cavilled att ; 
 and he brings a goodly array of illustrations, 
 returning once and again to the episode of the 
 serpent, which he places, if possible, in a 
 stronger light even than Barnabas. 
 
 * eli μνστηριον Χρίστου {Dial. 44), corresponding to, eis μνσ- 
 τήρίον.,.ίκκλησίαί, in the Teaching. The Dialogue should be read 
 through in connexion with the saying on the "cosmic mystery". 
 
 t ώστβ \tye συ a Xeyeis' προσίχομΐν yap σοι μνστηριον άπο- 
 καΧύπτοντι, δι' ών κάϊ τα των προφητών 8ι8άγματα σνκοφαντητά ΐστι 
 {Dial. 94)• This serves also to illustrate the construction, ποιών 
 ...οσα avTos ποίΐΐ, in the Teaching. 
 
92 THE TEACHING OF [lECT. 
 
 The matter common to Justin and Barnabas 
 points back to an oral Didackd (Titus i. 9), 
 antecedent to any written record^. 
 
 7. The bishops and deacons. 
 
 The subject of the local ministry is led up 
 
 to by brief directions for the service of the 
 
 Lord's day : 
 
 Chap. XIV. And on each Lo7^d's day of the Lord be ye 
 
 gathered together and break bread and give 
 
 thanks ; after confessing your transgressions, 
 
 that our sacrifice may be pure. And let none 
 
 that hath a difference with his fellow co??ie 
 
 together with you until they be reconciled, that 
 
 our sacrifice be not defiled. For this is that 
 
 which was spoken by the Lord, In every place 
 
 and time offer me a pure sacrifice ; For I am a 
 
 great King, saith the Lord, and my name 
 
 wonderful among the Gentiles. 
 
 Elect thei^efore unto yourselves bishops and 
 deacons worthy of the Lord ; men meek and 
 not loving money, and truthful and approved ; 
 for unto you do they too minister the ministry of 
 
 * See Luke xxiv. 27 ; Joh. iii. 14. And compare Justin 
 Apol. I. 32 ; Dial. 76 and 100. 
 
II.] THE TWELVE APOSTLES. 93 
 
 the apostles and teachers. Despise them not Titus ϋ. 15 
 therefore; for they are they that are set in 
 honour among you with the prophets and teachers. 
 And reprove ye one another, not in wreath but in 
 peace, as ye have it in the Gospel. And with 
 any that erreth against his brother let none 
 speak, nor let him, hear a word from you, until 
 he repent. And your prayers and alms and all 
 that ye do, so do as ye have it in the Gospel of 
 our Lord. 
 
 The salient feature of the Eucharist in 
 chapters ix. and x. was its eschatological 
 symbolism (i Cor. xi. 26), while the "one 
 bread " represented also the present unity of 
 the church. Here it is spoken of in terms of 
 sacrifice, and a precedent is set for applying to 
 it the words of Malachi i. 11, 14. It is in 
 pursuance of the analogy of sacrifice that open Sacrifices 
 
 preceded. 
 
 confession of sins is required to be first made, by confes- 
 as It IS" said, He shall confess that zv herein he 
 hath sinned: and he shall bring his trespass 
 offering unto the Lord (Levit. v. 5, 6). 
 
 The provision of regular ministrations on 
 each Lord's day of the Lord is followed logically 
 
94 THE TEACHING OF [lECT. 
 
 by the instruction to organise a local ministry. 
 " Elect therefore (ovv) for yourselves bishops 
 and deacons"; and see that they be of the 
 same character and calibre as the unattached 
 ministers of the church at large ; for unto you 
 locally do they minister the ministry of the 
 prophets and teachers*. That the institution of 
 Bishops " bishops and deacons " should be thus linked 
 
 and the r i τ d i • 11 
 
 agape to the service of the Lord s day is a prelude to 
 the more advanced doctrine of Ignatius, that it 
 is not lawful apart from "the bishop" to baptize 
 or to celebrate an agape [Smyrn. 8). The 
 duties of teaching, discipline, and the care of 
 the poor devolved upon the local ministry as 
 accessory to the central act of worship ; for the 
 Eucharist was the Cor reiptibliccB, which gave 
 life to the several branches of the organism. 
 
 Oral teaching could not at first but take 
 precedence of all else, for how should they hear 
 without a preacher ? But no sooner had the 
 preacher created a congregation than the need 
 of organisation arose ; while the faith once 
 delivered had only to be handed down, and the 
 
 * νμΧν γαρ \ΐΐτονργοΰσι και αυτοί την XttTOvpyiav των προφητών 
 και 8ι8ασκαλων, 
 
II.J THE. TWELVE APOSTLES. 95 
 
 services of the prophet " speaking in the Spirit" 
 became still less indispensable when the Gospel 
 was at length known everywhere in writing. 
 
 The prophet in his day acted as public 
 almoner, for it is said, only if ye have no 
 prophet, give directly to the poor (chap. xiil). 
 He might give commandment to set a table, 
 speaking in the Spirit ; although if he partook 
 of it he shewed himself a false prophet (chap. 
 xl). This brings us to the principle of the 
 Offertory, which springs out of the primitive Origin of 
 
 11 • 1 . offertory 
 
 love-feast, and has ever smce been associated 
 with the Eucharist. According to St Chrysos- 
 tom (i Cor. Horn. 27), the Lord's Supper, as 
 being the Master's, is common to all who are 
 his servants ; and the love-feast of the Apostle's 
 time was a kind of survival from the days of 
 the first three thousand believers, who ate and 
 had all things in common. Rich and poor no 
 longer indeed threw their goods into a common 
 stock ; but they made the tables public on 
 appointed days, and after partaking of the 
 mysteries all joined in a common banquet, the 
 rich providing the food, and the poor feasting 
 with them as their guests. In the time of 
 
9^ THE TEACHING OF [lECT. 
 
 Justin Martyr (Apol. i. 67), the rich gave as 
 
 they were disposed, at the Sunday service, and 
 
 the collection was deposited with the officiating 
 
 minister, who applied it to the relief of orphans, 
 
 widows, sick and needy, prisoners, strangers 
 
 and sojourners ; and in a word acted as general 
 
 caretaker for those in need. The eleemosynary 
 
 character of the agape was a continuation from 
 
 the Passover, the domestic service for which 
 
 opens with the invitation, Ho bread of affliction 
 
 which our Fathers ate in the lajid of -Egypt : 
 
 Everyone that hungers, let him come and eat ; 
 
 Everyone that has need, let him come and keep 
 
 Passover. 
 
 Law and The administration of justice, itself (accord- 
 
 discipline , T-> 1 1 • • 1 • \ 1 
 
 mg to a Rabbmic aphorism) a department of 
 Thorah, was likewise an accessory to the 
 Eucharist ; since for the settlement of disputes, 
 which was required before this could be par- 
 taken of, recourse must have been had in 
 graver cases to the ecclesiastical court of law 
 and discipline. Why does the section on Judg- 
 ments in the Pentateuch stand next to the 
 paragraph about the Altar (Exod, xx. 24 — 26) ? 
 To tell thee that thou shouldest set a Sanhedrin 
 
II.] THE TWELVE APOSTLES. 97 
 
 next to the Sanctuary. It was for the saints to 
 judge the world (i Cor, vi. 2, 3). " He who 
 brings lawsuits of Israel before a heathen tri- 
 bunal profanes the Name, and does homage to 
 idolatry ; for when Our enemies are judges 
 (Deut. xxxii. 31), it is a testimony to the supe- 
 riority of their religion*." 
 
 As congregations grew and grew, the rela- Growth of 
 
 Γ Λ Λ' Λ . 1 , . . Λε local 
 
 tive importance 01 the didactic and administra- ministry 
 tive functions underwent modification ; and in 
 both capacities the local ministers succeeded 
 and superseded the apostolic or missionary 
 officers. The caution, " Despise not the bishops 
 and deacons t, for they are your local dignitaries, 
 whom you should honour equally with the pro- 
 phets and teachers," points to a primeval and 
 fluid state of church organisation. It was only 
 possible in an extremely early period of transi- 
 tion, to which the Teaching must accordingly 
 belong. 
 
