Nathan Lott Theological Blog
Introduction: Rediscovering an Ancient Manual
The Didache is truly a fascinating document. One reason is that it predates many of the New Testament writings—possibly written as early as 50 AD.
Though quoted by early Church Fathers like Eusebius and Athanasius in the 4th century, the Didache was lost for centuries. That changed in 1873, when a Greek Orthodox bishop named Philotheos Bryennios discovered a manuscript known as Codex Hierosolymitanus (Codex 54) in a monastery library in Constantinople (modern-day Istanbul).
This codex also contained other remarkable early Christian documents:
The Epistle of Barnabas
1 & 2 Clement
Letters of Ignatius of Antioch
Together, these documents give us a priceless window into the heart and practice of the early Church.
What Is the Didache?
The word Didache means “The Teaching” in Greek.It functioned as a manual for Gentile converts to Christianity, guiding them on how to live out their faith. This wasn’t a doctrinal treatise—it was a practical, pastoral instruction. The audience had already committed to Jesus; now they needed to know how to live as disciples.
The Didache may even be a fruit of the Jerusalem Council (Acts 15), which gathered apostles like Peter, Paul, James, and Barnabas to discuss whether Gentile converts had to obey the Law of Moses. The council’s decision (Acts 15:22–29) emphasized unity and grace, requiring only a few moral obligations.
Many scholars believe the Didache came out of this council-era context—and possibly even from Barnabas himself.
Chapter One: The Two Ways
Let’s read Didache Chapter One, which consists of six verses.Its opening sets the tone for the entire Christian life:
“There are two ways: one of life and one of death—but there is a great difference between the two ways.”— Didache 1:1
This concept is deeply biblical. Compare it with:
“Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction… For the gate is small and the way is narrow that leads to life.”— Matthew 7:13–14, NASB
Or this from the Hebrew Scriptures:
“I have set before you life and death, the blessing and the curse. So choose life in order that you may live…”— Deuteronomy 30:19, NASB
This was a common Jewish teaching style—often called “The Two Ways” tradition. It contrasts the righteous and the wicked, wisdom and folly, life and death.
The Way of Life
1. Love God and Your Fellow
“Now the Way of Life is this: First, you shall love God who made you; second, your fellow as yourself. Whatever you do not want to happen to you, do not do to one another.”— Didache 1:2
This echoes the Shema (Deut. 6:4–5) and Jesus’ summary of the Law:
“You shall love the Lord your God… [and] your neighbor as yourself.”— Matthew 22:37–39, NASB
Interestingly, the term “fellow” (neighbor) in Jewish tradition referred specifically to one’s fellow Jew. But Jesus redefined it in Luke 10:29–37 (The Parable of the Good Samaritan), showing that neighbor means anyone in need—regardless of ethnicity, religion, or background.
As James puts it:
“If, however, you are fulfilling the royal law according to the Scripture, ‘You shall love your neighbor as yourself,’ you are doing well.”— James 2:8, NASB
The Epistle of Barnabas, which parallels the Didache, puts it even more bluntly:
“You shall love your fellow even more than your own life.”
2. Do Unto Others
“Whatever you do not want to happen to you, do not do to one another.”— Didache 1:2b
This “negative Golden Rule” was well-known in Jewish ethics (e.g., Hillel the Elder). Jesus flipped it into a positive command:
“In everything, treat people the same way you want them to treat you.”— Matthew 7:12, NASB
This teaching demands active righteousness, not passive restraint.
Enemies and Grace
“Speak well of those who speak ill of you, and pray for your enemies; fast for those who persecute you…”— Didache 1:3
This is nothing less than the Sermon on the Mount:
“Bless those who curse you, pray for those who are abusive to you.” (Luke 6:28, NASB)
“Love your enemies and pray for those who persecute you.” (Matthew 5:44, NASB)
“Bless those who persecute you; bless and do not curse.” (Romans 12:14, NASB)
What’s radical here is the inclusion of fasting for your enemies. While not directly stated by Jesus, fasting and prayerwere often paired in Jewish tradition (see Esther 4:16, 2 Samuel 12:16).
The early church understood that fasting for enemies was a way to discipline the heart—not to hate, but to grieve for the lost and seek God’s mercy for them.
As Polycarp, a disciple of the Apostle John, later wrote:
“Be constant in fasting and entreating the all-seeing God.”— Letter to the Philippians
The Way of Generosity
“Give to whoever asks, and do not demand it back… let your donation sweat in your hands until you know to whom to give it.”— Didache 1:5–6
This too mirrors Jesus:
“Give to him who asks of you, and do not turn away from him who wants to borrow from you.”— Matthew 5:42, NASB
But the Didache adds wisdom: Be generous, but discerning.
Conclusion: Choose the Way of Life
The Didache does not try to convince Gentile converts what to believe, but instead how to live. It assumes the audience has already chosen Jesus—now they are being shown how to walk in the Way.
Throughout Scripture, believers are faced with two paths:
Life or death (Deut. 30:19)
God or Baal (1 Kings 18:21)
God or wealth (Matthew 6:24)
The early Church called themselves followers of the Way (Acts 9:2), and the Didache beautifully echoes that calling.
Final Encouragement
Over the next few months, I hope to continue walking through the Didache with you.Until then, I want to encourage you:
Pray and fast for those who have wronged you.
Forgive those who feel unforgivable.
Give grace to those the world has forgotten.
Show Jesus so that the lost may be found.
May we always choose the narrow path—the way of life.
References
Didache (c. 50–120 AD). Translations from Bart D. Ehrman, The Apostolic Fathers: Volume I (Loeb Classical Library, 2003).
Holy Bible, New American Standard Bible (NASB). Lockman Foundation.
Jefford, C. N. (2003). The Didache: Ancient Christian Catechism. Fortress Press.
Polycarp. Letter to the Philippians.
Eusebius. Ecclesiastical History.
Epistle of Barnabas. Translation in The Apostolic Fathers, Lightfoot & Harmer Edition.
Athanasius of Alexandria. Festal Letters.
