He died in Israel circa 1 A. Everything we know about Saint Joseph, the husband of Mary and the foster father of Jesus, comes from the Bible, and mentions of him are underwhelming. The 13 New Testament books written by Paul the epistles make no reference to him at all, nor does the Gospel of Mark, the first of the Gospels. To add to the problem of not knowing enough about Joseph, some apocryphal writings—such as the second-century Protevangelium of James and the fourth-century History of Joseph the Carpenter —muddy the historical waters further, presenting him as a widower with children when he met Mary and claiming that he lived to the age of These claims, however, are spurious and are not accepted by the church.
After marrying Mary, Joseph found that she was already pregnant, and being "a just man and unwilling to put her to shame" Matt. An angel, however, came to Joseph and told him that the child Mary carried was the son of God and was conceived by the Holy Spirit, so Joseph kept Mary as his wife.
After Jesus's birth in Bethlehem, an angel came to Joseph again, this time to warn him and Mary about King Herod of Judaea and the violence he would bring down upon the child. Joseph then fled to Egypt with Mary and Jesus, and the angel appeared again, telling Joseph that Herod had died and instructing him to return to the Holy Land. The Gospels describe Joseph as a "tekton," which traditionally has meant "carpenter," and it is assumed that Joseph taught his craft to Jesus in Nazareth.
At this point, however, Joseph is never mentioned again by name in the Bible—although the story of Jesus in the temple includes a reference to "both his parents. The circumstances of Joseph's death are not known, but it is likely that he died before Jesus's ministry began, and it is implied that he was dead before the Crucifixion John We strive for accuracy and fairness.
Irene Worthington Baron | Irene Baron- Author-Illustrator-Speaker | PRESS KIT - MARY KNEW
Luke is concerned with the historical narrative, and the facts are presented with the purpose of establishing the certainty of the historical background of Christianity. John the Baptist occupies the peculiar role of being a prophetic bridge from the Old Testament prophets to the New. Luke gives in detail the account of his birth as subject to special revelation to Zacharias his father.
In the chronologies provided in the first chapter of Luke the Annunciation to Mary occurs three months before the birth of John the Baptist. The subsequent birth of Christ is therefore presented in the context of prophetic divine preparation that a great work of God is about to be consummated.
Apart from the denial of the supernatural, there is no bona fide reason for questioning the account given by Luke, substantiated as it is, by the historical events which followed. In the Gospel narratives only Luke records the Annunciation to Mary.
- Warum der Löwe Pilze mag (German Edition);
- SparkNotes users wanted!.
- Were Jesus, Mary and Joseph refugees? Yes..
- Visions of Jesus and Mary.
With fitting restraint and simplicity Luke unfolds this dramatic incident which he may have heard from the lips of Mary herself. The Annunciation is given the background of a similar announcement to Zacharias by an unknown angel. In the account of the Annunciation to Mary the Angel Gabriel is especially mentioned, an important angel earlier sent with a special revelation to Daniel the Prophet. His tidings to Mary were introduced by the fact that she was highly favored and had been chosen of the Lord for an unusual honor. She was to bring forth a Son whom she should call Jesus.
In confirmation of this unusual promise and evidence of the supernatural power of God, Mary is informed that her kinswoman, Elizabeth, had also conceived a son in her old age as a demonstration of the power of God. The Magnificat of Mary 4 recorded in Luke gives eloquent expression to the godly faith of Mary and provides some indication as to why God chose her for this unique honor. It is in keeping with the purposes of the Gospel of Matthew that it, rather than Luke, should record the Annunciation to Joseph.
In Matthew the narrative deals with the legal right of Christ to the throne of David.
The Annunciation to Joseph apparently was subsequent to that of Mary, and the time interval between the two annunciations was undoubtedly a test of faith both to Mary and to Joseph. When Joseph became aware of the fact that Mary to whom he was betrothed was with child, though he was a righteous man as the Gospel of Matthew indicates, he was not willing to make his problem public, but intended to break the betrothal privately.
As he contemplated this action it is recorded in Matthew that an angel of the Lord appeared to him in a dream. Though the Apostle Paul in his epistles gives frequent indication of knowing the details of the birth of Jesus Christ, only Matthew and Luke give us the precise account, Matthew dwelling upon the fact that Christ was born in Bethlehem and Luke tracing many of the lesser details. Here again, as in other aspects of the narrative, the simplicity of the account is one of the important testimonies to its authenticity.
She Drew “Conclusions in Her Heart”
Luke goes to great detail to date the birth of Christ, linking it with a decree that went out from Caesar Augustus when Quirinius was governor of Syria cf. Luke Because of this decree Joseph needed to go to Bethlehem to register and Mary accompanied him. The account of the birth of Christ is given in only two sentences.
And she brought forth her first-born son; and she wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn. Some have pictured it as being in one of the outer buildings of the inn used for cattle. Others have favored a cave nearby. And this is the sign unto you: Ye shall find a babe wrapped in swaddling clothes, and lying in a manger.
Both the Gospel of Luke and the Gospel of Matthew testify to some of the details of the early days of the incarnate Son of God upon the earth. The first event recorded after the visit of the angels was the observance of the rite of circumcision as stated in Luke when He was named Jesus in keeping with the instruction of the angel to Mary before Christ was born and as Joseph also was commanded in the Annunciation to him in Matthew On the occasion of the circumcision of Christ the instruction of the law concerning the offering was duly kept as provided in Leviticus It is probable that the visit of the Magi from the East as recorded in Matthew occurred sometime later and not as commonly believed at the time of the birth of Christ.
The chronology demanded by the time interval made necessary by the trip of the Magi after they had seen the star appear would point to the passage of a number of months. Matthew records their dramatic appearance in Jerusalem demanding where the King of the Jews was to be born. When Herod inquired of the chief priests and the scribes, he was told that in Bethlehem the King of the Jews would be born. Herod therefore told the Magi to find the child and to return to bring him word that he might come and worship Him.
Herod intended of course to kill the child as soon as he could identify Him. The star, reappearing according to Matthew , led the Magi to Bethlehem where they found the child with Mary His mother now in a house. This was apparently on a subsequent visit to Bethlehem from Nazareth a number of months after the birth of Christ.
To the child they offered their gifts of gold, frankincense, and myrrh and worshipped Him in recognition of His deity. Meanwhile, warned by a dream, the Magi returned to their land without reporting to Herod, and Joseph, following instructions also from the Lord, fled to Egypt to avoid the destroying hatred of Herod.
The prophecy of Hosea , partially fulfilled by the redemption of Israel out of Egypt, is cited by Matthew as having its complete fulfillment in Christ. Though there have been many attempts to weaken the credibility of the accounts of the birth of Christ, there has been little documentary evidence to support this attitude of unbelief. The Biblical accounts themselves, presented in a straight forward manner without the embellishment that would have occurred in a fictitious account, give the simple and historical facts pertaining to the birth of Christ. No attempt is made to provide an apologetic for these facts.