t Here one may observe that vi. 3 represents the spirit of the concordat of Ac 1520.28f, now seemingly applied with larger liberty for the individual conscience.
§ Note the tendency to modify it as time goes on, whether into Doctrine (de Aleatoribus, iv.) or Aducxario, the title of a work which was meant to supersede our Didache, at least as regards its ecclesiastical parts.
As the enlargement of contents consisted mainly in the addition of matter distinctively Christian in character, the Teaching or Doctrine was now re- ferred, no longer to ‘the Lord’ God, but to ‘the Lord’ Christ, the special source of His Apostles’ teaching. Thus would arise the title ‘Teaching of the Lord, through the Twelve Apostles, to the Gentiles.’
(d) Its exact contents. —But while, no doubt, this enlarged Didache from the first contained the bulk of chs. vii.-xvi., did it contain all or any of the precepts now found in Did. i. 3-1. 1?
(1) Did. i, 3°-ii. 1 reads as follows :—
i. 3: ‘Bless them that curse you, and pray for your enemies, but fast for them that persecute you. For what thank is there, if ye love them that love you? Do not even the Gentiles the same? But love ye them that hate you, and ye shall not have an enemy.
4: ‘Abstain (thou) from fleshly and bodily lusts. If any one give thee a blow on the right cheek, turn to him the other also, and thou shalt be perfect. If any one compel thee to go with him one mile, go with him twain. If any one take away thy cloak, give him thy coat also. If any one take from thee what is thine, ask it not back, for neither canst thou.
5: ‘Give to every one that asketh of thee, and ask not back ; for to all the Father wills that gifts be given from his own bounties. Blessed is he that giveth according to the command- ment; for he is guiltless. Woe to him that taketh ; for if, indeed, any one having need taketh, he shall be guiltless; but he that hath not need shall give account wherefore he took anything and for what purpose; and being put in restraint, shall be examined concerning his conduct, and shall not come out thence till he have paid the last farthing. Yea, too, concern- ing this very matter it hath been said, Let thine alms sweat into thine hands, till thou have learnt to whom to give.
ii. 1: ‘And the second commandment of the teaching is’—
The problem is a delicate one, and the evidence is earlier and fuller fori. 5 than for i. 3,4. Thus we have nothing in Hermas parallel to i. 3>-4, as Mand. ii. 4-6 is parallel to i. 5; and the same holds also for Clement of Alexandria, if not for Treneus.* Moreover, the phrase kara ri évrohqy (i. 5) occurs twice in xiv. 5, 7; so that it seems characteristic of the original compiler of the full work. Again, it is only what we should have ex-
ected if the mind which added vii.—xvi. should find something wanting in an exposition of love to God and one’s fellow which began with illus- tration of the negative form of the latter, without a word on its positive aspect. And when we look at the contents of the precepts for which we sup- pose him responsible, we find the one in which kara Thy évro\ny occurs to accord excellently with what we read in ix. 3. For there God’s gifts of food and drink to mankind at large are referred to, and a verb (éxaplow) is used which contains the special notion expressed by the word for ‘ gifts’ (xaplo- para) in our passage.
The closing paragraph of ch. i. is of such importance, both for the date of our Didache and for its use in later times, as to merit special notice. ‘But yet touching this topic, too, it hath been said, Let thy alms go on sweating into thine hands until thou perceive to whom to give’ (dAr% zoel wepi rovTov Du[D%] elpnras, Ldpurara 4 trenporivy vou Els THs KEIpEs Tov, MEN pls dy yvas ris O@s). The sense of this is doubtful. On the whole, it seems best to regard it as qualifying the idea of indiscrimi- nate giving suggested in the foregoing paragraph, which simply puts the onus on the person who asks and receives under false pretences. Here it is to be observed, as Dr. C. Taylor has shown,t that the limitation is not so much of what has been actually said (viz. that every one who asks is to receive, without question), as of what might hastily be inferred from it, viz. that there is no place for restraint and discrimination in giving. There is, in fact, the case where a man is ready to volunteer alms; and then he is right to hold his hand, and let the means of giving (gained by one’s sweat) go on gathering it in, until a fit recipient be found. But, whatever its meaning may be, this saying touched a very living question in ancient and medieval
* The relations of Hermas and Clement to our Didache are discussed below (p. 4464). As to Irenzus, the fragment (No. 10, ed. Harvey, ii. 477), &v @ av 715 Sivoeiro (var. Lec. Duveeros) 6D srossiv cos (var. lec.,.r0vs) TAncioy zo} ov (var. lec. (4%) roses, GAROTpIOS TS dyceans (rou) zuplov vomsobjreros, MAY well be an echo of Did. i. 5, read in its context as the fulfilment of the twofold law of love ini. 2.