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whatsoever thou wouldst not have done to thyself, do not thou to another."

That is the negative and inferior version of what the Lord taught, "Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets." (Matthew 7:12) For this requires proactive actions, in contrast simply avoiding actions, and this inferior version is what is usually taught in pagan religions.

Now, the teaching of these words is this: "Bless those that curse you, and pray for your enemies, and fast for those that persecute you

This is not a quote from Scripture, for while fasting may be included with prayer, this is not what Scripture says, but "But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;" (Matthew 5:44) "Bless them that curse you, and pray for them which despitefully use you." (Luke 6:28)

"If any man smite thee on the right cheek, turn to him the other cheek also," and thou wilt be perfect.

This quote "and thou wilt be perfect" also is not part of what Christ said here, (Mt. 5:39) for non-retaliation is only one part of Christian maturity and by itself does not constitute it.

Blessed is he that gives according to the mandate; for he is innocent; but he who receives it without need shall be tried as to why he took and for what, and being in prison he shall be examined as to his deeds, and "he shall not come out thence until he pay the last farthing."

This also is an addition to Scripture, and would condemn receiving a gift out of politeness though one does not truly need it, and in which case it could be passed on. And no where does this mandate a prison sentence that requires full restitution, which words were lifted from Christ's teaching about reconciling with a brother who hath ought against thee. (Mt. 5:26) This condemnation sounds too much like the censorious judgment against the "woman having an alabaster box of very precious ointment, and poured it on his [Christ's] head, as he sat at meat." (Matthew 26:7) "For this ointment might have been sold for much, and given to the poor" (Matthew 26:9) who needed it.

But concerning this it was also said, "Let thine alms sweat into thine hands until thou knowest to whom thou art giving."

This also is an addition to Scripture, and contrary to the spirit of "freely ye have received, freely give," (Matthew 10:8) for as with grace given to minister healing, "what hast thou that thou didst not receive?" (1 Corinthians 4:7) It also seems contrary to a later exhortation in the Didache, "Thou shalt not hesitate to give..."

6. Of whatsoever thou hast gained by thy hands thou shalt give a ransom for thy sins.

This also is not what Scripture says, for while it can be said that charity covers a multitude of sins, 1 Peter 4:8; Prov. 10:12) in the sense of burying faults under fervent charity, (cf. Prov. 17:9) giving material things as a for sins is seen in the OT (Lv. 5:11-17) as part of the typological sacrificial system, but the only real ransom (antilutron) is the blood atonement, which only Christ fulfilled: "Who gave himself a ransom for all, to be testified in due time." (1 Timothy 2:6)

Do not test or examine any prophet who is speaking in a spirit, "for every sin shall be forgiven, but this sin shall not be forgiven."

Yet Scripture contextually applies this text (Mt. 12:24-32) to attributing the manifestly supernatural works of Christ to the devil in order to justify rejection of them, despite lack of Scriptural warrant, but Scripture admonishes,

Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. (1 John 4:1)

But not everyone who speaks in a spirit is a prophet, except he have the behaviour of the Lord. From his behaviour, then, the false prophet and the true prophet shall be known.

Not necessarily, for prophesy is a gift which even the infamous Balaam had, even in Messianic prophesy, (Num. 24:15-19) while most of the most Godly believers were not/are not prophets. Thus one again the contrast btwn Scriptural apostolic teaching and this purported apostolic document is manifest.

And no prophet who orders a meal in a spirit shall eat of it: otherwise he is a false prophet.

Sounds more like talmudic-type superstition than Scripture.

And every prophet who teaches truth, if he do not what he teaches, is a false prophet.

Yet Balaam was a true prophet, but disobedient.

But no prophet who has been tried and is genuine, though he enact a worldly mystery of the Church, if he teach not others to do what he does himself, shall be judged by you: for he has his judgment with God, for so also did the prophets of old.

The Didache before stated that a genuine prophet was one who has the behaviour of the Lord, and thus according to their own judgment this excludes those who enact worldly mysteries. And as what we do speaks louder than what we say, then such a one is teaching others. Thus this document continues to example poor teaching.

Let every Apostle who comes to you be received as the Lord, But let him not stay more than one day, or if need be a second as well; but if he stay three days, he is a false prophet.

