Exegetical and Hermeneutical Commentary of Luke 1:19
And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to show thee these glad tidings.
19. Gabriel ] The name means ‘Hero of God.’ He is also mentioned in Luk 1:26, and in Dan 8:16; Dan 9:21-23 (‘idem Angelus, idem negotium,’ Bengel). The only other Angel or Archangel (1Th 4:16; Judges 9) named in Scripture is Michael (‘Who is like God?’ Dan 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” (Isa 63:9; cf. Mat 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 Rev 8:2; Dan 7:10; 1Ki 22:19. The supposed resemblance to the Amshaspands in the Zendavesta is shewn by Dr Mill to be purely superficial. Mythical Interpretation, p. 127.
to shew thee these glad tidings ] The word euangelisasthai ‘to preach the Gospel’ is common in St Luke and St Paul, but elsewhere is only found in 1Pe 1:12; Mat 11:5. It comes from the LXX. (Isa 40:9; Isa 61:1).
Fuente: The Cambridge Bible for Schools and Colleges
I am Gabriel – The word Gabriel is made up of two Hebrew words, and signifies man of God. This angel is mentioned as having been deputed to inform Daniel that his prayers were heard. See the notes at Dan 8:16; Dan 9:21.
That stand in the presence of God – To stand in the presence of one is a phrase denoting honor or favor. To be admitted to the presence of a king, or to be with him, was a token of favor. So to stand before God signifies merely that he was honored or favored by God. He was permitted to come near him, and to see much of his glory. Compare 1Ki 10:8; 1Ki 12:6; 1Ki 17:1; Pro 22:29.
And am sent … – The angels are ministering spirits sent forth to minister for them who shall be heirs of salvation, Heb 1:7, Heb 1:14. They delight to do the will of God, and one way of doing that will is by aiding his children here, by succoring the afflicted, and by defending those who are in danger. There is no more absurdity or impropriety in supposing that angels may render such aid, than there is in supposing that good people may assist one another; and there can be no doubt that it affords high pleasure to the angels of God to be permitted to aid those who are treading the dangerous and trying path which leads to eternity. Holiness is the same as benevolence, and holy beings seek and love opportunities to do good to their fellow creatures. In the eye of holy beings all Gods creatures are parts of one great family, and whenever they can do them good they rejoice in the opportunity, at any sacrifice.
These glad tidings – This good news respecting the birth of a son.
Fuente: Albert Barnes’ Notes on the Bible
Luk 1:19-23
I am Gabriel, that stand in the presence of God
I am Gabriel.
Names of angels
The name Gabriel signifies The mighty messenger of God. The Bible knows of only two heavenly personages who are invested with a name: Gabriel (Dan 8:16; Dan 9:21), and Michael (Dan 10:13; Jud 1:9, &c.). This latter namesignifies, Who is like God? Here the critic asks sarcastically whether Hebrew is spoken in heaven? But these names are evidently symbolical; they convey to us the character and functions of these personalities. When we speak to any one, it is naturally with a view to be understood. When heaven communicates with earth, it is obliged to borrow the language of earth. According to the name given him, Gabriel is the mighty servant of God, employed to promote His work here below. It is in this capacity that he appears to Daniel when he comes to announce to him the restoration of Jerusalem; it is he also who promises Mary the birth of the Saviour. In all these circumstances he appears as the heavenly evangelist., The part of Gabriel is positive; that of Michael is negative. Michael is, as his name indicates, the destroyer of every one who dares to equal, i.e., to oppose God. Such is his mission in Daniel, where he contends against the powers hostile to Israel; such also is it in Jude and in the Apocalypse, where he fights, as the champion of God, against Satan, the author of idolatry. Gabriel builds up; Michael overthrows. The former is the forerunner of Jehovah the Saviour; the latter, of Jehovah the Judge. (F. Godet, D. D.)
And Zacharias said unto the angel,
The circumstances under which Zacharias doubted, seem to have been very much like those under which Abraham believed; and as Abraham believed God, and it was counted to him for righteousness; so Zacharias disbelieved, and it was counted to him for sin. And if it be thought that such a sin was heavily punished, it is to be observed
(1) that we are not sufficient judges of any sin and of the punishment due to it;
(2) that the dumbness of Zachariah was not merely a punishment, but also a sign; it was a punishment for want of faith, but it was at the same time a medicine to strengthen and confirm him. So it may often be, in the merciful providence of God, that the bitter draughts of His displeasure are tonics for the souls health. (Bishop Goodwin.)
