Preparing ourselves for an uncertain future

Paul Luckraft reviews ‘Practising the Way: Be with Jesus. Become like him. Do as he did’, by John Mark Comer (2024)

True disciples are called to walk the way of the Cross

Strategy and structure

Leadership in the New Covenant community

Status in the New Testament Church

The most important book you’ve never heard of…

The Didache (pronounced did-ah-kay) has been described as the most important book you’ve never heard of. So what exactly is it and does it deserve this accolade?

Its full title, ‘The Teaching of the Lord to the Gentiles through the Twelve Apostles’, explains its purpose and content. It is an early Church manual: the teaching of the early Jewish followers of Jesus to the new Gentile believers.

The Jerusalem Council of Acts 15 agreed that God had indeed “opened the door of faith to the Gentiles” (Acts 14:27). But after the Council’s ruling of four initial prohibitions (Acts 15:29), what else was required of Gentiles if they were to progress in the faith? If they were not expected to keep Torah as fully as their Jewish brethren, what did they need in order to walk in the same Way?

Here in the Didache we find compiled the necessary instruction to prepare them for immersion and membership in the Body of Christ. As such, this special document fulfilled a key role in the Great Commission to make disciples (not just converts) of all nations.

Walking in the Way

The Didache can be seen as a kind of apostolic Mishnah for new Gentile believers. Certainly there is a Jewish quality inherent in the text. The opening is particularly Jewish, and the language and prayers in later chapters have direct parallels and counterparts in the Judaism of the time. All the early believers in Messiah were still within the fold of Judaism, so this is hardly surprising.

Another similarity with the Mishnah is that the Didache is likely to have been passed on orally before being written down, as evidenced by certain mnemonic devices within the text. Most scholars believe its style places it in the mid-1^st Century, though some dispute this. If it is this early then it falls within the oral tradition of the time. The long title, quoted above, would have been added later when it was written down (incidentally, shorter versions of the title do exist, namely ‘The Teaching of the Twelve Apostles’, and just ‘The Teaching’, or ‘Didache’).

The Didache is an early Church instruction manual setting out teaching for helping new Gentile converts to become disciples.

The Didache is an anonymous document. Although the 12 apostles are mentioned in the title, they are not referred to in the text. Some see similarities with the Epistle of Barnabas and so suggest a link with him and hence with Paul. However, we cannot be sure if any of the apostles were directly involved in its production or transmission, although there is no doubt that the essential thrust of the Didache follows the same path and breathes the same spirit.

The Didache has been described as having an archaic simplicity (which fits its early dating). Its expressions are primitive. It contains no detailed creed, no exalted titles of Jesus, no lofty theology or doctrine. Rather it is a simple work of everyday living, reflecting the Jewish concept of ‘halakhah’, or walking with God. Its aim is to pass on the Way of Life as taught by Jesus (rather than provide a description of him and his works), directing Gentile converts in the step-by-step transformation necessary for full participation in their new faith.

Before the ‘Parting of the Ways’

The Didache clearly represents a time before Christianity became separated from Judaism. Nothing in it indicates the later ‘parting of the ways’. It has been described as one of the last voices of authentic apostolic faith: the final flowering of Judeo-Christianity before Greek influence and theology took charge. This alone makes it a fascinating and worthwhile document to study.

The Didache was popular among early believers and enjoyed wide circulation. Numerous early Church writers mentioned it and quoted from it frequently, for instance Clement of Alexandria, Origen, Eusebius and Athanasius. It is mentioned as being read in churches, but was not considered canonical or to be used to confirm doctrine. However, it could be seen as being “appointed by the Fathers to be read by those who newly join us and who wish for instruction in the word of godliness.”¹

This is recorded as continuing until the 4^th Century, but by the 5^th Century the Didache fell out of popularity and was referenced much less. It does get an occasional mention in later times, but for centuries it was assumed that copies no longer existed. Then came a surprise discovery in 1873.

The Didache has been described as one of the last voices of authentic apostolic faith.

An Astonishing Find

A Greek Orthodox Archbishop, Philotheos Bryennios, was browsing in the library of the Greek Convent of the Holy Sepulchre in Constantinople and found a text lodged between two longer works in a single bound volume of Christian manuscripts. Somehow it had escaped the notice of previous cataloguers. Was this find too good to be true? Might it be a modern forgery? After a few years it was judged authentic and dated as a copy from 1056. It was finally published in 1883. When the first English translation was released in 1884, it sold 5,000 copies on the first day.

