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The Teaching of the Twelve Apostles
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Introductory Notice To The Teaching of the Twelve Apostles.
[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.
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