 It was long ago remarked as something 
 
 * See Rashi on Exod. xxi. i, with Mechiltha and Sheelthoth 
 on D''t3BEi'D ; and compare Sayings of the Jewish Fathers p. 6i. 
 
 t Compare Acts vi. 2 ; i Cor. i. 17 and vi. 4; Ignat. Trail. 2 ; 
 and I Thess. v. 20, Despise not prophesyings. Which caution 
 is of the earlier type .-' 
 
98 THE TEACHING OF [lECT. 
 
 Strange, that Justin Martyr describes the Eu- 
 charist twice over in almost identical terms ; 
 referring in the first instance to the initiatory 
 communion of the freshly baptized, and in the 
 next chapter but one, to the regular Sunday 
 Justin service [ApoL i. 65, 67). In the Teaching 2\so 
 Teaching it is oucc descHbed shortly after Baptism, and 
 again as the service of the Lord's day ; but 
 without repetition of anything that had been 
 said before. If this hint be followed out, it will 
 be seen that we have good reason to think that 
 Justin was acquainted with the Didachd. 
 
 The history of the agape throws light upon 
 a saying of chapter xi. (to which I will now 
 once more call attention), and this again upon 
 the imperfectly understood passage of 2 Pet. ii. 
 13 — 15: "Spots are they and blemishes, re- 
 velling in their iG.2iSts of charity, feasting together 
 with you... Which have forsaken the right way, 
 and are gone astray, following the way of 
 Balaam..., who loved the wages of unrighteous- 
 ness." A prophet might make "the tables" 
 free at other than the set times, but not for his 
 own indulgence. If he proclaimed a special 
 love-feast he might not join in it, on pain of 
 
π.] THE TWELVE APOSTLES. 99 
 
 being pronounced a false prophet. Those mer- 
 cenary and licentious followers of the false pro- 
 phet Balaam transgressed the rule of the Teach- 
 ing by joining in feasts specially ordered by 
 themselves. In the light of this illustration 
 the above passage of 2 Peter has every appear- 2 Peter 
 
 (. , . . • 1 T^ • 1 prior to 
 
 ance 01 priority to its counterpart in the rLpistle jude 
 of Jude. 
 
 A prophet who ordered a table and ate of 
 it is in modern parlance a person who promotes 
 schemes of public charity with an eye to his 
 own profit or advancement. 
 
 8. The last things. 
 
 The concluding chapter strikes the note of 
 watchfulness for the coming of the Lord : 
 
 Be ye oftentimes gathered together, seeking <z\^•^. 
 
 XVI. 
 
 the things pe7''taining to your souls ; for the whole 
 time of your faith shall not profit you, if at the 
 last season ye be not perfected. For in the last 
 days..., when lawlessness increases..., the deceiver 
 of the world shall appear, as Son of God,... and 
 the earth shall be delivered into his hands... 
 Then shall mankind come into the furnace of 
 trial, and many shall be offended and perish, 
 
lOO THE TEACHING OF [lECT. 
 
 but they that endure in their faith shall be saved 
 by the very curse. 
 
 The paradox of salvation through the curse 
 
 is as a Hght shining in a dark place. "The 
 
 travailing soul is near to God." The fiery trial 
 
 of faith works patience, which wins the crown 
 
 Salvation of life. The woman, if she continue in faith, 
 
 through 1 • 1 jfe 
 
 the curse shall be saved through that which was her curse*. 
 To Israel in the wilderness the serpent was 
 both plague and antidote. Through death the 
 Lord destroys him that hath the power of death . 
 What means, God tempted Abraham ? it means 
 that he exalted \i\m. {Beresh. R. lv.). "Not as 
 the measure of the Holy One is the measure 
 of flesh and blood ; " for when a man has a 
 grudge against his neighbour he seeks his ruin, 
 but the judgments of God are blessings. He 
 cursed the serpent saying. Dust shall thou eat, 
 and it finds its food whithersoever it goes. 
 He cursed Canaan, and he eats what his master 
 eats, and drinks what his master drinks-f- {T. B. 
 
 * See I Tim. ii. 15, and v. 14, 15, with the note in Sayings 
 of the Jewish Fathers p. 29. 
 
 t There is a Rabbinic saying, Servus regis rex {Beresh. R. 
 XVI. ; Sif7'e Deut. pisqa 6), which may be the source of our, 
 Cui servire regnare, "Whose service is perfect freedom." To 
 serve the Baaikevs βασΐΚΐνόντων (i Tim. vi. 15) is to reign. 
 
π.] THE TWELVE APOSTLES. ΙΟΙ 
 
 Joma 75 λ). The "workings" even of the power 
 of evil are for good, ''seeing that without God 
 nothing comes to pass" (chap. iii.). An obvious 
 symbol of the curse which issues in salvation 
 is the Cross. "The eternal crown of the elect 
 saints will come of thorns" {Sib. Orac. viii. 295). 
 Justin Martyr has a " curious play upon this Justin 
 
 on the 
 
 saying. Using the verb derived from its un- curse 
 common expression for a " curse ", he speaks of 
 those who cursed and do curse''' the faithful, that 
 so they may obtain salvation and escape the 
 retribution in the fire {Dial. 47). They curse, 
 hoping (as it were) to be " saved by the very 
 curse ". 
 
 The last word of the Teaching is the 
 announcement of the second Advent, which is 
 to be ushered in by three signs, called the 
 Signs of the Truth, in contrast with the signs 
 and wonders of the deceiver, who usurps the 
 name and kingdom of the Son of God : 
 
 Then shall appear the signs of the truth : 
 The first the sign of a [cross) spreading out in 
 heaven ; next the sign of the voice of a trumpet ; 
 
 * καταθΐματ'ίζοντας (or καταναθ.) κ.τ.λ. See Otto's note and 
 text. The Teaching says, σωθήσονται νπ αντοΰ τοΰ καταθίματοί. 
 
I02 THE TEACHING OF [lECT. 
 
 and the third a resm^rection of the dead. Yet 
 not of all, but as it is said, the Lord shall come 
 and all his saints with him. Then shall the 
 world see the Lord coming up07t the clouds of 
 heave7t. 
 
 Sign of the The enigma of the sign of outspreading 
 (έκπβτάσεως) in heaven is solved by the sugges- 
 tion of Archdeacon Edwin Palmer*, that it 
 means a spreading of the hands out transversely 
 to the body so as to form a cross. Chapter xii. 
 of the Epistle of Barnabas is devoted to pre- 
 figurements of the cross. For one type of this 
 he refers to Moses, who stretched out his 
 hands, and thereby empowered Israel to prevail 
 over Amalek (Exod. xvii.) ; and in the same 
 sense he cites the text Isaiah Ixv. 2 : "All the 
 day long have I spread out (έξβπετασα) my 
 hands unto a people disobedient and gainsaying 
 my righteous way." The "stretching" or 
 "spreading" out of the hands in both places is 
 thus explained also by Justin Martyr, and by 
 later patristic writers. The pseudo-prophetic 
 
 * For an abundance of illustrations see T/ie Teaching of the 
 Apostles and the Sibylline Books, by J, Rendel Harris (Cam- 
 bridge 1885). 
 
II.] THE TWELVE APOSTLES. IO3 
 
 Sibylline Oracles, which embody so much of 
 the phraseology of the Teaching, predict the 
 crucifixion of the Lord by saying, "He shall 
 spread out his hands and span the whole world " 
 (viiL 302. Cf. L 372) ; with which should be 
 compared the foreshadowing of the manner of 
 the Apostle Peter's death, "Thou shalt stretch joh. 
 forth thy hands, and another shall gird thee." 
 The birds (writes Tertullian), as they raise 
 themselves toward heaven, "instead of hands 
 spread out a cross of wings, and utter a some- 
 thing that seems to be a prayer" {De Ora- 
 lione, end). 
 
 The sign of the cross corresponds to St 
 Matthew's sign of the Son of Man in heaven 
 (xxiv. 30), which has been thought to be the form 
 of Christ crucified. A connecting link between 
 the two is the doctrine of Justin Martyr {Apol. 
 I. 55), that the human frame is characteristically 
 cruciform, in virtue of its erect posture with 
 lateral extension of the arms. The cross is used 
 as a designation of Christ himself in the Sibylline 
 acrostics of the Fish, a favourite emblem of the 
 Saviour in the early church. Conversely, in 
 \h^ Acts of John {^. 223, ed. Zahn), "Christ" 
 
I04 THE TEACHING OF [lECT. 
 
 is one of the many names of the Cross of Light. 
 To these examples we may add from Ignatius 
 Ephes. 9, " Being raised aloft by the instrument 
 Jesus Christ, which is the cross;" for this 
 rendering is favoured by the context (not to 
 mention the analogy of Joh. i. 51), and in 
 another place he speaks of the members of 
 Christ as " branches of the cross " [Trail. 11). 
 
