Yes, every didachaic rule is an aspect of love, but Paul probably felt the need to help the spiritually dense understand the
various aspects.
What is wrong with what text?
The Didache: Doctrines That Build on the Creed
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Yes, every didachaic rule is an aspect of love, but Paul probably felt the need to help the spiritually dense understand the
various aspects.
What is wrong with what text?
This approach - making lists and categorising New Testament exhortations - seems like a rather dry and academic exercise that focuses too much on defining the Christian life as a menu of propositional truth claims. It will assemble a set of laws that we should aim to keep. I think a better more God-centred approach would be to ask how did Jesus deal with people? As we fix our eyes on Him, we are changed from glory to glory - not by fixing out=r eyes on a systematic collation of commands. How did Jesus live worthy of His calling? How did Jesus show humility? How did Jesus express gentleness? How did Jesus demonstrate patience with people and circumstances? How did Jesus foster unity with and among His followers? How did Jesus make sure his speech was mixed with love?
I see no significant difference between Paul's list and your question, because I believe BOTH are God-centered, but okay:
please take the lead in answering your questions:
1. How did Jesus deal with people?
2. How did Jesus live worthy of His calling?
3. How did Jesus show humility?
4. How did Jesus express gentleness?
5. How did Jesus demonstrate patience with people and circumstances?
6. How did Jesus foster unity with and among His followers?
7. How did Jesus make sure his speech was mixed with love?
Thanks!
1) The Didache does not mention the name of Jesus
2) The Didache instructs one to pray the, 'Our Father', three times a day
3) The Didache instructs one to fast twice a week
4) The Didache says to baptize in running water (river)
5) The Didache provides a list of the deeds of the flesh and basically says not
to do them. Paul in Galatians 5 lists the same deeds but then talks about the fruit
of the Holy Spirit. A very different solution to the same deeds.
Pay attention, Inq. I clearly defined what is meant by "didache" in the OP.
Please get on board/track and then reply. Thanks.
I don't think there's anything wrong or hard to understand about what you're saying.
In fact I quite appreciate the labor of love you've put toward summarizing the teachings of the bible and tying things in to history and reality. I like your poetry as well.
The problem is that I feel like you don't say much more than what the HS would work into someone who already beleives, and would read through the apostles letters themselves, and is someone wasn't willing to read those, they wouldn't be willing to read through your website either.
It seems like a great resource to witness to unbeleivers, though.
Bless you Ceph! Indeed I love GW, and share what the HS as taught me in our website.
Lesson 1 endeavors to answer questions atheists ask, and begins by noting three unavoidable beliefs and two watershed choices: atheism (humanism, karmaism, naturalism, pantheism, polytheism, deism) and NT Theism.
It continues by citing evidence for God (science, history, existence, conscience) and by considering what would disprove NT theism. It includes a discussion of God's omni-attributes and moral nature and my hermeneutic that triangulates from two biblical teachings: First, God loves and wants to save everyone (1TM 2:3-4, EZK 33:11, ACTS 17:26-28); Christ died to show God’s love and the possible salvation of all (RM 5:6-8) including His enemies (ungodly, atheist, anti-Christ). And Second, God is just (2THS 1:6a, cf. RM 3:25-26 & 9:14, DT 32:4, PS 36:6, LK 11:42, RV 15:3). All explanations of reality and interpretations of Scripture should conform to this certitude: “The Lord is righteous in all his ways, and holy in all his works.” (PS 145:17) The Judge is just. It would be better not to attempt an explanation of God’s Word than to state one that impugns God’s justice and love for all people (JL 2:13, JN 3:16).
Then I share my explanation of why God created the evil option and how God relates to humanity in three ways. I also explain an insight God gave me that I call the Propensity Principle (PP):
The PP employs linear logic (rather than circular reasoning) to propose faith in the NT God as the best belief that solves the maze of reality as follows:
1. Current scientific knowledge cannot explain how the universe came to exist by means of natural causes, thus it is possible that the cause of the universe is a supernatural Creator/God.
2. The most creative species is humanity, whose traits also include language, moral conscience and God consciousness (personality), so it is possible that these human traits reflect attributes of a God who created humanity.
3. Existential reality indicates that humans are mortal and life is painful, but when life is happy, one wishes it would continue indefinitely. Thus, it is rational to seek ways to become immortal in a heavenly existence (where there is love and justice for all forever, the DOD).
