My interest in the Didache developed, in the first place, out of a longstanding belief that the writings of the New Testament bear a closer relation to the liturgical life of the early Church than is sometimes immediately apparent. This conviction arose after trying to resolve the puzzle of the structure of the book of Revelation, and concluding that this text was designed to be read in six separate instalments possibly in the context of eucharistic worship. In search of information relevant to the further exploration of the latter part of this hypothesis, I turned to the Didache.

On beginning to study this short but enigmatic text I soon came to understand why it is frequently referred to but seldom relied upon. It has something to say about a great number of issues relevant to New Testament and early Christian studies, but it is difficult to know what value to place upon its contributions so long as it eludes placement within the wider web of early Christian life and literature. The problem of the date and provenance of the Didache has been my primary concern over the last six years - a problem I have approached in the initial instances by paying detailed attention to the relationship between the Didache and the Gospel of Matthew.