 Barnabas shews signs of acquaintance with 
 the sixteenth chapter of the Teaching, when he 
 writes (chaps, iv., xvii.) : 
 Barnabas " Wherefore take we heed in the last days ; 
 
 for the whole time of our (life and) faith shall 
 profit us nothing, except now in the lawless 
 season and the coming offences, as becometh 
 sons of God we withstand, that the Black One 
 get no entrance. Flee we from all vanity. 
 Let us hate utterly the works of the evil way. 
 Be ye not separate, going in and out among 
 yourselves, as though ye were already justified ; 
 but coming together unto the same place, seek 
 ye together for — the things pertaining unto 
 salvation." 
 
 We have found explanations in his Epislle 
 of the saying on the "cosmic mystery" and of 
 
II.] THE TWELVE APOSTLES. IO5 
 
 the sign of " outspreading ". Is there any trace 
 therein of the doctrine of salvation through the 
 Curse ? 
 
 It is the way of Barnabas, when an idea has 
 taken possession of him, to connect it allegori- 
 cally with something (which may or may not be 
 quite foreign to it) in the Old Testament. 
 Thus when he wishes to inculcate the duty of 
 living by one's "toil and sweat", and not by on toil 
 
 and sweat 
 
 rapme, he makes this to be the meaning of the 
 command, Thozi shall nol eal Ike eagle, nor the 
 kite, nor the raven (chap. x.). Given then the 
 saying, They shall be saved by the very curse, 
 and given that the " curse " might conceivably 
 stand for a person or thing accursed, or devoted 
 to the power of evil, what more natural than 
 that he should take up his parable as follows 
 (chap. VII.) : 
 
 "Give heed then how he commanded. Take 
 two fine goats like to each other, and offer them, 
 and let the priest take the one for a whole burnt 
 offering for sins. But to the other one what 
 shall they do ? Accursed (he saith) is that one. 
 Give heed how the type of Jesus is made 
 
 14 
 
I06 THE TEACHING OF [lECT 
 
 manifest. And spit ye all upon it '"', and pierce 
 it, and put the scarlet wool about its head ; and 
 so let it be cast into the wilderness. And when 
 it is so done, he that beareth the goat leadeth it 
 into the wilderness, and taketh away the wool, 
 and putteth it upon the branch which is called 
 Rachia, whereof also we are used to eat the 
 shoots when we find them in the land. Of this 
 briar alone is the fruit thus sweet. What then 
 and the is this ? Give heed. The one on to the altar, 
 
 two goats , 
 
 and the other accursed. And again, The Ac- 
 cursed One crowned. Inasmuch as they shall 
 see him in that day having the long scarlet 
 robe about his flesh, and they shall say, Is not 
 this he whom we set at naught, and spat upon, 
 and pierced, and crucified ? Of a truth this 
 was he who then said that he was himself the 
 Son of God. For how is he like unto that 
 one ? To this end should the goats be like and 
 
 * There was no injunction to maltreat the scapegoat ; but 
 this was actually done by the "Babylonians", who plucked its 
 hair, so that precautions had to be taken against it {T. B. Joina 
 66 a). In a passage of the Mishnah {Menach. xi. 7), "Baby- 
 lonian" is said (7". B. 100 a) to mean Alexandrine. Possibly it 
 was used as a term of opprobrium for rough, common people. 
 See also von Gebhardt and Harnack's notes in loc. (1878). 
 
II.] THE TWELVE APOSTLES. I07 
 
 equal^\ that when they behold him coming in 
 that day, they may be astonied at the likeness 
 of the goat. See then in the goat the type of 
 Jesus who was to suffer. But why were they 
 to put the wool into the midst of the thorns ? On thorns 
 It is a type of Jesus set forth to the church, see r. 5. 
 signifymg that whosoever would take up the 
 scarlet wool must needs suffer many things, 
 because the thorn is terrible, and must by being 
 afflicted master it. Thus (he saith) they that 
 would see me, and lay hold of my kingdom, must 
 through affliction\ a7id suffering obtain me." 
 
 In the chapter following he treats of the 
 sacrifice of the red heifer (Numb, xix.), and 
 concludes : " And why the wool on to the 
 wood ? Because the kingdom of Jesus is upon 
 the wood, and because they that hope on him 
 shall live for ever. But wherefore the wool 
 withal and the hyssop ? Because in his kingdom 
 there shall be days evil and corrupt, in which 
 
 * According to the Mishnah {Joma vi. i), it was right, 
 though not absolutely necessary, that the goats should be alike, 
 and of equal value. 
 
 t Three good gifts gave the Holy One to Israel, Thorah, the 
 Land of Israel, and the World to come, and not one of them but 
 through affliction ( T. B. Berak. 5 a). 
 
I08 THE TEACHING OF [lECT. 
 
 we shall be saved ; because he that aileth in the 
 flesh is healed by the corruption of the hyssops 
 
 Thus he illustrates the saying of the Teaching, 
 taking the curse now concretely, and now in 
 the abstract. The "Accursed One" (Gal. iii. 13) 
 will be found to be men's King and Saviour ; 
 and it is in evil days that they will win salva- 
 tion, and through " filth " and corruption that 
 they must be healed. 
 
 9. The Teaching and the Canon, 
 
 Canon of I Will now touch lightly on the difficult 
 
 question of the bearing of the Didachd on the 
 Canon of the New Testament. 
 
 The greater part of chapter i. is cited freely 
 without acknowledgment from the Sermon on 
 the Mount ; and the baptismal formula is given 
 (chap. VII.) as in Matt, xxviii. 19, but without 
 reference to the Gospel. On the other hand, 
 the Lord's Prayer is ordered to be used "as the 
 Lord commanded in his Gospel " ; whilst the 
 precept, Give not that which is holy to the dogs, 
 is introduced simply as a saying of the Lord 
 (chap. IX.). The Eucharistic prayers have 
 several points of contact with St John's Gospel. 
 
II.] THE TWELVE APOSTLES. lOQ 
 
 The apostles and prophets are to be received 
 according to the command of the Gospel ; and 
 the penultimate section of the manual concludes 
 with the general admonition to act in all 
 things "as ye have it in the Gospel of our 
 Lord ". The last chapter of all covers more 
 or less the same ground, as the eschatological 
 portions of the Gospel and other parts of the 
 New Testament, but makes no reference 
 thereto. 
 
 The correspondences of the Teaching with Fourth 
 St John's Gospel, however striking, are such 
 as to leave it quite an open question whether 
 the latter had been written when the manual 
 was composed. This is commonly thought to 
 have borrowed here and there from St Luke ; 
 it has to all appearance no reference to St / 
 Mark ; but so much in common with St Matthew 
 that it has been said: "It is certain that the 
 writer knew the Gospel of St Matthew ; and 
 we have here an important confirmation of the 
 views of those who, following the church tradi- 
 tion, hold that this was the earliest of all the 
 Gospels." Nevertheless he quotes with such 
 independence in some particulars, that we may 
 
no THE TEACHING OF [lECT. 
 
 fairly doubt whether his recension of the First 
 Gospel was altogether identical with our own. 
 
 Thus, in chapter i., we find a form of the 
 Golden Rule which is not contained in the 
 extant Gospel according to St Matthew ; al- 
 though in the Ecclesiastical Canons (p. 19) it is 
 put into the mouth of that Evangelist. Is it 
 indeed cited as part of the Gospel teaching ? 
 or is this a case in which the compiler of the 
 manual prefers to draw from some extraneous 
 source ? 
 
 The Lord's Prayer, in chapter viii., may 
 possibly be given on the authority of an oral 
 tradition ; as likewise the saying, Give not that 
 which is holy to the dogs. For this too, like the 
 saying in Acts xx. 35, which is not found in 
 any Gospel, is introduced merely as something 
 which the Lord said. On the other hand the 
 injunction, " So do as ye have in the Gospel of 
 our Lord" (chap, xv.), is best interpreted as an 
 appeal to the authority of a document. But 
 the description of the three Signs of the Truth, 
 while in substantial agreement with Matt. xxiv. 
 30, 31, differs therefrom so completely and in 
 such a way that it seems to rest in part on an 
 
π.] THE TWELVE APOSTLES. Ill 
 
 independent tradition. In Apost. Const, vn. 32 
 the Teaching is assimilated to the Gospel. 
 
 Although its enumeration of the three signs 
 may also be harmonised with i Thess. iv. 1 6, i Thess. 
 
 1 ^71 r . Ill 1 ^*''• used 
 
 the Teaching can scarcely have borrowed from 
 the Epistle ; but if either drew directly from 
 the other, it would be fair to contend that the 
 writer of the Epistle had resolved the Hebraism, 
 "voice of a trumpet," into, "the voice of the 
 archangel and the trump of God," and that the 
 Teaching was accordingly the older. 
 
