The appearance of an angel of the Lord in a dream would have impressed Matthew"s original Jewish readers that this revelation was indeed from God (cf. Genesis 16:7-14; Genesis 22:11-18; Exodus 3:2 to Exodus 4:16; et al). The writer stressed the divine nature of this intervention four times in the prologue ( Matthew 1:20; Matthew 1:24; Matthew 2:13; Matthew 2:19). [source][source][source]
The angel"s address, "Joseph, son of David" ( Matthew 1:20), gave Joseph a clue concerning the significance of the announcement he was about to receive. It connects with Matthew 1:1 and the genealogy in the narrative. The theme of the Davidic Messiah continues. Joseph was probably afraid of the consequences of his decision to divorce Mary. [source][source][source]
The virgin birth is technically the virgin conception. Mary was not just a virgin when she bore Jesus, but she was one when she conceived Him. The idea that Mary remained a virgin for the rest of her life, the Roman Catholic doctrine of the perpetual virginity of Mary, has no support in the text. Nothing in Scripture suggests that Mary bore Jesus" half brothers and sisters supernaturally. This doctrine has gained credence because it contributes to the veneration of Mary. [source][source][source]
The angel announced God"s sovereign prerogative in naming the child ( Matthew 1:21). God named His Son. Joseph simply carried out the will of God by giving Jesus His name at the appropriate time ( Matthew 1:25). As mentioned above, the name "Jesus" means "Yahweh saves" or "Yahweh is salvation." "Jesus" was one of the most common names in Israel at this time, so Jesus was often described more specifically as "Jesus of Nazareth." [1] The angel explained the appropriateness of this name, Jesus (cf. Psalm 130:8). The Jews anticipated a Messiah who would be a political savior and a redeemer from sin. [2][source]
"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, Pss Song of Solomon 17). But there was no expectation that the Davidic Messiah would give his own life as a ransom ( Matthew 20:28) to save his people from their sins. The verb "save" can refer to deliverance from physical danger ( Matthew 8:25), disease ( Matthew 9:21-22), or even death ( Matthew 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 ..." [3][source]
"The single most fundamental character trait ascribed to Jesus is the power to save ..." [3][source]