Friday Scholarly Notes
9/6/24
Wilhite, Shawn J. (2019). "III: Didache 11.1-15.4." In The Didache: A Commentary. (229-248). Eugene, OR: Cascade Books. (Personal Library).
Wilhite identifies Didache 11.1-13.7 as containing "a generally incoherent message" (Wilhite 2019, p. 229). The people discussed are not very clearly identified, nor are their relationships with one another and with the community as a whole. However, Wilhite does see reasonably clear guidance on how to receive them, when to ignore them, and why some should be received. Those who teach the things found in the Two Ways narrative as presented in chapters 1-6, or possibly those who teach things found in Didache 1-10 are to be received. On the contrary, in 11.2 teachers who teach otherwise are not to be listened to. Wilhite takes this refusal to listen to extend further to refusing "lodging, food, and other provisions from the community" (Wilhite 2019, p. 230).
Wilhite takes the instructions for receiving or not receiving teachers to imply an authority in the Didachist. This teaching is presented as correct and must not be violated (Wilhite 2019, p. 230). Wilhite notes that this is consistent with the insistence on the specific teachings of the Two Ways made previously in 4.13.
In Didache 11.3-12 Wilhite notes that those referred to as teachers seem to be distinguished from apostles and prophets by the fact that teachers live in the community, while apostles and prophets are itinerant. He does not find a very precise difference between apostles and prophets (Wilhite 2019, p. 231). Wilhite is not convinced that the apostles and prophets are the same people, but takes them more likely to have a similar relationship to the community. In this passage, There are rules of conduct, cited in Didache 11.3, dependent on the "gospel," but the passage does not point to a specific source. The work of an apostle or prophet must be consistent with the gospel, though exactly what facet of the gospel this is remains unclear (Wilhite 2019, p. 232). Those who are received, as with the local teachers, are to be received "as the Lord." There is therefore implied authority.
The identification of a false prophet is described in more detail than a true prophet. In Didache 11.5 the person is not to stay very long, generally only one day, and possibly two (Wilhite 2019, p. 232). The prophet is not to ask for financial assistance (11.6). He simply asks for lodging, then plans to move along to the next location. The prophet is not to partake of a meal. "Even with purity and in the right way, prophets may still not request and partake of food" (Wilhite 2019, p. 232). Wilhite does not comment on whether this is a reference to a public meal gathering or if the itinerant prophet is also to refuse all nourishment. Finally, the prophet is not to live a life which is inconsistent with his teaching (Wilhite 2019, p. 233). Wilhite notes a difficulty in this passage in that the community is to be perceptive of who a true or false prophet is, however, in 11.7 the community is not to test or judge the prophets. Wilhite takes the prohibition against judging the prophet to be specifically related to speech which is recognized as "in the Spirit" rather than any normal speech. The prophet is given time to expose false teaching or conduct, but is not led through questioning. God is the one who judges the prophets (11.1) (Wilhite 2019, p. 234). Yet, a difficulty remains as the community is not to imitate the prophet, though the prophet is someone who should be emulated. The passage is simply opaque, as it is unclear both how to evaluate a prophet and what type of emulation is appropriate (Wilhite 2019, p. 235).
In Didache 12.1-5 traveling Christians are to be examined. Wilhite observes three primary ideas in this passage. First there is a welcome for a traveler. Second, assistance may be given. Third, it is necessary to evaluate those who would stay in the community. It is not clear who these travelers are. "The Didachist most likely has both Christian travelers in general and the prophets in particular in mind" (Wilhite 2019, p. 236). These people are traveling "in the name of the Lord" (Didache 12.1). All these people are to be evaluated, while in chapter eleven it was not appropriate to evaluate a prophet. These travelers could stay up to three days, as opposed to the two days of a prophet (Wilhite 2019, p. 237). And if the traveler does stay, the role is not the same as that of a prophet.
If the traveler is simply passing through, the community is to extend whatever hospitality is possible. If the traveler stays for a little while, there is also an expectation of hospitality. If the traveler wishes to stay permanently and has a craft of some sort, it can be practiced in the community. If the traveler is not skilled in some way, the community can seek out some way for the traveler to be a productive member of society (Wilhite 2019, p. 237). The important element is that the person who comes to the community should live as a Christian and not be idle. Those who wish to be idle (Didache 12.5) are apparently attempting to profit from the association with Christ. The community is to beware of this group.