 On the whole we may conjecture that our 
 manual draws partly from a documentary Gospel 
 or Gospels, and partly from an oral tradition, 
 which still survived and was held in higfh esteem 
 at the time when the Teaching was written 
 down. Some peculiarities in its first chapter 
 may point to actual various readings in the 
 Gospel, or may be due to the same cause as 
 the inexactness of its citations from the Old 
 Testament ; but when we go back to the short 
 recension of the Two Ways (p. 22), the evidence 
 for a written Gospel rests mainly on an infer- 
 ence from the saying, "So do as y6 have in the 
 Gospel of our Lord." 
 
>< 
 
 I 1 2 THE TEACHING OF [lECT. 
 
 The Teaching has no express citations from 
 the Apostolic Epistles ; but neither was it to be 
 expected that a document of this character 
 would allege any but the supreme authority of 
 the Gospel or the Lord. 
 
 ID. Conclusion. 
 
 The oral The primitive Church had, instead of a New 
 
 Teaching 
 
 Testament, a body of teaching which was at 
 first, from the nature of the case, wholly un- 
 written. To this St Paul alludes when he 
 lays down that a bishop must be blameless, 
 " holding to the faithful word which is accord- 
 ing to The Teaching'^ (Tit. i. 9). Justin Martyr 
 again expressly refers to it, speaking of Christ 
 as attested, " by the words of The Teaching, 
 and the prophecies prophesied to him ward" 
 (Dial. 35). This teaching would sometimes be 
 spoken of as the Lord's, and after a while as 
 the Apostles' (2 John 9; Acts ii. 42); just as 
 the Jews spoke of a Thorah absolutely, and of 
 a Thorah of Moses, and of the Lord. Our 
 written Didachd is named the Teaching or 
 Teachings "of the Apostles" by a succession 
 of writers from Eusebius to Nicephorus. There 
 
II.] THE TWELVE APOSTLES. II3 
 
 is no proof that it was originally ascribed to 
 " The Twelve", and the presumption is that the 
 longer form of title would be the later, as in 
 the case of the Acts " of the Holy Apostles ". 
 
 Justin claims to have received the original 
 Teaching ; and he clearly refers his mystic in- Mystic 
 
 r 1 . ^ . , sense of 
 
 terpretations of the ancient Scriptures to the prophecy 
 Lord himself, whom he styles, "our Teacher 
 and Exegete of the prophecies not understood" 
 {^Apol. I. 32). The true original teaching of 
 course took its rise in Palestine, and it was 
 developed more or less round about Ephesus 
 after the destruction of Jerusalem. If Justin 
 was born in Samaria towards the end of the 
 first century, and if the scene of his Dialogue 
 with Trypho was Ephesus, he is not likely to Ephesus 
 have mistaken an Alexandrine for the original 
 Palestinian ϋίάαεϊιέ. We have shewn reason 
 to think that he knew the substance of our 
 Teaching of the Twelve Apostles^ as part of the 
 larger tradition which he had received. 
 
 Turning next to the Epistle of Barnabas, we 
 find him introducing his exposition of the Two 
 Ways thus : " Let us pass on to yet another 
 Knowledge and Teaching. There are two ways 
 
 15 
 
114 "THE TEACHING OF [lECT. 
 
 of Teaching and Authority... The Knowledge 
 then that is given unto us to walk in (the way 
 of light) is on this wise." The former Gnosis 
 (as has been truly remarked) consisted in an 
 inner knowledge of the Old Testament. From 
 this he passes on to rules of morality, in both 
 cases doubtless resting on an authoritative tra- 
 dition. He must have inherited the same canons 
 of interpretation of prophecy as Justin; and his 
 other " Knowledge and Teaching " is all con- 
 tained in our Didachd, of which he explains 
 or illustrates the most obscure passages, and 
 omits only what he might have been expected 
 to omit. He was even acquainted, possibly, 
 Written with a Written form of the doctrine of the Two 
 Ways ; for he has this still in mind throughout 
 the following chapter (xxi.), which commences, 
 "It is well then that, having learned the ordi- 
 nances of the Lord, as many as are written, 
 one should walk in them." Doubtless he 
 alludes here to the ancient Scriptures, but not 
 necessarily to the exclusion of the " command- 
 ments of The Teaching'', which he joins in 
 another place also with the " wisdom of the 
 ordinances" (chap. xvi.). 
 
II.] THE TWELVE APOSTLES. II 5 
 
 Hermas likewise seems to have been ac- 
 quainted with the Didack^, including perhaps 
 even the interpolated major part of its first 
 chapter ; for an apparent trace of the saying, 
 Let thine alms sweat &c., has been found in Let thine 
 the Shepherd (p. i8). Was this saying by any 
 possibility in the mind of Barnabas, when he 
 wrote the words, toil and sweat (p. 105), in his 
 tenth chapter? In chapter xix. of his Epistle 
 there is a reading which brings together sayings 
 now found in chapters i. and iv. of the Teaching-. 
 " Thou shalt not doubt whether to give, neither 
 shalt thou grudge when thou givest. To every 
 one that asketh of thee give!' Notice herein 
 his verbal agreement with Hermas, who writes 
 that one should not doubt, but give to all (p. 1 7). 
 
 The opinion that the Teaching was com- Egypt 
 posed in Egypt rests in great measure upon the 
 theory, not now so generally accepted as here- 
 tofore, that the Epistle of Barnabas was one of 
 its sources. The shorter form of doxology, 
 which it appends to the Lord's Prayer and 
 other prayers, points (I think) to its early date, 
 and not to its Egyptian origin. In the Sahidic 
 Version also, the doxology, it is true, consists of 
 
Il6 THE TEACHING OF [lECT. 
 
 two terms, power and strength only, and omits 
 "the kingdom"; but a closer parallel is afforded 
 
 Doxoiogy by I Tim. vi. i6, To whom be honour and 
 might eternal. There is no reason to think 
 that a special doxoiogy was originally formulated 
 for use solely with the Lord's Prayer. Notice, 
 by way of parallel, that the doxoiogy to be said 
 after the thanksgivings in the Teaching is found 
 time after time in a different context in the 
 New Testament'". The inappropriateness of 
 the allusion, "scattered upon the mountains,'' in 
 a manual assumed to be of Egyptian origin 
 has been already pointed out (p. 72). 
 
 Sowing upon the mountains suits no place 
 
 Palestine better than northern Palestine. If the Teaching 
 took its final form in the neighbourhood of 
 Ephesus, this would indeed account inter alia 
 for the use apparently made of it by Justin 
 Martyr. But Justin may have known it through 
 his early connexion with Flavia Neapolis. 
 
 It remains to say a word on the uses of the 
 method of illustration from the Talmud, which 
 
 * ω ?; δό^α fts rovs αΙωνας... (Gal. i. 5). On the Sahidic 
 doxoiogy (...7; δύναμις κ. ή Ισχύς κ.τ.λ.), see Harnack's Die 
 Lehre der Zwolf Apostel γιγι. 26, and Prolegom. 169. 
 
ment 
 
 II.] THE TWELVE APOSTLES. I I 7 
 
 was used with such effect by the learned Dr 
 John Lightfoot, in his HorcB HebraiccB on the Hebraic 
 
 character 
 
 New Testament, upwards of two centuries ago. ofdocu- 
 
 " First (writes he), when all the books of 
 the New Testament were written by Jews, 
 and among Jews, and unto them ; and when all 
 the discourses made there were made in like 
 manner by Jews, and to Jews, and among them; 
 I was always fully persuaded, as of a thing past 
 all doubting, that that Testament could not but 
 everywhere taste of and retain the Jews' style, 
 idiom, form, and rule of speaking. And hence, 
 in the second place, I concluded as assuredly 
 that, in the obscurer places of that Testament 
 (which are very many), the best and most 
 natural method of searching out the sense is to 
 inquire how, and in what sense, those phrases 
 and manners of speech were understood, ac- 
 cording to the vulgar and common dialect and 
 opinion of that nation ; and how they took 
 them, by whom they were spoken, and by 
 whom they were heard. For it is no matter 
 what we can beat out concerning those manners 
 of speech on the anvil of our own conceit, 
 but what they signified among them, in their 
 
I l8 TEACHING OF THE TWELVE APOSTLES. [lECT. Π. 
 
 ordinary sense and speech. And since this 
 could be found out no other way than by 
 consulting Talmudic authors, who both speak 
 in the vulgar dialect of the Jews, and also 
 handle and reveal all Jewish matters ; being 
 induced by these reasons, I applied myself 
 chiefly to the reading of these books." 
 
 a proof of There is also another use of such illustrations 
 eary ^ e .^ ^ ^^^^ j.j^^ ^^^^ ^^ ^^^ newly discovercd 
 
 document. Everything which goes to confirm 
 its Jewish character has a bearing on the 
 question of its date. If it is derived immediate- 
 ly from Jewish sources, it must either have 
 emanated from a mere sect, which long pre- 
 served its Hebraic peculiarities, or it must have 
 come down to us from the primitive age in 
 which Christianity had but just separated 
 itself from the parent stock of Judaism. The 
 former alternative must be rejected, if at an 
 early date we find it quoted with profound 
 respect beyond the pale of Judaism ; and we 
 are thus finally led to regard it, in whatever 
 may be its original form, as a genuine fragment 
 of the earliest tradition of the Church, 
 
ENGLISH TEXT 
 OF THE TEACHING 
 
 WITH NOTES 
 
THE TEACHING 
 OF THE TWELVE APOSTLES. 
 
