The Didache: When Was It Written? Part 1

Most scholars conclude that the Didache was written either in the first century or in the early part of the second century. This conclusion is based on two factors:  (1) the fact that the Didache was seriously considered for inclusion in the New Testament canon and (2) the internal evidence of the work itself points to a date close to the apostolic age.

Consideration of the Didache for Inclusion in the New Testament Canon

The earliest known reference to the Didache is by Clement of Alexandria.  In his work, the Miscellanies (Gr. Stromata), written around the year A.D. 180 to 190, Clement refers to the Didache as Scripture, saying:  “It is such a one that is by Scripture called a thief. For that reason it is said, ‘Son, do not be a liar; for falsehoods leads to theft.’” (Clement of Alexandria, Stromata, Bk. 1, Chap. 20; Ante-Nicene Fathers, Vol. 2, Pg. 324.)  This is a direct quotation from the first part of the Didache, often called “the Two Ways.” 

The noted church historian, Eusebius, also refers to the Didache in his discussion of the New Testament canon.  In Eusebius’ day, the New Testament canon had not yet been fixed—although the vast majority of our New Testament books were accepted by all of the churches.  The criteria for inclusion of a book in the canon was whether or not it was written by one of the apostles or by an “apostolic man,” such as Mark or Luke (who were close companions of the apostles.) 

Eusebius firsts lists the books that were universally accepted as apostolic (the four gospels, Acts, the letters of Paul, and most of the “catholic” epistles). He then lists the books that were disputed by many churches but accepted as Scripture by most—such as the epistles of James and Jude. He then lists the books that some churches accepted as being written by the apostles or apostolic men, but most did not. Among those books are the Didache, the Shepherd, the epistle of Barnabas, and the Book of Revelation. All of those writings were quite early—dating anywhere from A.D. 95 to A.D. 155. So the fact that the Didache is grouped among them points to its date of authorship. The Book of Revelation, of couse, was eventually accepted as canonical.

Some modern Christians have erroneously concluded that since the Didache was, in the end, not accepted as part of the New Testament canon, it therefore is some heretical or dangerous work. Nothing could be further from the truth.  The book does not claim to be inspired.  The fact that some churches included it in the canon of Scripture demonstrates both its antiquity and orthodoxy. Eusebius did not include the Didache in his fourth category:  counterfeit and heretical “gospels,” such as the Gospel of Thomas. Athanasius, although not viewing the Didache as Scripture, did recommend it for personal spiritual reading.

In Part Two of this  article, we’ll be looking at the internal evidence  for the antiquity of the Didache.

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