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

[The Fundamentalist]

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

In Revelation 12, please allow me to ask the following questions:

Who is the “Dragon” of Revelation 12:3,4,7,9,13,16,17?
Who is the “serpent” of Revelation 12:9,14,15?
Who is the “devil” of Revelation 12:9,12?
Who is the “Satan” of Revelation 12:9?
Who is the “accuser of the brethren” of Revelation 12:10?
Who was “cast out” of Revelation 12:9?
Who was “cast down” of Revelation 12:10?
Who is the one which “cast out of his mouth water as a flood” of Revelation 12:15,16?
Are there any “angels” which belong, “his”, to the singular person in the verses cited?
​

Does the fallen arch-rebel have many designations?
According to the text of Revelation 12:7, what is the arch-rebel's designation in “heaven” in this verse?
​

Who opposes the “Dragon”?
Who opposes the “serpent”?
Who opposes the “devil”?
Who opposes the “Satan”?
Who opposes the “accuser of the brethren”?
Whose “angels” oppose the “angels” of that "Dragon"?
​

Revelation 12:

Is there a “woman” and a “child” and a “Dragon” in Revelation 12:1-6?
​

Is there a “woman” entering into a “wilderness” for “a thousand two hundred and threescore days” [1,260 days; aka “1 time + 2 times [dual; plural of time] and half/dividing of time”; aka “42 months”] in Revelation 12:6?
​

Is there a “war” in “Heaven” between “Michael” [and “his angels”] and “the Dragon” [and “his angels”], wherein “the Dragon and his angels” were “cast out” and “neither was their place found any more in heaven” in Revelation 12:7-9?
​

Did the “power of his [the Father's] Christ” on earth gain the “victory” and “salvation” over and from the “accuser of our brethren” in Revelation 12:10?
​

Did “they” on earth also “overcome” “him” [the accuser] by the “blood of the lamb” and by “the word of their testimony” in Revelation 12:11?
​

Is there “rejoic[ing]” in the “Heavens” for them “that dwell in them”, but yet “woe” to the “inhabiters of the earth and of the sea” for the “Dragon” being cast out of “Heaven” is now “come down” unto them and was full of “wrath” and “persecuted” the Church in Revelation 12:12-13?
​

Is there a “woman” entering into a “wilderness” for “a time, and times, and half a time ” [1 time + 2 times [dual; plural of time] and half/dividing of time' aka 1,260 days [“a thousand two hundred and threescore days”]; aka “42 months”] in Revelation 12:14?
​

Is there a “woman” and the “remnant” of “her seed” [aka “child”] and a “Dragon” in Revelation 12:15-17?
​

Revelation 12

Whose “angels” oppose the “angels” of that Michael"?
Who opposes the one which has the True “testimony"?
Who opposes the “Christ”, even "Jesus Christ"?
Who opposes the “child", even the "man child" and "it"?
Who opposes the “lamb”?
Who opposes “Michael”?
​

According to the text of Revelation 12:7, what is the arch-defender's designation in “heaven” in this verse?
Does the Son of God have many designations?
​

Are there any “angels” which belong, “his”, to the singular person in the verses cited?
Who is the one who has a “testimony” of Revelation 12:17?
Who is the one to “who was to rule all nations with a rod of iron” of Revelation 12:5?
Who is the one “caught up” of Revelation 12:5?
Who is the “seed” of Revelation 12:17?
Who is the “child” and “man child” and “it” of Revelation 12:2,4,5,13?
Who is the “Christ” and “Jesus Christ” of Revelation 12:10,17?
Who is the “lamb” of Revelation 12:11?
Who is “Michael” of Revelation 12:7?
​

You will want to see, especially Section "[8] The Protestant Reformation, The Roman Doctrine, before moving on" - awhn.webs.com/jesusinbookofdaniel.htm

Also - http://www.pearltrees.com/awhn/who-i...ngel/id6688261

If the structure is truly Chiastic in its nature, then can the identification of the beings therein ever be broken [even according to John 10:35]?

If the Church is the Woman on the earth, and she the Body in Revelation 12:11-13 and the Dragon fought against her, who then is the Heavenly Head in Revelation 12:7-9, who the Dragon warred against there?

Answer the questions according to Scripture, and there is only one correct answer.

 

[The Fundamentalist]

Let us begin with the "Dragon", to set up this pattern in Revelation 12 of numerous names/titles for the same being, for therein, we see that "the Dragon" is known by several names/titles/etc.

"Dragon" [Revelation 12:3,4,7,9,13,16,17], "serpent" [Revelation 12:9,14,15], "Devil" [Revelation 12:9,12], "Satan" [Revelation 12:9], "accuser of our brethren" [Revelation 12:10] and none of these are separate individuals being spoken of, for it is clear, that he [satan] has "angels" [Revelation 12:7,9], which are separate followers of and from him.

So, when we look at Christ Jesus in Revelation 12, we now see also numerous names/titles,etc.

Look at Jesus, being called, this "child" [Revelation 12:2,4,5], "man child" [Revelation 12:5,13], "it" [Revelation 12:4], "Michael" [Revelation 12:7] whom also has "his angels" [Revelation 12:7], and is again called "Christ" [Revelation 12:10], "Lamb" [Revelation 12:11], "her seed" [Revelation 12:17], "Jesus Christ" [Revelation 12:17]. None of these are speaking of differing beings, except the “his angels”, but are all speaking of Jesus in various ways, various names/titles, etc.

This Chapter [Revelation 12] is focused upon that Great Controversy between Christ Jesus [and those who follow Him] and Satan [and those who follow him].

We also see that Jesus is he "who was to rule all nations with a rod of iron" [Revelation 12:5] and has "testimony" [Revelation 12:17] as well.

We may also know that this text of Revelation 12 is written in such a fashion that it is a 'prophetic key' text, and gives the 'revelation' to certain terms:

Michael = Jesus Christ, man child, etc
Dragon = Satan, Devil, etc

... and thus throughout the scriptures and in Revelation we can be sure that these two terms stand for these two persons. That way, when we go back to Genesis, or elsewhere and read "serpent", we understand that satan/devil was involved there, etc, or when we read the typological "Lamb" elsewhere we may understand that Jesus/Michael is involved there and so forth for the other terms.

Thus is Isaiah 28:10,13 and 1 Corinthians 2:13 fulfilled as we look at "precept" and "line", and "comparing spiritual things with spiritual", and scripture with scripture.

As shown, Revelation 12, has nn Unbreakable Chiastic Structure.

There is also inherently within the very texts of Revelation 12 a very specific structure, a chiastic structure/pattern [1,2,3,3,2,1, or A,B,C,C,B,A, etc] which also cannot be broken. A general simplistic view seen here:

Revelation 12:1-5 [A1] = Woman and Child
​

Revelation 12:6 [B1] = 1,260 days [years]
​

Revelation 12:7-9 [C1] = War between Michael and Satan in Heaven
​

Revelation 12:10 [D1] = Cross, Power of Christ, His Victory
​

Revelation 12:11 [D2] = Lamb, Blood of Christ, Their [overcoming saints] Victory in Him
​

Revelation 12:12 [C2] = Dragon permanently cast down to Earth fights against Jesus' body
​

Revelation 12:13-16 [B2] = Woman in Wilderness, for a time, and times, and half a time [aka, 3 1/2 times or 1,260 days [years]]
​

Revelation 12:17 [A2] = Woman and her seed
​

In fact, just looking at the individual passage of Revelation 12:7, we can see another parallelism within this greater chiasm:

And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, Revelation 12:7

Michael [A1] - Leader
his angels [B1] - Followers

Dragon [A2] - Leader
his angels [B2] - Followers
​

However, if we read out a little further on each side of this text, we come to know more of these two Leaders/Rulers/Controversaltists, as has been shown above.

For those considering, please now go back and recompare/contrast:

Michael to Dragon,

Lamb to Serpent,

Christ Jesus to Satan [accuser],

Man Child to Devil,

Caught Up to Cast Out [come down],

Rule All to Cast Down, etc.
​

So we notice that the Logos, God the Son is named Michael Archangel while in Heaven while warring with the Dragon before, and then so named Christ Jesus on earth, and later also as ascended.

What does the name signify then?

Who is like unto God, the Highest Messenger [of the Father]?

Indeed, who, but the very "Word of God" the Father, the Logos Himself - Jehovah Emmanuel- as known as Jesus.

 

[The Fundamentalist]

Ellen G. White (AD November 26, 1827 – AD July 16, 1915) was a prolific author and an American Christian pioneer. She, along with other Sabbatarian Adventist leaders, such as Joseph Bates and her husband James White, by the Holy Spirit, formed what is now known as the Seventh-day Adventist Church, the Prophetically foretold Remnant of Jesus.

Spiritual Gifts, Volume 4a, by Ellen G. White.​

"... [Page 58] Michael, or Christ, with the angels that buried Moses, came down from Heaven, after he had remained in the grave a short time, and resurrected him, and took him to Heaven.​

As Christ and the angels approached the grave, Satan and his angels appeared at the grave, and were guarding the body of Moses, lest it should be removed. As Christ and his angels drew nigh, Satan resisted their approach, but was compelled, by the glory and power of Christ and his angels to fall back. Satan claimed the body of Moses, because of his one transgression; but Christ meekly referred him to his Father, saying, “The Lord rebuke thee.” Christ told Satan that he knew that Moses had humbly repented of this one wrong, and no stain rested upon his character, and his name in the heavenly book of records stood untarnished. Then Christ resurrected the body of Moses, which Satan had claimed. ..." [Page 58] - http://text.egwwritings.org/publicat...&pagenumber=58​

 

[The Fundamentalist]

Melito of Sardis (wrote AD 165 – AD 175, died c. AD 180) was the bishop of Sardis near Smyrna in western Anatolia.

Cureton's Spicilegium Syriacum, contaning remains of Bardeson, Meliton, Ambrose and Mara Bar Serapion. Now first edited, with an English translation and notes, by the Rev. William Cureton, M.A. F.R.S. Chaplain in Ordinary to the Queen, Rector of St. Margaret's, and Canon of Westminster. London: Francis and John Rivington, St. Paul's Churchyard and Waterloo Place. 1855.​

"... [Page 53] From Meliton the Bishop; On Faith.

We have made collections from the Law and the Prophets relative to those things which have been declared respecting our Lord Jesus Christ, that we may prove to your love, that He is perfect reason, the Word of God; who was begotten before the light; who was Creator together with the Father; who was the fashioner of man; who was all in all; who among the Patriarchs was Patriarch; who in the law was the Law; among the priests Chief priest; amongst kings Governor; among prophets the Prophet; among the angels Archangel; in the Voice the Word; among spirits Spirit; in the Father the Son; in God God- the king forever and ever. For this was He who was pilot to Noah; who conducted Abraham; who was bound with Isaac, who was in exile with Jacob, who was sold with Joseph, who was captain with Moses; who was the divider of the inheritance with Jesus the Son of Nun, who in David and the prophets foretold his own sufferings, who was incarnate in the Virgin, who was born at Bethlehem, (33) who was wrapped in swaddling clothes in the manger, who was seen of the shepherd, who was glorified of the angels, who was worshipped of the Magi, who was pointed out by John, who assembled the Apostles, who preached the kingdom, who healed the maimed, who gave light to the blind, who raised the dead, who appeared in the temple, who was not believed on by the people, who was betrayed by [Page 53-54] Judas, who was laid hold on by the priests, who was condemned by Pilate, who was transfixed in the flesh, who was hanged upon the tree, who was buried in the earth, who rose from the dead, who appeared to the Apostles, who ascended to heaven, who sitteth on the right hand of the Father, who is the rest of those that are departed, the recoverer of those who were lost, the light of those who are in darkness, the deliverer of those who are captives, the guide of those who have gone astray, the refuge of the afflicted, the bridegroom of the Church, the charioteer of the Cherubim, the captain of the angels, God who is of God, the Son who is of the Father, Jesus Christ, the King for ever and ever. Amen. ..." [Pages 53-54] - https://archive.org/stream/spicilegi...ge/53/mode/1up​

https://archive.org/stream/spicilegi...ge/54/mode/1up​

 

[The Fundamentalist]

Speaking of "the Angel Of The Lord"...