I am Gabriel,
We have heard of this angel before, and we lose something unless we look back to the circumstances with which he was previously connected. This, then, was the same angel who appeared to Daniel, to explain to him the time that was to elapse until the coming of the Messiah (Dan 9:21-27). This being the case, we see at once the special fitness that the same angel should be employed to announce the near accomplishment of that which he had so long predicted. It is the same angel, moreover, who was sent a few months later to announce the birth of the Messiah Himself, as now of His harbinger. The same considerations apply to both transactions. (Dr. Kitto.)
The judgment on Zacharias
Zacharias is a striking example of the ills a good man may have to suffer as the result of his unbelief.
I. CONSIDER HIS CHARACTER AND POSITION. He was a genuine believer. He was well instructed and greatly enlightened. He held a high office as priest. He had been peculiarly favoured. Soothing comfort had just been administered to him. This comfort had been given in answer to his own petition. He staggered at a promise which others implicitly believed.
II. WHAT THEN WAS THE FAULT OF ZACHARIAS? His fault was that he looked at the difficulty.
III. CONSIDER HIS PENALTY. Mercy tempered judgment. He was not struck dead, and the chastisement did not invalidate the promise. Do not be satisfied with being weak in faith. Let the utter unbeliever tremble. If a good man was struck dumb for unbelief, what will become of you who have no faith at all? (C. H. Spurgeon.)
If incredulity, much more open doubt and disbelief, were now thus dealt with, how awfully numerous would be the additions to the family of the dumb! (A. B. Grosart, LL. D.)
He had seen a vision
But evidently this was not the ecstasy of a visionary man who imagined simply what he desired; for when the promise was made, he doubted and questioned. (Lyman Abbot.)
He beckoned unto them
To have a child thou deemst so strange a thing,
That thou art made a child for wondering.
Whilst for a sign too eagerly thou dost call,
Except by sign thou canst not ask at all.
(Richard Crashaw.)
Remained speechless
That tongue which moved the doubt, must be tied up. He shall ask no more questions for forty weeks. (Bishop Hall.)
Telling the news at home
I can conceive the rapid gladness with which Zacharias, when his office for the week was fulfilled, sped up Olivet and across the rolling plain towards Bethlehem, and up to the hill-country of Judaea, with the strange and wondrous message that a twenty or thirty years old prayer was about to be answered in Gods gift of a son to them. How Elisabeth received the intelligence is left, with fine modesty, in silence. His stylus would tell what his tongue could not. (A. B.Grosart, LL. D.)
Grieving because of unbelief
1. Christians are saying to the world either that God is false to his promises, or that God is true. You dishonour him by unbelief. You honour him by faith, the utmost honour you can give him. A German writer gives this incident in the life of Johannes Bruce, the founder of the order of the Carmelites, who, though a Romish priest, was a saint indeed, distinguished for his love to God and his faith. The convent was poor; and the friars, dependent on charity for daily bread, were often compelled to console themselves with the passage, Man does not live by bread alone. One day the brethren found, when they had assembled for dinner, that their whole stock of food was a single piece of dry bread. They sat down; they asked Gods blessing upon their crust. Then Johannes arose, and poured forth such words of encouragement and consolation concerning the love of Christ and the great promises He had given His people, that all of them arose delighted and refreshed, and, without partaking of their bread, returned to their cells. They had scarcely reached them, when the bell rang at the convent-gate, and a man entered with a large basket of provisions, which were carried, with a letter, to the prior, who was on his knees praying. He read, the letter dropped from his hands, and he began to weep bitterly. The porter, surprised, said, Why do you weep? Have you not often said that we should weep for nothing but our sins? Johannes replied, Brother, I do not weep without reason. Think how weak the Lord must see our faith to be, since He is unwilling to see us suffer want a single day without sending visible aid. He foresaw that before evening we should despond, unless He sent immediate help to our faith by means of this charitable gift. It is because we possess so little confidence in the rich Lord in whom we are encouraged to trust, that my tears flow. (From sermon by Charles Finney.)
