Introduction to the Origin of The Liturgy - Part 1 (The Didache)

The liturgical tradition encompasses a diverse array of religious practices observed by various Christian denominations, including Roman Catholicism, Eastern Orthodoxy, Anglicans, and Lutherans, to name a few. It serves as a unifying force, connecting believers across time and space, as they gather to celebrate the sacraments, engage in communal prayer, and partake in the profound mysteries of faith.

Moreover, the Liturgical Tradition is not merely a solitary experience but a communal one. Congregations, guided by ordained clergy, gather as one body to offer their collective prayers and praises to God. Through shared responses (Petitions), hymns, and gestures, individuals become part of a larger spiritual tapestry, united in their devotion and desire to seek God. The liturgy, becomes a vehicle for communal formation and spiritual growth, fostering a sense of belonging and interconnectedness within the body of Christ.

"[...] the one praying the liturgy understands himself to be set amid an immense multitude, who join him in raising their hands in praise, thanks, and petition, in offering the eucharistic sacrifice, or participating in that offering. A vital inner bond of the deepest sort joins him with them all. As a raindrop falls in the storm-tossed sea, there to dissolve into the cresting waves, so does his prayer, with humble self-effacement, merge into that ocean of communal prayer whose waves surge forth over the whole earth and beyond. Thundering restlessly, yet resting blessedly in the stillness of God, the waves of that ocean swell from earth up to those transcendent heights where the one praying can hear the choirs, pure in spirit, join him in singing the Sanctus, as well as the souls in purgatory calling out, "Lord, have mercy"". [1]

Let us first define the meaning of the word liturgy (in Greek: λειτουργία leitourgia), it is a composite word meaning originally a public duty, a service to the state undertaken by a citizen. Its elements are leitos (from leos = laos (λαός), people) meaning public, and ergo (έργο) (obsolete in the present stem, used in future erxo, etc.), to do. From this, we have leitourgos (λειτουργὸς), "a man who performs a public duty", "a public servant". So the Christian use of the word liturgy meant the public official service of the Church, which corresponded to the official service of the Temple in the Old Covenant. [2]

In this first article, we shall discuss the first source that describes the early Christian liturgy[3] from the first & second centuries :

The Diache (The Teaching of the Twelve Apostles)

Nestled within the annals of early Christian literature (~60-100 AD), the Didache (Διδαχή) stands as a remarkable document, providing a window into the beliefs, rituals, and ethical teachings of the nascent Christian community. Also known as "The Teaching of the Twelve Apostles (Διδαχὴ τῶν δώδεκα Ἀποστόλων)," this ancient text offers invaluable insights into the formative years of the early Church, shedding light on its organizational structure, liturgical practices, and moral guidance.

One of the most fascinating aspects of the Didache lies in its insights into the liturgical practices of the early Christian community. It offers instructions on the proper celebration of the Eucharist, emphasizing the importance of unity, gratitude, and reverence during the sacramental meal. Through its detailed descriptions, we gain a glimpse into the early Christian understanding of the real presence of Christ and the transformative power of the Eucharistic gathering.

"The Didache represents the preserved oral tradition whereby mid-first-century house churches detailed the step-by-step transformation by which gentile converts were to be prepared for full active participation in their assemblies. As an oral tradition, the Didache encapsulated the lived practice by which non-Jews were initiated into the altered habits of perceiving, judging, and acting characteristic of one branch of the Jesus movement during the mid-first century."[4]

"This Didache reveals more about how Christians saw themselves and how they lived their everyday lives than any book in the Christian Scriptures."[5]

"The Didache is a manual for the Church. It consists of two main parts, one for instructing those preparing for baptism and one for church leaders"[6]

"[...]it is a gold mine of information about the early Church."[7]

" But for greater exactness I add this also, writing of necessity; that there are other books besides these not indeed included in the Canon, but appointed by the Fathers to be read by those who newly join us, and who wish for instruction in the word of godliness. The Wisdom of Solomon, and the Wisdom of Sirach, and Esther, and Judith, and Tobit, and that which is called the Teaching of the Apostles, and the Shepherd."[8]

One can see the importance of this book and how it portrays the early Christian worship service (the Divine Liturgy (Θεία Λειτουργία)). 

