Posted: Wed Oct 19, 2011 4:33 pm Post subject: Possibility of Michael the Arch Angel and Jesus (Yeshua) Bei
Possibility of Michael the Arch Angel and Jesus (Yeshua) Being the Same:
INTRODUCTION:
Many claim the Michael the Arch Angel whose name means in Hebrew, 'Who is Like God,' is the same spirit being as the spirit being known as the Word or Logos that we know as the human being Jesus (Yeshua) Christ whose name in Hebrew means 'God is Salvation." Is there any indication that this is a valid possibility?
Well the Bible no where states that they are one and the same, but the circumstantial indicators in the Bible definitely indicate this as a possibility. Also, there is no definitive circumstantial indicators that rule this possibility out. Let's examine the evidence and then all can make up their own mind on the matter.
MICHAEL IS THE ONLY ARCH ANGEL MENTIONED IN THE BIBLE:
Michael is the only angel ever referred to as an arch angel in the Bible as shown at Jude 9, when he contended with God's (YHWH's) arch enemy Satan over the body of Moses, "But the archangel Michael himself, when he disputed and argued with the devil about Moses' body, did not dare to bring against him a charge of blasphemy, but merely said, 'May the Lord rebuke you!'" (The New Testament by Charles B. Williams). This scripture harkens back to Daniel 10:21, "But I will tell you what is inscribed in the book of truth: there is none who contends by my side against these except Michael, your prince." (Revised Standard Version; RSV); And at Daniel 12:1, "At that time Michael, the mighty angelic prince who stands guard over your nation, will stand up [and fight for you in heaven against satanic forces], and there will be a time of anguish for the Jews greater than any previous suffering in Jewish history. And yet every one of your people whose names are written in the Book will endure it." (The Living Bible-paraphrased); And at Daniel 10:13, "But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, ofe of the chief princes, came to help me; and I remained there with the Kings of Persia." (Authorized King James Bible; AV); And at Zechariah 3:1-2, "Then he showed me Joshua the high priest standing before the Angel of the Lord, and Satan standing at his right hand to oppose him. 2 And the Lord said to Satan, 'The Lord rebuke you, Satan! The Lord who has chosen Jerusalem rebuke you! Is this not a brand plucked from the fire?'" (the New King James Bible; NKJB).
Now if we look at this same scripture in the American Standard Version, who all the individuals participating in this exchange is made even clearer, "And he showed me Joshua the high priest standing before the angel of Jehovah, and Satan standing at his right hand to be his 2 And Jehovah said unto Satan, Jehovah rebuke thee, O Satan; yea, Jehovah that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?" (Zechariah 3:2 in the American Standard Version; ASV). This scripture is quite interesting in that it speaks of the "angel of Jehovah" in the singular and not the plural; hence, showing that he was special or different from other angels; whereas angels are usually spoken about in the plural such as at 2 Peter 2:11, "They flout authority; reckless and headstrong, they are not afraid to insult celestial beings, whereas angels, for all their superior strength and might, employ no insults in seeking judgement against them before the Lord." (the New English Bible; NEB).
The first time, the angel of the Lord, is mentioned is at Daniel the tenth chapter quoted previously (Daniel 10:13). Now if we look at Daniel 10:20-21, we see, "Then said he, Knowest thou for what cause I come to thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. 21 But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince." (WB). This lends support to the possibility that Michael may have been the angel (singular) that led the Israelites through the wilderness as recorede at Exodus 23:20-23, "Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place which I have prepared. 21 Take ye heed before him, and hearken unto his voice; provoke him not; for he will not pardon your transgression: for my name is in him. 22 But if thou shalt indeed hearken unto his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries." (ASV). Here we note that God (YHWH) said, "Take ye heed before him, and hearken unto his voice; provoke him not; for he will not pardon your transgression: for my name is in him.", With it to be noted that his name is in him, and truly it is in the name of Michael, as in Hebrew as previously stated, this name means 'Who Is Like God.'
This is also noted at Exodus 32:34, "And now go, lead the people unto `the place' of which I have spoken unto thee: behold, mine angel shall go before thee; nevertheless in the day when I visit, I will visit their sin upon them." (ASV), and note once more, "mine angel" is singular so it must refer to a special one-of-a-kind angel since God (YHWH) has many angels. This is also reaffirmed at Exodus 33:2, "and I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite:" (ASV).
Thus scriptural evidence indicates that the name Michael could possibly be applied to God's (YHWH's) Son before he left heaven to become Jesus (Yeshua) Christ; what an intriguing possibility. Michael is the only one said to be 'the archangel' which means 'chief angel' or principal angel." As previously noted the term 'archangel' and 'angel of the Lord' only occur in singular and not plural form in the Bible. This tends to indicate and/or imply that there is but one such angel whom God (YHWH) has designated chief, or head, of the angelic host. This is reinforced at 1 Thessalonians 4:15-16, "For this we tell you as the Lord's word: we who are left alive until the Lord comes shall not forestall those who have died; because at the word of command, the sound of the archangel's voice and God's trumpet-call, the Lord himself will descend from heaven;" (NEB). Here we see that Jesus (Yeshua) Christ will descend from heaven with a voice of an archangel, suggesting that he is, in fact, himself the archangel.
This indication is made even clearer when we visit this same scripture in the American Standard Version, "For the Lord himself shall descend from heaven, with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first;" (1 Thessalonians 4:16, ASV). Clearly this scripture depicts him as descending from heaven, as previously mentioned, with a 'commanding call', that of an archangel.
Now is only logical that the voice expressing this commanding call of an archangel would be a spirit being having great authority. If it were not Jesus (Yeshua) Christ himself, then it would only dtractt from his authority that he now has as King of kings and Lord of lords per Matthew 28:18, "And Jesus came to them and spake unto them, saying, All authority hath been given unto me in heaven and on earth." (ASV); And at Revelation 17:14, "These shall war against the Lamb, and the Lamb shall overcome them, for he is Lord of lords, and King of kings; and they `also shall overcome' that are with him, called and chosen and faithful." Therefore if the designation 'archangel' applied to some other and not to Jesus (Yeshua) Christ, but to other angels, the reference to an 'archangel's' voice would by kind of out of place since it would be describing a voice of someone with lesser authority.
Now when we read 1 Corinthians 15:22-28, ""For as in Adam all die, even so in Christ shall all be made alive. 23 But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. 24 Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. 25 For he must reign, till he hath put all enemies under his feet. 26 The last enemy that shall be destroyed is death. 27 For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. 28 And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all." (AV), testifies that God (YHWH) had given his Son, Jesus (Yeshua) over all except himself when the scripture says "it is manifest that he is excepted." Clearly also showing they were distinct individuals and that the Father (YHWH) was the superior one; hence they were not CO-EQUAL.
