chapter two
Second Legislation in the Didascalia Apostolorum
A remarkable parallel to the Nazarenes’ position can be found in the
Didascalia Apostolorum(DA), which confirms that the Nazarenes’ inter-
pretation exemplified a typically Syrian attitude towards the early rab-
bis. TheDidascalia Apostolorummakes a clear distinction between the
First law that binds the Christians (Moses’ Ten Commandments) and
the Second Legislation (δευτ ρωσις;cf.δευτερ σειςin Jerome,Comm.
Isa. .–) with which the Jews were bound after they had fallen into
idol worship (Exod ). Consequently, obedience to this Second Legisla-
tion is equated withidol worshipand described as aheavy burdenand
ahard yokein contrast to the First law, which is described as alight
yokeand equated with the “law and the prophets” that Jesus has come
to fulfill according to Matt :.^87 Obviously, Jerome’s Nazarenes and the
DidascaliaApostolorumhad a similar view of the Second Legislation. The
Didascalia Apostolorumis usually dated to the third century but it was
still used in Syria in the latter half of the fourth century since Epiphanius
found it in the hands of the Audians who were Syrian Christians and
“heretics” to Epiphanius (Pan. ..–; cf.DAXXI; Lagarde, pp. –
).
Conclusion: The Profile of Jerome’s Nazarenes
In the light of Jerome’s passages and similar views presented in the
Didascalia Apostolorum, it is difficult to picture Jerome’s Nazarenes as a
strict, law-observant sect separated from the formative Catholic Church.
The Christians from whom Jerome received the expositions unreservedly
accepted Paul and his mission to the gentiles. They also leveled criticism
at the Jewish nation and people as a whole. The Jews were required
to repent/convert, and this did not presuppose the maintenance of a
particular Jewish identity or aim at the reestablishment of a traditional
Jewish covenantal relationship, as one would expect if a person who
still had a Jewish self-understanding repented. Instead, the Jews were
expected to adopt a Christian identity by becoming subjects of the
Apostles.
(^87) See,DAII/ed. Lagarde [], pp. –;DAIV/ed. Lagarde [], p. ;
DAXIX/ed. Lagarde [], p. andDAXXVI/ed. Lagarde [], pp. –
, –, . ForDA’s use of the termδευτ ρωσις, see Fonrobert , –.
(^33) Irenaeus’ heresiology is probably based on Justin Martyr’s (lost)Syntagma(written
before ce). However, most scholars think that Justin’s heresiology did not mention
Ebionites because Justin’s other works show that he did not regard them as clearly
heretical. See Häkkinen , –.