Sam Shamoun
sam_shmn40@hotmail.com
The Jehovah’s Witnesses assert that Jesus in his preincarnate state was the archangel Michael. They further state that after Christ’s earthly mission, Jehovah God recreated him once again to his original state as Michael, thus denying his bodily resurrection:
"Scriptural evidence indicates that the name Michael applied to God’s Son before he left heaven to become Jesus Christ and also after his return. Michael is the only one said to be the archangel,’ meaning ‘chief angel’ or ‘principal angel.’ The term occurs in the Bible only in the singular. This seems to imply that there is but one whom God has designated chief or head of the angelic host. At 1 Thessalonians 4:16 the voice of the resurrected Lord Jesus Christ is described as being that of an archangel, suggesting that he is, in fact, himself the archangel. This text depicts him as descending from heaven with a ‘commanding call.’ It is only logical, therefore, that the voice expressing the commanding call be described by a word that would not diminish or detract from the at authority that Christ Jesus now has as King of kings and Lord of lords. (Matt. 28:18; Rev. 17:14) If the designation ‘archangel’ applied, not to Jesus Christ, but to other angels, then the reference to an ‘archangel’s voice’ would not be appropriate. In that case it would be describing a voice of lesser authority than that of the Son of God." (Aid to Bible Understanding [Brooklyn NY; Watch Tower Bible and Tract Society, 1971], p. 1152)
"... So the evidence indicates that the Son of God was known as Michael before he came to earth and is known also by that name since his return to heaven where he resides as the glorified spirit Son of God." (Reasoning from the Scriptures, p. 218)
The JWs reasoning is seriously flawed. First, they wrongly assume that since the Bible addresses only Michael as an archangel that means that there is only one archangel. The scripture never states that there is only one archangel. In fact, 1 Thessalonians 4:16 indicates that Christ’s coming is announced with the voice of an archangel, not the voice of the archangel, clearly implying that there is more than one archangel. If there was only one, the Greek definite article could have been used to indicate this.
Substantiation of the fact that Michael is not the only archangel is also found in Daniel:
"But the prince of the Persian kingdom resisted me twenty-one days. Then Michael, one of the chief princes, came to help me, because I was detained there with the king of Persia." Daniel 10:13
The Hebrew term for "prince" is Sar. The word for "chief" is the Hebrew is ri’shown or ri’shon According to The Hebrew-Greek Key Study Bible’s Lexical Aid to the Old Testament, it means:
7223. Ri’shown or ri’shon; this Heb. adj. derives from 7221. It means first (in place, time, or rank), foremost, chief, former, earlier, preceding, ancient; (as an adv.) first, before, sooner, formerly. This word occurs 182 times in the O.T. and has a very wide range of connotations. With reference to time, it means first (Gen. 32:17; Num. 10:13, 14), previous (Num. 21:26). Or formerly (Isa. 43:18; 46:9; Dan. 11:29). "Former things" in prophetic contexts means the past sins of Israel and God’s judgment upon them (Isa. 42:9). There were forefathers or patriarchs (Deut. 19:14), former days (Deut. 10:10), former prophets (Zech. 1:4; 7:7, 12), and things which were formerly foretold (Isa. 42:9; 43:9; 48:3). Gen. 40:13 means former position. Another basic meaning is a "first in a series." It is the opp. of ‘acharown (314). It may refer to the first month (Ex. 40:2), the first day (Ex. 12:15), the former temple (Ezra 3:12), or the first born (Gen. 25:25ff). Sometimes it denotes the most prominent in a series, e.g., God is the First and the Last (Isa. 41:4). The most prominent people sat at a banquet in first place (Esth. 1:14 cf. Lk. 14:7-11). Ri’shown refers to precedence (Gen. 13:4; 33:2; Ezra 9:2). In Gen. 8:13 it means first in a temporal sequence. The most common usage is the sense of "before" or "formerly" (Gen. 28:19; Deut. 13:90. See these Gr. Words; proteros (4387), protos (4413), emprosthen (1715), and arche (746). (Ibid., Chattanooga, TN; AMG International, Inc., 1990, p. 1774, # 7223)
Hence, the term ri’shon here is equivalent to the Greek word arche, the very term used as the prefix in archangel. The fact that Michael is one of the chief or "arch" princes presumes the existence of other archangels.