OTHER EVIDENCE THAT INDICATE MICHAEL COULD BE JESUS (YESHUA) CHRIST:
There are other indicators, also, in the Bible strongly indicating that Michael the Archangel and Jesus (Yeshua) Christ may be one and the same spirit being. Daniel, after making the first reference to Michael, recorded a prophecy reaching down to the end times at Daniel 11:40, "And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over." (WB). And then stated at Daniel 12:1, "And at that time shall Michael stand up, the great prince who standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book." (WB) Thus Michaels 'standing up' was to be connected with a "time of trouble, such as never was since there was a nation even to that same time:".
In the prophecy of Daniel, 'standing up' frequently refers to the actions of a king, either one assuming his royal power or taking effective action in the capacity of a king as borne out at Daniel 11:1-7, "And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. 3 And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. 4 And when he shall stand up, his kingdom shall be broken, and shall be divided towards the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. 5 And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. 6 And in the end of years they shall join themselves together; for the king's daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in these times. 7 But out of a branch of her roots shall one stand up in his estate, who shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail:" (WB); And at Daniel 11:16-21, "But he that cometh against him shall do according to his own will, and none shall stand before him: and he shall stand in the glorious land, which by his hand shall be consumed. 17 He shall also set his face to enter with the strength of his whole kingdom, and upright ones with him; thus shall he do: and he shall give him the daughter of women, corrupting her: but she shall not stand on his side, neither be for him. 18 After this shall he turn his face to the isles, and shall take many: but a prince for his own behalf shall cause the reproach offered by him to cease; without his own reproach he shall cause it to turn upon him. 19 Then he shall turn his face towards the fort of his own land: but he shall stumble and fall, and not be found. 20 Then shall stand up in his estate a raiser of taxes in the glory of the kingdom: but within few days he shall be destroyed, neither in anger, nor in battle. 21 And in his estate shall stand up a vile person, to whom they shall not give the honor of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries." (WB).
This indicates support for the conclusion that Michael is Jesus (Yeshua) Christ, since Jesus is God's (YHWH's) appointed King, commissioned to destroy all the nations ar Armageddon per Revelation 11:15, "And the seventh angel sounded; and there followed great voices in heaven, and they said, The kingdom of the world is become `the kingdom' of our Lord, and of his Christ: and he shall reign for ever and ever." (ASV); And at Revelation 16:14-16, "for they are spirits of demons, working signs; which go forth unto the kings of the whole world, to gather them together unto the war of the great day of God, the Almighty. 15 (Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walked naked, and they see his shame.) 16 And they gathered them together into the place which is called in Hebrew Har-magedon." (ASV).
In fact the book of Revelations specifically mentions Michael with respect the establishment of God's (YHWH's) kingdom and links this event with terrible trouble for the earth at Revelation 12:7-12, "And there was war in heaven: Michael and his angels `going forth' to war with the dragon; and the dragon warred and his angels; 8 And they prevailed not, neither was their place found any more in heaven. 9 And the great dragon was cast down, the old serpent, he that is called the Devil and Satan, the deceiver of the whole world; he was cast down to the earth, and his angels were cast down with him. 10 And I heard a great voice in heaven, saying, Now is come the salvation, and the power, and the kingdom of our God, and the authority of his Christ: for the accuser of our brethren is cast down, who accuseth them before our God day and night. 11 And they overcame him because of the blood of the Lamb, and because of the word of their testimony; and they loved not their life even unto death. 12 Therefore rejoice, O heavens, and ye that dwell in them. Woe for the earth and for the sea: because the devil is gone down unto you, having great wrath, knowing that he hath but a short time." (ASV).
Jesus (Yeshua) Christ is later symbolically shown as leading the heavenly armies in war against the nations of the earth at Revelation 19:11-16, "And I saw the heaven opened; and behold, a white horse, and he that sat thereon called Faithful and True; and in righteous he doth judge and make war. 12 And his eyes `are' a flame of fire, and upon his head `are' many diadems; and he hath a name written which no one knoweth but he himself. 13 And he `is' arrayed in a garment sprinkled with blood: and his name is called The Word of God. 14 And the armies which are in heaven followed him upon white horses, clothed in fine linen, white `and' pure. 15 And out of his mouth proceedeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness of the wrath of God, the Almighty. 16 And he hath on his garment and on his thigh a name written, KINGS OF KINGS, AND LORD OF LORDS." (ASV).
This, of course, would mean a period of great distress for them, which would logically be included in the 'time of distress' that would be concomitant with Michael's standing up as recorded at Daniel 12:1. Since the Son of God is to fight all the nations, it would only be reasonable that he was the one with his angels mentioned earlier that would lead the battle against the dragon, Satan the Devil, and his demon angels.
JOHN WESLEY AND OTHERS ON THIS POSSIBILITY:
Concerning Revelation 12:9 in Henry’s unabridged and concise commentaries.
2. The parties-Michael and his angels on one side, and the dragon and his angels on the other: Christ, the great Angel of the covenant, and his faithful followers; and Satan and all his instruments. This latter party would be much superior in number and outward strength to the other; but the strength of the church lies in having the Lord Jesus for the captain of their salvation.
Verses 7-11 The attempts of the dragon proved unsuccessful against the church, and fatal to his own interests. The seat of this war was in heaven; in the church of Christ, the kingdom of heaven on earth. The parties were Christ, the great Angel of the covenant, and his faithful followers; and Satan and his instruments.
Concerning Daniel 10 in Henry’s unabridged commentary.
Here is Michael our prince, the great protector of the church, and the patron of its just but injured cause: The first of the chief princes, v. 13. Some understand it of a created angel, but an archangel of the highest order, 1 Th. 4:16; Jude 9. Others think that Michael the archangel is no other than Christ himself, the angel of the covenant, and the Lord of the angels, he whom Daniel saw in vision, v. 5.John Wesley:
Chapter XII
A promise of deliverance, and of a joyful resurrection, ver. 1 - 4. A conference concerning the time of these events, ver. 5 - 7. An answer to Daniel's enquiry, ver. 8 - 13.1 For the children - The meaning seems to be, as after the death of Antiochus the Jews had some deliverance, so there will be yet a greater deliverance to the people of God, when Michael your prince, the Messiah shall appear for your salvation. A time of trouble - A the siege of Jerusalem, before the finnal judgment. The phrase at that time, probably includes all the time of Christ, from his first, to his last coming.
Wesley on Daniel 10:21
Michael - Christ alone is the protector of his church, when all the princes of the earth desert or oppose it. Geneva Study Bible:
Da 12:1
12:1 And at that {a} time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation [even] to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.
(a) The angel here notes two things: first that the Church will be in great affliction and trouble at Christ's coming, and next that God will send his angel to deliver it, whom he here calls Michael, meaning Christ, who is proclaimed by the preaching of the Gospel.