Didache 13.1-7 turns the attention back to prophets, but here there are some different customs associated with reception of the prophets (Wilhite 2019, p. 238). In 13.1 the prophet may choose to stay in the community permanently. The prophet is treated as a teacher, thus receiving provisions of food. The firstfruits of the people are given to the prophets who are settling in the community. Wilhite sees a connection between this practice and those recorded in Deuteronomy 18, Numbers 18, Ezekiel 44, and Nehemiah 10. The community provides the needs of the teacher/prophets. They are treated in some way as high priests were treated in the Old Testament (Wilhite 2019, p. 239). If there is no such population in the community, the firstfruits are given to the poor (Didache 13.4-7). Wilhite observes that the community is to give "according to the commandment"(13.5, 7), but no specific commandment is mentioned. The community apparently had a concept of caring for the poor and were able to implement it.
In Didache 14.1-15.4 the focus shifts to the interior community, here those who are partaking of Eucharist. Wilhite notes this is the end of the ethical instruction (Wilhite 2019, p. 240). On the Lord's Day, there is an assembly to break bread, preceded by a confession of sins (14.1). Wilhite notes that this is on the Lord's Day, not the Sabbath Day. It is clear in his mind that this was the first day of the week, a fact made more expressly apparent in Apostolic Constitutions VII, 30, 1 (Wilhite 2019, p. 240). Wilhite takes this chapter to describe a meal as well as a breaking of bread, which regularly symbolizes the eucharist. The eucharistic setting is consistent with that in Didache 9-10, though the instructions are not entirely repeated. Of importance to this gathering is a corporate confession of sins, which serves to guard the purity of the "sacrifice," here likely the prayers or the bread. Wilhite observes that in the earlier eucharistic passage the event is in conjunction with baptism. Here it is not, yet confession is required (Wilhite 2019, p. 241). Those who do not resolve quarrels will not receive the eucharist. At this point, the Didahist makes reference to Malachi 1:11 and 14, speaking of a community who have been reconciled to one another and to God so are ready to receive the eucharist. Wilhite notes this is a weekly eucharist (Wilhite 2019, p. 242).
Didache 15.1-2 adds bishops and deacons into the mix of local leadership. Wilhite observes that these people are selected from within the community (Wilhite 2019, p. 242). They are appointed by the entire community. The bishops and deacons (notice not elders) are to be males and to have character qualities which are similar to those in the New Testament at Acts 6:3, 1 Timothy 3:1-7, 8-13, Titus 1:6-9, and 1 Peter 5:1-3. The bishops and deacons hold an "equal status with the prophets and teachers" (Wilhite 2019, p. 243). Their work is also very similar to that previously identified for prophets and teachers. A challenge Wilhite observes is that by this point of the Didache there are prophets, apostles, teachers, bishops, and deacons, all in some sort of hierarchy which is not clearly spelled out (Wilhite 2019, p. 243).
In the end, we read that there is to be an ethic that is consistent with the gospel, here probably the content of the preached word, rather than a specific textual reference (Wilhite 2019, p. 243). Those who have done wrong are corrected in peace (Didache 15.3). Correction is not done in anger. In cases of harm, the community defends the one who has been harmed and excludes the person who caused the harm, seeking repentance (Wilhite 2019, p. 244). This is all done not only to bring the offender to repentance but also to protect the community as a whole. Finally, in Didache 15.4 all that is done is to follow the patterns laid out "in the gospel of the Lord" (Wilhite 2019, p. 244). Prayer, almsgiving, and everything else that is done is to be accomplished as "in the gospel." Wilhite discusses the phrase "in the gospel" in some detail. The gospel is referred to four times (8.2; 11.3; 15.3, 4). "Three of the uses directly correspond to the Gospel of Matthew" (Wilhite 2019, p. 244). However, there are no explicit mentions of Matthew's gospel, but for the Lord's prayer from Matthew 6:5-13. Wilhite does find that the statements of "in the gospel" all suggest material found in the Sermon on the Mount (Wilhite 2019, p. 245).
Wilhite continues with some statements which may shed light on the relationship between the Didache and Matthew. "Though a Matthean text may exist at the time of the Didache's composition, I remain unconvinced that a comprehensive Matthean document must be present in the hand of the didachist or in the community. I am of the persuasion that the Didachist and the Matthean redactor share some material and the interchange of material reflects the more lengthy composite forms of the Didache. Sermon-on-the-Mount motifs appear near the "in the gospel" phrase and the nature of the evidence does lend itself to the idea that at least the Sermon on the Mount (and possibly the Olivet Discourse [cf. Did. 16.3-8; Matt 24-25]) have shaped the identity of the Didachist and their teaching" (Wilhite 2019, p. 245).
