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The Teaching of the Twelve Apostles
Introductory Notice To The Teaching of the Twelve Apostles.
[2357] The reader has observed that all my notes, except the “General Notes,” are bracketed when they illustrate any other text except that of my own original prefaces, elucidations, etc. This rule will apply to Professor Riddle’s work, as well as to that of the Edinburgh translator’s.
section 1.—the discovery of the codex, and its contents.
[2358] See New-York Independent, July 31, 1884.
[2359] See this volume, infra, the Second Epistle of Clement, so called.
section 2.—publication of the discovered works: the effect.
[2360] See Bibliography at the close of vol. viii., this series.
section 3.—contents of teaching, and relation to other works.
[2361] The Church Order is to be distinguished from the Ethiopic collection of Apostolic canons; see Introductory Notice to Apostolic Constitutions.
[2362] Compare the detailed discussions of Harnack, Holtzmann, Warfield, and most recently McGiffert, Andover Review, vol. v. pp. 430–442.
section 5.—time and place of composition.
[2363] For the various dates, see p. 375.
[2364] [Note this mark of a possibly corrupted source.]
[2365] [See Apostolic Fathers, passim.]
[2366] [Compare Rev. ii. 2 and 9.]
[2367] [In obscure regions such an admission is clearly consistent with apostolic experience. Compare 1 Cor. iv. 16, 17, xi. 34; Gal. iv. 9.]
[2368] [Compare 1 John iv. 1; Titus i. 10.]
The Lord’s Teaching Through the Twelve Apostles to the Nations.
[2369] The longer title is supposed to be the original one; the shorter, a popular abridgment. The latter has no real connection with Acts ii. 42. Many hold that the term “nations” (or “Gentiles”) points to a Jewish Christian as the author (so Bryennios), though this is denied by others (so Brown). A similar diversity of opinion exists as to the class of readers; but, if the early date is accepted, the more probable theory is, that the first part at least of the manual was for the instruction of catechumens of Gentile birth (so Bryennios, Schaff). Others extend it to Gentile Christians.
Chapter I.—The Two Ways; The First Commandment.
[2370] This phrase connects the book with the Duæ Viæ; see Introductory Notice. Barnabas has “light” and “darkness” for “life” and “death.”
[2371] Deut. xxx. 15, 19; Jer. xxi. 8; Matt. vii. 13, 1414
[2372] Comp. Deut. vi. 5, which is fully cited in Apostolic Constitutions, vii. 2, though the verb here is more exactly cited from LXX.
[2373] Lev. xix. 18; Matt. xxii. 37, 39. Comp. Mark xii. 30, 3131
[2374] Comp. Tobit iv. 15; and Matt. vii. 12; Luke vi. 31
[2375] These Old-Testament commands are thus taught by the Lord.
[2376] Matt. v. 44. But the last clause is added, and is of unknown origin; not found in Apostolic Constitutions
[2377] Matt. v. 46, 47; Luke vi. 32. The two passages are combined.
[2378] So Apostolic Constitutions. Comp. 1 Pet. iii. 13
[2379] 1 Pet. ii. 11. The Codex has σωματικῶν, “bodily;” but editors correct to κοσμικῶν
[2380] Matt. v. 39; Luke vi. 29.
[2382] Matt. v. 40; Luke vi. 29
[2383] Luke vi. 30. The last clause is a peculiar addition: “art not able,” since thou art a Christian; otherwise it is a commonplace observation.
[2384] Luke vi. 30. The rest of the sentence is explained by the parallel passage in Apostolic Constitutions, which cites Matt. v. 45.
[2385] Bryennios finds a parallel (or citation) in Hermas, Commandment Second, p. 20, vol. i. Ante-Nicene Fathers. The remainder of this chapter has no parallel in Apostolic Constitutions.
[2386] Gr. ἐν συνοχῇ. Probably = imprisonment; see next clause.
[2388] Codex: ιδροτάτω, which in this connection is unintelligible. Bryennios corrects into ιδροσάτω, rendered as above. There are various other conjectural emendations. The verse probably forbids indiscriminate charity, pointing to an early abuse of Christian liberality.
Chapter II.—The Second Commandment: Gross Sin Forbidden.
[2389] The chapter, except this opening sentence and part of verse 7, is found in Apostolic Constitutions, vii. 2–5; but the precepts are separated and enlarged upon.
