Friday Scholarly Notes
8/23/24
Wilhite, Shawn J. (2019). "I: Didache 1.1-6.2." In The Didache: A Commentary. (133-194). Eugene, OR: Cascade Books. (Personal Library).
Wilhite describes the start of the Didache as posing a dilemma, as the reader picks between two roads which have life and death at their respective horizons (Wilhite 2019, p. 133). One's ethic in this world thus bears significant consequences. The narrative of the first six chapters describes the way of life and the way of death, and has been found elsewhere in a variety of other contexts. Wilhite identifies a number of other sources of similar instruction, some of which bear significant similarity to the tractate in the Didache, and some of which are much less detailed. Wilhite notes the metaphor of a road as indicative of a journey through life. The dualism is common to a great deal of religious literature. Wilhite notes many places where a choice of two options is given in the Christian Scriptures (Wilhite 2019, p. 134), as well as numerous citations of material from the Dead Sea Scrolls and other literature. He further traces the framework through a variety of sources in early Christian literature.
Wilhite notes that the Didache's Two Ways tractate is unique "because it lacks angelic or other worldly mediaries, contains soft determinism, and contains no cosmological structures" (Wilhite 2019, p. 135). Additionally, while other versions of Two Ways teachings regularly contain apocalyptic implications, the version in the Didache lacks those features. The Didache's Two Ways direct the individual to choose an outcome and follow the appropriate road. Wilhite describes the ethic as phrased in terms of relationships with other humans, rather than the apocalyptic motivations seen frequently in other works (Wilhite 2019, p. 135).
The Way of Life, from Didache 1.2-4.14 can be broken into a number of commandments (Wilhite 2019, p. 135). The first is the twofold love commandment. The Way of Life requires love for God and love for the neighbor (Wilhite 2019, p. 136). Wilhite sees this concept, with its parallels in the Synoptic Gospels, as a way of setting an overall Christian tone for the Way of Life. The following material holds to the framework created by repetitive language, punctuated by a pronoun and the word δέ (Wilhite 2019, p. 136). Love for God in chapter one is followed by love for the neighbor in chapter two. Chapter one thus has more of a vertical focus, while chapter two focuses more on horizontal elements of relationships (Wilhite 2019, p. 137). Wilhite observes that a good deal of the material at this point "recalls the Sermon on the Mount - namely the Matthean version" (Wilhite 2019, p. 137). The passage in 1.3b-2.1, known as the sectio evangelica, is absent from other texts of the Two Ways. Wilhite finds and catalogs numerous points of symmetry between Didache 1 and the Sermon on the Mount. He additionally observes a fasting ethic in Didache which occurs in Matthew 6 rather than where he might expect it in chapter 5 (Wilhite 2019, p. 138).
Wilhite considers the identity of the Gentiles as used in the Didache. He does not think they are identified merely as an ethnic group. Rather, he sees them as moral outsiders compared with the Christian community (Wilhite 2019, p. 140).
Love for the enemy is required, though the outcome of love for enemies is that you stop having enemies. Loving the neighbor also requires putting down various desires. Wilhite observes that in Didache chapter one the desires are not primarily sexual. That issue is brought up later, in chapters 2, 3, and 5 (Wilhite 2019, p. 141). Rather, Wilhite sees it pertaining to responses to violence or being compelled to do things. The Christian is not to retaliate, but to respond peaceably.
Generosity is to be the norm, and includes gifts which come from God (Wilhite 2019, p. 142). The giving to others is related to being innocent (ἀθῳος) (Wilhite 2019, p. 143). The life of giving to others demonstrates a blessed manner of living. Giving may result in personal purity. Wilhite notes that the opposite may also be considered to apply. Giving to someone who does not need the gift may result in woe rather than a blessed life (Wilhite 2019, p. 144). Wilhite explores a variety of sources to explore the commandment of giving. He finds the concept of charity to appear frequently in Jewish tradition, but doesn't locate one specific command (Wilhite 2019, p. 145). Again, Wilhite notes that the person who receives what is not needed is obligated to pay it back.
Didache chapter two pursues the love for one's neighbor (Wilhite 2019, p. 148). Wilhite here sees a change in the expression of the ethic. The presentation is in negative terms, rather than positive. Loving the neighbor is accomplished by refraining from certain activities. The concepts in Didache two generally follow the second half of the Decalogue (Wilhite counts "do not murder" as commandment #6 rather than #5) (Wilhite 2019, p. 149). The commands are presented in rapid succession.
