70 AD - Matthew's Gospel - A Scribe's Answer To Crisis
Published on: 2025-07-14 04:00
Matthew’s Gospel: A Scribe’s Answer to Crisis, 70 A.D.
Other Matthew episodes focus on Aramaic origins and catechetical use. This episode focuses on the post-Temple crisis context. Around 70 A.D., Matthew, a Jewish Christian, penned his Gospel in Antioch after Jerusalem’s Temple fell, as chronicled by Eusebius’ Ecclesiastical History. The destruction, detailed by Josephus’ Jewish War, left Jewish Christians reeling, facing Roman oppression and synagogue expulsion, per Irenaeus. Matthew’s Gospel, found in 2nd-century papyri, targeted these converts, weaving Jesus’ life with Old Testament prophecies to affirm Him as Messiah. Unlike Mark’s urgent tone, its structured parables, like the Sermon on the Mount, provided hope, per Clement of Alexandria. Copied in Antioch’s house churches, per archaeological evidence, it became a catechetical cornerstone, countering Ebionite heresies denying Jesus’ divinity, per Tertullian. Its five discourses, preserved in early lectionaries, shaped worship, offering stability amidst chaos. Matthew’s response to crisis, per church records, highlights the church’s resilience under persecution. This story of faith in turmoil reveals how scripture anchored early believers. Reflect: Matthew’s Gospel, born in crisis, prompts us to ask—how do we find stability when life’s foundations crumble? His deliberate weaving of prophecies challenges us to trust Christ’s promises, grounding our faith in God’s eternal plan, just as Jewish Christians clung to hope under Roman rule, finding strength in Jesus’ Messianic fulfillment to navigate their uncertain world.
https://youtube.com/playlist?list=PLJdTG9noRxsEKpmDoPX06VtfGrB-Hb7T4&si=XHXROby3f-P9y16B
It started with smoke. Not incense in the Temple—but black pillars rising above Jerusalem.
The revolt was over. The city was silent. The Temple—once the center of God’s covenant—was ash. Roman banners flew where priests once walked. Blood soaked the stones where psalms had been sung.
For Jewish Christians, it wasn’t just national loss. It was personal. The house of worship that shaped their entire spiritual world was gone. Their identity as Jews who followed Jesus was under fire—rejected by synagogue leaders, misunderstood by Gentile believers, and hunted by Rome.
In a city far to the north, another kind of fire was lit.
A Jewish follower of Jesus—educated, deliberate, and grieving—picked up a pen. He wasn’t trying to start a movement. He was trying to keep the faith from unraveling.
Not just a retelling of Jesus’ life, but a carefully woven tapestry of fulfillment and hope. A bridge between the Law and the Cross. A declaration that God’s promises hadn’t failed—they’d been fulfilled in a Messiah many were beginning to doubt.
It wasn’t written in triumph. It was written in trauma.
Not from comfort—but crisis.
Because when everything that once held you together comes crashing down… you need a word that doesn’t.
From the That’s Jesus Channel, welcome to COACH—where we trace Church Origins and Church History. I’m Bob Baulch.
On Mondays, we stay between 0 and 500 AD.
Today… we open the scroll of a Gospel born in the shadows of collapse. Let’s go back to the year 70 AD. Jerusalem has fallen. The Temple—the symbol of God’s presence among His people—has been reduced to rubble by Roman fire and siege. Priests are scattered. Families enslaved. The heart of Jewish worship is gone.
And in the aftermath, Jewish Christians were left to ask: Now what?
Their loyalty to Jesus already made them targets. With the Temple gone, many were driven from synagogues. Their world was crumbling. Their identity—both as Jews and as believers in the Messiah—was under threat.
And that’s when one of them picked up a pen.
Tradition tells us his name was Matthew. A former tax collector. A Jewish disciple of Jesus. Living in Antioch, a city north of Israel where the church had taken root, Matthew began writing a Gospel—not just to tell the story of Jesus, but to anchor a community in crisis.
This wasn’t theology for scholars. It was survival for believers.
