Jesus, Christ, and the son of David in the Didache.

[Ben C. Smith]

There is not actually very much about Jesus, Christ, and either the son of God (or of the Father) or the son of David in the Didache:

9:1 But concerning the Eucharist, after this fashion give ye thanks.
9:2 First, concerning the cup. We thank thee, our Father, for the holy vine, David thy Child, which thou hast made known unto us through Jesus Christ thy Child; to thee be the glory for ever.
9:3 And concerning the broken bread. We thank thee, our Father, for the life and knowledge which thou hast made known unto us through Jesus thy Child; to thee be the glory for ever.
9:4 As this broken bread was once scattered on the mountains, and after it had been brought together became one, so may thy Church be gathered together from the ends of the earth unto thy kingdom; for thine is the glory, and the power, through Jesus Christ, for ever.
9:5 And let none eat or drink of your Eucharist but such as have been baptized into the name of the Lord, for of a truth the Lord hath said concerning this, Give not that which is holy unto dogs.

10:1 But after it has been completed, so pray ye.
10:2 We thank thee, holy Father, for thy holy name, which thou hast caused to dwell in our hearts, and for the knowledge and faith and immortality which thou hast made known unto us through Jesus thy Child; to thee be the glory for ever.
10:3 Thou, Almighty Master, didst create all things for the sake of thy name, and hast given both meat and drink, for men to enjoy, that we might give thanks unto thee, but to us thou hast given spiritual meat and drink, and life everlasting, through thy Son.
10:4 Above all, we thank thee that thou art able to save; to thee be the glory for ever.
10:5 Remember, Lord, thy Church, to redeem it from every evil, and to perfect it in thy love, and gather it together from the four winds, even that which has been sanctified for thy kingdom which thou hast prepared for it; for thine is the kingdom and the glory for ever.
10:6 Let grace come, and let this world pass away. Hosanna to the God of David. If any one is holy let him come (to the Eucharist); if any one is not, let him repent. Maranatha. Amen.
10:7 But charge the prophets to give thanks, so far as they are willing to do so.

....

12:1 Let every one that cometh in the name of the Lord be received, but afterwards ye shall examine him and know his character, for ye have knowledge both of good and evil.
12:2 If the person who cometh be a wayfarer, assist him so far as ye are able; but he will not remain with you more than two or three days, unless there be a necessity.
12:3 But if he wish to settle with you, being a craftsman, let him work, and so eat;
12:4 but if he know not any craft, provide ye according to you own discretion, that a Christian may not live idle among you;
12:5 but if he be not willing to do so, he is a trafficker in Christ. From such keep aloof.

Jesus is linked to Christ only in chapter 9's eucharistic prayer. Chapter 10's prayer has Jesus without Christ, and chapter 12 has Christ(ian) without Jesus.

David is mentioned only in each of the eucharistic prayers.

Is Jesus actually identified as the descendant of David in this text? Or is he merely the revealer of the descendant of David? In favor of his being identified with David in some way is the title Christ/messiah, which is often connected to the Davidic line. In favor of his not being identified with David is the lack of such an explicit connection: David is called the child of the Father; Jesus is called the child of the Father; and Jesus is treated as the medium through which certain things (such as the vine of David) have been revealed. But Jesus is nowhere explicitly called the child of David.

What do you think? What kind of Christology do we find in the Didache? Does it perhaps differ from section to section (implying that the Didache is, as is commonly held, a compilation)?

Ben.

[Bernard Muller]

to Ben,

What do you think? What kind of Christology do we find in the Didache? Does it perhaps differ from section to section (implying that the Didache is, as is commonly held, a compilation)?

The kind of Christology in the Didache ("Jesus my child") is the one of Ebionites which got upgraded by Christians ("Jesus Christ", "your Son").
Yes there were additions, not only by section, but also interpolation within a section.