Unbelief a sin
Mr. Marshall, author of a treatise on Sanctification, in his early years, was under great distress for a long time, through a consciousness of guilt and a dread of the Divine displeasure. At last, mentioning his case to Dr. Thomas Goodwin, and lamenting the greatness of his sins, that able divine replied, You have forgotten the greatest sin of all, the sin of unbelief, in refusing to believe in Christ, and rely on His atonement and righteousness for your acceptance with God. This word in season banished his fears. He looked to Jesus, and was filled with joy and peace in believing! (Handbook to Scripture Doctrines.)
As soon as the days of his ministration were accomplished: Trusting God and continuing in duty
A friend of mine once asked the wife of Havelock how her husband bore himself during the terrible conflicts in India. She replied, I know not. But I know he is trusting in God and doing his duty. These glorious words may bind us all together; wherever we are, if those who know us best can say with certainty, when asked about us, They are trusting in God and doing their duty, we shall have the blessed peace that was given to Havelock. (Dean Stanley.)
Sticking to duty
An artilleryman at Waterloo was asked what he had seen. He replied that he saw nothing but smoke. The artilleryman was next asked what he had been doing. He replied that he had just blazed away at his own gun. (T. Guthrie, D. D.)
Dumb
Here is a sign for incredulity: he had been as good have believed without a sign. (Bishop Andrewes.)
Belief
If, then, utter unbelief is utter repression of the best in man, and if further partial belief is partial escape from this galling bondage, what must complete faith in God be, entire acceptance of His Son as Eternal Righteousness, unclouded hope in the perpetuated life of the soul, but the free expression, the joyous utterance, the complete realization of the whole spiritual life of man? Whatever destroys the best in human life cannot be true. It is impossible to believe that the best life of the individual, the family, the nation; it is impossible to believe that the heroism of the solitary soul fighting its solitary but momentous battles, the purity and sweetness and selfsacrifice of home, the advancing righteousness of our land and all lands–spring out of beliefs that are a fountain of lies. Whatever destroys human life must be a lie; whatever builds it into strength and beauty must be true. Human life, in order to complete realization of its best possibilities, needs a God, needs a Christ, needs a hereafter, needs Supreme Love as its minister, needs a supreme manifestation of that Love, and a timely future in which to do its will and enjoy its ministrations. The Jewish priest asked for a sign whereby he might know the angels message to be true. The sign came. Dumbness was his sign. The amazed soul, trying to believe, and yet afraid, in accepting the faith of its fathers, of building its hope upon a dream, asks for a sign. The sign is given; the dumbness that falls upon the speaking, singing spirit is the sign that unbelief is disease. The priest silent at the altar, with his prayers unsaid, his thoughts unspoken, his praise unsung, his worship unuttered, is but the type of the soul in the dumbness of doubt, in the paralysis of unbelief, its whole best life denied expression, and shrivelling under the doom of an eternal sentence of repression and death. The priest at the altar, but no longer silent; the priest at the altar, naming his firstborn, his tongue loosed and uttering in sublime, prophetic strains his whole grateful life–is a type of the soul that has found the utterance of faith, from which all paralysis, all dumbness, has passed away, whose thought, feeling, and volition, mind, heart, and will, are winning their noblest expression; whose whole life is in the attainment of its eternal satisfaction. (G. A. Gordon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 19. I am Gabriel] This angel is mentioned, Da 8:16; Da 9:21. The original is exceedingly expressive: it is compounded of geburah, and el, the might of the strong God. An angel with such a name was exceedingly proper for the occasion; as it pointed out that all-prevalent power by which the strong God could accomplish every purpose, and subdue all things to himself.
