Who is Michael? What Does the Bible Really Teach? To be clear, the Watchtower organization does not really teach what the Bible really teaches. When the Watchtower
teaches its witnesses that the Bible “indicates” or that the Bible “suggests”, a certain teaching, let us be clear that suggesting or indicating is not the same thing as teaching. Beware of such ambiguous language.
If the Bible teaches a truth, then it is not suggesting or indicating a truth. Beware of the teachings of the Watchtower organization that tries to support their own false doctrines by saying that there are “Scriptural reasons” to believe what the Watchtower teaches, or we can “draw a conclusion” based upon a text of Sacred Scripture that agrees with the conclusions of the Watchtower, or “it is logical” to conclude that the logic of the Watchtower is correct.
For example, the Watchtower organization teaches that the Michael the Archangel is Jesus. Yet, nowhere in the Bible is it every taught that Jesus and Michael are the same person. Nowhere does Jesus ever say, “I am Michael.” There is not a single verse in the Sacred Scriptures that ever teach that Jesus is Michael.
But the Watchtower teaches that Jesus is Michael and to deceive its followers it teaches them that there are “Scriptural reasons” in which “conclusions can be drawn” because it is “logical to conclude” that the Bible “indicates” and “suggests” that Jesus is Michael even though it is never taught clearly.
The Watchtower teaching on Michael can be found in there answer to the question “Who is Michael?” in the book “What Does the Bible Really Teach?” (here) The Watchtower states,
“Likewise, the Bible indicates that Michael is another name for Jesus Christ, before and after his life on earth. Let us consider Scriptural reasons for drawing that conclusion.” (here)
Notice the language of “indicates.” If the Bible teaches that Michael is another name for Jesus, then why not say that the Bible “teaches” rather than “indicates”? The Watchtower goes on to give “Scriptural reasons for drawing that conclusion” as follows:
“At times, individuals are known by more than one name. For example, the patriarch Jacob is also known as Israel, and the apostle Peter, as Simon. (Genesis 49:1, 2; Matthew 10:2) Likewise, the Bible indicates that Michael is another name for Jesus Christ, before and after his life on earth. Let us consider Scriptural reasons for drawing that conclusion.” (here)
However, when you look to the above examples from the Bible, it does not “indicate” or “suggest” that Israel could be another name for Jacob or that Peter could be another name for Simon. Instead, the Bible teaches that Israel is another name for Jacob and Peter is another name for Simon. In Genesis chapter thirty-two we read, “Then he said, “Your name shall no longer be called Jacob, but Israel, for you have striven with God and with men, and have prevailed.” Then Jacob asked him, “Please tell me your name.” But he said, “Why is it that you ask my name?” And there he blessed him.” (Genesis 32:28–29, ESV) And again, in Matthew sixteen we read, “And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it.” (Matthew 16:17–18, ESV)
The Watchtower cannot produce a single verse in which it is taught that Michael is another name for Jesus. In fact, Michael is only talked about in five verses in the entire Bible (Daniel 10:13, 21; 12:1; Jude 9; Revelation 12:7) None of these verse teach that Michael is another name for Jesus.
The Watchtower organization teaches,
“God’s Word refers to Michael “the archangel.” (Jude 9) This term means “chief angel.” Notice that Michael is called the archangel. This suggests that there is only one such angel.” (here)
In the Greek, the name Michael has a definite article and we know how significant definite article is for the Watchtower when they want to prove a point (see Watchtower Deception and the Out-of-Print Greek Interlinear). However, they failed to reveal that “the Michael” does not suggest that here is only one Michael. In fact, there are more than one named Michael in the Bible (Num. 13:13; 1 Chron. 5:13-14, 6:40, 7:3, 8:16, 12:20, 27:18; 2 Chron. 21:2; Ezra 8:8). Stating, “the archangel” does not teach that there is only one such angel or that Michael is Jesus. For this reason the Watchtower says that it “suggests.”
At the same time, the modifying word “chief” does not mean only one. Zacchaeus is called a “chief tax collecter,” but that does not mean that he is the only one in the entire Roman Empire (Luke 19:1-2). Likewise, there was more than one “chief priest.” It was the “chief priests” (in the plural) who brought charges against Jesus.
