A) INTRODUCTION.

B) WHAT AN ARCHANGEL IS.

C) MICHAEL IN THE BOOK OF DANIEL.

D) MICHAEL IN THE BOOK OF JUDE.

E) THE RABBI’S AND REVELATION 12:7.

F) CHRIST REPRESENTED AS AN ANGEL.

G) THE REFORMERS HAVE ALWAYS UNDERSTOOD MICHAEL TO BE CHRIST.

H) OTHER HISTORICAL FIGURES -- CHURCH FATHERS.

 

 

A) INTRODUCTION

 

 

Let me first state that IN NO WAY do I want to give the impression that Jesus is a CREATED BEING.  For how can He be since Christ is the CREATOR of ALL THINGS:

 

Isaiah 44:24:  “Thus saith the LORD, thy redeemer [Jesus]. . . I am the LORD that maketh all.”

John 1:3:  “All things were made by Him; and without Him was not any thing made that was made.”

John 1:10:  “He was in the world, and the world was made by Him.”

Romans 11:36:  “For of Him [Jesus], and through Him [Jesus], and to Him [Jesus], are all things.”

Colossians 1:16:  “For by Him [Jesus] were all things created. . . all things were created by Him [Jesus].”

Hebrews 1:10:  “And, Thou, Lord [Jesus], in the beginning hast laid the foundation of the earth; and the heavens are the works of Thine [Jesus] hands.”

Hebrews 3:3-4:  “(3) For this man [supplied word but Jesus is inferred] was counted worthy of more glory than Moses, inasmuch as He Who [Jesus] hath builded the house [all things] hath more honour than the house. (4) For every house is builded by some man; but He [Jesus] that built all things is God [the God/Man Jesus].”

Revelation 3:14:  “These things saith the Amen [Jesus], the Faithful and True Witness [Jesus], the Beginning of the Creation of God [Jesus created through God the Father; see Eph. 3:9].”

Revelation 4:11:  “Thou [Jesus] art worthy, O Lord [Jesus], to receive glory and honour and power:  for Thou [Jesus] hast created all things.”

Revelation 10:6:  “And sware by Him [Jesus] that liveth for ever and ever, Who [Jesus] created Heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein.”

Revelation 14:7:  “. . .worship Him [Jesus] that made Heaven, and earth, and the sea, and the fountains of waters.”

 

 

B) WHAT AN ARCHANGEL IS

 

 

Some believe the term “Archangel,” Greek “G743; archaggelos,” as found in First Thessalonians 4:16 and Jude 1:9,couldn’t possibly refer to Christ because that would mean our Lord is a mere “angel,” i.e., a created being.  Breaking out the Greek word “arch” from “angel,” it is used as a prefix, and literally means “ruler,” which applies to “one who reigns over,” as in “Archangel.”  Jesus could then be understood as “ruling,” or “reigning,” over the angelic host.  The term “arch” by itself means, “chief, principle, greatest,” or “highest.”  Plus, First Thessalonians 4:16 is CLEARLY stating that “Christ” is “the Lord Himself,” and that He is “The Archangel.”  Also, Joshua 5:14 & 15 definitely affirms the Deity and “captain,” or “chief of; ruler of,” the “Lord’s host,” i.e., “angels.”

 

In Colossians 1:16, the Greek word used here for “principalities” is “G746; arche,” which means Jesus also created “rulers, commanders, leaders, superiors, chiefs, supervisors,” over Heavenly beings.  Thus, in that sense, Satan was also considered to be an “archangel.”  That Jesus is the “G746; arche” over all creation is seen in this Greek words use in Revelation 3:14, where “beginning” should have been translated as “Arche; Ruler, Commander, Leader, Superior, Chief, Supervisor.”

 

It is also interesting to note that the Hebrew word “Michael” means, “Who is like God?”  The only One “Who is like God” is our Lord Jesus Christ and the Holy Spirit.  And just as Joshua (Jos. 5:13-15) was told that Jesus is the “captain [Hebrew; H8269; meaning, “chief; prince; head person; captain; master”] of the host of the LORD,” so it is that “Michael” is that Personage.

 

Looking again at Revelation 3:14 states:  “And unto the Angel of the Church of the Laodiceans write; These things saith the Amen, the Faithful and True Witness, the Beginning of the Creation of God.”  The Greek for “Beginning” is “H746; arche,” meaning “ruler; chief; chief prince; principle; greatest; highest; magistrate.”  This is clear evidence that Christ is the “Archangel.”

 

Checking back with First Thessalonians 4:16, it makes it quite clear that the “the Lord Himself” is “the Archangel” Who raises “the dead in Christ.”  Also, John 5:25 makes it clear that “the dead shall hear the voice of the Son of God” at His Second Coming.  And since that voice is the voice of “the Archangel,” and since there is only one “Archangel,” and since that Personages “voice” raises the dead, we can conclude that no mere “angel” is meant.  But rather Christ is the only Personage Who’s voice can be used to raise the dead.

