Jesus is God Unwrapped
“Jesus” (Iēsous) is the Greek form of “Joshua” (cf. Gr. of Acts 7:45; Heb 4:8), which, whether in the long form yehôšuaʿ (“Yahweh is salvation,” Exod 24:13) or in one of the short forms, e.g., yēšûaʿ (“Yahweh saves,” Neh 7:7), identifies Mary’s Son as the one who brings Yahweh’s promised eschatological salvation. There are several Joshuas in the OT, at least two of them not very significant (1 Sam 6:14; 2 Kings 23:8). Two others, however, are used in the NT as types of Christ: Joshua, successor to Moses and the one who led the people into the Promised Land (and a type of Christ in Hebrew chapters 3–4), and Joshua the high priest, contemporary of Zerubbabel (Ezra 2:2; 3:2–9; Neh 7:7), “the Branch” who builds the temple of the Lord (Zech 6:11–13). But instead of referring to either of these, the angel explains the significance of the name by referring to Psalm 130:8: “He [Yahweh] himself will redeem Israel from all their sins” (cf. Gundry, Use of OT, pp. 127–28).
There was much Jewish expectation of a Messiah who would “redeem” Israel from Roman tyranny and even purify his people, whether by fiat or appeal to law (e.g., Ps Sol 17). But there was no expectation that the Davidic Messiah would give his own life as a ransom (20:28) to save his people from their sins. The verb “save” can refer to deliverance from physical danger (8:25), disease (9:21–22), or even death (24:22); in the NT it commonly refers to the comprehensive salvation inaugurated by Jesus that will be consummated at his return. Here it focuses on what is central, viz., salvation from sins; for in the biblical perspective sin is the basic (if not always the immediate) cause of all other calamities. This verse therefore orients the reader to the fundamental purpose of Jesus’ coming and the essential nature of the reign he inaugurates as King Messiah, heir of David’s throne (cf: Ridderbos, pp. 193ff.).