In contrast to the Bible, the Watchtower goes on to teach,
“Regarding the resurrected Lord Jesus Christ, 1 Thessalonians 4:16 states: “The Lord himself will descend from heaven with a commanding call, with an archangel’s voice.” Thus the voice of Jesus is described as being that of an archangel. This scripture therefore suggests that Jesus himself is the archangel Michael.” (here)
Again, if we actually read the passage, we will see that the Bible does not teach that Jesus Himself is the Archangel Michael. For this reason, the Watchtower has to say that the text “suggests” it. The text itself says, “For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first.” (1 Thessalonians 4:16, ESV) Notice what the text actually teaches. It teaches that Jesus will cry out “with the voice of an archangel.” With the Watchtower obsession with the definite article, it should be not that in the Greek the text reads “an archangel” and not “the archangel.” Likewise, it should be brought to your attention that in the Greek there is no definite article in front of the word theos (god). Therefore, if the Watchtower were consistent with their rule about the definite article regarding the difference between “a god” and “the God,” they would have to translate this passage “a trumpet of a god.”
Finally the Watchtower ends on this note teaching,
“Michael is the Leader of an army of faithful angels. Revelation also describes Jesus as the Leader of an army of faithful angels. (Revelation 19:14-16) And the apostle Paul specifically mentions “the Lord Jesus” and “his powerful angels.” (2 Thessalonians 1:7; Matthew 16:27; 24:31; 1 Peter 3:22) So the Bible speaks of both Michael and “his angels” and Jesus and “his angels.” (Matthew 13:41) Since God’s Word nowhere indicates that there are two armies of faithful angels in heaven—one headed by Michael and one headed by Jesus—it is logical to conclude that Michael is none other than Jesus Christ in his heavenly role.” (here)
Again, notice that the Watchtower wants their followers to use their logic. The man-made organization puts forth the assertion that there is only one army of faithful angels in heaven and then teaches “it is logical to conclude” that Michael is Jesus because they both have the same army of faithful angels in heaven. Well to use the logical conclusion of the Watchtower, then their witnesses should “logically conclude” that Jesus is Jehovah since there is only one army of angels in heaven and Jehovah is the God of hosts.
The Bible teaches us in Psalm 103, “Bless Jehovah, O you his angels, you mighty ones who do his word, obeying the voice of his word! Bless Jehovah, all his hosts, his ministers, who do his will!” (Psalm 103:20–21) In Psalm 148 we are taught, “Praise JEHOVAH ! Praise JEHOVAH from the heavens; praise him in the heights! Praise him, all his angels; praise him, all his hosts!” (Psalm 148:1–2, ESV) God’s angels are commanded to worship and praise JEHOVAH alone. In Hebrews chapter one, regarding Jesus, the Father commands all the angels saying, “Let all God’s angels worship him.”” (Hebrews 1:6, ESV) Michael is one of the angels that are commanded by the Father to worship Jesus.
Dear Sirs,
Thanks for the post Pastor Kachelmeier. I am an Anglican, and I believe Michael is Christ. I suppose the Watchtower people believe Michael is Jesus, because they want to ascribe the name angel to him, to thereby infer that he is not God. They fail to see that the name angel does not always mean a created angel, it can also mean the angel of the Lord, or the Logos, Christ in his preincarnate form.
Taking in point the verse from the Revelation 12, ver. 7 And there was a war in heaven: Michael and his angels fought with the dragon, and the dragon fought and his angels,
Here Michael is no other than Christ, the Word, who in the beginning was with God, and from the first has mediated in all transactions respecting the church on earth.
