Revelation 12 Structure Chiasm, Symbols - Michael Archangel Jesus Christ God the Son

[The Fundamentalist]

James Glasgow D.D. (AD 27 May 1805 – AD 1890 ) was born near Clough village, Co. Antrim. He was the third child of a family of seven. John Glasgow, his father, was a weaver from the Bannside, who had married Jean McClure from Drumack in the Braid. James Glasgow later attended the college department of the Royal Belfast Academical Institution, where he excelled in Mathematics. Whilst at college he attended Fisherwick Presbyterian Church and was later licensed by the Belfast Presbytery. He was ordained minister of Castledawson on 6 October 1835. In 1840 with the union of the Synod of Ulster and the Secession Synod to form the General Assembly, one of the first acts was to inaugurate the Foreign Mission and appoint two missionaries, James Glasgow and Alexander Kerr to go to India. On 27 June of the same year, Glasgow married Mary Wightman. During their honeymoon they spent a weekend at Randalstown with the Rev. Alexander Crawford, who was able to give then some insight into their potential experiences in India. They left for Liverpool on 25 August and arrived in India on 26 February 1841. James Glasgow spent over twenty years as a missionary in India and was later joined by his brother, the Rev. Adam Glasgow. He finally returned to Ireland in 1864 and died in 1890., sourced from [Page 19] - http://www.proni.gov.uk/introduction_crawford_d2003.pdf

The Apocalypse translated and expounded. By James Glasgow, D.D., Irish General Assembly's Professor of Oriental Languages; Late Fellow of the University of Bombay; and Late Member of the Royal Asiatic Society, Bombay. Edinburgh: T. & T. Clark, 38, George Street. 1872.​

Revelation Ch. XII. 7:​

"... [Page 334] Ch. XII. 7: "And there was a war in the heaven, Michael and his messengers, to war with the dragon; and the dragon warred, and his messengers."--This being "a war in the heaven," and waged by Michael, who is Christ (whose warfare is not like that of earthly kings), and by His messengers, is an intellectual and polemical warfare. Jesus overruled ..." [Page 334] - https://archive.org/stream/apocalypsetransl00glas#page/334/mode/1up​

Revelation Ch. XIX. 11:​

"... [Page 463] "We have surveyed three great dramatic visions, starting from the pentecostal event: the first exhibiting the court of the Lamb at the opening of the book (IV. 1 to XI. 18); the second, the conflict between Michael or Christ in the early church, and the dragon or Satan in the Roman empire (XI. 19, etc. to XV. 5); the third, the commission of the seven messengers with the phials of wrath (XV. 6 to XIX. 10); and now the fourth and last, the egress of "the King of kings." ..." [Page 463] - https://archive.org/stream/apocalypsetransl00glas#page/463/mode/1up​

 

[The Fundamentalist]

James Hastings (AD 1852 – AD 1922) was a Scottish Presbyterian minister and biblical scholar. He was born in Huntly, Aberdeenshire. He studied the classics at the University of Aberdeen, attended the Free Church Divinity College in Aberdeen, and was ordained a Free Church minister in 1884. He was founder and editor of the Expository Times. [which quoted George Cunninghame Monteath Douglas in the Expository Times]

George Cunninghame Monteath Douglas (AD 1826 – AD 1904), Hebraist, born on 2 March 1826, in the manse of Kilbarchan, West Renfrewshire, was fourth son in the family of five sons and one daughter of Robert Douglas, minister of the parish, by his wife Janet, daughter of John Monteath, minister of Houston. The fifth son, Carstairs Douglas (1830-1877), became a missionary, and was a Chinese scholar of repute. George was educated at home by his father with such success that he entered the University of Glasgow in 1837 at the early age of eleven, and took a distinguished place in the classes of languages and philosophy. He graduated B.A. in 1843, the year of the disruption. Throwing in his lot with the Free church, he took the prescribed four years' training in theology at the theological college in Edinburgh, which the Free church had erected with Dr. Thomas Chalmers [q. v.] at its head. He was duly 'licensed to preach' by his presbytery, and, after some years spent in 'assistantships,' was ordained in 1852 minister of Bridge-of-Weir in Renfrewshire. In 1856 the Free church erected a third theological college, at Glasgow, and Douglas was appointed tutor of the Hebrew classes. The year after (26 May 1857) he became professor, and held this position until his retirement on 23 May 1892. On the death of Dr. Patrick Fairbairn, Douglas succeeded him as principal (22 May 1875), and held office till 26 May 1902. His whole public life was spent in Glasgow in close connection with its university and with its educational and social activities. He took a keen interest in the establishment of the system of national education, which now exists in Scotland, was chairman of the Free church committee on the matter, and was sent to London in 1869 to watch the progress of the education bill through parliament. He was member of the first two Glasgow school boards, and for several years an active member of Hutcheson's educational trust. He was also chairman of the university council's committee on university reform. He received the degree of D.D. in 1867. Douglas was an early member of the Old Testament company for the revision of the authorised version, and served till the completion of the work in 1884; his accurate acquaintance with the Hebrew text rendered him a valuable coadjutor. He died at Woodcliffe, Bridge-of-Allan, on 24 May 1904, and is buried in the Necropolis, Glasgow. A full-length portrait by G. Sherwood Calvert hangs on the wails of the Free Church College at Glasgow.

As a Hebraist Dr. Douglas belonged to the older school of scholars. He had an exact and minute acquaintance with the Massoretic text of the Old Testament and with extra-canonic Hebrew literature. He read widely and had at his command the results of Hebrew scholarship, German, French, and English. But he had a profound distrust of what he called ' the hasty generalisations 'of the higher criticism, and was always ready to defend his conservative position. His writings fail to do justice to his genuine and extensive scholarship. He published: 'Why I still believe that Moses wrote Deuteronomy' (1878); 'Handbooks on Judges' (1881), and on 'Joshua' (1882); 'A Short Analysis of the Old Testament' (1889); 'The Six Intermediate Minor Prophets' (1889); 'Isaiah one and his Book one' (1895); 'Samuel and his Age' (1901); 'The Old Testament and its Critics' (1902); 'The Story of Job' (1905).; sourced from - http://en.wikisource.org/wiki/Dougla...th_%28DNB12%29

The Expository Times. Edited by the Rev. James Hastings, M.A. Volume the Third, October 1891 - September 1892. Edinburgh: T. & T. Clark, 38 George Street.​

"[Page 556; Internally Page 545] Archangels.​

By the Rev. Principal G. C. M. Douglas, D. D. Glasgow. …" [Page 556-557; Internally Page 545-546]​

"… [Page 557; Internally Page 546] 3. If there are classes arranged in order, like soldiers in a legion, we think of leaders at the head of these; and this may have given rise to the name "archangel." Yet it must be observed that, while we have angels often mentioned in the plural, Scripture speaks of only a single archangel, "the archangel," the term occurring twice (1 Thess. IV. 16; Jude 9). To the latter passage I shall return, when I come to speak of the name given to him, "Michael the archangel." In the meantime I call attention to this name, only to connect it with the other passages in which we read of Michael, namely, Dan. X. 13, 21, XII. 1, where he is described successively as "Michael, one of the chief princes;" "Michael, your prince;" "Michael, ... the great prince which standeth for the children of thy people:" and again, Rev. XII. 7, "And there was war in heaven; Michael and his angels [going forth] to war with the dragon," etc.​

4. With one exception, to which I shall afterwards advert, this is the only heavenly being (exclusive of Jehovah) to whom a name is given in Scripture. Can we identify him? I see no opinion so natural as that which makes Michael a title of our Redeemer, the Lord Jesus Christ, and which connects the descriptions of Michael with those given of him who is variously styled the angel of Jehovah (or of God), the angel of His presence, and the angel of the Covenant. This outstanding angel appears first of all to the outcast and perishing, in the case of Hagar (Gen. XVI. 7-11. XXI. 17); then to Abraham at the greatest trial of his faith (Gen. XXII. 11, 15); then he is described by Jacob as "the angel which hath redeemed me from all evil" (Gen. XLVIII. 16). He appears to Moses at the burning bush, giving him his commission, and he reappears in critical times of the history of the redemption from Egypt (Ex. III. 2, XIV. 19, XXIII. 20-23, XXXII. 34, etc.) He appears to resist Balaam, who was truly the most dangerous enemy of Israel at that period (Num. XII. 22, etc.). And to Joshua (chaps. V. 13-VI. 2) he appeared, in some respects as to Moses at the burning bush, yet with differences suiting the work to be done in conquering Canaan, as "the captain of the host of Jehovah," in this character bearing a closer resemblance to the descriptions given of Michael. In his appearances at the critical points in the history of Israel, as recorded in the Book of Judges, he reminds one even more strikingly of those descriptions of Michael. The appearances to Gideon and to the parents of Samson indicate that those early Old Testament saints had great difficulty settling for themselves whether this helper was divine or was a fellow-creature, which is what we might expect under that Dispensation; in this respect it harmonises with the mystery about his name (Gen. XXXII. 29; Judges XIII. 18). Even in the New Testament, the lofty subject of the summing up, under the headship of Christ, of all things in the heavens and upon the earth (Eph. I. 10), and the union of angels and redeemed men organised for His praise and service (Rev. V.), is handled with so much reserve, that we may understand how difficult it was before He came into the world to have any clear conceptions of this Head of men and angels.​

The texts which name Michael are most easily explained when we identify him with the second person of the Godhead. ... Michael, the messenger from the Father in His purposes of grace towards men, comes in to secure the victory for His people, and divides the spoil with the strong (Isa. LIII. 12). ... [Page 557-558; Internally Page 546-547]​

 

[The Fundamentalist]