Although older fragments have been found since, this remains the only complete manuscript. Known as Codex Hierosolymitanus 54, it now resides in the library of the Greek Orthodox patriarchate in Jerusalem. In 1922 two Greek fragments were found in Egypt which were textually very close to that found in Istanbul, thus verifying its accuracy. In addition, a Coptic fragment from Cairo, dating back to the 5^th Century, was published in 1924, and another nearly complete Gregorian version was found in Constantinople in 1923, though never published. The 1873 manuscript remains the most reliable and complete.

Inevitably, a find such as this created a lot of controversy - especially where its contents didn’t agree with then-current Church traditions! The Catholic Church appreciated some bits of the Didache but was dismayed that some of its liturgy wasn’t there. Similarly, Protestants, pleased to see these omissions, did not like the emphasis on what they saw as ‘works of righteousness’, such as fasting twice a week. Both sides inevitably attempted various interpretations to place it more comfortably within their own traditions.

Intended for Study

The Didache is a short work, approximately one third of the length of Mark’s Gospel. It is composed of 16 short chapters (some very short), containing just 2,190 words in total. The vocabulary and grammar reflect the popular koine Greek of the 1^st Century. Its style is simple and terse. It uses only 552 different words, of which 504 are found in the New Testament. All this again points to an early date.

The Didache is a short work, approximately one third of the length of Mark’s Gospel.

The material of the Didache was probably intended to be studied in pairs, in a one-to-one format, as the entire text uses the second person singular. This is similar to the rabbinic concept of chavruta, where the novice studies at times with a partner of the same level, but at other times with someone more mature in the faith acting as a mentor. Indeed ‘The Training’ is a better title than ‘The Teaching’, as the Didache represents a form of apprenticeship! Crucially, the mentor was not offering his thoughts on these matters, but passing on instructions that he had previously received and was also living out.

The Didache also seems to be for both male and female disciples. Specifically female issues are addressed, and the novice is addressed as ‘my child’, not ‘my son’.

Flow of Topics

Some believe the Didache was composed in stages, with the first section, called ‘The Two Ways’, existing in some form before being incorporated into the Didache. Nevertheless, as a whole it displays a unity across its structure, with a flow of topics which may indicate a comprehensive step-by-step programme for Gentile converts to become full disciples. The layout allows the recipient to progress slowly from introductory material to more complex rituals of daily living and community.

Though there are no separate headings, the content clearly divides into sections or tractates. Phrases or topic sentences are repeated to signal the beginning of new portions and summary statements are used to bring blocks of material to a close. These linguistic clues suggest the following four sections (though some split the third into two parts, making five in total):

Section 1 refers to two ‘ways’: the Way of Life and the Way of Death. These two paths would have already been well-known from Scripture (e.g. Psalm 1) and the teaching of Jesus. The Way of Life concerns one’s relationship with God as well as one’s relationships with other people.

Much of this reflects the Torah and the Decalogue, but the Didache contains a noticeable emphasis on how Gentile believers needed to live within the Roman world. In particular, it contains new prohibitions pertaining to what they would encounter in Roman society. Overall, the Didache represents an interesting adaptation of the Torah to take into account the circumstances that these converts would face.

The Didache represents an interesting adaptation of the Torah to take into account the circumstances that new Gentile converts would face in the Roman world.

Section 2 provides regulations for eating, baptising, fasting and praying. The chapter on food is very short and simple, and covers meat offered to idols. The next chapter, on baptism, shows a preference for baptising in flowing water, although exceptions are allowed if this is not available. Baptism is to be done in the name of the Father, the Son and the Holy Spirit, and was to mark a clear turning-point in life, including the breaking of previous social bonds (even those within a family if necessary), as through baptism the convert was now joining a new family.

Fasting was to be undertaken before baptism and the next chapter indicates that in general a fast should be made twice a week, as within the Jewish tradition, though on different days from the Jews! This chapter also contains short injunctions on prayer, including use of the Lord’s Prayer.

The next two chapters contain the blessings to be made before and after a meal, especially the eucharist which was a full meal within the context of a family. Again, Jewish traditions are preserved here.

Warnings and Hope

Section three contains regulations for hospitality and for testing various kinds of visitors, especially itinerant prophets. They are to be welcomed and even honoured, but their time spent in any one community must be limited. Warnings are given against those who seek money or extended hospitality, and of course their words had to be tested and match their conduct, which must have already made a favourable impression upon the community before their words are heard.