That stand in the presence of God] This is in allusion to the case of the prime minister of an eastern monarch, who alone has access to his master at all times; and is therefore said, in the eastern phrase, to see the presence, or to be in the presence. From the allusion we may conceive the angel Gabriel to be in a state of high favour and trust before God.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
It is by some observed, that before the captivity of Babylon we read of no name of any angel, who have no names as we have, but assume names to declare the nature of their ministration; and that Gabriel signifieth, the power, or the strength, of God, because the declaring of the gospel, which the apostle declares the power of God to salvation, Rom 1:16, seemeth to have been his peculiar ministration. We read of this Gabriel, Dan 8:16; 9:21, where we find him foretelling the Messias, and the working of mans redemption; to which prophecies he doubtless refers Zacharias in saying,
I am Gabriel. We again shall meet with him Luk 1:26,27, six months after this, appearing to the virgin Mary, and telling her she should bring forth the Messiah. He addeth,
that stand in the presence of God. As the good angels always behold the presence of our heavenly Father, (as our Saviour tells us), and are ready to be sent about his messages, (whence is the name of angels), they are called Gods ministers, Psa 103:21; 104:4.
And am sent to speak unto thee, and to show thee these glad tidings: God sent me on purpose to declare this thing to thee. Which Zacharias might have known by the time and place when he appeared; at the time of prayer, at the altar in the holy place, where the evil angels used not to show themselves.
And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed. Divines have perplexed themselves to give a just account of this signal punishment of so good a man; whether they have said enough to satisfaction I cannot tell. Abraham, upon the same question, was gratified with a sign, Gen 15:8,9; so was Gideon, Jdg 6:17. Where there is no difference in the words, or in a fact, there may be a great difference in the heart, and its inward habit and motions, from which those words proceed, and we must allow God to see that better than we can discern it by the words. Before Abrahams time, we read of no such experience of Gods power in such cases, neither do we find that Abraham desired a sign as to this, that God would give him a child, but only as to the Lords giving his posterity Canaan. Besides that, it is said, Luk 1:6, he believed, and it was counted to him for righteousness; and the apostle extols his faith, Rom 4:19-21; Being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither the deadness of Sarahs womb: he staggered not at the promise through unbelief; but was strong in faith, giving glory to God; being fully persuaded that, what he had promised, he was able to perform. So as he asked not a sign for the begetting of a faith in him, he believed the Lord without a sight, only, fearing his own heart, he asked a sign for the further increase and confirmation of his faith. Besides, Zachariass punishment was gentle, and of that nature that it also carried with it an answer to his desire: it was only the privation of speech, until the words of the angel should be fulfilled.
Because thou believest not my words. The words of God by his messengers are to be believed, and the not believing their words, which they speak truly from him, and as so sent, is a sin God will severely punish. It is all one not to believe God, as not to believe those whom he sends, speaking what he bids them.
Which shall be fulfilled in their season. The unbelief of men shall not make the word and promise of God of no effect; but Gods promises have their seasons, before which we must not expect the accomplishment of them, Hab 2:3.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. Gabrielsignifying “manof God,” the same who appeared to Daniel at the time of incense(Da 9:21) and to Mary (Lu1:26).
stand, &c.as hisattendant (compare 1Ki 17:1).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the angel answering, said unto him, I am Gabriel,…. The name of an angel well known to Zacharias from Daniel’s prophecies, Da 8:16 and is the first time we read of the name of an angel: the Jews say a, the names of angels came out of Babylon, by the means of the Israelites; and it was there that Daniel became acquainted with this name of Gabriel, and also of Michael. Frequent mention is made of Gabriel in the Jewish writings b: were there a particular angel appointed over conception, as the Jews say c there is, one would be ready to think it should be Gabriel, since he was sent to declare the conception and birth both of John the Baptist, and of our Lord Jesus Christ: the name of that angel the Jews indeed say d is Lilah; but yet the Cabalistic doctors e affirm, that that angel is under Gabriel. In what language this angel spoke to Zacharias, and afterwards to Mary, may be a needless inquiry; but since the Syriac language was generally spoken, and understood by the Jews at this time, it is highly reasonable that he spoke to them in that. The Jews have a notion, that none of the ministering angels understand the Syriac language, excepting Gabriel; and he, they say, understood seventy languages f. Now the angel, by making mention of his name, puts Zacharias in mind of the prophecy of Daniel concerning the coming of the Messiah, which he had from him; and whereas his name signified, “a man of God”, or “the power”, or “strength of God”, or “God is my strength”, he suggests unto him, that he ought not to have distrusted his Words, since with God all things are possible: he adds,
that stand in the presence of God; beholding his face, hearkening to his voice, and ministering to him, and so had this affair immediately from him: and therefore he had no reason to doubt of the accomplishment of it. Gabriel, according to the Jews, is one of the four angels that surround the throne of God: their names are Michael, Uriel, Raphael, and Gabriel g.