James Hastings

George Cunninghame Monteath Douglas

The Expository Times ... 1891.
​

"... [Page 558; Internally Page 547] "Michael, your prince" (ver. 21), is that angel who appeared from time to time throughout the history of the Patriarchs and the early history of Israel. He is Head of the angels, and they give way before Him; for He is also "the ruler of the kings of the earth," with His name written, "King of kings, and Lord of lords" (Rev. I. 5, XIX. 16), whose magnificent pre-eminence over all things, "in the heavens and upon the earth, things visible and things invisible, whether thrones, or dominions, or principalities, or powers," and in the Church which is His body, is celebrated in Col. I. 15-20. In old conflicts it was this presence of Immanuel, God with us, which had given confidence to the messages of the prophets (see Isa. VIII. 9, 10), and there is nothing beyond it in the most cheering promises of our Lord Himself (John XVI. 33; Rom. VIII. 35-39; 1 John IV. 4. V. 4, 5); but if Michael were a mere created angel, the anxieties of Daniel would have been enhanced rather than allayed by this revelation of struggles for and against Israel in the spiritual world. 1 The words of Dan. XII. 1 still more plainly suit the Lord Jesus Christ: "Michael, the great prince, which standeth for the children of thy people;" "a time of trouble, such as never was since there was a nation even to that same time;" "thy people shall be delivered, every one that shall be found written in the book," followed in ver. 2 by the predication of the resurrection; all these expressions suggest a host of parallels in what is written of the person and work of Christ. The title of Michael here, "the great prince," points us to the universal and eternal ruler, of whom this Book of Daniel has much to say, like the other prophetic books, so that at the coming of His kingdom all His rivals must pass away. "He shall be great, ... and of His kingdom there shall be no end" (Luke I. 32, 33). Read with it 1 Cor. XV. And observe in Dan. X. 5, 6, that besides the interpreting angel there is another being, "A man clothed in linen, whose loins were girded with pure gold of Uphaz: his body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to burnished brass, and the voice of his words like the voice of a multitude." I cannot avoid connecting this language with that which describes the divine manifestation in somewhat of a human form in Ezek. I. and X., which I take to be the second person of the Godhead; the more so on account of the resemblance to "the man clothed in linen" (Ezek. IX. 2, 3, etc.), which is the name given to this mysterious being at the end of the vision (Dan. XII. 6, 7), where he is carefully distinguished from the interpreting angel; I recognise in him the high priest of the heavenly temple, clothed as the Jewish high priest was when he went into the most holy place on behalf of his people (Lev. XVI. 4). Nor can I avoid identifying this mysterious being with the glorified Redeemer, as described in Rev. I. 13-15; the more so on account of the similar effects produced by the two visions upon Daniel and upon John respectively. Who else than this being can be intended by Michael, who is almost immediately named, as if Daniel knew all about him? Yet he is nowhere else named in the Old Testament; nor in the New, except twice. Identify Michael with that being, the vision of whom filled the prophet's mind at the time, and all is simple; refuse to do so, and there is no clue whatever to guide our exposition.​

The passage which tells of the war in heaven, Michael and his angels against the devil and his angels (Rev. XII. 7-9), assuredly rests on the passages in Daniel, and refers to the same subject. I need say no more than this, that the victory attributed to Michael in vers. 8, 9, is attributed to Christ the Lamb who shed His blood, and those who trusted in Him, in vers. 10-12. There remains for consideration only Jude, ver. 9: "But Michael the archangel, when contending with the devil, he disputed about the body of Moses, durst not bring against him a railing judgment, but said, The Lord rebuke thee." For my purpose the chief interest in the sentence lies in the identification of "Michael" with "the archangel." But it bristles with difficulties which I need not now handle, unless one that possibly bears on the interpretation I approve. If Michael be the second person in the Trinity, how can it be said that he durst not bring a railing accusation against the devil? I answer that the name "Michael the archangel" is an official name, that an angel (archangel though he be) is one sent, "the messenger of the Covenant" (Mal. III. 1). Standing in a [Page 558-559; Internally Page 547-548]
​

[Page 558; Internally Page 547 notes begin] 1 It is surely a complete mistake to interpret the words in Dan. XI. 1, "And as for me, in the first year of Darius the Mede, I stood up to confirm and strengthen him," as if "him" meant Michael: it is Darius who is helped. [Page 558; Internally Page 547 notes end]​

[Page 559; Internally Page 548] position of subordination, which he had assumed for our redemption, he had emptied himself, taking the form of a servant; and he who lived a life of prayer and dependence as long as he was in the world, manifested this in that he, "when he was reviled, reviled not again; when he suffered, threatened not; but committed [himself] to Him that judgeth righteously" (1 Pet. II. 23). His not rebuking the devil, but restricting himself to saying, The Lord rebuke thee, reminds us of his replies to Satan's temptations by merely quoting Scripture. Indeed, the opposition of Michael and the devil, in this contention of which Jude writes, has no parallel in Scripture if Michael be a created angel; but it is an opposition very familiar to us if Michael be Christ. And manifestly Jude 9 somehow refers to Zech. III. 1, 2, where the opponent of Satan is the angel of Jehovah, whom I take to be the Son of God: and as in other cases, so in Zechariah, "the angel of Jehovah," in ver. 1, passes into "Jehovah" Himself in ver. 2, where it is Jehovah that says, "Jehovah rebuke thee, O Satan!" ..." [Pages 556-559; Internally Pages 545-548] - https://archive.org/stream/expositorytimes00hastgoog#page/n556/mode/1up​

https://archive.org/stream/expositorytimes00hastgoog#page/n557/mode/1up​

https://archive.org/stream/expositorytimes00hastgoog#page/n558/mode/1up​

https://archive.org/stream/expositorytimes00hastgoog#page/n559/mode/1up​

 

[The Fundamentalist]

Thomas Hobbes Scott (17 April 1783 – 1 January 1860) was an English-born clergyman [Anglican], active in Australia.

The Holy Bible; containing the Old and New Testaments according to the Authorise Version; with Explanatory Notes, Practical Observations, and Copious Marginal References, by the late Rev. Thomas Scott, Rector of Aston Sandford, Bucks. A New Edition. With the Author's Last Corrections and Improvements, and Eighty-Four Illustrative Maps and Engravings. Volume IV. London: James Nisbet and Co., 21, Berners Street. 1866.​

Daniel, Chapter X:​

"... [Page 722; Internally Page 4U3] The angel, however, who spake to Daniel, was detained all this time to defeat the machinations of the enemies of Israel; and yet could not have prevailed, but that Michael, one of the chief princes, (whom many think to denote Christ,) came to his assistance, (Marg. and Ref. I-K.--Notes, 20, 21, v. 21. XII. 1. Jude 9, 10. Rev, XII. 7-12, v. 7,) ..." [Page 722; Internally Page 4U3] - https://archive.org/stream/holybiblecontain18664scot#page/n722/mode/1up
​

Daniel, Chapter X:​

"... [Page 723; Internally Page 4U4] But Daniel might be assured, that he had not one friend in the court of Persia, who would concur with the angel, to forward the prophet's designs in behalf of his people, but "Michael their Prince;" and that he must depend on him alone to disappoint the devices which were forming against them. ... Daniel was chief president in Persia: yet, not one of the princes or counsellors, of that empire, cordially united with him in doing good to the Jews: he must therefore look above, to Michael their Prince, and his mighty angels, who would at length effect a revolution, by turning the dominion from Persia to Greece, which would be more favourable to the Jews, than Persia in after-times was. (Marg. and Marg. Ref. D-F.--Notes, 10-14, VII. 6. VIII. 5-7. XI. 2-4.) ..." [Page 723; Internally Page 4U4] - https://archive.org/stream/holybiblecontain18664scot#page/n723/mode/1up​

Daniel Chapter XII:​

"... [Page 736; Internally Page 4Y] CHAP. XII. V. 1. Michael signifies, Who is like God? And this name, with the title of "the great Prince, which standeth for the children of thy people," clearly points out the divine Saviour, and cannot properly be understood of a created angel. (Marg. REf. B,C.--Note, V. 1014, V. 13.) ... Christ's standing up ... then Christ will stand up in his glorious power, to terminate the afflictions of his people, and to make his cause triumph over all opposition. ..." [Page 736; Internally Page 4Y] - https://archive.org/stream/holybiblecontain18664scot#page/n736/mode/1up​

The Holy Bible; containing the Old and New Testaments according to the Authorise Version; with Explanatory Notes, Practical Observations, and Copious Marginal References, by the late Rev. Thomas Scott, Rector of Aston Sandford, Bucks. Stereotype Edition, from the Fifth London Edition, with the Author's Last Corrections and Improvements. Volume VI. Boston. Published by Samuel T. Armstrong, and Crocker and Brewster. New-York, J. P. Haven. 1824.​

Jude [referencing Daniel correctly, only partially understands Jude, but also references Zechariah 3:1-2]:​

"... [Page 685] V. 9, 10. ... (Notes, Deut. 34:6. Dan. 10:10-14, 20,21. 12:1) In Daniel, Michael has been supposed to be the Son of God himself, as the great Ruler over all angels, and worshipped by them all. ..." [Page 685] - https://archive.org/stream/holybiblecontain06scot#page/685/mode/1up​

Revelation, Chapter XII:​

"... [Page 744] V. 7-12. ... Michael may represent Christ; (Marg. Ref. U ...​

... U Is. 55:4. Dan. 10:13,21. 12:1. Heb. 2:10. Jude 9. ..." [Page 744] - https://archive.org/stream/holybiblecontain06scot#page/744/mode/1up​

 

[The Fundamentalist]

Hezekiah Holland (born ca. AD 1617, living AD 1660) was an Anglo-Irish Anglican clergyman, tending towards Puritanism. He used the pen name Anglo-Hibernus.