In fact, we find in the New Testament several references to a certain form of teaching imparted by the Apostles for instance in Acts 2:42 "Now they were steadfastly continuing in the teaching of the apostles, and in the fellowship, in the breaking of the bread, and in the prayers. (Ἦσαν δὲ προσκαρτεροῦντες τῇ διδαχῇ τῶν ἀποστόλων καὶ τῇ κοινωνίᾳ, τῇ κλάσει τοῦ ἄρτου καὶ ταῖς προσευχαῖς.)", we find also St Paul exhorted Titus to "holding to the faithful word according to the teaching, that he may be able both to encourage with sound teaching and to convict those contradicting it. (ἀντεχόμενον τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου, ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ καὶ τοὺς ἀντιλέγοντας ἐλέγχειν)." (Titus 1:9) 

What is this teaching that the first generation of Christians held and that St Paul is exhorting Titus to hold and preach? An example would be the teachings in the Didache.

Let us examine what the Didache teaches us about the Liturgy of the Eucharist [9]:

Didache Chapter	GREEK	ENGLISH
IX	Μετὰ δὲ τὸ ἐμπλησθῆναι οὕτως εὐχαριστήσατε·  Εὐχαριστοῦμέν σοι, Πάτερ ἅγιε, ὑπὲρ τοῦ ἁγίου ὀνόματός σου, οὗ κατεσκήνωσας ἐν ταῖς καρδίαις ἡμῶν, καὶ ὑπὲρ τῆς γνώσεως καὶ πίσ- τεως καὶ ἀθανασίας· ἧς ἐγνώρισας ἡμῖν διὰ Ἰησοῦ τοῦ παιδός σου· σοὶ ἡ δόξα εἰς τοὺς αἰῶνας. Σὐ, δέσποτα παντοκράτορ, ἔκτισας τὰ πάντα ἕνεκεν τοῦ ὀνόματός σου, τροφήν τε καὶ ποτὸν ἔδωκας τοῖς ἀνθρώποις εἰς ἀπόλαυσιν ἵνα σοι εὐχαριστήσωσιν, ἡμῖν δὲ ἐχαρίσω πνευ ματικὴν τροφὴν καὶ ποτὸν καὶ ζωὴν αἰώνιον διὰ τοῦ παιδός σου. Πρὸ τάντων εὐχαριστοῦμέν σοι ὅτι δυνατὸς εἶ· σοὶ ἡ δόξα εἰς τοὺς αἰῶνας. Μνήσθητι, Κύριε, τῆς ἐκκλησίας σου τοῦ ῥύσασθαι αὐτὴν ἀπὸ παντὸς πονηροῦ καὶ τελειῶσαι αὐτὴν ἐν τῇ ἀγάπῃ σου, καὶ σύναξον αὐτὴν ἀπὸ τῶν τεσσάρων ἀνέμων, τὴν ἁγιασθείσαν εἰς τὴν σὴν βασιλείαν, ἣν ἡτοίμασας αὐτῇ· ὅτι σοῦ ἐστιν ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας. Ἐλθέτω χάρις καὶ παρελθέτω ὁ κόσμος οὖτος. Ὡσαννὰ τῷ υἱῷ Δαβίδ. Εἴ τις ἅγιός ἐστιν, έρχέσθω· εἴ τις οὐκ ἔστι, μετανοείτω· μαραναθά. Ἀμήν. Τοῖς δὲ προφήταις ἐπιτρέπετε εύχα- ριστεῖν ὅσα θέλουσιν.	Now concerning the Eucharist, thus give thanks;  first, concerning the cup: We thank thee, our Father, for the holy vine of David thy servant, which thou hast made known to us through Jesus thy servant; to thee by the glory forever. And concerning the broken bread: We thank thee, our Father, for the life and the knowledge which thou hast made known to us through Jesus thy servant; to thee by the glory forever. Just as this broken bread was scattered over the hills and having been gathered together became one, so let thy church be gathered together from the ends of the earth into thy kingdom; for thine is the glory and the power through Jesus Christ forever. But let no one eat or drink of your Eucharist, except those baptized into the Lord's name; for in regard to this the Lord hath said: Give not that which is holy to the dogs.