“Michael they place at his right hand, and Uriel at his left hand, and Gabriel, , before him, (in his presence, as he here says of himself,) over against the kingdom of Judah, and Moses and Aaron, who were in the east (of the camp of Israel); and why is his name called Gabriel? of Judah it is written, 1Ch 5:2 “for Judah”, , “prevailed above his brethren”; and of Moses it is written, Le 1:1 “and God called unto Moses”; and it is written, Isa 9:6 “and shall call his name Wonderful, Counselor, the mighty God, lo! Gabriel”.”
And am sent to speak unto thee, and to show unto thee these glad tidings: wherefore, on account of his name, his office, and his mission, especially the subject of it being welcome news, good tidings, what he said ought to have obtained credit with him. Gabriel was one of the ministering spirits sent to minister to them that were heirs of salvation; his messages were messages of mercy, grace and love; he was not a minister of the wrath and vengeance of God, but of his favour. Agreeably to this the Jews say of him, that his name Gabriel is, by “gematry”, or numerically, the same with “merciful” h: he is called, in the Talmud i, “the decisive spirit”, and is said to have three names, Piskon, Itmon, and Sigron. He is called Piskon, because he decides, or determines judgment against them that are above; and Itmon, because he stops up the sins of the Israelites; and Sigron, because when he shuts (the gates of judgment) there is none can open again. Hence also they say, that he is the angel that is appointed over water which quenches fire. The Targumist on Job 25:2 paraphrases the words thus:
“Michael on the right hand, who is over fire; and Gabriel on the left hand, who is over water; and the holy creatures mingle fire and water, and by his dominion and fear, make peace in his heaven of heavens.”
a T. Hicros. Rosh Hashana, fol. 56. 4. b Targum Jon. in Exod. xxiv. 10. Targum in Esth. iv. 12. & in Psal. cxxxvii. 8. T. Bab. Sanhedrin, fol. 19. 2. Shemot Rabba, fol. 91. 2. Sithre Toro in Zohar in Gen. fol. 65. 3. & 66. 2. c Targum in Job. iii. 3. d T. Bab. Nidda, fol. 16. 2. e Lex. Cabbal. p. 230. f T. Bab. Sota, fol. 33. 1. & Tosephot in Sabbat, fol. 12. 2. g Bernidbar Rabba, sect. 2. fol. 179. 1. h Lex. Cabbal. p. 230. i T. Bab. Sanhedrin, fol. 44. 2.
Fuente: John Gill’s Exposition of the Entire Bible
Gabriel (). The Man of God (Dan 8:6; Dan 9:21). The other angel whose name is given in Scripture is Michael (Dan 10:13; Dan 10:21; Judg 1:9; Rev 12:7). The description of himself is a rebuke to the doubt of Zacharias.
Fuente: Robertson’s Word Pictures in the New Testament
Gabriel. Meaning man of God. In Jewish tradition the guardian of the sacred treasury. Michael (see on Jude 1:9) is the destroyer, the champion of God against evil, the minister of wrath. Gabriel is the messenger of peace and restoration. See Dan 8:16; Dan 9:21. “The former is the forerunner of Jehovah the Judge; the latter of Jehovah the Savior” (Godet).
Fuente: Vincent’s Word Studies in the New Testament
1) “And the angel answering said unto him,” (kai’ apokritheis ho angelos eipen auto) “And the angel replying said to him,” personally and directly, from heaven, and beside the golden altar of incense, Luk 1:11.
2) “I am Gabriel, that stand in the presence of God;” (ego eimi Gabriel ho parestekos enopion tou theou) “I am the Gabriel, continually standing before God,” available for His service, to do His bidding, to bear His message. The name Gabriel means “man of God” and he was, as an attendant servant of God, as in 1Ki 17:1.