An Exposition or, a short, but full, plaine, and perfect Epitome of the most choice Commentaries Upon the Revelation of Saint John. Especially of the most learned and judicious Authors, as Bullinger of Helvetia, Francis Iunius, Thomas Brightman, Aug. Marlorate, Aug. de Civitate dei, but especially (among many) the excellent and learned David Pareus. With severall remarkable Notes, Observations, and Doctrines very profitable. As it was for the most part delivered by way of Commentary in the Parish Church of Sutton-Valence, Kanc. By Hezekiah Holland Anglo-hibernus, Minister of the Gospel at Sutton-Valence. London: Printed by T.R. and E.M. for G. Calvert, 1650.​

Revelation Chap. 12:​

"... [Page 51; Internally Page 91] Christ is Michael in this place, for the Angels can't be said to be any other Michaels: though perchance John saw one Angel as Commander of the rest in the Vision. Christ and Satan fought in the temptation, bloody sweat, passion (when our Michael overcame (as Sampson) by his death) but especially by his resurrection and ascension (though the whole mystery of our salvation is here shadowed out) he destroyed the Dragon; and to this houre in some sense, the battel from heaven lasts with the Dragon. This Vision was to comfort the Church in her miserable persecutions, seeing at last her Michael prevailed and she in him; ..." [Page 51; Internally Page 91] - https://archive.org/stream/HollandH...nCommentUponRevelation_1650#page/n51/mode/1up​

"... [Page 52; Internally Page 92] 5. The blood of Christ is the cause or means of our victory; by the blood of the Lamb they overcome, (the Lamb and Michael you see are the same, by whose death, passion, resurrection,-----the victory is obtained.) ..." [Page 52; Internally Page 92] - https://archive.org/stream/HollandH...nCommentUponRevelation_1650#page/n52/mode/1up​

 

[The Fundamentalist]

Adam Clarke (AD 1760 or AD 1762 – AD 1832) was a British Methodist theologian and biblical scholar.

The Holy Bible, containing the Old and New Testaments. The Text carefully printed from the most correct copies of the present Authorized Translation, including the Marginal Readings and Parallel Texts: with a Commentary and Critical Notes; designed as a help to a better understanding of the Sacred Writings: By Adam Clarke, LL.D., F.S.A., &c. A New Edition, with the Author's Final Corrections. The Old Testament. Volume I.--Genesis to Deuteronomy. New-York: Published by T. Mason & G. Lane, for the Methodist Episcopal Church, at the Conference Office, 200 Mulberry Street. James Collord, Printer. 1837.​

Genesis XVI. Ver. 7:​

"... [Page 118; Internally Page 108] Verse 7. The angel of the Lord] That Jesus Christ, in a body suited to the dignity of his nature, frequently appeared to the patriarchs, has been already intimated. That the person mentioned here was greater than any created being is sufficiently evident from the following particulars:--​

1. From his promising to perform what God alone could do, and foretelling what God alone could know; "I will multiply thy seed exceedingly," &c., ver. 10; "Thou art with child, and shalt bear a son," &c., ver, 11; "He will be a wild man," &c., ver. 12. All this shows a prescience which is proper to God alone.​

2. Hagar considers the person who speaks to her as God, calls him אֵל El, and addresses him in the way of worship, which, had he been a created angel, he would have refused. See Rev. XIX. 10; XXII. 9.​

3. Moses, who relates the transaction, calls this angel expressly JEHOVAH; for, says he, she called שֵׁם יְהֹוָה shem Yehovah, the NAME of the LORD that spake to her, ver. 13. Now this is a name never given to any created being.​

4. This person, who is here called מַלְאָךְ יְהֹוָה malach Yehovah, the Angel of the Lord, is the same who is called הַמַלְאָךְ הַגֹּאֵל hammalach haggoel, the redeeming Angel, or the Angel the Redeemer, Gen. XLVIII. 16; מַלְאָךְ פָּנָיו malach panaiv, the Angel of God's presence, Isa. LXIII. 9; and מַלְאָךְ הַבְּרִית malach habberith, the Angel of the Covenant, Mal. III. 1: and is the same person which the Septuagint, Isa. IX. 6, term μεγάλης βουλῆς ἄγγελος, the Angel of the Great Counsel or Design, VIX., of redeeming man, and filling the earth with righteousness.​

5. These things cannot be spoken of any human or created being, for the knowledge, works, &c., attributed to this person are such as belong to God; and as in all these cases there is a most evident personal appearance, Jesus Christ alone can be meant; for of God the Father it has been ever true that no man hath at any time seen his shape, nor has he ever limited himself to any definable personal appearance. ..." [Page 118; Internally Page 108] - https://archive.org/stream/holybiblecontai01clargoog#page/n118/mode/1up​

Genesis XVIII. Ver. 13:​

"... [Page 127; Internally Page 117] Verse. 13. And the LORD (Jehovah) said, &c.] So it appears that one of those three persons was Jehovah, and as this name is never given to any created[Page 127-128; Internally Page 117-118]being, consequently the ever-blessed God is intended; and as he was never seen in any bodily shape, consequently the great Angel of the covenant, Jesus Christ, must be meant. See on chap. XVI. 7. ..." [Pages 127-128; Internally Pages 117-118] - https://archive.org/stream/holybiblecontai01clargoog#page/n127/mode/1up​

https://archive.org/stream/holybiblecontai01clargoog#page/n128/mode/1up​

Genesis XIX. Ver. 24:​

"... [Page 133; Internally Page 123] Verse 24. The Lord rained--Brimstone and fire from the Lord] As all judgment is committed to the Son of God, many of the primitive fathers and several modern divines have supposed that the words ויהוה vaihovah and מאת יהוה meeth Yehovah imply, Jehovah the Son raining brimstone and fire from Jehovah the Father; and that this place affords no mean proof of the proper Divinity of our blessed Redeemer. It may be so; but though the point is sufficiently established elsewhere, it does not appear to me to be plainly indicated here. And it is always better on a subject of this kind not to have recourse to proofs which require proofs to confirm them. It must however be granted that two persons mentioned as Jehovah in one verse, is both a strange and curious circumstance; and it will appear more remarkable when we consider that the person called Jehovah, who conversed with Abraham, (see chap. XVIII.,) and sent those two angels to bring Lot and his family out of this devoted place, and seems himself after he left off talking with Abraham to have ascended to heaven, ver. 33, does not any more appear on this occasion till we hear that Jehovah rained upon Sodom and Gomorrah brimstone and fire from Jehovah out of heaven. This certainly gives much countenance to the opinion referred to above, though still it may fall short of positive proof. ..." [Page 133; Internally Page 123] - https://archive.org/stream/holybiblecontai01clargoog#page/n133/mode/1up​

Exodus III. Ver. 2:​

"... [Page 311; Internally Page 301] Verse 2. The angel of the Lord] Not a created angel certainly; for he is called יהוה Jehovah, ver. 4, &c., and has the most expressive attributes of the Godhead applied to him, ver. 14, &c. Yet he is an angel, מלאך malach, a messenger, in whom was the name of God, chap. XXIII. 21; and in whom dwelt all the fullness of the Godhead bodily, Col. II. 9; and who, in all these primitive times, was the Messenger of the covenant, Mal. III. 1. And who was this but Jesus, the Leader, Redeemer, and Savior of mankind? See the note on Gen. XVI. 7. ..." [Page 311; Internally Page 301] - https://archive.org/stream/holybiblecontai01clargoog#page/n311/mode/1up​

 

[The Fundamentalist]

Adam Clarke

The Holy Bible, containing the Old and New Testaments. The Text carefully printed from the most correct copies of the present Authorized Translation, including the Marginal Readings and Parallel Texts: with a Commentary and Critical Notes; designed as a help to a better understanding of the Sacred Writings: By Adam Clarke, LL.D., F.S.A., &c. A New Edition, with the Author's Final Corrections. The Old Testament. Volume II.--Joshua to Esther. New-York: Published by T. Mason & G. Lane, for the Methodist Episcopal Church, at the Conference Office, 200 Mulberry Street. James Collord, Printer. 1837.​

Joshua V. Ver. 13:​

"... [Page 31; Internally Page 23] Verse 13. When Joshua was by Jericho ... There stood a man over against him] It has been a very general opinion, both among the ancients and moderns, that the person mentioned here was no other than the Lord Jesus in that form which, in the fullness of time, he was actually to assume for the redemption of man. That the appearance was supernatural is agreed on all hands; and as the name Jehovah is given him, (chap. VI. 2), and he received from Joshua Divine adoration, we may presume that no created angel is intended. ..." [Page 31; Internally Page 23] - https://archive.org/stream/holybiblecontai03clargoog#page/n31/mode/1up​

Judges XIII. Ver. 3:​

"... [Page 166; Internally Page 158] Verse 3. The angel of the Lord] Generally supposed to have been the same that appeared to Moses, Joshua, Gideon, &c., and no other than the second person of the ever-blessed Trinity. ..." [Page 166; Internally Page 158] - https://archive.org/stream/holybiblecontai03clargoog#page/n166/mode/1up​

Judges XIII. Ver. 18:​

"... [Page 167; Internally Page 159] Verse 18. Seeing it is secret?] It was because it was secret that they wished to know it. The angel does not say that it was secret, but הוא פלאי hu peli, it is Wonderful; the very character that is given to Jesus Christ, Isa. IX. 6 : His name shall be called, פלא Wonderful; and it is supposed by some that the angel gives this as his name, and consequently that he was our blessed Lord. ..." [Page 167; Internally Page 159] - https://archive.org/stream/holybiblecontai03clargoog#page/n167/mode/1up​

The Holy Bible, containing the Old and New Testaments. The Text carefully printed from the most correct copies of the present Authorized Translation, including the Marginal Readings and Parallel Texts: with a Commentary and Critical Notes; designed as a help to a better understanding of the Sacred Writings: By Adam Clarke, LL.D., F.S.A., &c. A New Edition, with the Author's Final Corrections. The Old Testament. Volume IV.--Isaiah to Malachi. New-York: Published by T. Mason & G. Lane, for the Methodist Episcopal Church, at the Conference Office, 200 Mulberry Street. James Collord, Printer. 1837.​

Daniel X. Ver 13:​

"... [Page 601; Internally Page 608] Verse 13. ... But lo, Michael] Gabriel, who speaks, did not leave Cyrus till Michael came to take his place. Michael, he who is like God, sometimes appears to signify the Messiah, at other times the highest or chief archangel. Indeed there is no archangel mentioned in the whole Scripture but this one. See Jude 9; Rev. XII. 7. ..." [Page 601; Internally Page 608] - https://archive.org/stream/holybiblecontai00clargoog#page/n601/mode/1up​

Zechariah III. Ver. 1:​

"... [Page 775] And he showed me Joshua the high priest] The Angel of the Lord is the Messiah, as we have seen before; Joshua, the high priest, may here represent the whole Jewish people; and Satan, the grand accuser of the brethren. What the subject of dispute was, we perhaps learn from Jude 9. Michael and Satan disputed about the body of Moses.... " [Page 775] - http://books.google.com/books?id=6ilVAAAAYAAJ&printsec=frontcover#v=onepage&q&f=false​