4. Comparing all possible ways of achieving the DOD, the best or most credible way/hope at this point appears to be the God who resurrected Christ Jesus.
5. When words from God are sought, the NT teachings of Jesus and Paul seem to be the most highly inspired when compared with other scriptures (including the OT), because its concept of one God as the just and all-loving Judge (rationale for morality) is spiritually highest or most advanced, and the evidence for the resurrection of Jesus is most credible.
6. Thus, it is appropriate or wise to believe in the NT God and to accept Jesus as God’s Messiah.
Atheists deny the validity of this argument, but in the absence of disproof, I find the decision to reject the biblical gospel of salvation from selfishness, spiritual death, and a miserable destiny to be illogical or foolish. This is why all truthseekers should agree on NT theism now rather than assume atheism is an unlucky guess.
As someone has said, heaven is like a vision of water in the desert: the scoffer will surely die where he/she is, while the believer will live if right. Again, however, this analogy should be viewed in terms of comparison shopping and logic rather than of blind faith and fear. True love for God is evoked by His love for humanity and is a reflection of His loving Holy Spirit (1JN 4:7-12); it cannot be coerced, although it can be imitated (2CR 11:14 calls Satan an “angel of light”). Heaven may not be a mirage!
A biblical illustration of the PP is the OT story about Naaman being told to bathe in the dirty Jordan River to cure his leprosy (2KG 5:10-14).
My hope is that believers would be edified by the contents in Lesson 1 were they willing to read and believe it.
What you've written resembles a lot of what was in my head before I fell. Reading through your site helped me 'get back on my feet' in a way.
It might be good to meditate on & add some things to notice about observable reality;
For one, tools, devices and other things considered manmade aren't actually invented, they're discovered. I.E wheels, saws, shovels, pipes, wires, funiture, and all technology no matter how high or low are eternal and perpetual concepts, while being physically revised by men, never fundamentally change what they do.
Also look closely at the surface of every object you see. While most may be formed by man, the little details on their surface are not, yet these details are what gives the object their character, and what are sought after by those who embrace them.
And the form of every object has a center, a surface, and whatever's inbetween them—from a house itself to a grain of dust within the house. Everything happens with a start, a process, and completion. All living creatures have flesh for feeling, a life to reflect on, and a spirit for decisions. Think about all the places where three are one.
And the difference between children of light and children of darkness, is that we rule the world, whereas the world rules over them. Money is ours to burn, handle with our hands, trample underfoot, and receive from God when he wills. To them, it's the money itself that dictates, even though it's a thing entirely formed, produced, and regulated with man's hands and his falliable logic, which didn't exist from the beginning.
Good points, and even things invented are because God gifted humans with the ability to be "creative"/imaginative.
Not sure if you are interested in me explaining more of our website, but I guess I will do so regarding Lesson 2.
The conclusion of Lesson 1 is that faith in the NT God is the best belief, and Lesson 2 explains what NT faith encompasses. It begins by noting two types of divine revelation: general (creation & conscience) and special (OT & NT). Then it explains the NT Gospel or God’s requirement for salvation (GRFS), which is called the creed or kerygma (preaching), noting that statements regarding salvation may be in terms of believing right or behaving right. Next, the kerygma is distinguished from secondary doctrines or subsequent information that is called the didache (teaching, cf. Matt. 28:19-20, 2Tim. 3:15-17, 1Cor. 3:10-15 & Col. 2:6-7), and the kerygma is elaborated in five points having to do with God, humanity, Jesus, GRFS and the HS's role of sanctification during life-long perseverance in learning GW.
The possibility of apostasy was addressed, followed by an explanation of spiritual dynamics (including three dispensations, two types of baptism, two stages of salvation and two phases of sanctification), followed by an analysis of prayer and a list of five categories of behavior. Then I shared a biblical and logical hermeneutic, seeking to harmonize disparate Scriptures and concluding with my top ten foundational Scriptures in chronological order. Because tulipists have so confused people about the Gospel, a section is devoted to discussing how to interpret various Scriptures that they typically cite regarding election.
Finally, a few more details having to do with the kerygma are presented, including a list of statements about salvation (in the gospels and epistles), a warning against perversion of the Gospel (by Judaizers, Sabbatarians, and Actsers), the relation between saving faith and good works, psychological excuses, the reason for the crucifixion, and why both heaven and hell are good. Lesson 2 concludes with encouragement to endure struggle and suffering and the Gospel of Christ in God's Epistle (Colossians 1:15-23).
