Matthew 1:18

Espoused (μνηστευθείσης: Rev., betrothed; Tynd., maryed) The narrative implies a distinction between betrothal and marriage. From the moment of her betrothal a woman was treated as if actually married. The union could be dissolved only by regular divorce. Breach of faithfulness was regarded as adultery, and was punishable with death (Deuteronomy 22:23, Deuteronomy 22:24), and the woman's property became virtually that of her betrothed, unless he had expressly renounced it; but, even in that ease, he was her natural heir.

18 . Jesus ] see Matthew 1:21 . Christ (anointed)] The title of Jesus as Prophet, Priest and King; for among the Jews, Prophets, Priests and Kings were anointed on entering upon their office. Christos , very rare as a classical Greek word, is a translation of the Hebr. Mashiach , a term applied to the Saviour in one passage only of the O. T. ( Daniel 9:25-26 ). In the N. T. the Hebrew form is used twice ( John 1:41 ; John 4:25 ), where it is explained “which is called Christ.” Note that one title—Messiah or Christ—has been adopted almost to the exclusion of others quite as common in the O.T., “The Branch,” “He that cometh” (Habba), “The Prophet.” This is partly due to the great influence of Daniel’s prophecy, partly to the appropriateness of the title to the Son of David. Mary ] The Hebr. form is Miriam; the Greek Maria. espoused (betrothed)] Among the Jews the betrothal took place a year before marriage, and during the interval the betrothed maiden remained with her own family. But from the day of betrothal the pair were regarded as man and wife. 18–25 . The Birth of Jesus Christ. Luke 1:26-56 ; Luke 2:4-7 St Mark and St John give no account of the birth of Jesus, St Luke narrates several particulars not recorded by Matthew, (1) the annunciation, (2) Mary’s salutation of Elizabeth in a city of Juda (or Juttah), and (3) the journey from Galilee to Bethlehem.

Now the birth of (2) Jesus Christ was thus: His mother, Mary, that is, having been betrothed to Joseph, before they came together, she was found to be with child of the Holy Spirit. (2) Christ is the true Emmanuel, and therefore, Jesus (that is, Saviour) is conceived in the virgin by the Holy Spirit, as foretold by the prophets.

Matthew 1:18. Now the birth of Jesus Christ was on this wise, ουτως ην , was thus — It was not in the ordinary course of nature, or manner in which children are conceived and born, but in the wonderful manner following. Not only the birth, but the conception of Christ, and what preceded it, are here included in the word γεννησις , which some critics have unwarily confounded with the word γενεσις , used in the first verse of this chapter. When his mother was espoused to Joseph — According to the custom of the Jews, who did not usually marry without previous espousals. This was nothing but a solemn promise of marriage, made by the parties to each other, before witnesses, to be accomplished at such a distance of time as they agreed upon, which, it seems, was sometimes longer and sometimes shorter, according as the age of the persons, or other circumstances, might demand or advise. It was a custom, if not ordained, at least approved of by God, as appears from Deuteronomy 20:7 , and had many advantages attending it. The parties had hereby time to think seriously of the great change they were soon to make in their lives, and to seek unto God for his blessing upon them. And they might converse together more freely about their household affairs, and the management of their family, than they could well have done consistently with modesty, without such a previous betrothing.

God would have Mary to be espoused, for the safety and honour of Christ in his infancy, and the credit, and comfort of his mother. Before they came together — Viz., to cohabit as man and wife; she was found with child — Very unexpectedly, doubtless; perhaps by Joseph, who, with the care of a husband, observed his intended wife, and from whose sight she did not conceal herself, being conscious she had not dishonoured him. Of, or rather, by the Holy Ghost — Mary knew it was by the Holy Ghost she had conceived with child; both because she was sure she had not known man, as she told the angel, and because the angel had assured her, the Holy Ghost should come upon her, and the power of the Highest overshadow her. This, no doubt, she would reveal to some of her friends, who, considering her great piety, and the testimony borne by her cousin Elizabeth, probably, fully believed her. But certainly she had not mentioned it to Joseph, as despairing, perhaps, of his giving credit to what was so improbable, or judging it better to commit the matter to God, by whom, as she had learned, it had already been revealed to her cousin Elizabeth, and by whom she might hope it would be revealed to Joseph also. Indeed, it is not easy to conceive how he should know or believe it, otherwise than in consequence of some supernatural revelation made to himself.

Matthew 1:18-25 . THE BIRTH OF JESUS. This section gives the explanation which ἐξ ἧς ἐγεννήθη ( Matthew 1:16 ) leads us to expect. It may be called the justification of the genealogy (Schanz), showing that while the birth was exceptional in nature it yet took place in such circumstances, that Jesus might justly be regarded as the legitimate son of Joseph, and therefore heir of David’s throne. The position of the name Τοῦ δὲ Ι . Χ . at the head of the sentence, and the recurrence of the word γένεσις , point back to Matthew 1:1 ; γένεσις , not γέννησις , is the true reading, the purpose being to express the general idea of origin, ortus , not the specific idea of generation ( ὁ εὐαγγελιστὴς ἐκαινοτόμησε τὸ κατὰ φύσιν ὄνομα τῆς γεννήσεως , γένεσιν αὐτὴν καλέσας . Euthy. Zig. on Matthew 1:1 ).

(18) 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 Luke 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 Luke 2:42 and the preaching of the Baptist, and that he was older than Mary. Both were poor; Joseph worked as a carpenter ( Matthew 13:55 ), Mary offered the cheaper sacrifice of “two young pigeons” ( Luke 2:24 ). They had no house at Bethlehem ( Luke 2:7 ). Mary was related to Elizabeth, the wife of Zechariah the priest ( Luke 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 (Genesis 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” (John 3:29).

Mt 1:18-25. Birth of Christ. 18. Now the birth of Jesus Christ was on this wise—or, "thus." When as his mother Mary was espoused—rather, "betrothed." to Joseph, before they came together, she was found—discovered to be. with child of the Holy Ghost—It was, of course, the fact only that was discovered; the explanation of the fact here given is the Evangelist's own. That the Holy Ghost is a living conscious Person is plainly implied here, and is elsewhere clearly taught (Ac 5:3, 4, &c.): and that, in the unity of the Godhead, He is distinct both from the Father and the Son, is taught with equal distinctness (Mt 28:19; 2Co 13:14). On the miraculous conception of our Lord, see on [1204]Lu 1:35.