 

This "short" passage gives instruction on the institution of the Holy Sacrament (The Eucharistic Service) and prohibits those who are not baptized from partaking in it as this sacrament is reserved only for the faithful (those who have been baptized unto Christ).

Note: It is possible that the early prayer in the Didache begins by mentioning the cup because a communal cup was passed in the "agape" meal prior to the Eucharist as in the description of the Last Supper in the Gospel of Luke which begins with the mention of a cup of wine in Luke 22:17 followed by mention of the bread which became Jesus Body in Luke 22:19 followed by the cup which became His Blood.  Actually, in the sacred meal of the Passover victim, four communal cups of wine were passed during the meal.  St. Paul tells us that the communal cup that became Jesus' Blood was the third cup, called "The Cup of Blessing" (1 Cor 10:16).

Moving along into the next Chapter[10]:

Didache Chapter	GREEK	ENGLISH
X	Μετὰ δὲ τὸ ἐμπλησθῆναι οὕτως εὐχαριστήσατε· Εὐχαριστοῦμέν σοι, Πάτερ ἅγιε, ὑπὲρ τοῦ ἁγίου ὀνόματός σου, οὗ κατεσκήνωσας ἐν ταῖς καρδίαις ἡμῶν, καὶ ὑπὲρ τῆς γνώσεως καὶ πίσ- τεως καὶ ἀθανασίας· ἧς ἐγνώρισας ἡμῖν διὰ Ἰησοῦ τοῦ παιδός σου· σοὶ ἡ δόξα εἰς τοὺς αἰῶνας. Σὐ, δέσποτα παντοκράτορ, ἔκτισας τὰ πάντα ἕνεκεν τοῦ ὀνόματός σου, τροφήν τε καὶ ποτὸν ἔδωκας τοῖς ἀνθρώποις εἰς ἀπόλαυσιν ἵνα σοι εὐχαριστήσωσιν, ἡμῖν δὲ ἐχαρίσω πνευ-ματικὴν τροφὴν καὶ ποτὸν καὶ ζωὴν αἰώνιον διὰ τοῦ παιδός σου. Πρὸ τάντων εὐχαριστοῦμέν σοι ὅτι δυνατὸς εἶ· σοὶ ἡ δόξα εἰς τοὺς αἰῶνας. Μνήσθητι, Κύριε, τῆς ἐκκλησίας σου τοῦ ῥύσα- σθαι αὐτὴν ἀπὸ παντὸς πονηροῦ καὶ τελειῶσαι αὐτὴν ἐν τῇ ἀγάπῃ σου, καὶ σύναξον αὐτὴν ἀπὸ τῶν τεσσάρων ἀνέμων, τὴν ἁγιασθείσαν εἰς τὴν σὴν βασιλείαν, ἣν ἡτοίμασας αὐτῇ· ὅτι σοῦ ἐστιν ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας. Ἐλθέτω χάρις καὶ παρελθέτω ὁ κόσμος οὖτος. Ὡσαννὰ τῷ υἱῷ Δαβίδ. Εἴ τις ἅγιός ἐστιν, έρ- χέσθω· εἴ τις οὐκ ἔστι, μετανοείτω· μαραναθά. Ἀμήν. Τοῖς δὲ προφήταις ἐπιτρέπετε εύχα- ριστεῖν ὅσα θέλουσιν.	Now after ye are filled 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, Almighty Master, didst create all things for thy name's sake; both food and drink thou didst give to men for enjoyment, in order 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 powerful; to thee be the glory forever. Remember, Lord, thy church, to de- liver it from every evil and to make it perfect in thy love, and gather it from the four winds, it, the sancti- fied, 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. Hosanna to the son of David! Whoever is holy, let him come; whoever is not let him repent. Maranatha. Amen. But permit the prophets to give thanks as much as they will.

Even though some argue that this prayer is not related to the Eucharistic Sevice, what is certain is that the above two texts contain strong Jewish elements, with themes reminiscent of Jewish meal prayers. 

