Luke 1:19

Gabriel Meaning man of God. In Jewish tradition the guardian of the sacred treasury. Michael (see on Jde 1:9) is the destroyer, the champion of God against evil, the minister of wrath. Gabriel is the messenger of peace and restoration. See Daniel 8:16, Daniel 9:21. "The former is the forerunner of Jehovah the Judge; the latter of Jehovah the Saviour" (Godet).

Luke 1:19-20 . The angel now discloses to Zacharias what angel he is , by way of justifying the announcement of penalty which he has then to add. Γαβριήλ ] נַּבְרִיאֵל , vir Dei, one of the seven angel-princes ( שָׂרִים ) or archangels (comp. Auberlen in Herzog’s Encykl. IV. p. 634[20]), who stand for service at the throne of God ( ἐνώπιον τ . Θεοῦ ), as His primary servants ( Ὁ ΠΑΡΕΣΤΗΚΏς , comp. thereon Revelation 8:2 , and see Valckenaer), Daniel 8:16 ; Daniel 9:21 . Comp. Fritzsche on Tob 12:15 . “ Nomina angelorum ascenderunt in manum Israelis ex Babylone,” Ros Hassana , f. 56, 4; Enoch 20. See later Jewish fictions in respect to Gabriel, set forth in Eisenmenger, entdecktes Judenth. II. p. 363 ff., 378 ff., 390, 874. σιωπῶν ] It is only the subsequent Κ. ΜῊ ΔΥΝΆΜ. ΛΑΛῆΣΑΙ that defines this more precisely as dumbness , which, however, is not apoplectic caused by the terror (Paulus), nor the consequence of the agitating effect of the vision (Lange), which consequence he himself recognised as a punishment; but it is a miraculous penalty. ἀνθʼ ὧν ] for the reason (by way of retribution) that; Luke 19:44 ; Acts 12:23 ; 2 Thessalonians 2:10 ; Hermann, ad Viger. p. 710; Ellendt, Lex. Soph. I. p. 170.

The difficulties felt on account of the harshness of this measure (Paulus, Strauss, Bruno Bauer, comp. also de Wette), with which the impunity of others, such as Abraham and Sarah, has been compared, are, when the matter is historically viewed, not to be got rid of either by the assumption of a greater guilt which the Omniscient recognised (Calvin, comp. Lange, L. J. II. 1, p. 65, and even as early as Augustine), or by an appeal to the lesser age of Zacharias (Hoffmann), and the like; but to be referred to the counsel of God ( Romans 11:33 f.), whose various measures do not indeed disclose themselves to human judgment, but at any rate admit of the reflection that, the nearer the dawn of the Messianic time, the more inviolably must the requirement of faith in the promise —and the promise was here given through an angel and a priest —come into prominent relief. οἵτινες ] qualitative (Kühner, II. p. 407), ita comparati ut , wherein is implied a reference that justifies the penal measure. εἰς τ . καιρὸν αὐτ .] denotes the space of time appointed for the ΛΌΓΟΙ , till the completion of which it is still to hold that their fulfilment is setting in. Comp. the classical Ἐς ΚΑΙΡΌΝ, ΕἸς ΧΡΌΝΟΝ, ΕἸς ἙΣΠΈΡΑΝ , and the like, Bernhardy, p. 216. See also Luke 13:9 . [20] Hofmann, Schriftbew. I. p. 343 f., makes some unimportant objections against the accuracy of the explanation of archangels . See in opposition to him, Hahn, Theol. d. N. T. I. p. 286.

Luke 1:19 . Γαβριὴλ , Gabriel ) The reason why Zacharias ought not to have had any unbelief, is the authority of the heavenly messenger. The name is compounded of גבר and אל , and indicates the main object of his embassy, viz. concerning the incarnation of the Son of God, אל is גבר , God is man. Gabriel had appeared to Daniel also. It was the same angel, and he came on the same business.— ὁ παρεστηκὼς , who am wont to stand in attendance) Seven angels stand in the presence of God, Revelation 8:2 . One of these, Gabriel, stands in attendance [adstat, stands by], or stands with the six others.— ἀπεστάλην , I have been sent) Luke 1:26 ; Hebrews 1:14 .— εὐαγγελίσασθαι , to show thee these glad tidings) Thus marking the beginning of the Gospel [= Glad tidings]: ch. Luke 2:10 ; Luke 2:17 , Luke 3:18 ; Mark 1:1 .

