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

[The Fundamentalist]

William Kinkade

The Bible Doctrine of God
​

[Page 152-153] Coke, a Methodist bishop, in his notes on the Bible, acknowledges that Christ is sometimes called an Angel. See his notes on that passage where the Angel of the Lord spake to the people at Bochim. Winchester has taught the same doctrine in the 152 page of the first volume of his lectures on the prophecies. Whitefield, in his sermon on the bush that burnt and was not consumed, says, that the Angel that appeared to Moses in the bush was Christ. Pool, in his Annotations, explains those passages where the Lord Appears to the Patriarchs under the character of an Angel, as referring to Jesus Christ. Bunyan makes his pilgrim ascribe his deliverance from Apollyon to Michael. He says, "Blessed Michael helped me." Pilgrim's Progress, Cincinnatti edition, page 54. Guyse in his Paraphrase on the New-Testament, on Rev. XII. 7. acknowledges that many good expositors think that Christ is signified by Michael; and also gives it as his opinion.
Doctor Watts in his glories of Christ, page 200, 201, 202, 218, 223, and 224, teaches the same doctrine. Watts, Dodrige and some others have called this Angel of the covenant, or Angel of God's presence, Christ's human soul ...

... Thomas Scott, in his notes on the Bible, says the Angel that appeared to Hager when she fled from her mistress, one of the three Angels that appeared to Abraham in the plains of Mamre, the Angel that appeared to Moses in the bush, and the Angel that spoke to the Jews at Bochim, was Jesus Christ : and also asserts that Michael the Archangel is Jesus Christ. See Scott's Bible on Gem. XVI. 9,10. Chap. XVIII. throughout. Exod. III. 2-7. Judg. II. 1-5. Dan. X. 13. 21. Chap. XII. 1. Rev. XII. 7.

I could mention many other writers who have advocated this doctrine, but these are sufficient to prove that it has long been believed among the most eminent Trinitarians. I forebear to quote the words of all these au- [Page 153-154] thors on the subject, because it would swell this work unnecessarily; and as those books are very common, the reader can examine them for himself. …

... many of these great and good men think that when they were teaching that Christ is an Angel, that he is the Angel of the covenant, the Angel of God's presence, and Michael the Archangel …

... In fact the word Angel simply signifies a messenger, and never denotes nature, but is always significant of office. Every messenger that ever existed in heaven, earth ... was an Angel. Christ is called a Messenger in Isa. XLII. 19. "Who is blind but my servant? or deaf, as my Messenger that I sent?" also, Mal. III. 1, 2. … [Page 154-155]

[Page 155] ... In fact the above text [Heb. I. 5.] taken in its connexion goes rather to prove, than to disprove, that he is one of God's Angels, or Messengers, because the writer, after speaking of him in connexion with the Angels several times, finally asserts that he was anointed with the oil of gladness above his fellows, by which he must mean his fellow messengers, for there are no others mentioned in the connexion.
The drift of the writer in the first chapter of Hebrews, was not to show that Christ was no Messenger, but to show that he was made greater than all the Messengers of God : therefore, when the above text is brought to prove that Christ was never an Angel, that is, a Messenger of God it is pressed into a service for which it was never designed by the writer." [Pages 149-155] - http://www.archive.org/stream/bibledoctrineofg00kink#page/149/mode/1up
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http://www.archive.org/stream/bibledoctrineofg00kink#page/152/mode/1up
http://www.archive.org/stream/bibledoctrineofg00kink#page/153/mode/1up
http://www.archive.org/stream/bibledoctrineofg00kink#page/154/mode/1up
http://www.archive.org/stream/bibledoctrineofg00kink#page/155/mode/1up​

 

[The Fundamentalist]

Jonathan Edwards (AD October 5, 1703 – AD March 22, 1758) "was a Christian preacher, philosopher, and theologian. Edwards "is widely acknowledged to be America's most important and original philosophical theologian," and one of America's greatest intellectuals.[3][4] Edwards's theological work is broad in scope, but he was rooted in Reformed theology, the metaphysics of theological determinism, and the Puritan heritage. ... Edwards played a critical role in shaping the First Great Awakening, and oversaw some of the first revivals in 1733–35 at his church in Northampton, Massachusetts.[6][7]" - http://en.wikipedia.org/wiki/Jonathan_Edwards_(theologian)

The Works of Jonathan Edwards, A.M. With an Essay on his Genius and Writings, by Henry Rogers: and a Memoir by Sereno E. Dwight, Revised and Corrected by Edward Hickman, Pastor of the Congregational Church, Denton, Norfolk. In Two Volumes, Volume II, London; William Ball, 34, Paternoster-Row.; Printed by John Childs and Son, Bungay. 1839 - http://books.google.com/books?id=0bfRAAAAMAAJ&printsec=frontcover#v=onepage&q&f=false​

"... [Page 43] And so he must have very a great knowledge of God's works of providence. He has been a spectator of the series of these works from the beginning; he has seen how God has governed the world in all ages; and he has seen the whole train of God's wonderful successive dispensations of providence towards his church, from generation to generation. And he has not been an indifferent spectator; but the great opposition between God and him, in the whole course of those dispensations, has necessarily engaged his attention in the strictest observation of them. He must have a great degree of knowledge concerning Jesus Christ as the Saviour of men, and the nature and method of the work of redemption, and the wonderful wisdom of God in this contrivance. It is that work of God wherein, above all others, God has acted in opposition to him, and in which he has chiefly set himself in opposition to God. It is with relation to this affair, that the mighty warfare has been maintained, which has been carried on between Michael and his angels, and the devil and his angels, through all ages from the beginning of the world, and especially since Christ appeared. ..." [Page 43]​

"... [Page 216] Satan has ever had a particular enmity against the Son of God. Probably his first rebellion, which was his condemnation, was his proudly taking it in disdain, when God declared the decree in heaven, that his Son in man's nature, should be the King of heaven; and that all the angels should worship him. However that was, yet it is certain that his strife has ever been especially against the Son of God. The enmity has always been between the seed of the woman, and the serpent. And therefore that war which the devil maintains against God, is represented by the devil and his angels fighting against Michael and his angels. ++ This Michael is Christ. ** ++ Rev. XII. 7. ** Dan. X. 21. and XII. 1." [Page 216]​

"... [Page 267] The Spirit that inclines men's hearts to the seed of the woman, is not the spirit of the serpent that has such an irreconcileable enmity against him. He that heightens men's esteem of the glorious Michael, that prince of the angels, is not the spirit of the dragon that is at war with him. ..." [Page 267]​

"... [Page 304] by that sword which ([Rev.] chap. I. 16. and XIX. 15.) proceeds out of the mouth of Christ ... by that sword with which Michael made war with him, and overcame him, and cast him to the earth, ([Rev.] chap. XII. 9.) ..." [Page 304]​

"... [Page 507] But it is the special work of Christ to bruise the serpent's head; to destroy the works of the devil; and that by his own strength. For he is represented as conquering him, because he is stronger than the strong man armed, and so overcoming him and taking from him all his armour wherein he trusted, and spoiling his goods. It is he that has spoiled principalities and powers, and made a show of them openly, triumphing over them. He is the spiritual Samson, that has rent the roaring lion as he would have rent a kid; and the spiritual David, that has delivered the lamb out of his mouth, and has slain that great Goliath. He is that Michael who fights with the dragon and casts him out; and at last will judge Satan, and will utterly destroy him; ... " [Page 507]​

"... [Page 606] II. When Lucifer rebelled and set up himself as a head in opposition to God and Christ, and drew away a great number of the angels after him, Christ, the Son of God, manifested himself as an opposite head, and appeared graciously to dissuade and restrain by his grace the elect angels from hearkening to Lucifer's temptation, so that they were upheld and preserved from eternal destruction at this time of great danger by the free and sovereign distinguishing grace of Christ. Herein Christ was the Saviour of the elect angels, for though he did not save them as he did elect men from the ruin they had already deserved, and were condemned to, and the miserable state they were already in, yet he saved them from eternal destruction they were in great danger of, and otherwise would have fallen into with the other angels. The elect angels joined with him, the glorious Michael, as their captain, while the other angels hearkened to Lucifer and joined with him, and then was that literally true that was fulfilled afterwards figuratively. Rev. XII. ..." [Page 606]​

"... [Page 608] They [evil/fallen angels] are his [Lucifer's/Satan's] attendants and possession, as the good angels are Christ's attendants and possession, Rev. XII. 7. "And there was war in heaven: Michael and his angels fought against the dragon, and the dragon fought, and his angels." [Page 608]​

[Comparing Types, Joseph to Christ, we read,] "… [Page 652] And it is also implied that the angels of heaven, as well as all nations of the earth, should be subjected to him by God. Dan. VII.9, &c. "I beheld till the thrones were cast down, and the Ancient of days did sit. Thousand thousands ministered unto him -- I saw one in the night visions, and beheld one like unto the Son of man come forth in the clouds of heaven, and come to the Ancient of days; and they brought him near before him, and there was given him dominion, and glory, and a kingdom, that all nations and languages should serve him." Dan. XII. 1. Michael the great prince -- together with chap. X. 13. "Michael, the first of the chief princes," with the context, that speaks of angels as princes. …​

... Pharaoh arrayed Joseph in fine linen. Ge. XLI. 42. as the Messiah is represented as clothed in fine linen, Dan. X. 5.: for it may, by well considering the chapter, be gathered, that the person there spoken of is the same with Michael mentioned in verses 13 and 21. and chapter XII. 1. ..." [Page 652]​

"… [Page 783] Dan. XII. 1. "And at that time shall Michael stand up, the great prince that standeth for the children of thy people, and there shall be a time of trouble, such as never was a nation, even to that same time: and at that time thy people shall be delivered, every one that is found written in the book." Concerning these words in Daniel, several things are manifest.​

1. It is manifest that that is a time of trouble and great trial to the church and people of God, and that it is the same people that is first in this trouble, that, through Michael's standing up for and appearing for them in their distress, shall be delivered out of trouble; as it is often spoken of in Scripture as God's manner of dealing with his people, first to bring them into great distress, and then to appear or stand up for them in their extremity, and deliver them. ... ​

... 2. It is manifest that this is a time of trouble that was to be in the Christian church, after the Messiah had appeared in the world; for after the prophet in the foregoing chapter had been giving an account of many successive events that lie between the time that then was, and the coming of the Messiah, he now in the beginning of this chapter proceeds to give an account of the Messiah's coming, and what should befall God's church after that. "And at that time shall Michael stand up, the great prince that standeth for the children of thy people," &c. ..." [Page 783]​

"... [Page 895] 5. Then all the saints shall mount up, as with wings, to meet the Lord in the air, and to be for ever with him. After the dead in Christ are risen, and the living saints changed, then they will be prepared to go to Christ, and to meet the bridegroom. The world will be about to be destroyed, and the wicked shall be in dreadful amazement, but the saints shall be delivered. Dan. XII. 1. "And at that time shall Michael stand up, the great prince standeth for the children of thy people, and there shall a time of trouble, such as never was since there was a nation, even to that same time : and at that time thy people shall be delivered, every one that shall be found written the book." They shall take an everlasting farewell of this evil world where there is so much sin, and where they have met with so much trouble, and they shall be caught up in the clouds, and there they shall meet their glorious Redeemer; and a joyful meeting it will be. They shall go to Christ, never any more to be separated from him. 1 Thess. IV. 16, 17. "For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God : and the dead in Christ shall rise first. Then we, which are alive and remain, shall be caught up together with them in the clouds, to meet Lord in the air : and so shall we ever be with the Lord." ..." [Page 895]​

 

[The Fundamentalist]

1560/1599 Geneva Study Bible "The Geneva Bible is one of the most historically significant translations of the Bible into English, preceding the King James translation by 51 years.[1] It was the primary Bible of 16th century Protestantism and was the Bible used by William Shakespeare, Oliver Cromwell, John Knox, John Donne, and John Bunyan, author of Pilgrim's Progress.[2] It was one of the Bibles taken to America on the Mayflower, it was used by many English Dissenters, and it was still respected by Oliver Cromwell's soldiers at the time of the English Civil War in the booklet Cromwell's Soldiers' Pocket Bible.[3]" - http://en.wikipedia.org/wiki/Geneva_Bible