Da 10:1310:13 But the {h} prince of the kingdom of Persia withstood me one and twenty days: but, lo, {i} Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. (h) Meaning Cambyses, who reigned in his father's absence, and did not only for this time hinder the building of the temple, but would have further raged, if God had not sent me to resist him: and therefore I have stayed for the profit of the Church. (i) Even though God could by one angel destroy all the world, yet to assure his children of his love he sends forth double power, even Michael, that is, Christ Jesus the head of angels.
"The two passages in the New Testament, in which Michael is mentioned, serve to confirm the result already arrived at. That the Michael referred to in Rev. xii. 7 is no other than the Logos, has already been proved in my commentary upon that passage. Hofmann (Schriftbeweis i., p. 296) objects to this explanation, and says, 'in this case it is impossible to imagine why the Archangel should be mentioned as fighting with the dragon, and not the child that was caught up to the throne of God.' But we have already replied to this in the commentary, where we said, 'if Michael be Christ, the question arises why Michael is mentioned here instead of Christ'. The answer to this is, that the name Michael [Who is like God?, that is, 'Who dares to claim that they are like God?'] contains in itself an intimation that the work referred to here, the decisive victory over Satan, belongs to Christ, not as human, but rather as divine [compare 1 John iii. 8]. Moreover, this name forms a connecting link between the Old Testament and the New. Even in the Old Testament, Michael is represented as the great prince, who fights on
behalf of the Church (Dan. xii. 1).' The conflict there alluded to was a prediction and prelude of the one mentioned hero. The further objections offered by Hofmann rest upon his very remarkable interpretation of chap. xii., which is not likely to be adopted by any who are capable of examining for themselves." —Ernst Wilhelm Hengstenberg, Christology of the Old Testament and a Commentary on the Messianic Predictions, 1836-9, Vol. IV, pp. 304-5 (in the T. & T. Clark publication; p. 269 in the Kregel publication). [SOURCE - RETRIEVED FROM http://www.theologyweb.com/campus/archive/index.php/t-28884.html ON 10/19/2011]
CONCLUSION:
Since in his prehuman existence as the Word or spokesman of God (YHWH) and being of the same substance and divine as is God (YHWH) per, "When all things began, the Word already was. The word dwelt with God, and what God was, the Word was." (NEB) or as rendered slightly differently by J. P Goodspeed in his translation, "....and the Word was divine" (The Bible: An American Translation, by J.M.P. Smith and E.J. Goodspeed). Thus as indicated, he may be the same as Michael; however, he retained the name Jesus (Yeshua) after his resurrection as shown at Acts 9:5, "He asked, 'Who are you, sir?' And He said, 'I am Jesus whom you are persecuting.'" (The New Testament by Charles B. Williams); thus, the 'Word' or 'Logos' which is Jesus (Yeshua) shows that he is identical with the Son of God on earth. And at Revelation 19:13, previously quoted, is called, "The Word of God." Which ties him in with his prehuman existence. Notably, the very name Michael, asking as it does, 'Who Is Like God?' points to the fact that Almighty God (YHWH) is without equal or like, and that Michael, his archangel, is his great Master Worker or Champion that carries out all assignments given to him by God (YHWH).
That he is God's (YHWH's) Master Worker is made clear at Proverbs 8:21-31 as follows, ""Jehovah possessed me in the beginning of his way, Before his works of old. 23 I was set up from everlasting, from the beginning, Before the earth was. 24 When there were no depths, I was brought forth, When there were no fountains abounding with water. 25 Before the mountains were settled, Before the hills was I brought forth; 26 While as yet he had not made the earth, nor the fields, Nor the beginning of the dust of the world. 27 When he established the heavens, I was there: When he set a circle upon the face of the deep, 28 When he made firm the skies above, When the fountains of the deep became strong, 29 When he gave to the sea its bounds, That the waters should not transgress his commandments, When he marked out the foundations of the earth; 30 Then I was by him, as a master workman; And I was daily his delight, Rejoicing always before him." (ASV); And this existence before the earth was is affirmed at John 8:58, "Jesus said unto them, Verily, verily, I say unto you, Before Abraham was born, I am." (ASV); Thus as Colossians 1:17 says, ""and he is before all things, and in him all things consist." (ASV); And at Revelation 3:14, previously quoted, Jesus (Yeshua) is once more shown as the first of creation. Clearly, then, he, Jesus (Yeshua) is neither the same individual and/or manifestation of the same individual; Nor co-eternal, nor co-equal with his Father (YHWH). And as indicated in the scriptures quite likely Michael the archangel.
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Posted: Wed Oct 19, 2011 4:36 pm Post subject: Is Jesus (Yeshua) Also Michael the Arch Angel?
Is Jesus (Yeshua) Also Michael the Arch Angel?
The following is not my original research but that of others, put together. There is much more that could be presented but this might be a start on the subject here. I've read other postings that explore this topic from additional points of thought. Many of us view Jesus Christ as the same person as Michael the Archangel. Conversely many do not. I know that on more than one occasion I've been asked to produce one scripture that places Jesus Christ in the class of being an Angel. I once used Galatians 4: 14: " And what was a trial to YOU in my flesh, YOU did not treat with contempt or spit at in disgust; but YOU received me like an angel of God, like Christ Jesus". (NWT, see also NASV also RSV among others).
Now I look up the word/term "Angel" in one Reference work and I read:
" Both the Hebrew mal-'akh' and the Greek ag'ge-los literally mean "messenger." From the first book of the Bible to the last, these words occur nearly 400 times. When spirit messengers are indicated, the words are translated "angels", but if the reference definitely is to human creatures, the rendering is "messengers". (Genesis 16:7; 32:3; James 2:25; Revelation 22:8; see Messenger.) However, in the highly symbolic book of Revelation certain references to 'angels' may apply to human creatures. -Revelation 2:1, 8, 12, 18; 3: 1, 7, 14.
Angels are sometimes termed spirits; that which is spirit is invisible and powerful. Thus we read: "A spirit came out and stood before Jehovah"; "Are they not all spirits for public service?" (1 Kings 22:21; Hebrews 1:14) Having invisible spiritual bodies, they make their abode "in the heavens." (Mark 12:25; 1 Corinthians 15:44, 50) They are also termed "sons of the true God," "morning stars, " and "holy myriads" (or "holy ones").- Job 1:6; 2:1; 38:7; Deuteronomy 33:2." "Insight On The Scriptures", Volume 1, page 106.
From the above I can personally grasp the concept that Jesus is an Angel. Actually the Archangel referred to in Scripture.
Those who disagree often will quote Daniel 10:13 where Michael is referred to as "one of the foremost princes"..the view being that Michael is one of several Archangels, therefore not Jesus Christ, (and some will compare Hebrews 2: 5: "For it is not to angels that he has subjected the inhabited earth to come, about which we are speaking".