Roman Catholic Encyclopedia:

The Catholic Encyclopedia, an international work of reference on the Constitution, Doctrine, Disciple, and History of the Catholic Church, Edited by Charles G. Herbermann, Ph.D., LL.D. Edward A. Pace, Ph. D., D.D. Conde B. Pallen, PhD., LL.D. Thomas J. Shahan, D.D. John J. Wynne, S.J. Assisted by Numerous Collaborators ["... fully 500 ... and 150 editorial assistants" - To the Knights of Columbus and their Friends], Fifteen Volumes and Index, Volume 1 [Aachen - Assize], Special Edition under the Auspices of the Knight of Columbus Catholic Truth Committee; New York, The Encyclopedia Press, Inc., Nihil Obstat, November 1, 1907; Remy Lafort, S.T.D. Censor; Imprimatur [Maltese Cross] John Cardinal Farley, Archbishop of New York; Copyright, 1907 by Robert Appleton Company; Copyright, 1913 by the Encyclopedia Press, Inc.​

"... [Page 479] We have had occasion to mention the Septuagint version more than once, and it may not be amiss to indicate a few passages where it is our only source of information regarding the angels. The best known passage is Isaiah 9:6, where the Septuagint gives the name of the Messias, as "the Angel of great Counsel". …

... But while we read of "the Angels of God" meeting Jacob (Gen., XXXII, 1) we at other times read of one who is termed "the Angel of God" par excellence, e.g. Gen., XXXI, 11. ... the story in Gen., XIII, develops, the speaker is always "the Lord". Thus in the account of the Angel of the Lord who visited Gideon (Judges, VI), the visitor is alternately spoken of as "the Angel of the Lord" and as "the Lord". Similarly, in Judges, XIII, the Angel of the Lord appears, and both Manue and his wife exclaim: "We shall certainly die because we have seen God." ... in the story of the Exodus it is the Lord who goes before them in the pillar of a cloud (Exod., XIII, 21), and the Septuagint makes no change (cf. also Num., XIV, 14, and Neh., IX, 7-20). ... When we turn to Exod., XXXIII, where God is angry with His people for worshipping the golden calf, it is hard not to feel that it is God Himself who has hitherto been their guide, but who now refuses to accompany them any longer. … [Page 479-480]

... [Page 480] The Massoretic text as well as the Vulgate of Exodus 3 and 19-20 clearly represent the Supreme Being as appearing to Moses in the bush and on Mount Sinai; ... The person of "the angel of the Lord" finds a counterpart in the personification of Wisdom in the Sapiential books and in at least one passage (Zechariah 3:1) it seems to stand for that "Son of Man" whom Daniel (7:13) saw brought before "the Ancient of Days". Zacharias says: "And the Lord showed me Jesus the high priest standing before the angel of the Lord, and Satan stood on His right hand to be His adversary". Tertullianregards many of these passages as preludes to the Incarnation; as the Word of God adumbrating the sublime character in which He is one day to reveal Himself to men (cf. Against Praxeas 16; Against Marcion 2.27, 3.9, 1.10, 1.21-22). ... The earlier Fathers, going by the letter of the text, maintained that it was actually God Himself who appeared. He who appeared was called God and acted as God. It was not unnatural then for Tertullian, as we have already seen, to regard such manifestations in the light of preludes to the Incarnation, and most of the Eastern Fathersfollowed the same line of thought. It was held as recently as 1851 by Vandenbroeck, "Dissertatio Theologica de Theophaniis sub Veteri Testamento" (Louvain). ...

... St. Augustine (Sermo vii, de Scripturis, P.G. V) when treating of the burning bush (Exodus 3) says: "... . . . Somemaintain that he is called both the Lord and the angel of the Lord because he was Christ, indeed the prophet (Isaiah 9:6, Septuagint Version) clearly styles Christ the 'Angel of great Counsel.'"The saint proceeds to show that such a view is tenable though we must be careful not to fall into Arianism in stating it. ...

... As an instance of how convinced some of the Fathers were in holding ..., we may note Theodoret's words(In Exod.): "The whole passage (Exodus 3) shows that it was God who appeared to him. But (Moses) called Him an angel in order to let us know that it was not God the Father whom he saw — for whose angel could the Father be? — but the Only-begotten Son, the Angel of great Counsel" (cf. Eusebius, Church History I.2.7; St. Irenaeus, Against Heresies 3:6). …" [Roman Catholic Online Encyclopedia; Section "A", subsection "Angels", part "The term "angel" in the Septuagint"] - http://www.newadvent.org/cathen/01476d.htm​

https://archive.org/stream/catholice...e/479/mode/1up​

https://archive.org/stream/catholice...e/480/mode/1up​

 

[The Fundamentalist]

Augustine of Hippo (AD 13 November 354 – AD 28 August 430) was an early Christian theologian, philosopher and bishop of Hippo Regius (present-day Annaba, Algeria) located in the Roman province of Africa.

[Latin] Aurelii augustini de civitate dei primi libri incipiunt rubrice. by N. Jensen. 1475.​

"... [page 461] Liber XVIII ... De triu, prophetaru vaticinio id est aggei zacharie et malachie. c. XXXV. ...

... Sacrificium autem iudeorum quibus dictum est: non est mihi voluntas in vobis: nec accipiam de manibus vestris munus: cessasse negare non possunt: quid adhuc expectant alium christum: quum hoc quod prophetatum legunt et impletum vident: impleri non potuerit nisi per ipsum? Dicit enim paulo post de ipso ex persona dei. Testamentum meum erat cum eo vitae et pacis: et dedi ei ut timore timeret me: et a facie nominis mei revereretur. Lex veritatis erat in ore ipsius: in pace dirigens ambulavit mecum: et multos convertit ab iniquitate: quoniam labia sacerdotis custodient scientiam: et legem inquirent ex ore eius quoniam angelus Domini omnipotentis est. Nec mirandum est quia omnipotentis dei angelus dictus est christus iesus. Sicut enim servus propter formam servi in qua venit ad homines: sic et angelus propter euangelium quod nuntiavit hominibus. Nam si graece ista interpretemur: et euangelium bona nuntiatio est et angelus nuntius. De ipso quippe iterum dicit. [Page 461-462]

Ecce mittam angelum meum: et prospiciet viam ante faciem meam: et subito veniet in templum suum Dominus quem vos quaeritis: et angelus testameti quem vos vultis: ecce venit dicit dominus omnipotens: et quis sustinebit diem introitus eius: aut quis resistet in adspectu eius: hoc loso et primum et secundum christi praenuntiavit adventum. Primum scilicet de quo ait. Et subito veniet in templum suum id est in carnem suam: de qua dixit in euangelio: solvite templum hoc et in triduo resuscitabo illud. Secundum vero ubi ait. Ecce venit dicit dominus omnipotens: et quis sustinebit diem introitus eius: aut quis resistet in adspectu eius: Quod autem dicit dominus quem vos quaeritis: et angelus testameti quem vos vultis: significavit utique etiam iudaeos secundum scripturas quas legunt christum quaerere et velle. Sed multi eorum quem quaesierunt et voluerunt venisse non agnoverunt, excoecati in cordibus suis praecedentibus meritis suis. Quod sane hic nominat testamentum vel supra ubi ait testamentum meum erat cum eo: vel hic ubi eum dixit angelum testamenti: novum procul dubio testamentum debemus accipere: ubi sempiterna non vetus ubi temporalia sunt promissa: ..." [Page 461-462; also combined/corrected with Page 204 in Google Books edition. 1825] - https://archive.org/stream/augustini.../n461/mode/1up​

https://archive.org/stream/augustinidecivitatedei00jensuoft#page/n462/mode/1up​

http://books.google.com/books?id=nG1...page&q&f=false
​

[English] The City of God; Book XVIII; Chapter 35. - Of the Prophecy of the Three Prophets, Haggai, Zechariah, and Malachi.​

"... their sacrifice has ceased, why do they still look for another Christ, when they read this in the prophecy, and see it fulfilled, which could not be fulfilled except through Him? And a little after he says of Him, in the person of God, "My covenant was with Him of life and peace: and I gave to Him that He might fear me with fear, and be afraid before my name. The law of truth was in His mouth: directing in peace He has walked with me, and has turned away many from iniquity. For the Priest's lips shall keep knowledge, and they shall seek the law at His mouth: for He is the Angel of the Lord Almighty." Malachi 2:5-7 Nor is it to be wondered at that Christ Jesus is called the Angel of the Almighty God. For just as He is called a servant on account of the form of a servant in which He came to men, so He is called an angel on account of the evangel which He proclaimed to men. For if we interpret these Greek words, evangel is "good news," and angel is "messenger." Again he says of Him, "Behold I will send mine angel, and He will look out the way before my face: and the Lord, whom you seek, shall suddenly come into His temple, even the Angel of the testament, whom you desire. Behold, He comes, says the Lord Almighty, and who shall abide the day of His entry, or who shall stand at His appearing?" But what he says, "The Lord whom you seek, and the Angel of the testament whom you desire," just means that even the Jews, according to the Scriptures which they read, shall seek and desire Christ. But many of them did not acknowledge that He whom they sought and desired had come, being blinded in their hearts, which were preoccupied with their own merits. Now what he here calls the testament, either above, where he says, "My testament had been with Him," or here, where he has called Him the Angel of the testament, we ought, beyond a doubt, to take to be the new testament, in which the things promised are eternal, and not the old,in which they are only temporal. ..." - http://www.newadvent.org/fathers/120118.htm​

 

[The Fundamentalist]

Irenaeus (AD early 2nd century – c. AD 202), was a Bishop of Lugdunum in Gaul, then a part of the Roman Empire (now Lyon, France) and considered by some to be an early church father, as well as being an apologist and theologian.

