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Chosen no: R-490 b, from: 1883 Year. |
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The Arch-Angel.
This term signifies chief-messenger, and occurs but twice, Jude 9; 1
Thes. 4:16. It is never used in the plural, and altogether seems to teach that
there is but the one chief-messenger of Jehovah.
While we are not directly told who is Jehovah's chief-messenger, except
that his name was called Michael, the thought suggests itself, Can it be that
he who was called Michael--Jehovah's chief-messenger--was none other than our
Lord in his pre-human condition? He who "did not meditate a usurpation to
be like God, but divested himself, taking a bondman's form, having been made in
likeness of men" (Phil. 2:6,7 --Diaglott), and whom
Jehovah in consequence highly exalted and gave "a name above every name;
that at the name of Jesus every knee should bow and every tongue confess to the
glory of God the Father"? (Phil. 2:10,11.)
We call to mind that Jesus was called "the messenger of the
covenant" (Mal. 3:1), and from what we learn of his
pre-human glory (see Dec. issue, "Consider Him"), we conclude that HE
must have been "chief messenger." Surely we may well reason that
Jehovah's first-born, the beginning of the creation of God, would be the chief.
And the thought gathers force as we remember that he was the "only
begotten of the Father"--the only being whom Jehovah directly created, and
in this sense the Alpha and Omega, the beginning and ending of Jehovah's
creation, who "was before all things, and by whom [as Jehovah's agent] all
things consist" (Col. 1:16,17), "Without him was
not any thing made that was made" (John 1:3).
Surely chief-messenger would be a fitting title for this being. And we
inquire, If he was not the chief-messenger, who was his superior?
In the above quotation (Phil. 2:6), Paul seems to
suggest an inference not directly stated; that he is contrasting the course of
the pre-existent Jesus with that of Satan--the rebel-angel--the chief of
"those messengers which kept not their first estate." In Isa. 14:12-15 we seem to have an account of how Satan did
meditate a usurpation of Jehovah's honor and power, saying in his heart,
"I will ascend into heaven, I will exalt my throne above the stars of God.
...I will ascend above the heights of the clouds; I will be like the Most
High."
In his pre-human condition, Jesus, as the first-born and
chief-messenger, must have outranked Satan, whose rebellion must have been
directed against His, as well as against Jehovah's authority. Thus Paul's
language inferentially shows that the very exaltation which Satan sought by
pride and rebellion, and failed to reach, is in substance obtained by the
chief-messenger who humbled himself and has now been exalted to the Divine
nature.
One expression in Scripture may at first sight seem to conflict with
this thought that Jesus and the arch-angel are identical. It is 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?" Unto none of the angels,
we answer, but to Him who was superior, a chief over angels--the only begotten
of the Father. Thus seen, this Scripture not only does not oppose but supports
this view.
Examining the various connections in which the word is found should
teach us something. We find Jude using it (vs. 9) with profound respect, as of
one in superior control. In Daniel 10:13-21; 12:1, Michael
is again mentioned in great respect, and as the superior of Gabriel, who
himself was one of the most honored angels (Luke 1:19). Further
it is significant, that in the announcement of the conception of Jesus, Gabriel
was sent (Luke 1:26), a fact which can scarcely be accounted
for otherwise than as we now do, by supposing that it was the chief-messenger
whose existence was transferred from being in a form of God (a spiritual
being), to the babe of Bethlehem, to become a man. Doubtless the chiefest
messenger remaining in the courts of glory was sent on that most marked and
notable occasion.
In Dan. 12:1, the prophecy touches the Day of the
Lord and its events--the very time in which we are living--the time of
resurrection, etc., and instead of saying, Then shall Messiah set up his
kingdom, etc., it says, "At that time shall Michael stand up [begin to
exercise his power and dominion]--the GREAT PRINCE, etc." We reason that
this Great Prince--Michael--Jehovah's chief-messenger, is none other than the
Lord of glory, whose presence we are now proclaiming.
But the key to the whole matter seems to be in our hands when we learn
that the name Michael means: "Who as God," or "Who is like
God."
Who is like God but him whom God hath highly exalted and given a name
above every name; who is partaker of the divine nature, and "the express
image of the Father's person," of whom it is written, that "All men
should honor the Son even as they honor the Father," also--"And let
all the angels of God worship him"? With the meaning of the word Michael
in this last text how significantly it reads: At that time shall he who is like
God stand up-- come into power--the Great Prince. Yes, he shall take to himself
his great power and reign. (Compare Dan. 12:1,2; Rev. 11:17,18.)
Paul's mention of the Arch-angel is in harmony. "The Lord himself
shall descend from heaven with a shout, with the voice of the chief-messenger
and the trump of God, and the dead in Christ shall rise," etc.
Yes, beloved, we believe that the great chief-messenger is present, and
is even now standing up or assuming control and organizing his kingdom; hence
the unrest among the kingdoms of earth, which are tottering to their fall--the
voice (of command) from the chief messenger is now distinctly heard by those
who have an ear to hear, hence the dissolution of present systems. "He
uttered his voice, the earth melted"-- symbolically. (Psa.
46:6).
W.T. R-490 b : page 3 – 1883 r.