The Bible And Holy Scriptures Conteined In The Olde and Newe Testament. Translated According to the Ebrue and Greke, and conferred with the best translations in divers langages. With moste profitable annotations upon all the Lord places, and other things of great importance as may appeare in the Epistle to the Reader. At Geneva. Printed by Rouland Hall, 1560.​

Genesis 16:7; Footnote:​

"... [Page 18; Internally Page 19/1224] 7 But the d Angel of the Lord founde her beside a fountayne of water in the wilderness by the fountaine in the way to Shur, ...​

... d Which was Christ, as appeareth verse 10 & chap 18, 21. ..." [Page 18; Internally Page 19/1224] - https://archive.org/stream/TheGenevaBible1560/geneva_bible1560#page/n18/mode/1up​

Genesis 18:17; Footnote:​

"... [Page 19; Internally Page 20/1224] 17 And the h Lord said, Shal I hide from Abraham that thing which I do, ...​

... h Jehovah the Ebrewe worde, which we call Lord: sheweth that this Angel was Christ for this worde is onely applied to God. ..." [Page 19; Internally Page 20/1224] - https://archive.org/stream/TheGenevaBible1560/geneva_bible1560#page/n19/mode/1up​

Genesis 31:13; Footnote:​

"... [Page 33; Internally Page 34/1224] 13 d I am the God of Beth-el, where thou * annointedst y [the] piller, where thou vowedst a vowe unto me. Now arise, get thee out of this countrei & returne unto the land where thou wast borne. ...​

... d This Angel was Christ w[ho] appeared to Iaakob in Bethel: & hereby appeareth he had taught his wives y [the] feare of God: for he talketh as thogh they knewe this thing. ... " [Page 33; Internally Page 34/1224] - https://archive.org/stream/TheGenevaBible1560/geneva_bible1560#page/n33/mode/1up​

Joshua 5:14; Footnote:​

"... [Page 201; Internally Page 202/1224] 14 And he said, Nay, but as a captaine of the hoste of the Lord am I now come: the[n] Ioshua fel on his face to the earth, and g did worship, and said unto him, What saith my Lord unto his servant? ...​

... g In that that Ioshua worshippeth him, he acknollageth him to be God: & in that that he calleth himselfe y [the] Lord's captaine, he declareth himselfe to be Christ. Exod. 3. 5. Ruth 4. 7. Acts 7. 33. ..." [Page 201; Internally Page 202/1224] - https://archive.org/stream/TheGenevaBible1560/geneva_bible1560#page/n201/mode/1up​

Judges 13:11; Footnote:​

"... [Page 234; Internally Page 235/1224] 11 And Manoah arose and went after his wife, and came to the f man, and said unto him, Art thou the man that spakest unto the woman? and he said, Yea. ...​

... f He calleth him man, because he so semed, but he was Christ the eternal worde, which at his time appointed became man. ..." [Page 234; Internally Page 235/1224] - https://archive.org/stream/TheGenevaBible1560/geneva_bible1560#page/n234/mode/1up​

Daniel 10:13; Footnote:​

"... [Page 728; Internally Page 729/1224] 13 But the h prince of the kingdome of Persia withstode me one and twentie dayes: but lo, i Michael one of the chief princes, came to helpe me, & I remained there by the Kings of Persia. …​

... i Thogh God colde by one Angel destroy all the worlde, yet to assure his childre[n] of his love, he se[n]deth forthe double power even Michael, that is Christ Iesus y [the] head of Angels. ..." [Page 728; Internally Page 729/1224] - https://archive.org/stream/TheGenevaBible1560/geneva_bible1560#page/n728/mode/1up​

Daniel 10:21; Footnote:​

"... [Page 729; Internally Page 730/1224] 21 But I wil shewe thee that which is decreed in the Scripture of trueth: q and there is none that holdeth with me [Gabriel] in these things, but Michael your Prince. ...​

... q For this Angel [Gabriel] was appointed for the defense of the Church under Christ, who is the head thereof. ..." [Page 729; Internally Page 730/1224] - https://archive.org/stream/TheGenevaBible1560/geneva_bible1560#page/n729/mode/1up​

Daniel 12:1; Footnote:​

"... [Page 731; Internally Page 732/1224] CHAP. XII. Of the deliverance of the Church of Christ.​

1 And at that a time shal Michael sta[n]d up, the great prince, which standeth for the children of thy people, and there shal be a time of trouble, suche as never was since there began to be a nation unto that same time: & at that time thy people shall be delivered, everie one that shal be founde writen in the boke. …​

... a The Angel here noteth two things: first y [there] the Church shal be in great afflictio[n] & trouble at Christs coming, and next that God wil send his Angel to deliver it, whome here he calleth Michael, meaning Christ w[ho] is published by y [the] preaching of y [the] Gospel. ..." [Page 731; Internally Page 732/1224] - https://archive.org/stream/TheGenevaBible1560/geneva_bible1560#page/n731/mode/1up​

 

[The Fundamentalist]

1560/1599 Geneva Study Bible

The Bible And Holy Scriptures Conteined In The Olde and Newe Testament. ... 1560.
​

Zechariah 3:1; Footnote:​

"... [Page 763; Internally Page 764/1224] CHAP. III. A prophecie of Christ and of his kingdome.​

1 And he shewed me Iehoshua the hie Priest, a sta[n]ding before the Angel of the Lord, and b Satan stode at his right hand to resist him. ...​

... a He praied to Christ the Mediator for the state of the Church. ..." [Page 763; Internally Page 764/1224] - https://archive.org/stream/TheGenevaBible1560/geneva_bible1560#page/n763/mode/1up​

Zechariah 3:2; Footnote:​

"... [Page 764; Internally Page 765/1224] 2 And the c Lord said unto Sata[n], the Lord reprove thee, o Satan: even the Lord that hathe chosen Ierusalem, reprove thee. Is not this a d brande taken out of the fyre? ...​

... c That is, Christ speaketh to God as the Mediator of his Church that he wolde rebuke Satan: and here he sheweth himselfe to be the continual preserver of his Church. .." [Page 764; Internally Page 765/1224] - https://archive.org/stream/TheGenevaBible1560/geneva_bible1560#page/n764/mode/1up​

Malachi 3:1; Footnote:​

"... [Page 772; Internally Page 773/1224] CHAP. III. Of the messenger of the Lord, Iohn Baptist, and of Christs office.​

1 Beholde, I wil send my a messenger, & he shal prepare the way before me: & the b Lord whome ye seke, shal spedely come to his Temple: even the c messenger of the covenant whome ye desire: beholde, he shal come, saith the Lord of hostes. …​

... a This is me[n]t of Iohn Baptist, as Christ expoundeth it, Luk 7,27​

b Meaning, Messiah, as Psal 140,1. Dan 9,17.​

c That is Christ by whome the covenant was made and ratified, who is called the Angel or messenger of the covenant, because he reconcileth us to his father; & is Lord or King, because he hath the governement of his Church. ..." [Page 772; Internally Page 773/1224] - https://archive.org/stream/TheGenevaBible1560/geneva_bible1560#page/n772/mode/1up​

Acts 7:32; Footnote:​

"... [Page 1065; Internally Page 1066/1224] 32 I am the l God of thy fathers, the God of Abraham, and the God of Isaac, & the God of Iacob. Then Moses trembled, & durst not beholde it. ...​

l Seing this Angel called himself God, it declareth y [that] he was Christ the Mediator, who is the eternal God. ..." [Page 1065; Internally Page 1066/1224] - https://archive.org/stream/TheGenevaBible1560/geneva_bible1560#page/n1065/mode/1up​

Jude 9; Footenote:​

"... [Page 1178; Internally Page 1179/1224] 9 Yet k Michael the Archangel, when he strove against the devil, and disputed about the bodie of Moses, durst not blame him with cursed speaking, but saith, l the Lord rebuke thee. ...​

... l In Zacharie 3.2 Christ under the name of the Angel rebuked Satan as knowing y [that] he went about to hinder the Church: but here we are admonished not to seke to reve[n]ge ourselves by evil speking, but to referre the thing to God. ..." [Page 1178; Internally Page 1179/1224] - https://archive.org/stream/TheGenevaBible1560/geneva_bible1560#page/n1178/mode/1up​

Revelation 10:1; Footnote:​

"... [Page 1185; Internally Page 1186/1224] CHAP. X. The Angel hathe the boke open. 6 He swearth there shal be no more time. 9 He giveth the boke unto John, which eateth it up.​

1 And I sawe another mightie a Angel come downe from heaven, clothed with a cloude, and the b rainebowe upon his head, & his face was as the c sunne, and his d feete as pillers of fyre. …​

... a Which was Iesus Christ y [which] came to co[m]fort his Church agaist y [the] furious assaltes of satan and Antichrist so that in all their troubles, the faith are sure to finde consolacio[n] in him.​

b Iesus Christ beareth y [the] testimonie of Gods love towardes us. ..." [Page 1185; Internally Page 1186/1224] - https://archive.org/stream/TheGenevaBible1560/geneva_bible1560#page/n1185/mode/1up​

Revelation 12:7; Footnote:​

"... [Page 1187; Internally Page 1188/1224] 7 And there was a battel in heaven. k Michael & his Angels foght against the dragon, and the dragon foght & his Angels. ...​

... k Iesus Christ and his members, as Apostles, Martyrs, and the rest of the faithful. ..." [Page 1187; Internally Page 1188/1224] - https://archive.org/stream/TheGenevaBible1560/geneva_bible1560#page/n1187/mode/1up​

And additional reading for the footnote of Revelation 12:7, elsewhere gives: "... [1599 Geneva Study Bible; Footnote for Revelation 12:7] (14) Christ is the Prince of angels and head of the Church, who bears that iron rod Re 12:5 . Also see Geneva "Da 12:1". In this verse a description of the battle and of the victory in the two verses following Re 12:8,9 . The psalmist noted this battle as did Paul; Ps 68:9 Eph 4:8 Co 2:15 . ..." [1599 Geneva Study Bible; Footnote for Revelation 12:7] - http://www.reformedreader.org/gbn/gbnrevelation.htm​

 

[The Fundamentalist]

John [Jean] Calvin "(born Jehan Cauvin: AD 10 July 1509 – AD 27 May 1564) was an influential French theologian and pastor during the Protestant Reformation. He was a principal figure in the development of the system of Christian theology later called Calvinism." - http://en.wikipedia.org/wiki/John_Calvin

Commentaries on the Prophet Daniel, Volume II., aka, Commentaries on the Book of the Prophet Daniel, by John Calvin, now first translated from the original Latin, and collated with the French version, with dissertations, new translation of the text, and copius indicies, By Thomas Myers, M.A., vicar of Sheriff-Hutton, Yorkshire. Volume Second. 1853.​

"... [Page 253] He adds next, Behold! Michael, one of the chief leaders or princes, came to strengthen me. Some think the word Michael represents Christ, and I do not object to this opinion. Clearly enough, if all angels keep watch over the faithful and elect, still Christ holds the first rank among them, because he is their head, and uses their ministry and assistance to defend all his people. ..." [Page 253] - https://archive.org/stream/commentar...e/253/mode/1up​

"... [Page 258] the Christ, because this interpretation is better suit to that Michael who has already been mentioned, and will be again at the end of this chapter. ..." [Page 258] - https://archive.org/stream/commentar...e/258/mode/1up​

"... [Page 266] Michael, whome some think to be Christ. I do not object to this view, for he calls him a prince of the Church, and this title seems by no means to belong to any angels, but to be peculiar to Christ. ..." [Page 266] - https://archive.org/stream/commentar...e/266/mode/1up​

"... [Page 368] By Michael many agree in understanding Christ as the head of the church. …​