Here is what AI thinks of the Didache.
Is the Christian life based on a set of rules, laws, much akin to the error of the Galatian church?
That’s a very perceptive question. Let’s break it down carefully.
1. What the Didache is
The Didache (“Teaching of the Twelve Apostles”) is an early Christian document, probably late first century, that gives practical instructions for Christian living:
- It begins with the “Two Ways” (way of life vs. way of death).
- It lays out ethical instructions (don’t murder, don’t commit adultery, don’t practice magic, don’t be greedy).
- It describes community practices (fasting, baptism, Eucharist, prayer, hospitality, traveling teachers, church order).
It’s not a theological treatise like Paul’s letters—it’s more like a church manual.
2. Does it resemble law-based religion?
There is indeed a “rules-based” flavor. For example:
- Didache 1–6 reads like a Christianized Torah, setting down moral prohibitions and community duties.
- It prescribes specific practices—fast on Wednesdays and Fridays instead of Jewish fast days, pray the Lord’s Prayer three times a day, etc.
- It emphasizes external order in baptism, Eucharist, and authority, rather than inward transformation.
This does look closer to the Galatian problem—Christians reverting to a codified set of rules—than to Paul’s teaching about freedom in the Spirit.
3. Paul’s Contrast
- Paul insists: “If you are led by the Spirit, you are not under the law” (Gal. 5:18).
- True Christianity is the fruit of the Spirit (love, joy, peace, etc.), not obedience to an external code (Gal. 5:22–23).
- The Didache seems to miss this emphasis—it preserves a moral-ritual code for church order, not Spirit-led spontaneity.
4. How to view the Didache rightly
- It’s not Scripture. It reflects how some early Christians were trying to systematize the faith.
- It leans legalistic, yes—more like a “church rulebook.”
- But it also shows an attempt to apply Jesus’ teachings in community life, which isn’t inherently wrong—it just lacks Paul’s stress on life in the Spirit.
- In that sense, it does resemble the Galatian error: an externalizing of the faith into practices and regulations, rather than abiding in love through the Spirit.
Conclusion:You’re right to see tension. The Didache is much more like a rules-based Christianity—an echo of “law” thinking. Paul, by contrast, defines Christianity as spiritual life in Christ, empowered by the Spirit, producing love as the true fulfillment of the law. The Didache, then, reflects the tendency of the early church to drift back toward “law” instead of “Spirit”—the very problem Paul rebukes in Galatians.
Your reply was about The Didache (“Teaching of the Twelve Apostles”),
so you obviously did not read what is meant by that term in the OP.
Third time's the charm?
Read #37 & 38, which is where the discussion was at before you derailed it again with #39.
I see that PT is busy, so I will go ahead and restate the list in terms of WJD (what Jesus did) as he suggested;
1. How did Jesus deal with people? He dealt with various people in various ways ranging from forgiving the woman caught in adultery to condemning the Pharisees for serving Satan, but typically he taught the Jewish lower class how to live in accordance with the law of love (Matt. 22:37-40, John 13:34).
2. How did Jesus live worthy of His calling? He did not sin, and he fulfilled the Father's purpose of atoning for humanity's sins by dying on the cross.
3. How did Jesus show humility? His humility is cited in Phil. 2:5-11.
4. How did Jesus express gentleness? Jesus claimed to be gentle in Matt. 11:28-30.
5. How did Jesus demonstrate patience with people and circumstances? Paradoxically, every time Jesus chided disciples for lack of faith (such as in Matt. 8:26, 11:4-6 & 12:3-8) was an example of being patient. His proclamation of woe for the unrepentant towns in Matt. 11:21-24? Not so much: there is a time for patience and a time for exasperation.
6. How did Jesus foster unity with and among His followers? By commanding forgiveness (Matt. 6:14-15 & 18:21-22) and love (Matt. 5:44, John 13:34) and by praying for oneness (John 17:20-23).
7. How did Jesus make sure his speech was mixed with love? By speaking the truth, and rebuking for the purpose of saving souls from hell (e.g., John 8:42-47, cf. Matt. 23:37).