Wilhite notes that acts of sexual abuse of children and other sexual immorality are presented in proximity to the command against adultery (Wilhite 2019, p. 152). Stealing, use of magical arts, and abortion are also prohibited, all of which Wilhite considers to be prohibitions which especially serve to protect children.
The prohibitions next move to inappropriate speech (Wilhite 2019, p. 153). Wilhite sees this as a means of protecting the honor of a household, relating closely to the ninth (8th) commandment in its prohibition of false testimony, and to the fifth (4th) commandment requiring honor to parents. A prohibition against bearing a grudge may well be related to the frequent positive biblical commands of forgiveness.
The Didachist warns against being divided in mind, speech, or soul. Wilhite sees this as a requirement of stability through avoiding self-contradiction (Wilhite 2019, p. 154). The use of empty words is expressly prohibited in Didache 2.5. The way of life requires substance, in words and in actions. These fruitful actions and words prohibit a number of additional characteristics, such as greed, robbery, and the like. The passage concludes by one positive characteristic, that of loving the neighbor more than oneself (Didache 2.7).
Chapter three of the Didache moves on to address "my child" in five ways, warning against different vices which lead to other physical expression of other vices (Wilhite 2019, p. 155). In each case there is one chief vice, then two others which then express an action (Wilhite 2019, p. 156). Wilhite adduces Kloppenborg, who considers the passage to be a sophisticated type of moral argument. Wilhite does consider the "child" addressed in Didache 3 to be an adult under the influence of a mentor, rather than a child per se (Wilhite 2019, p. 156).
The vice of anger ultimately leads to murder. Wilhite notes additional elements of jealousy, contentiousness, and a hot temper (Wilhite 2019, p. 157). Wilhite considers whether this was treated as a public safety issue as well as a matter of personal ethic. It remains inconclusive. The second situation, in Didache 3.3, is a group of sexual ethics. Here, lust leads to adultery. It may have concomitant foul mouth and wanton eyes. A third vice category is soothsaying, which leads to idolatry. Augury, enchantment, astrology, and magical washings are included in this category (Wilhite 2019, p. 158). The desire to see these vices is also prohibited. The fourth category describes lying, which leads to theft, impelled by love of money and vanity. Wilhite notes that Hermas ties lying to an internal desire for luxury. This may explain the outcome of theft. Finally, grumbling leads to blasphemy, with the accompaniment of obstinacy and an evil mind (Wilhite 2019, p. 59).
The cautions of Didache 3.1-6 urge the "child" to stay on the way of life. 3.7-10 provide a positive corrective, which Wilhite notes is necessary at some point in life (Wilhite 2019, p. 159). Flourishing as a community requires doing positive things, not merely avoiding the negative. Here, the learner is to be humble. This virtue leads to many other virtues (Wilhite 2019, p. 160). The positive command may depend on Ps. 36:11 (LXX) or on Matthew 5:5, which is normally considered dependent on the Psalm. Wilhite explores the verbal and philosophical relationship in some detail, concluding that the relationship is closer to Psalm 36:11 (LXX) (Wilhite 2019, p. 161). As the Didachist tied a variety of evils together in the early portion of chapter three, here he ties virtues together. The traits lead to a blessed life. Humility is at the opposite end of the spectrum from pride. The community is to remain humble and righteous (Wilhite 2019, p. 162). The presence of evil in the world is clear. Yet Wilhite notes that "humility provides the moral quality for a person to recognize that nothing happens apart from God" (Wilhite 2019, p. 162).
Wilhite finds that Didache 4, though still describing the way of life, is less internally connected (Wilhite 2019, p. 162). Here he finds four units which are relatively independent of one another. First, in 4.1-4 we see the wisdom of the parent (mentor) regarding ecclesial gatherings. Remembering the person speaking is a sign of appropriate respect (Wilhite 2019, p. 163). The people are to honor them "as the Lord." Unlike the Epistle of Barnabas, which ties this to a concern about eschatological judgment, the Didache portrays it in light of Jesus' gracious presence (Wilhite 2019, p. 164). In addition to the presence of the Lord, the community is gathered, which will result in charitable deeds (Wilhite 2019, p. 165). Wilhite here considers that the term "saint" (ἅγιος) in the Didache refers to one who is baptized and is included in the eucharist (Wilhite 2019, p. 165). The people are also joined together by repentance (Didache 10.6). The community is required to be unified, avoiding schisms (4.3-4).