If he who comes is a traveller, help him as much as you can, but he shall not remain with you more than two days, or, if need be, three.

Which also sounds like talmudic-type superstition that is without basis in Scripture, and contrary to it:

Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days. (Galatians 1:18)

And it came to pass, that he [Peter] tarried many days in Joppa with one Simon a tanner. (Acts 9:43)

And the next day we that were of Paul's company departed, and came unto Cæsarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him. And the same man had four daughters, virgins, which did prophesy. And as we tarried there many days, there came down from Judæa a certain prophet, named Agabus. (Acts 21:8-10)

And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem. (Acts 21:4)

Thou shalt not forsake the commandments of the Lord, but thou shalt keep what thou didst receive, "Adding nothing to it and taking nothing away."

Both of which this so-called apostolic document does.

Let not your fasts be with the hypocrites, for they fast on Mondays and Thursdays, but do you[r] fast on Wednesdays and Fridays.

Which also is nowhere taught in the wholly inspired word of God, as instead the Lord states "when ye fast.." (Mt. 6:16) Nor does Catholicism follow what the Didache teaches here.

And do not pray as the hypocrites, but as the Lord commanded in his Gospel, pray thus: "Our Father, who art in Heaven, hallowed be thy Name, thy Kingdom come, thy will be done, as in Heaven so also upon earth; give us today our daily bread, and forgive us our debt as we forgive our debtors, and lead us not into trial, but deliver us from the Evil One, for thine is the power and the glory for ever." 3. Pray thus three times a day. The Lord did not command this to be prayed thrice daily, and in fact He did not command this prayer to be said, but presented it as a model as to "how" to pray: "After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name...." (Matthew 6:9)

And concerning the Eucharist, hold Eucharist thus: 2. First concerning the Cup, "We give thanks to thee, our Father, for the Holy Vine of David thy child, which, thou didst make known to us through Jesus thy Child; to thee be glory for ever." 3. And concerning the broken Bread: "We give thee thanks, our Father, for the life and knowledge which thou didst make known to us through Jesus thy Child. To thee be glory for ever.

Which prayer is not in Scripture, nor does it refer to transubstantiation. and is not Catholic Eucharistic prayer of consecration. And there is actually nothing in the Eucharistic prayer of the Didache that teaches transubstantiation, unless "Give not that which is holy to the dogs" and "blessed with spiritual food and drink and eternal light through thy Child" is made to mean such, yet all Christian eating is "sanctified by the word of God and prayer." (1 Timothy 4:5) And Scripture refers to Christ being spiritual food and drink which even OT believers consumed: "

And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ." (1 Corinthians 10:3-4)

And to the word of God as spiritual food: (Psalms 19:10; 119:103; Jer. 15:16; Ezek. 2:8; 3:1; Rev. 10:8-9)

And Christ's word in Jn. 6, "I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst," (John 6:35) correspond to,

"Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David." (Isaiah 55:2-3)

Moreover, like as bread is broken, Is. 53:10 states that "it pleased the Lord to bruise him," and the word for "bruise" (dâkâ') means to crumble, to break..., (Strong's). And like as wine is poured out, so Is. 53:12 also states of Christ, "he hath poured out his soul unto death," all of which figuratively correspond to the words of the Last Supper regarding bread and wine.

But after you are satisfied with food, thus give thanks:

Which refers not to a wafer of bread, but to a communal meal of such proportion as to physically satisfy one with food, contrary to Catholicism.

On the Lord's Day of the Lord come together, break bread and hold Eucharist, after confessing your transgressions that your offering may be pure; 2. But let none who has a quarrel with his fellow join in your meeting until they be reconciled, that your sacrifice be not defiled. 3. For this is that which was spoken by the Lord, "In every place and time offer me a pure sacrifice, for I am a great king," saith the Lord, "and my name is wonderful among the heathen."

Nothing is said of a sacrifice for sins offered by separate class of believers distinctively called priests here, while besides praise, giving and and service, the personal sacrifice which Scripture enjoins upon believers is that of their own body. (Rm. 12:1)

Appoint therefore for yourselves bishops and deacons worthy of the Lord

Unlike Catholicism, this only refers to two offices, as in Scripture, with a bishop [episkopos] and episkopos referring to those in the same ffice. (Titus 1:5-7)