 OTHERWISE CALLED 
 
 THE TEACHING OF THE LORD BY THE TWELVE 
 APOSTLES TO THE GENTILES. 
 
 There are two ways, one of life and one of death ; Chap. I. 
 and there is much difference between the two ways. 
 Now the way of life is this : First, thou shalt love 
 God that made thee ; Secondly, thy neighbour as thy- 
 δ self ; And all things whatsoever thou wouldest should 
 not happen to thee, neither do thou to another. 
 
 The teaching of these words is this : 
 
 7 is i^s] Thou shalt not tnia-der (line 33), follows immediately in 
 the short recension. To the arguments in its favour (pp. 21, 49) add 
 that, the precepts on almsgiving in chap. iv. being of the pre-Christian 
 type, the Gospel precepts, Give to every one that asketh &=•€., do not come 
 naturally before them. See lines 19, 286. To the external evidence it 
 might be objected, that the Ecclesiastical Canons shew a trace of the 
 saying, Let thine alms sweat (p. 14), and may have omitted, Bless them 
 that curse you dfc, as words not originally spoken by one of the 
 Twelve ; and that von Gebhardt's Latin fragment, with its inverted 
 order of commandments, Nan ma'chabei-is, non homicidium facies 
 (p. 20), may have been assimilated to Rom. xiii. 8 — 10. 
 
 10 
 
ν 
 
 J 
 
 Γ. Γ 
 
 122 THE TEACHING OF 
 
 J ' Bless them that curse you, and pray for your 
 
 ^ enemies, and fast ye for them that persecute you. 
 
 y I ο For what thank have ye if ye love them that love 
 
 At you ? do not even the Gentiles the same ? but do ye 
 
 love them that hate you, and ye shall not have an 
 enemy. Abstain from fleshly and bodily lusts. If 
 any man give thee a blow on the right cheek, turn 
 to him the other also, and thou shalt be perfect. If 
 any impress thee one mile, go with him twain. 
 If any take away thy cloke, give him thy coat also. 
 If any take from thee that is thine, ask it not back ; 
 for neither canst thou. Give to every one that asketh 
 20 of thee, and ask not back ; for the Father wills that 
 to all men there be given of our own free gifts. 
 Blessed is he that giveth according to the command- 
 ment ; for he is blameless. Woe to him that receiveth ; 
 for if indeed any man receives, having need, he shall 
 be blameless, but he that had not need shall give 
 account, wherefore he received and for what ; and 
 being in durance he shall be examined touching the 
 things that he did, and he shall not come forth 
 thence till he have paid the uttermost farthing. But 
 
 9 fast ye for] This reading has the appearance of great antiquity. 
 Compare Esth. iv. 16, And fast ye for me; Ps. xxxv. 13. "Fasting 
 is better than prayer, but almsgiving than both" (ps.-Clem. R. 16). 
 
 II Gentiles'] Cora'pa.xe UiquUq, Teaching. ..to the Gentiles. 
 
 13 bodily] In Apost. Const, vii. i the reading is ^'■cosmic lusts". 
 This phrase is found also in Tit. ii. 12 and ps.-Clem. R. 17. 
 
 15 perfect] Thou shalt be perfect (line 137). Counsels of per- 
 fection come prematurely at the beginning of the Two Ways. 
 
 19 Give] If one say, Give, ye shall not hearken (line 238). 
 
THE TWELVE APOSTLES. 1 23 
 
 30 further concerning this it hath been said, Let thine alms 
 sweat mto thine ha7ids, till thoic know to whom to give. 
 
 And the second commandment of the teaching is : Chap. Π. 
 Thou shalt not murder, thou shalt not commit 
 adultery, thou shalt not corrupt youths, thou shalt 
 not commit fornication, thou shalt not steal, thou 
 shalt not play the sorcerer, thou shalt not use witch- 
 craft, thou shalt not slay a child by abortion, neither 
 put to death one that is born. Thou shalt not covet 
 the things that are thy neighbour's, thou shalt not 
 
 40 forswear thyself, thou shalt not bear false witness, 
 thou shalt not speak evil, thou shalt not bear malice. 
 Thou shalt not be of two minds, neither double 
 tongued ; for to be double tongued is a snare of death. 
 Thy speech shall not be false : not vain, but fulfilled 
 by deed. Thou shalt not be grasping, neither ra- 
 pacious, nor a hypocrite, nor malignant, nor over- 
 bearing. Thou shalt not take evil counsel against 
 thy neighbour. Thou shalt not hate any man ; but 
 some thou shalt rebuke, and for some thou shalt pray, 
 
 50 and some thou shalt love more than thy life. 
 
 31 sweat\ Ιδρωτάτω ή ελεημοσύνη σου et's ras xelpas σον. The 
 form Ιδρωτάω not being found elsewhere, Bryennios proposed to read 
 Ιδρωσάτω, from ίδμόω. The same two kinds of almsgiving as in this 
 chapter are spoken of in Sil>. Orac. 11., Civ σοι ^δωκε θεοί κ.τ.λ. (So), 
 and Ιδρώσι σταχυών χειρί χρηξοντι τταράσχου (79)• Is Ιδρωσί a cor- 
 ruption of ίδρ(ύ ση} " Sweat of sheaves " would mean, labours of the 
 field or harvest. Mr Rendel Harris suggests στά,ζων, for σταχυών. 
 
 34 corrupt youths\ τταιδοφθορησείί. This rare word is found 
 in Justin Dial. 95. Cf. παΐδαί διέφθειραν (Apol. I. 5). The saying is 
 repeated in Barn. Epist. xix. ; and in his tenth chapter in the form, oi) 
 μϊ) "γένη παίδοφθόροί. See also Bryennios in loc. 
 
124 THE TEACHING OF 
 
 Chap. in. My child, flee from all evil, and from all that is 
 like to it. Be not prone to anger, for anger leads to 
 murder; neither a zealot, nor contentious, nor passion- 
 ate ; for from all these things murders are begotten. 
 My child, be not a luster, for lust leads to fornication ; 
 neither of lewd speech, nor of high looks ; for from all 
 these adulteries are begotten. My child, be not given 
 to augury, since it leads to idolatry ; nor an enchanter, 
 nor an astrologer, nor a user of purifications ; neither 
 
 60 be thou willing to look thereon ; for from all these 
 idolatry is begotten. My child, be not a liar, since 
 falsehood leads to theft ; neither a lover of money, 
 nor vainglorious ; for from all these thefts are be- 
 gotten. My child, be not a murmurer, since it leads 
 to blasphemy ; neither selfwilled, nor evil-minded ; 
 for from all these blasphemies are begotten. 
 
 But be thou meek ; for the meek shall inherit the 
 earth. Be long-suffering, and merciful, and harmless, 
 and peaceable, and good, standing in awe alway of 
 
 70 the words which thou hast heard. Thou shalt not 
 exalt thyself, neither suffer thy soul to be presumptu- 
 ous. Thy soul shall not be joined Λvith the lofty, but 
 with the just and lowly shalt thou converse. The dis- 
 pensations that befall thee thou shalt accept as good, 
 knowing that without God nothing comes to pass. 
 Chap. IV. My child, him that proclaimeth unto thee the 
 word of God thou shalt remember night and day, 
 
 52 like to it\ Hermas finishes up his list of evil things in 
 Command. 8 with " as many things as are like to these ". 
 
