The Didache: Chapter II – The Do Not’s

2:1 The second commandment of the teaching is this:

2:2 Do not commit murder; do not commit adultery; do not corrupt boys; do not have illicit sex; do not steal; do not practice magic; do not practice witchcraft; you shall not murder a child, whether it be born or unborn. Do not covet the things of your neighbor.
2:3 Do not swear or bear false witness. Do not speak evil of others; do not bear grudges.
2:4 You should not be double-minded or double-tongued, for a double-tongue is a deadly snare.
2:5 Your speech should not be false nor empty, but fulfilled by action.
2:6 Do not be covetous, or greedy, or hypocritical, or malicious, or arrogant. Do not have designs against your neighbor.
2:7 Hate no one; correct some, pray for others, and some you should love more than your own life.

If chapter one focused on the teachings at the Mt. of Olivet, then Chapter 2 goes even deeper into that teaching. As discussed, the teaching of Christ in Matthew 5-7 is a reinterpretation of the Torah – or rather a better interpretation. But in Chapter 2, the authors do more than reiterate Matthew 5-7, they reiterate the Torah and the Ten Commandments. It is important that the authors make it clear to the early church that the Law of God – as taught correctly by Christ – is not only still valid but is integral to the Christian life and practice. 

            This mentality and teaching will be important in defending against a heresy that will arise in the early second century called Marcionism. Marcion was excommunicated from the church in 144 AD for teaching that the God of the Old Testament and of Israel is a different God than Christ and that the teachings of Paul are supreme to that of the other Apostles and the OT. He advocated the idea of axing the OT, the catholic epistles, and even some Gospels from Holy Scriptures; this is a very popular movement today. Would-be heretics certainly have short memories. The OT, much like John the Baptist (forerunner), sets the scene and points to the coming Christ. The most simple laws given by God in the OT – do not commit murder, do not steel, do not have designs against your neighbor – are the moral framework of not just Israel but of  the follower of Christ. Even the common man recognizes that these are woven into the human moral psyche; these laws are not to be disregarded by the Christian.

             

               The last thing I would like to point out in this section is 2:5. Even the laws given by God in the OT should not leave us frightened into inaction, but rather should spring us into action. Just like meditating on one’s own sins and keeping them in the forefront of our thoughts should bring us to repentance and a love for God’s mercy (thinking of the King & Prophet David), remembering the laws of God (and of natural law) should help us be vigilant against our sins and our conscience. Do what you say, and say what you mean.

The Didache: Chapter I – The Two Ways / The New Moses

1:1  There are two ways, one of life and one of death! and there is a great difference between the two ways.

1:2 The way of life is this: First, you shall love God who made you. And second, love your neighbor as yourself, and do not do to another what you would not want done to you.
1:3 The meaning of these sayings is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there for loving those who love you? Do not the heathens do the same? But you should love those who hate you, and then you shall have no enemies.
1:4 Abstain from fleshly and bodily lusts: If someone strikes your right cheek, turn the other also, and be perfect. If someone forces you to go one mile, go two. If someone takes your cloak, give also your coat. If someone takes from you what is yours, don't ask for it back. You really cannot.
1:5 Give to every one who asks you, and don't ask for it back. The Father wants his blessings shared. Happy is the giver who lives according to this rule, for that one is guiltless. But the receiver must beware; for if one receives who has need, he is guiltless, but if one receives not having need, he shall stand trial, answering why he received and for what use. If he is found guilty he shall not escape until he pays back the last penny.
1:6 However, concerning this, there is a saying: "Let your alms sweat in your hands until you know to whom to give them."

            The beginning chapter to the work is – quite simply put – an attempt by the authors (very possibly the Apostles of Christ) to teach what was taught to them by Christ on the mount called Olivet in the Gospel of Matthew chapters 5-7. This section of Gospel text is quite possibly one of the most famous of teaching to come out of the Gospels. It is on Mt. Olivet that Christ shows himself (as Matthew continually portrays Christ) as the New Moses, the New Lawgiver. In those three chapters Christ takes the Law of God given to the people by God through Moses and gives the people listening a more accurate interpretation/commentary as to the meaning of the Law of God. At that time, only the Priest’s could teach the people what the Law “meant.” I might add that they did not do a very faithful job, or else Christ would not have needed to provide clarity. At the end of the teaching in chapter 7 the scriptures state,

“the people were astonished at His teaching, ²⁹ for He taught them as one having authority, and not as the scribes.” (NKJV).

This event on the Mt. of Olivet shook the Jewish world. Who was this Jesus, and why is he teaching us the Law like this? It almost seems like a completely new teaching to the people after listening to the failing scribes and priests for so long, but He was in-fact RE-teaching them the Law that was given to them.

            In the first portion of the Didache, the authors are starting with this teaching because they felt it was foundational for the Christian faith – and they would be correct. Our goal as Christians is to love God and to love the people around us. Both must be a constant working out in the heart of the Christian, for you cannot have one without the other. In 1:3 the authors try to commentate or explain what these words of Christ meant (as is the case with the majority of this work). What is interesting is that they use a different part of the Teaching from Olivet to explain this passage. This could very well be one of the earliest examples of using the Scriptures to explain itself – a very useful and popular exegetical method followed by early church fathers and modern Evangelicals alike. Some would say that loving your fellow man can be more difficult than loving God. I think that the rest of the first chapter supports this; they begin with the question, ‘How on earth do I love my neighbor?’ A seemingly impossible task. The answer: bless those who curse you, pray for your enemies, and fast for those who persecute you, give generously to those in need.

            A very interesting admonition is given at the very end of chapter 1. This type of advice of alms giving was very common in both Jewish and early Christian practical living. It teaches to be wise about who you give alms too. It echoes the teaching in the Septuagint book of Sirach 12,

“(1) When you will do good know to whom you do it; so shall you be thanked for your benefits. (2) Do good to the godly man, and you shall find a recompense; and if not from him, yet from the most High. (3) There can no good come to him that is always occupied in evil, nor to him that gives no alms. (4) Give to the godly man, and help not a sinner. (5) Do well to him that is lowly, but give not to the ungodly: hold back your bread, and give it not to him, lest he overmaster you thereby: for else you shall receive twice as much evil for all the good you shall have done to him.” Sirach 12:1-5