[2391] Or, “corrupt boys,” as in the version of Apostolic Constitutions.
[2393] Comp. Ex. xxi. 22, 23. The Codex reads γεννηθέντα, which Schaff renders “the new-born child.” Bryennios substitutes γεννηθέν, which is accepted by most editors, and rendered as above.
[2397] Rendered “nor shalt thou be mindful of injuries” in version of Apostolic Constitutions.
[2398] So Barnabas, xix.
[2399] Verse 5, except the first clause, occurs only here.
[2400] Latter half of verse 6 in Barnabas, xix.
[2401] Lev. xix. 17; Apostolic Constitutions.
[2402] Or, “soul.” The last part of the clause is found in Barnabas; but “and concerning some…pray, and some” has no parallel. An interesting verse in its literary history.
Chapter III.—Other Sins Forbidden.
[2403] About one-half of the matter of this chapter is to be found, in well-nigh the same order, scattered through Apostolic Constitutions, vii. 6 –8. The precepts are aimed at minor sins, and require no particular comment. This chapter has the largest number of Greek words not found in the New Testament.
[2404] The address “my child” does not occur in the parallel passages.
[2406] Isa. lxvi. 2, 5; Apostolic Constitutions, vii. 8.
[2407] Comp. Luke xviii. 14.
[2408] Ecclus. ii. 4. So Bryennios. Comp. last part of Apostolic Constitutions vii. 8.
[2409] This chapter, with the exception of a few clauses and words, is found in Apostolic Constitutions, vii. 9–17. There are verbal variations, but the order is exact. In Barnabas not so much of the matter is found. There is, however, even greater verbal agreement in many cases, though the order is quite different. Two important clauses (verses 8, 14) find an exact parallel only in Barnabas. One phrase is peculiar to the Teaching; see ver. 14.
[2410] Comp. Heb. xiii. 7. In Apostolic Constitutions there is a transposition of words.
[2411] Schaff: “The Lordship is spoken of.” Apostolic Constitutions, “where the doctrine concerning God is,” etc.
[2412] Or, “acquiesce in” (Apostolic Constitutions).
[2413] Some read ποιήσεις, “make,” as in Apostolic Constitutions and Barnabas, instead of ποθήσεις, Codex.
[2414] Comp. Ecclus. i. 28. The verse occurs in Barnabas; and in Apostolic Constitutions “in thy prayer” is inserted, which is probably the sense here.
[2415] Ecclus. iv. 31. The Greek word συσπῶν occurs here and in Barnabas, but not in Apostolic Constitutions.
[2416] Apostolic Constitutions adds, in explanation, Prov. xvi. 6.
[2417] Comp. Acts iv. 32; Rom. xv. 27. The latter half of the verse is in Barnabas (not in Apostolic Constitutions), but with the substitution of “incorruptible” and “corruptible.”
[2418] Comp. Eph. vi. 4.
[2419] Comp. Eph. vi. 9; Col. iv. 1.
[2420] Codex reads “our;” editors correct to “your. ”
[2421] Comp. Eph. vi. 5; Col. iii. 22.
[2423] “In the congregation;” i.e., assembly of believers. This phrase is omitted in both Barnabas and Apostolic Constitutions. Comp. Jas. v. 16.
[2424] Or, “to thy place of prayer” (Schaff).
[2425] So Barnabas; but Apostolic Constitutions, “in the day of thy bitterness.”
[2426] So Apostolic Constitutions; but Barnabas, “the way of light.” See note on chap. i. 1.
[2427] This chapter finds nearly exact parallels in Barnabas, xx., and Apostolic Constitutions, vii. 18, but with curious variations.
[2428] Barnabas has “darkness,” but afterwards “way of eternal death.”
[2429] Not in Apostolic Constitutions, and no exact parallel in Barnabas.
[2430] Of the twenty-two sins named in this verse, Barnabas gives fourteen, in differing order, and in the singular; Apostolic Constitutions gives all but one (υψος, “loftiness” “haughtiness”), in the same order, and with the same change from plural to singular.
[2431] This verse appears almost word for word in Barnabas, with two additional clauses.
[2432] The Apostolic Constitutions give a parallel from this point; verbally exact from the phrase, “not for that which is good.”
