ASSIGNMENT OFR THE CLASS INSPIRATION, REVELATION AND HERMENEUTICS
RESEARCH QUESTION Is Michael the Archangel Jesus Christ our lord or is he a special heavenly being? THESIS Michael, the Archangel is Jesus himself METHOD hermeneutic principles is the method to be applied in order to arrived to a sound understanding of this topic
PRESENTED BY Anibal Santeliz MICHAEL THE ARCHANGEL Is Michael the archangel a sort of special heavenly being? Is he an angel of great importance among the angels? Who is this Michael? Why is he called the Archangel? Is he an angel that is upon the mercy seat in heaven? Well, we will have to do some research in the Word of God in order to have sound answers to these questions. First of all let start by praying and recognizing that we do not know anything and ask the Holy Ghost who inspired the Sacred Scriptures to assist us in this journey. Now lets turn to our Bibles and search for the word Michael, and there we will find that the number of occurrences are only five, 3 times in the old testament, and 2 times in the new testament. MICHAEL IN THE OLD TESTAMENT The Old Testament presents the name Michael three times in the book of Daniel, lets present them here: Dan 10:13 But the prince H8269 of the kingdom H4438 of Persia H6539 withstood H5975 H5048 me one H259 and twenty H6242 days: H3117 but, lo, H2009 Michael, H4317 one H259 of the chief H7223
princes, H8269 came H935 to help H5826 me; and I H589 remained H3498 there H8033 with H681 the kings H4428 of Persia. H6539 Dan 10:21 But H61 I will shew H5046 thee (H853) that which is noted H7559 in the scripture H3791 of truth: H571 and there is none H369 H259 that holdeth H2388 with H5973 me in H5921 these things, H428
but H3588 H518 Michael H4317 your prince. H8269 Dan 12:1 And at that H1931 time H6256 shall Michael H4317 stand up, H5975 the great H1419
prince H8269 which standeth H5975 for H5921 the children H1121 of thy people: H5971 and there shall be H1961 a time H6256 of trouble, H6869 such as H834 never H3808 was H1961 since there was H4480 H1961
a nation H1471 even to H5704 that same H1931 time: H6256 and at that H1931 time H6256 thy people H5971
shall be delivered, H4422 every one H3605 that shall be found H4672 written H3789 in the book. H5612 MICHAEL THE PRINCE Michael here is called: a chief prince, also your prince, and even the great prince. But what is a prince? What kind of prince is he? Well, the term prince here is found in the strongs concordance with number H8269, which is sar, and its meaning -in the 400 times that occurs in the Bible- is given among others as general, lord, master, chief, ruler. Therefore the word prince, or high ruler, or general is connected to Michel in the Old Testament. Furthermore the name Michael means who like God, in the form of obvious statements that appear throughout the Bible in the form of a question. MICHAEL IN THE NEW TESTAMENT So far we encountered the word Michael (the one that is like God) three times in the book of Daniel, and all connected with the term sar translated as general, prince, chief, master, lord, etc. lets turn to The New testament now. The New Testament shows 2 occurrences with name Michael one is in the book of Jude and the other one is found in Revelation as follows: Jud 1:9 Yet G1161 Michael G3413 the G3588 archangel, G743 when G3753 contending G1252 with the G3588
devil G1228 he disputed G1256 about G4012 the G3588 body G4983 of Moses, G3475 durst G5111 not G3756 bring against G2018
him a railing G988 accusation, G2920 but G235 said, G2036 The Lord G2962 rebuke G2008 thee. G4671
Rev 12:7 And G2532 there was G1096 war G4171 in G1722 heaven: G3772 Michael G3413 and G2532 his G848 angels G32
fought G4170 against G2596 the G3588 dragon; G1404 and G2532 the G3588 dragon G1404 fought G4170 and G2532 his G848
angels, G32