[Latin] Sancti Irenaei, Episcopi Lugdunensis, Libros quinque adversus haereses, textu Graeco in locis nonnullis locupletato, versione Latina cum codicibus claramontano ac arundeliano denuo collata, praemissa de placitis gnosticorum prolusione, fragmento necnon Graece, Syriace, Armeniace, commentatione perpetua et indicibus variis. W. Wigan Harvey, S.T.B. collegii regalis olim soctus. Tom. II. Cantabrigiae, Typis Academicis. 1857.​

"... [Page 21] Vere igitur cum Pater sit Dominus, et Filius vere sit Dominus, merito Spiritus sanctus Domini appellatione signavit eos. Et iterum in eversione Sodomitarum Scriptura ait: Et pluit Dominus super Sodomam et Gomorrham ignem et sulfur a Domino de coelo. Filium enim hic significat, qui et Abrahae collocutus sit, a Patre accepis.se 3 potestatem judicandi Sodomitas propter iniquitatem eorum. ..." [Page 21] - https://archive.org/stream/sanctiirenaeiep00harvgoog#page/n31/mode/1up​

[English] Irenaeus, bishop of Lyons: Against Heresies Book III, Chapter 6:​

"... [Page 145] Since, therefore, the Father is truly Lord, and the Son truly Lord, the Holy Spirit has fitly designated them by the title of Lord. And again, referring to the destruction of the Sodomites, the Scripture says, "Then the Lord rained upon Sodom and upon Gomorrah fire and brimstone from the Lord out of heaven." Genesis 19:24 For it here points out that the Son, who had also been talking with Abraham, had received power to judge the Sodomites for their wickedness. ..." [Page 145] - https://archive.org/stream/SaintIre... Against Heresies Complete#page/n145/mode/1up​

http://www.newadvent.org/fathers/0103306.htm
​

[Latin]​

"... [Page 22] 2. Nemo igitur alius, quemadmodum praedixi, Deus nominatur, aut Dominue appellatur, nisi qui est omnium Deus et Dominus, qui et Moysi dixit: Ego sum, qui sum. Et sic dices filiis Israel: Qui est, misit me ad vos: et hujus Filius Jesus Christus Dominus noster, qui filios Dei facit credentes in nomen suum. Et iterum, loquente Filio ad Moysen: Descendi, inquit, [Page 22-23] eripere populum hunc. Ipse est enim qui descendit, et ascendit propter salutem hominum. ..." [Page 22-23] - https://archive.org/stream/sanctiirenaeiep00harvgoog#page/n32/mode/1up​

https://archive.org/stream/sanctiirenaeiep00harvgoog#page/n33/mode/1up​

[English]​

“... [Page 145] 2. Wherefore, as I have already stated, no other is named as God, or is called Lord, except Him who is God and Lord of all, who also said to Moses, "I AM THAT I AM. And thus shalt thou say to the children of Israel: He who is, hath sent me unto you;" and His Son Jesus Christ our Lord, who makes those that believe in His name the sons of God. And again, when the Son speaks to Moses, He says, "I am come down to deliver this people." For it is He who descended and ascended for the salvation of men. ...” [Page 145] - https://archive.org/stream/SaintIre... Against Heresies Complete#page/n145/mode/1up​

http://www.newadvent.org/fathers/0103306.htm​

[Latin] Irenaeus, bishop of Lyons: Against Heresies Latin: Book IV, Chapter XX [same as [English] Book IV, Chapter X]:​

"... [Page 172] Si enim crederetis Moysi, crederetis et mihi: de me enim ille scripsit; scilicet quod inseminatus est ubique in Scripturis ejus Filius Dei; aliquando quidem cum Abraham loquens, cum eodem comesurus: aliquando cum Noe, dans ei mensuras: aliquando [Page 172-173] autem quaerens Adam: aliquando autem Sodomitis inducens judicium: et rursus cum videtur, et in viam dirigit Jacob: et de rubo loquitur cum Moyse. Et non est numerum dicere in quibus a Moyse ostenditur Filius Dei ..." [Pages 172-173] - https://archive.org/stream/sanctiirenaeiep00harvgoog#page/n182/mode/1up​

https://archive.org/stream/sanctiirenaeiep00harvgoog#page/n183/mode/1up​

[English] Irenaeus, bishop of Lyons: Against Heresies [English] Book IV, Chapter X [same as Latin: Book IV, Chapter XX]:​

“... [page 213] 1. ... "For if ye had believed Moses, ye would also have believed Me; for he wrote of Me;" [saying this,] no doubt, because the Son of God is implanted everywhere throughout his writings: at one time, indeed, speaking with Abraham, when about to eat with him; at another time with Noah, giving to him the dimensions [of the ark]; at another; inquiring after Adam; at another, bringing down judgment upon the Sodomites; and again, when He becomes visible, and directs Jacob on his journey, and speaks with Moses from the bush. And it would be endless to recount [the occasions] upon which the Son of God is shown forth by Moses. ...” [Page 213] - https://archive.org/stream/SaintIre... Against Heresies Complete#page/n213/mode/1up
http://www.newadvent.org/fathers/0103410.htm​

[Latin] Irenaeus, bishop of Lyons: Against Heresies, Book V, Chapter V, Section II​

"... [Page 342] Hic est autem Filius Dei, quemadmodum Scriptura ait dixisse Nabuchodonozor regem: Nonne tres viros misimus in caminum? et ecce ego video quatuor deambulantes in medio ignis, et quartus similis est Filio Dei. ..." [Page 342] - https://archive.org/stream/sanctiirenaeiep00harvgoog#page/n342/mode/1up​

[English] Irenaeus, bishop of Lyons: Against Heresies. Book V, Chapter V, Section II​

“... [Page 287] Now this is the Son of God, as the Scripture represents Nebuchadnezzar the king as having said, Did not we cast three men bound into the furnace? And, lo, I do see four walking in the midst of the fire, and the fourth is like the Son of God. ..." [Page 287] - https://archive.org/stream/SaintIre... Against Heresies Complete#page/n287/mode/1up​

http://www.newadvent.org/fathers/0103505.htm​

 

[The Fundamentalist]

Titus Flavius Clemens (Greek: Κλήμης ὁ Ἀλεξανδρεύς; c. 150 – c. 215), known as Clement of Alexandria to distinguish him from the earlier Clement of Rome, was a Christian theologian who taught at the Catechetical School of Alexandria.

[Greek] Clementis Alexandrini Opera, ex Recensione Gulielmi Dindorfii; Vol. I. Protrepticus. Paedagogus. Oronii, e typographeo clarendoniano. 1869.​

"... [Page 144] Τὸν κύριον αὐτὸν ὀνομάζει παιδίον, τοûτο διὰ Ἡσαΐου θεσπίζον τὸ πνεûμα "ἰδοὺ παιδίον ἐγεννήθη ἡμîν, υἱὸς καὶ ἐδόθη ἡμîν, οὗ ἡ ἀρχὴ ἐπὶ τοû ὤμου αὐτοû, καὶ ἐκλήθη τὸ ὄnoma αὐτοû μεγάλης βουλῆς ἄγγελος." ..." [Page 144] - https://archive.org/stream/clementisalexand01clem#page/144/mode/1up​

[English] Ante-Nicene Christian Library, A Collection of all the works of the fathers of the Christian Church, prior to the Council of Nicea, edited by the Rev. Alexander Roberts, D.D., author of 'Discussions on the Gospels," etc.; and James Donaldson, LL.D., author of 'A critical history of Christian literature and doctrine, from the death of the Apostles to the Nicene Council,' and rector of the Royal High School, Edinburgh. The First Four Volumes: -- The Apostolic Fathers, in One Volume; Justin Martyr and Athenagoras, in One Volume; Tatian, Theophilus, and the Clementine Recognitions, in One Volume; and Clement of Alexandria, Volume First, are now ready.

The Writings Of Clement Of Alexandria, The Instructor, Book I, Chapter V; All Who Walk According To Truth Are Children of God.​

"... [Page 130] The Spirit calls the Lord Himself a child, thus prophesying by Esaias: "Lo, to us a child has been born, to us a son has been given, on whose own shoulder the government shall be; and His name has been called the Angel of great Counsel." ..." [Page 130 ] - https://archive.org/stream/writingsofclemen01clem#page/130/mode/1up​

http://www.newadvent.org/fathers/02091.htm​

 

[The Fundamentalist]

Justin Martyr, also known as Saint Justin (c. AD 100 – AD 165), was an early Christian apologist, and is regarded as the foremost interpreter of the theory of the Logos in the 2nd century.[2] He was martyred, alongside some of his students, and is considered a saint by the Roman Catholic Church,[3] the Anglican Church,[4] and the Eastern Orthodox Church.[5] – Wikipedia

Chapter LXIII.[63] - How God Appeared to Moses.

Justinus' des Philosphen und Martyrers Apologien von P. Joannes Maria Pfattisch O.S.B. Zweite Auflage von P. Justus Schnurrer O.S.B. Oberstudiendirektor des Gymnasiums in Ettal; Text. Munster i. W. Verlag der Aschendorffschen Verlagsbuchhandlung. 1933.

[Greek]​

"... [Page 97; internally page 69] 62. καὶ τὸ λουτρὸν δὴ τοῦτο ἁκούσαντες οἱ δαίμονες διὰ τοῦ προφήτου κεκηρυγμένον ἐνήργησαν καὶ ῥαντίζειν ἑαυτοὺς τοὺς εἰς τὰ ἱερὰ αὐτῶν ἐπιβαίνοντας καὶ προσιέναι αὐτοῖς μέλλοντας, λοιβὰς καὶ κνίσας ἀποτελοῦντας· τέλεον δὲ καὶ λούεσθαι ἐπιόντας πρὶν ἐλθεῖν ἐπὶ τὰ ιερά, ἔνθα ἵδρυνται, ἐνεργοῦσι. καὶ γὰρ τὸ ὑπολύεσθαι ἐπιβαίνοντας τοῖς ἱεροῖς καὶ τοῖς αὐτοῖς τοὺς θρησκεύοντας κελεύεσθαι ὑπὸ τῶν ἱερατευόντων ἐκ τῶν συμβάντων Μωσεῖ τῷ εἰρημένῳ προφήτῃ μαθόντες οἱ δαίμονες ἐμιμήσαντο. κατ᾿ ἐκεῖνο γὰρ τοῦ καιροῦ, ὅτε Μωσῆς ἐκελεύσθη κατελθὼν εἰς Αἴγυπτον ἐξαγαγεῖν τὸν ἐκεῖ λαὸν τῶν Ἰσραηλιτῶν, ποιμαίνοντος αὐτοῦ ἐν τῇ Ἀῤῥαβικῇ γῇ πρόβατα τοῦ πρὸς μητρὸς θείου, ἐν ἰδέᾳ πυρὸς ἐκ βάτου προσωμίλησεν αὐτῷ ὁ ἡμέτερος Χρήστὸς καὶ εἶπεν· "Ὑπό- [Page 97-98; internally Page 69-70] λυσαι τὰ ὑποδήματά σου καὶ προσελθὼν ἄκουσον." ὁ δὲ ὑπολυσάμενος καὶ προσελθὼν ἀκήκοε κατελθεῖν εἰς Αἴγυπτον καὶ ἐξαγάγεῖν τὸν ἐκεῖ λαὸν τῶν Ἰσραηλιτῶν καὶ δύναμιν ἰσχυρὰν ἔλαβε παρὰ τοῦ λαλήσαντος αὐτῷ ἐν ἰδέᾳ πυρὸς Χρἰστοῦ καὶ κατελθὼν ἐξήγαγε τὸν λαὸν ποιήσας μεγάλα καὶ θαυμάσια, ἃ εἰ βούλεσθε μαθεῖν, ἐκ τῶν συγγραμμάτων ἐκείνου ἀκριβῶς μαθήσεσθε.​