The Didache contains a lot of cautionary advice regarding prophets - something still needed today. It seems the new Christian communities had much to fear from abusive and wayward prophets. However, ample provision is also made for welcoming true prophets, who could even be rewarded – provided they didn’t ask (interestingly, there is no mention of the communities creating and sending out their own prophets to other places. However, they were to appoint their own local overseer, or episkopos, which at that time was an entirely secular word meaning someone charged with oversight. These men were not themselves teachers or prophets, but also had to be of good conduct and then similarly honoured)!

The Didache contains a lot of cautionary advice regarding prophets - something still needed today.

The final section is on the end times! What a refreshing change from the complexities and confusion we find today. Here is a short synopsis of apocalyptic warnings and a message of hope. The emphasis is upon the ‘not yet’ aspect of the Kingdom, the need for holiness in preparation for Jesus’ return, and warnings of false prophets and deceivers.

Finally, three signs of truth are mentioned that will appear at the end: the unfurling or opening of the sky, the sound of the trumpet and the resurrection of the just. Then the world will see the Lord coming upon the clouds. Perhaps this is all we need to know in advance!

Now you’ve heard of this important book, click here to read our reviews of three editions currently available to purchase.

Paul Luckraft reviews Stephen Bishop’s latest book on the questions posed by Jesus.

This is the latest book from Stephen Bishop, the first title under his own new publishing label, and taking a slightly different format to his previous books, which lends itself well to the book’s purpose. Bishop has chosen 31 of the 300+ questions that Jesus asked, giving each a chapter and challenging us to face up to what God might still be asking us personally and directly today.

Hebraic Discipleship

The introduction sets the scene well by considering why questions are so prevalent in the Gospels. Usually, they are not mere requests for information but are intended to challenge. They demand a response rather than a reply, and are often designed to open something up in the life of the hearer.

Jesus asked his disciples questions as part of their training. He chose questions that really matter - and if we are to be his disciples today, we must face the same questions he asked them. This way, we become more aware of ourselves and what we really think about certain topics and ideas. We then have the chance to allow him to change us.

Jesus asked his disciples questions as part of their training; if we are to be his disciples today, we must face the same questions he asked them.

Taking Jesus’ Questions Personally

Bishop organises the questions in his book into four themed sections: questions about realisation, about restoration, about reaction and about reflection. Each chapter is just three or four pages long, with a single word title which is intended to highlight the essence of the question.

Jesus asked his disciples questions as part of their training; if we are to be his disciples today, we must face the same questions he asked them.

For instance, the first chapter, ‘Searching’, considers the young Jesus’ double-barrelled question to his parents, “Why were you searching for me? Didn’t you know I had to be in my Father’s house?” (Luke 2:49). After a brief and helpful consideration of the passage from which this is taken, Bishop concludes the chapter with a challenge for us, “Are you searching for God…in the right place?” (p16).

As with all chapters, he then provides a short selection of further questions for personal reflection (though these would also be ideal for discussion in a group study).

Each chapter follows the same format. The question is quoted, then the passage from which it is taken is referenced so that we can read it again in context. Before the brief exposition there is usually an amusing story or illustration from real life to ease us into what the author wants us to learn and the challenge that might face us. Finally, three or four further questions are offered to allow us to continue to reflect either on the passage or our own personal circumstances.

Jesus’ questions demand a response rather than a reply, and are often designed to open something up in the life of the hearer.

Transformative Devotions

This is an excellent book from a writer who is now well into his stride as a communicator and educator. He is well-informed, often humorous, and makes you want to keep on reading - although I suspect the full benefits of the book would come with taking a chapter a day. Here is a month’s worth of daily devotions that could transform your walk with the Lord.

Jesus’ questions demand a response rather than a reply, and are often designed to open something up in the life of the hearer.

In particular, it is good training in how to read the Bible better. Every time you come across a question - and there are many throughout Scripture, not just the Gospels - then stop and think. Is this for me? Are you asking me, God?

‘Are You Asking Me, God? Facing questions that matter’ (Bible-Bish-Books, 2018, 132pp) is available from Amazon for £5.99.

Prophecy Today UK has also reviewed the following books by Stephen Bishop:

• Finding a Place to Settle: The Book of Ruth: Learning to Find God-Gifted Identity (Zaccmedia, 2016)
• Time: Full Stop or Question Mark? (Zaccmedia, 2017)
• Two Minutes Added On (Zaccmedia, 2018)

Read more about the author in our 2018 interview, here.

Will we watch with him?