The name Michael (who is like God) shows, he is not in the region of the finite. It rests upon Ex. 15: 11, Who is like thee among the gods, O Lord, and Ps. 89: 6, 7. In the name: Who is like God, there must be supplied: Whose glory is represented in me. The derisive imitation of the name Michael in 13: 4, Who is like the beast? and who is able to make war with him? implies his name denotes an incomparable greatness and power – the being like God (John 5: 18, and Phil. 2: 6). In the book of Daniel, he is the angel of the Lord, no created angel, but the Logos. What is said in Daniel 10: 5, 6, of Michael, this in the Revelation, 1: 13-15, and 10: 1, is transferred to Christ, which would not have been done, if Michael had been a created angel. Daniel was so terrified he fell down. John also. In Rev. 2: 18, features in the description of Christ are drawn from Dan. 10: 5. What is here attributed to Michael, the conquering of Satan, is in the the gospels, and in ver. 11 attributed to Christ. If a created angel who accomplished this, glory would be taken from the Son of God, which by this name is ascribed to him in Scripture.
In Jude, where the devil disputes the body of Moses, Michael says speaking as the archangel, the captain of the Lord’s hosts, the angel of the Lord; The Lord rebuke thee, as this is no proof against the godhead of Michael, as from in, The Father is greater than I, we can find a proof against the Lord’s equality with the Father.
The name Michael shows the victory over Satan, belongs to Christ, not after his human, but after his divine nature – comp. 1 John 3: 8. Then, this name forms a bridge between the Old and the NEW Testament. Michael appeared as the great prince who fights for the church in Dan. 12: 1, which battle was the prophecy and prelude of the one reported here.
In this battle Michael makes the onset, afterwards the dragon also fought. But elsewhere this enemy, and others, always make the assault; ver. 4 here, 13, 17, 17: 14, 19: 19. The battle and the defeat are ascribed to the dragon himself, not his angels; as it is from the head that a cause usually proceeds. Michael and Satan are the proper factors of history. All others are but subordinate agents and instruments.
The object of the battle we learn from Zech. 3: 1. There the controversy is between Satan, and the angel of the Lord–Michael, about the sinfulness of the people–Satan desires them still farther. The angel of the Lord rejects this, removes the ground of it by imparting forgiveness of sins, and declares a richer participation of forgiveness, and a still deeper confounding of Satan, should take place in the times of Messiah, which bridges that passage and the one before us. There the angel of the Lord defends the people of God against the attacks of Satan; but here he takes the offensive.
It is true that the Watchtower promotes the idea that the Hebrew word “mal’ak” always means a created angel. Likewise, it is correct that the Bible teaches us that the Mal’ak Yahweh (the Messenger of the LORD) is the Only-Begotten Son of God who was sent by the Father. The Messenger of the LORD is True God of True God. He is begotten and not made.
However, nowhere does the Bible ever teach us that Michael is the Son of God. One cannot rest upon the abstract idea of taking the meaning of Hebrew names to prove that the Archangel Michael is the Son of God. It would be no different than trying to prove that the Prophet Malachi is the Son of God because the Hebrew word means “My Messenger.” Let us not pursue endless word games trying to prove that a number of the prophets are actually the pre-incarnate Christ (e.g. Obadiah means “Servant of Yahweh,” Jeremiah means “Exalted One of Yahweh,” and Isaiah means “Salvation of Yahweh”).
Furthermore, Jesus is not the angel Gabriel even though his Hebrew name means the “Mighty Man of God” even though Jesus is called El Gibbor (Mighty God) in Isaiah 9:6. Jesus is the God-Man. Likewise, Jesus is not the angel Raphael which means “God Heals” even though Jesus is called the Sun of Righteousness with healing in His wings in Malachi 4:2 and we are told in Exodus 15:26 that Yahweh is our Healer.
There are many who are named Michael in the Old Testament scriptures (e.g. Numbers 13:13; 1 Chronicles 5:13-14; 6:25; 7:3; 8:16; 12:21; 27:18; 2 Chronicles 21:2; and Ezra 8:8). Does that mean that all of these men are Jesus? Of course not. While the Hebrew name Michael means “Who is Like God,” the name Micaiah means “Who is Like Yahweh,” and the name Mishael means “Who is What God is.” If Michael is a fitting name for Jesus, then how much more should the names Micaiah and Mishael be suitable. Is Micaiah the prophet Jesus? (1 Kings 22:8-28). The answer is no. Is Mishael the cousin of Moses (Exodus 6:22), and/or Mishael who was with Ezra at the reading of the Torah before the people of God (Ezra 8:4), and/or Mishael who was a friend of Daniel (Daniel 1:6-7) to be confessed as Jesus? The answer is no. Again, we should not need to pursue endless name games.
