Matthew Chapter 1 verse 21 Holy Bible

Matthew 1 : 21 Bible Verse Songs

• Defender by UpperRoom Music
• No Other by For All Seasons
• Love Came Down To Bethlehem by Matt Maher
• My Deliverer by Rich Mullins
• Commission My Soul by Citipointe Worship
• O Come, All You Unfaithful by Sovereign Grace Music
• Changed By A Baby Boy by Gaither Vocal Band

Pulpit Commentary

Pulpit CommentaryVerse 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).

Ellicott's Commentary

Ellicott's Commentary for English Readers(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. . . .