No doubt we will want to continue mining Ephesians for didachaic doctrines that was prompted by Hebrews 6:1-3 urging believers to learn God’s Word beyond the elementary Gospel of salvation, but at this point teachings of Jesus in Matthew’s Sermon on the Mount might well be considered. Matthew said that Jesus preached repentance, which begins by repenting of rejecting Him as Messiah and Lord (cf. Acts 16:30-31), but it continues by repenting of moral sins empowered by the Holy Spirit (Rom. 8:1-14).
The Beatitudes with which Jesus began his sermon (Matt. 5:3-11) list nine blessings for good behavior that imply nine sins for doing the opposite:
1. Not being poor in spirit means being prideful and unwilling to cooperate with God. (John 8:42-44)
2. Not mourning implies not caring about other people as oneself. (Matt. 22:39)
3. Not being meek is being boastful and dictatorial, but the first shall be last. (Matt. 20:16)
4. Not desiring righteousness is moral nihilism, which will reap hell. (Matt. 7:13 & 23)
5. Not showing mercy or forgiveness will result in not being forgiven and hell. (Matt. 18:23-35)
6. Not being pure in heart is akin to having a hardened heart and remaining unsaved. (Matt. 13:14-15)
7. Not being a peacemaker is divisive and equates with not being God’s child. (Matt. 5:44-45)
8. Not being persecuted because of doing right abets evil-doing. (Matt. 10:21-28 & 34-40)
9. Not being falsely accused of evil suggests belonging to Satan. (Matt. 12:30-32, 23:31-36)
Continuing with the TOJ in Matt. 5, we see in v.15-16 that Jesus instructs believers to be salt and light in the world
by doing good deeds/works, which jibes with what Paul said in Eph. 2:8-10 regarding didachaic works that follow kerygmatic faith.
Jesus continued by saying (in Matt. 5:20) that righteousness should surpass that of those who teach salvation via obeying the OT laws.
His first specific example (in Matt. 5:21-22) is that unrighteous rage is akin to murder, which agrees the TOP in Eph. 4:26-32.
by doing good deeds/works, which jibes with what Paul said in Eph. 2:8-10 regarding didachaic works that follow kerygmatic faith.
Jesus continued by saying (in Matt. 5:20) that righteousness should surpass that of those who teach salvation via obeying the OT laws.
His first specific example (in Matt. 5:21-22) is that unrighteous rage is akin to murder, which agrees the TOP in Eph. 4:26-32.
Other examples of moral righteousness that build on saving faith in chapter five of the Sermon on the Mount include:
Reconciliation (Matt. 5:23-26) - Jesus said that reconciliation should precede worship, and forgiveness of others is required for God's forgiveness of us (Matt. 6:14-15).
Chastity (Matt. 5:27-30) - Jesus noted that impure thoughts precede sinful behavior, and we should use our bodies for good purposes (cf. Rom. 12:1, 1Cor. 6:15-20).
Life-long marriage (Matt. 5:31-32) - Jesus returned to this topic in Matt. 19:3-9, indicating that a marriage of man and woman should be so happy that divorce is never desired.
Integrity (Matt. 5:33-37) - Jesus said oaths should be unnecessary, presumably because one's word is dependable and honest.
Compliance (Matt. 5:38-42) - This does not mean using the dictates of evil rulers as excuses for committing immorality (cf. Acts 5:29, Rom. 13:1-5).
Love for everyone (Matt. 5:43-48) - We should allow God's HS to love through us even enemies, as we once were (Rom. 5:5-8).
Reconciliation (Matt. 5:23-26) - Jesus said that reconciliation should precede worship, and forgiveness of others is required for God's forgiveness of us (Matt. 6:14-15).
Chastity (Matt. 5:27-30) - Jesus noted that impure thoughts precede sinful behavior, and we should use our bodies for good purposes (cf. Rom. 12:1, 1Cor. 6:15-20).
Life-long marriage (Matt. 5:31-32) - Jesus returned to this topic in Matt. 19:3-9, indicating that a marriage of man and woman should be so happy that divorce is never desired.
Integrity (Matt. 5:33-37) - Jesus said oaths should be unnecessary, presumably because one's word is dependable and honest.
Compliance (Matt. 5:38-42) - This does not mean using the dictates of evil rulers as excuses for committing immorality (cf. Acts 5:29, Rom. 13:1-5).
Love for everyone (Matt. 5:43-48) - We should allow God's HS to love through us even enemies, as we once were (Rom. 5:5-8).