MICHAEL THE PRINCE IN THE NEW TESTAMENT It is interesting that once more the name Michael in the book of Jude is connected with the word prince, but where is the word prince? Is right there in the name archangel, for the word archangel is a combination of two words, arch and angel. The Greek word archegos with the strongs number 747 means chief leader, captain or prince. The next occurrence, which is in Revelation 12:7 presents Michael as the principal of the angels in the context, since points to him as the leader of a congregation of angels that follow him his angels. On the other hand Jude presents Michael as fighting for the body of Moses, the question is, why would a prince of the angels fight for a carcass unless he can give him life back? Who is the only one who can give life? For we know that the devil which is the other disputer for the body of Moses has neither interest in his resurrection, nor can, for giving life is an attribute of God and God alone. That being said it is fruitful to point out that the term prince appears in the New Testament and is always connected with Christ. In Acts 3:15 Jesus is called the prince of life, in Acts 5:31, Jesus is called a prince, and a savior, in Hebrews 2:10 Christ is called captain (prince) of their salvation, in 1 Peter 5:4 Jesus is called the chief (prince) shepherd and finally in Hebrews 12:2 our savior is called the author (prince) and finisher of our faith. In the book of Daniel the word prince appears also connected to the Messiah, in chapter 9 verse 25, Jesus is the Messiah the prince, in chapter 11 verse 22 Jesus is called the prince of the covenant, the term is / nagyd / nagid which also means ruler, governor chief, captain, and commander. In chapter 8, verse 11 points at Christ as the prince of the hosts and verse 25 calls him the prince of princes. How appropriate then is for Prophet Isaiah in chapter 9 verse 6 pointing to the future and say that Jesus, Immanuel (God with us) was going to be called also prince of peace and Eternal Father.
MICHAEL THE PRINCE THAT STANDS FOR HIS PEOPLE Coming back to Daniel 12:1, Michael the great prince that stands for the children of thy people at the end of times shall stand up and world will be involved in tribulation. Once more the word translated as stand up does not mean to get up of a chair, or to adopt a bodily position. The translation comes from the Hebrew term mad, which also carries the connotation of stand up for war against an enemy, or to rule as a King, or to be stablished in a kigdom, or even appoint someone to a position, as is the case in so many occurrences in the books of chronicles or kings in the Old Testament where and when one king succeeded another. 1Ch 15:16 And David H1732 spake H559 to the chief H8269 of the Levites H3881 to appoint H5975 (H853) their brethren H251 to be the singers H7891 with instruments H3627 of musick, H7892 psalteries H5035 and harps H3658 and cymbals, H4700 sounding, H8085 by lifting up H7311 the voice H6963 with joy. H8057
1Ch 17:14 But I will settle H5975 him in mine house H1004 and in my kingdom H4438 for ever: H5704 H5769
and his throne H3678 shall be H1961 established H3559 for evermore. H5704 H5769
1Ch 20:4 And it came to pass H1961 after H310 this, H3651 that there arose H5975 war H4421 at Gezer H1507
with H5973 the Philistines; H6430 at which time H227 Sibbechai H5444 the Hushathite H2843 slew H5221 (H853)
Sippai, H5598 that was of the children H4480 H3211 of the giant: H7497 and they were subdued. H3665
1Ch 21:1 And Satan H7854 stood up H5975 against H5921 Israel, H3478 and provoked H5496 (H853) David H1732 to number H4487 (H853) Israel. H3478
Some of the places with the term amad in the Bible are: 1 KINGS 15.4; 1 CHRO 15:16,17; 16.17; 17.14; 20:4; 21.1; 22.2 2 CHRO 9:8; 2 CHRO. 11.15, 11.22; 20.21; 20.23; 23.10, 19; 24.13, 20; 25.5, 14; 29.25; 30.5; 31.2,8; 33.19, 35.2.