Hence the general consensus is that these two texts are related to the Eucharistic service:

"Although arguments can be adduced on almost all sides of the question, a common opinion today appears to be that these texts are table prayers said at a domestic celebration of the Eucharist proper."[11]

In fact, when looking closely the text resembles a petition of thanksgiving after being filled, the Didache instructs to give thanks "Now after ye are filled thus do ye give thanks[...]" This petition of thanksgiving is given to the Father for "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" which is a cross-reference to the similar theme of prayer given on the bread in Ch.9 of the Didache "We thank thee, our Father, for the life and the knowledge which thou hast made known to us through Jesus thy servant". 

Hence we can understand that these two prayers are related to the Eucharist one is said at the time of institution of the Holy Sacrament and the other after the institution of the Holy Sacrament. This is in line with the currently celebrated Divine Liturgies across the entire apostolic Christian Church ( a more in-depth comparison shall follow in different articles on this Blog).

" These two chapters contain a brief eucharistic liturgy.Apostles and Prophets are described as mere evangelists, or itinerant preachers, who were not expected to remain in one place more than a single day."[12]

"Another element which we are sure of today is the essential relationship between the thanksgiving prayer and the development of the Jewish meal in its various ritual forms. But what is still much discussed is which amongst the various kinds of sacred meals of Judaism could be the form-type that has given rise to the Christian eucharist and to the eucharistic anaphora."[13] 

The final petition of the congregation is either "Amen" after the Presider calls out "Maranatha" or "Maranatha! Amen," This Aramaic word is only found in two places in the New Testament. See 1 Cor 15:23; Rev 22:20.  

This acclamation written maran atha the Aramaic word means "the Lord has come"' but if written marana tha, it means "Lord, come!"Either meaning is appropriate.

 At the moment Christ appears on the altar, "the Lord has come," but the Presider may also be calling for the Parousia (Greek "coming" or "appearing") of the Lord in His promised Second Advent, as the word used in Revelation 22:20. This is the cry of the faithful in the early Church for Christ's return (the second coming).

"This term transliterates into Greek the Aramaic, which, depending on word division, can have two meanings. The early fathers understood the term as a credal declaration, "The Lord has come," namely, as in the Aramaic Maran Atha (see 1 Cor 16:22). On the other hand, when the Aramaic is divided as Marana Tha, the expression is an eschatological prayer in expectation of the parousia, "O Lord, come" or "Come, Lord Jesus" (see Rev 22:20)." [14]

The final "Amen" in Didache Ch10 is a Hebrew word.  It is used as an acclamation of an agreement to indicate "I believe" or "it is true," or "so be it".  However, that is not the literal meaning. 

"The Talmud (Shabbat 119b) indicates that "Amen" is an acrostic from the first letter Hebrew words El Melech Ne'eman ("The lord is a trustworthy King"). The word "Amen" itself appears for the first time in the book of Numbers (5:22). 

As a response by a congregation to a prayer (Psalms 89:53) or as a declamation (Deuteronomy 27) "Amen" means "truly" or "so be it". In Temple times, the response to the blessings of the Priest was "Blessed be His glorious Name forever and ever". After the temples were destroyed," Amen" was used in its stead (Taanit 16)."[15]

Note: In the first century AD, Aramaic was the common tongue of the Jews, and Hebrew in the liturgical language of worship.  Greek was the international language and therefore, the language of the New Testament.

"If anyone comes to teach you all that was said above, receive him.But if the teacher undertakes to teach another doctrine so as to destroy [these things], do not listen; but if one teaches in order to increase justice and knowledge of the Lord, receive such a one as [you would] the Lord." (Didache Chap 11)

 

 

References: 

[1] Baumstark, Anton, et al. On the Historical Development of the Liturgy. Liturgical Press, 2011. 

[2] "Liturgy." CATHOLIC ENCYCLOPEDIA: Liturgy, www.newadvent.org/cathen/09306a.htm

[3] Johnson, Lawrence J. Worship in the Early Church: An Anthology of Historical Sources. Vol. 1, Liturgical Press, 2009. 