My list of Christian additions:

Because the "end" (and Kingdom) was supposed to be in the days of this great deceiver, it appears the Didache (the one with chapter 16 and minus a few later interpolations: chapters 7, 12 & 15, with also "and immortality" & "and life eternal" (ch. 10) and "through Jesus Christ" (ch. 9)) was published then, that is before Domitian's death (Sept. 96C.E.)

from http://historical-jesus.info/gospels.html#didache

Cordially, Bernard

[Ben C. Smith]

to Ben,

What do you think? What kind of Christology do we find in the Didache? Does it perhaps differ from section to section (implying that the Didache is, as is commonly held, a compilation)?

The kind of Christology in the Didache ("Jesus my child") is the one of Ebionites which got upgraded by Christians ("Jesus Christ", "your Son").
Yes there were additions, not only by section, but also interpolation within a section.

My list of Christian additions:

Because the "end" (and Kingdom) was supposed to be in the days of this great deceiver, it appears the Didache (the one with chapter 16 and minus a few later interpolations: chapters 7, 12 & 15, with also "and immortality" & "and life eternal" (ch. 10) and "through Jesus Christ" (ch. 9)) was published then, that is before Domitian's death (Sept. 96C.E.)

from http://historical-jesus.info/gospels.html#didache

Thanks for that, Bernard.

[Kunigunde Kreuzerin]

What do you think? What kind of Christology do we find in the Didache? Does it perhaps differ from section to section (implying that the Didache is, as is commonly held, a compilation)?

1) A question is whether the phrase “τοῦ παιδός σου” in the Didache should be translated (and understand) as “your child” or “your servant”. Both is possible.

9:2 First, concerning the cup. We thank thee, our Father, for the holy vine, David thy child/servant (Δαβὶδ τοῦ παιδός σου), which thou hast made known unto us through Jesus thy child/servant (Ἰησοῦ τοῦ παιδός σου); to thee be the glory for ever.
9:3 And concerning the broken bread. We thank thee, our Father, for the life and knowledge which thou hast made known unto us through Jesus thy child/servant (Ἰησοῦ τοῦ παιδός σου); to thee be the glory for ever.
9:4 As this broken bread was once scattered on the mountains, and after it had been brought together became one, so may thy Church be gathered together from the ends of the earth unto thy kingdom; for thine is the glory, and the power, through Jesus Christ (διὰ Ἰησοῦ Χριστοῦ), for ever.

10:2 We thank thee, holy Father, for thy holy name, which thou hast caused to dwell in our hearts, and for the knowledge and faith and immortality which thou hast made known unto us through Jesus thy child/servant (Ἰησοῦ τοῦ παιδός σου); to thee be the glory for ever.
10:3 Thou, Almighty Master, didst create all things for the sake of thy name, and hast given both meat and drink, for men to enjoy, that we might give thanks unto thee, but to us thou hast given spiritual meat and drink, and life everlasting, through thy child/servant (τοῦ παιδός σου).
10:6 Let grace come, and let this world pass away. Hosanna to the God of David (τῷ θεῳ Δαβίδ). If any one is holy let him come; if any one is not, let him repent. Maranatha. Amen.

One argument is that because of the mention of “our father” it should be translated “child”. On the other hand, the phrase “τοῦ παιδός σου” of the LXX is usually translated “your servant”. It may be interesting that the exact phrase "τοῦ παιδός σου" is used in the LXX only for David and by David.

1Chr 17:17 And this was a small thing in your eyes, O God. You have also spoken of your servant’s house (τὸν οἶκον τοῦ παιδός σου) for a great while to come, and have shown me future generations, O Lord God!

1Chr 17:25 For you, my God, have revealed to your servant (τοῦ παιδός σου) that you will build a house for him.

1Chr 17:27 Now you have been pleased to bless the house of your servant (τὸν οἶκον τοῦ παιδός σου), that it may continue forever before you, for it is you, O Lord, who have blessed, and it is blessed forever.”

I tend to think that "servant" is the better option.


2) The LXX-texts with “God of David”

2 Kings 20:4-5 It happened, before Isaiah had gone out into the middle part of the city, that the word of Yahweh came to him, saying, “Turn back, and tell Hezekiah the prince of my people, ‘Thus says Yahweh, the God of David your father, “I have heard your prayer. I have seen your tears. Behold, I will heal you. On the third day, you shall go up to the house of Yahweh.