How would the members of this board view the scriptural views of those who believe Christ Jesus is also Michael (one and the same) in contrast to why some disagree with this view?
ON: THE SON OF GOD BEING MICHAEL THE ARCHANGEL
The following are taken from various sources:
The two passages in the New Testament, in which Michael is mentioned, serve to confirm the result already arrived at. That the Michael referred to in Rev. xii. 7 is no other than the Logos, has already been proved in my commentary upon that passage. Hofmann (Schriftbeweis i., p. 296) objects to this explanation, and says, 'in this case it is impossible to imagine why the Archangel should be mentioned as fighting with the dragon, and not the child that was caught up to the throne of God.' But we have already replied to this in the commentary, where we said, 'if Michael be Christ, the question arises why Michael is mentioned here instead of Christ'. The answer to this is, that the name Michael [Who is like God?, that is, 'Who dares to claim that they are like God?'] contains in itself an intimation that the work referred to here, the decisive victory over Satan, belongs to Christ, not as human, but rather as divine [compare 1 John iii. 8]. Moreover, this name forms a connecting link between the Old Testament and the New. Even in the Old Testament, Michael is represented as the great prince, who fights on behalf of the Church (Dan. xii. 1).' The conflict there alluded to was a prediction and prelude of the one mentioned hero. The further objections offered by Hofmann rest upon his very remarkable interpretation of chap. xii., which is not likely to be adopted by any who are capable of examining for themselves."-Ernst Wilhelm Hengstenberg, Christology of the Old Testament and a Commentary on the Messianic Predictions, 1836-9, Vol. IV, pp. 304-5 (in the T. & T. Clark publication; p. 269 in the Kregel publication).
Paul says, 'For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God" and the dead in Christ will rise first.' I Thes. iv. 16. From this text it appears that when the Lord shall descend with a shout, his voice will be that of the Archangel, or head Messenger; therefore the Lord must be that head Messenger. This text says the dead shall rise at the voice of the Archangel; and Christ affirms that the dead shall be raised by his voice. He says, "Verily, verily, I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live. Marvel not at this: for the hour is coming, in which all that are in the graves shall hear his voice, and shall come forth; they that have done good unto the resurrection of life, and they that have done evil, unto the resurrection of damnation." John v. 26, 28, 29.
I am not alone in this opinion; most of the principal writers of the Trinitarian school have advocated the same doctrine. Brown's dictionary of the Bible on the words Michael, and Angel says, that both these words do sometimes refer to Christ; and also affirms that Christ is the Archangel. Wood's Spiritual Dic- tionary teaches nearly, if not exactly, the same on this subject that Brown's does. The former was a Calvinist, the latter a Methodist. Buck in his Theological Dictionary says, under the article Angel, d) that Christ is in scripture frequently called an Angel.[1] Butterworth, Cruden, and Taylor in their concordances, assert that Michael and Angel are both names of Christ. Doc- tor Coke, a Methodist bishop, in his notes on the Bible, acknowledges that Christ is sometimes called an Angel. See his notes of that passage where the Angel of the Lord spake to the people at Bochim. Winchester has taught the same doctrine in the 152 page of the first volume of his lectures on t he prophecies. Whitefield, in his sermon on the bush that burnt and was not consumed, says that the Angel that appeared to Moses in the bush was Christ. Pool, in his Annotations, explains those passages where the Lord appeared to the Patriarchs under the character of an Angel, as referring to Jesus Christ. Bunyan makes the pilgrim ascribe his deliverance from Apollyon to Michael. He says, "Blessed Michael helped me." Pilgrim's Progress, Cincinnati edition, page 54. Guyse in his Paraphrase on the New Testament, on Rev. xii. 7, acknowledges that many good expositors think that Christ is signified by Michael; and also gives it as his opinion.
Doctor Watts in his [G]lories of Christ, page[s] 200, 201, 202, 218, 223, and 224, teaches the same doctrine. Watts, Dodridge and some others have called this Angel of the covenant, or Angel of God's presence Christ's human soul, whom they think was the first Being that God ever created. I agree with them that Christ is the first Being that God created, but I cannot see the propriety of calling the pre-existent Christ a human soul, seeing he did not descend from humans but existed before the human family was created.
Thomas Scott, in his notes on the Bible, says the Angel that appeared to Hagar when she fled from her mistress, one of the three Angels that appeared to Abraham in the plains of Mamre, the Angel that appeared to Moses in the bush, and the Angel that spoke to the Jews at Bochim, was Jesus Christ: and also asserts that Michael the Archangel is Jesus Christ. See Gen. xvi. 9, 10. Chap. xviii throughout. Exod. iii. 2-7. Judg. ii. 1-5, Dan x. 13, 21. Chap. xii. 1, Rev. xii. 7.
I could mention many other writers who have advocated this doctrine, but these are sufficient to prove that it has long been believed among the most eminent Trinitarians. I forbear to quote the words of all these authors on the subject, because it would swell this work unnecessarily; and as those books are very common, the reader can examine them for himself.
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1 At Isaiah 9:6 LXX, the future Christ is called "the Messenger [a!ggelo" "angel"] of great counsel".
Little did many of these great and good men think that when they were teaching that Christ is an Angel, that he is the Angel of the covenant, the Angel of God's presence, and Michael and Archangel, they were thereby undermining Trinitarianism; yet they actually were, because, if he was the Angel of God, and as Moses says, the Angel that God sent to bring the Jews out of Egypt, he cannot be God in the highest sense of the word.
As the text which says Melchisedec was the Priest of the most high God, proves that Melchisedec was not the most high God, so the passages which say Christ is the Angel of God, prove that he cannot be that God, whose Angel or Messenger he is. [Christ is called "apostle and high priest". (Hebrews 3:1) This shows he is serving someone above him!]
I have heard but two texts of scripture brought to disprove this doctrine. One is, for verily he took not on him the nature of Angels; but he took on him the Seed of Abraham. Heb. ii. 16. As the word nature in this text is wanting in the Greek, it proves nothing about the nature of Christ. In fact the word Angel simply signifies a messenger, and never denoted nature, but is always significant of office. Every messenger that ever existed in heaven, earth or hell, was an Angel. Christ is called a "Messenger that I sent?" also, Mal. iii. 1, 2. [When the Son came to earth he took on himself human nature, he no longer had spiritual nature. He "emptied himself"!-Philippians 2:7.]