63. Ἰουδαῖοι δὲ πάντες καὶ νῦν διδάσκουσι τὸν ἀνωνόμαστον θεὸν λελαληκέναι τῷ Μωσεῖ. ὅθεν τὸ προφητικὸν πνεῦμα διὰ Ἡσαΐου τοῦ προμεμηνυμένου προφήτου ἐλέγχον αὐτούς, ὡς προεγράψαμεν, εἶπεν· "Ἔγνω βοῦς τὸν κτησάμενον καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ, Ἰσραὴλ δέ με οὐκ ἔγνω καὶ ὁ λαός με οὐ συνῆκε." καὶ Ἰησοῦς δὲ ὁ Χριστός ὄτι οὐκ ἔγνωσαν Ἰουδαῖοι τί πατὴρ καὶ τί υἱός, ὁμοίως ἐλέγχων αῦτοὺς καὶ αὺτὸς εἶπεν· "Οὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱὸς οὐδὲ τὸν υἱὸν εἰ μὴ ὁ πατὴρ καὶ οἷς ἂν ἀποκαλύψῃ ὁ υἱός." ὁ λόγος δὲ τοῦ θεοῦ ἐστιν ὁ υἱός αὐτοῦ, ὡς προέφημεν. καὶ ἄγγελος δὲ καλεῖται καὶ ἀπόστολος· αὐτὸς γὰρ ἀπαγγέλλει ὅσα δεῖ γνωσθῆναι, καὶ ἀποστέλλεται, μηνύσων, ὅσα ἀγγέλλεται, ὡς καὶ αὐτὸς ὁ κύρίος ἡμῶν εἶπεν· "Ὁ ἐμοῦ ἀκούων ἀκούει τοῦ ἀποστείλαντός με." καὶ ἐκ τῶν τοῦ Μωσέως δὲ συγγραμμάτων φανερὸν τοῦτο γενήσεται. Λέλεκται δὲ ἐν αὐτοῖς οὕτως· "καὶ ἐλάλησε Μωσεῖ ἄγ- [Page 98-99; internally Page 70-71] γελος θεοῦ ἐν φλογί πυρὸς ἐκ τῆς βάτου καὶ εἶπεν· Ἐγώ εἰμι ὁ ὤν, θεός Ἀβραάμ, θεός Ἰσαάκ, θεός Ἰακώβ, ὁ θεός τῶν πατέρων σου. Κάτελθε εἰς Αἴγυπτον καὶ ἐξάγαγε τὸν λαόν μου." Τὰ δ' ἐπόμενα ἐξ ἐκείνων βουλόμενοι μαθεῖν δύνασθε· οὐ γὰρ δυνατὸν ἐν τούτοις ἀναγράψαι πάντα. ἀλλ' εἰς ἀπόδειξιν γεγόνάσιν οἵδε οἱ λόγοι, ὅτι υἱὸς θεοῦ καὶ ἀπόστολος Ἰησοῦς ὁ Χριστός ἐστι, πρότερον λόγος ὢν καὶ ἐν ἱδέᾳ πυρὸς ποτὲ φανείς, ποτὲ δὲ καὶ ἐν εἰκόνι ἀσωμάτων· νῦν δὲ διὰ θελήματος θεοῦ ὑπὲρ τοῦ ἀνθρωπείου γένους ἄνθρωπος γενόμενος ὑπέμεινε καὶ παθεῖν, ὅσα αὐτὸν ἐνήργησαν οἱ δαίμονες διατεθῆναι ὑπὸ τῶν ἀνοήτων Ἰουδαίων. Οἵτινες ἔχοντες ῥητῶς εἰρημένων ἐν τοῖς Μωσέως συντάγμασι· "καὶ ἐλάλησεν ἄγγελος τοῦ θεοῦ τῷ Μωσεῖ ἐν πυρί φλογὸς ἐν βάτῳ καὶ εἶπεν· Ἐγώ εἰμι ὁ ὤν, ὁ θεὸς Ἀβραὰμ καὶ ὁ θεὸς Ἰσαὰκ καὶ ὁ θεός Ἰακώβ," τὸν τῶν ὅλων πατέρα καὶ δημιουργον τὸν ταῦτα εἰπόντα λέγουσιν εἶναι. ὅθεν καὶ τὸ προφητικὸν πνεῦμα ἐλέγχον αὐτοὺς εἶπεν. "Ἰσραὴλ δέ με οὐκ ἔγνω καὶ ὁ λαός με οὐ συνῆχε." καὶ πάλιν ὁ Ἰησοῦς, ὡς ἐδηλώσαμεν, παρ' αὐτοῖς ὢν εἶπεν· "Οὐδεὶς ἔγνω τὸν πατέρα εἰ μὴ ὁ υἱὸς οὐδὲ τὸν υἱὸν εἰ μὴ ὁ πατὴρ καὶ οἷς ἂν ὁ υἱὸς ἀποκαλύψῃ." Ἰουδαῖοι οὖν ἡγησάμενοι ἀεὶ τὸν πατέρα τῶν ὅλων λελαληκέναι τῷ Μωσεῖ, τοῦ λαλήσαντος αὐτῷ ὄντος υἱοῦ τοῦ θεοῦ, ὃς καὶ ἄγγελος καὶ ἀπόστολος κέκληται, δικαὶως ἐλέγχονται καὶ διὰ τοῦ προφητικοῦ πνεύματος καὶ δἰ [Page 99-100; internally Page 71-72] αὐτοῦ τοῦ Χριστοῦ, ὡς οὔτε τὸν πατέρα οὔτε τὸν υἱὸν ἔγνωσαν. Οἱ γὰρ τὸν υἱὸν πατέρα φάσκοντες εἶναι ἐλέγχονται μήτε τὸν πατέρα ἐπιστάμενοι, μηθ' ὅτι ἐστὶν υἱὸς τῷ πατρί τῶν ὅλων γινώσκοντες· ὃς λόγος καὶ πρωτότοκος ὢν τοῦ θεοῦ καὶ θεός ὑπάρχει. καὶ πρότερον διὰ τῆς τοῦ πυρός μορφῆς καὶ εἰκόνος ἀσωμάτου τῷ Μωσεῖ καὶ τοῖς ἑτέροις προφήταις ἐφάνη· ..." [Pages 97-100; internally Pages 69-72] - https://archive.org/stream/MN41580uc...e/n97/mode/1up
https://archive.org/stream/MN41580ucmf_1#page/n98/mode/1up
https://archive.org/stream/MN41580ucmf_1#page/n99/mode/1up
https://archive.org/stream/MN41580ucmf_1#page/n100/mode/1up
​

 

[The Fundamentalist]

Justin Martyr

The First Apology of Justin Martyr addressed to the Emperor Antoninus Pius, prefaced by some account of the writings and opinions of Justin Martyr, by John Kaye, formerly Lord Bishop of Lincoln. Edinburgh, John Grant. 1912.

[English]​

"... [Page 50; Introduction by John Kaye] With reference to the part borne by him in conducting the gospel economy, He is styled, as we have already seen, the Minister, 1 and the Angel or Messenger of God. 2 …

... [Page 50, notation 2, by John Kaye] 2 καὶ ἄγγελος καλεῖται καὶ ἀπόστολος· αὐτὸς γὰρ ἀπαγγέλλει ὅσα δεῖ γνωσθῆναι, καὶ ἀποστέλλεται μηνύσων ὅσα ἀγγέλλεται. Apol. I. p. 95D (79). See p. 60 A (15). Dial. pp. 275 C, 276 D, 283 C, D. μεγάλης βουλῆς ἄγγελον, pp. 301 C, 321 A, 355 B, 356 C. In p. 251 B, we find an enumeration of the names given to Christ in Scripture. Βασιλεὺς, ἱερεὺς, θεὸς, κύριος, ἄγγελος, ἄνθρωπος, ἀρχίστράτηγος, λίθος, παιδίον. See also pp. 313 C, 327 C, 355 B. αἰώνιος ἡμῖν νόμος καὶ τελευταῖος ὁ χριστὸς ἐδόθη, pp. 228 B, 242 A, 261 C,
271 C, 346 C. ..." [Page 50, notation 2, by John Kaye] - https://archive.org/stream/firstapologyofju00justuoft#page/n61/mode/1up

"... [Page 77] LXXXI ... [Page 77-78] ... And whereas their adorers are commanded by priests to put off their shoes before they presume to enter the temples [Page 78-79] to worship these demons, 1 this is evidently done to mimic what they found commanded the prophet Moses; for while Moses was feeding the sheep of his father-in-law in Arabia, he was commanded to go down into Egypt, and to bring out the people of Israel; and our Christ talked with him out of the bush in the appearance of fire, and said, "Put off thy shoes, and come and hear" (Ex. III. 5). And accordingly he put off his shoes, and went and heard that he was to go down into Egypt, and conduct the Israelites from thence; and being appointed with prodigious power by Christ Who conversed with him out of the bush of fire, he went and brought the people out, doing great and astonishing actions; the particulars of which, if you have a mind to it, you may see in his own writings.

LXXXII. But all the modern Jews teach that it was the unnameable God who thus conversed with Moses, upon which account the prophetic Spirit, by the mouth of the prophet Isaiah, reprehends them in these words already quoted, "The ox knoweth the owner, and the ass his master's crib; but Israel doth not know me, My people hath not understood me" (Isa. I. 3). And because the Jews were ignorant what the Father and the Son were, Jesus Christ Himself thus corrects them, "No man knoweth the Father but the Son, nor the Son, but them to whom the Son will reveal Him" (Matt. XI. 27). But as I have said, the Logos of God is His Son, and is also called Angel and Apostle; for He Himself did deliver; [Page 79-80] as an angel or messenger, 1 what the world was to know, and acted as an apostle, as one sent to interpret the divine will, as our Lord Himself has testified, "He that heareth me, heareth Him that sent me" (Matt. X. 40). The same is also evident from the Mosaic writings, where we have these words, "And the angel of God spake unto Moses in a flame of fire out of the midst of a bush, and said, I Am that I Am, the God of Abraham, the God of Isaac, and the God of Jacob, the God of your fathers; go down into Egypt, and bring up My people from thence" (Ex. III. 2, 14, 15). If you are desirous of knowing what follows, I must refer you to the Scriptures themselves, for it is not possible to transcribe all into a discourse of this nature.