[2433] The word πανθαμαρτητοι occurs only here, and in the parallel passage in Barnabas (rendered in this edition “who are in every respect transgressors,” vol. i. p. 149), and in Apostolic Constitutions (rendered “full of sin”). A similar term occurs in the recently recovered portion of 2 Clement, xviii., where Bishop Lightfoot renders, as above, “an utter sinner.”
[2434] Found verbatim in Apostolic Constitutions, not in Barnabas: with the latter there is no further parallel, except a few phrases in chap. xvi. 2, 3 (which see).
Chapter VI.—Against False Teachers, and Food Offered to Idols.
[2435] Of this chapter, two phrases and one entire clause are found in Apostolic Constitutions, vii. 19–21.
[2436] Comp. Matt. xxiv . 4 (Greek); Revised Version, “lead you astray:” Apostolic Constitutions, vii. 19.
[2437] Or, “the whole yoke.” Those who accept the Jewish-Christian authorship refer this to the ceremonial law. It seems quite as likely to mean ascetic regulations. Of these there are many traces, even in the New-Testament churches.
[2438] Apostolic Constitutions, vii. 20, begins with a similar phrase, but is explicitly against asceticism in this respect. The precepts here do not indicate any such spirit as that opposed by Paul.
[2439] Comp. Acts xv. 20, 29; 1 Cor. viii. 4, etc., x. 18, etc. (Rom. xiv. 20 refers to ascetic abstinence.) This prohibition had a necessary permanence; comp. Apostolic Constitutions, vii. 21.
[2440] Comp. the same phrase in 2 Clement, iii. This chapter closes the first part of the Teaching, that supposed to be intended for catechumens. The absence of doctrinal statement does not necessarily prove the existence of a circle of Gentile Christians where the Pauline theology was unknown. If such a circle existed, emphasizing the ethical side of Christianity to the exclusion of its doctrinal basis, it disappeared very soon. From the nature of the case, that kind of Christianity is intellectually weak and necessarily short-lived.
Chapter VII.—Concerning Baptism.
[2441] Verse 1 is found, well-nigh entire, in Apostolic Constitutions vii. 22, but besides this only a few words of verses 2 and 4. The chapter has naturally called out much discussion as to the mode of baptism.
[2442] [Elucidation I.]
[2444] Probably running water.
[2445] The previous verses point to immersion; this permits pouring in certain cases, which indicates that this mode was not unknown. The trine application of the water, and its being poured on the head, are both significant.
[2446] The fasting of the baptized is enjoined in Apostolic Constitutions, but that of the baptizer (and others) is peculiar to this document.
Chapter VIII.—Concerning Fasting and Prayer (the Lord’s Prayer).
[2447] The entire chapter is found almost verbatim in Apostolic Constitutions, vii. 23, 24.
[2448] Comp. Matt. vi. 16.
[2449] The reasons for fasting on Wednesday and Friday are given in Apostolic Constitutions (the days of betrayal and of burial). Monday and Thursday were the Jewish fast-days. The word “Preparation” (day before the Jewish sabbath) occurs in Matt. xxvii. 62, etc., and for some time retained a place in Christian literature.
[2450] Matt. vi. 5, 9:9–13. This form of the Lord’s Prayer is evidently cited from Matthew, not from Luke. The textual variations are slight. The citation is of importance as proving that the writer used this Gospel, and that the liturgical use of the Lord’s Prayer was common.
[2451] On this phrase, comp. Revised Version, Matt. vi. 11; Luke xi. 3 (text, margin, and American appendix).
[2452] The variation in the form of the doxology confirms the judgment of textual criticism, which omits it in Matt. vi. 13. All early liturgical literature tends in the same direction; comp. Apostolic Constitutions, vii. 24.
[2453] This is in accordance with Jewish usage. Dan. vi. 10; Ps. lv. 17. Comp. Acts iii. 1, x. 9.
Chapter IX.—The Thanksgiving (Eucharist).
[2454] The eucharistic prayers of this and the following chapter are only partially reproduced in Apostolic Constitutions, vii. 25, 26; that of verse 2 has no parallel.
[2455] This is a variation from the order of the New Testament and of all liturgies: probably this led to its omission in Apostolic Constitutions. The word “for” may be substituted for “concerning” here and in verse 3. [Possibly a response for recipients.]