3) “And am sent to speak unto thee,” (kai apestalen lalesai pros se) “And I was sent to speak to you,” was sent on this mission, to inform and advise you, as he had been sent to Daniel at the same time of incense, Dan 9:21; And to Mary, Luk 1:26. This was an “high commission” mission for Gabriel.
4) “And to shew thee these glad tidings.” (kai euangelisasthai lalesai soi tauta) “And to announce these things to you,” to disclose these good tidings to you, of the birth of John and Jesus, which you should receive with faith and joy, just recounted, Luk 1:16-17. The naming of angels came to be prominent in the latter days of Judaism, a thing that was not done in her early days, Dan 8:16; Dan 10:21, etc.
Fuente: Garner-Howes Baptist Commentary
19. I am Gabriel By these words the angel intimates that it was not his veracity, but that of God who sent him, and whose message he brought, that had been questioned; and so he charges Zacharias with having offered an insult to God. To stand before God signifies to be ready to yield obedience. It implies that he is not a mortal man, but a heavenly spirits — that he did not fly hither at random, but, as became a servant of God, had faithfully performed his duty: and hence it follows that God, the author of the promise, had been treated with indignity and contempt in the person of his ambassador. Of similar import is the declaration of Christ, “ he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me,” (Luk 10:16.) Although the preaching of the gospel is not brought to us from heaven by angels, yet, since God attested by so many miracles that he was its author, and since Christ, the Prince and Lord of angels, once published it with his own mouth, (Heb 1:2,) that he might give it a perpetual sanction, its majesty ought to make as deep an impression upon us, as if all the angels were heard loudly proclaiming its attestation from heaven. Nay, the apostle, in the Epistle to the Hebrews, not satisfied with elevating the word of the gospel, which speaks by the mouth of men, to an equality with the law brought by angels, draws an argument from the less to the greater.
“
If the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of rewards” (Heb 2:2,)
“
of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God,” (Heb 10:29,)
whose “voice shakes not the earth only, but also heaven?” (Heb 12:26.) Let us learn to render to God the obedience of faith, which he values more highly than all sacrifices. Gabriel means the strength, or power, or pre-eminence of God, and this name is given to the angel on our account, to instruct us that we must not ascribe to angels any thing of their own, for whatever excellence they possess is from God. The Greek participle, παρεστηκὼς, (standing,) is in the past tense, but everybody knows that the past tense of such verbs is often taken for the present, and particularly when a continued act is expressed. The word εὐαγγελίσασθαι (to convey glad tidings) aggravates the crime of Zacharias; for he was ungrateful to God, who kindly promised a joyful and desirable event.
Fuente: Calvin’s Complete Commentary
(19) I am Gabriel.No names of angels appear in the Old Testament till after the Babylonian Exile. Then we have Gabriel (= the strong oneor the heroof God), in Dan. 8:16; Michael (= who is like unto God?), in Dan. 10:21; Dan. 12:1; Raphael (= the healer of Godi.e., the divine healer), in Tob. 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 Messiahs 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 Isa. 63:9, with our Lords language as to the angels that behold the face of His Father, Mat. 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 Isaiahs use of it (Isa. 40:9; Isa. 61:1).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. Gabriel See note on Mat 1:20.
In the presence of God See note on Mat 18:10.
Shalt be dumb Literally, shalt be silent. The word rendered speechless in Luk 1:22, signifies both deaf and dumb. As his ear had refused the angel’s message, he shall be rendered deaf; and as he had uttered a bold and faithless speech, so a divine silence shall reprove him. Well for us often might it be, if some such gentle admonitory judgment should check our loquacity and teach us a wise silence. Zacharias’s punishment shall have a side of blessing to it. It shall be a sign to him that God will be better than his faith; a sign to others that the hope of Israel is drawing nigh. Similarly, by supernatural interviews, Jacob was made lame, and Saul of Tarsus was struck blind. These were the severe side of a gracious visitation. They remind us that we are sinners, even when we receive the tokens of God’s favour. And they tell us what we deserve in spite of the blessings that we get.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And the angel answering said to him, “I am Gabriel, who stands in the presence of God, and I was sent to speak to you, and to bring you these good tidings.” ’
The answer comes. He can know that a son will be born to him because of the authority and position of the one who speaks. ‘I AM Gabriel, who stands in the presence of God.’ The ‘I am’ is emphatic. Could such a one lie? For one who stands in the presence of God could not come with lying promises. What he promises is directly from God. And he had been sent specifically to bring him these good tidings.
