Mateus 1:18

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St. Matthew, for some reason or other, omits all mention of what St. Luke relates very fully, as to the events that preceded the birth of Jesus and brought about the birth at Bethlehem. Either he had not access to any document full and trustworthy, like that which St. Luke made use of, or, as every writer of history must fix a beginning more or less arbitrary, he found his starting-point in those facts which took a foremost place in what bore upon the fulfilment of Messianic prophecy. It has been said that the impression left by his narrative is so far misleading, that it suggests the idea that there was no earlier connection with Nazareth than that which we find in 2:23. It must, however, be remembered that even St. Luke’s narrative tells us nothing as to the original home of Joseph, and that one who himself belonged to Bethlehem, as being of the house and lineage of David, might, without any improbability, be betrothed to a maiden of Nazareth, probably of the same lineage. Of the earlier life of Mary the Canonical Gospels tell us nothing, and the Apocryphal Gospels (though they have furnished the groundwork of the treatment of the subject by Christian art — see Notes on Lucas 1:27) are too legendary to be relied on. The omission of any mention of her parents suggests the idea of orphanhood, possibly under the guardianship of Joseph. The non-appearance of Joseph in the records of our Lord’s ministry, makes it probable that he died in the interval between the visit to the Temple of Lucas 2:42 and the preaching of the Baptist, and that he was older than Mary. Both were poor; Joseph worked as a carpenter (Mateus 13:55), Mary offered the cheaper sacrifice of “two young pigeons” (Lucas 2:24). They had no house at Bethlehem (Lucas 2:7). Mary was related to Elizabeth, the wife of Zechariah the priest (Lucas 1:36). Both were within the circle of those who cherished Messianic expectations, and to whom, therefore, the announcement that these expectations were to be fulfilled would come as the answer to their hopes and prayers.

Was espoused to Joseph. — Betrothal, among the Jews, was a formal ceremony, the usual symbolic act being, from patriarchal times, the gift of a ring and other jewels (Gênesis 24:53). The interval between betrothal and marriage was of uncertain length, but among the Jews of our Lord’s time was commonly for a whole year in the case of maidens. During that time the bride-elect remained in her own home, and did not see the bridegroom till he came to fetch her to his own house. All communications in the meantime were conducted through “the friend of the bridegroom” (João 3:29).

Of the Holy Ghost. — To Joseph and those who heard the new report from him, prior to the more precise truths revealed by our Lord’s teaching, the words would at least suggest a divine creative energy, quickening supernaturally the germ of life, as in Gênesis 1:2; Salmos 104:30.

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