[2456] Peculiar to this passage, but derived from a common scriptural figure and from the paschal formula. Comp. especially John xv. 1; Matt. xxvi. 29; Mark xiv. 25.
[2457] The word κλάσμα is found in the accounts of the feeding of the multitude (Matt. xiv. 20, xv. 37, and parallels); it was naturally applied to the broken bread of the Eucharist.
[2458] This reference to “hills,” or “mountains,” is used as an argument against the Egyptian origin of the Teaching.
[2459] This part of the verse is found in Apostolic Constitutions. Schaff properly calls attention to the distinction here made between “Thy Church” and “Thy kingdom.”
Chapter X.—Prayer After Communion.
[2461] This post-communion thanksgiving is f ound in Apostolic Constitutions, vii. 26, but with many omissions, alterations, and additions. Still, the correspondence in thought and language is very remarkable. Schaff cites a similar prayer at the Passover (after the Hallel cup).
[2462] “After the participation” (Apostolic Constitutions) points to a distinct Eucharistic service. Here the Lord’s Supper is evidently connected with the Agape [a noteworthy suggestion]; comp. 1 Cor. xi. 20-22, 33. This is an evidence of early date; comp. Justin Martyr, Apol. i. chaps. 64–66, where the Lord’s Supper is shown to be distinct (Ante-Nicene Fathers, i. pp. 185, 186).
[2463] This last clause has no parallel in Apostolic Constitutions, and points to an earlier and more spiritual conception of the Eucharist. Verse 4 also is peculiar to this passage.
[2464] The above rendering follows Bryennios; that of Harnack (formerly accepted by Hall and Napier) is: “Gather it, sanctified, from the four winds, into Thy kingdom,” etc. The phrase “from the four winds” recalls Matt. xxiv. 31.
[2465] This is peculiar; but comp. 1 Cor. vii. 31 for the last clause.
[2466] The Codex reads τῷ ὺεῷ, which Bryennios alters to τῷ ὺιῷ. The former is the more difficult reading, and is defended by Harnack.
[2467] This exhortation indicates a mixed assembly; comp. Apostolic Constitutions. [If so, it belongs to the Agape.]
[2468] Cor. xvi. 22, Revised Version, margin: “That is, our Lord cometh.” Comp. Rev. xxii. 20.
[2469] A limitation as compared with 1 Cor. Xiv. 29, 31, and yet indicating a combination of extemporaneous devotion with the liturgical form. The verse prepares the way for the next chapter.
Chapter XI.—Concerning Teachers, Apostles, and Prophets.
[2470] The Apostolic Constitutions (vii. 27) present scarcely any parallel to this chapter, which points to an earlier period, when ecclesiastical polity was less developed, and the travelling “Apostles” and “Prophets” here spoken of were numerous. [Elucidation II.]
[2471] This refers to all teachers, more fully described afterwards.
[2472] Lit. “being turned:” i.e. turned from the truth, perverted.
[2473] Matt. x. 40. The mention of apostles here has caused much discussion, but there are many indications that travelling evangelists were thus termed for some time after the apostolic age. Bishop Lightfoot has shown, that, even in the New Testament, a looser use of the term applied it to others than the Twelve. Comp. Rom. xvi. 7; 1 Cor. xv. 5, 7 (?); Gal. i. 19; 1 Thess. ii. 6: also, as applied to Barnabas, Acts xiv. 4, 14.
[2474] Reach a place where he can lodge.
[2475] Under the influence of the charismatic gift spoken of in 1 Cor. xii. 3, xiv. 2. Another indication of an early date.
[2476] Probably a reference to the sin against the Holy Spirit. Matt. xii. 31, 32; Mark iii. 29, 30.
[2477] Probably a love-feast, commanded by the prophet in his peculiar utterance.
[2478] ἀληθινός, “genuine.”
[2479] ποιῶν εἰς μυστήριον κοσμικὸν ἐκκλησίας, “working unto a worldly mystery of (the) Church,” or “making assemblies for a worldly mystery.” Either rendering is grammatical: neither is very intelligible. The paraphrase in the above version presents one leading view of this difficult passage: the mystery is the Church, and a worldly one, because the Church is in the world. The other leading view joins ἐκκλησίας (as accusative) with ποιῶν, “making assemblies for a worldly mystery.” So Bryennios, who regards the worldly mystery as a symbolical act of the prophet. Others suggest, as the mystery for which the assemblies are called, revelation of future events, celibacy, the Eucharist, the ceremonial law. It seems, at all events, to point to incipient fanaticism on the part of the prophets of those days. [Elucidation III.] This was likely to take the form either of asceticism or of extravagant predictions and mystical fancies about the Church in the world. Did we know the place and the time more accurately, we might decide which was meant. This caution was evidently needed: Let God judge such extravagances.