Malachi III. Ver 1:​

"... [Page 780; Internally Page 805] And the Lord, whom ye seek] The Messiah, whom ye expect, from the account given by the prophet Daniel, in his seventy weeks, chap. IX. 24. ... The Messenger of the covenant] He that comes to fulfill the great design, in reference to the covenant made with Abram, that in his seed all the families of the earth should be blessed. See the parallel texts in the margin, and the notes on them. ..." [Page 780; Internally Page 805] - https://archive.org/stream/holybiblecontai00clargoog#page/n780/mode/1up​

 

[The Fundamentalist]

Adam Clarke

The New Testament of our Lord and Saviour Jesus Christ. The Text carefully printed from the most correct copies of the present Authorized Translation, including the Marginal Readings and Parallel Texts: with a Commentary and Critical Notes; designed as a help to a better understanding of the Sacred Writings: By Adam Clarke, LL.D., F.S.A., &c. A New Edition, with the Author's Final Corrections. Volume II.--Romans to The Revelation. New-York: Published by G. Lane & C. B. Tippett, for the Methodist Episcopal Church, at the Conference Office 200 Mulberry-Street, Joseph Longking, Printer. 1846.​

Jude Ver. 9:​

"... [Page 952] Verse 9. Yet Michael the archangel] Of this personage many things are spoken in the Jewish writings “Rabbi Judah Hakkodesh says: Wherever Michael is said to appear, the glory of the Divine Majesty is always to be understood.” Shemoth Rabba, sec. II., fol. 104, 3. So that it seems as if they considered Michael in some sort as we do the Messiah manifested in the flesh.​

Let it be observed that the word archangel is never found in the plural number in the sacred writings. There can be properly only one archangel, one chief or head of all the angelic host. Nor is the word devil, as applied to the great enemy of mankind, ever found in the plural; there can be but one monarch of all fallen spirits. Michael is this archangel, and head of all the angelic orders; the devil, great dragon, or Satan, is head of all the diabolic orders. When these two hosts are opposed to each other they are said to act under these two chiefs, as leaders; hence in Rev. XII. 7, it is said: Michael and his angels fought against the Dragon and his angels. The word Michael מיכאל, seems to be compounded of מי mi, who, כ ke, like, and אל El, God; he who is like God; hence by this personage, in the Apocalypse, many understand the Lord Jesus. ..." [Page 952] - https://archive.org/stream/newtestamentofo02clar#page/952/mode/1up​

Revelation XII. Ver. 7:​

"... [Page 1012] Ver. 7. ... Michael and his angels fought against the dragon] Michael was the man child which the woman brought forth, as is evident from the context, ... Michael, because he is “the great prince which standeth for the children of God’s people.” Dan_12:1. ..." [Page 1012] - https://archive.org/stream/newtestamentofo02clar#page/1012/mode/1up​

 

[The Fundamentalist]

George Balderston Kidd (Cottingham, near Hull, AD 28 July 1794 – AD 1852) was a Dissenting Minister and theological writer. He was the eldest son of the Rev. Anthony Kidd, Nonconformist minister. Source - http://en.wikipedia.org/wiki/George_Balderston_Kidd

ΧΡΙΣΤΟΦΑΝΕΙΑ. [Christopaneia, or Christophany] The Doctrine of the Manifestations of the Son of God under the Economy of the Old Testament. By the Late Rev. George Balderston Kidd, of Scarborough; Edited by Orlando T. Dobbin, LL.D., M.R.I.A. London: Ward And Co., Paternoster Row. 1852.​

"... [Page 316; Internally Page 466] Schoettgenius, an eminent Continental scholar, "devoted a large portion of his life to the study" of this curious book; and from him Dr. J. Pye Smith has quoted the following lines. ++ "With respect to the names of the Messiah, he "is expressly called in the book Sohar, by the incommunicable name, Jehovah, the Angel of God, the Shekinah or Divine Glory, the Mediator, Michael the Archangel, the Angel of the Covenant, the Word of the Lord, God and Holy and Blessed:- the Image of God, the Brightness of his Glory, the Lord of Hosts, the Son of God, the Son of the Most High, the faithful Shepherd, the Lord of the ministering Angels,-the Angel Redeemer." Other expressions of similar import are also quoted by Dr. S. ..." [Page 316; Internally Page 466] - https://archive.org/stream/doctrinemanifes00dobbgoog#page/n316/mode/1up​

"... [Page 417; Internally Page 567] In the Apostle's brief description of this anticipated event, the notices of "the air", and "the clouds," + "the trumpet of God," ++ the "flaming fire," § the "mighty angels," || and "the voice of the archangel," ¶ (meaning probably the Redeemer himself,** as sovereign and leader of the heavenly hosts,) forcibly remind the reader of the like circumstances [Page 417-418; Internally Page 567-568] in the Giving of the Law, at Sinai ..." [Pages 417-418; Internally Pages 567-568] - https://archive.org/stream/doctrinemanifes00dobbgoog#page/n417/mode/1up​

https://archive.org/stream/doctrinemanifes00dobbgoog#page/n418/mode/1up​

"... [Page 417; Internally Page 567, Notation Begin] + 1 Thess. IV. 17. ++ 1 Thess. IV. 16. Exod. XIX. 16,19. Heb. XII. 19. Milton's lines are here worth remembering: "He ended, and the Son gave signal high to the bright minister that watcht, he blew His trumpet, heard in Oreb since perhaps When God descended, and perhaps once more To sound a general Doom. Th' Angelick blast Fill'd all the regions:" ---- Paradise Lost, B. XI. L[ines]. 72-77. § 2 Thess. I .8. Exod. XIX. 18. XXIV. 17. Heb. XII. 18. || 2 Thess. I. 7. 1 Thess. III. 13. Ps. LXVIII. 17. Deut. XXXIII. 2. pp. 254-5, 509, n. ¶. continued on p. 510. ¶ 1 Thess. IV. 16 "The word "ARCHANGEL", meaning Ruler of angels, occurs in the N.T. only twice; here, and in JUDE 9, where 'Michael the archangel' is evidently "THE ANGEL OF THE LORD", spoken of in ZECH. III. 1, 6, who appears from v. 4, to be JEHOVAH himself; that is, the Second Person of the Blessed Trinity, I AM, the Son of God, the Christ. The name Michael indeed, does not occur in the book of Zechariah; but it is found in that of Daniel, published only a few years before, and which the apostle Jude might be guided by Inspiration to connect with the other, as part of the prophetick revelations of one and the same period. DAN. X. 13. 21. XII. 1.​

That Jesus himself is the Angelick Ruler mentioned in 1 THESS. IV. 16, and JUDE 9, was argued in the last century by the Rev. James Peirce of Exeter, in his Paraphrase and Notes on COLOSS. PHIL. and HEB. 1727. Note on PHIL. II. 9. p. 32. The idea was rejected by Dr. Doddridge; (Fam. Expos. 1 THESS. IV. 16. note f) it was strongly advocated by Bp. Horsley, in his sermon on DAN. [Page 417-418; Internally Page 567-568, Notation Continued] IV. 17. p. 365 and doubted again by Dr. J. Mason Good, in his Introductory Dissertation on JOB, p. LXXI. ​

Both Mr. P. and Dr. D. assume that the 'voice of the archangel' means the voice emitted by himself, whereas it may mean the shouts of attendant angels celebrating his glory, and his final advent. See NUM. XXIII. 21. 1 KINGS. I. 39-45. If this be the sense, it is seen at once why the title "ARCHANGEL" or Angelick Ruler is introduced; it indicates the presence of a host, while it keeps the attention undiverted from Him whose triumph they celebrate. By an expression as slight, the presence of Angelick guards under his command, is indicated in Ps. XXXIV. 7.--'encampeth round about'--p. 265.​

This immediate command of the angelick hosts is in the ancient scriptures ascribed to the Second Person. GEN. XXVIII. 12. p. 241. JOSH. V. 14. pp. 259, 260, 265,-6. The ascription of that command to the glorified Redeemer, would prepare the Thessalonians to receive the ancient records just referred to, and at length to adore him as JEHOVAH. ..." [Pages 417-418; Internally Pages 567-568, Notation End] - https://archive.org/stream/doctrinemanifes00dobbgoog#page/n417/mode/1up​

https://archive.org/stream/doctrinemanifes00dobbgoog#page/n418/mode/1up​

 

[The Fundamentalist]

James Durham (AD 1622 – AD 1658), covenanting divine, was eldest son of John Durham of Grange Durham Angus, and proprietor of ‘a good estate,’ then called Easter Powrie, in the county of Forfar. After studying at Glasgow he was licensed as a preacher in 1647. That a man of his position should make such a change excited some comment among his old friends and neighbours, but his whole soul was in his new occupation, and he vindicated himself with great fervour. For a time he exercised his ministry in Glasgow, and in 1650 he was appointed professor of divinity in the university there. But before he could be settled in that office the general assembly decided that he should attend as chaplain on the king. The duties of this office he discharged ‘with such majesty and awe’ as to inspire the court with much reverence for him. When free from this situation he was again called to the ministry in Glasgow, and inducted into the ‘Inner Kirk.’ His health had never been strong, and he was prematurely old, partly the effect of the singularly laborious life of study which he led. He died on 25 June 1658, in the thirty-sixth year of his age. Source -
http://en.wikisource.org/wiki/Durham,_James_(DNB00)

A Learned and Complete Commentary upon the Book of the Revelation. Delivered in several lectures, by that learned, laborious, and faithful Servant of JESUS CHRIST, Mr. James Durham, Late Minister of the Gospel in GLASGOW. Wherein the TEXT is explained, the Series of the several Prophecies contained in that Book, deduced according to their Order and Dependance upon each other; the Periods and Succession of Times, at, or about which these Prophecies, that are already fulfilled, began to be, and were more fully, accomplished, fixed and applied accordingly to History; and those that are yet to be fulfilled, modestly, and so far as is warrantable, inquired into. Together with some practical Observations, and several Digressions. (an Index whereof is prefixed) necessary for vindicating, clearing, and confirming many weighty and important Truths. To which is affixed, a brief Summary of the Whole Revelation, with an Alphabetical Index of the chief and principal Purposes and Words contained in this Commentary. As also, Two Sermons preached by the Author, on Rev. XXII. 20. Together with a Collections of some memorable Things in his Life. Glasgow: Printed by David Niven, for James Spencer, Bookseller, Trongate. 1788. - http://books.google.com/books?id=SD1...page&q&f=false​