The bottom line is this: where does the scripture declare that Jesus is the Archangel Michael? Furthermore, reread Daniel chapters 10, 11, and 12 along with Revelation 1 and 12. Let me know if you see a distinction between the person of Christ and the person of the Archangel Michael? Who is talking to Daniel about Michael? If Jesus is Michael the Archangel in heaven, then who is the baby pursued by the devil on earth? When was Satan thrown out of heaven?
Pastor Kachelmeier
I am sorry if I labour you with “endless silly word games”. I did not say that Jesus was Obadiah or Malachi or any of those people. or that other names with theological weight were names of Jesus. That there are many named Michael does not mean anything to this discussion, as there are many named Joshua or Jesus in the bible as well.
As for the bottom line we believe in the trinity, yet God is not called so in the bible, this does not negate the reality of the trinity. And It does not declare that Jesus was Michael explicitly, it is inferred, as we infer the reality of the trinity. In calling Jesus as Michael an archangel, does not imply that he was a created angel, but rather the head of the angels.
The baby was not being pursued by the devil while Michael was casting him out- he was now risen from the dead. Verse 5 he was caught up unto God and to his throne, verse 7 and there was war in heaven: Michael and his angels fought etc. They are two different stages. In Rev 10:1 we have another angel which can only be Christ, he has the description that is similar to the description of Christ in ch. 1. He is described as an angel. Comp. Heb 1:13 But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? The setting his right foot upon the sea, and his left foot on the earth, is Christ’s prerogative, as is it is to him and not an angel that he has put in subjection the future world.
It does not say the name of who was talking with Daniel about Michael, it is clearly a subordinate, as he is sent, and he has limited power, as he was withstood, and needed Michael’s help. It cannot be Christ talking with him as he is restored from his weakness resulting from that vision of Christ in verses 5-6.
Michael overcomes the devil and throws him down from heaven to earth. But it is evident the person who accomplishes this great work is Christ the Son of God, Compare the following:
Mt 12:29 Or else how can one enter into a strong man’s house, and spoil his goods, except he first bind the strong man? and then he will spoil his house.
Lu 11:22 But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils.
Lu 10:18 And he said unto them, I beheld Satan as lightning fall from heaven.
Heb 2:14 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;
Mr 3:23 And he called them unto him, and said unto them in parables, How can Satan cast out Satan? Comp 12:9 “and the great dragon was cast out”, the same words, by whom? Michael here in ch 12, in the gospel it refers to Jesus.
To maintain that Michael is a created angel and not Christ, and that he was the one who casts out the devil, derogates from Christ’s agency in the matter, as is made clear from these scriptures.
The apostle John speaks in figurative language, that is firmly based in the language of the Old testament and the other writings of the apostles.
As for a distinction between the persons of Christ and Michael in Daniel and in the Revelation, you tell me- what I do see is the same person. In Dan 10:1 Michael is described for Daniel as “your prince.” In 12:1 Michael is the great prince which stands for the children of your people. Comp. Isa 11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Nowhere are we told to hold to a created angel as a lord over us. The connection of Rev 1 , Rev 10 and the descriptions in Daniel clearly show that the personage is the same.
John’s vision is rooted in Daniel’s vision. Both of them see the ascension of Christ. In Daniel chapter seven we are told about the Son of Man receiving dominion over all peoples, nations, and languages.
In the book of Revelation, you have correctly made the connections between the Man speaking in chapter one and chapter ten as the same person, which is Jesus Christ our Lord. However, you have neglected to see that the Man speaking to John is the Son of Man who spoke to Daniel in chapter ten and twelve of his book. In both visions, there is a clear distinction being made between the Ascended Son of Man (Daniel 10/Revelation 1 & Daniel 12/Revelation 10) on the one hand and the Archangel Michael on the other hand.
Both Daniel and John see the Son of Man who is not Michael.