Isa 38:5 “Go, and tell Hezekiah, ‘Thus says Yahweh, the God of David your father, “I have heard your prayer. I have seen your tears. Behold, I will add fifteen years to your life.

2Chr 21:12-13 A letter came to him (King Jehoram) from Elijah the prophet, saying, “Thus says Yahweh, the God of David your father, ‘Because you have not walked in the ways of Jehoshaphat your father, nor in the ways of Asa king of Judah, but have walked in the way of the kings of Israel, and have made Judah and the inhabitants of Jerusalem to play the prostitute, like the house of Ahab did, and also have slain your brothers of your father’s house, who were better than yourself:

2Chr 34:2-3 He (King Josiah) did that which was right in the eyes of Yahweh, and walked in the ways of David his father, and didn’t turn aside to the right hand or to the left. For in the eighth year of his reign, while he was yet young, he began to seek after the God of David his father; and in the twelfth year he began to purge Judah and Jerusalem from the high places, and the Asherim, and the engraved images, and the molten images.

[Ben C. Smith]

What do you think? What kind of Christology do we find in the Didache? Does it perhaps differ from section to section (implying that the Didache is, as is commonly held, a compilation)?

1) A question is whether the phrase “τοῦ παιδός σου” in the Didache should be translated (and understand) as “your child” or “your servant”. Both is possible.

I agree. Both are possible.

9:2 First, concerning the cup. We thank thee, our Father, for the holy vine, David thy child/servant (Δαβὶδ τοῦ παιδός σου), which thou hast made known unto us through Jesus thy child/servant (Ἰησοῦ τοῦ παιδός σου); to thee be the glory for ever.
9:3 And concerning the broken bread. We thank thee, our Father, for the life and knowledge which thou hast made known unto us through Jesus thy child/servant (Ἰησοῦ τοῦ παιδός σου); to thee be the glory for ever.
9:4 As this broken bread was once scattered on the mountains, and after it had been brought together became one, so may thy Church be gathered together from the ends of the earth unto thy kingdom; for thine is the glory, and the power, through Jesus Christ (διὰ Ἰησοῦ Χριστοῦ), for ever.

10:2 We thank thee, holy Father, for thy holy name, which thou hast caused to dwell in our hearts, and for the knowledge and faith and immortality which thou hast made known unto us through Jesus thy child/servant (Ἰησοῦ τοῦ παιδός σου); to thee be the glory for ever.
10:3 Thou, Almighty Master, didst create all things for the sake of thy name, and hast given both meat and drink, for men to enjoy, that we might give thanks unto thee, but to us thou hast given spiritual meat and drink, and life everlasting, through thy child/servant (τοῦ παιδός σου).
10:6 Let grace come, and let this world pass away. Hosanna to the God of David (τῷ θεῳ Δαβίδ). If any one is holy let him come; if any one is not, let him repent. Maranatha. Amen.

One argument is that because of the mention of “our father” it should be translated “child”. On the other hand, the phrase “τοῦ παιδός σου” of the LXX is usually translated “your servant”.

Very good points.

It may be interesting that the exact phrase "τοῦ παιδός σου" is used in the LXX only for David and by David.

1Chr 17:17 And this was a small thing in your eyes, O God. You have also spoken of your servant’s house (τὸν οἶκον τοῦ παιδός σου) for a great while to come, and have shown me future generations, O Lord God!

1Chr 17:25 For you, my God, have revealed to your servant (τοῦ παιδός σου) that you will build a house for him.

1Chr 17:27 Now you have been pleased to bless the house of your servant (τὸν οἶκον τοῦ παιδός σου), that it may continue forever before you, for it is you, O Lord, who have blessed, and it is blessed forever.”

I tend to think that "servant" is the better option.

You have tipped me in favor of this word meaning "servant" here... at least for now.

[Kunigunde Kreuzerin]

You have tipped me in favor of this word meaning "servant" here... at least for now.

A further problem is the reading of Didache 10.6. The textual witnesses diverge here. H has “God of David”, the older Coptic version “house of David” and Apostolic Constitutions “son of David.” Scholars are divided over which is the original reading.