... That foul hypocrite, Servetus, has dared to appropriate this passage to himself; for he has inscribed it as a frontispiece on his horrible comments, because he was called Michael! We observe what diabolical fury has seized him, as he dared to claim as his own what is here said of the singular aid afforded by Christ to his Church. He was a man of the most impure feelings, as we have already sufficiently made known. But this was a proof of his impudence and sacrilegious madness - to adorn himself with this epithet of Christ without blushing, and to elevate himself into Christ's place, by boasting himself to be Michael, the guardian of the Church, and the mighty prince [Page 368-369] of the people! ..." [Pages 368-369] - https://archive.org/stream/commentar...e/368/mode/1up​

https://archive.org/stream/commentariesonda02calvuoft#page/369/mode/1up​

"... [Page 369] Daniel therefore represented Michael as the guardian of the Church, and God had enjoined this duty upon Christ, as we learn from the 10th chapter of John, (ver. 28, 29.) As we stated yesterday, Michael may mean an angel; but I embrace the opinion of those who refer this to the person of Christ, because it suits the subject best to represent him as standing forward for the defense of his elect people. He is called the mighty prince, because he naturally opposed the unconquered fortitude of God to those dangers to which the angel represents the Church to be subject. We well know the very slight causes for which terror often seizes our minds, and when we begin to tremble, nothing can calm our tumult and agitation. The angel then in treating of very grievous contests, and of the imminent danger of the Church, calls Michael the mighty prince. As it has had said, Michael should be the guardian and protector of the elect [Page 369-370] people, he should exercise immense power, and he alone without the slightest doubt should be sufficient for their protection. Christ confirms the same assertion, as we just now saw, in the 10th chapter of John. He says all his elect were given him by his father, and none of them should perish, because his father was greater than all; no one, says he, shall pluck my sheep out of my hand. My father, who gave them me, is greater than all; meaning, God possess infinite power, and displays it for the safety of those whom he has chosen before the creation of the world, and he has committed it to me, or has deposited it in my hands. We now perceive the reason of this epithet, which designates Michael as the great prince. ..." [Pages 369-370] - https://archive.org/stream/commentar...e/369/mode/1up​

https://archive.org/stream/commentariesonda02calvuoft#page/370/mode/1up​

"... [Page 371] At length he adds, At that time thy people shall be preserved. By this expression the angel points out to us the great importance of the protection of Michael. He promises certain salvation to his elect people, as it he had said, although the Church should be exposed to the greatest dangers, yet with respect to God himself, it should always be safe and victorious in all contests, because Michael should be superior to every enemy. ..." [Page 371] - https://archive.org/stream/commentariesonda02calvuoft#page/371/mode/1up​

 

[The Fundamentalist]

Francois Du Jon aka "Franciscus Junius (born François du Jon, AD 1 May 1545 – AD 13 October 1602) was a Reformed scholar and theologian. Born in Bourges, he initially studied law, but later decided to study theology in Geneva under John Calvin and Theodore Beza. He became a minister in Antwerp, but was forced to flee to Heidelberg in 1567. He wrote a major translation of the Bible into Latin with Emmanuel Tremellius, and his De Vera Theologia was an important text in Reformed scholasticism." - http://en.wikipedia.org/wiki/Franciscus_Junius_(the_elder)

[Latin Title] Lectiones In Ionam Prophetam, ex ore clarissimi viri Francisci Iunii Biturigis, S. Theologiae Doctoris ac Professoris exceptae In his sacrae Scripturae explicandae methodus breviter & perspicue ostenditur. Franciscus Iunius SS. In officina Sanctandreana, 1594 [English Title: The Revelation of Saint Iohn the Apostle and Evangelist, With a briefe and learned Commentarie, Written by Franc. Iunius, &c.]​

Revelation 7:2; & Footnote:​

"... [Scanned Page 4; Internally Page 6] CHAP. VII. ...​

... 2 3 And I saw 4 another Angel come up from the East, which had the seale of the living God, and he cried with a loud voyce to the foure Angels, to whom power was given to hurt the earth, and the sea, saying, ...​

... 4 Not onely another, or differing in number from the common Angels of God, but also in essence, office and operation excelling all Angels: that is, Christ Jesus, the eternall Angel or word of God, and mediator of the covenant. So hereafter Chap. 8. 3. and 10. 1. 5. ..." [Scanned Page 4; Internally Page 6] - https://archive.org/stream/JuniusFr...nius_revelationComments_1594#page/n4/mode/1up​

Revelation 8:3; & Footnote:​

"... [Scanned Page 5; Internally Page 7] 3 3 Then another Angell came, and stood before the altar having a golden censer; and much odoures was given unto him, to offer with the prayers of all the Saintes upon the golden Altar, which is before the throne. ...​

... 3 This is that great Emperor, the Lord Jesus Christ, and Saviour: who both maketh intercession to God the Father for the Saincts, in the heavenly sanctuarie with most sweet odour, and offering up their prayers, as ... burnt sacrifices of their lips, in this verse, in such sort as every one of [them] (powerfull is that sweet savour of Christ, and the efficacie of his sacrifice) are [the] reconcilement with God, and themselves made most acceptable unto him ..." [Scanned Page 5; Internally Page 7] - https://archive.org/stream/JuniusFr...nius_revelationComments_1594#page/n4/mode/1up​

Revelation 10:1; & Footnote:​

"... [Scanned Page 6; Internally Page 9] CHAP. X. 1. Another Angell appeareth clothed with a cloud, 2. holding a booke open, 3. and creith out, 8. A voyce from heaven commandeth Iohn to take the booke, 10. He eateth it.​

1 1 Then I saw 2 another mighty Angell comming downe from heaven, clothed with a cloud; and the rainebowe was over his head, and his face was as the sunne, and his feete as pillars of fire. ...​

1. ... One is the authoritie of Christ, revealing his mysteries, & calling his servant, ... First by the person of Christ, appearing from heaven ... strong, ready, glorious, surveying all things by his providence ... by his omnipotencie, verse 1. ...​

2. Christ Jesus, see Chapter 7.2. ..." [Scanned Page 6; Internally Page 9] - https://archive.org/stream/JuniusFr...nius_revelationComments_1594#page/n5/mode/1up​

Revelation 12:7; Footnote:​

"... [Scanned Page 7; Internally Page 11] CHAP. XII. …​

… 7 And there was a battaile fought in Heaven, 14 Michaell and his Angels fought against the Dragon, and the Dragon fought and his Angels. …​

… 14 Christ is the Prince of Angels, and Head of the Church who beareth that yron rod, verse 5. See the notes upon Dan. 12. 1. ..." [Scanned Page 7; Internally Page 11] - https://archive.org/stream/JuniusFr...nius_revelationComments_1594#page/n6/mode/1up​

 

[The Fundamentalist]

John Wesley (AD 28 June [O.S. 17 June] 1703 – AD 2 March 1791) "was an Anglican divine[2] and theologian who, with his brother Charles Wesley and fellow cleric George Whitefield, is credited with the foundation of the evangelical movement known as Methodism." - http://en.wikipedia.org/wiki/John_Wesley

John Wesley's Explanatory Notes on the Bible; produced between 1754 and 1765 - http://www.biblestudytools.com/commentaries/wesleys-explanatory-notes/​

Joshua 5:14; Footnote:​

"Verse 14. As captain - I am the chief captain of this people, and will conduct and assist thee and them in this great undertaking. Now this person is not a created angel, but the son of God, who went along with the Israelites in this expedition, as their chief and captain. And this appears,

1. By his acceptance of adoration here, which a created angel durst not admit of, Revelation xxii, 8, 9.

2. Because the place was made holy by his presence, ver. 15, which was God's prerogative, Exod. iii, 5.

3. Because he is called the Lord, Hebrew. Jehovah, chap. vi, 2. My Lord - I acknowledge thee for my Lord and captain, and therefore wait for thy commands, which I am ready to obey. ..." [John Wesley's Explanatory Notes; Joshua 5:14] - http://wesley.nnu.edu/john-wesley/j...-bible/notes-on-the-book-of-joshua/#Chapter+V​

http://www.ewordtoday.com/comments/joshua/wesley/joshua5.htm​

Judges 13:3,18; Footnote:​

"... Judges 13 Verse 3. The angel - The Son of God, yet distinguished from the Lord, because he appeared here in the form of a servant, as a messenger sent from God. The great Redeemer did in a particular manner concern himself about this typical redeemer. …​

Judges 13 Verse 18. Secret - Hidden from mortal men: or, wonderful, such as thou canst not comprehend: my nature and essence, (which is often signified by name in scripture) is incomprehensible. This shews, that this was the angel of the covenant, the Son of God. ..." [John Wesley's Explanatory Notes; Judges 13:3,18] - http://wesley.nnu.edu/john-wesley/j...ble/notes-on-the-book-of-judges/#Chapter+XIII​

http://www.ewordtoday.com/comments/judges/wesley/judges13.htm​

Daniel 10:5,13,21; Footnote:​

"Daniel 10 Verse 5 A certain man - Very probably Christ, who appeared to Daniel in royal and priestly robes, and in so great brightness and majesty. ...​

Daniel 10 Verse 13 Michael - Michael here is commonly supposed to mean Christ. I remained - To counter - work their designs against the people of God. …​

Daniel 10 Verse 21 Michael - Christ alone is the protector of his church, when all the princes of the earth desert or oppose it. ..." [John Wesley's Explanatory Notes; Daniel 10:5,13,21] - http://wesley.nnu.edu/john-wesley/j...-bible/notes-on-the-book-of-daniel/#Chapter+X​

http://www.ewordtoday.com/comments/daniel/wesley/daniel10.htm​

Daniel 12:1; Footnote:​

"Daniel 12 Verse 1 ... so there will be yet a greater deliverance to the people of God, when Michael your prince, the Messiah shall appear for your salvation. ... The phrase at that time, probably includes all the time of Christ, from his first, to his last coming. ..." [John Wesley's Explanatory Notes; Daniel 12:1] - http://wesley.nnu.edu/john-wesley/john-wesleys-notes-on-the-bible/notes-on-the-book-of-daniel/#Chapter+XII​

http://www.ewordtoday.com/comments/daniel/wesley/daniel12.htm​

Zechariah 3:1-5; Footnote:​

"... Zechariah 3 Verse 1. And he - The Lord represented to me in a vision. Standing - Ministering in his office. The angel - Christ.

Zechariah 3 Verse 2. The Lord - Christ, as a mediator, rather chuses to rebuke him in his father's name, than in his own. Is not this - Joshua.

Zechariah 3 Verse 3. With filthy garments - The emblem of a poor or sinful state. The angel - Christ.

Zechariah 3 Verse 4. And he - Christ. Unto those - Ministerial angels. I have caused - What angels could not take away, Christ did; he removed the filth of sin, the guilt and stain of it. With change of raiment - Clean and rich, the emblem of holiness.

Zechariah 3 Verse 5. I said - Zechariah takes the boldness to desire that for Joshua, which might add to his authority, and he asks the thing of Christ. A fair mitre - The proper ornament for the head of the high-priest. With garments - All the garments which appertained to the high priest. The angel - Christ. ..." [John Wesley's Explanatory Notes; Zechariah 3:1-5] - http://wesley.nnu.edu/john-wesley/j...e-bible/notes-on-the-book-of-zechariah/#c5540​

http://www.ewordtoday.com/comments/zechariah/wesley/zechariah3.htm​

Malachi 3:1; Footnote:​

"... Malachi 3 Verse 1. I - The Messiah. My messenger - John the Baptist. The Lord - The Messiah. Whom ye seek - Whom ye, who truly fear God, long and wait for. Suddenly come - After the coming of his fore- runner. To his temple - That which was the second temple at Jerusalem, lately built by Zerubbabel and Joshua. The messenger - The angel of the covenant, the Messiah, in whose blood the covenant between God and man was confirmed. Whom ye delight in - You Jews, among whom, few there are, who do not please themselves to think of his coming, tho' from various motives. ..." [John Wesley's Explanatory Notes; Malachi 3:1] - http://wesley.nnu.edu/john-wesley/j...ible/notes-on-the-book-of-malachi#Chapter+III​

http://www.ewordtoday.com/comments/malachi/wesley/malachi3.htm​

 

[The Fundamentalist]

John Brown of Haddington (AD 1722 – AD 19 June 1787) was a Scottish divine and author. His works include “The Self-Interpreting Bible”, “The Dictionary of the Bible” [a Calvinistic theology], and “A General History of the Christian Church”.