The other text that I have heard urged to prove that Christ never was an Angel, is Heb. i. 5. "For unto which of the Angels said he at any time, thou are my Son, this day have I begotten the." Although this text abundantly proves that Christ is exalted above all other Messengers, it by no means proves that he never was a Messenger himself. If I should say of General Washington that he was made superior to all the officers of the Revolutionary army for to which of the officers said Congress at any time, thou shalt be commander-in-chief, and again when they brought him into the army, they said, let all the of officers obey him, and of the of officers it is said that the government gave them commissions and appointed them wages, but to Washington it said, thou hast loved thy country, and hated treachery, therefore the government, even thy government, hath exalted thee to honor and office, above they fellows; such conversation would go just about as far to prove that I thought Washington never was an officer in the army of the Revolution, as the first chapter of Hebrews goes to prove that Christ never was a Messenger of God. In fact the above text taken in its connexion [connection] goes rather to prove, then to disprove, that he is one of God's Angels, or Messengers, because the writer, after speaking of him in connexion with the Angels several times, finally asserts that he was anointed with the oil of gladness above his fellows, by which he must mean his fellow messengers, for there are no others mentioned in this connexion.
The drift of the writer in the first chapter of Hebrews, was not to show that Christ was no Messenger, but to show that he was made greater than all the Messengers of God: therefore, when the above text is brought to prove that Christ never was an Angel, that is, a Messenger of God it is pressed into a service for which it was never designed by the writer."-William Kinkade, The Bible Doctrine of God, Jesus Christ, The Holy Spirit, Atonement, Faith, and Election; New York: H. R. Piercy, 1829, pp. 152-5, a copy to be found in the library of Harvard University.
The earlier Protestant scholars usually identified Michael with the preincarnate Christ, finding support for their view, not only in the juxtaposition of the 'child' and the archangel in Rev 12, but also in the attributes ascribed to him in Dnl (for a full discussion see Hengstenberg, Offenbarung, I, 611-22, and an interesting survey in English by Dr. Douglas in Fairbairn's B[ible]. D[ictionary]. John A. Lees, The International Stand- ard Bible Encyclopedia, 1930, Vol. III, p. 2048.
The only holy angel other than Gabriel named in the Bible, and the only one called "archangel". (Jude 9) The first occurrence of the name is in the tenth chapter of Daniel, where Michael is described as "one of the foremost princes" that came to the aid of a lesser angel who was opposed by the "prince of the royal realm of Persia." Michael was called "the prince of [Daniel's] people." (Dan. 10:13, 20, 21; 12:1) ["the great prince", Daniel 12:1] This points to Michael as the angel who led the Israelites through the wilderness. (Ex. 23:20, 21, 23; 32:34; 33:2) Lending support to this conclusion is the fact that "Michael the archangel had a difference with the Devil and was disputing about Moses' body." Jude 9.
Scriptural evidence indicates that the name Michael applied to God's Son before he left heaven to become Jesus Christ and also after his return. Michael is the only one said to be the "archangel," meaning 'chief angel' of 'principal angel'. The term occurs in the Bible only in the singular. This seems to imply that there is but one whom God has designated chief or head of the angelic host. At 1 Thessalonians 4:16 the voice of the resurrected Lord Jesus Christ is described as being that of an archangel, suggesting that he is in fact, himself the archangel. This text depicts him as descending from heaven with a "commanding call." It is only logical, therefore, that the voice expressing this commanding call be described by a word that would not diminish or detract from the great authority that Christ Jesus now has as King of kings and Lord of lords. (Matt. 28:18; Rev. 17:14) If the designation "archangel" applied not to Jesus Christ, but to other an gels, then the reference to an "archangel's voice" would not be appropriate. In that case it would be describing a voice of lesser authority than that of the Son of God.
There are also other correspondences establishing that Michael is actually the Son of God. Daniel, after making the first references to Michael (Da 10:13), recorded a prophecy reaching down to "the time of the end" (Da 11:40), and then stated: "And during that time Michael will stand up, the prince who is standing in behalf of the sons of [Daniel's] people. (Da 12:1) Michael's 'standing up' was to be associated with "a time of distress such as has not been made to occur since there came to be a nation until that time." (Da 12:1) In Daniels's prophecy, 'standing up' frequently refers to the action of a king, either taking up his royal power or acting effectively in his capacity as king. (Da 11:2-4, 7, 16b, 20, 21) This supports the conclusion that Michael is Jesus Christ, since Jesus is Jehovah's appointed King, commissioned to destroy all the nations at Har-Magedon.-Re 11:15; 16:14-16.
The book of Revelation 12:7, 10, 12 mentions Michael in connection with the establishment of God's kingdom and links this event with trouble for the earth: "And war broke out in heaven: Michael and his angels battled with the dragon, and the dragon and its angels battled. And I heard a loud voice in heaven say: "Now have come to pass the salvation and the power and the kingdom of our God and the authority of his Christ, because the accuser of our brothers has been hurled down....On this account be glad, you heavens and you who reside in them! Woe for the earth and for the sea." Jesus Christ is later depicted as leading the heavenly armies in war against the nations of the earth. (Rev. 19:11-16) This would mean a period of distress for them, which would logically be included in the "time of distress" that is associated with Michael's standing up. (Da 12:1) Since the Son of God is to fight the nations, it is only reasonable that he was the one who with his angels earlier battled against the superhuman dragon, Satan the Devil, and his angels."-Insight On The Scriptures, Brooklyn, New York, Watchtower Bible and Tract Society of New York Inc., 1988, Vol. 2, pp. 393-4.
As a man with a tenor voice is identified as a tenor, and a man with a bass voice is identified as a bass; why would it be strange for a person with 'an archangel's voice' to be identified as the Archangel Michael? Who is said to have the archangel's voice in Scripture? None other than Jesus Christ. At 1 Thessalonians the phrase "the voice of an archangel" (literally, "the voice of archangel") the "an" in English renderings, does not suggest that there are a group with such voices and Christ is one of them; any more that saying of a great operatic tenor: "He has the voice of a Caruso." There was only one Enrico Caruso. What is being described is the type of voiced possessed by the one described as 'having a voice of a Caruso.'
ANCIENT TESTIMONIES
Clement of Alexandria, 153-193-217 C.E.:
Formerly the older people [the Israelites] had an old covenant, and the law disciplined the people with fear, and the Word was an angel; but the fresh and new people [the Christians] has also been given a new covenant, and the Word has appeared, and fear turned into love, and that mystic angel is born-Jesus.-The Instructor, Book I, chapter VII (7); ANF, Vol. II, p. 224.
Hippolytus, 170-236 C.E.:
"And lo, Michael." and Who is Michael but the angel assigned to the people? As (God) says to Moses. "I will not go with you in the way, because the people are stiff-necked; but my angel shall go with you.-Scholia On Daniel, 13; ANF, Vol. V (5), p. 190. (Compare, Exodus 14:19; 23:20, 3; 32:34; 1 Corinthians 10:4; Insight On The Scriptures, Volume 2, p. 816, paragraph 9.)