Chapter XII.—Reception of Christians.
[2480] Verse 1 is almost identical with the beginning of Apostolic Constitutions, vii. 28; the remaining verses have no parallel.
[2481] All professed Christians are meant.
[2482] Comp. 2 Thess. iii. 10.
[2483] The term occurs only here in the Teaching.
[2484] “Christ-trafficker.” The abuse of Christian fellowship and hospitality naturally followed the remarkable extension of Christianity. This expressive term was coined to designate the class of idlers who would make gain out of their professed Christianity. It occurs in the longer form of the Ignatian Epistles (Trallians, vi.) and in literature of the fourth century.
Chapter XIII.—Support of Prophets.
[2485] A large part of this chapter is found in Apostolic Constitutions, vii. 28, 29, but with modifications and additions indicating a later date.
[2486] “Who will settle among you” (Hitchcock and Brown). The itinerant prophets might become stationary, we infer. Chaps. xi.-xv. point to a movement from an itinerant and extraordinary ministry to a more settled one.
[2487] Lit., “nourishment,” “food.”
[2488] Matt. x. 10; comp. Luke x. 7.
[2489] This phrase, indicating a sacerdotal view of the ministry, seems to point to a later date than that claimed for the Teaching. Some regard it as an interpolation: others take it in a figurative sense. In Apostolic Constitutions the sacerdotal view is more marked. [1 Pet. ii. 9. If the plebs = “priests,” prophets = “high priests.”] Here the term is restricted to the prophets: compare Schaff in loco.
Chapter XIV.—Christian Assembly on the Lord’s Day.
[2490] Verses 1 and 3 are given substantially in Apostolic Constitutions, vii. 30. This chapter would seem to belong more properly before chap. viii.; but the same order of topics is followed in Apostolic Constitutions,—a remarkable proof of literary connection.
[2491] Comp. Rev. i. 10. Here the full form is κατὰ κυριακὴν δὲ Κυρίον. If the early date is allowed, this verse confirms the view that from the first the Lord’s Day was observed, and that, too, by a eucharistic celebration.
[2492] Comp chap. iv. 14. No parallel in Apostolic Constitutions.
[2493] On this spiritual sense of “sacrifice,” comp. Rom. xii. 1; Phil. ii. 17; Heb. xiii. 15; 1 Pet. ii. 5.
[2494] “That hath the (or, any) dispute” (ἀμφιβολίαν); comp. Matt. v. 23, 24.
[2495] [See Mal. i. 11. See Irenæus, cap. xvii. 5, vol. i. p. 484.]
[2496] Mal. i. 11, 14. Quoted in Apostolic Constitutions and by several Ante-Nicene Fathers, with the same reference to the Eucharist.
Chapter XV.—Bishops and Deacons; Christian Reproof.
[2497] The larger part of verse 1, and a clause from verses 2, 3, respectively, are found in Apostolic Constitutions, vii. 31. Verses 1, 2, both in the use of terms and in the Church polity indicated, point to an early date: (1) There are evident marks of a transition from extraordinary to ordinary ministers. (2) The distinction between bishops and elders does not appear [1 Pet. v. 1. Vol. i. p. 16, this series], and yet it is found in Ignatius. (3) The word χειροτονέω is here used in the sense of “elect” or “appoint” (by show of hands), and not in that of “ordain” (by laying on of hands). The former is the New Testament sense (Acts xiv. 23; 2 Cor. viii. 19), also in Ignatius; the latter sense is found in Apostolic Canons, i. (4) The choice by the people also indicates an early period.
[2498] Comp. 1 Tim. iii. 4.
[2499] Or, “ministry.” This clause and the following verse indicate that the extraordinary ministers were as yet more highly regarded.
[2500] Comp. Matt. xviii. 15-17.