Secondly, the assumption that Christ’s descending with the voice of an archangel implies that he is that angel is unwarranted. The Bible indicates that there will be angels accompanying Christ at his Second Coming. Compare the italicized portions of 1 Thessalonians 4:16 below with the passages that follow:
"For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel, and with the trumpet call of God."
"At that time the sign of the Son of Man will appear in the sky, and all the nations will mourn. They will see the Son of Man coming on the clouds of the sky, with power and great glory. And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other." Matthew 24:30-31
"I looked, and there before me was a white cloud, and seated on the cloud was one ‘like a Son of Man’ with a crown of gold on his head and sharp sickle in his hand. Then another angel came out of the temple and called in a loud voice to him who was sitting on the cloud, ‘Take your sickle and reap, because the time to reap has come, for the harvest of the earth ripe.’ So he who was seated on the cloud swung his sickle over the earth, and the earth was harvested." Revelation 14:14-16
If the reasoning in Aid to Bible Understanding is valid, we would be forced to assume that the angel’s loud cry somehow diminishes the authority of Christ as King of kings and Lord of lords.
"When the Son of Man comes in his glory, and all the angels with him, he will sit on his throne in heavenly glory." Matthew 25:31
"This will happen when the Lord Jesus is revealed from heaven in blazing fire with his powerful angels." 2 Thessalonians 1:7
In light of these passages, 1 Thessalonians 4:16 need not refer to Christ as an archangel, but that Christ will be accompanied by an archangel when he comes.
Thirdly, there is an entire chapter within the NT that specifically refutes the notion of Jesus being an angel. In Hebrews 1, the inspired author of the text goes out of his way to prove that Jesus is vastly superior to angels. Jesus is pictured as being both the Creator of God’s heavenly host and the One whom angels worship. An analysis of the text itself thoroughly demonstrates this:
"In the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son whom he appointed heir of all things, and through whom he made the universe." Hebrews 1:1, 2
Jesus is both the Agent through whom God created the universe and the heir of God’s estate. God’s entire creation belongs to Christ and is the very One that sovereignly rules over all things in heaven and earth. (Cf. Matthew 28:18; John 16:15, 17:10)
"The Son is the radiance of God’s glory and the exact representation (Gr.-charakter) of his being (hupostaseos), sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven." Hebrews 1:3
The term charakter implies that Jesus perfectly duplicates the Father’s substance, being equal with him in essence and nature. The Theological Dictionary of the New Testament, edited by Gerhard Kittel and Gerhard Friedrich, states:
"Viewing Christ’s exaltation and preexistence, they hymn his eternal nature. As God’s glory and hypostasis are synonymous, Christ both reflects the glory and bears the impress of the nature. It is by the Son that God is represented and acts. The Son as God’s image and impress both contains God’s glory and discloses it. As Ruler of the cosmos, he sustains all things by his mighty word, by his humiliation and exaltation he has become for us the cause of eternal salvation, and by the way of discipleship God leads those who trust in him as his children in glory (2:10). The Son’s character as image is the essential presupposition of all his saving work... It is the humiliated and exalted Christ who bears the very stamp of God’s nature." (Ibid., abridged in one volume by George W. Bromiley [Grand Rapids; Eerdmans, 1985], p. 1309 emphasis ours)
Murray J. Harris notes,
"When the Son is said to be ‘the radiant light of God’s glory (on apaugasma te doxes)’ (v.3 JB) and to bear ‘the imprint of God’s nature (charakter tes hupostaseos autou)’ (v. 3), he is being described as the intrinsic possesor of the nature of God without actually being given the generic title of ‘God.’ (Harris, Jesus as God- The New Testament Use of Theos in Reference to Jesus [Grand Rapids; Baker Book House, 1992], p. 222 emphasis ours)
Vine’s Complete Expository Dictionary of Old and New Testament Words with Topical Index indicates,
"In the NT it (charakter) is used metaphorically in Heb. 1:3, of the Son of God as ‘the very image (marg., ‘the impress’) of His substance.’ RV. The phrase expresses that he ‘is both personally distinct from, and yet literally equal to, Him of whose essence He is the adequate imprint’ (Liddon). The Son is not merely His ‘image’ (His charakter), He is the ‘image’ or impress of His substance, or essence." (Merril F. Unger & William White Jr. [Nashville, TN; Thomas Nelson Pub., 1996], p. 319 emphasis ours)
The very fact that Christ eternally exists with the absolute fullness of God’s substance refutes the view that Jesus is merely an angel.