MICHAEL IN TIMES OF JOSHUA There is sufficient background now to understand the words of the enigmatic personae that appears in the book of Joshua: Jos 5:13 And it came to pass, H1961 when Joshua H3091 was H1961 by Jericho, H3405 that he lifted up H5375 his eyes H5869 and looked, H7200 and, behold, H2009 there stood H5975 a man H376 over against H5048 him with his sword H2719 drawn H8025 in his hand: H3027 and Joshua H3091 went H1980 unto him, H413 and said H559 unto him, Art thou H859 for us, or H518 for our adversaries? H6862
Jos 5:14 And he said, H559 Nay; H3808 but H3588 as captain H8269 of the host H6635 of the LORD H3068 am I H589
now H6258 come. H935 And Joshua H3091 fell H5307 on H413 his face H6440 to the earth, H776 and did worship, H7812
and said H559 unto him, What H4100 saith H1696 my lord H113 unto H413 his servant? H5650
Jos 5:15 And the captain H8269 of the LORD'S H3068 host H6635 said H559 unto H413 Joshua, H3091 Loose H5394 thy shoe H5275 from off H4480 H5921 thy foot; H7272 for H3588 the place H4725 whereon H834 H5921 thou H859 standest H5975
is holy. H6944
MICHAEL THE ARCHANGEL OF RESURECTION At the portentous voice of this mighty Archangel, which is like a trumpet, the dead in Christ will resurrect at the end of times and gives them the crown of glory. 1Th 4:16 For G3754 the G3588 Lord G2962 himself G846 shall descend G2597 from G575 heaven G3772 with G1722 a shout, G2752 with G1722 the voice G5456 of the archangel, G743 and G2532 with G1722 the trump G4536 of God: G2316 and G2532 the G3588 dead G3498 in G1722 Christ G5547 shall rise G450 first: G4412
1Pe 5:4 And G2532 when the G3588 chief Shepherd G750 shall appear, G5319 ye shall receive G2865 a crown G4735 of glory G1391 that fadeth not away. G262 MICHAEL, LORD OF SABAOTH Jos 5:14 And he said, H559 Nay; H3808 but H3588 as captain H8269 of the host H6635 of the LORD H3068 am I H589 now H6258 come. H935 And Joshua H3091 fell H5307 on H413 his face H6440 to the earth, H776 and did worship, H7812 and said H559 unto him, What H4100 saith H1696 my lord H113
unto H413 his servant? H5650
Jos 5:15 And the captain H8269 of the LORD'S H3068 host H6635 said H559 unto H413
Joshua, H3091 Loose H5394 thy shoe H5275 from off H4480 H5921 thy foot; H7272 for H3588 the place H4725
whereon H834 H5921 thou H859 standest H5975 is holy. H6944 By these verses we understand that He who leaded the hosts of Israel who still lead spiritual Israel today- came to the camp as the Captain (sar,prince) of the Host (Sabaoth) of the Lord hallelujah!!! Michael is the lord our God, our Savior is also the Lord of Sabaoth, the Lord of Hosts, a mighty Prince. But the Angel of the Lord, the Prince of the Host of the Lord, who is Jesus, Immanuel, Eternal Father, Prince of Peace, and even Michael in the New Testament, tells us that he will have a new name in heaven. Rev 3:12 Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. By the end of the times Michael, In other words, Jesus, the great prince will appointed as king, he will be established in his kingdom, Daniel 2:44, and will stand up in war against the dragon who is in the middle of the seas. Michael will reign and the kingdom will be for the saints of the Most High. Halleluyah!!! Amen!
HERMENEUTICS: WHAT SCHOLARS HAVE TO SAY
There are Scholars like Charles Geischen who have come to different conclusions to what we have already study. Dr Geischen affirms that the interpretation of Michael as Christ comes from Martin Luther, and although he is a Lutheran ordained Pastor, he is not in agreement with Luther on this, neither on the understanding of the Reformer on the epistles of Paul, especially concerning the Law. Gieschen optimistically assures in his paper that he will demonstrate that Michael is just a created angel, and he places 3 arguments on the table to sustain his assertion. ARGUMENT 1 First, it does not give sufficient weight to the fact that Revelation is a text that repeatedly alludes to Daniel and is congruent with the content of Daniel. In spite of some scholarly attempts to identify the one like a son of man in Daniel 7:13 as Michael, there is a clear distinction between Michael and the one like a son of man figure in Daniel The author here is very simplistic in his hermeneutics, for he does not even study the interrelation of other symbols in the book of revelation in their own context. Yes there is as well a clear distinction between the son of man and The Lamb, but also there is a clear difference between The Lamb and the Lion of the tribe of Judah, between those symbols and that of two letters of the Greek alphabet Alpha and Omega- and between these symbols and the Bright Star of the Morning. Nevertheless it would be very superficial to conclude that these