It will be noted further that, while the first six chapters contain no suggestion of anything beyond simple monotheism and general ethics, and the sixth chapter ends with a warning against eating food offered to idols, the seventh suddenly plunges into a prescription of baptism, which introduces the formula of “the Father, the Son, and the Holy Spirit,” and minutely provides for the manner of the ceremony. But the eighth chapter evidently connects directly with the sixth, a direction as to fasting following on the warning in that section against eating meat offered to idols. It is thus perfectly clear that the entire Trinitarian section on baptism is an interpolation. In the eighth chapter, again, we have an interpolation of the words “as the Lord commanded in his gospel.” In C.M. (415 sq.) are set forth the weighty reasons for concluding that the Lord’s prayer, which is lacking in Mark, and different in Luke, was a Jewish formula long before the Christian era.
While the Christist interpolations are thus obvious after the sixth chapter, it is not here assumed that the first six chapters as they stand are a single original document. On the contrary, we are inclined to think that the scheme of the “two ways” is itself a redaction of an original document which gave the first “way” without preamble, the present preamble and the fifth chapter being inserted to give the dual form. On that view, the pre-Christian document may not have stopped with the sixth chapter, though the definitely Christian redaction begins with the seventh, as the document now stands. The Trinitarian seventh chapter was almost certainly one of the latest of the Christian additions. In the ninth, rules are laid down for the Eucharist without any allusion to the Godhead of Jesus, who is spoken of in Ebionitic terms as “Jesus thy servant,” though Jesus Christ is further on spoken of in more distinctly Christist terms. These are evidently further additions. In the tenth chapter the Ebionitic tone is resumed, Jesus being still only “thy servant”; while throughout the rest of the document there is much teaching that might have come from the Judaic apostles who propagated that of the earlier chapters. As to this, however, it is difficult to come to a definite conclusion. All that is certain is that the nucleus of the document was Judaic, and that the Christian tamperings were made at different stages, the earlier indicating the primary Ebionitic creed, in which Jesus was merely a holy man, no more God than any other “Anointed.”]
Chap. VII.—Now concerning baptism, thus baptise ye: having first uttered all these things, baptise into the name of the Father, and of the Son, and of the Holy Spirit, in living water. But if thou hast not living water,[33] baptise in other water; and if thou canst not in cold, [then] in warm. But if thou hast neither, pour water upon the head thrice,[34] into the name of Father and Son and Holy Spirit. But before the baptism let the baptiser and baptised fast, and whatever others can; but the baptised thou shalt command to fast for one or two days before.
Chap. VIII.—But let not your fastings be in common with the hypocrites; for they fast on the second day of the week and on the fifth;[35] but do ye fast during the fourth, and the preparation [day].[36] Nor pray ye like the hypocrites, but as the Lord[37] commanded in his gospel, thus pray: Our Father who art in heaven, Hallowed be thy name, thy kingdom come, thy will be done, as in heaven, so on earth; our daily bread give us to-day, and forgive us our debt as we also forgive our debtors, and bring us not into temptation, but deliver us from the evil; for thine is the power and the glory forever. Three times in the day pray ye thus.
Chap. IX.—Now, concerning the Eucharist,[38] thus give thanks: first, concerning the cup: We thank thee, our Father, for the holy vine of David[39] thy servant, which thou hast made known to us through Jesus thy servant;[40] to thee be the glory for ever. And concerning the broken [bread]: We thank thee, our Father, for the life and knowledge which thou hast made known to us through Jesus thy servant; to thee be the glory for ever.[41] Just as this broken [bread] was scattered over the hills and having been gathered together became one, so let thy church be gathered from the ends of the earth into thy kingdom; for thine is the glory and the power through Jesus Christ forever.[41] But let no one eat or drink of your Eucharist, except those baptised into the name of [the] Lord; for in regard to this the Lord hath said: Give not that which is holy to the dogs.[42]
Chap. X.—Now after ye are filled[43] thus do ye give thanks: 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 to us through Jesus thy servant; to thee be the glory forever. Thou, Sovereign[44] Almighty, didst create all things for thy name’s sake; both food and drink thou didst give to men for enjoyment, that they might give thanks to thee; but to us thou hast graciously given spiritual food and drink and eternal life through thy servant. Before all things we thank thee that thou art mighty; to thee be the glory for ever. Remember, Lord, thy Church, to deliver it from every evil and to make it perfect in thy love, and gather it from the four winds, [it] the sanctified, into thy kingdom, which thou hast prepared for it; for thine is the power and the glory forever. Let grace come and let this world pass away. Hos-anna to the God[45] of David! Whoever is holy, let him come, whoever is not, let him repent. Maranatha.[46] Amen. But permit the prophets to give thanks as much as they will.
Chap. XI.—Now, whoever cometh and teacheth you all these things aforesaid, receive him; but if the teacher himself turn aside and teach another teaching, so as to overthrow [this], do not hear him; but [if he teach] so as to promote righteousness and knowledge of [the] Lord, receive him as [the] Lord. Now in regard to the apostles and prophets, according to the ordinance of the Gospel, so do ye. And every apostle who cometh to you, let him be received as [the] Lord; but he shall not remain [except for?] one day; if, however, there be need, then the next [day]; but if he remain three days, he is a false prophet.[47] But when the apostle departeth, let him take nothing except bread enough till he lodge [again]; but if he ask money, he is a false prophet. And every prophet who speaketh in the spirit, ye shall not try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven.[48] But not every one that speaketh in the spirit is a prophet; but [only] if he have the ways of [the] Lord. So from their ways shall the false prophet and the prophet be known. And no prophet appointing a table[49] in the spirit, eateth of it, unless indeed he is a false prophet; and every prophet who teacheth the truth, if he do not that which he teacheth, is a false prophet. But every prophet, tried, true, acting with a view to the mystery of the Church on earth,[50] but not teaching [others] to do all that he himself doeth, shall not be judged among you; for with God he hath his judgment; for so did the ancient prophets also. But whoever, in the spirit, saith: Give me money, or something else, ye shall not hear him; but if for others in need he bids [you] give, let none judge him.
Chap. XII.—And let every one that cometh in [the] Lord’s name be received, but afterwards ye shall test and know him; for ye shall have understanding, right and left. If he who cometh is a wayfarer, help him as much as ye can; but he shall not remain with you, unless for two or three days, if there be necessity. But if he will take up his abode among you, being a craftsman, let him work and so eat; but if he have no craft, provide, according to your understanding; that no idler live with you as a Christian. But if he will not act according to this, he is a Christmonger;[51] beware of such.
Chap. XIII.—But every true prophet who will settle among you is worthy of his food. Likewise a true teacher, he also is worthy, like the workman, of his food.[52] Every firstfruit, then, of the produce of wine-press and threshing-floor, of oxen and of sheep, thou shalt take and give to the prophets; for they are your high-priests. But if ye have no prophet, give [it] to the poor. If thou makest a baking of bread, take the first [of it] and give according to the commandment. In like manner when thou openest a jar of wine or oil, take the first [of it] and give to the prophets; and of money and clothing and every possession, take the first, as may seem right to thee, and give according to the commandment.
Chap. XIV.—And on the Lord’s-day of [the] Lord[53] being assembled, break bread, and give thanks, after confessing your transgressions, in order that your sacrifice may be pure. But any one that hath variance with his friend, let him not come together with you, until they be reconciled, that your sacrifice may not be defiled. For this is that which was spoken by [the] Lord:[54] At every place and time, bring me a pure sacrifice; for a great king am I, saith [the] Lord, and my name is marvellous among the nations.[55]