LXXXIII. But these words were spoken to demonstrate the Son of God and Apostle to be our Jesus Christ, who is the pre-existing Logos; Who appeared sometimes in the form of fire, sometimes in the likeness of angels, and in these last days was made man by the will of God for the salvation of mankind, and was contented to suffer what the devils could inflict upon him by the infatuated Jews; who, notwithstanding they have these express words in the writings of Moses, "And the angel of the Lord spake with Moses in a flame of fire out of the bush, and said, I Am that I Am, the Self-existent, the God of Abraham, the God of Isaac, and the God of Jacob;" notwithstanding this, I say, they affirm these words to be spoken by God the Father and Maker of all things. For which oversight the prophetic Spirit thus charges them, "Israel hath not known me, My people have not understood me;" and as I have said, Jesus taxed them again for the same thing while He was amongst them, "No man hath known the [Page 80-81]

[[Page 80 notation 1, by John Kaye] 1 Christ is called the Angel (Exod. III. 2), but nowhere the Apostle (as Dr. Grabe observes), but in the Epistle to the Hebrews, III. I, from whence he justly concludes that this Epistle was known to, and approved by, Justin Martyr. [end Page 80 notation 1, by John Kaye]]

[Page 81] Father but the Son, nor the Son, but them to Whom the Son will reveal Him." The Jews therefore, for maintaining that it was the Father of the universe Who had the conference with Moses, when it was the very Son of God Who had it, and Who is styled both Angel and Apostle, are justly accused by the prophetic Spirit, and Christ Himself, for knowing neither the Father nor the Son; for they who affirm the Son to be the Father are guilty of not knowing the Father, and likewise of being ignorant that the Father of the universe has a Son, Who being the Logos and First-begotten of God is God. 1 And He it is Who heretofore appeared to Moses and the rest of the prophets, sometimes in fire and sometimes in the form of angels ..." [Pages 77-81] - https://archive.org/stream/firstapologyofju00justuoft#page/77/mode/1up​

https://archive.org/stream/firstapologyofju00justuoft#page/78/mode/1up​

https://archive.org/stream/firstapologyofju00justuoft#page/79/mode/1up​

https://archive.org/stream/firstapologyofju00justuoft#page/80/mode/1up​

https://archive.org/stream/firstapologyofju00justuoft#page/81/mode/1up
http://www.ccel.org/ccel/schaff/anf01.toc.html​

 

[The Fundamentalist]

Justin Martyr

Justin Martyr, Dialogue with Trypho:

S. Justini, Philosophi et Martyris cum Tryphone Judaeo Dialogus. Pars Altera, colloquium Secundi Diei Continens. edited, with a corrected text and English Introduction and Notes, by the Rev. W. Trollope, M.A. Pembroke College, Cambridge. Cambridge: printed by and for J. Hall, opposite the Pitt Press; and G. Bell, 186, Fleet Street, London. 1847.

[Greek]​

"... CXIII. [Page 99; internally Page 88] ... Ὅτι γάρ Ἰησοῦς ἦν ὁ Μωσεῖ καὶ τῷ Ἀβραὰμ καὶ τοῖς ἄλλοις ἁπλῶς πατριάρχαις φανεὶς καὶ ὁμιλήσας, τῷ τοῦ πατρὸς θελήματι ὑπηρετῶν, ἀπέδειξα· ὃς ..." [Page 99; internally Page 88] - https://archive.org/stream/sjustiniphilosop00justuoft#page/n99/mode/1up​

[English] Ante-Nicene Christian Library: Translations of the Writings of the Fathers down to A.D. 325. Edited by the Rev. Alexander Roberts, D.D., and James Donaldson, LL.D. Vol. II. Justin Martyr And Athenagoras. Edinburgh: T. And T. Clark, 38, George Street. 1847.​

" ... [Page 240] Chap. CXIII. -- Joshua was a figure of Christ. … [Page 241] For I have proved that it was Jesus who appeared to and conversed with Moses, and Abraham, and all the other patriarchs without exception, ministering to the will of the Father ..." [Pages 240-241] - http://books.google.com/books?id=mYBPAAAAYAAJ&printsec=frontcover#v=onepage&q&f=false​

http://www.newadvent.org/fathers/01284.htm​

Furthermore, Justin Martyr in Dialogue with Trypho, Chapter 56 also proves that one of the three Heavenly beings that came down to speak with Abraham & Sarah, is both “Lord”, “God” and “who is also called an Angel” [being the Son, the messenger of the Father],​

“... one of those three is God, and is called Angel, because, as I already said, He brings messages to those to whom God the Maker of all things wishes [messages to be brought], then in regard to Him who appeared to Abraham on earth in human form in like manner as the two angels who came with Him, and who was God even before the creation of the world ...” and also says,

“... He is the Lord who received commission from the Lord who [remains] in the heavens, i.e., the Maker of all things, to inflict upon Sodom and Gomorrha the [judgments] which the Scripture describes in these terms: 'The Lord rained down upon Sodom and Gomorrha sulphur and fire from the Lord out of heaven.'” in Chapter 56 - http://www.newadvent.org/fathers/01285.htm​

Again Justin Martyr says in Chapter 58,​

“... It is again written by Moses, my brethren, that He who is called God and appeared to the patriarchs is called both Angel and Lord, in order that from this you may understand Him to be minister to the Father of all things ...” in Chapter 58 - http://www.newadvent.org/fathers/01285.htm​

Again Justin Martyr says in Chapter 59,​

“Permit me, further, to show you from the book of Exodus how this same One, who is both Angel, and God, and Lord, and man, and who appeared in human form to Abraham and Isaac, appeared in a flame of fire from the bush, and conversed with Moses. ...” in Chapter 59 - http://www.newadvent.org/fathers/01285.htm​

Again Justin Martyr says in Chapter 61,​

“... now the Son, again Wisdom, again an Angel, then God, and then Lord and Logos; and on another occasion He calls Himself Captain, when He appeared in human form to Joshua the son of Nave (Nun). For He can be called by all those names, since He ministers to the Father's will …" in Chapter 61 - http://www.newadvent.org/fathers/01285.htm​

Again Justin Martyr says in Chapter 126,​

“Chapter 126. The various names of Christ according to both natures. It is shown that He is God, and appeared to the patriarchs.

But if you knew, Trypho, who He is that is called at one time the Angel of great counsel, and a Man by Ezekiel, and like the Son of man by Daniel, and a Child by Isaiah, and Christ and God to be worshipped by David, and Christ and a Stone by many, and Wisdom by Solomon, and Joseph and Judah and a Star by Moses, and the East by Zechariah, and the Suffering One and Jacob and Israel by Isaiah again, and a Rod, and Flower, and Corner-Stone, and Son of God, you would not have blasphemed Him who has now come, and been born, and suffered, and ascended to heaven; who shall also come again, and then your twelve tribes shall mourn. For if you had understood what has been written by the prophets, you would not have denied that He was God, Son of the only, unbegotten, unutterable God. For Moses says somewhere in Exodus the following: 'The Lord spoke to Moses, and said to him, I am the Lord, and I appeared to Abraham, to Isaac, and to Jacob, being their God; and my name I revealed not to them, and I established my covenant with them.' And thus again he says, 'A man wrestled with Jacob,' and asserts it was God; narrating that Jacob said, 'I have seen God face to face, and my life is preserved.' And it is recorded that he called the place where He wrestled with him, appeared to and blessed him, the Face of God (Peniel). And Moses says that God appeared also to Abraham near the oak in Mamre, when he was sitting at the door of his tent at mid-day. Then he goes on to say: 'And he lifted up his eyes and looked, and, behold, three men stood before him; and when he saw them, he ran to meet them.' Genesis 18:2 After a little, one of them promises a son to Abraham: 'Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, and I am old? Is anything impossible with God? At the time appointed I will return, according to the time of life, and Sarah shall have a son. And they went away from Abraham.' Again he speaks of them thus: 'And the men rose up from thence, and looked toward Sodom.' Genesis 18:16 Then to Abraham He who was and is again speaks: 'I will not hide from Abraham, my servant, what I intend to do.' Genesis 18:17

And what follows in the writings of Moses I quoted and explained:

From which I have demonstrated that He who is described as God appeared to Abraham, to Isaac, and to Jacob, and the other patriarchs, was appointed under the authority of the Father and Lord, and ministers to His will.

Then I went on to say what I had not said before:

And so, when the people desired to eat flesh, and Moses had lost faith in Him, who also there is called the Angel, and who promised that God would give them to satiety, He who is both God and the Angel, sent by the Father, is described as saying and doing these things. For thus the Scripture says: 'And the Lord said to Moses, Will the Lord's hand not be sufficient? You shall know now whether my word shall conceal you or not.' Numbers 11:23 And again, in other words, it thus says: 'But the Lord spoke unto me, You shall not go over this Jordan: the Lord your God, who goes before your face, He shall cut off the nations.'..." - in Chapter 126 - http://www.newadvent.org/fathers/01289.htm​

Again Justin Martyr says in Chapter 127,​

“... Christ, but [saw] Him who was according to His will His Son, being God, and the Angel because He ministered to His will; whom also it pleased Him to be born man by the Virgin; who also was fire when He conversed with Moses from the bush. ...” in Chapter 127 - http://www.newadvent.org/fathers/01289.htm​

Again Justin Martyr says in Chapter 129,​

“... And that Christ being Lord, and God the Son of God, and appearing formerly in power as Man, and Angel, and in the glory of fire as at the bush, so also was manifested at the judgment executed on Sodom, has been demonstrated fully by what has been said. ... sent from the Father of all which appeared to Moses, or to Abraham, or to Jacob, is called an Angel because He came to men (for by Him the commands of the Father have been proclaimed to men) ... And that this power which the prophetic word calls God, as has been also amply demonstrated, and Angel ...” in Chapter 129 - http://www.newadvent.org/fathers/01289.htm​

 

[The Fundamentalist]

Eusebius (AD 260/265 – AD 339/340); also called Eusebius of Caesarea and Eusebius Pamphili, was a Roman historian, of Greek descent, exegete and Christian polemicist. He became the Bishop of Early centers of Caesarea about the year 314 A.D - Wikipedia

Eusebius Pamphili, Bishop of Caearea in Palestine, Hist. Eccles., I, ii, 7

Chapter 2. Summary view of the pre-existence and divinity of our Saviour and Lord Jesus Christ.​

"... [Page 49; internally Page 15] Chapter II. Summary view of the pre-existence and Divinity of our Lord and Saviour Jesus Christ ... the prince and leader of the spiritual and immortal host of heaven, the angel of the mighty council, the agent to execute the Father's secret will, the maker of all things with the Father ... the Lord and God and King of all created things ... [Page 49; internally Page 15] -
https://archive.org/stream/ecclesiasticalh02boylgoog#page/n49/mode/1up

"... [Page 50; internally Page 16] The Lord God, therefore, appeared as a common man to Abraham, whilst sitting at the oak of Mamre. And he, immediately falling down, although he plainly saw a man with his eyes, nevertheless worshipped him as God, and entreated him as Lord. He confesses, too, that he is not ignorant who he is in the words, "Lord, the judge of all the earth, wilt not thou judge righteously?" ..." [Page 50; internally Page 16] - https://archive.org/stream/ecclesiasticalh02boylgoog#page/n50/mode/1up

"... [Page 51; internally Page 17] Of Him, Moses obviously speaks as the second after the Father, when he says, "The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord." Him also again appearing to Jacob in the form of man, the sacred Scriptures call by the name of God, saying to Jacob, "Thy name shall no longer be called Jacob, but Israel shall be thy name, because thou hast prevailed with God." Whence also Jacob called the name of that place the vision of God, saying, "I have seen God face to face, and my soul has lived." To suppose these divine appearances the forms of subordinate angels and servants of God, is inadmissable; since, as often as any of these appeared to men, the Scriptures do not conceal the fact in the name, expressly saying that they were called not God nor Lord, but angels, as would be easy to prove by a thousand references. Joshua also, the successor of Moses, calls him as the ruler of celestial angels and archangels, of supernal powers, and as the power and wisdom of God, intrusted with the second rank of sovereignty and rule over all, "the captain of the Lord's host," although he saw him only in the form and shape of man. For thus it is written: "And it came to pass when Joshua was by Jericho, that he lifted up his eyes, and looked, and behold there stood a man over against him, with his sword drawn in his hand; and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries. And he said, Nay but as captain of the Lord's host am I now come. And Joshua fell on his face to the earth, and said unto him, What saith my Lord unto his servant? And the captain of the Lord's host, said unto Joshua, Loose thy shoe from off thy foot: for the place whereon thou standest is holy." Josh. V.

