(21) Thou shalt call his name Jesus.--There is nothing strange in this being to Joseph the first knowledge of the name, which St. Luke tells us (Luke 1:31) had been previously imparted to Mary. The customs of the Jews were, as we have seen, against any communications between the bride and bridegroom during the period of betrothal, and the facts of the case (including Mary's visit to Elizabeth) would make it more improbable than ever.

The name Jesus was one full of meaning, but it was not as yet a specially sacred name. In its Old Testament form of Jehoshua (Numbers 13:16), Joshua, or Jeshua (Numbers 14:6; Nehemiah 8:17), it meant "Jehovah is salvation;" and the change of the name of the captain of Israel from Hoshea, which did not include the divine name, to the form which gave this full significance (Numbers 13:16) had made it the expression of the deepest faith of the people. After the return from Babylon it received a new prominence in connection with the high priest Joshua, the son of Josedech (Haggai 1:1; Zechariah 3:1), and appears in its Greek form in Jesus the father, and again in the son, of Sirach. In the New Testament itself we find it borne by others (see Note on Matthew 1:1). It had not been directly associated, however, with Messianic hopes, and the intimation that it was to be the name of the Christ gave a new character to men's thoughts of the kingdom. Not conquest, but "salvation"--deliverance, not from human enemies only or chiefly, nor from the penalties of sin, but from the sins themselves. As spoken by the angel to the dreamer it was the answer to prayers and hopes, going beyond the hope, and purifying it from earthly thoughts. As recorded by the Evangelist it was a witness that he had been taught the true nature of the kingdom of the Christ.

Verse 21. - The first half is almost verbally identical with the promise to Mary in Luke 1:31. It is, perhaps, hypercritical to see anything more than a coincidence when such common terms are used, but it was not unnatural that the communications of the angels to both Mary and Joseph should be purposely clothed in language similar to that used of Sarah (Genesis 17:19), and in measure to that used of Hannah (1 Samuel 1:20; cf. Gretillat, 'Theologie Systematique,' p. 225; 1890). And she shall bring forth. Is the slight adversative force (δέ) to be seen in the contrast of the physical birth to the spiritual origin? A Son. In this, at least, thou shalt be able to test the accuracy of my statement. And thou shalt call. Taking the position of his father; the child being thus recognized by all as of David's line (cf. Kubel). In Luke Mary is told to give the name, but presumably the formal naming would be by Joseph. His name JESUS (cf. Ecclus. 46:1, "Jesus the son of Nave... who, according to his name, was made great for the saving of the elect of God"). For he shall save; for it is he that shall save (Revised Version), equivalent to "He, and no other, is the expected Saviour." (For αὐτός in this sense of excluding others, cf. especially Colossians 1:16-20.) It may, however, here not be exclusive, but only intensive - he being what he is. The connexion will then be - the name Jesus will answer to the fact, for he himself, in his own Person (1 John 2:2), by virtue of what he is (John 2:24, 25), shall save, etc. Jesus, equivalent to Jeshua (ver. 16, note); he shall save, equivalent to Joshi a. His people. Israel after the flesh (cf. John 1:11; Luke 2:10; contrast John 1:29; John 4:42), for whom deliverance from sins must be the first step to restoration to rightful position, and yet the last stage of result from acceptance of Christ. Comparative salvation from sin, due to acceptance of Christ, must precede that restoration which Joseph then desired, and all true Jews still ardently pray for; full salvation from sin will be the final issue of that restoration. From their sins. With a greater salvation, therefore, than that which Manoah's wife was told that her son should begin to accomplish (Judges 13:5). Observe that this promise of Christ as Saviour is given to Joseph, who had deeper experience of sin (ver. 20, note), while to Mary, who is marked by promptness of personal devotion, is given the promise of Christ as King (Luke 1:32, 33). Sate... from( σώσει... ἀπό) , not merely "out of" (ἐκ, John 12:27), but from all attacks of sin considered as coming born without (but see Matthew 6:13, note).

1:18-25 Let us look to the circumstances under which the Son of God entered into this lower world, till we learn to despise the vain honours of this world, when compared with piety and holiness. The mystery of Christ's becoming man is to be adored, not curiously inquired into. It was so ordered that Christ should partake of our nature, yet that he should be pure from the defilement of original sin, which has been communicated to all the race of Adam. Observe, it is the thoughtful, not the unthinking, whom God will guide. God's time to come with instruction to his people, is when they are at a loss. Divine comforts most delight the soul when under the pressure of perplexed thoughts. Joseph is told that Mary should bring forth the Saviour of the world. He was to call his name Jesus, a Saviour. Jesus is the same name with Joshua. And the reason of that name is clear, for those whom Christ saves, he saves from their sins; from the guilt of sin by the merit of his death, and from the power of sin by the Spirit of his grace. In saving them from sin, he saves them from wrath and the curse, and all misery, here and hereafter. Christ came to save his people, not in their sins, but from their sins; and so to redeem them from among men, to himself, who is separate from sinners. Joseph did as the angel of the Lord had bidden him, speedily, without delay, and cheerfully, without dispute. By applying the general rules of the written word, we should in all the steps of our lives, particularly the great turns of them, take direction from God, and we shall find this safe and comfortable.And she shall bring forth a son, and they shall call his name Jesus. For though she was with child, it could not be known any otherwise than by prediction or divine revelation, that she should have a son, whose name should be called Jesus; a name of the same signification with Joshua and Hosea, and may be interpreted a "Saviour", Acts 13:23 for the word Jesus, comes from which signifies "to save." And to this agrees the reason of the name given by the Angel,

for he shall save his people from their sins. The salvation here ascribed to him, and for which he is every way fit, being God as well as man, and which he is the sole author of, is to be understood, not of a temporal, but of a spiritual and everlasting salvation; such as was prophesied of, Isaiah 45:17 and which old Jacob had in his view, when he said, "I have waited for thy salvation, O Lord", Genesis 49:18 which by the Jewish (f) Targumist is paraphrased thus:

"Jacob said when he saw Gideon the son of Joash, and Samson the son of Manoah, that they would rise up to be saviours, not for the salvation of Gideon do I wait, nor for the salvation of Samson do I look, for their salvation is "a temporary salvation"; but for thy salvation, O Lord, do I wait and look, for thy salvation is "an everlasting salvation", or (according to another copy) but for the salvation of Messiah the son of David, who shall save the children of Israel, and bring them out of captivity, for thy salvation my soul waiteth.''

By "his people" whom he is said to save are meant, not all mankind, though they are his by creation and preservation, yet they are not, nor will they be all saved by him spiritually and eternally; nor also the people of the Jews, for though they were his nation, his kinsmen, and so his own people according to the flesh, yet they were not all saved by him; many of them died in their sins, and in the disbelief of him as the Messiah: but by them are meant all the elect of God, whether Jews or Gentiles, who were given to him by his Father, as a peculiar people, and who are made willing in the day of his power upon them, to be saved by him in his own way. And these he saves from "their sins", from all their sins, original and actual; from secret and open sins; from sins of heart, lip and life; from sins of omission and commission; from all that is in sin, and omission upon it; from the guilt, punishment, and damning power of it, by his sufferings and death; and from the tyrannical government of it by his Spirit and grace; and will at last save them from the being of it, though not in this life, yet hereafter, in the other world, when they shall be without spot or wrinkle, or any such thing.

(f) Targum Jon. Ben Uzziel in loc.