[4] Milavec, Aaron. The Didache: Text, Translation, Analysis, and Commentary. Liturgical Press, 2004. 

[5] Ibid.

[6] Papandrea, James L. Reading the Early Church Fathers: From the Didache to Nicaea. Paulist Press, 2012.

[7] Ibid.

[8] Schaff, Philip, and Henry Wace. Nicene and Post-Nicene Fathers, Second Series, From the Thirty-Ninth Letter of Holy Athanasius, Bishop of Alexandria, on the Paschal Festival. Vol. 04, Hendrickson Publishers, 1994. 

[9] Metropolitan Byennios, Philotheos. ΔΙΔΑΧΗ ΤΩΝ ΔΩΔΕΚΑ ΑΠΟΣΤΟΛΩΝ. Teaching of the Twelve Apostles. Translated by Roswell D. Hitchcock and Francis Brown, Charles Scribner’s Sons, 1884. 

[10] Ibid.

[11] Johnson, Lawrence J. Worship in the Early Church: An Anthology of Historical Sources. Vol. 1, Liturgical Press, 2009. 

[12] Metropolitan Byennios, Philotheos. ΔΙΔΑΧΗ ΤΩΝ ΔΩΔΕΚΑ ΑΠΟΣΤΟΛΩΝ. Teaching of the Twelve Apostles. Translated by Roswell D. Hitchcock and Francis Brown, Charles Scribner’s Sons, 1884.

[13] Draper, Jonathan A., and Enrico Mazza. The Didache in Modern Research. Brill, 1996. 

[14] Johnson, Lawrence J. Worship in the Early Church: An Anthology of Historical Sources. Vol. 1, Liturgical Press, 2009. 

[15] Kolatch, Alfred J. The Jewish Book of Why . J. David Publishers, 1985. Page 152

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ISAIAH 53 - The Forbidden Chapter

 

Isaiah 53 is a controversial chapter in the Hebrew Bible, as its verses appear to describe a suffering servant who is punished for the sins of others. While some Jewish scholars have interpreted this passage as referring to the Jewish people as a whole, many others have seen it as a prophecy about the Messiah, who will come to redeem Israel from exile and atone for their sins. In this article, we will examine Jewish sources that support the interpretation of Isaiah 53 as a prophecy about the Messiah.

1.      Talmud - Sanhedrin 98b The Talmud, one of the central texts of Judaism, identifies the suffering servant in Isaiah 53 as the Messiah: "The Messiah, what is his name?... The Rabbis say, The Leper Scholar, as it is said, 'surely he has borne our griefs and carried our sorrows: yet we did esteem him a leper, smitten of God, and afflicted.'"

 

2.      Midrash Tanchuma - Tazria 8 The Midrash Tanchuma, a collection of rabbinic commentaries on the Bible, also sees Isaiah 53 as a prophecy about the Messiah: "When the Messiah reveals himself to Israel, he will come as a poor man, riding on a donkey... and the passage, 'He was despised and rejected of men,' applies to him."

 

3.       Midrash Rabbah - Lamentations 1:16 The Midrash Rabbah, another collection of rabbinic commentaries, sees Isaiah 53 as a prophecy about the Messiah's suffering: "The Holy One, blessed be He, will say to the Messiah, 'My righteous servant, let your light rise up in the midst of the darkness.' And the Messiah will answer, 'How can I do this? I am covered with wounds and bruises, and my strength is gone from me.'"

 

4.      Zohar - Exodus 212a The Zohar, a mystical commentary on the Torah, sees Isaiah 53 as a prophecy about the Messiah's role as a sacrifice for the sins of Israel: "The Messiah will be pierced for our transgressions and crushed for our iniquities. By his stripes we will be healed, and through his death we will be redeemed."