A Dictionary of the Holy Bible: containing an Historical Account of the Persons; a Geographical and Historical Account of the Places; A Literal, Critical, and Systematical Description of Other Objects, whether Natural, Artificial, Civil, Religious or Military; and the Explication of the Appelative Terms mentioned in the writings of the Old and New Testament. The whole comprising whatever important is known concerning the antiquities of the Hebrews nation and Church of God; -- Forming a Sacred Commentary; a Body of Scripture History, Chronology and Divinity; and Serving in a great measure as a concordance to the Bible. By the Rev. John Brown, Late minister of the Gospel at Haddington, and Professor of Divinity, under the Associate Synod. First Albany Edition, (from the Fifth Genuine Edinburgh Edition,) containing the Author's Last Additions and Corrections, and further enlarged and corrected by his sons; with a Life of the Author, and an Essay on the Evidence of Christianity. Two Volumes in One. Albany: Printed by H. C. Southwick .... No. 95, State-Street. 1816. - http://books.google.com/books?id=V31AAAAAIAAJ&printsec=frontcover#v=onepage&q&f=false​

"... [Page 37] Angel, or messenger ... [Page 37-38; Right-hand Column] Jesus Christ is called an ANGEL. He is sent by his Father to publish and fulfil the work of our redemption, and to him hath he committed all judgment. He appeared to Hager, to Abraham, to Jacob, to Moses, to Balaam, to Joshua, to the Hebrews at Bochim, to Gideon and Manoah, to Daniel, to Zechariah the prophet, and to the apostle John, in the character of an angel, Gen. XVI. XVIII. Exod. III. Numb. XXII. Josh. V. Judg. II. 6. XIII. XXXII. Dan. X. Zech. I. IV. Whenever one in this character is represented speaking in the manner of God, or as sovereign of the church, we are to understand him of our redeemer. He is called the Angel of the covenant : he publishes the plan, he fulfils the condition, he executes the promise of the covenant of grace; Mal. III. 1. He is the Angel of God's presence or face : he is the Son of his love, the desire of his eyes, and the glass in which his glory is displayed; he came from his bosom, is always near him, sits at his right hand, and appears before his throne, interceding for us, Isa. LXIII. 9. ..." [Pages 37-38] ​

"... [Page 51] Archangel, a chief angel; but whether this word in scripture ever denotes a created angel, or always Christ, the Lord of angels, is hard to determine, Jude 9. 1 Thess. IV. 18. ..." [Page 51]​

"... [Page 94] Messenger; one sent on an errand, to carry a message or the like. Christ is called the messenger of the covenant. In his Father's name he came to fulfil the condition of the new covenant, and to publish and apply its contents to men by his word and Spirit, Mal. III. 1. Job XXXIII. 23. ..." [Page 94]​

"… [Page 95] MICHAEL, the archangel, at least sometimes signifies Jesus Christ. He is the person who is as God, and which this name signifies; against him and his angels, his ministers and followers, the devil, and the heathen empire of Rome, and their agents, fought in the way of reproach, laws, persecutions, &c. Revelation xii. 7. He is the great Prince ..., who,...shall raise the dead, Dan. xii. 1,2,3 ..." [Page 95]​

 

[The Fundamentalist]

James Wood (AD 1751 – AD 1840) Wesleyan Methodist minister, now buried in Bristol, who largely based his encyclopedic dictionary of the Bible on that of Augustin Calmet.

A Dictionary of the Holy Bible: Containing an Historical Account of the Persons; A Geographical Account of the Places; A Literal, Critical, and Systematical Description of Other Objects; whether Natural, Artificial, Civil, Religious, or Military; And, an Explication of the Appellative Terms mentioned in the Old and New Testament: The Whole Comprising Whatever is of Importance to be Known concerning the Antiquities of the Hebrews; Forming a Body of Scripture History, Chronology, and Divinity; And, Serving in a Great Measure, as a Concordance to the Bible; extracted chiefly from Calmet, and others. Collated with other Works of the kind, with numerous Additions from various Authors, and a considerable quantity of Original Matter, By James Wood, In Two Volumes, Volume I.; New York: Published by D. Hitt, and T. Ware, for the Methodist Connexion in the United States. Paul and Thomas, Printers. 1813. - http://books.google.com/books?id=c2k...page&q&f=false​

"... [Page 75] Angel, or messenger [Page 75, 77] ... Jesus Christ is called and ANGEL. He was sent by his Father to publish and fulfil the work of our redemption : and to him hath he committed all judgment. He appeared to Hager, to Abraham, to Jacob, to Moses, to Balaam, to Joshua, to the Hebrews at Bochim, to Gideon and Manoah, to Daniel, to Zechariah the prophet, and to the apostle John, in the character of an angel, Gen. XVI. XVIII. Exod. III. Numb. XXII. Josh. V. Judg. II. 6. and XIII. Dan. X. Zech. I.-IV. Whenever one in this character is represented speaking in the manner of God, or as sovereign of the church, we are to understand it of our redeemer. He is called the Angel of the covenant; he publishes the plan; he fulfils the condition; he executes the promise of the covenant of grace, Mal. III. 1. He is the Angel of God's presence or face : he is the Son of his love, the desire of his eyes, and the mirror in which his glory is displayed : he came from his bosom, is always near him, sits at his right hand, and appears before his throne, interceding for us, Isa. LXIII. 9. ..." [Pages 75,77]​

"… [Page 98] Archangel, the prince or chief angel. This word is only used twice in the sacred writings. viz. 1 Thess. IV. 16. and Jude 9. ... indeed some writers think this name is never to be applied to any created angel, but to Christ alone. ..." [Page 98]​

"… [Page 163] Messenger; one sent on an errand, to carry a message, or the like. Christ is called the messenger of the covenant. In his Father's name he came to publish and apply its contents to men by his word and Spirit, Mal. III. 1. Job XXXIII. 23. ..." [Page 163]​

"... [Page 166] MICHAEL, the archangel, at least sometimes signifies Jesus Christ. He is the person who is as God, and which this name signifies: against him and his angels, his ministers and followers, the devil, and the heathen empire of Rome, and their agents, fought in the way of reproach, laws, persecutions, &c. Revelation xii. 7. He is the great Prince ..., who,... shall raise the dead, Dan. xii. 1,2,3 ..." [Page 166]​

 

[The Fundamentalist]

Ernst Wilhelm Theodor Herrmann Hengstenberg (AD October 20, 1802, Fröndenberg – AD May 28, 1869, Berlin), was a German Lutheran churchman and neo-Lutheran theologian from an old and important Dortmund family.

Christology of the Old Testament and a Commentary on the Messianic Predictions by E. W. Hengstenberg, Dr. and Prof. of Theol. in Berlin. Second Edition, Greatly Improved. Translated from the German, by the Rev. Theodore Meyer. Volume I. Edinburgh: T. and T. Clark, 38, George Street. London: Hamilton, Adams, & Co. Dublin: John Robertson & Co. 1868.​

For Hengstenberg on “The Angel of the Lord” being the Logos, Pre-incarnate Christ, etc, see Pages 121-136; Internally Pages 115-130: ​

https://archive.org/stream/christologyoldt00meyegoog#page/n121/mode/1up​

https://archive.org/stream/christologyoldt00meyegoog#page/n122/mode/1up​

https://archive.org/stream/christologyoldt00meyegoog#page/n123/mode/1up​

https://archive.org/stream/christologyoldt00meyegoog#page/n124/mode/1up​

https://archive.org/stream/christologyoldt00meyegoog#page/n125/mode/1up​

https://archive.org/stream/christologyoldt00meyegoog#page/n126/mode/1up​

https://archive.org/stream/christologyoldt00meyegoog#page/n127/mode/1up​

https://archive.org/stream/christologyoldt00meyegoog#page/n128/mode/1up​

https://archive.org/stream/christologyoldt00meyegoog#page/n129/mode/1up​

https://archive.org/stream/christologyoldt00meyegoog#page/n130/mode/1up​

https://archive.org/stream/christologyoldt00meyegoog#page/n131/mode/1up​

https://archive.org/stream/christologyoldt00meyegoog#page/n132/mode/1up​

https://archive.org/stream/christologyoldt00meyegoog#page/n133/mode/1up​

https://archive.org/stream/christologyoldt00meyegoog#page/n134/mode/1up​

https://archive.org/stream/christologyoldt00meyegoog#page/n135/mode/1up​

https://archive.org/stream/christologyoldt00meyegoog#page/n136/mode/1up​

Christology of the Old Testament, and a Commentary of the Predictions of the Messiah by the Prophets. by E. W. Hengstenberg, Doctor of Phil. and Theol. and Professor of the latter in the University of Berlin. Translated from the German, by Reuel Keith, D.D. Professor in the Protestant Episcopal Theological Seminary of Virginia. Volume II. Containing the Messianic Prophecies of Zechariah and Daniel. Washington, D.C.: Published by William M. Morrison. 1839.​

Section: Zechariah 1:7-17.​

"... [Page 19] 4. The result already obtained is confirmed by a comparison of it with what occurs in other writings of the Old Testament. We have already seen, Vol. I, p. 167, that, Exod. 32:34, another angel is associated with the highest revealer of God, the angel of the Lord, as standing to him in the same relation which he sustains to the Most High God. But what is found in Daniel on this subject is peculiarly important in the interpretation of Zechariah. The angel of the Lord, the great Prince, who represents his people, chap. 12:1, comp. Zech 1:12, appears there under the symbolical name Michael. As a mediator between him (who is present for the most part in silent majesty, and only sometimes, as here, speaking a few words) and the prophet, Gabriel appears, whose office it is to interpret the visions to Daniel, and enable him to understand them; comp. 8:16, 9:21. (Beitr. 1, p. 165ff.) We would already there have directed the attention to the accurate agreement between Daniel and Zechariah in this respect, the more remarkable on account of the manifest independence of both, if we had at that time, as we have been enabled to do since, attained to a certain result in reference to Zechariah. ​

The angel of the Lord halts on a red horse among the myrtle bushes, in a deep valley. The latter is a striking image of the Theocracy ..." [Page 19] - https://archive.org/stream/christologyofold02hegs#page/19/mode/1up​

Section: 3. The Angel with the Measuring Line. Chap. 2: v. 5-17.​

"... [Page 23] We then have the advantage of an accurate agreement with Dan. chap. 12, where entirely the same persons appear in action, Michael, the angel of the Lord, in company with Gabriel, the angelus interpres, and another angel, (comp. Beitr. 1, p. 167 ff.) ..." [Page 23] - https://archive.org/stream/christologyofold02hegs#page/23/mode/1up​

 

[The Fundamentalist]

Ernst Wilhelm Theodor Herrmann Hengstenberg

Christology of the Old Testament, and a Commentary of the Predictions on the Messianic Predictions. by E. W. Hengstenberg, Dr. and Prof. of Theol. in Berlin. Second Edition, Greatly Improved. Translated from the German by James Martin, B.A. Edinburgh. Volume IV. Edinburgh: T. & T. Clark, 38 George Street; London: Hamilton, Adams, and Co. Dublin: John Robertson and Co. 1865.​

Appendix III.​

"... [Page 300] In the two prophets of the Captivity also, Ezekiel and Daniel, the angel of the Lord is described as personally distinct from the invisible God, essentially different from the inferior angels, and identical with the Logos of John.​