We have seen that the Sermon on the Mount consists mainly of didachaic teachings, because by commanding moral perfection Jesus surely did not mean that being imperfect doomed a soul to hell, but rather that complete righteousness or moral maturity should be the goal of every believer, as Paul taught (in Phil. 3:12-16). And it is with this understanding that we continue mining Mathew in chapter six of Christ’s Sermon, finding:
Anonymous almsgiving (Matt. 6:1-4) – Jesus said that good deeds should not be motivated by desire for praise from people, but rather in order to please the heavenly Father (cf. Eph. 5:10, Rom. 12:1-3).
Praying privately (Matt. 6:5-8) – The reason Jesus gave for this is the same as for anoymous almsgiving, and he forbade babbling like pagans.
Pray to the Father for His will to be done on earth (Matt. 6:9) – Jesus prayed in this manner before being crucified (Matt. 26:39&42).
Pray for essential needs including forgiveness of debts/sins (Matt. 6:11-12&14-15) – Physical needs are signified by bread, and forgiveness is conditional upon forgiving those who regret sinning against us.
Pray not to be tempted to sin but rather to be freed from serving the tempter (Matt. 6:13) – The tempter is Satan, who can be resisted by submitting to God (Jam. 4:7), and Paul said God would not allow us to be tempted beyond what we are able to bear/resist (1Cor. 10:13).
Unobvious fasting (Matt. 6:16-18) – Jesus neither commanded nor forbade fasting, but the motive should be the same as for almsgiving and prayer: storing up heavenly treasures (Matt. 6:19-21).
Seek righteousness (Matt. 6:24-33) – Jesus indicated that having a right relationship with the heavenly Father should be our focus rather than worrying about material things.
Anonymous almsgiving (Matt. 6:1-4) – Jesus said that good deeds should not be motivated by desire for praise from people, but rather in order to please the heavenly Father (cf. Eph. 5:10, Rom. 12:1-3).
Praying privately (Matt. 6:5-8) – The reason Jesus gave for this is the same as for anoymous almsgiving, and he forbade babbling like pagans.
Pray to the Father for His will to be done on earth (Matt. 6:9) – Jesus prayed in this manner before being crucified (Matt. 26:39&42).
Pray for essential needs including forgiveness of debts/sins (Matt. 6:11-12&14-15) – Physical needs are signified by bread, and forgiveness is conditional upon forgiving those who regret sinning against us.
Pray not to be tempted to sin but rather to be freed from serving the tempter (Matt. 6:13) – The tempter is Satan, who can be resisted by submitting to God (Jam. 4:7), and Paul said God would not allow us to be tempted beyond what we are able to bear/resist (1Cor. 10:13).
Unobvious fasting (Matt. 6:16-18) – Jesus neither commanded nor forbade fasting, but the motive should be the same as for almsgiving and prayer: storing up heavenly treasures (Matt. 6:19-21).
Seek righteousness (Matt. 6:24-33) – Jesus indicated that having a right relationship with the heavenly Father should be our focus rather than worrying about material things.
We wind up our study of didachaic doctrines in the Sermon on the Mount with teachings found in Matthew 7.
Judge rightly (Matt. 7:1-5) – At first it appears that Jesus bans judging, but he ends by saying we should remove our own blindness so that we will discern how to reprove correctly.
Do not witness to demonic people who will kill you (Matt. 7:6) – This verse seems to presage Matt. 10:16-17, which implies that discernment should also be exercised concerning opportunities to witness.
The rest of the Sermon on the Mount (Matt. 7:7-27) is concerned with salvation, with the rock representing the foundation of saving faith (kerygma) and the good fruit referring to behavior like what Jesus just commanded (didache). Thus, at this point we will return to Paul’s epistles (cf. post #38 &55) and continue our study there.
Judge rightly (Matt. 7:1-5) – At first it appears that Jesus bans judging, but he ends by saying we should remove our own blindness so that we will discern how to reprove correctly.
Do not witness to demonic people who will kill you (Matt. 7:6) – This verse seems to presage Matt. 10:16-17, which implies that discernment should also be exercised concerning opportunities to witness.
The rest of the Sermon on the Mount (Matt. 7:7-27) is concerned with salvation, with the rock representing the foundation of saving faith (kerygma) and the good fruit referring to behavior like what Jesus just commanded (didache). Thus, at this point we will return to Paul’s epistles (cf. post #38 &55) and continue our study there.