9/6/24
Wilhite, Shawn J. (2019). "III: Didache 11.1-15.4." In The Didache: A Commentary. (229-248). Eugene, OR: Cascade Books. (Personal Library).
Wilhite identifies Didache 11.1-13.7 as containing "a generally incoherent message" (Wilhite 2019, p. 229). The people discussed are not very clearly identified, nor are their relationships with one another and with the community as a whole. However, Wilhite does see reasonably clear guidance on how to receive them, when to ignore them, and why some should be received. Those who teach the things found in the Two Ways narrative as presented in chapters 1-6, or possibly those who teach things found in Didache 1-10 are to be received. On the contrary, in 11.2 teachers who teach otherwise are not to be listened to. Wilhite takes this refusal to listen to extend further to refusing "lodging, food, and other provisions from the community" (Wilhite 2019, p. 230).
Wilhite takes the instructions for receiving or not receiving teachers to imply an authority in the Didachist. This teaching is presented as correct and must not be violated (Wilhite 2019, p. 230). Wilhite notes that this is consistent with the insistence on the specific teachings of the Two Ways made previously in 4.13.
In Didache 11.3-12 Wilhite notes that those referred to as teachers seem to be distinguished from apostles and prophets by the fact that teachers live in the community, while apostles and prophets are itinerant. He does not find a very precise difference between apostles and prophets (Wilhite 2019, p. 231). Wilhite is not convinced that the apostles and prophets are the same people, but takes them more likely to have a similar relationship to the community. In this passage, There are rules of conduct, cited in Didache 11.3, dependent on the "gospel," but the passage does not point to a specific source. The work of an apostle or prophet must be consistent with the gospel, though exactly what facet of the gospel this is remains unclear (Wilhite 2019, p. 232). Those who are received, as with the local teachers, are to be received "as the Lord." There is therefore implied authority.
The identification of a false prophet is described in more detail than a true prophet. In Didache 11.5 the person is not to stay very long, generally only one day, and possibly two (Wilhite 2019, p. 232). The prophet is not to ask for financial assistance (11.6). He simply asks for lodging, then plans to move along to the next location. The prophet is not to partake of a meal. "Even with purity and in the right way, prophets may still not request and partake of food" (Wilhite 2019, p. 232). Wilhite does not comment on whether this is a reference to a public meal gathering or if the itinerant prophet is also to refuse all nourishment. Finally, the prophet is not to live a life which is inconsistent with his teaching (Wilhite 2019, p. 233). Wilhite notes a difficulty in this passage in that the community is to be perceptive of who a true or false prophet is, however, in 11.7 the community is not to test or judge the prophets. Wilhite takes the prohibition against judging the prophet to be specifically related to speech which is recognized as "in the Spirit" rather than any normal speech. The prophet is given time to expose false teaching or conduct, but is not led through questioning. God is the one who judges the prophets (11.1) (Wilhite 2019, p. 234). Yet, a difficulty remains as the community is not to imitate the prophet, though the prophet is someone who should be emulated. The passage is simply opaque, as it is unclear both how to evaluate a prophet and what type of emulation is appropriate (Wilhite 2019, p. 235).
In Didache 12.1-5 traveling Christians are to be examined. Wilhite observes three primary ideas in this passage. First there is a welcome for a traveler. Second, assistance may be given. Third, it is necessary to evaluate those who would stay in the community. It is not clear who these travelers are. "The Didachist most likely has both Christian travelers in general and the prophets in particular in mind" (Wilhite 2019, p. 236). These people are traveling "in the name of the Lord" (Didache 12.1). All these people are to be evaluated, while in chapter eleven it was not appropriate to evaluate a prophet. These travelers could stay up to three days, as opposed to the two days of a prophet (Wilhite 2019, p. 237). And if the traveler does stay, the role is not the same as that of a prophet.
If the traveler is simply passing through, the community is to extend whatever hospitality is possible. If the traveler stays for a little while, there is also an expectation of hospitality. If the traveler wishes to stay permanently and has a craft of some sort, it can be practiced in the community. If the traveler is not skilled in some way, the community can seek out some way for the traveler to be a productive member of society (Wilhite 2019, p. 237). The important element is that the person who comes to the community should live as a Christian and not be idle. Those who wish to be idle (Didache 12.5) are apparently attempting to profit from the association with Christ. The community is to beware of this group.
