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