(19) I am Gabriel. —No names of angels appear in the Old Testament till after the Babylonian Exile. Then we have Gabriel (= “the strong one—or the hero—of God”), in Daniel 8:16 ; Michael (= “who is like unto God?”), in Daniel 10:21 ; Daniel 12:1 ; Raphael (= “the healer of God”—i.e., the divine healer), in Tobit 12:15 , as one of the seven holy angels which present the prayers of the saints. As having appeared in the prophecies which, more than any others, were the germ of the Messianic expectations which the people cherished, there was a fitness in the mission now given to Gabriel to prepare the way for the Messiah’s coming. That stand in the presence of God.—The imagery was drawn from the customs of an Eastern Court, in which those stood who were the most honoured ministers of the king, while others fell prostrate in silent homage. (Comp. the “angel of His presence “in Isaiah 63:9, with our Lord’s language as to the angels that “behold the face” of His Father, Matthew 18:10.) To shew thee these glad tidings.—Literally, to evangelise. The word is memorable as the first utterance, as far as the Gospel records are concerned, of that which was to be the watchword of the kingdom. It was not, however, a new word, and its employment here was, in part at least, determined by Isaiah’s use of it (Isaiah 40:9; Isaiah 61:1).

Verse 19. - I am Gabriel . The meaning of the name Gabriel is "Hero of God," or "Mighty One of God." In the canonical books only two of the heavenly ones are mentioned by name. Gabriel (here and Daniel 8:16 and Daniel 9:21) and Michael, which signifies "Who is like God" ( Jude 1:9 ; Revelation 12:7 ; and in Daniel 10:13, 21 ; Daniel 12:1 ). Of these two blessed spirits whose names are revealed to us in the Word of God, their appointed work seems to be in connection with the human race and its enemies. Gabriel is the special messenger of good news. He comes to Daniel, and tells him of the restoration of Jerusalem; to Zacharias, and announces the birth of his son, and declares what his glorious office would consist in; to Mary of Nazareth, and foretells the nativity. Michael, on the other hand, appears as the warrior of God. In the Book of Daniel he wars with the enemies of the people of the Lord; in Jude and in the Revelation of St. John he is the victorious antagonist of Satan the enemy of the Eternal. The Jews have a striking saying that Gabriel flies with two wings, but Michael with only one; so God is swift in sending angels of peace and of joy, of which blessed company the archangel Gabriel is the representative, while the messengers of his wrath and punishment, among whom Michael holds a chief place, come slowly.

That stand in the presence of God . "One of the sevenWho in God's presence, nearest to his throne,Stand ready at command, and are his eyesThat run through all the heavens, and down to the earthBear his swift commands, over moist and dry,O'er sea and land." ( Paradise Lost,' 3. 650. ) Milton derived his knowledge of the seven from the apocryphal Book of Tobit, where in chapter 12:15 we read, "I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One." In the very ancient Book of Enoch we read of the names of the four great archangels, Michael, Gabriel, Uriel, and Raphael. Luke 1:19

19 . Gabriel ] The name means ‘Hero of God.’ He is also mentioned in Luke 1:26 , and in Daniel 8:16 ; Daniel 9:21-23 (‘idem Angelus, idem negotium,’ Bengel). The only other Angel or Archangel ( 1 Thessalonians 4:16 ; Judges 9) named in Scripture is Michael (‘Who is like God?’ Daniel 10:21 ). In the Book of Enoch we read of ‘the four great Archangels Michael, Uriel, Raphael, Gabriel,’ and so too in Pirke Rabbi Eliezer , iv. In Tob 12:15 , “I am Raphael (Healer of God), one of the seven holy Angels which present the prayers of the saints, and which go in and out before the glory of the Holy One.” Since Michael was despatched on messages of wrath and Gabriel on messages of mercy, the Jews had the beautiful saying that “Gabriel flew with two wings, but Michael with only one.” that stand in the presence of God; and am sent to speak unto thee ] He was thus one of the “Angels of the Presence” ( Isaiah 63:9 ; cf. Matthew 18:10 ), “One of the Seven Who in God’s presence, nearest to His throne, Stand ready at command, and are His eyes That run through all the heavens, and down to the earth Bear His swift errands over moist and dry, O’er sea and land.” Milton, Paradise Lost , iii. 650. See Revelation 8:2 ; Daniel 7:10 ; 1 Kings 22:19 . The supposed resemblance to the Amshaspands in the Zendavesta is shewn by Dr Mill to be purely superficial.