Is there an angel named Gadreel?

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.

Fallen Angels. — Of angels we here again read. We have been taught how far above the elect angels was the Son, who entered this scene as a man, and as a man was made lower than them. But other angels there are, those who fell, having left their first estate. For apostasy reared its head among the angelic host, and some were carried away by it. How that began, and who were the leaders in it, is to us wholly unknown. Little indeed do we know about the angelic hierarchy. We know that there are different ranks among them — principalities and powers (Eph. 1:21). We know their number is very great (Rev. 5:11). Yet of names of any of them we only know but two — Michael and Gabriel. Of none others have we knowledge from Scripture. Men may speak of others as Raphael, etc. Doubtless He who calls all the stars by their names designates each by some personal appellation. From us, however, that is hidden. And of the apostasy just referred to little is it that we know. Gen. 6:2 mentions it historically. Jude (6) and Peter (2 Peter 2:4) acquaint us with the present condition of the apostates, as well as with the awful future before them. Then Paul, to complete our knowledge of this subject, tells the Corinthians that Christians will judge angels (1 Cor. 6:3). God then can, and will, punish the apostate angels. Had we been like them, awaiting our doom, which of us could have questioned His right and His justice in so acting? And what has made the difference between our future and theirs? Nothing but the atoning death of the Lord Jesus Christ. With what thankfulness, therefore, should we reiterate the sacred writer's statement, "He takes hold of the seed of Abraham" (Heb. 2:16). For of no angel is that true.

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."

H.A.I. — Men speak sometimes of archangels. But “archangel” means supreme angel; there is only one archangel at one time.

Israelites knew Michael to be the highest angel (Dan. 12:1). Apocryphal works and Jewish tradition have four or more Archangels, but Scripture lets us know only of one. But how did Jude get his information? We might also ask how did Paul get his information about the names of the magicians who confronted Moses (2 Tim. 3:8)? It is clear to me that the answer lies in our belief regarding inspiration. God is able to reveal His will and details of history otherwise lost to mankind. God has also revealed that these two spiritual beings will be in conflict again in a coming day (Rev. 12:7-9), but then Michael will express himself and act firmly to expel Satan from heaven down to this earth.

I simply say with regard to Him at the right hand (verse 13), He is there pre-eminent in relation to the myriads of angels. Revelation 5 also tells us there is an innumerable company of angels, and He takes precedence over them all, because of who He is, and because of where He is, at the right hand. "To which of the angels said he at any time, sit on my right hand"? There is only one archangel named in scripture, Michael, but even Michael is not at the right hand; Michael is at the feet of the Lord Jesus Christ. Gabriel, now called an archangel, is at the feet of the Lord Jesus Christ; they are all there, and, what is more, the devil is going to be there. He is going to bow the knee to Jesus and to own that Jesus Christ is Lord. "Wherefore God hath highly exalted him (that is, He is at the right hand), and given him a name that is above every name, that at the name of Jesus every knee should bow, of heavenly beings, earthly beings and infernal beings", and that takes it down into the nether regions where the devil will be. And when the infernal beings hear that blessed name of Jesus sounded out, they are all going to bow the knee, and the devil will be the first to say, "He is Lord", not willingly, but by power. Our Lord Jesus Christ is positionally pre-eminent above the angelic hosts because they are only ministering spirits, and He is the Lord of all (1:13-14).

In Daniel we read of angelic ministry (chaps. 3:28; 6:22). On two occasions the object was the deliverance of special servants of God at critical moments. Twice the angel Gabriel (the first instance of the name of an angel being given) appeared to Daniel, once in a vision, once in person. Hosea once refers to angels, in connection with Jacob’s history. Zechariah contains no less than twenty allusions to them; in nearly every case the prophet in vision sees angels who instruct him as to prophetic events.

So that the fact, here brought before us, goes along with another fact to which I have just now referred in the Old Testament (the two perfectly tally), viz. — that there were special reasons in the case of Moses' dead body why the Lord should interfere. Now we learn from this passage in Jude a further very interesting fact, not about the Lord, but about the enemy and the one whom Jehovah thought proper to use. Now, there are others of great weight in heaven besides Michael. Gabriel stands in the presence of God, and, as we know, he was employed for a very important mission by God. It was not Michael, but Gabriel very particularly, who was used in announcing the birth of our Lord Jesus, and we can perfectly understand why Gabriel should be then employed rather than Michael. Michael is the prince that stands up for the Jewish people. Yes, but the Gospel of Luke shows the Lord Jesus born of woman, not merely for the Jewish people, but for man — "God's good pleasure in men," not merely in Jews: and therefore it is not that particular angel, Michael; he was not employed on that occasion. So that it appears to me that there was divine wisdom in Gabriel being employed on that mission rather than Michael; and that this is true will surely be very evident to anyone who reads Daniel 10 and Daniel 12. I just refer to it now because of its importance in showing the harmony of scripture, and that even in a most extraordinary event that is only once recorded. It shows principles of divine truth that support, and fall in, and harmonise, with what was only revealed once. This is what I wish to show now.

There are distinctions amongst the angelic hosts. They are distributed into various orders and ranks, but all, from the archangel down to the least, are servants. They have no relationship to God founded on redemption. They are servants, and never rise out of that position, nor do they desire it. The two great characteristics of angel life are unquestioning obedience and activity in service (Ps. 103:20; Heb. 1:7, 14). The “presence angels” is a familiar Jewish thought. They are supposed by some to be identical with the seven Spirits before the throne (Rev. 1:4), and by others the term is regarded as a borrowed expression from the apocryphal book of Tobit. Both are wrong. Why depart from obvious simplicity and force an interpretation for which there is really no adequate reason? What the angel Gabriel said of himself, “I am Gabriel, who stand before God” (Luke 1:19), is here said of these seven presence angels. As to the number, seven, they represent the full power of God in judicial judgment.

Thus the angels or "sons of God" are here seen for a moment or two, but exactly in the place and action which the general consent of all Scripture gives them. They are in attendance on the Lord in heaven, as those who had been forth, and were ready again to go forth, in the service of His good pleasure. For the whole Word thus bears witness to them. They are "ministering spirits," "ministers of His that do His pleasure." They are His hosts on high, and the Lord Himself is among them. Gabriel stands in His presence. The Seraphim attend His throne, and they are winged, either to veil their faces and their feet before the divine majesty, or to fly, like the wind, to execute the divine commands. All this is told of the angels throughout Scripture, and here the heavens are opened for a moment, and all this is seen and heard.