Melito, 160-170-177 C.E.: (estimated dates of composition):
He who in the law is the Law; among the priests, Chief Priest; among kings, the Ruler; among prophets, the Prophet; among the angels, Archangel; in the voice of the preacher, the Word; among spirits, the Spirit; in the Father, the Son; in God, God; King for ever and ever. (bold italics added)-On Faith; ANF, Vol. VIII (8), pp. 756-7.
MORE RECENT TESTIMONIES:
MI'CHAEL [who is like unto god?] 1. The name of a super-human being, Da. x.13, 21; xii.1; Jude 9; Re. xii.7, in regard to whom there have in general been two rival opinions, either that he is the Lord Jesus Christ, the Son of God, or that he is one of the so-called seven archangels. We hold the former opinion, and very much on the grounds stated by older writers, and repeated by Hengstenberg in his Commentary on Revelation and his Christology.
But we have not only this, that Michael is here [Daniel 12:1], not "one of the chief princes," nor even "the first of them;" but "the chief prince," because no other prince is worthy to be named in the same breath with him; as in fact he is that unlimited and everlasting ruler of whom the whole book of Daniel prophesies, at the coming of whose kingdom all its rivals were swept away, and no place was found for them.
A dispassionate consideration can scarcely fail to convince us that this being whom Daniel saw is the Lord Jesus Christ, the Son of God....There is nothing strange and unprecedented in the view that this prince of his people, this great prince, this effective helper superior to men and angels even when he stood alone, should be a person about whom three was indeed a great mystery in the Old Testament, but who had been known throughout the whole course of revelation to Daniel's people, as standing in some very close relation at once to Jehovah and to them.
To deny that the Angel of the Lord is the Son of God is to introduce confusion into the whole of the record of God's dealings with his ancient people; if, on the contrary, we affirm their identity, when the supposition that he and Michael are one and the same is the simplest and most natural imaginable, as will appear all the more if we attempt to construct a different theory.-Fairbairn's IMPERIAL STANDARD Bible Encyclopedia, Patrick Fairbairn, D.D., editor, Grand Rapids, Zondervan Publishing, 1957, Volume Four, pp. 238, 239; (originally published as The Imperial Bible Dictionary, 1891).
Your Friend in Christ Iris89 _________________ Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth."Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today!
Posted: Wed Oct 19, 2011 4:45 pm Post subject: Is Jesus (Yeshua) Also Michael the Arch Angel?
Is Jesus (Yeshua) Also Michael the Arch Angel?
The following is not my original research but that of others, put together. There is much more that could be presented but this might be a start on the subject here. I've read other postings that explore this topic from additional points of thought. Many of us view Jesus Christ as the same person as Michael the Archangel. Conversely many do not. I know that on more than one occasion I've been asked to produce one scripture that places Jesus Christ in the class of being an Angel. I once used Galatians 4: 14: " And what was a trial to YOU in my flesh, YOU did not treat with contempt or spit at in disgust; but YOU received me like an angel of God, like Christ Jesus". (NWT, see also NASV also RSV among others).
Now I look up the word/term "Angel" in one Reference work and I read:
" Both the Hebrew mal-'akh' and the Greek ag'ge-los literally mean "messenger." From the first book of the Bible to the last, these words occur nearly 400 times. When spirit messengers are indicated, the words are translated "angels", but if the reference definitely is to human creatures, the rendering is "messengers". (Genesis 16:7; 32:3; James 2:25; Revelation 22:8; see Messenger.) However, in the highly symbolic book of Revelation certain references to 'angels' may apply to human creatures. -Revelation 2:1, 8, 12, 18; 3: 1, 7, 14.
Angels are sometimes termed spirits; that which is spirit is invisible and powerful. Thus we read: "A spirit came out and stood before Jehovah"; "Are they not all spirits for public service?" (1 Kings 22:21; Hebrews 1:14) Having invisible spiritual bodies, they make their abode "in the heavens." (Mark 12:25; 1 Corinthians 15:44, 50) They are also termed "sons of the true God," "morning stars, " and "holy myriads" (or "holy ones").- Job 1:6; 2:1; 38:7; Deuteronomy 33:2." "Insight On The Scriptures", Volume 1, page 106.
From the above I can personally grasp the concept that Jesus is an Angel. Actually the Archangel referred to in Scripture.
Those who disagree often will quote Daniel 10:13 where Michael is referred to as "one of the foremost princes"..the view being that Michael is one of several Archangels, therefore not Jesus Christ, (and some will compare Hebrews 2: 5: "For it is not to angels that he has subjected the inhabited earth to come, about which we are speaking".
How would the members of this board view the scriptural views of those who believe Christ Jesus is also Michael (one and the same) in contrast to why some disagree with this view?
ON: THE SON OF GOD BEING MICHAEL THE ARCHANGEL
The following are taken from various sources:
The two passages in the New Testament, in which Michael is mentioned, serve to confirm the result already arrived at. That the Michael referred to in Rev. xii. 7 is no other than the Logos, has already been proved in my commentary upon that passage. Hofmann (Schriftbeweis i., p. 296) objects to this explanation, and says, 'in this case it is impossible to imagine why the Archangel should be mentioned as fighting with the dragon, and not the child that was caught up to the throne of God.' But we have already replied to this in the commentary, where we said, 'if Michael be Christ, the question arises why Michael is mentioned here instead of Christ'. The answer to this is, that the name Michael [Who is like God?, that is, 'Who dares to claim that they are like God?'] contains in itself an intimation that the work referred to here, the decisive victory over Satan, belongs to Christ, not as human, but rather as divine [compare 1 John iii. 8]. Moreover, this name forms a connecting link between the Old Testament and the New. Even in the Old Testament, Michael is represented as the great prince, who fights on behalf of the Church (Dan. xii. 1).' The conflict there alluded to was a prediction and prelude of the one mentioned hero. The further objections offered by Hofmann rest upon his very remarkable interpretation of chap. xii., which is not likely to be adopted by any who are capable of examining for themselves."-Ernst Wilhelm Hengstenberg, Christology of the Old Testament and a Commentary on the Messianic Predictions, 1836-9, Vol. IV, pp. 304-5 (in the T. & T. Clark publication; p. 269 in the Kregel publication).
Paul says, 'For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God" and the dead in Christ will rise first.' I Thes. iv. 16. From this text it appears that when the Lord shall descend with a shout, his voice will be that of the Archangel, or head Messenger; therefore the Lord must be that head Messenger. This text says the dead shall rise at the voice of the Archangel; and Christ affirms that the dead shall be raised by his voice. He says, "Verily, verily, I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live. Marvel not at this: for the hour is coming, in which all that are in the graves shall hear his voice, and shall come forth; they that have done good unto the resurrection of life, and they that have done evil, unto the resurrection of damnation." John v. 26, 28, 29.