Gabriel (Dan 8:16; Dan 9:21) is one of two angels whose names are given in the Bible. His name means ‘man of God’. The other was Michael (Dan 10:13; Dan 10:21; Dan 12:1). These two therefore are supreme among angels. (He stands before God). But in Daniel also it was Gabriel, as the angel of mercy, who came as God’s messenger. Michael was more the defender of God’s people. To ‘stand in the presence of God’ is to be a close attendant, one in close service, ever ready to do His will.
The Jews believed in seven ‘angels of the presence’, among whom they named Gabriel and Michael, but while they gave them names no others are mentioned in Scripture, apart possibly from in Rev 1:4; Rev 4:5. (Raphael is mentioned in the Apocrypha, but the Apocrypha was never accepted by the Jews as Scripture).
‘Good tidings.’ This was a word intimately connected with the Isaianic promises concerning the Messiah, the Servant, and the Prophet, the Coming One (Isa 40:9; Isa 52:7; Isa 60:6; Isa 61:1 compare Luk 2:10).
Fuente: Commentary Series on the Bible by Peter Pett
Luk 1:19. I am Gabriel, that stand, &c. As much as to say, “I am the angel Gabriel, the same servant of God (so the name signifies, being by interpretation vir Dei,a man or servant of God) who, as the Scripture informs thee, appeared anciently to the prophet Daniel, with a message concerning the Messiah. (See Dan 8:16; Dan 9:21.) The truth of this thou mayest know from the place where I now stand, and from the time at which I appear to thee; for I am now in the presence of God, even in his sanctuary, where no evil spirit, pretending a commission from him, can possibly enter. I, who now stand in the presence of God, am Gabriel (for so the words may be rendered). Moreover, I am not come of myself, but I am sent of God, to tell thee the glad tidings of the near accomplishment of the things which I long ago shewed to Daniel at a great distance. Thou therefore, whose advanced age ought to have been venerable by an advanced knowledge of divine things, as well as by a strong faith in the power of God, art much to blame for calling in question the truth of my message; especially as by the prophesies of Daniel thou mightst have understood that this is the period determined for the coming of the Messiah, and his forerunner.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Luk 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.
] , vir Dei, one of the seven angel-princes ( ) or archangels (comp. Auberlen in Herzog’s Encykl. IV. p. 634 [20] ), who stand for service at the throne of God ( . ), as His primary servants ( , comp. thereon Rev 8:2 , and see Valckenaer), Dan 8:16 ; Dan 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.
] It is only the subsequent . . 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.
] for the reason (by way of retribution) that; Luk 19:44 ; Act 12:23 ; 2Th 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 (Rom 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.
] qualitative (Khner, II. p. 407), ita comparati ut , wherein is implied a reference that justifies the penal measure.
. .] denotes the space of time appointed for the , till the completion of which it is still to hold that their fulfilment is setting in. Comp. the classical , , , and the like, Bernhardy, p. 216. See also Luk 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.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
19 And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings.
Ver. 19. That stand in the presence of God ] Ut apparitor, ab apparendo, ready pressed to any service.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
19. ] = , Man of God: see Dan 8:16 ; Dan 9:21 , also Tob 12:15 .
The names of the angels, say the Rabbis, came up with Israel from Babylon. We first read of both Michael and Gabriel in the book of Daniel. But we are not therefore to suppose that they were borrowed from any heathen system, as Strauss and the rationalists have done; the fact being, that the persons and order of the angels were known long before, and their names formed matter of subsequent revelation to Daniel: see Professor Mill’s Vindication of Luke , 1, 4, and note A; also Jos 5:13-15 .
. . . ., one of the chief angels near the throne of God. They are called seven in Tobit (ibid.): see Dr. Mill’s Tract, as above.
Fuente: Henry Alford’s Greek Testament
Luk 1:19 . : the very natural scepticism of Zechariah is treated as a fault. : the naming of angels is characteristic of the later stage of Judaism ( vide Dan 8:16 ; Dan 10:21 ).