The Bible is absolutely clear that there is no angel who resembles Jehovah’s essence completely and perfectly:
"For who in the skies can be compared to Jehovah? Who can resemble Jehovah among the sons of God." Psalm 89:6 NWT
The obvious response is that none resemble Jehovah in either his nature or mighty deeds. Since Jesus perfectly reflects God’s essence, being fully divine in nature, affirms that Christ is not one of the sons of God, i.e. angels.
"So he has become as much superior (Gr.- kreitton) to the angels as the name he has inherited is superior (Gr.- diaphoroteron) to theirs." Hebrews 1:4
The term kreitton is used in Hebrews to denote both positional and qualitative superiority. Compare the following citations:
"The former regulation is set aside because it was weak and useless (for the law made nothing perfect), and a better (kreittonos) hope is introduced, by which we draw near to God." Hebrews 7:18-19
"But the ministry Jesus has received is superior (diaphoroteros) to theirs as the covenant of which he is mediator is superior (kreittonos) to the old one, and it is founded on better (kreittosin) promises." Hebrews 8:6
"It was necessary, then, for the copies of the heavenly things to be purified with these sacrifices, but the heavenly things themselves with better (kreittosi) sacrifices than these." Hebrews 9:23
"to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better (kreitton) word than the blood of Abel." Hebrews 12:24
In light of the above, Jesus is not only higher than the angels due to his post-resurrection exaltation, but is also superior in nature. Christ, being in essence God, is greater than the angels who are but God’s servants created to do his will. This superiority is brought out clearly by the name which Christ has inherited; that name being "Son":
"For to which of the angels did God ever say, ‘You are my Son today I have become your Father’? Or again, ‘I will be his Father and he will be my Son’?" Hebrews 1:5
The obvious answer to this question is that God has never addressed any angelic being as his son. The very fact that God calls Jesus his son means that he cannot possibly be an angel.
"And again, when God brings his firstborn (prototokon) into the world, he says, ‘Let all God’s angels worship him.’" Hebrews 1:6
Jesus is God’s firstborn, a title used to demonstrate Christ’s preeminence and superiority over all creation. It does not imply that Jesus is God’s first creation as JWs erroneously assume. (Cf. Colossians 1:15-18; Psalms 89:26-27; Jeremiah 31:9)
As God’s preeminent Son, angels are required to worship him as the sovereign ruler of all creation. This verse strongly refutes any attempt of viewing Jesus as an angel, and more specifically the archangel Michael. Had Jesus been one of the angels the verse would not say "let ALL God’s angels worship him," but rather "let all the other angels of God worship him."
In fact, the Watchtower at one time used this very verse to prove that Jesus was not the Archangel Michael:
"His position is contrasted with that of men and angels, as he is Lord of both, having ‘all power in heaven and earth.’ Hence it is said, ‘Let all the angels of God worship him’; [that must include Michael, the chief angel; hence, Michael is not the Son of God] and the reason is, because he has ‘by inheritance obtained a more excellent Name than they.’" (The Watchtower, Nov. 1879, p. 4)
"In speaking of the angels he says, ‘He makes his angels winds, his servants flames of fire.’" Hebrews 1:7
Angels are pictured as winds and flames of fire sent forth to do God’s will. But the Son is different. Just how different becomes apparent in the following verses.
