“... Furthermore, it is important to remember here that the two-ways tradition was regularly used in connection with apocalyptic imagery of the end. In the Epistle of Barnabas the section on the two ways is followed by a conclusion that evokes the resurrection, the retribution, the day of judgment, the nearness of the Lord, and his reward (Barn. 21). Both the Didache and the Testament of Asher begin with the two ways and end by evoking apocalyptic images of the end. According to T. Ash. 1:3–4: “God has granted two ways to the sons of men, two mind-sets, two lines of action, two models, and two goals. Accordingly, everything is in pairs, the one against the other.” [...] John S. Kloppenborg points out that the Didache “has eliminated both angels and eschatology” (the dualistic schema) from the two ways (“The Transformation of Moral Exhortation in Didache 1–5,” in The Didache in Context: Essays on Its Text, History, and Transmission [ed. Clayton N. Jefford; Leiden: Brill, 1995], 97). The difference between the two ways in the Didache and Barnabas is “the lack of apocalyptic appeals” and “the marked shift to the authority of the Torah” (109). We have to ask whether there really is a connection between these two shifts. The Didache nevertheless ends with warnings about the coming of the world deceiver and the division of people into two categories, those who will perish and those who will be saved. Kloppenborg’s view that an ethical strategy and an apocalyptic horizon are mutually exclusive (101) is not convincing. In the Didache as we now have it, they seem to support each other. ...”