So how does a Gospel written in trauma become a foundation of Christian worship, doctrine, and identity?
The fall of Jerusalem in 70 AD wasn’t just a historical event—it was a spiritual earthquake. For centuries, the Temple had been the center of Jewish life: where sacrifices were offered, feasts were celebrated, and God’s presence was believed to dwell. When the Roman general Titus stormed the city and burned the Temple to the ground, the Jewish world was left in ruins.
For Jewish Christians, the devastation cut even deeper.
They were already a small, controversial group—seen by traditional Jews as heretical and by Romans as disloyal. Many had remained in close fellowship with synagogues, attending Sabbath services and keeping the Law while following Jesus as the promised Messiah. But after the Temple’s destruction, the lines sharpened. Synagogue leaders began to expel Jesus-followers. Christians were increasingly forced to choose: cling to the Messiah or preserve ties to their Jewish communities.
The historian Josephus gave voice to the horror. The church historian Eusebius, writing generations later, preserved early traditions about Christians fleeing Jerusalem before the final siege. And writers like Irenaeus and Tertullian noted how many believers were driven out, marginalized by both Jews and Romans.
In this context of loss and rejection, the church needed more than memories—they needed clarity.
That’s what makes the Gospel of Matthew so powerful. Tradition holds that it was written in Antioch, a city in Syria where Jewish and Gentile Christians lived side by side. Antioch was vibrant, multicultural, and had been a stronghold of the early church since the days of Paul and Barnabas. It was here, according to Acts 11:26, that believers were first called “Christians.”
Matthew’s Gospel doesn’t appear out of nowhere. Scholars believe it was shaped by earlier sources—most notably the Gospel of Mark, which offered a fast-paced, urgent account of Jesus’ ministry. But Matthew didn’t just want speed. He wanted structure. His Gospel reads like a teacher’s guide for confused, hurting believers: organized, deliberate, and full of references to Hebrew prophecy.
Nearly every chapter echoes a verse from the Old Testament. Matthew quotes Isaiah, Micah, Psalms, and Deuteronomy—not as commentary, but as proof. He’s not inventing something new. He’s showing that everything about Jesus was part of God’s plan from the beginning.
And for Jewish Christians who had just lost their Temple, Matthew was offering something better: a Messiah who was greater than the Temple. A covenant that couldn’t be burned.
Not just good news—but ancient, promised news… fulfilled.
In the bustling streets of Antioch, the scent of spice markets mingled with the echoes of street preachers and the tension of imperial patrols. It was a place of commerce, culture—and conflict. In this setting, the Gospel of Matthew began to circulate.
The scribe who compiled it—likely Matthew himself, or his close disciples—wasn’t writing in safety. Christians were increasingly viewed as a threat by both synagogue leaders and Roman officials. The risk of betrayal was real. But the risk of silence was greater.
From its first lines, the Gospel declared something bold: “Jesus the Messiah, the Son of David, the Son of Abraham.” That wasn’t just a genealogy. It was a theological statement. Matthew was rooting Jesus in Jewish history—legally, prophetically, and covenantally. For believers whose ties to Jewish worship were severed, this was a map back to purpose.
The Gospel unfolds not as a biography, but as a catechism. Five major discourses—beginning with the Sermon on the Mount—structure the book, echoing the five books of Moses. Scholars and early church leaders alike noted the deliberate symmetry. This was Torah for the followers of the Christ.
Matthew alone includes key teachings that shaped the early church. Only Matthew gives us the Beatitudes in full, the Great Commission with Trinitarian clarity, and the parable of the sheep and goats—a call to live righteously in the face of judgment. These weren’t just theological lectures. They were lifelines.
In Antioch’s house churches, these teachings were read aloud, discussed, memorized. Believers didn’t have access to full scrolls or theological libraries. They had what was written—and what could be remembered. Matthew’s Gospel was ideal: richly Jewish, deeply practical, and structured for oral transmission.
Persecution was no longer a distant threat. Roman governors were watching. Accusations of atheism and sedition followed believers who refused to sacrifice to the emperor. Yet in these fragile gatherings, the Gospel of Matthew gave them confidence. Not political confidence. Prophetic confidence.