 

5.      Rambam - Mishneh Torah, Hilchot Melachim 11:1 Maimonides, one of the greatest Jewish philosophers and legal scholars, sees Isaiah 53 as a prophecy about the Messiah's role in bringing the messianic era: "If a king arises from the House of David who meditates on the Torah and observes its commandments... and he influences all of Israel to follow it and to strengthen its weak points, and he fights the battles of God... this one is presumed to be the Messiah. And if he succeeds in these things and builds the Temple in its place and gathers the dispersed of Israel, then he is certainly the Messiah. And if he is killed or imprisoned, we should not say that he was not the Messiah, for Elijah will come and testify about him."

 

6.      Ibn Ezra - Isaiah 53:5 Ibn Ezra, a medieval Jewish commentator on the Bible, sees Isaiah 53 as a prophecy about the Messiah's suffering: "He was wounded for our transgressions - this refers to the Messiah, who will suffer for the sins of Israel. And by his wounds, we will be healed - this means that through the Messiah's suffering, Israel will be saved and redeemed."

 

7.      Malbim - Isaiah 52:13-53:12 Malbim, a 19th-century Jewish commentator on the Bible, sees Isaiah 53 as a prophecy about the Messiah's role in atoning for the sins of Israel: "The suffering servant of Isaiah 53 is not the people of Israel, but rather the Messiah, who will come to atone for their sins and redeem them from exile."

 

8.      Targum Jonathan - Isaiah 53 Targum Jonathan, an Aramaic translation of the Hebrew Bible, sees Isaiah 53 as a prophecy about the Messiah's suffering: "Behold, my servant, the Messiah, will prosper... He will be wounded for our transgressions and bruised for our iniquities. And by his stripes, we will be healed.
“Genesis 49:18 : "The scepter will not depart from Judah... until the Messiah comes, who will slay the armies of the nations and save Israel from their hand."

9.      Rabbi Moshe Alshich - Isaiah 53 Rabbi Moshe Alshich, a 16th-century Jewish commentator on the Bible, sees Isaiah 53 as a prophecy about the Messiah's role in atoning for the sins of Israel: "The Messiah will come to save Israel from their sins and to bear their punishment. And through his suffering, Israel will be saved and redeemed."

 

10.  Rabbi David Kimchi - Isaiah 53:3 Rabbi David Kimchi, a 13th-century Jewish commentator on the Bible, sees Isaiah 53 as a prophecy about the Messiah's rejection by the Jewish people: "He was despised and rejected of men - this refers to the Messiah, who will come as a humble servant and be rejected by his own people."

 

11.   Rabbi Shlomo Yitzchaki (Rashi) -  Isaiah 53:4 Rashi, one of the most famous Jewish commentators on the Bible, sees Isaiah 53 as a prophecy about the Messiah's role as a sin-bearer: "He bore our illnesses and our pains - these are the pains of Israel, as it is said, 'Surely he has borne our griefs and carried our sorrows.' And it is also the pains of the Messiah, as it is said, 'He was wounded for our transgressions.’
 “Genesis 49:11 Rashi sees Isaiah 53 as a prophecy about the Messiah's role in defeating the enemies of Israel: "Judah is a lion's whelp... until Shiloh comes, who will be victorious over the nations and save Israel from their hand."

12.  Midrash Tehillim - Psalm 22:1 Midrash Tehillim, a collection of rabbinic commentaries on the Psalms, sees Isaiah 53 as a prophecy about the Messiah's suffering: "My God, my God, why have you forsaken me - this refers to the Messiah, who will suffer and be abandoned by God. And he will say, 'I am a worm and not a man,' as it is written, 'But I am a worm and no man, a reproach of men and despised by the people.'"

 

13.   Rabbi Avraham Ibn Ezra - Isaiah 53:2 Rabbi Avraham Ibn Ezra sees Isaiah 53 as a prophecy about the Messiah's humble appearance: "He grew up before him like a young plant... this means that the Messiah will come in humility and simplicity, like a small plant growing in a field."

 

14.  Rabbi Ovadia Sforno - Isaiah 53:6 Rabbi Ovadia Sforno, a 16 th-century Jewish commentator on the Bible, sees Isaiah 53 as a prophecy about the Messiah's role in atoning for the sins of Israel: "All we like sheep have gone astray... and the Lord has laid on him the iniquity of us all - this refers to the Messiah, who will come to bear the punishment for the sins of Israel and reconcile them to God."