Lecture II, Revelation 8:2-3:​

"... [Page 400] 1. The instrument, verse 2. He is called another angel, &c. He is described in three. 1. That he is an angel. 2. Ascending from the east. 3. From his office or trust, that he had the seal of the living God. 1. By angel, we understand no created angel but Christ Jesus the angel of the covenant, called Michael, chap. XII. For, 1. It is Christ who chiefly taketh part with the elect, and provideth so that none can pluck his sheep out of his hands; and with his angels, chap. XII. fighteth against the dragon and his. 2. Because the keeping of the seal of the living God (as great Lord-keeper or chancellor under him) belonging only to the Mediator. 3. In the words following he crieth authoritatively, and giveth orders to the other angels who were overseers of the judgment; by which it appeareth to be some eminent angel unto whom these properties do agree, which is none other but Jesus Christ, though he may have other angels employed under him, as it is chap. XII. ..." [Page 400]​

Lecture IV, Revelation 20:​

"... [Page 740] The party is first called an angel, which we take [Page 740-741] to be Christ, called Michael, chap. XII. Because it is he that destroyeth the work of the devil, and as the strong, who is still contending with him for his church. He, chap. XII. did cast him down; he, chap. VI. did conquer him on his white horse; he, chap. XIX. defeateth him in his lieutenant the beast, which is a part of the same event. 2. Because it is Christ who carrieth the keys of hell and death, chap. I, 18. ..." [Pages 740-741]​

 

[The Fundamentalist]

Bryce Johnston (AD 1747 - AD 1805) Minister of the Gospel at Holywood, 2 miles north of Dumfries Scotland. Source - http://tcc.customer.sentex.ca/dload/1260Days.pdf

A Commentary on the Revelation of St. John in two Volumes. By Bryce Johnston, D.D. Minister of the Gospel at Holywood. A New Edition. To which is added, a Memoir of the Life of the Author, by the Rev. John Johnstone, Minister of CrossMichael. Volume II. Edinburgh: Printed for William Creech. Sold By T. Cadell & W. Davies, London. 1807. - http://books.google.com/books?id=0wI3AAAAMAAJ&printsec=frontcover#v=onepage&q&f=false​

Revelation 12:7,8,9:​

"... [Page 17] Before the woman fled into the wilderness, there was war in heaven between Michael and the Dragon. Michael signifies Jesus Christ. In Daniel chap. X. 13-21. Michael is represented as contending for, and standing by the servants of God. From the description given of the conduct of Michael in these passages and also in this verse, it is evident that such is the signification of this symbolical name. The very meaning of the word also suggests this interpretation. It is a Hebrew word, which in that language signifies, "He who is God." But Jesus Christ is God. The parties in this war [Page 17-18] were, on the one side, Michael and his angels; and on the other, the dragon and his angels. On the one side were Christ ..." [Pages 17- 18]​

 

[The Fundamentalist]

Vine's Expository Dictionary, by William Edwy Vine

Section: "archangel":​

"… [* From Notes on Thessalonians, by Hogg and Vine, pp. 142.] In 1 Thessalonians 4:16 the meaning seems to be that the voice of the Lord Jesus will be of the character of an "archangelic" shout"." - http://books.google.com/books?id=hMx7BAAAQBAJ&printsec=frontcover#v=onepage&q&f=false
or see also: http://studybible.info/vines/Archangel​

 

[The Fundamentalist]

Thomas Haweis (AD 1 January 1734 - AD February 11, 1820) (surname pronounced to rhyme with 'pause') was born in Redruth, Cornwall, on AD 1 January 1734, where he was baptised on 20 February 1734.[1], and died AD February 11, 1820. As a Church of England minister he is one of the leading figures of the 18th century evangelical revival and a key figure in the histories of the Countess of Huntingdon's Connexion, the Free Church of England and the London Missionary Society.; sourced from - http://en.wikipedia.org/wiki/Thomas_Haweis

The Evangelical Expositor or, a Commentary on the Holy Bible, wherein the sacred text of the Old and New Testaments is inserted at large, the sense explained, and the more difficult passages elucidated; with practical observations, for the use of families and private Christians of every denomination. ​

"… Daniel 12:1. Christ, the great Prince, shall stand up in the time of great tribulation, ... or at the great day when he shall come to complete the redemption of his people, and to execute final vengeance on their enemies, when all that are written among the righteous, and found in the book of life of the Lamb, shall be delivered from the power of evil for ever. …" - http://books.google.com/books/about/The_Evangelical_Expositor_Or_a_Commentar.html?id=oyXLXwAACAAJ​

Or see this page for the source of quotation as is - http://everlasting-gospel.blogspot.com/2010/02/non-adventist-sources-confirming.html​

 

[The Fundamentalist]

Abingdon Bible Commentary, 1929; Editor, Edwin Lewis (AD 1881 – AD 1959) was an American Methodist theologian primarily associated with Drew University in New Jersey. Others involved - Frederick Carl Eiselen; David G. Downey.

"… [Page 846] The idea of the heavenly being who thus comes to view as a feature in old apocalyptic tradition is the source of the conception of the heavenly Messiah—the Son of Man. . . . We have already seen that the heavenly being 'like unto a son of man' of Dan. 7 was probably identified by the author . . . with Israel's angel—prince Michael; this angelic being was later, it would seem, invested with Messianic attributes, and so became the pre-existent heavenly Messiah." [Page 846] - http://books.google.com/books/about/The_Abingdon_Bible_commentary.html?id=TpsQz8m5RbcC​

Or see this page for the source of quotation as is - http://everlasting-gospel.blogspot.com/2010/02/non-adventist-sources-confirming.html​

 

[The Fundamentalist]

Johann [John] Peter Lange (AD 10 April 1802 in Sonneborn (now a part of Wuppertal) – AD 9 July 1884), was a German Calvinist theologian of peasant origin, in Lange's Commentary.

Elijah Richard Craven (AD Mar. 28 1824, in Washington D.C. - AD Jan. 5 1908, in Philadelphia, Pa.), Pastor of both a Reformed and Presbyterian Church, a Theologian, and graduated Princeton Theological Seminary, and Senior Trustee of Princeton, Editor of Lange's Commentary, etc. See his biography here, page 217 - http://books.google.com/books?id=U11...page&q&f=false

A Commentary Of The Holy Scriptures: Critical, Doctrinal And Homiletical, With Special Reference To Ministers And Students, By John Peter Lange, D.D., Professor of Theology in the University of Bonn, assisted by a number of eminent European Divines. Translated from the German, Revised, Enlarged, and Edited by Philip Schaff, D.D., Professor of Theology in the Union Theological Seminary, New York, in connection with American and English Scholars of various denominations. Volume. X. of the New Testament: Containing The Revelation of John, and a general alphabetical index to all the volumes of The New Testament. New York: Charles Scribner's Sons, successors to Scribner, Armstrong & Co. The Revelation of John, Expounded by John Peter Lange, D.D., Professor of Theology in the University of Bonn. Translated from the German by Evelina Moore. Enlarged and Edited by E. R. Craven, D.D., Pastor of the Third Presbyterian Church at Newark, N.J. Together with a double alphabetical index to all the Ten Volumes of the New Testament by John H. Woods, A.M. New York: Charles Scribner's Sons, successors to Scribner, Armstrong & Co. 1874. - http://books.google.com/books?id=g5tBAAAAYAAJ&printsec=frontcover#v=onepage&q&f=false​

Revelation XII. Ver. 7:​

"... [Page 238] We have shown elsewhere that the Archangel Michael is an image of Christ victoriously combatant. Christ is an Archangel in His quality of Judge; and He appears as Judge, not only at the end of the world, but also in the preservation of the purity of His Church (Acts V. 1 sqq.; 1 Cor. V, 1 sqq.). That Christ has His angels also--those that war with Him--not merely in the evening of the world, but from the beginning, is a fact which John was previously intimated in his Gospel (ch. I. 51); they are the principles and spirits which are with Him absolutely. And so the Dragon also has his angels, his assistants. ..." [Page 238]​

"... [Page 248] Michael --We read this as in apposition to the war in Heaven, The war in Heaven is the eternal, holy, and warlike opposition against the Satanic Kingdom; an opposition represented by Michael, the warlike form of Christ, a form which also manifests itself in His Church as the spirit of discipline.​

"The view of Vitringa, of which Hengstenberg is an earnest advocate, that Michael is not an Angel (according to Dan. X. 13; XII. 1, the guardian Angel of the Old Testament people of God; according to Jude 9, and Archangel), but Christ Himself, or, as Hengstenberg prefers to say, the Logos ... of the passage of Jude ... according to Henstenberg, no more contains a proof against the divinity of Michael than the utterance of our Lord, John XIV. 28 ... " (Düsterd) ... in Christology, however, Christ can, at the same time, be a child, in Bethlehem, and the Son of God, in universal relations and manifestations. We take it that Michael, in accordance with the difficult reading, is, from the outset, Christ in warlike array against Satan, and that hence it is that the angels of Michael are appointed to be angels of war against the Kingdom of Darkness. The very designation of Michael in Jewish Theology as the συνήγωρ, or advocate of the pious, in opposition to the κατήγωρ, is expressive of the assumption that Michael is no mere angel. [See foot-note, p. 241.- E[lijah]. R[ichardson]. C[raven].] ..." [Page 248]​

 

[The Fundamentalist]

Thomas Robinson (AD 1813/14 - AD 1890) Presbyterian Minister

The Preacher's Complete Homiletical Commentary on the Old Testament (on an original plan), with Critical and Explanatory Notes, Indices, &c, &c. By Various Authors. London: Richard D. Dickinson, 89 Farringdon Street. 1892. A Homiletical Commentary on the Book of Daniel. With Copious Notes and Indexes. By T. Robinson, D.D. Author of a suggestive commentary on the Epistle to the Romans, Homiletical Commentaries on Job and the Song of Solomon; "The Evangelists and the Mishna," ETC. London: Richard D. Dickinson, 89 Farringdon Street. 1892.​

