Admitting that the names of Gabriel and Michael must have been familiar to the mind of Zacharias, some not unimportant differences must be kept in view. Thus, Gabriel was regarded in tradition as inferior to Michael; and, though both were connected with Israel, Gabriel was represented as chiefly the minister of justice, and Michael of mercy; while, thirdly, Gabriel was supposed to stand on the left, and not (as in the Evangelic narrative) on the right, side of the throne of glory. Small as these divergences may seem, they are all important, when derivation of one set of opinions from another is in question. Finally, as regarded the coming of Elijah as forerunner of the Messiah, it is to be observed that, according to Jewish notions, he was to appear personally, and not merely in spirit and power.' In fact, tradition represents his ministry and appearances as almost continuous - not only immediately before the coming of Messiah, but at all times. Rabbinic writings introduce him on the scene, not only frequently, but on the most incongruous occasions, and for the most diverse purposes. In this sense it is said of him, that he always liveth. [667] Sometimes, indeed, he is blamed, as for the closing words in his prayer about the turning of the heart of the people, [668] and even his sacrifice on Carmel was only excused on the ground of express command. [669] But his great activity as precursor of the Messiah is to resolve doubts of all kinds; to reintroduce those who had been violently and improperly extruded from the congregation of Israel, and vice-versa; to make peace; while, finally, he was connected with the raising of the dead. [670] [671] But nowhere is he prominently designated as intended to make ready for the Lord a people prepared.' [672]
Thus, from whatever source the narrative may be supposed to have been derived, its details certainly differ, in almost all particulars, from the theological notions current at the time. And the more Zacharias meditated on this in the long solitude of his enforced silence, the more fully must new spiritual thoughts have come to him. As for Elisabeth, those tender feelings of woman, which ever shrink from the disclosure of the dearest secret of motherhood, were intensely deepened and sanctified in the knowledge of all that had passed. Little as she might understand the full meaning of the future, it must have been to her, as if she also now stood in the Holy Place, gazing towards the Veil which concealed the innermost Presence. Meantime she was content with, nay, felt the need of, absolute retirement from other fellowship than that of God and her own heart. Like her husband, she too would be silent and alone - till another voice called her forth. Whatever the future might bring, sufficient for the present, that thus the Lord had done to her, in days in which He looked down to remove her reproach among men. The removal of that burden, its manner, its meaning, its end, were all from God, and with God; and it was fitting to be quite alone and silent, till God's voice would again wake the echoes within. And so five months passed in absolute retirement. __________________________________________________________________
[623] We presume, that the ministration of Zacharias (St. Luke i. 9) took place in the morning, as the principal service. But Meyer (Komm. i. 2, p. 242) is mistaken in supposing, that this follows from the reference to the lot. It is, indeed, true that, of the four lots for the priestly functions, three took place only in the morning. But that for incensing was repeated in the evening (Yoma 26 a). Even Bishop Haneberg (Die Relig. Alterth. p. 609) is not accurate in this respect.
[624] For a description of the details of that service, see The Temple and its Services,' &c.
[625] Tamid i. 2.
[626] If we reckon the total number in the twenty-four courses of, presumably, the officiating priesthood, at 20,000, according to Josephus (Ag. Ap. ii. 8), which is very much below the exaggerated Talmudic computation of 85,000 for the smallest course (Jer. Taan. 69 a), and suppose, that little more than one-third of each course had come up for duty, this would give fifty priests for each week-day, while on the Sabbath the whole course would be on duty. This is, of course, considerably more than the number requisite, since, except for the incensing priest, the lot for the morning also held good for the evening sacrifice.