You are on page 1of 14

July 18, 2013

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.