 

The apostle Paul says dead believers are resurrected at “the voice of the Archangel.”  “The Lord [Jesus] Himself shall descend from Heaven with a shout, with the voice of the Archangel. . . and the dead in Christ shall rise,” First Thessalonians 4:16.  The Lord Jesus said, “[25] The dead shall hear the voice of the Son of God:  and they that hear shall live. . . [28] all that are in the graves shall hear His voice,” John 5:25 & 28.  These parallel passages are speaking of the same event and the “same voice” of Jesus.  When Christ returns to call His faithful ones to life, every angel in Heaven will come with Him:  “the Son of Man shall Come [Second Coming] in His glory, and all the holy angels with Him,” Matthew 25:31.  He is their Commander!  There is no mystery here:  Jesus, the Life-Giver, He is Michael, the “Archangel.”

 

Revelation 12:7 also clarifies Who “Michael” is, when He “fought” against the “dragon” in Heaven.  We learn from Revelation 12:9 that “dragon” is nothing more than a code name for “Satan.”  If we then go to Revelation 12:10, we learn that the One Who was fighting with the Devil is “Christ.”  Thus, we can now see that “Michael” is just another Name for “Christ.”

 

 

C) MICHAEL IN THE BOOK OF DANIEL

 

 

Daniel applied the Name of “Michael” to a Heavenly Being three times, calling Him a “Prince.”  In Daniel 10:13, He is called “Michael, One of the chief princes,” while in verse 21, He is called “Michael, your Prince;” and we know that the “Prince” of the Israelites is Christ/Messiah.  Whereas, in Daniel 12:1, He is called “Michael, the Great Prince Who protects your people.”  Again, only Christ fulfills that context.  By Contrast, Daniel, Chapter 8, also speaks of a “Prince,” though Daniel does not give Him a name.  In verse 11, he calls Him “the Prince of the host,” and we shouldn’t argue Who that would be.  While in verse 25, Daniel calls Him “the Prince of princes.”  Therefore, since He is “the Prince [overall] of princes,” the “One of the chief princes” is meaning “One above them all.”  Just as the meaning of “Archangel” means.  Compare with Acts 3:15, where Christ is labeled as “the Prince of life.”  And Acts 5:31 which calls Him “a Prince and a Savious.”

 

But wait!  According to John 5:25, at the Second Coming of Christ, the righteous “dead shall hear the voice of the Son of God.  And John 5:27-28 confirms that the “voice” comes from “the Son of Man.”  Therefore, “the voice of the Archangel” in First Thessalonians 4:16, is none other than that of Jesus Christ.  Then, if we go to Daniel 12:1-2, it is “MICHAEL” that calls forth “them that sleep in the dust of the earth.”  There you have it!  Michael and Jesus are one and the same!!!  Now we can see Jude 1:9 correctly.  Also, see Revelation 3:14 mentioned above.

 

Not convinced?  Let’s break Daniel 10:13 down:  “the Prince [Hebrew; H7665; “sar,” meaning, “ prince, ruler, leader, chief, chieftain, official, captain] of princes [Hebrew; H8269 in “Strong’s,” is in plural form,  but this is not the plural form, in that it comes from H8323, which is “sarim,” meaning, “a head person of any rank or class -- captain; chief; general; governor; master; etcetera].  Therefore, Christ is “One of” princes, but of greater value then they all.

 

Another thing to notice, is the word “one,” which comes from the Hebrew word “H259; echad” which means “first,” as in “first in rank.”  Thus, the text should read, “Michael, the first in rank [or leader] of the chief princes [angels].”  This is the application in Genesis 2:11; 8:5 & 13; Exodus 28:17; 39:10; Leviticus 23:24; Numbers 1:1 & 18; 29:1; 33:38; Deuteronomy 1:3; First Kings 16:23; Second Chronicles 29:17; 36:22; Ezra 1:1; 3:6; 7:9 (twice); 10:16 & 17; Nehemiah 8:2; Job 42:14; Ezekiel 10:14; 26:1; 29:17; 31:1; 32:1; 45:18; Daniel 1:21; 9:1; 11:1; Haggai 1:1.  Are you ready to compare Scripture with Scripture now?  Therefore, it would depend upon the context as to whether or not it is to be translated as “one” or “first.”  Since we cannot determine that it is the case here in this verse alone, we must discover how it should be translated via our discovery of Jesus’ original Name to be Michael.

 

The “KJV” translators and others objectionable to Christ being (falsely understood as being) a mere “angel,” did not believe Michael to be Jesus, and therefore translated it as “one.”  However, they should have known their Bible and translated it as “first.”  This would make the text speak of Michael as being the “First of,” or “Highest of,” or “First in rank,” of “the chief princes.”