 73 dispensations] ενβρ-γ-ήματα. Workings or visitations which are 
 prima facie evil. See the note in Barn. Epist. xix., ed. Cunningham 
 
THE TWELVE APOSTLES. 1 25 
 
 and thou shalt honour him as the Lord ; for whence 
 the Lordship is proclaimed, there the Lord is. And 
 80 thou shalt seek out day by day the faces of the 
 saints, that thou mayest rest thee on their words. 
 Thou shalt not incline to division, but shalt set at 
 peace them that strive. Thou shalt judge righteously. 
 Thou shalt not have respect of persons in rebuking for 
 transgressions. Thou shalt not be of doubtful mind, 
 whether a thing shall be or not. Be not one that 
 stretches out his hands to receive, but draws them in 
 
 (1877). "But peace, I must not quarrel with the will Of highest 
 dispensation, which herein Happ'ly had ends above my reach to 
 know." " There is some soul of goodness in things evil, Would men 
 observingly distil it out." The saying is quoted as Scripture by 
 Origen Ilepi Άρχων, lib. III. 2, end (Migne XI. 313): " Propterea docet 
 nos Scriptura divina omnia quae accidunt nobis tanquam a Deo illata 
 suscipere, scientes quod sine Deo nihil fit." Bat he quotes perhaps 
 from Barnabas, and not (as Thos. S. Potwin suggests) from the Teaching. 
 
 78 Jionour] This precept springs out of the fifth commandment, 
 as Apost. Const, vii. 9 indicates by adding, ούχ ώί ytveaeuis αίτιον. It 
 thus completes the series of sayings which commenced, " Λίγ child, flee 
 from all evil ;" the fifth commandment taking the place of the fifth in 
 the second table (p. 28), as in the Gospel (Matt. xix. 19). The 
 acquaintance of Barnabas with the precept is thus seen to imply an 
 acquaintance with chap. III. It was not to be expected that a writer of 
 his way of thinking would dwell upon the distinction between tendency 
 and action, as that chapter does ; but his reiterated, " be not likened... 
 not even (ούδ^) likened" to sinners (p. 34), must be a reminiscence of 
 its ομοίου αύτοΰ. 
 
 79 Lordship] δθεν yap η κυριύτη^ λαλείται e/cei Ki/pios έστιν. Hermas 
 writes, of true or false prophets, in Commajtd. 11: "Thus shall the 
 Spirit of the θ(ότηί be made manifest, &c." 
 
 85 0/ doubtful mind] See Hermas Command. 9; .and compare 
 Vis. 3. "They shall yet be revealed for the sake of the double-minded, 
 even those who doubt in their hearts whether these things are or 
 are not." 
 
120 THE TEACHING OF 
 
 when he should give. If thou have in thine hands thou 
 shalt give for ransom of thy sins. Thou shalt not 
 
 90 hesitate to give, neither shalt thou grudge when thou 
 givest ; for thou shalt know who is the good recom- 
 penser of the reward. Thou shalt not turn aside 
 from him that needeth, but shalt share all things with 
 thy brother, and shalt not say that they are thine 
 own ; for if ye are fellow-sharers in that which is 
 imperishable, how much more in the things that are 
 perishable. 
 
 Thou shalt not take away thine hand from thy 
 son or from thy daughter, but from youth up thou 
 
 100 shalt teach them the fear of God. Thou shalt not 
 give commandment to thy bondman or maidservant, 
 that hope on the same God, in thy bitterness, lest 
 they fear not him that is God over you both ; for he 
 Cometh, not to call with respect of persons, but to 
 them whom the Spirit hath prepared. And ye, 
 servants, shall be subject to your masters as to an 
 image of God, in shamefacedness and fear. 
 
 Thou shalt hate all hypocrisy, and all that is not 
 pleasing to the Lord. Thou shalt not forsake the 
 
 no commandments of the Lord; but shalt keep what 
 thou hast received, neither adding nor taking away. 
 
 108 Thou shalt hate] Barnabas first quotes this saying a little 
 after the command to love God ; but he repeats it in the short form, eij 
 tAos μισήσεις το (not rov) πονηρόν, in his peroration to the way of 
 "light". In the one place he adds, Thou shalt not forsake the com- 
 7nandments of the Lord, and in the other he prefixes, Thoit shalt keep 
 what thou didst receive, neither adding nor taking away ; thus attaching it 
 in each case to a moiety of the saying which next follows in the Teaching. 
 
THE TWELVE APOSTLES. I 27 
 
 In the congregation thou shalt confess thy transgres- 
 sions ; and thou shalt not come to thy prayer with an 
 evil conscience. This is the way of life. 
 
 But the way of death is this. First of all it is Chap. V. 
 evil and full of curse. Murders, adulteries, lusts, 
 fornications, thefts, idolatries, sorceries, witchcrafts, 
 ravenings, false witnessings, hypocrisies, doubleness 
 of heart, guile, arrogance, malice, selfwill, greed, 
 
 120 impure speech, jealousy, presumption, haughtiness, 
 braggery. Persecutors of the good, hating truth, 
 loving falsehood, not knowing the reward of right- 
 eousness, not cleaving to that which is good neither 
 to just judgment, watchful not unto that which is 
 good but unto that which is evil, far from whom are 
 meekness and patience, loving vain things, following 
 after reward, not pitying the poor man, not travailing 
 for him that is distressed, not knowing him that made 
 them, slayers of children, destroyers of God's work- 
 
 130 manship, turning aside from him that is in need, 
 distressing him that is afflicted, advocates of the rich, 
 lawless judges of the poor, altogether sinful. May ye 
 be delivered, children, from all these. -l 
 
 Take heed lest any make thee to err from this Chap. VL 
 way of teaching, seeing he teacheth thee not ac- 
 cording to God. For if indeed thou art able to bear 
 the whole yoke of the Lord, thou shalt be perfect. 
 But if thou art not able, do what thou canst. And 
 
 112 In the congregation'\ Barnabas here characteristically omits ev 
 έκκλησίφ. But he quotes from the Psalms, έξομοΚογησομαί σοι ev 
 έκκλησίφ κ.τ.λ., in his sixth chapter. 
 
\ 
 
 ^ 
 
 b" 
 
 128 THE TEACHING OF 
 
 concerning food, bear what thou art able ; but beware 
 
 I J^ exceedingly of that which is sacrificed to idols ; for it 
 
 » is a service of dead gods. 
 
 Chap.vn. And as touching baptism, thus baptize ye: When 
 
 ye have first recited all these things, baptize unto the 
 
 _. name of the Father, and of the Son, and of the Holy 
 
 ' ' Ghost, in living water. But if thou have not living 
 
 water, baptize into other water ; and if thou canst not 
 
 in cold, then in warm. And if thou have not either, 
 
 • .y pour forth water thrice upon the head, unto the 
 
 ί\5" name of Father and Son and Holy Ghost. And 
 
 \jj\ 150 before the baptism let the baptizer and him that is to 
 
 be baptized and such others as are able first fast ; 
 
 but thou shalt bid him that is to be baptized fast one 
 
 Λ or two days before. 
 
 ~^ Chap. But let not your fasts be with the hypocrites ; for 
 
 vni. 
 
 they fast on the second day of the week and on the 
 
 fifth ; but ye shall fast the fourth day and the pre- 
 
 , paration. Neither pray ye as the hypocrites ; but as 
 
 the Lord commanded in his Gospel, thus pray ye : 
 
 i Otir Father, which art in heaven, Hallowed be thy 
 
 y)i 160 na7ne ; Thy kingdom come ; Thy will be done, hi earth 
 
 as it is in heaven ; Give us this day our daily bread ; 
 
 \fN '' And forgive us our debt, as we forgive our debtors ; 
 
 And lead us not into temptation, but deliver us from 
 
 evil. For thine is the poiver afid the glory for ever. 
 
 Thrice in the day thus pray ye. 
 