The Messiah had foretold this. In Matthew 10, Jesus warned that persecution would come. In Matthew 24, He described the destruction of the Temple with chilling accuracy. These weren’t setbacks—they were signs.
And through it all, Matthew portrayed Jesus not as a failed reformer, but as the reigning King. Even in His suffering, He fulfilled Scripture. Even in silence, He was Lord. His words, echoed across Antioch, reminded every hearer: “Lo, I am with you always, even to the end of the age.”
For a people pushed to the edge, that promise was everything.
This wasn’t a Gospel for easy times.
It was forged in crisis. And it carried the church through it.
There’s a reason Matthew’s Gospel became the most quoted book in the early church.
It wasn’t flashy. It wasn’t radical. It was firm.
When identity was fragile, it gave definition. When fear spread, it offered order. When heresies emerged—like the Ebionites, who denied Christ’s divinity—Matthew responded with precision. From the virgin birth in chapter one to the divine authority of Jesus’ final commission, this Gospel left no doubt: Jesus was not just a teacher. He was Immanuel—God with us.
In a world where Christians were losing everything familiar, Matthew gave them a way to worship that didn’t depend on buildings or sacrifices. The Sermon on the Mount became their new Sinai. The five discourses became their Torah. And the parables—like treasure in a field—taught them how to live when everything else was being taken away.
What mattered wasn’t how the world saw them.
It was how God had always seen them.
And that message still speaks.
Modern believers may not be facing Roman swords, but we know the feeling of collapse. Culture shifts. Institutions crumble. Certainties fade. And in that trembling space, we ask: What still holds?
Matthew answers with clarity.
Not trends. Not politics. But promises. Scripture. A Messiah who doesn’t vanish in suffering—but fulfills every prophecy through it.
In the last chapter, Jesus doesn’t offer safety. He gives authority. He commissions. He sends. And He promises to be present—always. That word mattered then. And it matters now.
Because when you feel like the foundations are gone… when you can’t go back to the world you once knew… the Gospel of Matthew says: You haven’t been abandoned. You’ve been sent.
That shift—from confusion to calling—is what held the early church together. And it’s what can hold us now.
You don’t need perfect clarity.
You need a Gospel that remembers the promises of God—even when everything around you forgets.
The Gospel of Matthew didn’t fade into history—it became the scaffolding for much of early Christian life.
By the early second century, fragments of Matthew’s Gospel were found in Egypt, copied in Greek on fragile papyri. 🧭 In Antioch, it shaped liturgy and catechesis. In Alexandria, it informed theology. In Rome, it became a standard in public readings. It was quoted by Ignatius, Polycarp, and Justin Martyr—all within a generation of its writing.
Matthew’s impact was so foundational that later councils often echoed its wording without naming it. Its phrases were already in the bloodstream of Christian thought.
But its legacy wasn’t just doctrinal. It was pastoral.
The Beatitudes formed the ethical backbone of early communities. The parables shaped how believers viewed judgment, grace, and perseverance. The structure of Matthew’s Gospel—clear, repetitive, and prophetic—helped preserve the faith of those who couldn’t read, couldn’t gather publicly, and couldn’t afford full scrolls.
🧭 Scholars today refer to Matthew as the “teacher’s Gospel” because of how easily its format lent itself to memorization and repetition. When other writings were lost to time or persecution, Matthew remained.
And it hasn’t stopped shaping the church.
Today, many liturgical calendars begin with readings from Matthew. Discipleship programs use his sermons as frameworks. Evangelists quote his prophecies. Even in academic circles, Matthew’s unique perspective continues to spark dialogue about Jesus’ Jewish identity, mission, and fulfillment of Scripture.
But perhaps its greatest relevance lies in its origin.
It was written in a time of confusion, rejection, and fear. And yet it didn’t retreat—it clarified. It didn’t lash out—it taught. It didn’t reinvent—it remembered.
That’s the power of Matthew’s Gospel.
In every age when the church feels shaken, when its people feel displaced or forgotten, Matthew speaks not with flash—but with faithfulness.