Here then you will perceive from the words themselves, that this is no other than the one that also communicated with Moses." [Page 51; internally Page 17] -
https://archive.org/stream/ecclesiasticalh02boylgoog#page/n51/mode/1up

"... [Page 52; internally Page 18] Since the Scriptures in the same words, and in reference to the same one says, "When the Lord saw that he drew near to see, the Lord called to him from the midst of the bush, saying, Moses, Moses. And he answered, Here am I. But he said, Draw not nearer, loose thy shoes from off thy feet, for the place on which thou standest is holy ground. And he said to him, I am the God of thy fathers, the God of Abraham, the God of Isaac, and the God of Jacob." ..." [Page 52; internally Page 18] - https://archive.org/stream/ecclesiasticalh02boylgoog#page/n52/mode/1up
http://www.newadvent.org/fathers/250101.htm​

 

[The Fundamentalist]

Quintus Septimius Florens Tertullianus, anglicised as Tertullian (c. AD 160 – c. AD 225 AD),[1] was a prolific early Christian author from Carthage in the Roman province of Africa.[2] He is the first Christian author to produce an extensive corpus of Latin Christian literature. - Wikipedia

TERTULLIAN, AN ANSWER TO THE JEWS, (Adversus Iudaeos)

TRANSLATED BY THE REV. S. THELWALL.

CHAP. IX. -- OF THE PROPHECIES OF THE BIRTH AND ACHIEVEMENTS OF CHRIST​

"... For He who ever spake to Moses was the Son of God Himself; who, too, was always seen.169 ... the Spirit, ... calls the forerunner of Christ, John, a future "angel," through the prophet: "Behold, I send mine angel before Thy" - that is, Christ's - "face, who shall prepare Thy way before Thee."173

169 Comp. Num. xii. 5-8. ...
173 Mal. iii. 1: comp. Matt. xi. 10; Mark i. 2; Luke vii. 27." - http://www.newadvent.org/fathers/0308.html​

 

[The Fundamentalist]

Roman Catholic New American Bible with Footnotes [along with Douay Rheims]:

New American Bible for Catholics, footnotes:

The New American Bible - Revised Edition, 2011: Translated from the Original Languages with critical Use of All the Ancient Sources Including the Revised Psalms and the Revised new Testament, 2011, By Oxford University Press, Inc.

The New American Bible: NIHIL OBSTAT: Stephen J. Hartdegen, O.F.M., S.S.L.; Christian P. Ceroke, O. Carm., S.T.D.; IMPRIMATUR: [Cross] Patrick Cardinal O'Boyle, D.D. Archbishop of Washington July 27, 1970; The Revised New Testament: NIHIL OBSTAT: Stephen J. Hartdegen, O.F.M., S.S.L. Censor Deputatus; IMPRIMATUR: [Cross] James Cardinal Hickey, S.T.D., J.C.D. Archbishop of Washington August 27, 1986​

Standard Print:
http://books.google.com/books?id=r1-taawNEEYC&printsec=frontcover#v=onepage&q&f=false

Large Print:
http://books.google.com/books?id=ydPhM5n2_dgC&printsec=frontcover#v=onepage&q&f=false​

Genesis 16:7:​

"… [Standard Print Page 48; Large Print Page 72] * [16:7] The LORD’s angel: a manifestation of God in human form; in v. 13 the messenger is identified with God. See note on Ex 3:2. …" [Standard Print Page 48; Large Print Page 72] - http://www.usccb.org/bible/genesis/16#01016007-1​

Genesis 18:10:​

"… [Standard Print Page 49; Large Print Page 73] * [18:10] One of them: i.e., the Lord. ..." [Standard Print Page 49; Large Print Page 73] - http://www.usccb.org/bible/genesis/18#01018010-1​

Exodus 3:2:​

“... [Standard Print Page 92; Large Print Page 136] * [3:2] The angel of the LORD: Hebrew mal’ak or “messenger” is regularly translated angelos by the Septuagint, from which the English word “angel” is derived, but the Hebrew term lacks connotations now popularly associated with “angel” (such as wings). Although angels frequently assume human form (cf. Gn 18–19), the term is also used to indicate the visual form under which God occasionally appeared and spoke to people, referred to indifferently in some Old Testament texts either as God’s “angel,” mal’ak, or as God. Cf. Gn 16:7, 13; Ex 14:19, 24–25; Nm 22:22–35; Jgs 6:11–18. ...” [Standard Print Page 92; Large Print Page 136] - http://www.usccb.org/bible/ex/3:2#02003002-1​

Joshua 5:14:​

"... [Standard Print Page 227; Large Print Page 335] * [5:14] Commander: the leader of the heavenly army of the Lord of hosts is either the Lord or an angelic warrior; if the latter, he is a messenger who speaks in the person of the one who sent him. I have come: the solemn language of theophany; cf., e.g., Ps 50:3; 96:13. …" [Standard Print Page 227; Large Print Page 335] - http://www.usccb.org/bible/joshua/5#06005014-1​

It is interesting that the Douay Rheims [Jesuit] Roman Catholic Bible, with Challoner's notation says that this “Commander” in Joshua 5:14 is named “Michael”, and in Daniel 10:21, states that the “guardian general” of the Church is “Michael”, and yet also recognizes that “the leader of the heavenly army of the Lord of hosts” can indeed be “the Lord”, why then cannot “the Lord” be symbolized by the designation “Michael”, which according to notation of Revelation 12:7 in the NAB means “Who can compare with God?”, for is not Jesus Christ, God, the Son, the Chief Leader of all Angels or Highest Messenger of the Father, yea the Arch-Angel, yea the Apostle [Hebrews 3:1] of the Father Himself?:​

Joshua 5:14 [Douay Rheims [Jesuit] Roman Catholic Bible with Challoner notation]:​

"... [14] Prince of the host of the Lord: St. Michael, who is called prince of the people of Israel, Dan. 10. 21. ..." - http://www.drbo.org/x/d?b=drb&bk=6&ch=5&l=14#x​

Daniel 10:21 [Douay Rheims [Jesuit] Roman Catholic Bible with Challoner notation]:​

"... [21] Michael your prince: The guardian general of the church of God. …" - http://www.drbo.org/x/d?b=drb&bk=32&ch=10&l=21#x​

Revelation 12:7:​

"... [Standard Print Page 2128; Large Print Page 2128] * [12:7–12] Michael, mentioned only here in Revelation, wins a victory over the dragon. A hymn of praise follows. …" [Standard Print Page 2128; Large Print Page 2128] - http://www.usccb.org/bible/revelation/12#74012007-1
​

"... [Standard Print Page 2128; Large Print Page 2128] * [12:7]Michael: the archangel, guardian and champion of Israel; cf. Dn 10:13, 21; 12:1; Jude 9. In Hebrew, the name Michael means “Who can compare with God?”; cf. Rev 13:4. …" [Standard Print Page 2128; Large Print Page 2128] - http://www.usccb.org/bible/rev/12:7#74012007-2​

Hebrews 3:1:​

"... [Standard Print Page 2051; Large Print Page 2051]the apostle, a designation for Jesus used only here in the New Testament (cf. Jn 13:16; 17:3),meaning one sent as God’s final word to us (Heb 1:2) ..." [Standard Print Page 2051; Large Print Page 2051] - http://www.usccb.org/bible/hebrews/3#66003001-1​

Judges 6:22:​

"… [Standard Print Page 369; Large Print Page 369] * [6:22] Ancient Israel thought that seeing God face to face meant mortal danger, as Ex 33:20 indicates and as Gideon’s reaction here shows. Compare the reaction of Samson’s parents (13:22–23) when they realize they have been conversing with the Lord. ..." [Standard Print Page 369; Large Print Page 369] - http://www.usccb.org/bible/jgs/6:22#07006022-1​

Judges 13:​

"... [Standard Print Page 370; Large Print Page 370] * [13:22] We will certainly die: seeing God face to face was believed to be fatal, as explained in note on 6:22, where Gideon’s reaction is similar to that of Manoah here. ..." [Standard Print Page 370; Large Print Page 370] - http://www.usccb.org/bible/judges/13#07013017-1​

Malachi 3:1:​

"… [Standard Print Page 1070; Large Print Page 1587] * [3:1] My messenger…before me: Mt 11:10 applies these words to John the Baptist; Mt 11:14 further identifies John as Elijah (see Mal 3:23). Some take God’s messenger in v. 1a to be a person distinct from “the lord” and “the messenger of the covenant” in v. 1b ... Some consider “the lord” and “the messenger of the covenant” to be divine …" [Standard Print Page 1070; Large Print Page 1587] - http://www.usccb.org/bible/malachi/3#47003001-1​

 

[The Fundamentalist]

Charles Buck (AD 1771 – AD 11 Aug 1815) was an English Independent minister.

A Theological Dictionary, containing Definitions of all religious terms; a comprehensive view of every article in the system of Divinity, an impartial account of all the principle denominations which have subsisted in the religious world from the birth of Christ to the present day; together with an accurate statement of the most remarkable transactions and events recorded in Ecclesiastical history. By the Rev. Charles Buck. 1830. - http://books.google.com/books?id=OLO...page&q&f=false​

"... [Page 17] ANGEL, a spiritual intelligent substance, the first in rank and dignity among created beings. The word angel (ἄγγελο&#962 is Greek, and signifies a messenger. The Hebrew word מַלְאָךְ signifies the same. Angels, therefore, in the proper signification of the word, do not import the nature of any being, but only the office to which they are appointed, especially by way of message or intercourse between God and his creatures. Hence the word is used differently in various parts of the Scripture, and signifies, 1. Human messengers, or agents of others. 2. Sam. II. 5. "David sent messengers (Heb. angels) to Jabesh Gilead." Prov. XIII. 17. Mark I. 2. James II. 25. - 2.Officers of the churches, whether prophets or ordinary ministers, Hag. I .13. Rev. I. 20 - 3. Jesus Christ, Mal. III. 1. Is. LXIII. 9. ..." [Page 17] - A http://books.google.com/books?id=OLO...page&q&f=false​

"... [Page 23] ARCHANGEL, ... others, not without reason, reckon it a title only applicable to our Saviour. Compare Jude IX. with Dan. XII . 1. 1 Thess. IV. 16. ..." [Page 23] - http://books.google.com/books?id=OLO...page&q&f=false​

 

[The Fundamentalist]

John Butterworth, minister (born AD 1727- died AD 1803)

A New Concordance to the Holy Scriptures. Being the Most Comprehensive and Concise of any before published. in which not only any word or passage of Scripture may be easily found, but the signification also is given of all proper names mentioned in the sacred Writings. By the Rev. John Butterworth, minister of the Gospel. A New Edition with Considerable improvements, by Adam Clarke, LL.D. London. 1812​