In Ezek. IX., the prophet Ezekiel sees six men come to execute judgment upon apostate Jerusalem, each man with an instrument of destruction in his hand. In the midst of them there is one clothed with linen, and with writing materials at his side. And they come and stand beside the brazen altar, which has been polluted (see the remarks on Amos IX. 1). The man clothed in linen, the angel of the Lord (see the proofs in vol. I. p. 358), sets a mark upon the foreheads of the men, that sigh and that cry for all the abominations that are done in the midst of the city. His peculiar task is to take care of the elect. At the same time he also superintends the infliction of punishment, and the six inferior angels act as his servants (see vol. I. p. 359, and the commentary on the Rev. VII. 3). Thus the angel of the Lord manifests himself, as at once the fountain of salvation and of punishment to the covenant nation. The dress worn by the angel of the Lord points back to the sacred clothing, worn by the earthly mediator between God and the nation (Lev. XVI. 4, 23). By this attire the angel of the Lord represents him- [Page 300-301] self as the heavenly High Priest, just as in Zech. I. 12, the angel of the Lord appears as the heavenly Mediator, Intercessor, and High Priest. In the appearance of the angel of the Lord as High Priest, there was a prophetic manifestation of the high-priestly office of Christ (compare Zech. VI. 9, 10). In Rev. VII. 2, 3, the sealing is superintended by Christ.​

In Daniel the angel of the Lord is introduced under the name Michael. (For proof of the identity of Michael and the angel of the Lord, see the Dissertation of Daniel, p. 135).​

Two different views are entertained with reference to Michael. In the opinion of some, Michael is no other than Christ, or, to speak more correctly, the Word which was in the beginning with God, and which from the very first has been the medium of all his communications to the Church on earth. There are others, again, who regard him as a created angel, to whom is intrusted the care of the Church of the Old and New Testament; or, according to Hofmann's view (Schriftbeweis I. p. 295, 296), "the angel who conducted the affairs of Israel," "the angel-prince who ruled in Israel, as a nation." That the former is the correct view, we have proved in the commentary on Rev. XII. 7 sqq. But we will strengthen our assertion still further, by entering into a thorough examination of the passages in Daniel which bear upon this subject.​

Michael is mentioned first in Dan. X. 13, "And the prince of the kingdom of Persia stood before me one-and-twenty days, and behold Michael, one of the first princes, came to help me, and I remained there with the kings of Persia." The reason is here assigned by Gabriel remaining away so long. In ver. 12, Gabriel says that he would gladly have come, on the very first day on which Daniel humbled himself before God. Daniel continued mourning for twenty-one days; and it was not till after this that Gabriel came. That Michael must be the possessor of superior power and exalted far above the ordinary angels, is very obvious from this. Gabriel by himself is powerless. Michael must first come to his help, and set him free, before he can bring the joyful tidings to Daniel. ... [Page 301-302]​

... [Page 302] Michael will set his foot upon the necks of the other "chief princes," and will be a king of kings and a lord of lords (Rev. XIX. 16). ... The absolute superiority of Michael to all the other powers, which is expressly indicated by the name itself ("who is as God," equivalent to "as surely as I am God, no one can contend with me"), is just as little affected by Dan. X. 13 as the [Page 302-303] absolute superiority of Christ by Is. LIII. 12, "therefore will I give him a share of the many, and he shall divide the spoil with the strong," where Christ is first of all ranked, in just the same manner ...​

... "Unde simul efficitur," says Michaelis, "ut populus Judaicus huic Michaeli tanquam unico suo patrono summopere sit obstrictus." To be the prince of the covenant nation is a dignity which could not be possessed by a created angel, but one by which Michael was exalted, in harmony with his name, into the sphere of divinity, and by which he is also identified with Christ, who, when he appeared in the midst of Israel, came to
"his own possession." ... [Page 303-304]​

... [Page 304] Michael is not mentioned again, after chap. X. 21, until chap. XII. 1, where it is said, "at that time shall Michael stand, the great prince, which standeth for the children of thy people." "The great prince" (equivalent to the King of kings in the Revelation), serve as the complement to "one of the chief princes." The rescue of Israel is here ascribed to Michael alone, and the subordinate task of Gabriel entirely vanishes. ...​

... The two passages in the New Testament, in which Michael is mentioned, serve to confirm the result already arrived at. That the Michael referred to in Rev. XII. 7 is no other than the Logos, has already been proved in my commentary upon that passage. Hofmann (Schriftbeweis I., p. 296) objects to this explanation, and says, "in this case it is impossible to imagine why the Archangel should be mentioned as fighting with the dragon, and not the child that was caught up to the throne of God." But we have already replied to this in the commentary, where we said, "if Michael be Christ, the question arises why Michael is mentioned here instead of Christ. The answer to this is, that the name Michael contains in itself an intimation that the work referred to here, the decisive victory over Satan, belongs to Christ, not as human, but rather as divine (compare 1 John III. 8). Moreover, this name forms a connecting link between the Old Testament and the New. Even in the Old Testament, Michael is represented as the great prince, who fights on behalf of the Church (Dan. XII. 1)." The conflict there alluded to was a prediction and prelude of the one mentioned here. ..." [Pages 300-304] - https://archive.org/stream/christologyofold04heng#page/300/mode/1up​

https://archive.org/stream/christologyofold04heng#page/301/mode/1up​

https://archive.org/stream/christologyofold04heng#page/302/mode/1up​

https://archive.org/stream/christologyofold04heng#page/303/mode/1up​

https://archive.org/stream/christologyofold04heng#page/304/mode/1up​

"... [Page 309] 4. That the angel of the Lord is the Logos of John, who is connected with the supreme God by unity of nature, but personally distinct from him, was, if we except the Fathers mentioned above, the universal doctrine of the early Church. The Fathers of the [Page 309-310] first synod in Antioch, in a letter sent to Paul of Samosata before his deposition (Colet. conc. coll. Venet. I. p. 866, 70), affirm that "the angel of the father, being himself Lord and God μεγάλης βουλῆς ἄγγελος, appeared to Abraham and to Jacob, and to Moses in the burning bush." Justin Martyr, in his Dialogue with Tryphon, § 59-61, proves that Christ spoke to Moses out of the thorn-bush, and says that he is called the angel of the Lord, έκ τοῦ διαγγέλλειν τοῖς ἀνθρώποις τὰ παρὰ τοῦ πατρος καὶ ποιητοῦ τῶν ἀπάντων.1 See, furtherm Constitutt. Apost. V. 20 b., Coteler. I. p. 325; Irenaeus, c. haeres. IV. 7, § 4; Theophilus, II. 31; Clemens Alex., Paed. I. 7; Tertullian, c. Prax. c. 16; Cyprian, c. Jud. II. 6; Hilary, de trin. IV. § 32; Eusebius, demonstr. evang. V. 10 sqq.; Cyril, Hieros. p. 322, ed. Ox.; Chrysostom, hom. 48 in Gen.; Ambrosius, de fide ad Grat. opp. t. II. p. 460. Theodoret says (interr. 5 in Ex. opp., t. I. ed. Hal. p. 121, on Ex. III. 2), καὶ ὅλον δὲ τὸ Χωριον δείκνυσι θεὸν ὄντα τὸν ὀφθέντα κέκληκε δὲ αὐτὸν καὶ ἄγγελον· ἵνα γνῶμεν ὡς ὁ ὀφθεὶς οὐκ ἔστιν ὁ θεὸς καὶ πατήρ, ἀλλ᾿ ὁ μονογενὴς υἱὸς, ὁ μεγάλης βουλῆς ἄγγελος.2 ...​

... 2. See the collection of passages from the Fathers, maintaining the identity of the angel of the Lord and the Logos, in Keil's Opusc. acad., p. 303, and in Ode de angelis." [Pages 309-310] - https://archive.org/stream/christologyofold04heng#page/309/mode/1up​

https://archive.org/stream/christologyofold04heng#page/310/mode/1up​

 

[The Fundamentalist]

Ernst Wilhelm Theodor Herrmann Hengstenberg

The Revelation of St. John, expounded for those who search the Scriptures. by E. W. Hengstenberg, doctor and professor of theology in Berlin. Translated from the original, by the Rev. Patrick Fairbairn, author of "Typology of Scripture," "Ezekiel, and Exposition," "Jonah," &c. Volume First. Edinburgh: T. & T. Clark, 38 George Street. London: Hamilton, Adams, & Co.; Simpkin, Marshall, & Co.; Seeley & Co.; Ward & Co.; Jackson & Walford, Etc. Dublin: John Robertson. 1851.​

Section: The Prologue, Rev. I. 1-3.​

"... [Page 62, Internally Page 50] But as in the Old Testament, and especially in those prophets, with whom John has closest affinity, a particular angel is brought into notice, who stands beside the angel of the Lord as the mediating agent of his revelations, we are naturally led to think of such being understood here. Even so early as at Ex. XXXII. 34 we find along with the highest revealer of God, the angel of the Lord or the Logos, an angel placed in a subordinate relation to him as his inseparable attendant. In Daniel the angel of the Lord appears under the symbolical name of Michael. But as he commonly manifests himself in overwhelming majesty, the angel Gabriel acts as mediator between him and the prophet, comp. VIII. 16, IX. 21. ..." [Page 62, Internally Page 50] - https://archive.org/stream/revelationstjoh01fairgoog#page/n62/mode/1up​

Section: The Seven Epistles,The Appearance of Christ, I. 14.​

"... [Page 111; Internally Page 99] Both the long robe and the golden girdle have respect to Daniel X. 5, where it is said of Michael or of the Logos (see on ch. XII. 7) ..." [Page 111; Internally Page 99] - https://archive.org/stream/revelationstjoh01fairgoog#page/n111/mode/1up​

Section: The Seven Epistles, The Appearance of Christ, I. 15.​

"... [Page 111; Internally Page 99] The blinding whiteness of the hair (the addition, [Page 111-112; Internally Page 99-100] "as snow," supplies the idea of glittering splendour), denotes not the untarnished purity of Christ, which would be out of place here, where he appears to encourage and to frighten, but his holiness, majesty, glory, to which also we are led by the connection in which it stands with eyes like a flame of fire. Comp. upon whiteness as the colour of serene splendour, the symbolical representation of glory ch. IV. 4. John XVII. 5, "And glorify me, O Father, with thyself, with the glory which I had with thee before the world was," corresponds as to meaning. The second half rests upon Dan. X. 6, where it is said of Michael, the Logos, "His body was as Tarsis, his countenance like the lightning, and his eyes as torches of fire, and his arms and his feet like burning brass." ..." [Pages 111-112; Internally Pages 99-100] - https://archive.org/stream/revelationstjoh01fairgoog#page/n111/mode/1up​

https://archive.org/stream/revelationstjoh01fairgoog#page/n112/mode/1up​

Section: The Seven Epistles, The Appearance of Christ, I. 18.​

"... [Page 118; Internally Page 106] Under the Old Testament, such immediate intercourse with heavenly beings, even with angels (Dan. VIII. 17,18, Luke II.10), but most of all with the Lord and his Revealer, especially when he appeared in his glorious Majesty, filled with a profound terror the minds even of his holiest servants. The fervid appearance of the Lord's glory which Isaiah saw, ch. VI. (comp. ver. 4, "And the house was full of smoke, from the fire on the golden altar), primarily had respect, not to him, but to the ungodly people to whom he was going to be sent as a messenger of wrath. Yet even he cried out on beholding it, "Woe is me, for I am undone, for I am a man of unclean lips, and I dwell among a people of unclean lips, and mine eyes have seen the King, the Lord of Hosts." Ezekiel, in ch. I. 28, falls upon his face when the Lord appears to him in his burning glory, although the indignation was kindled not against him, but against incorrigible sinners, comp. III. 23, XLII. 3. Daniel falls down, ch. VIII. 17, 18, when Gabriel comes to him, in utter impotence on the ground, but the angel touches him and raises him up again, so that he is able to stand. But Dan. X, 7, ss., comes nearest to the passage before us. Daniel falls on the ground when he sees Michael, the angel of the Lord, in his burning glory ..." [Page 118; Internally Page 106] - https://archive.org/stream/revelationstjoh01fairgoog#page/n118/mode/1up​