I am not alone in this opinion; most of the principal writers of the Trinitarian school have advocated the same doctrine. Brown's dictionary of the Bible on the words Michael, and Angel says, that both these words do sometimes refer to Christ; and also affirms that Christ is the Archangel. Wood's Spiritual Dic- tionary teaches nearly, if not exactly, the same on this subject that Brown's does. The former was a Calvinist, the latter a Methodist. Buck in his Theological Dictionary says, under the article Angel, d) that Christ is in scripture frequently called an Angel.[1] Butterworth, Cruden, and Taylor in their concordances, assert that Michael and Angel are both names of Christ. Doc- tor Coke, a Methodist bishop, in his notes on the Bible, acknowledges that Christ is sometimes called an Angel. See his notes of that passage where the Angel of the Lord spake to the people at Bochim. Winchester has taught the same doctrine in the 152 page of the first volume of his lectures on t he prophecies. Whitefield, in his sermon on the bush that burnt and was not consumed, says that the Angel that appeared to Moses in the bush was Christ. Pool, in his Annotations, explains those passages where the Lord appeared to the Patriarchs under the character of an Angel, as referring to Jesus Christ. Bunyan makes the pilgrim ascribe his deliverance from Apollyon to Michael. He says, "Blessed Michael helped me." Pilgrim's Progress, Cincinnati edition, page 54. Guyse in his Paraphrase on the New Testament, on Rev. xii. 7, acknowledges that many good expositors think that Christ is signified by Michael; and also gives it as his opinion.
Doctor Watts in his [G]lories of Christ, page[s] 200, 201, 202, 218, 223, and 224, teaches the same doctrine. Watts, Dodridge and some others have called this Angel of the covenant, or Angel of God's presence Christ's human soul, whom they think was the first Being that God ever created. I agree with them that Christ is the first Being that God created, but I cannot see the propriety of calling the pre-existent Christ a human soul, seeing he did not descend from humans but existed before the human family was created.
Thomas Scott, in his notes on the Bible, says the Angel that appeared to Hagar when she fled from her mistress, one of the three Angels that appeared to Abraham in the plains of Mamre, the Angel that appeared to Moses in the bush, and the Angel that spoke to the Jews at Bochim, was Jesus Christ: and also asserts that Michael the Archangel is Jesus Christ. See Gen. xvi. 9, 10. Chap. xviii throughout. Exod. iii. 2-7. Judg. ii. 1-5, Dan x. 13, 21. Chap. xii. 1, Rev. xii. 7.
I could mention many other writers who have advocated this doctrine, but these are sufficient to prove that it has long been believed among the most eminent Trinitarians. I forbear to quote the words of all these authors on the subject, because it would swell this work unnecessarily; and as those books are very common, the reader can examine them for himself.
_________________________________
1 At Isaiah 9:6 LXX, the future Christ is called "the Messenger [a!ggelo" "angel"] of great counsel".
Little did many of these great and good men think that when they were teaching that Christ is an Angel, that he is the Angel of the covenant, the Angel of God's presence, and Michael and Archangel, they were thereby undermining Trinitarianism; yet they actually were, because, if he was the Angel of God, and as Moses says, the Angel that God sent to bring the Jews out of Egypt, he cannot be God in the highest sense of the word.
As the text which says Melchisedec was the Priest of the most high God, proves that Melchisedec was not the most high God, so the passages which say Christ is the Angel of God, prove that he cannot be that God, whose Angel or Messenger he is. [Christ is called "apostle and high priest". (Hebrews 3:1) This shows he is serving someone above him!]
I have heard but two texts of scripture brought to disprove this doctrine. One is, for verily he took not on him the nature of Angels; but he took on him the Seed of Abraham. Heb. ii. 16. As the word nature in this text is wanting in the Greek, it proves nothing about the nature of Christ. In fact the word Angel simply signifies a messenger, and never denoted nature, but is always significant of office. Every messenger that ever existed in heaven, earth or hell, was an Angel. Christ is called a "Messenger that I sent?" also, Mal. iii. 1, 2. [When the Son came to earth he took on himself human nature, he no longer had spiritual nature. He "emptied himself"!-Philippians 2:7.]
The other text that I have heard urged to prove that Christ never was an Angel, is Heb. i. 5. "For unto which of the Angels said he at any time, thou are my Son, this day have I begotten the." Although this text abundantly proves that Christ is exalted above all other Messengers, it by no means proves that he never was a Messenger himself. If I should say of General Washington that he was made superior to all the officers of the Revolutionary army for to which of the officers said Congress at any time, thou shalt be commander-in-chief, and again when they brought him into the army, they said, let all the of officers obey him, and of the of officers it is said that the government gave them commissions and appointed them wages, but to Washington it said, thou hast loved thy country, and hated treachery, therefore the government, even thy government, hath exalted thee to honor and office, above they fellows; such conversation would go just about as far to prove that I thought Washington never was an officer in the army of the Revolution, as the first chapter of Hebrews goes to prove that Christ never was a Messenger of God. In fact the above text taken in its connexion [connection] goes rather to prove, then to disprove, that he is one of God's Angels, or Messengers, because the writer, after speaking of him in connexion with the Angels several times, finally asserts that he was anointed with the oil of gladness above his fellows, by which he must mean his fellow messengers, for there are no others mentioned in this connexion.
The drift of the writer in the first chapter of Hebrews, was not to show that Christ was no Messenger, but to show that he was made greater than all the Messengers of God: therefore, when the above text is brought to prove that Christ never was an Angel, that is, a Messenger of God it is pressed into a service for which it was never designed by the writer."-William Kinkade, The Bible Doctrine of God, Jesus Christ, The Holy Spirit, Atonement, Faith, and Election; New York: H. R. Piercy, 1829, pp. 152-5, a copy to be found in the library of Harvard University.
The earlier Protestant scholars usually identified Michael with the preincarnate Christ, finding support for their view, not only in the juxtaposition of the 'child' and the archangel in Rev 12, but also in the attributes ascribed to him in Dnl (for a full discussion see Hengstenberg, Offenbarung, I, 611-22, and an interesting survey in English by Dr. Douglas in Fairbairn's B[ible]. D[ictionary]. John A. Lees, The International Stand- ard Bible Encyclopedia, 1930, Vol. III, p. 2048.
The only holy angel other than Gabriel named in the Bible, and the only one called "archangel". (Jude 9) The first occurrence of the name is in the tenth chapter of Daniel, where Michael is described as "one of the foremost princes" that came to the aid of a lesser angel who was opposed by the "prince of the royal realm of Persia." Michael was called "the prince of [Daniel's] people." (Dan. 10:13, 20, 21; 12:1) ["the great prince", Daniel 12:1] This points to Michael as the angel who led the Israelites through the wilderness. (Ex. 23:20, 21, 23; 32:34; 33:2) Lending support to this conclusion is the fact that "Michael the archangel had a difference with the Devil and was disputing about Moses' body." Jude 9.