"... [Page 34] ANGEL, s. A messenger, or one sent of God; and is applied, [1] To those noble, intellectual and spiritual beings, whom God makes use of as his ministers, to execute the orders of Providence, Heb. 1. 7, 14. Psal. 104. 4. [2] To Christ, who is the messenger of the covenant, and brought the glad tidings of salvation to men, Zech. 1. 12. Mal. 3. 1. Rev. 10. 1. ..." [Page 34] - http://archive.org/stream/newconcord...e/n34/mode/1up

"... [Page 40] ARCHANGEL, s. A prince of angels, or the chief angel. 1. Thess. 4. 16. Jude 9. ..." [Page 40] - http://archive.org/stream/newconcord...e/n40/mode/1up

"... [Page 401] MESSENGER, s. is applied, [1] To Jesus Christ, who published the tidings of salvation, Mal. 3. 1. ..." [Page 401] - http://archive.org/stream/newconcord.../n401/mode/1up

"... [Page 402] MICHAEL, Who is like God? One of the names of Christ Jesus, Dan.: 10. 21. Jude 9. Rev. 12. 7. ..." [Page 402] - http://archive.org/stream/newconcord.../n402/mode/1up​

 

[The Fundamentalist]

Alexander Cruden (AD May 31, 1699 – AD November 1, 1770); Latin, Greek and Biblical scholar

Cruden's Complete Concordance to The Old and New Testaments, By Alexander Cruden, M.A.; Morgan and Scott's Popular Edition of Cruden's Concordance; 1888.​

"... [Page 12] ANGEL Signifies, A messenger, or bringer of tidings, and is applied [1] To those intellectual ... beings., whom God makes use of as his ministers to execute the orders of providence, Rev. 22. 8. [2] To Christ, who is the Mediator and Head of the church, Zech. 1. 12. Rev. 10. 1. ..." [Page 12] - https://archive.org/stream/crudensco...ge/12/mode/1up

"... [Page 383] MESSENGER Signifies, One who carries message between party and party, Gen. 32. 3. | 50. 16. It is applied [1] To Christ Jesus, called the Messenger of the Covenant, Mal. 3. 1. Who, though he be one with the Father, yet humbled himself for our sakes, to be as a messenger from his Father, to declare his will to us, to confirm the covenant of grace by his death, to reveal this salvation, with the promise of the Holy Spirit to work true faith and repentance in our hearts. ..." [Page 383] - https://archive.org/stream/crudensco...e/383/mode/1up​

 

[The Fundamentalist]

Thomas Taylor (AD 15 May 1758 – AD 1 November 1835) was an English translator and Neoplatonist, the first to translate into English the complete works of Aristotle and of Plato, as well as the Orphic fragments.

A Concordance to the Holy Scriptures of The Old and New Testament: Also, The different Significations of many important Words, by which their Meaning is opened; and often seeming Contradictions reconciled. Likewise, a short Account of several Jewish Customs and Ceremonies, by which many Parts of Scripture are illustrated. To which is added, An Explication of the most material Names, especially of Persons, in the Old and New Testament; as also the Titles and Appellations given to Christ and his Church. By Thomas Taylor. The Third Edition. Printed For J. Mawman, (Successor to Mr. Dilly) in the Poultry, London: And by and for T. Wilson and R. Spence, in High-Ousegate, York. Anno 1801. - http://books.google.com/books?id=gd5...page&q&f=false​

"... [Page 22] ANGEL Signifies A messenger or bringer of tidings, and is applied ... [2] To Christ, who is the mediator and head of the church, Zech. 1. 12. Rev. 10. 1. ..." [Page 22]​

"... [Page 24] APOSTLE signifies, A messenger sent upon any special errand, Rom. 16. 7. 2 Cor. 8. 23. It is applied [1] To Christ Jesus ..." [Page 24]​

"... [Page 61] CAPTAIN is a name applied ... [Page 61-62] ...To Christ Jesus who is called the captain of salvation, Heb. 2. 10. ..." [Pages 61-62]​

"... [Page 220] MESSENGER signifies, One who carries messages between party and party, Gen. 32. 3.; 50. 16. It is applied [1] To Christ Jesus, Mal. 3. 1. ..." [Page 220]​

"... [Page 265] PRINCE. This name is given, [1] To God, who is the supreme ruler and governor, Dan. 8. 11. [2] To Christ, who is called the Prince of Peace. Isa. 9. 6. ... He is called the prince of Life, Acts 3. 15. He is also called, the prince of the kings of the earth, Rev. 1. 5. He, as king, rules over all, even his greatest and most powerful enemies. [3] To the devil, John 12. 31. Mat. 4. 9. ..." [Page 265]​

"... [Page 405] Titles given to Jesus Christ. …​

Angel. Isa. 63.9. Mal. 3. 1. …​

Apostle, Heb. 3. 1. …​

Captain, Josh. 5. 14. Heb. 2. 10. ... [Page 405-406] …​

Messenger, Mal. 2. 7.; 3. 1. ...​

Michael, Dan. 12. 1. Rev. 12. 7. ...​

Prince, Acts 3. 15.; 5. 31. ..." [Pages 405-406]​

 

[The Fundamentalist]

Patrick Fairbairn (AD 28 January 1805 – AD 6 August 1874) was a Scottish minister and theologian.

Ezekiel, and the Book of his Prophecy: An Exposition. by Patrick Fairbairn, D.D., Professor of Theology in the Free Church College, Aberdeen, Author of "Typology of Scripture," etc. Second Edition. Edinburgh: T. and T. Clark, 38, George Street. London: Hamilton, Adams, and Co. Dublin: John Robertson, and Hodges and Smith. 1855.​

"... [Page 95] Their approach was from the north, where also the different forms of idolatry had been seen by the prophet, and they stood beside the brazen altar, waiting to receive the command of Jehovah. It was there, as we said before, that the people's guilt lay unpardoned; and, according to the principle, "where the carcase is, there will the eagles be gathered together," from the same quarter must proceed the work of judgment. "While those ministers of Divine justice," says Hengstenberg excellently, 1 "tread beside the brazen altar, the glory of the Lord moves toward them out of the holy of holies, and appears to them at the threshold of the temple. It imparts to him who is clothed in linen the commission to preserve the pious, to the others to destroy the ungodly without mercy. Now, who is the one clothed in linen? No other than the angel of the Lord. This appears from Dan. X. 5, XII. 6, 7, where Michael, but another name for the angel of the Lord, is designated in the same way -- a remarkable agreement in two contemporary prophets. It is also evident from the subject itself. The clothing is that of the earthly high-priest; but the heavenly high-priest and intercessor is the angel of the Lord (Zech. I. 12). He who was clothed in linen is not, however, to be regarded as solely engaged in the work of delivering the pious, not as standing in contrast with the six ministers of righteousness. These are rather to be considered as subordinate to him, as accomplishing the work of destruction only by his command, and under his authority. The punish- [Page 95-96]​

[Page 95, notation] 1 Christology, on Amos IX. 1. [Page 95, notation]​

[Page 96] ment proceeds from him no less than the prosperity. This appears even from general grounds. Both have the same root, the same object--the prosperity of the kingdom of God. ... the judgment on this occasion belongs to the angel of the Lord. For all inferior angels are subordinate to him, the prince of the heavenly host, so that all they do is done by his command. ... The fire is an image of the Divine anger. The angel of the Lord is here, therefore, expressly designated as the one who executes the judgments of the Divine justice.--The importance of the transaction extends beyond the explanation of the passage before us. We have here the Old Testament foundation of the doctrine of the New, that all judgment has been committed to the Son; and a remarkable example of the harmony of the two Testaments, which in recent times has been but too much overlooked. (Comp. Matt. XIII. 41, XXV. 31.) ..." [Pages 95-96] - https://archive.org/stream/ezekielbookofhis00fairrich#page/95/mode/1up​

https://archive.org/stream/ezekielbookofhis00fairrich#page/96/mode/1up​

The Imperial Bible-Dictionary, Historical, Biographical, Geographical, and Doctrinal: including the Natural History, Antiquities, Manners, Customs, and Religious Rites and Ceremonies mentioned in the Scriptures, and an account of the several Books of the Old and New Testaments; edited by the Rev. Patrick Fairbairn, D.D., author of "Typology of Scripture," "Commentary of Ezekiel," etc. Illustrated by numerous engravings, Volume I.; London: Blackie and Son, Paternoster Row; and Glasgow and Edinburgh. 1866.​

"... [Page 87] ANGELS [in Greek ἄγγελος, and in Hebrew מַלְאָךְ, melakim]. Both he Greek and Hebrew terms originally import any kind of persons or agencies sent forth -- messengers; and they are occasionally employed in Scripture in this original sense, though usually, in such cases, the rendering in our English version is no angels, but messengers. (For ex. Job I. 14, 1 Sa. XI. 3.; Lu. IX. 52.) There are other passages, however, in which the rendering angels is sometimes preserved, but in which the reference still is to beings or agencies of an earthly kind, not to those possessed of angelic natures. ... Of the same description are those passages in which the term is applied to prophets, as persons commissioned by God to deliver messages in his name; thus Haggai is called the Lord's angel, ch. I. 13. (messenger in English version), as is Messiah's forerunner in Mal. III. 1; and the epithet is even applied to Israel generally, with reference more especially to his prophetical calling, as appointed by God to be the light and benefactor of the world, Isa. XIII. 19. So, again, and with reference merely to another aspect of the delegated trust committed to the covenant-people, there are passages in which the priesthood has the term applied to it; as at Mal. II. 7, "The priest's lips should keep knowledge, and they should seek the law at his mouth; for he is the angel (English version, messenger) of the Lord of hosts." ... [Page 87-88]​

... [Page 88] 3. Finally, there is the angel, by way of eminence -- one who, from the epithets applied to him, and the acts ascribed to him, appears to be infinitely raised above all besides who bear the name of angel -- designated sometimes "the angel of the Lord's presence," "the angel in whom his name is," "the angel of the covenant and Lord of the temple," "Michael the archangel," Is. LXIII. 9; Ex. XXIII. 21; Mal. III. 1; Jude 9, &c., and represented as offering up the prayers of God's people, discomfiting their enemies, and symbolically taking possession of the whole world as his proper heritage, Re. VIII. 3; XII. 7; X. 2. It is uniformly but one being to whom such peculiar acts and designations are ascribed; they are never spoken of as belonging to a company, or as shared by one in common with some others; and, as they clearly imply divine properties, and performances strictly mediatorial and redemptive, they can be understood of none but the Lord Jesus Christ. Precisely as he was called "the apostle and high-priest of our profession," from being in these respects the original and perfection of which others were but the copy; so in a sense altogether peculiar he bore the name of angel, because he was, as no other could be, the delegate of Heaven to sinful men -- "He whom the Father sent" to reveal to them his counsel, and for ever establish the covenant of their peace. …​

... the term archangel ... being used only as the designation of a single personage -- whom we take to be the Messiah ... " [Pages 87-88] - https://archive.org/stream/theimperialbible01unknuoft#page/87/mode/1up​

https://archive.org/stream/theimperialbible01unknuoft#page/88/mode/1up​

"... [Page 106] APOSTLE [Gr. ἀπόστολος], one sent forth with any special message or commission. ... [Page 106,108]​

