Die Untersuchung der Schöpfungsthematik in der Didache ist ein Forschungsdesiderat. Daher werden Übersetzungen und Kommentare daraufhin überprüft, welche griechischen Wörter an welchen Stellen schöpfungstheologisch interpretiert werden. Dieses vorläufige Netz der Schöpfungsterminologie wird durch weitere Analysen verfeinert, um einen Gesamteindruck der Schöpfungstheologie zu gewinnen. Im schöpfungsethischen Ausblick wird die Frage herausgegriffen, wie es für die Didache zukünftig mit der Schöpfung weitergeht, was im Horizont gegenwärtiger Herausforderung besprochen wird. Die Didache hat weder ein vordergründig ökologisches Interesse noch eine pauschale Abwertung der gegenwärtigen Schöpfung. Dennoch steckt in der Didache ein ökotheologisches Potenzial.

In early Christian culture, prophets went into ecstasies while having visions and speaking by means of a spirit (enthusiasm). With the waning of prophetic activity in the second century, enthusiasm was not seen in many communal gatherings. When enthusiasm reemerged in Montanism during the late second century, church leaders claimed that speaking in ecstasy never existed as true prophecy in early Christian culture. They argued that true prophets always prophesied with a sound mind. The ecstasy of Montanism exhibited an unsound mind and looked like demonic possession; thus, Montanist prophecy was rejected as false. This paper theorizes that enthusiasm's absence contributed to the critics of Montanist ecstasy who were not used to enthusiasm and therefore did not recognize it as an early Christian practice.

The mainstream approaches to the Synoptic Problem all agree: there are no extant instances of Q. The shape of ‘Q’ changes, however, if, as proposed in the companion article, ‘Streeter's “Other” Synoptic Solution: The Matthew Conflator Hypothesis’, Matthew sometimes conflates Luke with Luke's own source. Where this happens Luke's source qualifies as an instance of ‘Q’ – inasmuch as it preserves sayings of Jesus used, ultimately, by both Luke and Matthew. This fresh conception of ‘Q’ opens up the possibility that examples of ‘Q’ are, after all, available. An extant text meeting this description is Didache 1.2–5a.

Christian and Jewish sources of late antiquity employ ἡ ἐντολή as a term for almsgiving. The development of the locution passes through at least two stages before reaching semantic maturity around the fourth or fifth century. Tobit and Ben Sira record the early notion of charity as a paradigmatic precept, while the Didache attests to a more stabilised and syntactically developed, but still transitional, expression. The use of ἐντολή in 1 Tim 6.14 does not belong to the mature usage, and Test. Ash. 2.8 is a problematic reference point (pace Nathan Eubank). The Didache is more helpful in contextualising the NT evidence.