Didache 4.5-8 addresses the importance of giving to the needy. Giving of alms is an important practice, both in Jewish and Christian thought (Wilhite 2019, p. 166). Here, the giving of alms is also tied to both ransom and soteriology. While any may receive, the recipients must, in turn, be willing to give. The prosperity which results from working and receiving also urges giving, which may be part of soteriology, as it is part of a "ransom for your sins" (Wilhite 2019, p. 166). Loving generosity to care for the poor and sojourners (Leviticus 19:9-10) creates an effective social safety net (Wilhite 2019, p. 167).
Wilhite notes the connection of almsgiving and a ransom for sins. The connection is evident in Didache 4.6, as well as in Daniel 4:7, and other places in Jewish literature. Tobit and Sirach describe the relationship as well, as, in the christian world, does 2 Clement and Polycarp's letter to the Philippians, the Epistle of Barnabas, and the Shepherd of Hermas. Giving of alms is important in the New Testament as well. Wilhite notes 1 Peter 4:8 and Acts 10:4, 31 (Wilhite 2019, p. 167). The difference between finding merit and finding salvation is a significant one, requiring careful exegetical study. Yet the importance of giving is clear (Wilhite 2019, p. 168).
The giving in the Didache is to be focused on giving to members of the community, though it is not necessarily exclusively so (Wilhite 2019, p. 168).
A household code appears in Didache 4.9-11 (Wilhite 2019, p. 169). Children are to be taught. Slaves are to be treated kindly. Slaves are also to submit to their masters. Wilhite notes that the husband-wife unit receive no instructions (Wilhite 2019, p. 169). Parental instruction is to be abundant and is not to be given out of bitterness (Wilhite 2019, p. 170). The one in authority does give orders. Yet those orders are not to be made in an angry or harsh manner (Wilhite 2019, p. 170). If, as in Didache 4.10, the servants and masters are Christians, on one level they are equal. Servants are to receive the wisdom of God which brings hope (Wilhite 2019, p. 171).
Didache 4.12-14 reminds the reader of a churchly covenant (Wilhite 2019, p. 172). The one on the way of life refuses hypocrisy of all types. God has made a covenant with his people, of whom he requires guarding his commands. Wilhite illustrates this as a common theme in biblical and extrabiblical sources (Wilhite 2019, p. 173). The ethics of the way of life are thus summed up by the exhortation to keep the covenant God has initiated (Wilhite 2019, p. 174).
In chapter five the Didachist turns to the way of death. Wilhite recognizes this as "the polar opposite" to the way of life (Wilhite 2019, p. 174). He also notes that some characteristics of the way of death have already been revealed, as they are the subjects of the negative exhortations in the passages referring to the way of life. The shift from discussion of life to discussion of death is rhetorically and structurally clear as there is a balanced μὲν . . . δὲ statement (Wilhite 2019, p. 175). The move down the way of death begins with inner death and walks toward distinction. The language shows the way of death to indicate living under the curse of God (Wilhite 2019, p. 176). Initially, the way of death parallels the second half of the Decalogue and Didache 2.1-3.6. It is here phrased with a list of 23 vices (Wilhite 2019, p. 176). Those on the way of death are also described as being socially oppressive, not caring for the community (Wilhite 2019, p. 177). Wilhite notes that those on the way of death hate the truth and see the world inaccurately. Their moral character is nonexistent and they make foolish decisions leading to destruction (Wilhite 2019, p. 178). The plea is to repent and walk on the way of life (Wilhite 2019, p. 179).
The Two Ways come to a conclusion in Didache 6.1-2. Wilhite recalls the outline of the Didache thus far, showing the high level of cohesion (Wilhite 2019, p. 179). He considers the section to end with 6.2 due to the overall balance and the introduction of a new topic in 6.3 with περί δέ (Wilhite 2019, p. 179). In 6.1-2, teachers who neglect the Two Ways are not having an appropriate concern for God. Rather, they should do what they can to bear the yoke of obedience to God (Wilhite 2019, p. 181).
Wilhite discusses the requirement of the "yoke of the Lord" (Wilhite 2019, p. 181). He sees it as used in religious writing to what would join one to others (Wilhite 2019, p. 182). The result is to be "perfect," which Wilhite analyzes in some detail (Wilhite 2019, pp. 182-184). He concludes that the goal in the Didache is to pursue perfection.
