Jesus Christ and Michael the Archangel Identity
The identity of Michael the Archangel, particularly whether he is to be identified with Jesus Christ, is a point of differing interpretation within Christian theology. The name Michael itself means "Who is like God?" [1, 2].
Some traditions, such as that represented by John Gill, interpret Michael as an eternal angel, specifically identifying him with the Lord Jesus Christ. This view suggests that Michael's name, "who is as God," points to the Son of God's equality with God. Furthermore, Michael's characterization as the archangel or "Prince of angels" aligns with Christ being the "head of all principality and power." Passages in Daniel, where Michael is called "the great Prince" and is depicted as having angels under his command, are cited to support this identification [1, 4]. Jewish writings also contain interpretations where the appearance of Michael is understood to signify "the glory of the Divine Majesty," leading some to consider Michael in a similar way to the Messiah manifested in the flesh [3].
However, other interpretations distinguish Michael from Christ. The Jamieson, Fausset & Brown Commentary on Jude 1:9 notes that Scripture never uses the plural "archangels," but only "archangel," implying there is only one. This commentary argues that 1 Thessalonians 4:16 distinguishes Christ from the archangel, whose voice will accompany Christ's descent to raise the dead, thus refuting the idea of confounding Christ with Michael [2]. Similarly, Adam Clarke observes that the term "archangel" is never found in the plural in sacred writings, suggesting there can be only one chief of the angelic host [3].
Scripture names two angels: Gabriel and Michael [8]. Michael is consistently presented as a warrior archangel, notably in Daniel 12:1 and Revelation 12:7, where he confronts the dragon (Satan) and his angels [5, 8]. This role as a champion angel, particularly for Israel, is also highlighted [2]. While Michael is a significant figure, the distinction between him and Christ is maintained in these views, emphasizing Christ's unique identity as the Son of God [7]. John Calvin, in his Institutes, stresses the distinct yet united natures of Christ as both God and man, cautioning against heresies that dissect or confuse these natures [6].
Sources
- Jude (Baptist/Reformed) “John Gill on Jude 1:9: Yet Michael the archangel,.... By whom is meant, not a created angel, but an eternal one, the Lord Jesus Christ; as appears from his name Michael, which signifies, "who is as God": and who is as God, or like unto him, but the Son of God, who is equal with God? and from his character as the archangel, or Prince of angels, for Christ is the head of all principality and power; and from what is elsewhere said of Michael, as that he is the great Prince, and on the side of the people of God, and to have angels under him, and at his command, Dan 10:21. So Philo the Jew (o) call”
- Jude (Presbyterian) “Jamieson, Fausset & Brown on Jude 1:9: Michael, the archangel--Nowhere in Scripture is the plural used, "archangels"; but only ONE, "archangel." The only other passage in the New Testament where it occurs, is Th1 4:16, where Christ is distinguished from the archangel, with whose voice He shall descend to raise the dead; they therefore err who confound Christ with Michael. The name means, Who is like God? In Dan 10:13 he is called "One ('the first,' Margin) of the chief princes." He is the champion angel of Israel. In Rev 12:7 the conflict between Michael and Satan is again alluded to. about ”
- Jude (Methodist/Wesleyan) “Adam Clarke on Jude 1:9: Yet Michael the archangel - Of this personage many things are spoken in the Jewish writings "Rabbi Judah Hakkodesh says: Wherever Michael is said to appear, the glory of the Divine Majesty is always to be understood." Shemoth Rabba, sec. ii., fol. 104, 3. So that it seems as if they considered Michael in some sort as we do the Messiah manifested in the flesh. Let it be observed that the word archangel is never found in the plural number in the sacred writings. There can be properly only one archangel, one chief or head of all the angelic host. Nor is the word devil, as”
- Daniel (Baptist/Reformed) “John Gill on Daniel 12:1: And at that time shall Michael stand up,.... The Archangel, who has all the angels of heaven under him, and at his command, the Son of God, our Lord Jesus Christ; who is as God, as the name signifies, truly and really God, and equal in nature, power, and glory, to his divine Father: "he shall stand up"; which is not to be understood of his incarnation, or manifestation in the flesh, for this refers to times long after that; yet neither of his personal appearance in the clouds of heaven, and standing upon the earth in the latter day; but of his spiritual presence among”
- Revelation (Protestant academic) “Tyndale House on Revelation 12:7: 12:7-9 This scene clarifies the dragon’s identity and power. • God dispatches Michael, the warrior archangel (see Dan 12:1; Jude 1:9), to confront the dragon and his angels. God does not have to engage in the battle himself (see Matt 26:53), and Satan is defeated.”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 50: because he is God, not God because he is man, and neither God nor man because he is both at once. Christ, therefore, as God and man, possessing natures which are united, but not confused, we conclude that he is our Lord and the true Son of God, even according to his humanity, though not by means of his humanity. For we must put far from us the heresy of Nestorius, who, presuming to dissect rather than distinguish between the two natures, devised a double Christ. But we see the Scripture loudly protesting against this, when the name”
- John (Protestant academic) “Tyndale House on John 10:25: 10:25-42 In Jesus’ final public presentation of evidence about himself in this Gospel, he gives an exhaustive statement of his identity (10:30). 10:25 Jesus had already provided the Jewish people and their religious leaders with sufficient proof that he is the Son of God. The problem was not lack of information, but their unwillingness to believe him.”
- Luke (Protestant academic) “Tyndale House on Luke 1:19: 1:19 I am Gabriel! Two angels are named in Scripture: Gabriel (Dan 8:16; 9:21) and Michael (Dan 10:13; 12:1; Jude 1:9; Rev 12:7).”