Scriptural evidence indicates that the name Michael applied to God's Son before he left heaven to become Jesus Christ and also after his return. Michael is the only one said to be the "archangel," meaning 'chief angel' of 'principal angel'. The term occurs in the Bible only in the singular. This seems to imply that there is but one whom God has designated chief or head of the angelic host. At 1 Thessalonians 4:16 the voice of the resurrected Lord Jesus Christ is described as being that of an archangel, suggesting that he is in fact, himself the archangel. This text depicts him as descending from heaven with a "commanding call." It is only logical, therefore, that the voice expressing this commanding call be described by a word that would not diminish or detract from the great authority that Christ Jesus now has as King of kings and Lord of lords. (Matt. 28:18; Rev. 17:14) If the designation "archangel" applied not to Jesus Christ, but to other an gels, then the reference to an "archangel's voice" would not be appropriate. In that case it would be describing a voice of lesser authority than that of the Son of God.
There are also other correspondences establishing that Michael is actually the Son of God. Daniel, after making the first references to Michael (Da 10:13), recorded a prophecy reaching down to "the time of the end" (Da 11:40), and then stated: "And during that time Michael will stand up, the prince who is standing in behalf of the sons of [Daniel's] people. (Da 12:1) Michael's 'standing up' was to be associated with "a time of distress such as has not been made to occur since there came to be a nation until that time." (Da 12:1) In Daniels's prophecy, 'standing up' frequently refers to the action of a king, either taking up his royal power or acting effectively in his capacity as king. (Da 11:2-4, 7, 16b, 20, 21) This supports the conclusion that Michael is Jesus Christ, since Jesus is Jehovah's appointed King, commissioned to destroy all the nations at Har-Magedon.-Re 11:15; 16:14-16.
The book of Revelation 12:7, 10, 12 mentions Michael in connection with the establishment of God's kingdom and links this event with trouble for the earth: "And war broke out in heaven: Michael and his angels battled with the dragon, and the dragon and its angels battled. And I heard a loud voice in heaven say: "Now have come to pass the salvation and the power and the kingdom of our God and the authority of his Christ, because the accuser of our brothers has been hurled down....On this account be glad, you heavens and you who reside in them! Woe for the earth and for the sea." Jesus Christ is later depicted as leading the heavenly armies in war against the nations of the earth. (Rev. 19:11-16) This would mean a period of distress for them, which would logically be included in the "time of distress" that is associated with Michael's standing up. (Da 12:1) Since the Son of God is to fight the nations, it is only reasonable that he was the one who with his angels earlier battled against the superhuman dragon, Satan the Devil, and his angels."-Insight On The Scriptures, Brooklyn, New York, Watchtower Bible and Tract Society of New York Inc., 1988, Vol. 2, pp. 393-4.
As a man with a tenor voice is identified as a tenor, and a man with a bass voice is identified as a bass; why would it be strange for a person with 'an archangel's voice' to be identified as the Archangel Michael? Who is said to have the archangel's voice in Scripture? None other than Jesus Christ. At 1 Thessalonians the phrase "the voice of an archangel" (literally, "the voice of archangel") the "an" in English renderings, does not suggest that there are a group with such voices and Christ is one of them; any more that saying of a great operatic tenor: "He has the voice of a Caruso." There was only one Enrico Caruso. What is being described is the type of voiced possessed by the one described as 'having a voice of a Caruso.'
ANCIENT TESTIMONIES
Clement of Alexandria, 153-193-217 C.E.:
Formerly the older people [the Israelites] had an old covenant, and the law disciplined the people with fear, and the Word was an angel; but the fresh and new people [the Christians] has also been given a new covenant, and the Word has appeared, and fear turned into love, and that mystic angel is born-Jesus.-The Instructor, Book I, chapter VII (7); ANF, Vol. II, p. 224.
Hippolytus, 170-236 C.E.:
"And lo, Michael." and Who is Michael but the angel assigned to the people? As (God) says to Moses. "I will not go with you in the way, because the people are stiff-necked; but my angel shall go with you.-Scholia On Daniel, 13; ANF, Vol. V (5), p. 190. (Compare, Exodus 14:19; 23:20, 3; 32:34; 1 Corinthians 10:4; Insight On The Scriptures, Volume 2, p. 816, paragraph 9.)
Melito, 160-170-177 C.E.: (estimated dates of composition):
He who in the law is the Law; among the priests, Chief Priest; among kings, the Ruler; among prophets, the Prophet; among the angels, Archangel; in the voice of the preacher, the Word; among spirits, the Spirit; in the Father, the Son; in God, God; King for ever and ever. (bold italics added)-On Faith; ANF, Vol. VIII (8), pp. 756-7.
MORE RECENT TESTIMONIES:
MI'CHAEL [who is like unto god?] 1. The name of a super-human being, Da. x.13, 21; xii.1; Jude 9; Re. xii.7, in regard to whom there have in general been two rival opinions, either that he is the Lord Jesus Christ, the Son of God, or that he is one of the so-called seven archangels. We hold the former opinion, and very much on the grounds stated by older writers, and repeated by Hengstenberg in his Commentary on Revelation and his Christology.
But we have not only this, that Michael is here [Daniel 12:1], not "one of the chief princes," nor even "the first of them;" but "the chief prince," because no other prince is worthy to be named in the same breath with him; as in fact he is that unlimited and everlasting ruler of whom the whole book of Daniel prophesies, at the coming of whose kingdom all its rivals were swept away, and no place was found for them.
A dispassionate consideration can scarcely fail to convince us that this being whom Daniel saw is the Lord Jesus Christ, the Son of God....There is nothing strange and unprecedented in the view that this prince of his people, this great prince, this effective helper superior to men and angels even when he stood alone, should be a person about whom three was indeed a great mystery in the Old Testament, but who had been known throughout the whole course of revelation to Daniel's people, as standing in some very close relation at once to Jehovah and to them.
To deny that the Angel of the Lord is the Son of God is to introduce confusion into the whole of the record of God's dealings with his ancient people; if, on the contrary, we affirm their identity, when the supposition that he and Michael are one and the same is the simplest and most natural imaginable, as will appear all the more if we attempt to construct a different theory.-Fairbairn's IMPERIAL STANDARD Bible Encyclopedia, Patrick Fairbairn, D.D., editor, Grand Rapids, Zondervan Publishing, 1957, Volume Four, pp. 238, 239; (originally published as The Imperial Bible Dictionary, 1891).
Your Friend in Christ Iris89 _________________ Francis David said it long ago, "Neither the sword of popes...nor the image of death will halt the march of truth."Francis David, 1579, written on the wall of his prison cell." Read the book, "What Does The Bible Really Teach" and the Bible today!
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