"... [Page 227] (9) "Michael" (ver. 13). מִיכָאֵל = "who is like God," expresses the idea of God's unparalleled helping power. Hengstenberg identifies Michael with the "Angel of the Lord," the leader of the Israelites, and prince of the army of Jehovah, mentioned in Exod. XXXII. 34; Josh. V. 13; Zech. I. 5). Melanchthon, Broughton, Junius, and others identify him with Christ. ..." [Page 227] - https://archive.org/stream/homileticalcomme27robi#page/227/mode/1up​

"... [Page 274] EXEGETICAL NOTES. ... (3) "Michael." Regarded by Calvin and some others of the older commentators as Christ Himself. So Hävernick interprets the text of the first appearance of Christ. Most understand Michael to be the archangel. Dr. Cox thinks that the standing up of Michael for Daniel's people corresponds with the going forth of Him who is called Faithful and True upon the white horse; the trouble here predicted agreeing with the mighty overthrow of the Antichristian powers, who are to be cast into the "lake burning with brimstone," as there represented. ..." [Page 274] - https://archive.org/stream/homileticalcomme27robi#page/274/mode/1up​

 

[The Fundamentalist]

Johann Friedrich Haug (AD * 1680, AD † 18. May 1753) executive editor and publisher of the Berleburger Bible. This joint venture of the leading Berleburg gathered heads of the Philadelphian movement appeared in eight volumes, 1726-42. Source -
http://www.deutsche-biographie.de/xsfz28248.html

The Berlenburger Bibel [aka 'Berleb. Bible', 'Berleburger Bibel', etc.] is in the years AD 1726 - AD 1742 (reproduction Stuttgart AD 1856) an extensive Bible work of 8 volumes, which did not only offer a new translation of the Bible, developed in Berleburg, but above all an extensive commentating. Source - http://wikipedia.qwika.com/de2en/Berleburger_Bibel

[German] De Heiligen Schrift Siebenter Theil, ober des Neuen Testaments Dritter Theil: mit dessen leßten Schriften als: der Epistel an die Hebräer, der Epistel Jacobi, den zwei Episteln Petri, den drei Episteln Johannis, der kurzen Epistel Judä, und dann der Offenbarung Johannis. Nach dem Grund-Text aufs neue übersehen, uebst der buchstäblichen und geheimen Erklärung. Gedruckt zu Berlenburg im Jahr der Menschwerdung Christi 1737. Stuttgart 1861.​

Revelation 12:7:​

"... [Page 493] Michael) durch welchen man hier gar wohl Christum selbst verstehen kann, als das haupt seiner Kirche, aus welchen auch der Name mit seiner Bedeutung: Wer ist wie Gott? am eigentlichsten geht, weil die menschliche Natur in die Gemeinschaft der gottlichen aufgenommen ist, wie also der Name Michael durch den ganzen 89sten Psalm erklart ist, daß der Schluss herauskommt: Wer ist wie der herr unser Gott, den uns Gott unter der Gestalt des Menschen zeigt? Also Christus​

Und seine Engel) die unter seinem Commando stehen, und ihn auch für ihr haupt erkennen, ​

Führten Krieg wider den Drachen) und seinen [Page 493-494] Anhang, wider das Drachenhaupt und den Drachenschwanz.​

Weil Christus und Belial) nimmermehr zusammen stimmen, so kann daraus nichts als Krieg entstehen zwischen den zwei widerwärtigsten Dingen.​

Wer noch falschen Frieden in sich hat, der hat ein betrübtes Zeichen daraus zu nehmen, daß der Arge noch ungestört in seinem herzen herrschen möge.​

Wo Christus ins herz kommt, da erhebt sich Krieg in dem welsten Theil, als dem Christ des Menschen, welcher Gottes himmel und Tempel sehn soll. Denn​

Nachdem die Menschen unter die Gewalt des Satans in Abfall gerathen sind, so ist nun derselbe grausame Feind nicht nur außer dem Menschen, daß er ihm allein an Leib, Gut und sonst, schaden könnte, sondern die ganze Seele ist nach der Natur durch und durch mit der Kraft des Argen, als dem Schlangensamen, durchdrungen und vergistet.​

Hieraus läßt sich nun bald erkennen, was inwendig bei einem jeden vorgehen müsse, wenn seine Sachen aus einem guten Fuß kommen, und er wieder wahres heil erlangen soll. Nothwendig muß des Teufels Partei und Art verlassen sehn, und das wird ohne Krieg nicht abgehen. Wir werden aber auch da nicht bestehen gegen ihn, wenn wir nicht einen guten Beistand haben. und wer ist wie Gott? der ein herr ist aller Engel. Zu dem und an den müssen wir uns denn im herzen beständig halten lernen. Streitet dieser Grossfürst Michael für und in uns, so helfen uns auch seine Engel.​

In dem Namen Michael, den der herr der heerschaaren, Jesus Christus, führt, liegt schon der unfehlbare Grund des Sieges. Denn wenn er der höchste ist in aller Welt, und ihm der Vater alle Dinge unter seine Füße gethan, so müssen ihm auch die Engel, Gewaltigen und Kräfte, ja auch alle unreine Geister, unterthan sehn und immer mehr werden. Das ist also der rechte Mann, der mit, in und für uns streiten muß: sonst wird man der unendlichen Noth in Ewigkeit nicht los werden. Wie ists möglich, daß Jemand noch so thöricht sehn und seine Zeit und Kraft in fremden Dingen zubringen kann, da man die Gefahr so augenscheinlich var sich sieht! O wie sollte man nicht mit allen Begierden und Kräften sich in das erbarmende herz des herrn Jesu einwenden, und sich an ihn hängen und kleben im Glauben, wie eine Klette ans Kleid! O daß der Glaube hiezu möchte in uns stark werden, und wir uns alle näher unter Jesu Schirm und heilige Vertheidigung begeben lernten! Dieß müssen wir aber nicht äußerlich nur zu bewerkstelligen suchen, sondern zusehen, daß das männliche Bild Christi in uns Gestalt gewinne, und wir also wesentlich aus Gott geboren werden. Daran liegts allein, woran es aber gar sehr fehlt, weil man nicht gern in Krieg verwickelt ist, und es doch an einem blutigen Krieg dabei nicht fehlen könnte. Denn wie hier ..." [Pages 493-494] - http://books.google.de/books?id=AncT...page&q&f=false​

[English] "... [as quoted by Hengstenberg] In the name Michael which is applied to Jesus Christ, the Lord of Hosts, there is given the sure pledge of victory. For, since he is supreme over the whole world, and the Father has put all things under his feet, angels, principalities, and powers, including those that are evil, must also be subject to him, and shall ever be so. This, therefore, is the proper person to fight in us and for us; and were he not on our side we should never be able to escape from our troubles. …" [as quoted by Hengstenberg]​

 

[The Fundamentalist]

Let us look at Malachi 3:1, and see together, ok?

Malachi 3:1 KJV - Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.

Malachi 3:1 KJV with Strong's Numbers/E-Sword - Behold,H2009 I will sendH7971 my messenger,H4397 and he shall prepareH6437 the wayH1870 beforeH6440 me: and the Lord,H113 whomH834 yeH859 seek,H1245 shall suddenlyH6597 comeH935 toH413 his temple,H1964 even the messengerH4397 of the covenant,H1285 whomH834 yeH859 delightH2655 in: behold,H2009 he shall come,H935 saithH559 the LORDH3068 of hosts.H6635

Malachi 3:1 Hebrew Text/E-Sword -

הנני שׁלח מלאכי ופנה־דרך לפני ופתאם יבוא אל־היכלו האדון אשׁר־אתם מבקשׁים ומלאך הברית אשׁר־אתם חפצים הנה־בא אמר יהוה צבאות׃

Malachi 3:1 Hebrew with Strong's Numbers/E-Sword - הנניH2005 שׁלחH7971 מלאכיH4397 ופנהH6437 דרךH1870 לפניH6440 ופתאםH6597 יבואH935 אלH413 היכלוH1964 האדוןH136 אשׁרH834 אתםH859 מבקשׁיםH1245 ומלאךH4397 הבריתH1285 אשׁרH834 אתםH859 חפציםH2655 הנהH2009 באH935 אמרH559 יהוהH3068 צבאות׃H6635

Malachi 3:1 Transliterated Hebrew from QBible- hin'niy sholëªch mal'äkhiy ûfiNäh-derekh' l'fänäy ûfit'om yävô el-hëykhälô häädôn ásher-aTem m'vaq'shiym ûmal'akh' haB'riyt ásher-aTem cháfëtziym hiNëh-vä ämar y'hwäh tz'väôt

Malachi 3:1 Greek LXX/E-Sword - ἰδοὺ ἐγὼ ἐξαποστέλλω τὸν ἄγγελόν μου, καὶ ἐπιβλέψεται ὁδὸν πρὸ προσώπου μου, καὶ ἐξαίφνης ἥξει εἰς τὸν ναὸν ἑαυτοῦ κύριος, ὃν ὑμεῖς ζητεῖτε, καὶ ὁ ἄγγελος τῆς διαθήκης, ὃν ὑμεῖς θέλετε· ἰδοὺ ἔρχεται, λέγει κύριος παντοκράτωρ.

Malachi 3:1 Greek LXX with Strong;s Numbers/E-Sword - ιδουG2400 INJ εγωG1473 P-NS εξαποστελλωG1821 V-PAI-1S τονG3588 T-ASM αγγελονG32 N-ASM μουG1473 P-GS καιG2532 CONJ επιβλεψεταιG1914 V-FMI-3S οδονG3598 N-ASF προG4253 PREP προσωπουG4383 N-GSN μουG1473 P-GS καιG2532 CONJ εξαιφνηςG1810 ADV ηξειG1854 V-FAI-3S ειςG1519 PREP τονG3588 T-ASM ναονG3485 N-ASM εαυτουG1438 D-GSM κυριοςG2962 N-NSM ονG3739 R-ASM υμειςG4771 P-NP ζητειτεG2212 V-PAI-2P καιG2532 CONJ οG3588 T-NSM αγγελοςG32 N-NSM τηςG3588 T-GSF διαθηκηςG1242 N-GSF ονG3739 R-ASM υμειςG4771 P-NP θελετεG2309 V-PAI-2P ιδουG2400 INJ ερχεταιG2064 V-PMI-3S λεγειG3004 V-PAI-3S κυριοςG2962 N-NSM παντοκρατωρG3841 N-NSM

The text speaks of Two main Messengers:

[1] "Behold, I will send my messenger, and he shall prepare the way before me ..."