 Chap. IX. And as touching the feast of Thanksgiving, thus 
 
 give ye thanks : 
 
 First, concerning the cup. We thank thee, Ο our 
 
THE TWELVE APOSTLES. I 29 
 
 Father, for the holy vine of David thy child, which 
 170 thou hast made known to us by thy child Jesus, ut^^''^* 
 
 Thine be the glory for ever. And concerning the '.^ 
 broken bread, We thank thee, Ο our Father, for the 
 life and knowledge which thou hast made known to 
 us by thy child Jesus. Thine be the glory for ever. 
 As this broken bread was once scattered in grains 
 upon the mountains, and being gathered together 
 
 169 David'\ According to T. B. Pesach. 119 b, the cup is finally 
 received by David, and he pronounces the benediction over it, after it 
 has been declined by Abraham, Isaac, Jacob, Moses and Joshua. 
 " What means the Scripture, And the child grew, mid was weaned 
 {?0)"Ί), aftd Abraham made a great feast (Gen. xxi. 8) ? It means that 
 the Holy One will make a feast for the righteous, in the day that his 
 mercy shall be requited to the seed of Isaac. After they have eaten 
 and drunk, they λνϋΐ offer the cup of blessing to our father Abraham, 
 to pronounce the benediction." He will decline, because Ishmael was 
 among his descendants. Isaac, because of Esau. Jacob, because he 
 married two sisters while both were living, which the I>aw was going to 
 forbid. Moses, because he had not been counted worthy to enter the 
 Promised Land, in his life or at his death. Joshua, because he had no 
 son. Then it will be said to David, Take thou and bless. " And he 
 will say to them, I will bless, and me it becometh to bless, for it is said, 
 / will receive the cup of salvation, and will call upon the name of the 
 Lord" (Ps. cxvi. 13). 
 
 174 childl TraTs. This word, in the Gospel (Matt. xii. 18), 
 designates Jesus as the Servant of the Lord, with reference to Is. xlii. i ; 
 and the rendering, "Jesus thy Servant," \% prima facie preferable in the 
 Teaching. But the same phrase in the De Virginitate (p. 72) and 
 the patristic writings generally would mean, "Jesus thy Son." As 
 "father" is one of the titles of a master (2 Kings v. 13), its correlative 
 "child" may be allowed to connote " servant ", where the context 
 requires it. Compare Mai. iii. 17; Gal. iv. i. The use of the name 
 Jesus by itself is a mark of antiquity. On line 179 see note. 
 
 175 scatteredl Compare in Joh. xi. 52, ha καΐ τα τέκνα του θεοΰ 
 τα δίΐσκορπισμένα συναγάγω els 'έν. 
 
 176 ?nountains'\ Sowing upon the mountain tops, έττάνω των 
 
130 THE TEACHING OK 
 
 became one ; so let thy church be gathered together 
 from the ends of the earth unto thy kingdom. For 
 thine is the glory and the power through Jesus Christ 
 180 for ever. 
 
 And let none eat or drink of yonr feast i?/" Thanks- 
 giving, but such as have been baptized in the name 
 of the Lord ; for concerning this the Lord hath said, 
 Give not that which is holy to the dogs. 
 Chap. X. And after being filled, thus give ye thanks : 
 
 We thank thee, holy Father, for thy holy name 
 which thou hast made to dwell in our hearts, and for 
 
 ορέων, is appropriate to Palestine, but not to Egypt. See Ps. Ixxii. 16: 
 "There shall be a spread of corn in the earth upon the top of the 
 mountains ; the fruit thereof shall shake like Lebanon : and they of the 
 city shall flourish like grass of the earth." This illustrates also the 
 symbolism of the Teaching; and the psalm is likewise of the class 
 Messianic. See Jennings and Lowe in loc. Compare Joel iii. 18; 
 Amos ix. 13; I Kings xxii. 17 ; Nahum iii. 18. 
 
 179 through yesus Christ\ The parallel in Apost. Const, vii. 25, 
 runs thus, δι' αύτοΟ 7α/) σοι καΧ η δόξα ets toOs aiwvas, the doxology in 
 this form being led up to by an interpolated passage relating to "Jesus 
 Christ". The expression η δύναμίί must have fallen out before the 
 καί. Supplying this, transposing δύvaμιs and δόξα in the Teaching, and 
 omitting δίά Ίησον "Κριστοΰ, we have for the prayer-doxology in all 
 cases, oVi σου έστιν η δύραμίί καΐ η δόξα ets τούί aiwfas (lines 164, 179» 
 201). This form is retained in the De Virginitate (p. 72). 
 
 185 filled'\ "Thou shalt sacrifice the passover...of the flock and 
 the herd'''' (Deut. xvi. 2). Why not of the flock only (Exod. xii.)? 
 The "1p3, writes Rashi, was for the chagigah. When this feast was 
 joined with the Passover, " It was eaten first, that the Passover might 
 be eaten y^tJTl ?y, after being filled'" (7". B. Pesach. 70 a). Thus the 
 chagigah was like the agape, which once preceded the Eucharist. 
 
 187 in our hearts'] The heart is the "place" in which the 
 Name dwells (p. 74), a true joos, or spiritual temple. This is the 
 theme of Barnabas in his chap, xvi.: " The one central temple is wholly 
 done away... each man's heart became a temple" (Kendall), which was 
 built έπΙ τφ ονόματι Κυρίου. 
 
THE TWELVE APOSTLES. I3I 
 
 the knowledge and faith and immortality which thou 
 hast made known to us by thy child Jesus. Thine 
 
 190 be the glory for ever. Thou, Ο Almighty Sovereign, 
 didst create all things for thy name's sake, and 
 gavest men food and drink to enjoy, that they might 
 give thanks unto thee ; but to us thou didst graciously 
 give spiritual food and drink and life eternal, through 
 thy child. Before all things we give thanks to thee 
 for that thou art mighty. Thine is the glory for 
 ever. Remember, Ο Lord, thy church to deliver her 
 from all evil and to perfect her in thy love ; and 
 gather her together from the four winds, her that is 
 
 200 sanctified unto thy kingdom which thou didst prepare 
 for her. For thine is the power and the glory for 
 ever. Let grace come, and this world pass away. 
 Hosanna to the God of David, If any is holy let 
 him come ; if any is not, let him repent. Maranatha. 
 Amen. 
 
 But suffer ye the prophets to give thanks as 
 pleaseth them. 
 
 Whosoever therefore shall come and teach you all chap. XL 
 these things aforesaid, receive ye him. But if he 
 
 196 for that thou art mighty] The text has,...OTt δυνατόϊ el σύ• ij 
 δόξα κ.τ.λ. For this read,...0Tt δυνατοί ei• σου (not σοι) η δόξα eh τούί 
 αΐωνα^. " We give thee thanks... because thou hast taken to thee thy 
 great power, and hast reigned " (Rev. xi. 17). 
 
 207 as pleaseth them] δσα θέλονσιν. According to Justin {Apol. 
 I. 67), τταυσαμένων ήμων ttjs €ύχψ, the presiding minister offers prayers 
 and thanksgivings "to the best of his abiUty". See Otto's notes. The 
 phrase, δση δύναμίί αύτφ, is very suggestive of the Didache (lines 19, 
 136 — 9, 146). As to early liturgical forms, see also Clem. R. 41, and 
 Wordsworth's note on ταί% ΐΓροσ€υχαΐϊ in Acts ii. 42. 
 
// 
 
 132 THE TEACHING OF 
 
 210 that teacheth, being himself perverted, teach other 
 doctrine to the annulHng thereof, hearken not to him ; 
 but if to the increase of righteousness and knowledge 
 of the Lord, receive ye him as the Lord. 
 
 And as touching the apostles and prophets, ac- 
 cording to the command of the Gospel, so do ye. 
 Let every apostle that cometh to you be received as 
 the Lord. And he shall remain one day, and if there 
 be need the second also ; but if he remain three days, 
 he is a false prophet. And when the apostle departs 
 
 220 let him take naught, save provision of bread till he 
 be lodged. But if he ask for money, he is a false 
 prophet. And ye shall not tempt neither judge of 
 any prophet speaking in the Spirit ; for every sin 
 shall be forgiven, but this sin shall not be forgiven. 
 Yet not every one that speaks in the Spirit is a 
 prophet, but only if he have the manners of the Lord. 
 By their manners therefore shall the false prophet 
 and the prophet be known. And no prophet ordering 
 a table in the Spirit shall eat of it ; or if he do, he is 
 
 230 a false prophet. And every prophet teaching the 
 truth, if he doeth not what he teaches, is a false 
 prophet. And every approved true prophet, doing 
 
 211 other doctrine\ ' ' He that abideth in the teaching, the same 
 hath both the Father and the Son. If any cometh unto you, and 
 bringeth not this teaching, receive him not..." (2 Joh. 9, 10). 
 
 229 a table] Compare St Chrysostom's κοινάί δέ ϊττοωυντο τάί 
 τραπέξαί ev ήμέραΐί νενομισμέναϋ (ρ. 95)> ^^*^ ^^^ "^'^ '^ Peter and 
 Jude, p. 99. 
 
