An Angel Appears to Joseph

The Gospel of Matthew, including the passage Matthew 1:18-25, is traditionally attributed to Matthew, one of Jesus's twelve apostles. However, modern scholarship often suggests it was penned by an anonymous Jewish Christian, possibly drawing upon traditions associated with Matthew, likely in a Hellenistic urban setting like Antioch in Syria. This author was profoundly learned in Jewish scripture and customs, reflecting a strong Jewish background and a clear intent to establish Jesus's messianic identity by demonstrating the fulfillment of Old Testament prophecies. The intended audience was primarily Jewish Christians or prospective Jewish converts, evident in the gospel's frequent citations of the Hebrew Bible and its assumption of familiarity with Jewish law and traditions. The author aimed to persuade this audience that Jesus was the long-awaited Messiah, the Son of David, and the King of Israel, while also providing apologetic arguments against Jewish skepticism. The Gospel is generally dated between 80-90 CE, placing its composition after the catastrophic destruction of the Jerusalem Temple in 70 CE, an event that profoundly reshaped Jewish identity and the nascent Christian movement. The gospel's focus on the 'new Israel' (the church) and the reinterpretation of Jewish law align with a post-70 CE context. The political and social climate was dominated by Roman occupation of Judea, with Roman governors, legal structures, and military presence. The destruction of the Temple had been a traumatic event, leading to a period of intense redefinition within Judaism, with the rise of rabbinic (Pharisaic) Judaism. Tensions were high between Jews and the emerging Christian communities, as the latter's assertion of Jesus's messiahship challenged established Jewish interpretations. The Roman Empire, while generally tolerant of local religions, viewed any messianic movements with suspicion, as they could be perceived as challenges to Roman authority. Culturally and religiously, the landscape was predominantly Jewish, though heavily influenced by Hellenistic (Greek) culture, especially in urban centers. After the Temple's destruction, religious life centered around the synagogue, with the Torah and Jewish traditions being paramount. The expectation of a Messiah was fervent, though interpretations varied from a political deliverer to a spiritual leader. Matthew directly addresses these messianic expectations. Jewish marriage customs were central; betrothal was a legally binding commitment, and infidelity during this period carried severe penalties, including public disgrace or even stoning (though public disgrace was more common under Roman rule). Joseph's character is highlighted by his desire to divorce Mary quietly to spare her such humiliation. The geographical setting of the events described (the birth narrative) is within Judea and Galilee, specifically Nazareth and implicitly Bethlehem (though the latter is not explicitly mentioned in this specific passage, it's foundational to Matthew's narrative), within Roman Palestine. The writing itself, however, is often associated with a Hellenistic Jewish community outside of Palestine, such as Antioch in Syria, which explains the blend of deep Jewish tradition and communication tailored for a broader Hellenistic context.