"But about the Son he says, ‘Your throne O God (ho Theos) will last for ever and ever, and righteousness will be the scepter of your kingdom. You have loved righteousness and hated wickedness; therefore God, you God has set you above your companions by anointing you with the oil of joy.’" Hebrews 1:8-9
Jesus is addressed as the God who reigns forever. He is not just an angel who has been appointed to rule on God’s throne. Jesus as the divine Son possesses the fullness of God’s essence. He is not a partially divine being created by Jehovah God. Rather, Jesus is the eternal God reigning in heavenly glory alongside the Father.
"He also says, ‘In the beginning, O Lord, you laid the foundations of the earth, and the heavens are the works of your hands. They will perish, but you remain; they will all wear out like a garment. You will roll them up like a robe; like a garment they will be changed. But you remain the same, and your years will never end.’" Hebrews 1:10-12
The author has God addressing Jesus as Jehovah! (Cf. Psalm 102:25-27)
In contrast to angels who at one moment appear as wind and the next as flames of fire, Jesus is the unchanging God. Even though the earth and the heavens wear out, Jesus remains the same. He is both the Creator of the universe and the Immutable One. The author could not have been any clearer in describing Jesus as incarnate Deity.
Furthermore, this also establishes that Jesus never ceased to be God even when becoming man. This is evident from the fact that the author is looking back in time before the Incarnation when Jesus created all things. The inspired writer affirms that even before creation, and much more now, the Lord Jesus remained immutable in contrast to the universe which is perishing.
Therefore, being immutable Christ can never cease from being in "nature God" a fact solidified by Hebrews 13:8:
"Jesus Christ is the same yesterday, today and forever." (Cf. Philippians 2:6)
The only difference being is that at the Incarnation Christ took on a human nature without ceasing to be God. As man, Christ grew but in regards to his divine nature he remained what he was prior to his birth.
This factor destroys JW theology which teaches that Jesus as Michael became a man, and while man no longer remained an angel. JWs then claim that his death, Christ went back to being the archangel. Hence, the JW Jesus was an angel who changed into a man and again became the archangel Michael after his resurrection.
Here is the final line of evidence which the author presents to support Jesus’ superiority to angels:
"To which of the angels did God ever say, ‘Sit at my right hand until I make your enemies a footstool for your feet.’ Are not angels ministering spirits sent to serve those who will inherit salvation?" Hebrews 1:13-14
God has never exalted an angel to sit with him on his right hand. The fact that he has exalted Jesus to the highest place of position proves that the JW teaching on Christ being Michael is simply wrong. It is biblically indefensible.
To summarize the biblical data, we discovered that Jesus is not Michael the archangel. Instead, the book of Hebrews affirms that:
1 Jesus is the exact duplication of God’s substance (Cf. 1:3).
2 Jesus is the Agent of Creation (Cf. 1:2).
3 Jesus is the Author of Salvation (Cf. 1:3b).
4 Jesus is the Son of God (Cf. 1:5).
5 Jesus is worshiped by angels (Cf. 1:6)
6 Jesus is God (Cf. 1:8).
7 Jesus is the eternal King (Cf. 1:8).
8 Jesus is Jehovah (Cf. 1:10-12; Ps. 102:25-27)
9 Jesus is Immutable (Cf. 1:10-12).
10 Jesus sits at God’s right hand. (Cf. 1:3b, 13)
These factors establish the orthodox Trinitarian position that Jesus is God the Son, the second Person of the Triune Godhead. There is absolutely no evidence supporting the JW position that Jesus is merely an archangel.
We prayerfully hope that the reader will come to know him who is the true God and eternal life, Jesus Christ our risen Lord. (1 John 5:20)
All scripture references taken from the New International Version (NIV)
(Note - For a biblical defense on rendering Hebrews 1:8 as, "your throne, O God" as opposed to the JW’s New World Translation’s "God is your throne", please consult Murray J. Harris’ book Jesus as God, pp. 187-228)
