What does the Bible say about the angel Gabriel?

The angel who was sent to Daniel to explain the vision he had seen of the ram and the he-goat, and to reveal to him the prophecy of the Seventy Weeks. Daniel calls him 'the man Gabriel,' and one that had 'the appearance of a man.' Dan. 8:15; Dan. 9:21. He was also sent to Mary the mother of Jesus, and to Zacharias the father of John the Baptist, to foretell the birth of their sons. To Zacharias he said, "I am Gabriel that stand in the presence of God." Luke 1:19, 26.

The intelligent spiritual beings who are constantly referred to in scripture as God's messengers both as carrying good tidings and, as executors of God's judgements. We know little of their nature: "of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire," Heb. 1:7; and man is described as being a little inferior to the angels. Ps. 8:5 ; Heb. 2:7. There are apparently gradations in rank among them, described as principalities and powers, of which Christ as Man is now the head. Col. 2:10. Twice we meet with 'archangel:' an archangel's voice will accompany the rapture of the church, 1 Thess. 4:16; and 'Michael the archangel' contended with Satan about the body of Moses. Jude 9. He with his angels will fight with the dragon and his angels and cast them out of heaven. Rev. 12:7-8. Gabriel is the only other name of an angel revealed to us: he appeared to Daniel, to Zacharias, and to Mary: he said that he stood in the presence of God. Dan. 8:16; Dan. 9:21; Luke 1:19, 26.

23 Luke 1:19. — "Gabriel." Tobit 12:15, speaks of seven archangels (naming "Raphael"). The Book of Enoch adds "Uriel." These are the sources of Milton's nomenclature. In canonical Scripture (but see Rev. 1:4, Rev. 3:1, Rev. 4:5) not more than two archangels are named, Gabriel (Dan. 8, 9), herald of goodness, and Michael (Dan. 10, 12; Jude 9; Rev. 12:7) of wrath. The Jews have said that "Gabriel flies with two wings, Michael with one."

These are the types of those that follow them; and Michael is always the warrior-angel, characterized as he is by his name, as Gabriel — "man of God" — is the messenger of God to men. If God draw near to men, it is in the tender familiarity of manhood that He does so. How plainly do these names speak to us!

The angels are in ministry. "They are not all ministering spirits." And those of them who stand nearest the throne are perhaps the most abounding in ministry; as well they maybe from their nearness to that source of goodness. For Gabriel again and again appears in ministry; and he could say of himself as being thus very near the throne, "I am Gabriel that stand in the presence of God."

The prophet was not content with the vision itself, but he "sought for the meaning." The desire of his heart was approved of God, for He delights in communicating His mind to the seeking soul; and hence no sooner did the prophet wish to know the meaning of the vision than the interpreter was at hand. He says, "Behold, there stood before me as the appearance of a man. And I heard a man's voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision" (vv. 15, 16). Gabriel, obedient to the command he had received, came near where Daniel stood. Afraid in the presence of his angelic visitant, the prophet fell upon his face; but Gabriel "said unto me, Understand, O son of man: for at the time of the end shall be the vision." Daniel, overcome, was in a deep sleep on his face toward the ground; "but he touched me, and set me upright" (vv. 17, 18). Gabriel thus imparted understanding and strength to enable him to receive the interpretation of the vision. The title "Son of man" is also given him, the significance of which may be gathered from the following remarks upon the same title as bestowed on Ezekiel. It is "a title that suited the testimony of a God who spoke outside His people, as being no longer in their midst; but, on the contrary, was judging them from the throne of His sovereignty. It is Christ's own title, looked at as rejected and outside of Israel, although He never ceases to think of the blessing of the people in grace. This puts the prophet in connection with the position of Christ Himself."*

(Vv. 15-18). In the verses that follow, the meaning of these visions is made known to Daniel by the Angel Gabriel. As ever, the interpretation adds further details to the vision. First, Daniel is definitely told that the vision looks on to the time of the end. Daniel, who is overcome by the vision of that which will happen to his people in the latter times, is strengthened to face the truth.

Before Daniel had ended his supplications the answer to his cries was received — in so far as concerned the revelation of the mind of God touching the subjects of his prayer. He says: "And whilst I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation" (vv. 20, 21). Two remarks may be made before proceeding: first, to remind ourselves anew that God's ear is ever open to the prayers of His people. As John wrote, "If we ask anything according. to His will, He heareth us," and it was so in this case. Daniel was in the secret of God's mind, and God delighted in His servant's supplications, every word of which ascended up before Him as sweet incense; for, in truth, they were His own desires which had been begotten in His servant's heart. Secondly, it was at the time of the evening oblation that Gabriel arrived and "touched" Daniel. The evening oblation was the perpetual burnt offering — appointed to be presented morning and evening continually. The temple having been destroyed, it could no longer be offered; but Daniel was before God in the virtue of it; that is, he identified himself in spirit with all its sweet fragrance, as constituting his own acceptance, and the efficacy of his prayers (compare 1 Samuel 7:9-10; 2 Kings 3:20). So is it with our prayers now when, through faith and in the power of the Holy Ghost, we rest wholly and entirely upon what Christ is, and upon all the virtue of His sacrifice, before God.

Gabriel came, first of all, to give Daniel "skill and understanding" (v. 22); and, moreover, told him "at the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision" (v. 23). The revelation about to be made would need divine intelligence to comprehend it, and this it was that God first imparted, through Gabriel, to His servant. He would have Daniel also know that He had read the desires of his heart, and had, at the beginning of his supplications, given commandment for Gabriel's mission; and in His precious grace, to encourage Daniel's heart, He would also have him informed that he was greatly beloved — beloved, like the disciple whom Jesus loved, as being in the intimacy of the Lord's mind and affections, and thus enabled to receive the impartation of divine secrets. For it is ever true that the nearer we are to the Lord the more fully He can open out His mind to us. Hence Gabriel adds, "Therefore understand the matter, and consider the vision." The qualifications were possessed; divine intelligence and a heart in communion with God; and Daniel, thus endowed through grace, was in a position to comprehend the revelation he was about to receive.

Such confession and prayer meets with an immediate answer, as we see in verses 20 and 21. Gabriel, the angelic messenger of God, was sent, 'to fly swiftly', with an answer that would give Daniel 'skill and understanding' as to events that lay ahead, with the assurance that he was in God's estimation a man 'greatly beloved'. What other saint was permitted to hear himself so described? Our Lord's words were, 'he that shall humble himself shall be exalted' (Matt. 23:12). Here we have an illustration of this. Daniel had humbled himself in exceptional measure, and so he is permitted to know that he is greatly beloved in Heaven. What an exaltation! Had he not been truly humbled such an assurance might have puffed him up to his undoing.

In the sixth month of Elizabeth's pregnancy the angel Gabriel was sent to Nazareth in Galilee to bear a yet more marvelous message to a virgin who was engaged to marry Joseph, both of them being of the house of David. Gabriel's salutation speaks of great grace given to Mary (favor and grace being translations of the same Greek word), of the Lord's presence with her, and of her being blessed among women. Thus her personal blessing is mentioned first (great grace given to her), then her relationship to the Lord (His presence with her), and her relationship to others (blessed among women).