8/23/24
Wilhite, Shawn J. (2019). "I: Didache 1.1-6.2." In The Didache: A Commentary. (133-194). Eugene, OR: Cascade Books. (Personal Library).
Wilhite describes the start of the Didache as posing a dilemma, as the reader picks between two roads which have life and death at their respective horizons (Wilhite 2019, p. 133). One's ethic in this world thus bears significant consequences. The narrative of the first six chapters describes the way of life and the way of death, and has been found elsewhere in a variety of other contexts. Wilhite identifies a number of other sources of similar instruction, some of which bear significant similarity to the tractate in the Didache, and some of which are much less detailed. Wilhite notes the metaphor of a road as indicative of a journey through life. The dualism is common to a great deal of religious literature. Wilhite notes many places where a choice of two options is given in the Christian Scriptures (Wilhite 2019, p. 134), as well as numerous citations of material from the Dead Sea Scrolls and other literature. He further traces the framework through a variety of sources in early Christian literature.
Wilhite notes that the Didache's Two Ways tractate is unique "because it lacks angelic or other worldly mediaries, contains soft determinism, and contains no cosmological structures" (Wilhite 2019, p. 135). Additionally, while other versions of Two Ways teachings regularly contain apocalyptic implications, the version in the Didache lacks those features. The Didache's Two Ways direct the individual to choose an outcome and follow the appropriate road. Wilhite describes the ethic as phrased in terms of relationships with other humans, rather than the apocalyptic motivations seen frequently in other works (Wilhite 2019, p. 135).
The Way of Life, from Didache 1.2-4.14 can be broken into a number of commandments (Wilhite 2019, p. 135). The first is the twofold love commandment. The Way of Life requires love for God and love for the neighbor (Wilhite 2019, p. 136). Wilhite sees this concept, with its parallels in the Synoptic Gospels, as a way of setting an overall Christian tone for the Way of Life. The following material holds to the framework created by repetitive language, punctuated by a pronoun and the word δέ (Wilhite 2019, p. 136). Love for God in chapter one is followed by love for the neighbor in chapter two. Chapter one thus has more of a vertical focus, while chapter two focuses more on horizontal elements of relationships (Wilhite 2019, p. 137). Wilhite observes that a good deal of the material at this point "recalls the Sermon on the Mount - namely the Matthean version" (Wilhite 2019, p. 137). The passage in 1.3b-2.1, known as the sectio evangelica, is absent from other texts of the Two Ways. Wilhite finds and catalogs numerous points of symmetry between Didache 1 and the Sermon on the Mount. He additionally observes a fasting ethic in Didache which occurs in Matthew 6 rather than where he might expect it in chapter 5 (Wilhite 2019, p. 138).
Wilhite considers the identity of the Gentiles as used in the Didache. He does not think they are identified merely as an ethnic group. Rather, he sees them as moral outsiders compared with the Christian community (Wilhite 2019, p. 140).
Love for the enemy is required, though the outcome of love for enemies is that you stop having enemies. Loving the neighbor also requires putting down various desires. Wilhite observes that in Didache chapter one the desires are not primarily sexual. That issue is brought up later, in chapters 2, 3, and 5 (Wilhite 2019, p. 141). Rather, Wilhite sees it pertaining to responses to violence or being compelled to do things. The Christian is not to retaliate, but to respond peaceably.
Generosity is to be the norm, and includes gifts which come from God (Wilhite 2019, p. 142). The giving to others is related to being innocent (ἀθῳος) (Wilhite 2019, p. 143). The life of giving to others demonstrates a blessed manner of living. Giving may result in personal purity. Wilhite notes that the opposite may also be considered to apply. Giving to someone who does not need the gift may result in woe rather than a blessed life (Wilhite 2019, p. 144). Wilhite explores a variety of sources to explore the commandment of giving. He finds the concept of charity to appear frequently in Jewish tradition, but doesn't locate one specific command (Wilhite 2019, p. 145). Again, Wilhite notes that the person who receives what is not needed is obligated to pay it back.
Didache chapter two pursues the love for one's neighbor (Wilhite 2019, p. 148). Wilhite here sees a change in the expression of the ethic. The presentation is in negative terms, rather than positive. Loving the neighbor is accomplished by refraining from certain activities. The concepts in Didache two generally follow the second half of the Decalogue (Wilhite counts "do not murder" as commandment #6 rather than #5) (Wilhite 2019, p. 149). The commands are presented in rapid succession.