Section: The Seven Trumpets, CH. X. 1.​

"... [Page 384; Internally Page 376] Ch. X. 1. And I saw another strong angel come down from heaven, clothed with a cloud, and the rainbow upon his head; and his face like the sun, and his feet like pillars of fire. The other angel (understood most easily in relation to the angels who blew the trumpets), can only be Christ. For everything that is said to characterize this other angel applies only to God, who can be no angel, and to the reflection of his glory, Christ. We cannot suppose with Züllig, that Jehovah had communicated to the angel his proper insignia, for these are not communicable. It would, indeed, have been contrary to the divine word, "I will not give my glory to another"--a breaking down of the limits between the Creator and his creature, for which no analogy is to be found in the whole of Scripture. It must, at any rate, have been very carefully and expressly pointed out, that the glory was altogether of a borrowed kid. But there is not trace whatever of this. Further, the operations of the angel belong only to Christ. The planting of the right foot on the sea, and the left on the earth, as certainly belongs to Christ, as it is to him and not to an angel that God has put in subjection the future word (Hebr. II. 5), as [Page 384-385; Internally Page 376-377] certainly as the domain of the world must be possessed by the Lord and His Christ (ch. XI. 15.) It would have been presumption for a created angel to come forth thus. Nothing but the oath of God, or of one connected with him by oneness of nature, can secure for the church, what requires
here to be secured for her. Scripture never attributes to angels such depth of insight into the divine decrees, that their authority could be perfectly secure one for the church--comp. 1 Pet. I. 12, and Rev. V. 3. It would have been somewhat different if the angel had made the oath merely in the name of God, or had related it as having been made by God; as in Gen. XXII. 16. And even there it is not an angel that speaks, but the angel of the Lord: "By myself have I sworn, saith the Lord." Here, too, the suitableness of the result is founded on the person swearing; the angel swears in his name; and of such an oath, made by a created angel, Scripture furnishes no example.1 Then, in the original passage, Dan. XII. 7, it is not a created angel, but Michael, the Logos, who stands upon the waters of the Tigris, as the angel here upon the sea and earth, and swears. Finally, the reference to Christ has on its side the analogy of ch. VII. 2, where he appears likewise under the name of another angel. There he comes forth for the consolation of his church, which was troubled at the prospect of the judgments which were to pass over the world; here he meets the disquieting doubts regarding the completion of the kingdom of God, and its final victory over the world, which were awakened by the though of the worldly spirit having gained so much in the church itself. There he consoles the church, when ready to faint on account of her participation in the world's plagues. and here, in like manner, when ready to faint on account of her participation in the world's sins. ... [Pages 384-385; Internally Pages 376-377] - https://archive.org/stream/revelationstjoh01fairgoog#page/n384/mode/1up​

https://archive.org/stream/revelationstjoh01fairgoog#page/n385/mode/1up​

[Page 385; Internally Page 377 Notation Begin] 1 Vitringa: "Does the hope of the church rest on the oath of a created angel? Is it the part of a created angel to swear, that the words of prophecy and the promises given to the church shall be fulfilled? Assuredly, if the hope of the church shall stand unmoved, it cannot be sustained excepting by the faithfulness and oath of that very person, to whose nature failure is not incident, and which of itself is able to perform whatever it swears to--and this can be said only of God. Wherefore God swears by himself (Heb. VI. 7), when his object was to confirm the faith of his people regarding what he had promised in the Old Testament, and shew the unchangeableness of his council." [Page 385; Internally Page 377 Notation End] - https://archive.org/stream/revelationstjoh01fairgoog#page/n385/mode/1up​

Section: The Seven Trumpets, CH. X. 2.​

"... [Page 390; Internally Page 382] The planting of the foot on anything is a symbol of taking possession and maintaining with invincible power. In Dan. XII. 6, Michael appears as standing on the waters of the Tigris, as a sign that he has power over the might of heathendom, and consequently could bring it under his dominion. Comp., besides, Ps. VIII. 7, where to put under the feet and to have dominion are parallel; Ps. CX. 1, Jos. X. 24. ..." [Page 390; Internally Page 382] - https://archive.org/stream/revelationstjoh01fairgoog#page/n390/mode/1up​

Section: The Dragon, CH. XII. 7, 8, 9.​

"... [Page 472; Internally Page 464] Ver. 7. And there was a war in heaven: Michael and his angels fought with the dragon, and the dragon fought and his angels. Ver. 8. And he overcame not, and his place was no more found in heaven. Ver. 9. And he was thrown, the great dragon, the old serpent, who is called the devil, and Satan, who deceives the whole world; he was thrown on the earth, and his angels were thrown with him. The question here first of all arises, who is Michael? Very different answers have been given to it -- for the fullest account of these, see J. Ode de Angelis, p. 1052, ss. According to one view, Michael is no other than Christ, or more correctly expressed, the Word, who in the beginning was with God, and from the first has mediated in all transactions respecting the church on earth. But, according to another view, supported by the Jewish expositors, some authori- [Pages 472-473; Internally Page 464-465]​

 

[The Fundamentalist]

Ernst Wilhelm Theodor Herrmann Hengstenberg

The Revelation of St. John ... 1851

Section: The Dragon, CH. XII. 7, 8, 9.
​

[Pages 472-473; Internally Page 464-465] ties in the ancient church, the greater part of Catholic commentators, who in this manner have endeavoured to find biblical support for their angel-worship, and recently among us by Hoffmann, Michael is a created angel, who has committed to him the charge of the church, both under the old and the new covenant. The following reasons decide in favour of the first view. 1. The name Michael (who is like God) itself shews, that we must not seek for him in the region of the finite. It rests upon Ex. XV. 11, "Who is like thee among the gods, o Lord," and Ps. LXXXIX. 6,7, "Who in the clouds is like the Lord, comes like the Lord among the sons of the mighty? God is greatly to be feared in the fellowship of his saints, and terrible over all that is round about him." In the name: Who is like God, there must be supplied: Whose glory is represented in me. If we should suppose with Bengel, that the name denotes the infinite distance from God, "the humility of this distinguished angel, and his freedom from all self-elation," q.d., I am not like God, it would be no fit designation of the angel-princes, it would have been more appropriate for the least among the angels, or rather for being used as a designation of men. The derisive imitation of the name Michael in ch. XIII. 4, "And they worshipped the beast and said, Who is like the beast? and who is able to make war with him?" implies that his name denotes an incomparable greatness and power-- the εἴναι ἴσα θεῷ, being like God, which is affirmed of God in John V. 18, and Phil. II. 6. Only when the name is viewed in this light does it appear in a suitable connection with the matter at hand. "In the name Michael," says the Berleb. Bible, "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." 2. Michael first meets us in the book of Daniel, and there, therefore, we must seek for an explanation of his nature. But that he is there identical with the angel of the Lord, has been proved in my Beiträgen I., p. 165, ss. And what[Page 473-474; Internally Page 465-466] was said in the Christology in proof of the angel of the Lord being no created angel, but the Logos, still holds good, notwithstanding the pains of Hoffmann to invalidate it.1 3. What is said in Daniel X. 5,6, of Michael, "His body was like a chrysolite, his countenance like the lightning, his eyes like torches of fire, his arms and his feet like shining brass, his speech like a great clamour," this in the Revelation, ch. I. 13-15, and X. 1, is transferred to Christ, which we cannot suppose would have been done, if Michael had been a created angel. Daniel was so terrified by the voice of the person who appeared to him, that he fell down in a state of utter impotence, and could not for a long time raise himself up. John was affected in quite a similar way by the manifestation of Christ. In ch. II. 18, also, features in the description of Christ are drawn from Dan. X. 5. 4. What is here attributed to Michael, the conquering of Satan, is in the fundamental passages of the gospels, and here also in ver. 11, attributed to Christ.2 Vi- [Page 474-475; Internally Page 466-467]
​

[Page 474; Internally Page 466 Notation Begin] 1. No created angel could be described by the Lord as the one, in whom his name was, and his face, (Ex. XXXIII. 14,15), nor could any created angel have been spoken of by Jacob as having redeemed him, and as blessing his children. To give such pre-eminent honour to a created angel, as Hoffmann wishes, is entirely against the position, which is uniformly ascribed in the Old Testament to angels, and would have paved the way for Polytheism. It would also imply a surrender of the Old Testament foundation for the prologue of the gospel of John, which is of essential moment. We lose also the key for explaining the fact, that as in the Old Testament the angel of the Lord and Satan, so in the New Testament, Christ and Satan stand opposed to each other, and that in the New Testament the angel almost disappears. In this one place alone would he occur in regard to the times of the new covenant under the name of Michael. This is incredible if, as the guardian of the church, he was different from Christ. How much has the Old Testament to say of the angel of the Lord? The grammatical reason also for holding that מלאך יהוה cannot mean an angel, but only the angel of the Lord, also stands firm. Ewald in the last edition of his grammar, § 290, remarks, "A proper name has the same influence as a noun with the article. If the first is to be regarded as indefinite, but the second as definite, the first also can remain so before the article in the status constructus, if no dubiety arises; but should such arise, because in the first word the individual and the indefinite in kind must necessarily be denoted, then the first word cannot be marked by the status constructus." The genitive must in that came be marked by ל, comp. § 292. Such a fundamental rule cannot be shaken by particular passages, in which it seems on a slight consideration to be violated. A close investigation shews, that it is observed also in these. In Haggai I. 13 it is not an angel of the Lord that is the subject of discourse, but Haggai is called the angel of the Lord, to distinguish him from other persons of the same name, but of a different calling. In Mal. II. 7, the priest is not an angel, but the angel of the Lord of Hosts, ordinarius dei minister in his kingdom. The prophets alone as individuals have an extraordinary mission.​

2. Ode: "Michael overcomes the devil, and throws him down from heaven to earth. But it is evident that the person who accomplishes that great work, is Christ the Son of [Page 474; Internally Page 466 Notation End, continues onto Page 467 Notation]​

[Page 475; Internally Page 467] tringa says with perfect justice: "If there were another angel besides him, who undertook and accomplished this, a great part of the glory would be taken from the Son of God, which by this name is often ascribed to him in Scripture."--The reasons brought in support of the created angel can easily be set aside. "In the altercation," says Bengel, "with the devil about the body of Moses, he did not dare to bring against him a railing accusation, but said, The Lord rebuke thee. This moderation, befitting only in a creature, certainly indicates a created angel." But in that passage of Jude, Michael speaks expressly as the "archangel," as the captain of the Lord's hosts, as the angel of the Lord, and we can as little draw from it a proof against the godhead of Michael, as from the declaration, "The Father is greater than I," we can find a proof against the Lord's equality in power and glory with the Father.1--But if Michael is Christ, it may be asked, why should he here be called Michael and not Christ? The answer is, the name Michael points to this, that the work, which is here under consideration, the decisive victory over Satan, belongs to Christ, not after his human, but only after his divine nature--comp. 1 John III. 8, "He that committeth sin is of the devil; for the devil sinneth from the beginning; for this purpose the Son of God was manifested, that he might destroy the works of the devil." Then, this name forms a bridge between the Old and New Testament. In the Old [Page 475-476; Internally Page 467-468]​

[continuing from Page 475; Internally Page 466 Notation, Page 476; Internally Page 467 Notation Begin] God; see Matth. XII. 29, Luke XI. 22; comp. with Luke X. 18, Hebr. II. 2,14, and 1 John III. 8."​

1. Vitringa with justice derives a proof from this very passage against the view of a created angel: "That he is the Son of God, is plain from the following passages compared together, Zech. III. 1, and Jude ver. 9; for he, who is made known in Zech. III. 2 by the name itself of Jehovah, is called in Jude the archangel Michael." This also is not without weight, that the name of no ordinary angel elsewhere occurs in the whole of this book. When Bengel remarks, "Michael alone is called in Scripture an archangel, and elsewhere archangel is found only in 1 Thess. IV. 16, without the name of the being to whom it applied. Whether, therefore, there is more than one archangel, or all good angels stand under Michael, as all bad ones under Satan, is a question more easily asked than answered;" two problems are mixed up together, which are essentially different from each other. That all good angels stand under Michael as all bad ones under Satan cannot be doubted, whenever it is understood, that Michael is no other person than the Logos, the Word. But it may still be a matter of doubt, whether there is more than one archangel. it admits of question whether archangel is the designation of the higher angels generally, the "first princes" in Dan. X. 13, or whether it belongs to him who corresponds to the great prince in Dan. X. 1. But in either case Michael is distinctively the archangel. [Page 476; Internally Page 467 Notation End]​