[2] "... and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts."

The first is John the Baptist. How do we know? This text is referenced along with Isaiah 40:3 [Isaiah 40:3 KJV - The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God.], when Isaiah is cited numerous times in the New Testament Gospel texts:

[1] Matthew 3:3 KJV - For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

[2] Mark 1:2 KJV - As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee.

Mark 1:3 KJV - The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

[3] Luke 3:4 KJV - As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

[4] John 1:23 KJV - He said, I [am] the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.

Shall we notice together that the language of Malachi 3:1 and Isaiah 40:3, and the New Testament texts, Matthew 3:3; Mark 1:3; Luke 3:4; John 1:23, all share the commonality, "prepare the way". Also consider that Matthew and Luke specifically point out one prophet, Esaias [Isaiah], but notice that Mark makes mention of "prophets" [plural] which would then not only include the Major Prophet Isaiah, but also then the minor Prophet Malachi.

Notice carefully Luke's account from the beginning:

Luke 1:11 KJV - And there appeared unto him an angel of the Lord standing on the right side of the altar of incense.

Luke 1:12 KJV - And when Zacharias saw [him], he was troubled, and fear fell upon him.

Luke 1:13 KJV - But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John.

Luke 1:14 KJV - And thou shalt have joy and gladness; and many shall rejoice at his birth.

Luke 1:15 KJV - For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb.

Luke 1:16 KJV - And many of the children of Israel shall he turn to the Lord their God.

Luke 1:17 KJV - And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.

Thus, as a side notation, we can prove the WTS - Jehovah's Witness theology incorrect with this simple citing, since the "Lord" [Greek Tr. Kurios] in those New Testament texts is actually a direct reference to YHVH - Jehovah [Emmanuel] of the Old Testament texts and John the Baptist was to go before "him", who would come unto His own.

John 1:1 KJV - In the beginning was the Word, and the Word was with God, and the Word was God.

John 1:2 KJV - The same was in the beginning with God.

John 1:3 KJV - All things were made by him; and without him was not any thing made that was made.

John 1:4 KJV - In him was life; and the life was the light of men.

John 1:5 KJV - And the light shineth in darkness; and the darkness comprehended it not.

John 1:6 KJV - There was a man sent from God, whose name [was] John.

John 1:7 KJV - The same came for a witness, to bear witness of the Light, that all [men] through him might believe.

John 1:8 KJV - He was not that Light, but [was sent] to bear witness of that Light.

John 1:9 KJV - [That] was the true Light, which lighteth every man that cometh into the world.

John 1:10 KJV - He was in the world, and the world was made by him, and the world knew him not.

John 1:11 KJV - He came unto his own, and his own received him not.

John 1:12 KJV - But as many as received him, to them gave he power to become the sons of God, [even] to them that believe on his name:

John 1:13 KJV - Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

John 1:14 KJV - And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

John 1:15 KJV - John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh after me is preferred before me: for he was before me.

It was indeed verily Jehovah [Emmanuel] which took out the Israelite nation for himself and then came unto them, being rejected by them on the whole.

Thus these texts become paramount therein:

1 Corinthians 12:3 KJV - Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and [that] no man can say that Jesus is the Lord, but by the Holy Ghost.

Philippians 2:11 KJV - And [that] every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father.

Consider, in the light of the previous verses, as to what those two verses are actually saying. Paul did this over and over again in the New Testament, constantly citing the Old Testament references of Jehovah [Emmanuel] directly to Jesus Christ in the New Testament, see Hebrews 1 & 13, etc.

Moving back to our text of Malachi 3:1, we truly can then see that the first "messenger" [Hbr: Mal'ak, Grk: Aggelos; Eng: Angel/Messenger] is John the Baptist, who was to go before and prepare the way before the Lord God, being Jesus Christ, the Highest Angel/Messenger of the Father:

Matthew 21:37 KJV - But last of all he sent unto them his son, saying, They will reverence my son.

Mark 12:6 KJV - Having yet therefore one son, his wellbeloved, he sent him also last unto them, saying, They will reverence my son.

Thus we can see that the Second "messenger" [Hbr: Mal'ak, Grk: Aggelos; Eng: Angel/Messenger] of Malachi is indeed Jesus the Christ, for He is indeed even the "Angel/Messenger of the Covenant/Testament", as spoken of by Jeremiah [Jeremiah 31:31-34; Isaiah 56:1-8; Daniel 9:27; Hebrews 8:8-13, 10:16, etc]:

Matthew 26:28 KJV - For this is my blood of the new testament, which is shed for many for the remission of sins.

Mark 14:24 KJV - And he said unto them, This is my blood of the new testament, which is shed for many.

Luke 22:20 KJV - Likewise also the cup after supper, saying, This cup [is] the new testament in my blood, which is shed for you.

1 Corinthians 11:25 KJV - After the same manner also [he took] the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink [it], in remembrance of me.

Daniel 9:27 KJV - And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make [it] desolate, even until the consummation, and that determined shall be poured upon the desolate.

Hebrews 2:3 KJV - How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard [him];

Hebrews 9:18 KJV - Whereupon neither the first [testament] was dedicated without blood.

Hebrews 9:20 KJV - Saying, This [is] the blood of the testament which God hath enjoined unto you.

An overview look at the word "Angel":

"Angel":

"mal'ak" "מַלְאָךְ"; meaning: "messenger, representative", "messenger", "angel", "theophanic angel" "From an unused root meaning to despatch as a deputy" [Strong's Concordance]; "one sent, messenger", "a messenger of God" [Gesenius's Lexicon]

“aggelos” “ἄγγελος”; meaning: “a messenger”, “envoy”, “one who is sent”, “an angel [of the Heavenly Host]”, “messenger from GOD” [Strong's Concordance] [Thayer's Lexicon]

It does not inherently carry any connotation of created. It simply means messenger, whether Uncreated or created, as context dictates.

We see also the word used in Genesis 32:3,6; Numbers 20:14, 21:21, 22:5, 24:12; Deuteronomy 2:26; Joshua 6:17,25, 7:22; Judges 6:35, 7:24, 9:31, 11:12,13,14,17,19; 1 Samuel 6:21, 11:3,4,7,9, 16:19, 19:11,14,15,16,20,21, 23:27, 25:14,42; 2 Samuel 2:5, 3:12,14,26, 5:11, 11:4,19,22,23,25,27; 1 Kings 19:2, 20:2,5,9, 22:13; 2 Kings 1:3,5,16, 5:10, 6:32,33, 7:15, 9:18, 10:8, 14:8, 16:7, 17:4, 19:9,14,23; 1 Chronicles 14:1, 19:2,16; 2 Chronicles 18:12, 35:21, 36:15,16; Nehemiah 6:3; Job 1:14, 33:23; Proverbs 13:17, 16:14, 17:11; Isaiah 14:32, 18:2, 30:4, 33:7, 37:9,14, 42:19, 44:26; Jeremiah 27:3; Ezekiel 17:15, 23:16,40, 30:9; Nahum 2:13; Haggai 1:13; Malachi 2:7, 3:1 “messenger” or “ambassadors” [mal’ak], speaking of humankind, being the same word used of “angels” of Heaven. Also of the [aggelos] in Greek in Matthew 11:10; Mark 1:2; Luke 7:24,27, 9:52; 2 Corinthians 12:7; James 2:25 as “messenger”.

Just as Jesus Christ is called by the Office of "Apostle" [Hebrews 3:1], of the Father, it does not make Him one of the twelve, and so likewise, being of the office, not nature, "Angel" does not make him of the number of created hosts, but rather the Son, and personal messenger of the Father, sent from His bosom.

Further we see in Isaiah 9:6, that Jesus in the LXX is again called "Angel of the Great Counsel" or Greek "Μεγάλης βουλῆς ἄγγελος"; Tr: "Megales Boules Aggelos":

Isaiah 9:6 KJV - For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.

Isaiah 9:6 (9:5) ὅτι παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη ἡμῖν, οὗ ἡ ἀρχὴ ἐγενήθη ἐπὶ τοῦ ὤμου αὐτοῦ, καὶ καλεῖται τὸ ὄνομα αὐτοῦ Μεγάλης βουλῆς ἄγγελος· ἐγὼ γὰρ ἄξω εἰρήνην ἐπὶ τοὺς ἄρχοντας, εἰρήνην καὶ ὑγίειαν αὐτῷ.

Jesus is designated in the office of "Angel" [messenger of the Father] many times in Scripture.

 

[The Fundamentalist]

Yes, Jude and Zechariah 3, prove the issue even further, and beyond what is already demonstrated from Revelation 12 and the OP material. Let us look at the passages given:

Jude 1:9 KJV - Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.

Zechariah 3:1 KJV - And he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him.

Zechariah 3:2 KJV - And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: [is] not this a brand plucked out of the fire?

Zechariah 3:3 KJV - Now Joshua was clothed with filthy garments, and stood before the angel.

Zechariah 3:4 KJV - And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.

Zechariah 3:5 KJV - And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the LORD stood by.

Please notice the direct parallels, and where Jude is drawing from in his recounting of the resurrection of Moses by Michael/Jesus [Matthew 17:1-12; Mark 9:1-13; Luke 9:27-36; John 11:25; 2 Peter 1:16; Romans 5:14; Jude 1:9]:

Jude 9 - "Michael the Archangel"
Zechariah 3:1-4 - "The Angel of the LORD"

Jude 9 - "the devil disputed"
Zechariah 3:1-4 - "Satan standing at his right hand to resist him"

Jude 9 - "Moses", the Prophet, servant of the LORD
Zechariah 3:1-4 - "Joshua", the High-priest, servant of the LORD

Jude 9 - "said, The Lord rebuke thee"
Zechariah 3:1-4 - "The LORD rebuke thee", "even the LORD that hath chosen Jerusalem rebuke thee"

Please notice that even in Zechariah 3:1-4, that the "Angel of the LORD", whom is also stated as "the LORD" [being Logos, Jesus, etc] who was speaking, says to Satan, "... the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?"