And that may be exactly what we need again.
What do you do when the center falls out?
That’s the question Jewish Christians were asking in 70 AD. Their Temple was gone. Their place in the synagogue was erased. Their world had collapsed.
And Matthew’s Gospel answered—not with a revolution, but with revelation. It showed that even when the visible structures crumble, God’s promises hold. The Messiah had come. The Word was alive. And the kingdom was still advancing—one disciple at a time.
Maybe your temple hasn’t burned. But maybe something else has fallen. Maybe you’ve felt the sting of rejection, the weight of uncertainty, or the ache of silence when you expected answers.
Matthew reminds us that Jesus is not just the fulfillment of prophecy—He’s the anchor when everything else gives way.
If this story of Matthew’s Gospel: A Scribe’s Answer to Crisis challenged or encouraged you, would you consider sharing this episode with a friend? You never know who might need to hear it. It would really be appreciated if you went above and beyond by leaving a review on your podcast app! And don’t forget to follow COACH for more episodes every week.
Make sure you check out the show notes for sources used in the creation of this episode—and if you look closely, you’ll probably find some contrary opinions—and Amazon links so you can get them for your own library while giving me a little bit of a kickback.
You never know what we’ll cover next on COACH! Every episode dives into a different corner of church history.
On Mondays, we stay between 0 and 500 AD.
And if you’d rather watch me tell these stories instead of just listening to them, you can find this episode—and every COACH video—on YouTube at the That’s Jesus Channel.
Thanks for listening to COACH – Church Origins and Church History. I’m Bob Baulch with the That’s Jesus Channel.
Have a great day—and be blessed.
Parallel Interpretations within the Orthodox Framework
Direct Challenges or Skeptical Positions
Note: Sources contain the quoted or summarized content; multiple editions ensure accessibility per Locked Quote Definitions. Josephus, The Jewish War, trans. G.A. Williamson (New York: Penguin, 1981), ISBN 9780140444209 [Paraphrased] [describes Jerusalem’s fall] Also verification for 2, 3, 4, 5, 6, 7, 8, 9, 10Eusebius, Ecclesiastical History, trans. Paul L. Maier (Grand Rapids: Kregel, 1999), ISBN 9780825433283 [Paraphrased] [records Christian flight from Jerusalem] Also verification for 1, 3, 4, 5, 6, 7, 8, 9, 10Irenaeus, Against Heresies, in The Ante-Nicene Fathers, Vol. 1 (Peabody: Hendrickson, 1994), ISBN 9781565630833 [Paraphrased] [notes Jewish Christian expulsion] Also verification for 1, 2, 4, 5, 6, 7, 8, 9, 10Tertullian, On the Flesh of Christ, in The Ante-Nicene Fathers, Vol. 3 (Peabody: Hendrickson, 1994), ISBN 9781565630857 [Paraphrased] [confirms synagogue tensions] Also verification for 1, 2, 3, 5, 6, 7, 8, 9, 10Clement of Alexandria, Stromata, in The Ante-Nicene Fathers, Vol. 2 (Peabody: Hendrickson, 1994), ISBN 9781565630840 [Paraphrased] [supports early Christian teachings] Also verification for 1, 2, 3, 4, 6, 7, 8, 9, 10Holmes, Michael W., The Apostolic Fathers: Greek Texts and English Translations (Grand Rapids: Baker Academic, 2007), ISBN 9780801034688 [Paraphrased] [documents early Christian writings] Also verification for 1, 2, 3, 4, 5, 7, 8, 9, 10Gamble, Harry Y., Books and Readers in the Early Church (New Haven: Yale University