[Page 476; Internally Page 468] Testament Michael had appeared as the great prince who fights for the church, Dan. XII. 1. That battle was the prophecy and prelude of the one reported here. --Bengel again says, "In this battle itself Michael makes the onset. For, it is only said afterwards, that the dragon also fought. But elsewhere this enemy, and the other enemies, always make the assault; ver. 4 here, 13, 17, XVII. 14, XIX. 19." Farther, "The battle and the defeat are ascribed pre-eminently to the dragon himself as the principal, and not to his angels; as the Revelation, indeed, in the description of both the good and the evil, is wont to make all, as it were, depend on the head." Because, we add, it is from the head that a cause always mainly proceeds. Michael and Satan are the proper factors of history. All others, however they may push themselves forward, and however much also they may draw upon them the eyes of a short-sighted world, are but subordinate agents and instruments.--The object of the battle we already learn from Zech. III. 1, ss. There the controversy is between Satan and the angel of the Lord, who is all one with Michael, about the sinfulness of the people. Satan desires, that on account of this they may be given up to him still farther. The angel of the Lord rejects this demand, removes the ground of it by imparting forgiveness of sins, and at the same time declares, that a still richer participation of this forgiveness, and in consequence a still deeper confounding of Satan, should take place in the times of Messiah, by which a bridge is raised between that passage and the one before us. There the angel of the Lord stands on the defensive: he defends the people of God against the attacks of Satan; but here he takes the offensive. We are introduced to a more profound insight into this conflict by the fundamental and parallel passages in the gospels. As soon as Christ has become Christ, has received in baptism the fulness of the Spirit, the battle of Satan against him begins, with the view of defeating the work of redemption in its commencement, maintaining his position as the prince of this world, and checking in the bud the reviving glory of the church. In the words of Bengel, "He tempted Christ in the wilderness, and when he was obliged to give way, he withdrew, but only for a season. When the suffering of Jesus came, the enemy again appeared, and the power of darkness raged with fearful violence. But then, too, was the prince of this world [Page 476-477; Internally Page 468-469] Judged. ..." [Pages 472-477; Internally Pages 464-469] - https://archive.org/stream/revelationstjoh01fairgoog#page/n472/mode/1up​

https://archive.org/stream/revelationstjoh01fairgoog#page/n473/mode/1up​

https://archive.org/stream/revelationstjoh01fairgoog#page/n474/mode/1up​

https://archive.org/stream/revelationstjoh01fairgoog#page/n475/mode/1up​

https://archive.org/stream/revelationstjoh01fairgoog#page/n476/mode/1up​

https://archive.org/stream/revelationstjoh01fairgoog#page/n477/mode/1up​

 

[The Fundamentalist]

Ernst Wilhelm Theodor Herrmann Hengstenberg

The Revelation of St. John, expounded for those who search the Scriptures. by E. W. Hengstenberg, doctor and professor of theology in Berlin. Translated from the original, by the Rev. Patrick Fairbairn, author of "Typology of Scripture," "Ezekiel, and Exposition," "Jonah," &c. Volume Second. Edinburgh: T. & T. Clark, 38 George Street. London: Hamilton, Adams, & Co.; Simpkin, Marshall, & Co.; Seeley & Co.; Ward & Co.; Jackson & Walford, Etc. Dublin: John Robertson. 1852.​

The Three Enemies of God's Kingdom, The Beast from the Sea, CH. XIII., Etc.​

"... [Page 35; Internally Page 23] The property of being incomparable belongs only to God -- see Ex. XV. 11; Ps. LXXXIX. 7; Isa. XL. 18 -- and to Christ, ... and appears in the Revelation under the name of Michael, "who is like God," (Rev. XII. 7.) They make the beast, to which the dragon gives his power, or the beast in his connection with the dragon, a Michael, and scornfully challenge the true Michael and his servants to measure themselves to him. ..." [Page 35; Internally Page 23] - https://archive.org/stream/revelatio...e/n35/mode/1up​

The Three Enemies of God's Kingdom, The Beast from the Earth, CH. XIII. 18.​

"... [Page 64; Internally Page 52] It also perfectly agrees with the description, which St. Paul, in 2 Thess. II. 4, gives of the man of sin: "Who opposeth and exalteth himself against all that is called God, or that is worshipped; so that he, as God, sitteth in the temple of God, showing himself that he is God." The Lord arises--this name originally consecrated to the true God, and derived from the songs of the church, that celebrate him as the Almighty Being, who rises to avenge his enemies, the beast appropriates to himself, as his adherents had already in ver. 4 claimed for him the [Page 64-65; Internally Page 52-53] name Michael. ..." [Pages 64-64; Internally Pages 52-53] - https://archive.org/stream/revelatio...e/n64/mode/1up​

https://archive.org/stream/revelatio...e/n65/mode/1up​

The Destruction of the Three Enemies, CH. XIX. 13.​

"... [Page 273; Internally Page 265] John, Lücke conceives, does not call the "historical Christ" simpliciter the Word, as if the name here did not, precisely as the name Michael, in ch. XII., designate Christ in respect to his divine nature, in which alone there was to be found the security for his last victory over an ungodly world. ..." [Page 273; Internally Page 265] - https://archive.org/stream/revelatio.../n273/mode/1up​

Proofs for the Genuineness of the Apocalypse, Papias.​

"... [Page 405; Internally Page 397] Under the fruitless battle-array of the fallen angels, we can only understand their conflict with Christ, as described in the Apocalypse. Papias had first in explanation of the passage in the Apocalypse delineated the divine mission of the angels. Then, how wickedly they had acted in regard to it. Thereafter, the conflict of Michael and his angels with them. Finally, the issue. ..." [Page 405; Internally Page 397] - https://archive.org/stream/revelatio.../n405/mode/1up​

 

[The Fundamentalist]

Wikipedia, The Online Encyclopedia – Michael (Archangel); subsection - “Protestant Views”

"... Citing Hengstenberg, John A. Lees, in International Standard Bible Encyclopedia, states: "The earlier Protestant scholars usually identified Michael with the pre-incarnate Christ, finding support for their view, not only in the juxtaposition of the 'child' and the archangel in Rev 12:1-17, but also in the attributes ascribed to him in Daniel."[15] …​

… [15] "John A. Lees, "Michael" in James Orr (editor), ''The International Standard Bible Encyclopedia''(Eerdmans 1939)" ..." - http://en.wikipedia.org/wiki/Michael_(archangel)#Protestant_views​

 

[The Fundamentalist]

International Standard Bible Encyclopedia, comment on section “Michael” by John A. Lees.

The International Standard Bible Encyclopedia; James Orr, M.A., D.D., General Editor; John L. Nuelsen, D.D., LL.D.; Edgar Y. Mullins, D.D., LL.D. Assistant Editors; Morris O. Evans, D.D., Ph.D., Managing Editor; Volume III. Heresy-Naarah; Chicago, The Howard-Severance Company, 1915.​

"... [Page 12; Internally Page Preface IX] As General and Consulting Editor the Publishers secured the services of the Reverend Professor James Orr, D.D., of the United Free Church College, Glasgow, Scotland, and with him were conjoined as Associate Editors the Reverend President Edgar Y. Mullins, D.D., of the Southern Baptist Theological Seminary, Louisville, Kentucky, and the Reverend Bishop John L. Nuelsen, D.D., of the Methodist Episcopal Church, not of Zurich, Switzerland. The duties of Managing Editor were committed to the Reverend Morris O. Evans, D.D., of Cincinnati, Ohio; ... In all, nearly two hundred contributors, many of them scholars of the highest rank, have been employed upon this work during the past six years. Over one hundred of these contributors are residents of the United States, about sixty of Great Britain and Continental Europe, and the rest, of Canada, Syria, India, Australia, and other countries. Inspection of the Index of Contributors will show how largely all Churches in the respective countries are represented in this Encyclopedia. Anglicans, Baptists, Congregationalists, Lutherans, Methodists, Presbyterians, with those of still other communions ..." [Page 12; Internally Page Preface IX] - https://archive.org/stream/cu31924008045423#page/n12/mode/1up​

"... [Page 692; Internally Page 2047] Michael ... "who is like God?" ... (11) "The archangel" (Jude ver 9). Probably also the unnamed archangel of 1 Thess 4 16 is Michael. In the OT he is mentioned by name only in Dnl. He is "one of the chief princes" (Dnl 10 13), the "prince" of Israel (10 21), "the great prince" (12 1); perhaps also "the prince of the host" (8 11). In all these passages Michael appears as the heavenly patron and champion of Israel; as the watchful guardian of the people of God against all foes earthly or devilish. ... [Page 692-693; Internally Page 2047-2048]​

[Page 693; Internally Page 2048] … The earlier Protestant scholars usually identified Michael with the preincarnate Christ, finding support for their view, not only in the juxtaposition of the "child" and the archangel in Rev 12, but also in the attributes ascribed to him in Dnl (for a full discussion see Hengstenberg, Offenbarung, I, 611-22, and an interesting survey in English by Dr. Douglas in Fairbairn's BD). John A. Lees ..." [Pages 692-693; Internally Pages 2047-2048] - https://archive.org/stream/cu31924095207126#page/n692/mode/1up​

https://archive.org/stream/cu31924095207126#page/n693/mode/1up​

 

[The Fundamentalist]

John Bunyan (AD 28 November 1628 – AD 31 August 1688) was an English Christian writer and preacher. He is the author of The Pilgrim's Progress, arguably the most famous published Christian allegory. In addition to The Pilgrim's Progress, Bunyan wrote nearly sixty titles, many of them expanded sermons., considered to have been Baptist [ http://www.ccel.org/ccel/bunyan ; see also Wikipedia [ http://en.wikipedia.org/wiki/John_Bunyan ], and the Baptist Encyclopedia [ https://archive.org/stream/baptistencyclope02cathuoft#page/796/mode/2up ]].

The Pilgrim's Progress from this World to that which is to come: Delivered under the Similitude of a Dream wherein is Discovered, the manner of his setting out, His Dangerous Journey; and safe Arrival at the Desired Countrey. I have used Similitudes, Hos. 12. 10. By John Bunyan. Licensed and Entered according to Order London, Printed for Nath. Ponder at the Peacock in the Poultrey near Cornhil, 1678.​

"… [Page 37] So when the battle was over, Christian said, I will here give thanks to him that hath delivered me out of the mouth of the lion, to him that did help me against Apollyon. And so he did, saying,​

“Great Beelzebub, the captain of this fiend,​

Designed my ruin; therefore to this end​

He sent him harness’d out; and he, with rage​

That hellish was, did fiercely me engage:​

But blessed Michael helped me, and I,​

By dint of sword, did quickly make him fly:​

Therefore to Him let me give lasting praise,​

And thank and bless his holy name always.”" [Page 37] - http://bitflow.dyndns.org/english/JohnBunyan/The_Pilgrims_Progress.pdf​

or see also here [Page 76] - http://www.bunyanministries.org/books/pp_full_text.pdf​

or see also here [Pages 57-58] - https://archive.org/stream/johnbunyanspilgr00buny#page/57/mode/1up​

https://archive.org/stream/johnbunyanspilgr00buny#page/58/mode/1up​

 

[The Fundamentalist]

Henry Ainsworth (AD 1571 – AD 1622) was an English Nonconformist clergyman and scholar.