Fuente: The Expositors Greek Testament by Robertson
answering said. See note on Deu 1:41.
Gabriel = the mighty man of God. The messanger of the restoration (Luk 1:26; Dan 8:16; Dan 9:21), as Michael is the messanger of Israel’s delieverance from judgement (Dan 10:13, Dan 10:21; Dan 12:1. Jud 1:9; and Rev 12:7). Probably two of the seven angels of Rev 1:4; Rev 3:1; Rev 4:5; Rev 5:6; Rev 8:2, Rev 8:6; Rev 15:1, Rev 15:6, Rev 15:7, Rev 15:8; Rev 16:1; Rev 17:1; Rev 21:9.
in the presence. Same as “before”, Luk 1:6.
am = was
shew = announce.
Fuente: Companion Bible Notes, Appendices and Graphics
19.] = , Man of God: see Dan 8:16; Dan 9:21, also Tob 12:15.
The names of the angels, say the Rabbis, came up with Israel from Babylon. We first read of both Michael and Gabriel in the book of Daniel. But we are not therefore to suppose that they were borrowed from any heathen system, as Strauss and the rationalists have done; the fact being, that the persons and order of the angels were known long before, and their names formed matter of subsequent revelation to Daniel: see Professor Mills Vindication of Luke , 1, 4, and note A; also Jos 5:13-15.
. . . ., one of the chief angels near the throne of God. They are called seven in Tobit (ibid.): see Dr. Mills Tract, as above.
Fuente: The Greek Testament
Luk 1:19. , Gabriel) The reason why Zacharias ought not to have had any unbelief, is the authority of the heavenly messenger. The name is compounded of and , and indicates the main object of his embassy, viz. concerning the incarnation of the Son of God, is , God is man. Gabriel had appeared to Daniel also. It was the same angel, and he came on the same business.- , who am wont to stand in attendance) Seven angels stand in the presence of God, Rev 8:2. One of these, Gabriel, stands in attendance [adstat, stands by], or stands with the six others.-, I have been sent) Luk 1:26; Heb 1:14.-, to show thee these glad tidings) Thus marking the beginning of the Gospel [= Glad tidings]: ch. Luk 2:10; Luk 2:17, Luk 3:18; Mar 1:1.
Fuente: Gnomon of the New Testament
angel
(See Scofield “Heb 1:4”)
Fuente: Scofield Reference Bible Notes
I am: Luk 1:26, Dan 8:16, Dan 9:21-23, Mat 18:10, Heb 4:14
and to: Luk 2:10
Reciprocal: Gen 32:29 – Wherefore Jdg 13:6 – his name 1Ki 17:1 – before whom 1Ki 18:15 – before whom I Job 2:1 – Again Psa 103:20 – do his Jer 15:19 – stand Dan 1:5 – stand Zec 3:4 – those Zec 4:14 – that Zec 6:5 – go Mat 1:20 – the angel Luk 1:11 – appeared Act 13:32 – we Heb 1:14 – ministering Rev 8:2 – seven angels Rev 19:10 – I am
Fuente: The Treasury of Scripture Knowledge
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This was not merely an angel, but was one of the two who only are named in the Bible. This one was from the immediate presence of God where he usually stood, ready to do the bidding of the occasions as they came up.
Fuente: Combined Bible Commentary
Luk 1:19. I am Gabriel; comp. Dan 8:16; Dan 9:21. Man of God.
That stand in the presence of God. One of the chief angels (archangels) nearest to God. According to Tob 12:15, there were seven such. Comp. Rev 8:2. The Rabbins say, that the names of the angels were brought from Babylon by the Jews, but this does not prove that the belief in them, or in their rank, was derived from heathenism. Comp. Jos 5:13-15. The name was known to Zacharias from the book of Daniel, and is announced by Gabriel to assert his authority.
To bring thee these glad tidings. The message was a gospel message.
Fuente: A Popular Commentary on the New Testament
Verse 19
The name Gabriel is mentioned in Daniel 8:16,9:21.
Fuente: Abbott’s Illustrated New Testament
1:19 And the angel answering said unto him, I am Gabriel, {x} that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings.
(x) That appears, for so the Hebrews use this saying “to stand” to mean that they are ready to do his commandment.