[This is part of a running series on the Didache. See the introductory post for more information — RWB]

Didache 1.2

Ἡ μὲν οὖν ὁδὸς τῆς ζωῆς ἐστιν αὕτη·
The way of life is this:
   πρῶτον ἀγαπήσεις τὸν θεὸν τὸν ποιήσαντά σε
   First, love the Lord who made you;
   δεύτερον τὸν πλησίον σου ὡς σεαυτόν·
   Second, [love] your neighbor as yourself;
      πάντα δὲ ὅσα ἐὰν θελήσῃς μὴ γίνεσθαί σοι καὶ σὺ ἄλλῳ μὴ ποίει.
      all that you wouldn't wish to have done to you, do not do to others.

The introduction (Did 1.1) set the contrast: There are two ways, and they are very different. One leads to life, one leads to death. The above is the beginning of clarification of the way of life. It consists of two primary aspects which happen to mirror the teaching of Jesus (cf. Mk 12.28-34) on the most important/greatest commandment. This is an ordered list that further clarifies what the "way of life" consists of. The last line (above, anyway) clarifies the second point of the list—how one is to love his neighbor. Also note that the verb ἀγαπήσεις is implied in the second list item as indicated by the brackets in the translation.

Didache 1.3a

Τούτων δέ τῶν λόγων ἡ διδαχή ἐστιν αὕτη·
The teaching of these words is this:
   εὐλογεῖτε τοὺς καταρωμένους ὑμῖν
   Bless those that curse you,
   καὶ προσεύχεσθε ὑπὲρ τῶν ἐχθρῶν ὑμῶν
   pray on behalf of your enemies
   νηστεύετε δὲ ὑπὲρ τῶν διωκόντων ὑμᾶς·
   and fast on behalf of those who persecute you.

The way of life (one of the two ways) was described in Did 1.2 as loving the Lord and loving one's neighbor as one's self. This is further elaborated in Didache 1.3a with the obvious preface followed by three imperatives (in bold above). This is the practical application. By doing these things, one evidences firstly love for the Lord and secondly love for his neighbor.

Didache 1.4

ἀπέχου τῶν σαρκικῶν καὶ σωματικῶν ἐπιθυμιῶν·
Refrain from fleshly and bodily lusts.
   ἐάν τίς σοι δῷ ῥάπισμα εἰς τὴν δεξιὰν σιαγόνα
   If someone slaps you on the right cheek,
      στρέψον αὐτῷ καὶ τὴν ἄλλην καὶ ἔσῃ τέλειος·
      turn the other one to him and you will be perfect.
   ἐὰν ἀγγαρεύσῃ σέ τις μίλιον ἕν
   If someone compels you to go for one mile,
      ὕπαγε μετ ̓ αὐτοῦ δύο·
      go with him for two.
   ἐὰν ἄρῃ τις τὸ ἱμάτιόν σου
   If someone takes away your cloak,
      δὸς αὐτῷ καὶ τὸν χιτῶνα·
      give him your shirt too.
   ἐὰν λάβῃ τις ἀπὸ σοῦ τὸ σόν
   If someone takes from you what is yours,
      μὴ ἀπαίτει·
      do not demand repayment;
         οὐδὲ γὰρ δύνασαι.
         for you are not able.

I think this is another instance of a statement followed by explanation. The statement is "Refrain/abstain from fleshly and bodily lusts". It is explained with a series of four conditional statements, each underscoring a non-fleshly response. That is, each of these statements emphasizes a reaction that is manifestly not the reflex action one would have. If one is slapped, or robbed, or forced into service, the typical reaction is to rebel and fight back. Perhaps even to do the bare minimum involved to get out of the situation. But that is not the instruction the Didachist gives here. Instead, he says, fight against the natural instinct and provide even more. Offer your face for another slap. Excel in your conscription. Offer more to the one who steals from you. In other words, be charitable with actions and response even when someone does not treat you with charity or charitable motives.

The conditional statements appear to be direct allusions to the preaching of Jesus in the Sermon on the Mount:

• slaps you on the right cheek: cf. Mt 5.39, Lu 6.29a
• compels you to go for one mile: cf. Mt 5.41
• takes away your cloak: cf. Mt 5.40, Lu 6.29b
• takes from what is yours: cf. Lu 6.30

Again, for the Didachist, the impetus for proper action of a Christian is based on the words of Christ. This in the late 1st century or early 2nd century, before the "New Testament" as we know it had really come into being. Somehow the sayings of Jesus were known and transmitted—either in editions of the synoptic Gospels themselves, or in some other source we don't know much about.

This is interesting to me, anyway. Some posit that the Didache, or at least the first six chapters of it, functioned as a manual for new converts (baptismal candidates). You know, to acquaint them with how to live as Christians. And (at least in the first chapter) the basic instruction involved making sure that baptismal candidates knew the greatest commandment (Love the Lord) and the second commandment (Love your neighbor). And these two commandments were specifically explicated using the words of Christ as foundation for action in life. In other words, the words of Christ were foundational and normative. They were appealed to for authority in the life of a Christian. And this, likely, within 100 years of the crucifixion of Jesus.