symbols do not converge or represent the same personae. About the argument that we are Not giving sufficient weigh to the fact that Revelation is a text that repeatedly alludes to Daniel. Well, a careful reading of the book of Daniel and his reference to Michael, combining this word with the word prince, Heb. ar, or prince from Heb. nagid, Which refers to a prince of a kingdom, makes Daniel to speak loud and clear, in as much that he makes no difference between the Prince of princes Daniel 8:25 which is the interpretation of the hosts of heaven Daniel 8:10- and The Messiah The Prince Daniel 9:25, and even Michael one of the chief princes-if Michael is a high prince, then the other chief princes must be father and Holy Spirit. ARGUMENT 2 For his second argument, this is what Geischen has to say: A second problem with the identification of Michael as Christ is that the war in heaven scene is not interpreted with what immediately precedes: the Messianic birth and snatching-up scene in Revelation 12:1-6 The book of Revelation is filled with passages with anachronisms, in fact it follows a pattern of climax-anticlimax, and that is, it starts at the end (climax), goes back to the beginning (anti-climax)and then goes forth to the very end again (climax). Geischen himself acknowledges it saying: Although scenes in Revelation do not typically follow one after another in a neat chronological progression, there are certainly scenes in which there is such a progression.How could his argument be conclusive if in the middle of the argument itself he recognizes that there are places where the scenes do not follow a chronological progression? Examples of the principle of prophetic interpretation principle such as climax- anticlimax are present in the same chapter 12 of Revelation. This chapter starts with the woman, who is the church-people of God in the Old Testament period, for it was this church the one awaiting the coming of the Messiah. This scene is followed by the coming of the Messiah (as a child, born of, descending from, following the lineage of, his people, Israel it cannot be Mary, because this same woman is persecuted, and fly to the dessert with God-provided Eagles wings) and his ascension at the end of His ministry, for the one who was snatched-up to heaven was the man Jesus, not the child Jesus, and we all know that. This scene is followed by a description of the dragon, whom with his tail drew the third part of the stars of heaven and did cast them to heaven. Revelation 20 is another good example of the climax- anticlimax principle, where in verses 9-10 the devil and the wicked are cast into the lake of fire, but in verse 15 it comes back to the end. Obviously the two occurrences are talking of the same event, due the fact there is only one lake of fire and one judgment of the wicked. Revelation 12 portrays many scenes, which are related but not sequential, because they span the history of many centuries in different times. The chapter begins with a description of the Church of the apostolic days, after that it brings the reader to a battle field, a war in heaven. Now the war in heaven did not happen at the apostolic days, for it shows the time of the angels fall, but the book of Isaiah 14:12 talks about Satan's fall and Ezekiel 28 places Satan in the middle of the seas, before the apostolic days. Isaiah 27 connects the dragon with the serpent and leviathan. Revelation 12 calls the dragon that old serpent. The Dragon is an ancient Dragon, and the battle is an old millennial battle. By the time of Jesus, Satan was not dwelling in heaven; he was on earth waiting for the little child to be born in order to devour him. Jesus said: now the prince of this world will be cast out. So Satan is cast out in eternity pass, but not completely, he was cast out from heaven permanently when Jesus ascension to heaven took place, as Revelation points out: he was cast out into the earth, and his angels were cast out with him. We know there are two different times for the casting out of Satan, because he had already cast the angels the third part of the stars of heaven- into the earth using his tail. The question is: If the angel were cast out to the earth by the tail of the dragon, how come they are cast out of heaven again after the ascension of Christ? The answer is: there were two different times when the angels and satan were cast out of Heaven. ARGUMENT 3 The third argument Geischen gives is: A closely related third problem with the identification of Michael with Christ is that it does not give sufficient attention to the source of the victory confessed elsewhere in Revelation, including the words of praise in Revelation 12:10-12 that immediately follow the war in heaven scene. . .