The Divine Man speaking to Daniel is described as follows:
“I lifted up my eyes and looked, and behold, a Man clothed in linen, with a belt of fine gold from Uphaz around his waist. His body was like beryl, His face like the appearance of lightning, His eyes like flaming torches, His arms and legs like the gleam of burnished bronze, and the sound of His words like the sound of a multitude.” (Daniel 10:5–6)
The Divine Man speaking to John is described as follows:
“Then I turned to see the voice that was speaking to me, and on turning I saw seven golden lampstands, and in the midst of the lampstands one like a Son of Man, clothed with a long robe and with a golden sash around his chest. The hairs of His head were white, like white wool, like snow. His eyes were like a flame of fire, his feet were like burnished bronze, refined in a furnace, and his voice was like the roar of many waters” (Revelation 1:12–15).
Both Daniel and John have a similar response when they beheld the Son of Man.
Daniel writes,
“Then I heard the sound of His words, and as I heard the sound of His words, I fell on my face in deep sleep with my face to the ground. And behold, a hand touched me and set me trembling on my hands and knees.” (Daniel 10:9–10)
John writes,
“When I saw Him, I fell at his feet as though dead. But he laid his right hand on me, saying, “Fear not, I am the First and the Last,” (Revelation 1:17)
In the book of Daniel, the Divine Man continues to speak to Daniel saying, “The prince of the kingdom of Persia withstood me twenty-one days, but Michael, one of the chief princes, came to help Me, for I was left there with the kings of Persia, and came to make you understand what is to happen to your people in the latter days. For the vision is for days yet to come” (Daniel 10:13–14). Notice that Michael is one of the chief princes. It could not be said that the Son of God is one of the chief princes. In fact, the Divine Man that is speaking to Daniel is not one of the princes over one of the nations. Instead, He is Prince of Princes (Daniel 8:25). He is True God over all nations. In the words of Daniel chapter ten the passion of the Christ is portrayed as He struggles against Prince of Persia. It is Michael who contends at the Divine Man’s side and not the other way around (Daniel 10:21). Then the Divine Man confirms and strengthens Michael (Daniel 11:1).
It is clear in Daniel chapter ten, that the Divine Man is not Michael. He speaks of Michael. Likewise, in Daniel chapter twelve it is also clear that the Divine Man is not Michael. He speaks of Michael. The Divine Man says, “At that time shall arise Michael, the great prince who has charge of your people. And there shall be a time of trouble, such as never has been since there was a nation till that time. But at that time your people shall be delivered, everyone whose name shall be found written in the book” (Daniel 12:1).
In the same chapter, Daniel describes the conversation between the Divine Man and others. Again, the Divine Man is not Michael. Daniel writes,
“And someone said to the Man clothed in linen, who was above the waters of the stream, “How long shall it be till the end of these wonders?” And I heard the Man clothed in linen, who was above the waters of the stream; He raised his right hand and His left hand toward heaven and swore by Him who lives forever that it would be for a time, times, and half a time, and that when the shattering of the power of the holy people comes to an end all these things would be finished” (Daniel 12:6–7).
In a similar manner, John describes the conversation of the Mighty Messenger, who you identified as Jesus in Revelation chapter ten. The Mighty
Messenger is not Michael. John writes,
“Then I saw another Mighty Messenger coming down from heaven, wrapped in a cloud, with a rainbow over His head, and His face was like the sun, and His legs like pillars of fire. He had a little scroll open in his hand. And he set His right foot on the sea, and His left foot on the land, and called out with a loud voice, like a lion roaring. When He called out, the seven thunders sounded. And when the seven thunders had sounded, I was about to write, but I heard a voice from heaven saying, “Seal up what the seven thunders have said, and do not write it down.” And the Messenger whom I saw standing on the sea and on the land raised His right hand to heaven and swore by Him who lives forever and ever, who created heaven and what is in it, the earth and what is in it, and the sea and what is in it, that there would be no more delay,” (Revelation 10:1–6)
Therefore, the Divine Man in Revelation chapters one and ten is the Son of God and not Michael in chapter twelve.
Pastor Kachelmeier