Matthew 1:20

20. Angel of the Lord During the four hundred years intervening between the Old Testament and the New, prophecy, miracle, inspiration, and angelic appearance had ceased. This interval of cessation and silence was broken by the preparation for the appearance of Jesus the Saviour.

The first phenomenon opening his new dispensation was the appearance of the angel GABRIEL in the temple, announcing to Zechariah the birth of John the Baptist, forerunner of the Messiah. This Epiphany was followed by a profusion of miraculous displays of every variety of nature, preceding the birth, attending the ministry, and following the ascension of the Son of God. Angels appear in their splendour, devils in their malignity; dreams, miracles, and divine operations of various nature surround and attend the sacred person of the Lord. It was a miraculous dispensation, a supernatural epoch, in which the powers of heaven and hell came forth in manifestations extraordinary and unparalleled, and not to be tested by the experience of ordinary ages. It is not for us to say, who live in the common level of human history, that angelic appearances and demoniacal possessions did not transpire during the period in which God’s own Son was incarnate. That greatest of miracles might well imply, and properly be attended by, a retinue of inferior but kindred facts.

The angel of the Lord appeared to our Lord’s ostensible father, to announce the birth of the human Son of God. The word angel signifies messenger, and is chiefly used in Scripture to designate a living spiritual being sent by God to perform some supernatural ministry. It is not true that angels first appear in Scripture at the Babylonish captivity. Angelic appearances to Abraham and to Lot are narrated in Genesis, and to Manoah in Judges. A reference to a concordance will show that the word angel, as a term for a superhuman being, abounds in the Old Testament.

Yet it is no doubt true that there are names for the angels, which appear for the first time, in the Scriptures, after the captivity. These names may have been matters of a later revelation to the Jews. Or the Persians may have retained, traditionally, a primitive revelation of their names. Or, more probably than either supposition, the names were of human origin; but being of significant meaning, these angelic beings, when appearing to human eyes, adapt themselves to the human conception by adopting the human significant name appropriate to themselves. It cannot be supposed that these angels retain these human names in the spiritual world. As they adapt themselves to human form, and speak with a human voice, so do they identify themselves to human acquaintance by some familiar yet descriptive appellation. So the angel appearing to Zechariah (Luke 1:19) says: “I am Gabriel that stands in the presence of God.” And in the 26th verse, this same Gabriel is named as announcing to Mary the approaching birth of the Messiah. Now this Gabriel appears in Daniel 8:16, to explain the vision of the ram and he goat; and what is still more striking, he interprets to Daniel (Daniel 9:21-27) the vision of the seventy weeks. Thus the same Gabriel announces the most striking prediction of the Messiah to Daniel, of the harbinger of the Messiah to Zechariah, and of the incarnation of the Messiah to Mary. And the very appropriate appellation by which he declares himself to men is “God’s strong one,” for such is the import of the name.

No systematical view is given us of the angel worlds. No reverence or worship of them is required or justified. Human fancies among Jewish, Mohammedan, and some imaginative Christian writers, have constructed schemes and systems and worlds of angelology. But the references of Scripture to this class, or series of classes of beings, are incidental and reserved. The inference is that we have ordinarily little to do with them.

Self-sufficient philosophers, like Strauss, have announced that the age for the belief in such superior beings is past. Natural philosophy has shown that the natural operations of the world are effected by natural forces, and the demand for such beings is crowded out of existence. As truly might they say that the exact forces of nature exclude all voluntary agents, human as well as superhuman. Nor can any philosophy prove that there are no personal intelligent beings in the universe superior in rank or power to man. On the contrary, the opinion is improbable even to absurdity, that the vast interval between little, finite man and the infinite One is entirely vacant, and filled by no living, intelligent occupants. Hence the existence of systems of beings of angelic rank is perpetually reasonable, and can never be superseded in any age by any advance of philosophy.

In a dream Though dreams are usually the vain vagaries of our sleeping hours, which no sensible man usually regards, yet God has often made them the means of communicating warnings and directions. God, who made the mind, can shape its conceptions in sleep, as well as in wakefulness, to present supernatural information. Dreams were, however, considered by the Jews as an inferior sort of revelation. We may add that while an angel appeared in open sight both to Zechariah and to Mary to announce the illustrious births, and that angel no less than Gabriel, “that stands in the presence of God,” to Joseph, as of inferior importance, appears an unnamed angel in a dream.

Thou son of David A man simple in character, but illustrious by descent. It was absolutely essential that Mary should be a daughter of David, in order that Jesus might be truly of the seed of David according to the flesh. And it was important, though not essential, that Joseph should be of the line of David, in order that Christ should also seem, by his reputed father, a son of David, to the eyes of men.

That Messiah should be son, that is, descendant, of David, was so clearly and abundantly revealed in Old Testament prophecy as to be a settled point in Jewish theology. The Chaldee paraphrase, (which was the free translation of the Old Testament books, prepared after the return from the captivity, as the received expositor of Scripture, and read in the public service,) when it comes to the passage, (Isaiah 11:1,) “There shall come forth a rod out of the stem of Jesse,” etc., construes it thus: “A king shall come out of the sons of Jesse, and the Messiah out of his son’s sons.” And that this Davidic origin was the doctrine of the learned Jews in the Saviour’s day, is evident from Mark 12:35: “Say the scribes that Christ is the son of David.” And so Matthew 22:42: “What think ye of Christ, whose son is he? They say unto him, The son of David.”

That Jesus was reputed to be, according to this doctrine, the son of David, is plentifully evident. Joseph and Mary went to Bethlehem to be taxed, “because they were of the house and lineage of David.” Luke 2:11. The blind men of Jericho cried: “Jesus, thou son of David, have mercy on us.” The multitudes at the capital cry: “Hosanna to the son of David.” And the heading of his genealogy is: “The book of the generation of Jesus Christ, the son of David.” Matthew 1:1. And hence the angel of the annunciation is sent (Luke 1:22) to a virgin of the house of David. And of her offspring he promises, (Luke 1:32,) the Lord God shall give unto him the throne of his father David.

Is of the Holy Ghost It is part of the impurity of our depraved nature, that the subject of our own origin by birth should suggest other than pure thoughts. But the divine law hath established that through all nature a new life should be produced only from the method of double parentage. When therefore from a single human parent a new human person takes origin, a miracle of surpassing power, over and above nature, is performed, it may be truly believed to take place only “of the Holy Ghost.”

This phrase is not to be so understood as to imply that the Holy Ghost is the father of our Lord Jesus Christ. In Luke the angel declares to Mary; “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore that holy thing which shall be born of thee shall be called the Son of God.” By this we are to understand simply that divine power was imparted to the human person of the virgin, from which a being of perfect holiness should be conceived and born, blending the divine and the human natures. From this whole matter all but the truly impious and profane will banish every impure and gross thought. Even in the most minute conceptions that our minds, in their trains of meditation, may be called upon to frame, our reverence will compel us to think of this one holy conception and birth with a purity and an awe suitable to the real sacredness and grandeur of so supernatural a fact and being.