... [Page 108] The term APOSTLE is once, though only once, in Scripture applied to our Lord; in He. III. 1 he is called the "apostle and high-priest of our profession." It merely turns into a personal designation the idea of his being the One emphatically sent by the Father to reveal his mind and accomplish the work of reconciliation, comp. Jn. IV. 34; V. 23, &c. ..." [Pages 106,108] - https://archive.org/stream/theimperialbible01unknuoft#page/106/mode/1up​

https://archive.org/stream/theimperialbible01unknuoft#page/108/mode/1up​

"... [Page 120] ARCHANGEL. See ANGELS. ..." [Page 120] - https://archive.org/stream/theimperialbible01unknuoft#page/120/mode/1up​

"... [Page 962] Joshua ... [Page 962-963]​

... [Page 963] The general conviction of the Christian church has always been that Joshua was very eminently a type of our Lord Jesus Christ ... Even in his office as captain of the Lord's host, Joshua did homage to him to whom this office rightfully belongs, whom he saw in vision as he was commencing his enterprise, Jos. V. 13 - VI. 2. ..." [Pages 962-963] - https://archive.org/stream/theimperialbible01unknuoft#page/962/mode/1up​

https://archive.org/stream/theimperialbible01unknuoft#page/963/mode/1up​

"... [Page 990] JUDGES, THE BOOK OF ... [Page 990,992]​

… [Page 992] Moses had been commissioned by the Son of God, The Angel of the Covenant, who went before the people in all their marches, Ex. III. 1-6; XIII. 21; XIV. 19; &c. ... Agreeably to this, the true grouping of the events in the time of the judges must be looked for in connection with the coming forth of the Angel of the Covenant ..." [Pages 990,992] - https://archive.org/stream/theimperialbible01unknuoft#page/990/mode/1up​

https://archive.org/stream/theimperialbible01unknuoft#page/992/mode/1up
​

 

[The Fundamentalist]

Patrick Fairbairn

The Imperial Bible-Dictionary, Historical, Biographical, Geographical, and Doctrinal: including the Natural History, Antiquities, Manners, Customs, and Religious Rites and Ceremonies mentioned in the Scriptures, and an account of the several Books of the Old and New Testaments; edited by the Rev. Patrick Fairbairn, D.D., author of "Typology of Scripture," "Commentary of Ezekiel," etc. Illustrated by numerous engravings, Volume II.; London: Blackie and Son, Paternoster Row; and Glasgow and Edinburgh. 1866.​

"... [Page 227] MESSIAH (מָשִׁיחַ, Χριστό&#962 ... [Page 227-228]​

... [Page 228] We have already shown, from the Psalms and four of the Prophets, that the Messiah was to be king of the house of David, and we might add several more references to the prophetical books, in which he is spoken of as a Branch (Zech. III. 8, referring to Jeremiah's prophecy about the Branch to be raised to David), a King, Is. XXXII. 1; Je. XXIII. 5; Zec. VI. 13; IX. 9; a Prince, Eze XXXIV. 21; a Ruler, Mi. V. 2; Is. IV. 4; a Shepherd, Mi. V. 4; Is. XL. 11; Je. XXIII. 4; Eze. XXXVII. 21; Zec. XI; and he appears to be represented by Michael the Prince, Da. X. XII. ..." [Pages 227-228] - https://archive.org/stream/theimperialbible02unknuoft#page/227/mode/1up​

https://archive.org/stream/theimperialbible02unknuoft#page/228/mode/1up​

"... [Page 234] MICHAEL [who is like unto God?] 1. The name of a superhuman being, Da. X. 13,21; XII. 1; Jude 9; Re. XII. 7, in regard to whom there have in general been two rival opinions, either that he is the Lord Jesus Christ, the Son of God, or that he is one of the so-called seven archangels. We hold the former opinion, and very much on the grounds stated by old writers, and repeated by Hengstenberg in his Commentary on Revelation and in his Christology. ... Hengstenberg (Christologie, band III. abth. 2, s. 51,52) prefers to reckon the prince to be the abstraction of all the successive kings, the ideal king of Persia: and in the Old Testament age, he says, Michael appeared as yet only to be "one of the chief princes," comparing, Is. LIII. 12. Or though we hold that this prince of Persia was a common angel, the "one of the chief princes" opposed to him, and higher than him, may quite well be the Son of God, "the Prince of the kings of the earth," "the King of kings and Lord of lords, "Re. I. 5; XIX. 16. This not only may be: it is the only view which seems to us natural, if the marginal translation be adopted, as we believe it ought to be, "Michael the first of the chief princes," answering to the description more fully given in the New Testament, "who is the image of the invisible God, the first-born of every creature: for by him were all things created that are in heaven and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him and for him: and he is before all things, and by him all things consist: and he is the head of the body, the church: who is the beginning, the first-born from the dead: that in all things he might have the pre-eminence." Col. I. 15-18. And in the nature of this case this is the only help that was adequate to the necessity. This angel who talked with Daniel had already been withstood for a considerable time by the prince of the kingdom of Persia; but, lo, Michael came to help him. Unless God had laid help really on one that was mighty, that mighty one the King of Israel, whose perpetually victorious course is celebrated in Ps. XLV., there might be a repetition of delays and even positive defeats. ... [Page 234-235]​

… [Page 235] On one supposition alone could it be comforting and strengthening--if Michael is the Son of God, who said to his disciples, "These things have I spoken unto you, that in me ye might have peace: in the world ye shall have tribulation: but be of good cheer, I have overcome the world." Jn. XVI. 33. This assurance did cheer Isaiah, Is. VIII. 9, 10, and Paul, Ro. VIII. 35-39, and John, 1 Jn. IV. 4; V. 4, 5; and something immeasurable short of this would rather have added to Daniel's anxieties than removed them. The third text is very near the conclusion of the angel's revelation to him. "And at that time shall Michael stand up, the great prince which standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book." It would be easy to quote parallels to this text which refer to Christ: for instance, those which speak of the unexampled trouble from which he is to deliver his people, and the Lamb's book of life in which their names are written. ... that Michael is here called, ... "the great prince," because no other prince is worthy to be named in the same breath with him; as in fact he is that unlimited and everlasting ruler of whom the whole book of Daniel prophesies, at the coming of whose kingdom all its rivals were swept away, and no place was found for them. (2) In Da. X. 5, 6 before this interpreting angel appears to Daniel, the prophet has the vision of another being: ... This language at once suggests to us other descriptions of the Lord himself, as he appeared in somewhat of a human form to Daniel's older contemporary Ezekiel, Eze. I. X., and also as the great High-priest of the heavenly temple, Eze. IX. 2, compare Da. XII. 6, 7. Not less obvious is the resemblance of the description to that of the glorified Redeemer in Re. I. 13-15, compare also ch. X. 1; all the more that the effects of the visions were remarkably similar in the two cases of Daniel and of John. A dispassionate consideration can scarcely fail to convince us that this being whom Daniel saw is the Lord Jesus Christ, the Son of God, where the prophet knew who it was, as we do, or not. But whom else can we suppose to be intended by Michael; of whom the angel repeatedly speaks to him in the following discourse, of whom he yet gives no description, but takes for granted that he is sufficiently known already? The prophet's mind was full of the great vision he had just had, and everything is simple enough on the supposition that it was Michael whom he had been seeing; …​

... He was the Angel, the Angel of the Covenant, of whom so much had been said in the books of Moses (see ANGELS): who had appeared to Joshua as the Captain of the Lord's Host; who had come forth in the several critical times during the period of the Judges (see JUDGES): and whom after occasional later manifestations, was recognized by Isaiah, ch. LXIII. 9, as the Angel of the Lord's presence, who had ever been the instrument of saving Israel. ... To deny that this Angel of the Lord is the Son of God is to introduce confusion into the whole of the record of God's dealings with his ancient people; if on the contrary, we affirm their identity, then the supposition that he and Michael are one and the same is the simplest and most natural imaginable, as will appear all the more if we attempt to construct a different theory. And as we have already noticed the resemblance of the interpreting angel in the visions of Zechariah, and in this vision of Daniel: so we have the Angel of the Lord, undoubtedly the Angel of the Covenant, in Zechariah, precisely as Michael here. ... And it is to be observed that this name, Michael, "Who is like God?" seems to be given in allusion to the expression in Ex. XV. 11, "Who is like unto thee, O Lord, among the gods?" amplified as this in Ps. LXXXIX. 6-8 ... Michael is certainly the fitting title of him who professed himself to be "equal with God," according to the understanding both of his apostles and of his enemies, Jn. V. 18; [Page 235-236]​

… [Page 236] Phi. II. 6. In contrast with this name Michael, and its use in the Revelation to be noticed immediately, Hengstenberg calls attention to the worship of the dragon and the apocalyptic beast, Re. XIII. 4; when his votaries asked, "Who is like unto the beast? Who is able to make war with him?" (5) The passage in Revelation, ch. XII. 7-9, undeniably refers to the same class of subjects as that in Daniel, and Michael is the same person in both. ... This victory is attributed in the hymn at ver. 10, 11, to Christ, as it is here to Michael. …​

… It is only fair to the advocates of the other view, to acknowledge a seeming support from Scripture which they derive from the remaining passage where Michael is named. It is written in Jude 9, ... Is it suitable to say of the Eternal Son of God, the second person in the Trinity, that he durst not reply to Satan? But entering no further than is unavoidable into the interpretation of this confessedly difficult passage, we reply that Michael designates him (as does also the title Angel, or Archangel), not simply in his divine essence, but in an official character of subordination, as the Messenger of Jehovah and the Captain of the Lord's host. His not daring to rebuke the devil in a particular case is no more marvelous than his living a life of prayer and dependence all the time he spent in this world; his not rebuking the devil, but saying, "The Lord rebuke thee," reminds us also of his replies to the temptations in the wilderness, which consisted of little more than passages of Scripture, out of three times twice entirely so. Nay, the opposition of Michael and the devil in this passage is without a parallel in Scripture, if Michael be a created angel: whereas it is a very common opposition indeed if Michael be Christ. And the reference of Jude to Zec. III. 1, 2, is undeniable; even if we do not admit the identity of meaning, we must allow that the apostle's language took its shape from that of the prophet. Now, in Zechariah, it is the angel of the Lord who confronts Satan, and we have already given or referred to reasons for holding that this angel is Christ. And as it often happens that "the Angel of the Lord" passes into "the Lord" himself in the course of narratives in the Old Testament, so in this instance; "The Lord said unto Satan, the Lord rebuke thee, O Satan: even the Lord that hath chosen Jerusalem rebuke thee:" impressing on us the conviction that Michael is himself Jehovah in a certain subordinate relation to Jehovah; namely, the Son sent by the Father, and acting as his servant. …​

... --Michael the archangel-- who, in our opinion, is the Lord Jesus Christ, the Son of God, the Head of the elect angels, as well as of his redeemed people. ..." [Pages 234-236] - https://archive.org/stream/theimperialbible02unknuoft#page/234/mode/1up​

https://archive.org/stream/theimperialbible02unknuoft#page/235/mode/1up​

https://archive.org/stream/theimperialbible02unknuoft#page/236/mode/1up
​