Glover, Richard. “The Didache’s Quotations and the Synoptic Gospels.” New Testament Studies 5:1 (1958), 12-29.
Glover observes that the Didache has been broadly recognized as having a close connection to the canonical Gospels. However, Glover thinks the commentators beg some questions. “If Matthew was the gospel the Didachist knew and quoted, why should he so often support Luke’s readings against it? Or if he is a witness to Luke also, why should he support Justin Martyr against the text of both synoptics?” (Glover 1958, 12). Glover theorizes that the Didachist actually is using the same sources used by the Synoptic Gospels and by Justin. To document his theory, Glover studies excerpts in order, compiling a considerable collection which consumes approximately half his article. The list is worthy of study and consideration, but his comments are brief enough that to make comments on them would cease to be an article summary but would turn into an exposition in itself.
After his review of 26 passages, Glover turns to analyze the information he has gathered. He recalls that much of Mark’s Gospel is present in Matthew, some 90% of it. “But the Didache shares common material with mark only on occasions when Luke and Matthew found that material both in Mark and in some other source as well (Glover 1958, 25). In these locations, the Didache apparently reflects the source other than Mark. The fact that many quotes or allusions are related to Matthew, but the wording consistently differs, suggests to Glover that the Didache does not depend on Matthew but on a source common to both works. The apocalyptic teachings as well as the sayings of the Lord not found in the Gospels suggests this same conclusion (Glover 1958, 26). The discussion of the Eucharist also has significant departures from the canonical texts. Further, the Didachist seems to know little or nothing of Paul, though the work is addressed to Gentiles (Glover 1958, 27). Glover’s conclusion, then, is that the work is very old and used sources common to Matthew’s Gospel in composition.
Glover observes that the Didache has been broadly recognized as having a close connection to the canonical Gospels. However, Glover thinks the commentators beg some questions. “If Matthew was the gospel the Didachist knew and quoted, why should he so often support Luke’s readings against it? Or if he is a witness to Luke also, why should he support Justin Martyr against the text of both synoptics?” (Glover 1958, 12). Glover theorizes that the Didachist actually is using the same sources used by the Synoptic Gospels and by Justin. To document his theory, Glover studies excerpts in order, compiling a considerable collection which consumes approximately half his article. The list is worthy of study and consideration, but his comments are brief enough that to make comments on them would cease to be an article summary but would turn into an exposition in itself.
After his review of 26 passages, Glover turns to analyze the information he has gathered. He recalls that much of Mark’s Gospel is present in Matthew, some 90% of it. “But the Didache shares common material with mark only on occasions when Luke and Matthew found that material both in Mark and in some other source as well (Glover 1958, 25). In these locations, the Didache apparently reflects the source other than Mark. The fact that many quotes or allusions are related to Matthew, but the wording consistently differs, suggests to Glover that the Didache does not depend on Matthew but on a source common to both works. The apocalyptic teachings as well as the sayings of the Lord not found in the Gospels suggests this same conclusion (Glover 1958, 26). The discussion of the Eucharist also has significant departures from the canonical texts. Further, the Didachist seems to know little or nothing of Paul, though the work is addressed to Gentiles (Glover 1958, 27). Glover’s conclusion, then, is that the work is very old and used sources common to Matthew’s Gospel in composition.
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