Press, 1995), ISBN 9780300069181 [Paraphrased] [details Gospel transmission] Also verification for 1, 2, 3, 4, 5, 6, 8, 9, 10Metzger, Bruce M., The Canon of the New Testament (Oxford: Oxford University Press, 1997), ISBN 9780198261803 [Paraphrased] [explains Gospel canonization] Also verification for 1, 2, 3, 4, 5, 6, 7, 9, 10Skarsaune, Oskar, In the Shadow of the Temple (Downers Grove: IVP Academic, 2002), ISBN 9780830828449 [Paraphrased] [highlights Jewish Christian context] Also verification for 1, 2, 3, 4, 5, 6, 7, 8, 10France, R.T., The Gospel of Matthew (Grand Rapids: Eerdmans, 2007), ISBN 9780802825018 [Paraphrased] [analyzes Matthew’s structure and Jewish focus] [also in Parallel Interpretation 5]Kelly, J.N.D., Early Christian Creeds (London: Longmans, 1972), ISBN 9780582492196 [Paraphrased] [traces creedal use in early church] [also in Parallel Interpretation 1]González, Justo L., A History of Christian Thought: Volume 1 (Nashville: Abingdon, 1970), ISBN 9780687171828 [Paraphrased] [shows Trinitarian formulations] [also in Parallel Interpretation 2]Pelikan, Jaroslav, The Christian Tradition, Vol. 1: The Emergence of the Catholic Tradition (100–600) (Chicago: University of Chicago Press, 1971), ISBN 9780226653716 [Paraphrased] [outlines early doctrinal development] [also in Parallel Interpretation 3]Wilken, Robert Louis, The Spirit of Early Christian Thought (New Haven: Yale University Press, 2003), ISBN 9780300105988 [Paraphrased] [details theological context] [also in Parallel Interpretation 4]Ehrman, Bart D., Lost Christianities (New York: Oxford University Press, 2003), ISBN 9780195141832 [Paraphrased] [questions early Christian unity] [also in Direct Challenge 1]Fredriksen, Paula, From Jesus to Christ (New Haven: Yale University Press, 2000), ISBN 9780300084573 [Paraphrased] [emphasizes Jewish context] [also in Direct Challenge 2]Pagels, Elaine, The Gnostic Gospels (New York: Vintage Books, 1981), ISBN 9780394502785 [Paraphrased] [highlights alternative texts] [also in Direct Challenge 3]Carr, David M., Writing on the Tablet of the Heart (Oxford: Oxford University Press, 2005), ISBN 9780195172973 [Paraphrased] [questions oral transmission] [also in Direct Challenge 4]Crossan, John Dominic, The Birth of Christianity (San Francisco: HarperSanFrancisco, 1998), ISBN 9780060616601 [Paraphrased] [doubts early Gospel dating] [also in Direct Challenge 5]Davies, W.D., and Allison, Dale C., Matthew: A Shorter Commentary (London: T&T Clark, 2004), ISBN 9780567082497 [Paraphrased] [analyzes Matthew’s Jewish roots] Also verification for 1, 2, 3, 4, 5, 6, 7, 8, 9, 10Brown, Raymond E., An Introduction to the New Testament (New York: Doubleday, 1997), ISBN 9780385247672 [Paraphrased] [details Gospel origins] Also verification for 1, 2, 3, 4, 5, 6, 7, 8, 9, 10Hagner, Donald A., Matthew 1–13 (Word Biblical Commentary, Dallas: Word Books, 1993), ISBN 9780849902321 [Paraphrased] [explores Matthew’s structure] Also verification for 1, 2, 3, 4, 5, 6, 7, 8, 9, 10Luz, Ulrich, Matthew 1–7: A Commentary (Minneapolis: Fortress Press, 2007), ISBN 9780800660994 [Paraphrased] [examines Matthew’s theology] Also verification for 1, 2, 3, 4, 5, 6, 7, 8, 9, 10Nolland, John, The Gospel of Matthew (Grand Rapids: Eerdmans, 2005), ISBN 9780802823892 [Paraphrased] [details Matthew’s historical context] Also verification for 1, 2, 3, 4, 5, 6, 7, 8, 9, 10Stanton, Graham N., A Gospel for a New People (Louisville: Westminster John Knox, 1993), ISBN 9780664254995 [Paraphrased] [highlights Matthew’s community focus] Also verification for 1, 2, 3, 4, 5, 6, 7, 8, 9, 10Keener, Craig S., The Gospel of Matthew: A Socio-Rhetorical Commentary (Grand Rapids: Eerdmans, 2009), ISBN 9780802864987 [Paraphrased] [analyzes Matthew’s social context] Also verification for 1, 2, 3, 4, 5, 6, 7, 8, 9, 10Aland, Kurt, and Aland, Barbara, The Text of the New Testament (Grand Rapids: Eerdmans, 1989), ISBN 9780802840981 [Paraphrased] [details manuscript evidence] Also verification for 1, 2, 3, 4, 5, 6, 7, 8, 9, 10Metzger, Bruce M., A Textual Commentary on the Greek New Testament (Stuttgart: German Bible Society, 1994), ISBN 9783438060105 [Paraphrased] [explains textual variants] Also verification for 1, 2, 3, 4, 5, 6, 7, 8, 9, 10Hill, David, The Gospel of Matthew (Grand Rapids: Eerdmans, 1981), ISBN 9780802818867 [Paraphrased] [explores Matthew’s Jewish emphasis] Also verification for 1, 2, 3, 4, 5, 6, 7, 8, 9, 10Gundry, Robert H., Matthew: A Commentary on His Handbook for a Mixed Church (Grand Rapids: Eerdmans, 1994), ISBN 9780802807359 [Paraphrased] [details Matthew’s audience] Also verification for 1, 2, 3, 4, 5, 6, 7, 8, 9, 10Matthew 1:1, 5:3–12, 10:22–23, 24:1–2, 28:18–20, The Holy Bible, ESV (Crossway, 2001), ISBN 9781433502415 [Verbatim] [core Gospel texts] Also verification for 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30Isaiah 7:14; Micah 5:2; Psalm 22; Deuteronomy 6:5, The Holy Bible, ESV (Crossway, 2001), ISBN 9781433502415 [Verbatim] [Old Testament prophecies]Acts 11:26, The Holy Bible, ESV (Crossway, 2001), ISBN 9781433502415 [Verbatim] [early Christian identity]Hebrews 10:23, The Holy Bible, ESV (Crossway, 2001), ISBN 9781433502415 [Verbatim] [encourages steadfast faith]The Holy Bible, NIV (Zondervan, 2011), ISBN 9780310437338 Verification for 1, 2, 3, 4The Holy Bible, KJV (Oxford University Press, 1998), ISBN 9780192830999 Verification for 1, 2, 3, 4The Holy Bible, NASB (Zondervan, 1995), ISBN 9780310916727 Verification for 1, 2, 3, 4Matthew likely written between 70–90 AD in Antioch: affirmed by Eusebius, Ecclesiastical History (ISBN 9780825433283) [Generalized] [confirms dating and location] Also verification for 1, 3, 4, 5, 6, 7, 8, 9, 10Jewish Christians expelled from synagogues post-Temple: affirmed by Irenaeus, Against Heresies (ISBN 9781565630833) [Generalized] [verifies synagogue tensions] Also verification for 1, 2, 4, 5, 6, 7, 8, 9, 10Matthew’s five-discourse structure aligns with Torah: observed by Origen, Commentary on Matthew [Generalized] [confirms structural intent] Also verification for 1, 2, 3, 4, 5, 6, 7, 8, 9, 10Early use of Matthew in catechesis and liturgy: attested by Ignatius, Epistle to the Smyrnaeans [Generalized] [verifies liturgical use] Also verification for 1, 2, 3, 4, 5, 6, 7, 8, 9, 10Anti-Ebionite polemic visible in Christology: Matthew 1, 28 emphasized by Tertullian, On the Flesh of Christ (ISBN 9781565630857) [Generalized] [confirms Christological focus] Also verification for 1, 2, 3, 4, 5, 6, 7, 8, 9, 10Amazon Affiliate Links for References and Equipment
Disclosure: As an Amazon Associate, I earn from qualifying purchases.
Below are Amazon affiliate links for the non-biblical references and equipment cited in this episode, where available. Out-of-print editions are replaced with modern editions, and unavailable sources are excluded.
Equipment for That’s Jesus Channel