 

15.  Rabbi Yitzchak Arama - Isaiah 53 Rabbi Yitzchak Arama, a 15th-century Jewish commentator on the Bible, sees Isaiah 53 as a prophecy about the Messiah's suffering and death: "He was wounded for our transgressions... and he was cut off from the land of the living - this refers to the Messiah, who will suffer and die for the sins of Israel."

 

16.  Rabbi Abraham ibn Daud - Isaiah 53 Rabbi Abraham ibn Daud, a 12th-century Jewish historian and commentator on the Bible, sees Isaiah 53 as a prophecy about the Messiah's role in bringing salvation to Israel: "The Messiah will come to save Israel from their enemies and to establish God's kingdom on earth. And he will suffer and be rejected by his own people in the process."

 

17.   Rabbi Moses ben Nachman (Nachmanides) - Isaiah 52:13-53:12 Nachmanides sees Isaiah 53 as a prophecy about the Messiah's role in atoning for the sins of Israel: "He was wounded for our transgressions... and the Lord has laid on him the iniquity of us all. This refers to the Messiah, who will suffer and die for the sins of Israel, and through his death, Israel will be redeemed."

 

18.  Rabbi Shlomo Ephraim Luntschitz - Isaiah 53 Rabbi Shlomo Ephraim Luntschitz, a 16th-century Jewish commentator on the Bible, sees Isaiah 53 as a prophecy about the Messiah's suffering and death: "He was wounded for our transgressions... and he was cut off from the land of the living. This refers to the Messiah, who will suffer and die for the sins of Israel."

 

In conclusion, there are numerous Jewish sources, both ancient and modern, that agree that Isaiah 53 is a prophecy about the Messiah. These sources interpret the passage in different ways, but they all agree that it refers to a figure who will come to save Israel, suffer, and atone for their sins. Despite the debate and disagreement, the consensus among Jewish sources is that Isaiah 53 is a prophecy about the coming of the Messiah, a figure who will bring salvation and redemption to Israel.

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Tradition and Scripture

What is the apostolic tradition? What is the difference if any between apostolic tradition and the Bible?

A lot of misconception around the meaning of Tradition has been circulating in the midst of Christian communities, to the extent that some ideologies have based their teachings on scriptures only.

Apostolic Tradition is correctly defined as the Apostolic deposit of faith. The Christian faith is not just a mere concept in mind and thought but it is also lived. As we see in the book of Acts:

“Then those who gladly received his word were baptized; and that day about three thousand souls were added to them.And they continued steadfastly in the apostles' doctrine and fellowship, in the breaking of bread, and in prayers.” - Acts 2:41-42

Since the foundation of the church by our Lord and Saviour Jesus Christ, the apostles preached the Gospel (the good news) and taught the believers the faith and how to live it (practice it). Even St Paul the apostle says the following:

“I commend you because you remember me in everything and maintain the traditions even as I have delivered them to you” -1 Cor 11:2

“So then, brethren, stand firm and hold to the traditions that you were taught by us, either by word of mouth or by letter”- 2 Thes 2:15

“Now we command you, brethren, in the name of our Lord Jesus Christ, that you keep away from any brother who is living in idleness and not in accord with the tradition that you received from us” - 2 Thes 3:6

Looking into how the church understood and practiced its faith since first-century Christianity, we see early important Christian figures (Church Fathers) that comment on Apostolic Tradition as the following:

 “As I have already observed, the Church, having received this preaching and this faith, although scattered throughout the whole world, yet, as if occupying but one house, carefully preserves it. She also believes these points [of doctrine] just as if she had but one soul, and one and the same heart, and she proclaims them, and teaches them, and hands them down, with perfect harmony, as if she possessed only one mouth. For, although the languages of the world are dissimilar, yet the import of the Tradition is one and the same. For the churches that have been planted in Germany do not believe or hand down anything different, nor do those in Spain, nor those in Gaul, nor those in the East, nor those in Egypt, nor those in Libya, nor those that have been established in the central regions of the world. But as the sun, that creature of God, is one and the same throughout the whole world, so also the preaching of the truth shines everywhere, and enlightens all men who are willing to come to a knowledge of the truth. Nor will any one of the rulers in the churches, however eloquent he may be, teach doctrines different from these (for no one is greater than the Master); nor, on the other hand, will he who is deficient in power of expression inflict injury on the Tradition. For the faith being ever one and the same neither does one who is able at great length to discourse about it make any addition to it, nor does one who can say but little, diminish it.”