Didache 13.1-7 turns the attention back to prophets, but here there are some different customs associated with reception of the prophets (Wilhite 2019, p. 238). In 13.1 the prophet may choose to stay in the community permanently. The prophet is treated as a teacher, thus receiving provisions of food. The firstfruits of the people are given to the prophets who are settling in the community. Wilhite sees a connection between this practice and those recorded in Deuteronomy 18, Numbers 18, Ezekiel 44, and Nehemiah 10. The community provides the needs of the teacher/prophets. They are treated in some way as high priests were treated in the Old Testament (Wilhite 2019, p. 239). If there is no such population in the community, the firstfruits are given to the poor (Didache 13.4-7). Wilhite observes that the community is to give "according to the commandment"(13.5, 7), but no specific commandment is mentioned. The community apparently had a concept of caring for the poor and were able to implement it.
In Didache 14.1-15.4 the focus shifts to the interior community, here those who are partaking of Eucharist. Wilhite notes this is the end of the ethical instruction (Wilhite 2019, p. 240). On the Lord's Day, there is an assembly to break bread, preceded by a confession of sins (14.1). Wilhite notes that this is on the Lord's Day, not the Sabbath Day. It is clear in his mind that this was the first day of the week, a fact made more expressly apparent in Apostolic Constitutions VII, 30, 1 (Wilhite 2019, p. 240). Wilhite takes this chapter to describe a meal as well as a breaking of bread, which regularly symbolizes the eucharist. The eucharistic setting is consistent with that in Didache 9-10, though the instructions are not entirely repeated. Of importance to this gathering is a corporate confession of sins, which serves to guard the purity of the "sacrifice," here likely the prayers or the bread. Wilhite observes that in the earlier eucharistic passage the event is in conjunction with baptism. Here it is not, yet confession is required (Wilhite 2019, p. 241). Those who do not resolve quarrels will not receive the eucharist. At this point, the Didahist makes reference to Malachi 1:11 and 14, speaking of a community who have been reconciled to one another and to God so are ready to receive the eucharist. Wilhite notes this is a weekly eucharist (Wilhite 2019, p. 242).
Didache 15.1-2 adds bishops and deacons into the mix of local leadership. Wilhite observes that these people are selected from within the community (Wilhite 2019, p. 242). They are appointed by the entire community. The bishops and deacons (notice not elders) are to be males and to have character qualities which are similar to those in the New Testament at Acts 6:3, 1 Timothy 3:1-7, 8-13, Titus 1:6-9, and 1 Peter 5:1-3. The bishops and deacons hold an "equal status with the prophets and teachers" (Wilhite 2019, p. 243). Their work is also very similar to that previously identified for prophets and teachers. A challenge Wilhite observes is that by this point of the Didache there are prophets, apostles, teachers, bishops, and deacons, all in some sort of hierarchy which is not clearly spelled out (Wilhite 2019, p. 243).
In the end, we read that there is to be an ethic that is consistent with the gospel, here probably the content of the preached word, rather than a specific textual reference (Wilhite 2019, p. 243). Those who have done wrong are corrected in peace (Didache 15.3). Correction is not done in anger. In cases of harm, the community defends the one who has been harmed and excludes the person who caused the harm, seeking repentance (Wilhite 2019, p. 244). This is all done not only to bring the offender to repentance but also to protect the community as a whole. Finally, in Didache 15.4 all that is done is to follow the patterns laid out "in the gospel of the Lord" (Wilhite 2019, p. 244). Prayer, almsgiving, and everything else that is done is to be accomplished as "in the gospel." Wilhite discusses the phrase "in the gospel" in some detail. The gospel is referred to four times (8.2; 11.3; 15.3, 4). "Three of the uses directly correspond to the Gospel of Matthew" (Wilhite 2019, p. 244). However, there are no explicit mentions of Matthew's gospel, but for the Lord's prayer from Matthew 6:5-13. Wilhite does find that the statements of "in the gospel" all suggest material found in the Sermon on the Mount (Wilhite 2019, p. 245).
Wilhite continues with some statements which may shed light on the relationship between the Didache and Matthew. "Though a Matthean text may exist at the time of the Didache's composition, I remain unconvinced that a comprehensive Matthean document must be present in the hand of the didachist or in the community. I am of the persuasion that the Didachist and the Matthean redactor share some material and the interchange of material reflects the more lengthy composite forms of the Didache. Sermon-on-the-Mount motifs appear near the "in the gospel" phrase and the nature of the evidence does lend itself to the idea that at least the Sermon on the Mount (and possibly the Olivet Discourse [cf. Did. 16.3-8; Matt 24-25]) have shaped the identity of the Didachist and their teaching" (Wilhite 2019, p. 245).
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