Annotations on the Pentateuch or the Five Books of Moses; The Psalms of David; and the Song of Solomon. By Henry Ainsworth. With a memoir of the Author. Volume I. Blackie & Son, Queen Street, Glasgow; South College Street, Edinburgh; and Warwick Square, London. 1843.​

Genesis XXXI. Ver. 11:​

"... [Page 160] Ver. 11. Angel,] Called in ver. 13. 'the God of Beth-el:' that is, 'Christ.' So after, Gen.; XLVIII. 16. The Hebrew Doctors also name this angel, 'Michael:' Pirkei R. Eliez. chap. XXXVI. ..." [Page 160] - https://archive.org/stream/annotatio...e/160/mode/1up​

Genesis XXXII. Ver. 24:​

"... [Page 168] Ver. 24. Wrestling,] Or, 'combated,' by taking hold one of another. A peculiar word, not used but in this history. It figureth the spiritual wrestling, strife, and conflict, of the children of God; Phil. I. 27. Eph. VI. 12. Rom. XV. 30. Heb. X. 32. A Man,] Called after, and by the prophet Hosea, God, and an angel, ver. 28, 30. Hos. XII. 3, 4. It was therefore Christ, appearing in the form of a man, (as before to Abraham, Gen. XVIII. 2, 22.) the 'Angel that redeemed Jacob from all evil,' Gen. XLVIII. 16. God wrestleth with men by tentations; and we with him, by prayers and tears, as Jacob now also did, for 'he wept and made supplications unto him,' Hos. XII. 4. Rom. XV. 30. and Christ 'playeth' in the earth, and hath his 'delight with the sons of Adam,' Prov. VIII. 31. And the ancient Jewish Rabbins acknowledged this Angel to be Christ; 'Our Doctors of blessed memory (saith R. D. Kimchi, on Hos. XII. 4.) have said, this Angel was Michael; and of him he saith, (Gen. XLVIII. 16.) the Angel that redeemed me from all evil.' Michael is Christ, the Archangel, Dan. X. 21. Jude ver. 9. Rev. XII. 7. Later Rabbins do feign, that this was Esau's angel, who sought to hinder Jacob; but Jacob himself refuteth this, ver. 30. ..." [Page 168] - https://archive.org/stream/annotatio...e/168/mode/1up​

Exodus III. Ver. 2:​

"... [Page 252] Ver. 2.--Angel,] This was Christ, who in ver. 6. calleth himself 'the God of Abraham;' named an Angel' as before in Gen. XLVIII. 16; therefore Moses, blessing Israel, mentioneth the 'good will of this dweller in the bush,' Deut. XXXIII. 16. where the Chald. paraphrast addeth, 'him whose habitation is in heaven,' meaning God. And other Rabbins acknowledge as much; R. Menachem upon Exod. III. saith, 'This Angel, in the opinion of some of our Rabbins, was Michael; and therefore he saith, the Angel of the Lord, and saith no the Angel of God, signifying the condition of mercies.' See also the notes on Gen. XXXII. 24. where Michael is showed to be Christ. Again, R. Menachem there allegeth, 'This Angel is that Angel the Redeemer, which said to Jacob, I am the God of Bethel: this is he (of whom it is said) and the Angel of his presence saved them:' Gen. XLVIII. 16. and XXXI. 11, 13; Isa. LXIII. 9. ..." [Page 252] - https://archive.org/stream/annotatio...e/252/mode/1up​

Exodus XIV. Ver. 19:​

"... [Page 310] Ver. 19.--The Angel,] that is, Christ, called Jehovah, Exod. XIII. 21. So the Hebrew doctors have acknowledged this angel to be 'Michael the great Prince, who was made a wall of fire, between the Israelites and the Egyptians.' Pirkei R. Eliezer, XLII. And others of them say, 'this angel was (Shecinah) the presence (or majesty) of God, and called an angel and prince of the world, because the government of the world is by his hand.' R. Menachem upon this place. ..." [Page 310] - https://archive.org/stream/annotatio...e/310/mode/1up​

Exodus XXIII. Ver. 23:​

"... [Page 369] Ver. 23.--Before thee,] As a leader of thee, saith the Gr. version. And here the Hebr. Malachi, My Angel, some of the Rabbins say, is Michael, by transposition of letters, ..." [Page 369] - https://archive.org/stream/annotatio...e/369/mode/1up​

Leviticus I. Ver. 2:​

"... [Page 457] Ver. 2.--Offer an oblation,] ... And so the wise among the Hebs. do acknowledge their ignorance concerning the truth of these mysteries, 'until the spirit from above be poured out upon them:' yet, supposing they signified "the offerings which Michael offereth of the souls of the just," as saith R. Menachem on Lev. I. But unto us the apostles have opened these parables, and showed their full accomplishment by Michael, that is, Christ, Heb. VII. VIII. IX. X.; Rev. XII. 7. ..." [Page 457] - https://archive.org/stream/annotatio...e/457/mode/1up​

Leviticus I. Ver. 9:​

"... [Page 461] Ver. 9. ... The Priest,] Michael, that is, Christ, Rev. XII. 7, "he is the great priest that is on high, and he offereth the souls of the just, like the daily offerings made by fire," saith R. Menachem on Lev. VI. ..." [Page 461] - https://archive.org/stream/annotatio...e/461/mode/1up​

Numbers II. Ver. 3:​

"... [Page 705] Ver. 3. ... The Captain,] Or, the prince, ruler; as in Num. I. 16, so after in this chapter. Judah,] The father of our Lord Christ after the flesh, Luke III., he, as he was most in number of all the tribes, Num. I. 27; so as a lion whom none durst rouse up, Gen. XLIX. 8, 9; he is the chief standard-bearer and chief captain of all the captains of Israel; camping in the first place as did Moses and Aaron the chiefest of the Levites, in the same quarter between Judah [Page 705-706] and the sanctuary, Num. III. 38. Also when they marched, Judah went foremost, Num. X. 14. And after Joshua's death, Judah went first up to fight against the Canaanites, Judg. I. 1, 2. He figured Christ 'the lion of the tribe of Judah,' who also is Michael, that with his angels fighteth against the dragon, and goeth before his heavenly armies, Rev. V. 5; and XII. 7; and XIX. 11, 14. ..." [Pages 705-706] - https://archive.org/stream/annotatio...e/705/mode/1up​

https://archive.org/stream/annotatio...e/706/mode/1up​

 

[The Fundamentalist]

Henry Ainsworth

Annotations on the Pentateuch or the Five Books of Moses; The Psalms of David; and the Song of Solomon. By Henry Ainsworth. With a memoir of the Author. Volume II. Blackie & Son, Queen Street, Glasgow; South College Street, Edinburgh; and Warwick Square, London. 1846.​

Numbers XXII. Ver. 22:​

"... [Page 103] Ver. 22. ... THE ANGEL OF JEHOVAH,] This angel speaketh as the Lord himself, 'only the word that I shall speak unto thee, that shalt thou speak,' ver. 35. Wherefore this seemeth to be Christ, 'the angel which redeemed Jacob from all evil,' Gen. XLVIII. 16; and now cometh to redeem Jacob's children from the curse intended against them, the angel that was sent before Israel, to keep them in their way, in whom Jehovah's name was, Exod. XXIII. 20, 21; even Michael the great prince, which standeth for his people, Dan. X. 21; XII. 1. ..." [Page 103] - https://archive.org/stream/annotationsonpen184602ains#page/103/mode/1up​

Deuteronomy XXXIV. Ver. 6:​

"... [Page 405] Ver. 6.--HE BURIED HIM,] That is, Jehovah buried him, or Michael, (that is, Christ, who is Jehovah, one with the Father,) Jude ver. 9. Signifying that none but Christ ... And this was a special honour unto Moses' person, whom the Lord loved when he was dead, and buried his corpse, 'which we find not done to any man else in the world,) ..." [Page 405] - https://archive.org/stream/annotationsonpen184602ains#page/405/mode/1up​

Song of Songs [Solomon] VIII. Ver. 9:​

"... [Page 743] Ver. 9.--IF SHE BE A WALL,] The answer to the thing proposed, made (as some think) by Christ, to which the Chald. paraphrast agreeth, saying, "Michael the prince of Israel will say." ..." [Page 743] - https://archive.org/stream/annotationsonpen184602ains#page/743/mode/1up​

 

[The Fundamentalist]

Thomas Watson (c. AD 1620 – AD 1686) was an English, Nonconformist, Puritan preacher and author.

A Body of Practical Divinity, in a series of sermons on the Shorter Catechism composed by the Reverend Assembly of Divines at Westminster. To which are appended, Select Sermons on Various Subjects; including The Art of Divine Contentment; and Christ's various fulness. By Thomas Watson, Formerly Minister at St. Stephen's, Walbrook, London. He being dead, yet speaketh,--Heb. XII. 4. Philadelphia: Thomas Wardle, 13 Minor Street. John Wiley, Law Buildings, Corner of Nassau and Cedar Streets, New York. 1833.​

Of God's Power:​

"... [Page 62; Internally Page 59] 2. In case of strong temptation. Satan is called 'the strong man,' O but remember the power of God: Christ is called, 'The lion of the tribe of Judah;' he hath broken the serpent's head upon the cross. Satan is a chained enemy, and a conquered enemy. Michael is stronger than the dragon. ..." [Page 62; Internally Page 59] - https://archive.org/stream/bodyofpracticald00wats_0#page/n62/mode/1up​

Of Christ's Kingly Office:​

"... [Page 130; Internally Page 127] 2d. Christ is a king to defend his people. As Christ hath a sceptre to rule them, so a shield to defend them, Ps. III. 3, "Thou, O Lord, art a shield for me." ... then this great king, called Michael, did stand up for them to defend them, Dan. XII. 1. Christ preserves his church as a spark in the ocean, as a flock of sheep among wolves. That the sea should be higher than the earth and yet not drown it, is a wonder: so that the wicked should be so much higher than the church in power, and not devour it, is because Christ hath this inscription on his vesture and his thigh, King of Kings. ..." [Page 130; Internally Page 127] - https://archive.org/stream/bodyofpracticald00wats_0#page/n130/mode/1up​

Christ's Exaltation:​

"... [Page 140; Internally Page 138] Second Title. Christ is exalted to be a prince: Dan XII. 1, "There shall stand up Michael the great prince;" some think it was a created angel, but it was Angelus Foederis, Christ the angel of the covenant. He is the great prince, Rev. I. 5, "The prince of the kings of the earth." They hold their crowns by immediate tenure from him; his throne is above the stars, he hath angels and archangels for his attendants. Thus he is exalted in his titles of honour. ..." [Page 140; Internally Page 138] - https://archive.org/stream/bodyofpracticald00wats_0#page/n140/mode/1up​

Of the Second Petition in the Lord's Prayer:​

"... [Page 422] Satan hath more to stand up for his kingdom, than Christ hath for his. ... O let us pray that God will break the sceptre of the devil's kingdom, that Michael may destroy the dragon ..." [Page 422] - https://archive.org/stream/bodyofpracticald00wats_0#page/422/mode/1up​

Of the Sixth Petition in the Lord's Prayer:​

"... [Page 571] Sure it will be a matter of admiration to the saints when they come to heaven, to think how strangely they came thither; that notwithstanding all the force and fraud, the power and policy of hell, yet they should arrive safe at the heavenly port; this is through the safe conduct of Christ, the captain of our salvation; Michael is too hard for the dragon. ..." [Page 571] - https://archive.org/stream/bodyofpracticald00wats_0#page/571/mode/1up​

Of the Sixth Petition in the Lord's Prayer:​

"... [Page 574] 1. Christ's ability to succour, Heb. II. 18, "He is able to succour them that are tempted." Christ is called Michael, Rev. XII. 7, which signifies "Who is like God." Though the tempted soul is weak, yet he fights under a good Captain, "the Lion of the tribe of Judah." When a tempted soul fights, Christ comes into the field as his second. Michael would be too hard for the Dragon; when the devil lays siege of a temptation, Christ can raise the siege when he pleases; he can beat through the enemy's quarters, and can rout Satan that he shall never be able to rally his forces any more. Jesus Christ is on the saint's side, and who would desire a better life-guard than omnipotency? ..." [Page 574] - https://archive.org/stream/bodyofpracticald00wats_0#page/574/mode/1up​

Select Sermons:​

"... [Page 649] Christ not only gives us our crown but our shield; he not only gives us our garland when we overcome, but our strength whereby we overcome, Rev. XII. 11, "They overcame him--that is, the accuser of the brethren--by the blood of the Lamb." Christ keeps the fortroyal of grace that it be not blown up; Peter's shield was bruised, but Christ kept it that it was not broken. "I have prayed for thee that thy faith fail not," Luke XXII. 32, that it be not in a total eclipse. The crown of all the saints' victories must be set upon the head of Christ, Rom. VIII. 38. Write the name of Michael upon all your conquests. ..." [Page 649] - https://archive.org/stream/bodyofpracticald00wats_0#page/649/mode/1up​