The Original Gospel of Matthew by Standford Rives

Author:Standford Rives [Rives, Standford]
Language: eng
Format: azw3, epub
Published: 2014-05-01T04:00:00+00:00

Appendix G: Why Is The Didache Included?

Didache: An Early Sayings Gospel The Didache is a work often mentioned in the early church as a sayings gospel. Scholars believe it circulated in the first century. According to Wikipedia, it was known as “The Lord’s Teaching of the Twelve Apostles.....” The article continues, mentioning that Jerome said it was the same as the Gospel according to the Hebrews. See “Didache,” Wikipedia.

In the first part of the Didache, it quotes many passages from Matthew yet with distinct and important variants. This part is believed by scholars to be based upon “an ancient Jewish work,” i.e., obviously an ancient Jewish version of Matthew. See Cobern (1917) at 265.

The Didache was entirely lost until 1873. Then an ancient version was discovered. Its extended title was stated in its very first line: Teaching of the Lord to the Gentiles (or Nations) by the Twelve Apostles. (“Didache,” Wikipedia.)

Is this version an equivalent of the GATHM? No, at least not completely. First, many quotes by Jerome of GATHM are not present in the Didache. Thus, if this manuscript is the authentic original, what Jerome at best meant was that portions of GATHM were extracted and placed in the Didache. Hence, the Didache is a source of GATHM, but is not identical to the GATHM.

Is all of the Didache found in 1873 part of GATHM? Unlikely. It is obvious that the recovered version of the Didache was modified to serve church doctrines of the late 300s. It is not likely a 100% reflection of its original which even Jerome knew.

Specifically, there are indications of later editorial hands in Didache 7:1-7:5 to introduce trinitarian baptismal formulas at odds with numerous passages of the NT on baptism as being only in the name of Jesus, as previously discussed. See “Shem-Tob Confirms The Correct Name To Baptize In” on page 44. There are also obvious alterations that add a communion formula for the cup and bread. See Didache 9:2-7. In fact, while the Didache’s first six chapters seem closely related to Matthew, at chapter seven this changes. From that point on, the Didache has the scent of church-liturgy placed in the mouth of Jesus. Specifically, the Didache from that point forward focuses upon a tithe to priests (not Levitical priests), teachers, and prophets which is not in the Law. (Didache 13:1-8.) This is a very obvious selfserving alteration of the tithe. And the Didache puts this revised self-serving version of the tithe into the mouth of Jesus.

And after chapter six, the commands of Jesus also turn supercilious, quite unlike the familiar phrasing of our Lord otherwise in Matthew. For example, Jesus supposedly prescribes a fixed period of time to tolerate a traveller in one’s house—two to three days. (Didache 12:3-8.)

However, it is possible that the end-times discussion in the Didache by Jesus was original, although the editor likely inserted his thoughts into the middle. Nevertheless, since the Didache substantially matches Matthew’s Gospel on these end-times sayings, there is no reason to add the small variants on end-time warnings from the Didache into the OGM here.

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