Why would the LORD [Jesus, Logos, etc] refer the matter to the LORD and the LORD? It is because Jesus, the "Angel of the LORD", being the "LORD" speaking, is sent as messenger of the Father [LORD], and thus speaking by the Holy Spirit [LORD], and speaks the will of the Father [LORD].

Jesus/Michael Archangel in Jude does the same. For it written:

"For I am the LORD, I change not ..." Malachi 3:6

"... thou art the same ..." Hebrews 1:12

Hebrews 13:8 KJV - Jesus Christ the same yesterday, and to day, and for ever.

Remember that Michael being Jesus is sent as the messenger of the Father to resurrect Moses, and also to cleanse Joshua the High priest, and elsewhere. Thus his position/office is Archangel - Highest Messenger. Therefore, since the Highest Messenger, He can only speak what the Father gives Him to speak. Jesus said the same in the New Testament Gospels:

John 8:28 KJV - Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am [he], and [that] I do nothing of myself; but as my Father hath taught me, I speak these things.

John 12:49 KJV - For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak.

John 12:50 KJV - And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.

etc

Hence Jesus is called throughout the Scripture "Archangel", "Angel", "Messenger", "Sent" and "Apostle", etc.

So in Jude, of course Jesus/Michael Archangel [YHVH Emamnuel, etc] would not bring a "railing accusation" against Satan, since that would have been of the Character of the devil. Notice the word "accusation". Who is the "Accuser"?

"... the accuser of our brethren is cast down, which accused them ..." - Revelation 12:10

Notice the other word "railing". In the Greek [Jude], it is actually, "βλασφημία" - "blasphemia" [or in Peter; "βλάσφημος"] blasphemous, slanderous, impious [not pious], evil speaking. Would Jesus ever "dare" to speak a blasphemous accusation even against his opponent, Satan? Never. Jesus referred the matter to the Judgment of the Father. Satan was tempting Jesus even then.

There were great things at stake in the resurrection of Moses. Angels of the heavenly host and angels of the demonic host.

So, can Jesus in the Gospels say that Satan is a "liar", "murderer" [John 8:44], etc? Yes. Because that is what the Father told Jesus to say at that time. And none of that is a blasphemous accusation, but a true statement.

Angels of the heavenly host, being created beings are indeed more powerful than men, and much moreso, the "Angel of the LORD", being the YHVH-LORD the Son, Uncreated Creator, is above and beyond by an infinite margin, more holy and powerful than they. He is the example. Since He himself, would not even "dare" to bring a "railing/blasphemous/slanderous/evil spoken accusation", even against his arch-nemesis, then ought we neither:

1 Peter 2:21 KJV - For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:

Christ Jesus suffered the blasphemous accusation against himself, and did not return in like manner:

"Not rendering evil for evil, or railing for railing ..." 1 Peter 3:9

In both instances the Father is involved, but in differing ways. Before 'Jesus' took upon Himself humanity (Jude 9, the reference to the resurrection of Moses in the OT), He referred the particular matters under discussion to the Father, since He had come as the "Messenger" [Angel] of the Father. In the NT, the Father had instructed Jesus to rebuke the devil, in his taking upon Himself humanity, for the Father had given such command to the Son at that point, and His Message was now to men:

John 5:22 KJV - For the Father judgeth no man, but hath committed all judgment unto the Son:

John 5:27 KJV - And hath given him authority to execute judgment also, because he is the Son of man.

 

[The Fundamentalist]

[5] The Two [Main] Princes:

It is often asked, since Jesus is God, the Son, how can He also be Michael Archangel, since Michael, in Daniel 10:13, says of Him, that He is, “one of the chief princes” [KJV], doesn't that mean Michael cannot be Jesus? The answer is, “No, it does not mean that 'Jesus' is not Michael, but demonstrates further that He indeed is.”

There are two Main "princes" [rulers] …

[1.] The Good [JESUS/MICHAEL, etc], the True and Everlasting "Prince" [GOD]

[2.] The Wicked [Satan/Dragon/Serpent/Devil, etc], the usurping "prince" [creature]

… let us look and see The Great Controversy still further:

[JESUS/MICHAEL]

"...the Prince of the Host..." [Daniel 8:11;p];
"...the Prince of Princes..." [Daniel 8:25;p];
"...Messiah the Prince..." [Daniel 9:25;p];
"...Michael, one of the Chief Princes..." [Daniel 10:13;p];
"...Michael your Prince..." [Daniel 10:21;p];
"...the prince of the covenant..." [Daniel 11:22;p];
"...Michael...the Great Prince..." [Daniel 12:1;p];
"...the Prince of Peace..." [Isaiah 9:6;p];
"...the Prince of Life..." [Acts 3:15;p];
"...a Prince and a Saviour..." [Acts 5:31;p];
"...Jesus Christ...Prince of the Kings of the Earth..." [Revelation 1:5;p].
​

MICHAEL is not "merely a Prince of God's People", but is called in many places the "Prince" [usually the word is "Sar" and means "Ruler, Prince, Chief", etc]:

...so, when considering the word in this light, "prince" means "ruler" or even "chief", then the language is more clear.

...and so CHRIST is also called all of those other Titles and names as well such as KING OF KINGS [Revelation 19:16] and this is not merely saying King of Kings of the Earth, but rather is saying HE is King over all Kings [compare with 1 Timothy 6:15, "Only Potentate"], KING OF THE JEWS [John 19:19], KING OF ISRAEL [John 1:49], the KING THAT COMETH [Luke 19:38] and LORD of LORD's [Revelation 17:14], the LORD FROM HEAVEN [1 Corinthians 15:47], the LORD OF ALL [Acts 10:36], the LORD OF PEACE [2 Thessalonians 3:16] etc, and so we see that Jesus is GOD [John 1:1, 8:58; Hebrews 1; etc], and King, and Lord and Father [Isaiah 9:6] and has children.

Now the opposing, usurper...

[Satan/Dragon/Serpent/Devil]

"...devils through the prince of the devils." [Matthew 9:34;p];
"...cast out devils, but by Beelzebub the prince of the devils." [Matthew 12:24;p];
"...Beelzebub, and by the prince of the devils casteth he out devil." [Mark 3:22;p];
"...the prince of this world..." [John 12:31;p];
"...the prince of this world..." [John 14:30;p];
"...the prince of this world is judged." [John 16:11;p];
"...the prince of the power of the air..." [Ephesians 2:2;p];
"...against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high [places]..." [Ephesians 6:12;p];
"...thrones, or dominions, or principalities, or powers..." [Colossians 1:16;p];
"...principalities and powers..." [Colossians 2:15;p].
​

...even Satan [the accusing usrper] is designated "god of this world" [2 Corinthians 4:4], "king" [Revelation 9:11], "lord" [Baal] [Judges 2:13], a "father" of the wicked ones [John 8:44], his "children of disobedience" [Ephesians 2:2, 5:6; Colossians 3:6], “child of the devil” [Acts 13:10]...

There are many “princes” in the Scripture, and 'Jesus' is indeed “prince”, though in Daniel 10:13, it reads, “one/first of the chief princes”.

The word “one” in the Hebrew is “אֶחָד”, “'echad”, and means “one [of number], or first [one of order; as in primary, beginning, foremost, etc], once, each, every” [Strong's Concordance].

The word “chief” in the Hebrew is “רִאשׁוֹן”, “ri'shown”, and means “first, primary, former, foremost, chief, etc” [Strong's Concordance].

The word “prince” in the Hebrew is “שַׂר”, “sar”, and means “prince, ruler, leader, chief, head, captain, chieftain, etc” [Strong's Concordance].

Thus it can mean “one of the chief leaders/princes/rulers”, “first of the chief leaders/princes/rulers”, etc. Would saying this of 'Jesus' mean He would not be God, the Son, less than Eternal Deity? No, for 'Jesus' truly is “Prince of Princes” [Daniel 8:25], and “'Prince of the Kings of the Earth” [Revelation 1:5], making Him Chief of Princes, even First of the Chief Princes. Who then are the other Princes?

[1] The “princes” can be God's own people, since they were to be a Kingdom of Priests.

Exodus 19:6 KJV - And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel.

1 Peter 2:9 KJV - But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:

Revelation 1:6 KJV - And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.

Revelation 5:10 KJV - And hast made us unto our God kings and priests: and we shall reign on the earth.
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[2] The “princes” can be a subdivision of God's own people, being the rulers of the priesthood:

Isaiah 43:28 KJV - Therefore I have profaned the princes of the sanctuary, and have given Jacob to the curse, and Israel to reproaches.

Ezra 8:24 KJV - Then I separated twelve of the chiefof the priests, Sherebiah, Hashabiah, and ten of their brethren with them,

Ezra 8:29 KJV - Watch ye, and keep them, until ye weigh them before the chief of the priests and the Levites, and chief of the fathers of Israel, at Jerusalem, in the chambers of the house of the LORD.

Ezra 10:5 KJV - Then arose Ezra, and made the chief priests, the Levites, and all Israel, to swear that they should do according to this word. And they sware.
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Etc.

[3] The “princes” can be referring to the various rulers of the nations/Kingdoms. 'Jesus'/Michael was in charge of His own people, hence He is called “your Prince” [Daniel 10:21], even the “Great Prince” [Daniel 12:1], since Israel [the peoples] were a royal nation of priests unto God. Other persons were in charge of the other nations, like Satan, or Alexander the Great, etc. The phrase in Daniel can be referring to all of these at the same time, for 'Jesus' is indeed ruler over His own people, He is indeed the Highest Mediator/Priest, and He is also “prince” among other vying “princes”, 'Jesus' is the only true Heir, and the others which seek to take His kingdom by force/deception, etc are but usurpers, counterfeits and pretenders to the throne.

So does the saying in Daniel 10:13 of “one/first of the chief princes” mean that Michael cannot be 'Jesus'? No, but instead further proves that it is only He who can fit that Scripture in its context.