Wilhite notes that acts of sexual abuse of children and other sexual immorality are presented in proximity to the command against adultery (Wilhite 2019, p. 152). Stealing, use of magical arts, and abortion are also prohibited, all of which Wilhite considers to be prohibitions which especially serve to protect children.
The prohibitions next move to inappropriate speech (Wilhite 2019, p. 153). Wilhite sees this as a means of protecting the honor of a household, relating closely to the ninth (8th) commandment in its prohibition of false testimony, and to the fifth (4th) commandment requiring honor to parents. A prohibition against bearing a grudge may well be related to the frequent positive biblical commands of forgiveness.
The Didachist warns against being divided in mind, speech, or soul. Wilhite sees this as a requirement of stability through avoiding self-contradiction (Wilhite 2019, p. 154). The use of empty words is expressly prohibited in Didache 2.5. The way of life requires substance, in words and in actions. These fruitful actions and words prohibit a number of additional characteristics, such as greed, robbery, and the like. The passage concludes by one positive characteristic, that of loving the neighbor more than oneself (Didache 2.7).
Chapter three of the Didache moves on to address "my child" in five ways, warning against different vices which lead to other physical expression of other vices (Wilhite 2019, p. 155). In each case there is one chief vice, then two others which then express an action (Wilhite 2019, p. 156). Wilhite adduces Kloppenborg, who considers the passage to be a sophisticated type of moral argument. Wilhite does consider the "child" addressed in Didache 3 to be an adult under the influence of a mentor, rather than a child per se (Wilhite 2019, p. 156).
The vice of anger ultimately leads to murder. Wilhite notes additional elements of jealousy, contentiousness, and a hot temper (Wilhite 2019, p. 157). Wilhite considers whether this was treated as a public safety issue as well as a matter of personal ethic. It remains inconclusive. The second situation, in Didache 3.3, is a group of sexual ethics. Here, lust leads to adultery. It may have concomitant foul mouth and wanton eyes. A third vice category is soothsaying, which leads to idolatry. Augury, enchantment, astrology, and magical washings are included in this category (Wilhite 2019, p. 158). The desire to see these vices is also prohibited. The fourth category describes lying, which leads to theft, impelled by love of money and vanity. Wilhite notes that Hermas ties lying to an internal desire for luxury. This may explain the outcome of theft. Finally, grumbling leads to blasphemy, with the accompaniment of obstinacy and an evil mind (Wilhite 2019, p. 59).
The cautions of Didache 3.1-6 urge the "child" to stay on the way of life. 3.7-10 provide a positive corrective, which Wilhite notes is necessary at some point in life (Wilhite 2019, p. 159). Flourishing as a community requires doing positive things, not merely avoiding the negative. Here, the learner is to be humble. This virtue leads to many other virtues (Wilhite 2019, p. 160). The positive command may depend on Ps. 36:11 (LXX) or on Matthew 5:5, which is normally considered dependent on the Psalm. Wilhite explores the verbal and philosophical relationship in some detail, concluding that the relationship is closer to Psalm 36:11 (LXX) (Wilhite 2019, p. 161). As the Didachist tied a variety of evils together in the early portion of chapter three, here he ties virtues together. The traits lead to a blessed life. Humility is at the opposite end of the spectrum from pride. The community is to remain humble and righteous (Wilhite 2019, p. 162). The presence of evil in the world is clear. Yet Wilhite notes that "humility provides the moral quality for a person to recognize that nothing happens apart from God" (Wilhite 2019, p. 162).
Wilhite finds that Didache 4, though still describing the way of life, is less internally connected (Wilhite 2019, p. 162). Here he finds four units which are relatively independent of one another. First, in 4.1-4 we see the wisdom of the parent (mentor) regarding ecclesial gatherings. Remembering the person speaking is a sign of appropriate respect (Wilhite 2019, p. 163). The people are to honor them "as the Lord." Unlike the Epistle of Barnabas, which ties this to a concern about eschatological judgment, the Didache portrays it in light of Jesus' gracious presence (Wilhite 2019, p. 164). In addition to the presence of the Lord, the community is gathered, which will result in charitable deeds (Wilhite 2019, p. 165). Wilhite here considers that the term "saint" (ἅγιος) in the Didache refers to one who is baptized and is included in the eucharist (Wilhite 2019, p. 165). The people are also joined together by repentance (Didache 10.6). The community is required to be unified, avoiding schisms (4.3-4).