THE TWELVE APOSTLES. I 33 
 
 whatsoever it be for an earthly sign of a mystery of 
 
 the church, but not teaching to do what things he 
 
 himself doeth, shall not be judged of you, seeing 
 
 his judgment is with God ; for even so likewise did 
 
 the prophets of old time. And if one say in the 
 
 Spirit, Give me monies, or whatsoever else, ye shall 
 
 not hearken to him ; but if he bid you give, in behalf 
 
 240 of others that lack, let none judge him. 
 
 And whosoever cometh in the name of the Lord. Chap. 
 
 XIL 
 let him be received ; and then when ye have proved 
 
 him ye shall know him, for ye shall have under- 
 standing of right and left. If so be he that cometh 
 is a wayfarer, help him as much as ye are able ; but 
 he shall not tarry with you, save two or three days if 
 there be necessity. But if he willeth to settle with 
 you, being a craftsman, let him work and eat. And 
 if he hath not a craft, according to your understanding 
 250 provide that, being not idle, he shall live with you as 
 a Christian. And if he willeth not so to do, he is one 
 that makes gain of Christ. Beware of such. 
 
 234 but not teaching^ ποιων ds μνστ-ηρων κοσμικόν έκκλησίαί, μη 
 διδάσκων δέ ποΐ€Ϊν δσα avrbs ττοιεΐ, "Doing whatsoever things he doeth..., 
 provided he teach not to do the things that he himself doeth." Con- 
 nect -ποιων δσα woiei (p. 91). A "cosmic mystery" is the manifestation 
 in the phenomenal world of a " mystery of the upper world ", a 
 nX^y ND^JiT NT"), in the language of the Zohar (Exod. fol. 90 3, end). 
 Compare, a few lines later: "On this ''33N depend mysteries of above 
 and below, ρ^ΠΠΙ ]''i6]} jm." 
 
 ■237 of old ti7/ie] oi αρχαίοι προφηται, as in Luke ix. 8, 19. 
 Things were done of old eis μυστήριον Χρίστου (p. 91), which might not 
 be done except eis μυστήριον, so that they err who say of acts of the 
 patriarchs, μηδέν άδικείν tous τα όμοια πράττονται (Justin Dial. 134). 
 
 252 that makes gain of Christ'\ χριστέμποροί. The same contrast 
 
134 THE TEACHING OF 
 
 ^ί , Chap. And every true prophet that willeth to settle 
 
 J ΧΠΙ. 
 
 -^ ' among you is worthy of his food. So likewise a true 
 
 teacher is also worthy, like the workman, of his food. 
 
 Every firstfruit therefore of the produce of press and 
 
 floor, of oxen and sheep, thou shalt take and give to 
 
 the prophets ; for they are your chief priests. And it 
 
 ye have not a prophet, give to the poor. If thou 
 
 260 make a baking of bread, take the firstfruits and give 
 
 according to the commandment. So likewise when 
 
 thou openest a jar of wine or oil, take the firstfruits and 
 
 give to the prophets. And of silver and raiment and of 
 
 every possession, take the firstfruits, as shall seem good 
 
 to thee, and give according to the commandment. 
 
 Chap. And on each Lord's day of the Lord be ye 
 
 XIV. ^ ^ 
 
 gathered together and break bread and give thanks ; 
 
 after confessing your transgressions, that our sacrifice 
 
 may be pure. And let none that hath a difference 
 
 270 with his fellow come together with you until they be 
 
 reconciled, that our sacrifice be not defiled. For this 
 
 is that which was spoken by the Lord, In every place 
 
 reappears in ps.-Ignat. Trail. 6, ού -χριστίανοί άλλα χριστέμττοροι. 
 Notice the use of "Christian" in a good sense in the Teachi7tg•, which 
 however is no proof that it had ceased to be used as a term of reproach 
 by those without (i Pet. iv. 16). 
 
 272 place and time\ This reading of the Didache'xa. Mai. i. 11 is 
 unique. Neither in the original nor in later patristic citations of it is 
 there any mention of time ; while the Targum (omitting place) reads 
 "ID p^y 7D31, "And at every time that ye do my pleasure I will 
 receive your prayer, and my great name shall be sanctified at your 
 hands, and your prayers shall be as a pure offering before me...," as a 
 paraphrase of, 'ID "iDpD DIptD 7DD1. Notice in the Book of Common 
 Prayer : "It is very meet, right, and our bounden duty, that we should 
 at all times, and in all places, give thanks unto Thee." 
 
THE TWELVE APOSTLES. 1 35 
 
 and time offer me a pure sacrifice ; For I am a great 
 King, saith the Lord, and my name wonderful among 
 tJie Gentiles. 
 
 V f<5^ 
 
 Elect therefore unto yourselves bishops and deacons Chap, 
 worthy of the Lord ; men meek and not loving money, 
 and truthful and approved ; for unto you do they too 
 minister the ministry of the prophets and teachers. 
 
 280 Despise them not therefore ; for they are they that 
 are set in honour among you with the prophets and 
 teachers. And reprove ye one another, not in wrath 
 but in peace, as ye have it in the Gospel. And with 
 any that erreth against his brother let none speak, 
 nor let him hear a word from you, until he repent. 
 And your prayers and alms and all that ye do, so do 
 as ye have it in the Gospel of our Lord. 
 
 Watch for your life. Let your lamps be not CI^P• 
 quenched, nor the girdle of your loins loosed, but be 
 
 290 ye ready; for ye know not the hour wherein our 
 
 276 Elect\ Look ye out men of good report, whom we may appoint 
 (Acts vi. 3). According to Clem. R. 42—4, the apostles preached 
 round about the country and the ΙθΛνη5, and appointed their firstfruits 
 to be bishops and deacons ; and they made permanent provision for 
 the appointment of other "approved" men in succession to these, 
 συΡΐυδοκησάση$ τψ έκκΚησία^ ττάσηί. 
 
 28ο Despise thevi not\ Let no man despise thee (Tit. ii. 15). 
 Compare Matt. xiii. 57. Clem. R. 44 contains a practical comment on 
 this : "Them therefore that were appointed by (the apostles) or after- 
 wards by other persons of repute, with the consent of the whole church, 
 ...we deem to have been wrongfully cast out from their ministry. For 
 it is no small sin to us, if we cast out such as have blamelessly and 
 holily offered the oblations (δώρα) of the episcopate." 
 
 281 set in hoiiotirl τετιμημένοι. "For we see that ye have re- 
 moved some that were honourably doing their duty, έκ τηί άμέμπτωί 
 αύτοΓϊ τετιμημ^νη$ XeiTOVpyias" (Clem. R. 44). 
 
136 THE TEACHING OK THE TWELVE APOSTLES. 
 
 Lord Cometh. Be ye oftentimes gathered together, 
 seeking the things pertaining to your souls; for the 
 whole time of your faith shall not profit you, if at the 
 last season ye be not perfected. For in the last days 
 the false prophets and corrupters shall be multiplied, 
 and the sheep shall be turned to wolves, and love 
 shall be turned to hate. For when iniquity increaseth, 
 they shall hate and persecute and deliver up one 
 another. And then shall the deceiver of the world 
 
 300 appear, as Son of God ; and he shall do signs and 
 wonders, and the earth shall be delivered into his 
 hands ; and he shall do unlawful things, which have 
 never been from everlasting. Then shall mankind 
 come into the furnace of trial, and many shall be 
 offended and perish ; but they that endure in their 
 faith shall be saved by the very curse. 
 
 And then shall appear the signs of the truth : 
 The first the sign of a cross spread out in heaven ; 
 next the sign of the voice of a trumpet ; and the 
 
 310 third a resurrection of the dead : yet not of all, but as 
 it is said, The Lord shall come and all his saints with 
 him. Then shall the world see the Lord coming 
 upon the clouds of heaven. 
 
 On the many grains united in the κλάσμα, (p. 71), see the passage 
 cited from Cyprian in StudiaBiblica p. 95 (Oxford 1885) : " Nam quando 
 Dominus corpus suum panem vocat de multorum granorum adunatione 
 congestum, populum nostrum quem portabat indicat adunatum : et 
 quando sanguinem suum vinum appellat de botruis atque acinis 
 plurimis expressum atque in unum coactum, gregem item nostinim 
 significat commixtione adunatae multitudinis copulatum." Compare 
 Fragm. iv. of Papias (ed. Routh). 
 
 CAMBRIDGE PRINTED BY C. J. CLAY M.A. AND SON AT THE UNIVERSITY PRESS 
 
BW245 .Z7T23 
 
 The teaching of the twelve apostles 
 
 Princeton Theological Seminary-Speer Library 
 
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