The fact that the figure of The Lamb is dominant in the book of Revelation does not eclipse in any manner the rest of the symbols applied to Jesus, which are also valid, because they prefigure the many facets of the work of Christ who is not only a lamb, but every single item of the sanctuary, even the Priest. This means that every part of the plan of salvation is of prime importance. There is no remission of sins without the lamb, but there is no atonement without the ministry of the high preast. Geischen further elaborates his arguments and adds:
. . .Michael and his angels are not an independent militia; they are the army of the Lamb and are carrying out the victory that the Lamb won on earth by casting Satan out of heaven. . Well, it seems that here the passage of Revelation 5:5 has been overlooked, since the book of Revelation reminds us that it was the Lion of Judah who won the victory, how he accomplished this task? As a Lamb is the answer. Furthermore, who cast Satan out of heaven was not the lamb but Michael. When the text show our brethren as having conquered, it is by the blood of the Lamb Rev. 12:11, but the rest of the text shows how they accomplished that: by the word of their testimony; and they loved not their lives unto the death which shows that they conquered as a lamb, dying meekly and voluntarily. But Geischen also adds:
The key battle in the war was not the confrontation of one angel, Michael, with another angel, Satan; it was the Lord Christ confronting Satan and all the forces of evil, and yet remaining obedient unto death, even death on a cross. Well, here Geischen contradicts not only the Text but even himself. It was not an angel who had power and authority to cast the devil out of heaven, because there had been ten thaousand times ten thousand angels in Heaven for the ages before the Christ came to earth and nobody could cast the devil to earth, instead the devil cast out many of the angels. A more powerful being was needed for this supreme task, Only Michael who is like God could do it- and how He did it? As a Lamb. The text shows clearly it was Michael who fought against the dragon, after the Child was snatched-up to Heaven. Jesus our Lord died as a lamb but ascended to Heaven as a Prince, he said to the apostles: And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. When was these words pronounced? After Jesus died and resurrected. When Jesus ascended to Heaven, this is what the passage has to say: And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. Rev. 12:9-10
EVERY PRINCE, SAR NAGID, HAS A KINGDOM Who can say Michael is just an angel? the text calls him Michael and his angels who has authority to fight Satan and his angels. The notion of Michael as an angel is not in the text. It is Michael and his angels. Judas 9 talks of Jesus as the prince of angels. Is there any prince without a kingdom? if Michael is the Prince -or as Daniel the prophets heard: Michael the great prince- undoubtedly, this Michael is Jesus himself. Lets read the book of Joshua once more: Jos 5:13 And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries? Jos 5:14 And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant? Jos 5:15 And the captain of the LORD'S host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so. Interestingly enough, this sar, this Mighty Prince is God, for no other receives adoration. How diferent this passage is to Revelation 19:10 where John overwhelmed by the glory of the angel kneels before the heavenly being! but is immediately reconvened by the angel who bids him not to do it; Worship God is his invitation to the Apostol John. The Prince of the New Testament is the same Prince of the Old testament, and the attributes of revoking Satan, resurrect the dead, fight Satan for the rights to resurrect Moses, receiving adoration belongs to no other than Jesus, the Prince-Messiah, God-With-Us. DIFFERENT SYMBOLS AND NAMES FOR ONLY ONE PERSON The plan of salvation is so encompassing, and the work of Christ for us so broad that it is impossible to contain it in only one symbol, no wonder how every furniture of the sanctuary, every role of the Levites, every item in the temple, every feast celebrated were but a shadow of the things to come, that is how Jesus fulfilled the Law, and came to fulfill the Law and not to destroy it. Having said that, we see in the book of Revelation and in the whole Holy Scriptures, allusions to Jesus in a wide array of symbols, as the Lion and the Lamb, which show, not two different persons but two different roles or facets of the ministry of our Lord Jesus Christ. In the ministry of the tabernacle we can foresee the ministry of Jesus. Jesus came to earth as the Lamb of God, he conquered death as the Lion of Judah, he ascended to heaven as a priest , to minister with his own blood, then he went beyond the veil in the heavenly sanctuary to make atonement and judge his people, but he is on our side; He standeth for the children of thy people. When he comes, he will come as a King of Kings, not as a lamb, not as a priest. As a matter of fact He will come with a voice of Archangel (the prince of angels) and the dead will resurrect to eternal life. Who can do things like this? Only one that is like God can, hence his name is Michael, the one who is like God. WORKS CITED Charles A. Geischen, The Identity of Michael in Revelation 12: Created Angel or the Son of God, Concordia Teological Quarterly 74 (2010): 139-143. Note: All Scriptures passages are taken from King James Version.