Didache 4.5-8 addresses the importance of giving to the needy. Giving of alms is an important practice, both in Jewish and Christian thought (Wilhite 2019, p. 166). Here, the giving of alms is also tied to both ransom and soteriology. While any may receive, the recipients must, in turn, be willing to give. The prosperity which results from working and receiving also urges giving, which may be part of soteriology, as it is part of a "ransom for your sins" (Wilhite 2019, p. 166). Loving generosity to care for the poor and sojourners (Leviticus 19:9-10) creates an effective social safety net (Wilhite 2019, p. 167).
Wilhite notes the connection of almsgiving and a ransom for sins. The connection is evident in Didache 4.6, as well as in Daniel 4:7, and other places in Jewish literature. Tobit and Sirach describe the relationship as well, as, in the christian world, does 2 Clement and Polycarp's letter to the Philippians, the Epistle of Barnabas, and the Shepherd of Hermas. Giving of alms is important in the New Testament as well. Wilhite notes 1 Peter 4:8 and Acts 10:4, 31 (Wilhite 2019, p. 167). The difference between finding merit and finding salvation is a significant one, requiring careful exegetical study. Yet the importance of giving is clear (Wilhite 2019, p. 168).
The giving in the Didache is to be focused on giving to members of the community, though it is not necessarily exclusively so (Wilhite 2019, p. 168).
A household code appears in Didache 4.9-11 (Wilhite 2019, p. 169). Children are to be taught. Slaves are to be treated kindly. Slaves are also to submit to their masters. Wilhite notes that the husband-wife unit receive no instructions (Wilhite 2019, p. 169). Parental instruction is to be abundant and is not to be given out of bitterness (Wilhite 2019, p. 170). The one in authority does give orders. Yet those orders are not to be made in an angry or harsh manner (Wilhite 2019, p. 170). If, as in Didache 4.10, the servants and masters are Christians, on one level they are equal. Servants are to receive the wisdom of God which brings hope (Wilhite 2019, p. 171).
Didache 4.12-14 reminds the reader of a churchly covenant (Wilhite 2019, p. 172). The one on the way of life refuses hypocrisy of all types. God has made a covenant with his people, of whom he requires guarding his commands. Wilhite illustrates this as a common theme in biblical and extrabiblical sources (Wilhite 2019, p. 173). The ethics of the way of life are thus summed up by the exhortation to keep the covenant God has initiated (Wilhite 2019, p. 174).
In chapter five the Didachist turns to the way of death. Wilhite recognizes this as "the polar opposite" to the way of life (Wilhite 2019, p. 174). He also notes that some characteristics of the way of death have already been revealed, as they are the subjects of the negative exhortations in the passages referring to the way of life. The shift from discussion of life to discussion of death is rhetorically and structurally clear as there is a balanced μὲν . . . δὲ statement (Wilhite 2019, p. 175). The move down the way of death begins with inner death and walks toward distinction. The language shows the way of death to indicate living under the curse of God (Wilhite 2019, p. 176). Initially, the way of death parallels the second half of the Decalogue and Didache 2.1-3.6. It is here phrased with a list of 23 vices (Wilhite 2019, p. 176). Those on the way of death are also described as being socially oppressive, not caring for the community (Wilhite 2019, p. 177). Wilhite notes that those on the way of death hate the truth and see the world inaccurately. Their moral character is nonexistent and they make foolish decisions leading to destruction (Wilhite 2019, p. 178). The plea is to repent and walk on the way of life (Wilhite 2019, p. 179).
The Two Ways come to a conclusion in Didache 6.1-2. Wilhite recalls the outline of the Didache thus far, showing the high level of cohesion (Wilhite 2019, p. 179). He considers the section to end with 6.2 due to the overall balance and the introduction of a new topic in 6.3 with περί δέ (Wilhite 2019, p. 179). In 6.1-2, teachers who neglect the Two Ways are not having an appropriate concern for God. Rather, they should do what they can to bear the yoke of obedience to God (Wilhite 2019, p. 181).
Wilhite discusses the requirement of the "yoke of the Lord" (Wilhite 2019, p. 181). He sees it as used in religious writing to what would join one to others (Wilhite 2019, p. 182). The result is to be "perfect," which Wilhite analyzes in some detail (Wilhite 2019, pp. 182-184). He concludes that the goal in the Didache is to pursue perfection.
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