10:6 Let grace come, and let this world pass away. Hosanna to the God of David. If any one is holy let him come; if any one is not, let him repent. Maranatha. Amen.

It may be obvious that there is a “Davidic Christology”, but perhaps of an unexpected kind. It could be helpful to note, first, the structure of the Eucharistic prayers.

before the Eucharistic meal	after the Eucharistic meal
9:1 But concerning the Eucharist, after this fashion give ye thanks.	10:1 But after it has been completed, so pray ye.
9:2 First, concerning the cup. We thank thee, our Father, for the holy vine, David thy servant which thou hast made known unto us through Jesus thy servant; to thee be the glory for ever.	10:2 We thank thee, holy Father, for thy holy name, which thou hast caused to dwell in our hearts, and for the knowledge and faith and immortality which thou hast made known unto us through Jesus thy servant; to thee be the glory for ever.
9:3 And concerning the broken bread. We thank thee, our Father, for the life and knowledge which thou hast made known unto us through Jesus thy servant; to thee be the glory for ever.	10:3 Thou, Almighty Master, didst create all things for the sake of thy name, and hast given both meat and drink, for men to enjoy, that we might give thanks unto thee, but to us thou hast given spiritual meat and drink, and life everlasting, through thy servant. 10:4 Above all, we thank thee that thou art able to save; to thee be the glory for ever.
9:4 As this broken bread was once scattered on the mountains, and after it had been brought together became one, so may thy Church be gathered together from the ends of the earth unto thy kingdom; for thine is the glory, and the power, through Jesus Christ, for ever.	10:5 Remember, Lord, thy Church, to redeem it from every evil, and to perfect it in thy love, and gather it together from the four winds, even that which has been sanctified for thy kingdom which thou hast prepared for it; for thine is the power and the glory for ever.

[Ben C. Smith]

You have tipped me in favor of this word meaning "servant" here... at least for now.

A further problem is the reading of Didache 10.6. The textual witnesses diverge here. H has “God of David”, the older Coptic version “house of David” and Apostolic Constitutions “son of David.” Scholars are divided over which is the original reading.

Yes, that is true. I followed the Jerusalem manuscript, but the other two readings are possible.

It may be obvious that there is a “Davidic Christology”, but perhaps of an unexpected kind. It could be helpful to note, first, the structure of the Eucharistic prayers.

before the Eucharistic meal	after the Eucharistic meal
9:1 But concerning the Eucharist, after this fashion give ye thanks.	10:1 But after it has been completed, so pray ye.
9:2 First, concerning the cup. We thank thee, our Father, for the holy vine, David thy servant which thou hast made known unto us through Jesus thy servant; to thee be the glory for ever.	10:2 We thank thee, holy Father, for thy holy name, which thou hast caused to dwell in our hearts, and for the knowledge and faith and immortality which thou hast made known unto us through Jesus thy servant; to thee be the glory for ever.
9:3 And concerning the broken bread. We thank thee, our Father, for the life and knowledge which thou hast made known unto us through Jesus thy servant; to thee be the glory for ever.	10:3 Thou, Almighty Master, didst create all things for the sake of thy name, and hast given both meat and drink, for men to enjoy, that we might give thanks unto thee, but to us thou hast given spiritual meat and drink, and life everlasting, through thy servant. 10:4 Above all, we thank thee that thou art able to save; to thee be the glory for ever.
9:4 As this broken bread was once scattered on the mountains, and after it had been brought together became one, so may thy Church be gathered together from the ends of the earth unto thy kingdom; for thine is the glory, and the power, through Jesus Christ, for ever.	10:5 Remember, Lord, thy Church, to redeem it from every evil, and to perfect it in thy love, and gather it together from the four winds, even that which has been sanctified for thy kingdom which thou hast prepared for it; for thine is the power and the glory for ever.

Alan Garrow argues (persuasively, I think, on pages 25-28 of The Gospel of Matthew's Dependence on the Didache) that these two prayers were originally two separate liturgies (he used a table comparing the two side by side, very much like yours above); the Didache preserves them as prayers before and prayers after the meal, but that arrangement is artificial. The two liturgies parallel each other.