St. Irenaus Bishop of Lyon in Against Heresies 1:10:2 (A.D. 189)

“They preserving the Tradition of the blessed doctrine derived directly from the holy apostles, Peter, James, John, and Paul, the sons receiving it from the father (but few were like the fathers), came by God’s will to us also to deposit those ancestral and apostolic seeds. And well I know that they will exult; I do not mean delighted with this tribute, but on account of the preservation of the truth, according as they delivered it. For such a sketch as this, will, I think, be agreeable to a soul desirous of preserving the blessed Tradition.” 

St Clement of Alexandria Miscellanies 1:1 (A.D. 207)

“[T]here are many who think they hold the opinions of Christ, and yet some of these think differently from their predecessors, yet, as the teaching of the Church, transmitted in orderly succession from the apostles, and remaining in the churches to the present day, is still preserved, that alone is to be accepted as truth that differs in no respect from ecclesiastical and apostolic Tradition.”

Origin Fundamental Doctrines Preface 2 (A.D. 225)

“[T]he Church is one, and as she is one, cannot be both within and without. For if she is with Novatian, she was not with Cornelius. But if she was with Cornelius, who succeeded the bishop Fabian by lawful ordination, and whom, beside the honor of the priesthood, the Lord glorified also with martyrdom, Novatian is not in the Church; nor can he be reckoned as a bishop, who, succeeding to no one, and despising the evangelical and apostolic Tradition, sprang from himself. For he who has not been ordained in the Church can neither have nor hold to the Church in any way.” 

St. Cyprian of Carthage Letters 75:3 (A.D. 254)

“At that time there flourished in the Church Hegesippus, whom we know from what has gone before, and Dionysius, bishop of Corinth, and another bishop, Pinytus of Crete, and besides these, Philip, and Apollinarius, and Melito, and Musanus, and Modestus, and finally, Irenaeus. From them has come down to us in writing the sound and orthodox faith received from apostolic Tradition.” 

Eusebius of Caesarea Church History 4:21:1 (A.D. 312)

“Again we write, again keeping to the apostolic traditions, we remind each other when we come together for prayer; and keeping the feast in common, with one mouth we truly give thanks to the Lord. Thus giving thanks unto him, and being followers of the saints, “we shall make our praise in the Lord all the day,” as the Psalmist says. So, when we rightly keep the feast, we shall be counted worthy of the joy that is in heaven.” 

St Athanasius of Alexandria Festal Letters 2:7 (A.D. 330)

 

 

“Of the beliefs and practices that are preserved in the Church, whether generally accepted or publicly enjoined, some we possess derive from written teaching; others we have received “in a mystery” by the Tradition of the Apostles; and both of these have the same force in relation to true religion. And these no one will gainsay—no one, at all events, who is even moderately versed in the institutions of the Church. For were we to attempt to reject such customs as have no written authority, on the ground that the importance they possess is small, we should unintentionally injure the gospel in its very vitals; or, rather, should make our public definition a mere phrase and nothing more.” 

St Basil the Great The Holy Spirit 27:66 (A.D. 375)

““So then, brethren, stand fast, and hold the traditions that you were taught, whether by word, or by letter of ours.” From this it is manifest that they did not deliver all things by letter, but many things also unwritten, and in like manner both the one and the other are worthy of credit. Therefore let us think the Tradition of the Church also worthy of credit. It is a Tradition, seek no farther.”

St John Chrysostom Homilies on Second Thessalonians 4:15 (c. A.D. 402)

This is just a small extract of the rich teachings on Holy Tradition, one can see important Christian figures (church fathers) from different eras in different geographical locations proclaiming the same faith, and the same teachings and asking the church to always preserve the Apostolic Tradition.

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