[2501] The word ἀστοχέω, occurring here, means “to miss the mark;” in New Testament, “to err” or, “swerve.” See 1 Tim. i. 6, vi. 21; 2 Tim. ii. 18.
[2502] The reference here is probably to the Sermon on the Mount: Matt. v.vii., especially to chap. vi.
Chapter XVI.—Watchfulness; The Coming of the Lord.
[2503] The resemblance between this chapter and Apostolic Constitutions, vii. 31, 32, is mainly in order of topics and in the identity of some phrases and terms. Verses 3 and 4 (to the word “world-deceiver”) are reproduced almost verbatim. That the writer of the Teaching used Matt. xxiv. is extremely probable, but the connection of Apostolic Constitutions, with this passage is evident. In Barnabas, iv., there are a few corresponding phrases.
[2504] Or, “over your life;” the clause occurs verbatim in Apostolic Constitutions.
[2505] Comp. Luke xii. 35, which is exactly cited in Apostolic Constitutions.
[2507] Here Barnabas, iv., furnishes a parallel.
[2508] This reference to the last days as present or impending is an evidence of early date; comp. Barnabas, iv., and many passages in the New Testament. The mistake has been in measuring God’s prophetic chronology by our mathematical standard of years.
[2509] Comp. Matt. xxiv. 11, 12.
[2510] Comp. Matt. xxiv. 10.
[2511] ὁ κοσμοπλάνος, found only here and in Apostolic Constitutions, vii. 32. Comp. 2 Thess. ii. 3-4, 8; Rev. xii. 9.
[2512] Not found in Apostolic Constitutions. The expression plainly implies the belief that Jesus Christ was Son of God.
[2513] Comp. Matt. xxiv. 24. The rest of the verse has no parallel.
[2514] Comp. 1 Pet. iv. 12. where πύρωσις also occurs.
[2515] Comp. Matt x. 22 and similar passages; none of them directly cited here.
[2516] ὑπ’ αὐτοῦ τοῦ καταθέματος, “from under the curse itself:” namely, that which has just been described. Bryennios and others render “by the curse Himself;” that is, Christ, whom they were tempted to revile. All other interpretations either rest on textual emendations or are open to grammatical objections. Of the two given above, that of Hall and Napier seems preferable.
[2517] “Truth” might refer to Christ Himself, but the personal advent is spoken of in verse 8; it is better, then, to refer it to the truth respecting the parousia held by the early Christians. For this belief they were mocked, and hence dwelt upon it and the prophecies respecting it. The verse is probably based upon Matt. xxiv. 30, 31; but some find here, as in verse 4, an allusion to Paul’s eschatological statements in the Epistles to the Thessalonians.
[2518] Professor Hall now prefers to render ἐκπετάσεως, “outspreading,” instead of “unrolling,” as in his version originally. Hitchcock and Brown, Schaff, and others, prefer “opening;” that is, the apparent o pening in heaven through which the Lord will descend. “Outspreading” is usually explained (so Professor Hall) as meaning the expanded sign of the cross in the heavens, the patristic interpretation of Matt. xxiv. 30. Bryennios and Farrar refer it to the flying forth of the saints to meet the Lord. There are other interpretations based on textual emendations. As the word is very rare, it is difficult to determine the exact sense. “Opening” seems lexically allowable and otherwise free from objection.
[2519] Zech. xiv. 5. This citation is given substantially in Apostolic Constitutions. As here used, it seems to point to the first resurrection. Comp. 1 Thess. iv. 17; 1 Cor. xv. 23; Rev. xx. 5. Probably it is based upon the Pauline eschatology rather than upon that of the Apocalypse. At all events, there is no allusion to the millennial statement of the latter. Since there was in the early Church, in connection with the expectation of the speedy coming of Christ, a marked tendency to Chiliasm, the silence respecting the millennium may indicate that the writer was not acquainted with the Apocalypse. This inference is allowable, however, only on the assumption of the early date of the Teaching.
[2520] Comp. Matt. xxiv. 30. The conclusion is abrupt, and in Apostolic Constitutions the New-Testament doctrine of future punishment and reward is added. The absence of all reference to the destruction of Jerusalem would indicate that some time had elapsed since that event. An interval of from thirty to sixty years may well be claimed.
[2521] P. 371, supra.
[2522] 2 Pet. ii.13. Compare 1 John iv. 1.
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