This week can we too watch with him, for one brief hour, in this his time of victory through life laid down (John 12:24-25; Rom 12:1)? Let us join these beautiful, ancient olive trees, who once watched their Lord and Maker, so hard-pressed, give all for us: that we might lay down our lives too, for him, much fruit to bear, and by his death, receive new life in him.

GETH-SEMANE – garden of the olive oil press

O Garden, Garden, Gan Gat-Semenah, was this sight just for you, to keep?
Your Lord in such dire straits, alone, His friends asleep?

Did you watch with Him one brief hour, while He did seek to flee
From His afearéd choice. “Avi, my Father, take this dread cup away from Me!
Yet not My will, O Lord of Mine, but Yours be done”.

O Garden, full of Tears, and witnessing such awe-some things,
Oil so hard-pressed, now poured out, Your Master held by satan’s rings.
Trees that He planted, olive-healing for His blinded sheep,
You witness such deep pain and agony, His death-door openings.

Was ever garden formed for this, to wait like Miriam for her heaven's sword?
Mirror of Gan Eden, broken, yet through great love, to be restored?
Ancient trees, all-giving, and like Father, watching in His perfect time
For Jesus - come to weep His life full out, to give in all-surrender, and
In suffering now, His learned obedience, laid down His will before His Lord.

We, too, do need this breaking, willingly, no sentient feeling
Only - our will surrendered too with heavy tears before the King.
Our hiding place, security, is found alone in Him. Cross-bound, alone;
And broken, willingly, like Him we too may learn obedience through
Our suffering - “Thy will be done”. Ourselves now to this Love unknown,
Embraced and held, in our reflecting all-surrender, we must bring.

This garden will again be new, restored to pristine beauty now,
And man, like olive trees that watched the victory of their Lord, will bow
The knee to Him. His sweat, like blood - expression of His love
Out-poured in prayer, His life laid down - will bear the promised fruit.
And we, brought back to Eden, fruit of His fruit, no longer sleeping-mute,
Will give Him all our thanks and praise, for death and life hard-won by Him,
And yes, for His long-suffering, our very life in Him, and to complete our vow.

Gan Gat-Semenah, Good Friday

The three saddest words in Scripture?

Perhaps the three saddest words in Scripture, reflecting the thoughts of two downcast and despondent disciples about the one they believed was going to redeem Israel, are “we had hoped” (Luke 24:21).

But these disciples were not alone in their gloom and despair. All who had known Jesus and believed in him had been gripped by hope that this “prophet, powerful in word and deed before God and all the people” (Luke 24:19) would indeed bring about the restoration of Israel at this time. It had been a mighty hope - the biggest of all. But now it was gone, in the past. “We had hoped”.

Mary and the other women who visited the tomb with spices earlier that morning – they had hoped. Peter, John and the other disciples, hiding in a home somewhere in Jerusalem – they had hoped.

The early morning news that the body was no longer in the tomb had done nothing to raise their hopes. Just more confusion, shock, amazement and tears.

But all that was about to change. One word started a chain reaction that birthed a new hope and caused it to burst into life: “Mary” (John 20:16).

Hearing her name spoken by her risen Rabboni transformed Mary from a broken mourner into an excited messenger: “I have seen the Lord!” (John 20:18).

Hearing her name spoken by her risen Rabboni transformed Mary from a broken mourner into an excited messenger.

Similar experiences followed. Eyes were opened and hearts burned (Luke 24:31-32). Minds began to grasp the reality of what the scriptures had prophesied (Luke 24:45). Joy and worship replaced doubt, despair and fear.

But one question remained: “Lord, are you at this time going to restore the kingdom to Israel?” (Acts 1:6). After all, that had been their great hope. Surely this was now back on the agenda?

Jesus’ reply is illuminating. He does not deny this will happen, but clarifies that it is not going to be ‘at this time’; rather, at some future time known only to the Father. Meanwhile, here is a bigger hope to work towards: the salvation and restoration of all. A hope that will go to the ends of the earth.

Was this why the disciples’ hopes had been so devastatingly dashed? So they could be replaced by something even more glorious?

Have you known what it is like to have your hopes destroyed, reduced to nothing? Perhaps God has allowed this so that he can replace them with even bigger ones. Ones that will go further than those you had previously cherished.

When you are tempted to say “I had hoped”, then go to the empty tomb. Pour out your grief and despair, and maybe through your tears you will hear from the risen Lord, perhaps just one word, perhaps just your name. But that can be enough for a brighter hope to arise, for a new journey to begin.