 

Getting back to Daniel, Chapter 8, most Bible versions capitalize the word “Prince” in verse 25, indicating that the translators considered this to be a reference to Deity.  The “NIV,” hater of Christ in most places (See my Bible Study:  “BIBLE VERSIONS AFTER 1881”), even goes so far as to capitalize the word “Prince” in verse 11.  The original Hebrew uses the same word for “prince” in both Daniel, Chapter 8, and in the references to “Michael the Prince” in Chapters 10 and 12.  Thus, it seems likely that the “Prince of princes” in Chapter 8, is the same as “Michael, the Great Prince” in Daniel 12:1.

 

While the text does not require it, it is reasonable to understand that this Michael, “the great Prince Who protects your people,” is a Divine Being, rather than a mere Heavenly being.  Thus, if we stay in line with Chapter 9, of the Book ofDaniel, being a continuation of the explanation of the dream, the “Prince of the host” or “Prince of princes,” in Daniel, Chapter 8, verses 11 and 25 respectively, is also “Messiah the Prince” of Daniel 9:25.  Therefore, He is the same as “Michael your Prince,” in Daniel 10:21, or “Michael. . . the Great Prince,” in Daniel 12:1.  In other words, Deity.  In other words, Messiah/God.

 

God sent the angel Gabriel to give special messages to the prophet Daniel (Dan. 8:16; 9:21).  This angel messenger told Daniel that, “Michael” is “the Great Prince [my capitalization],” Daniel 12:1.  A “prince” is generally the son of a king, of course, and Jesus is the Son of God, the King of Heaven.  Gabriel calls “the Messiah,” “the Prince,” in Daniel 9:25.  This is the same Book (Daniel), having within It the same speaker (Gabriel).  Therefore, “Messiah” is “The Prince,” and “the Great Prince,” and is “Michael.”  Since two things are equal to the same thing and are equal to each other, the “Messiah” and “Michael” are the same Personage, Jesus Christ!

 

 

D) MICHAEL IN THE BOOK OF JUDE

 

 

Practically the only Bible verse quoted by those who deny that Jesus is “Michael the Archangel,” is Jude 1:9, which says, “Michael the Archangel, when contending with the devil. . . said, The Lord rebuke thee.”  Objectors think this verse proves their point because Michael, if Divine, rather than rebuking the devil Himself, says, “The Lord rebuke thee.”  They reason that this “Archangel” cannot be the Lord Jesus, for here He is calling someone else, “The Lord.”  Couldn’t that “other Lord” be the Father?  Just a thought.

 

We gain a clearer understanding of Jude 1:9 by comparing Scripture with Scripture, in other words, with Second Peter 2:11, where it basically says the same thing, with the exception that it leaves out “Archangel” which I discussed above.  Here it is:   Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord.”  Who is the “them?”  Verse 10 identifies “them” as “dignities.”  Even these Heavenly “angels” do not “rail” against humans, though they “are greater in power.”  That is amazing!  Jude 1:8 follows along the same line, in that the evil angels and humans do “speak evil of dignities.”  The point is, Heavenly beings, including “Michael,” do not bring forth “railing accusation[s]” against anyone until the Heavenly Books are opened.  

 

The entire context of the Book of Jude is that we need to learn not to speak evil of people if we are to follow the example of Heavenly beings.  Compare with Titus 3:2:  “Speak evil of no man.”  But we can “rebuke,” according to Titus 2:15.  If we go to Matthew 4:10, we see that our Lord does not “speak” “railing accusations” against the Devil there, even though He most likely could have.  But this is not the Heavenly way of handling argumentative situations.  See also Titus 3:9.

 

BY CONTRAST!  The real Scripture we should be comparing Jude 1:9 with, and will solve this question of Who “Michael” really is without question, is Zechariah 3:2, where Jesus again is confronting Satan.  We read, “The Lord said unto Satan, The Lord rebuke thee, O Satan.”  This verse is a perfect parallel to Jude 1:9 -- almost a carbon copy -- except that the names are changed.  In one He is called “Michael,” and in the other He is called, “The Lord.”  Therefore, by comparing Scripture with Scripture, we can clearly see that Michael is our Lord Jesus Christ.

 

In Zechariah’s text, Jesus, Who is referred to as “The Lord,” or rather, “God the Son, called on the Lord,” His Heavenly Father, to rebuke Satan.  Thus, in Jude’s text, Jesus, referred to as “Michael the Archangel,” called on “The Lord,” His Heavenly Father, to rebuke the devil.

 

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 One Head of the entire angelic host.  Nor is the word devil, as applied to the great enemy of mankind, ever found in the plural; there can be but one monarch of all the fallen spirits.

 

In regards to “durst not bring against him a railing accusation.”  If we compare that statement to John 21:12 (see also Luke 20:40), we read, “none of the disciples durst ask Him.”  Thus we can see that even Christ does not pronounce a railing judgment against the Devil.  The same is true of Mark 12:34:  “no man after that durst ask Him any question.”  It’s not a form of fear, as some would teach.  But a realization of either agreeing to disagree, or no point in arguing.  Compare also to Acts 5:13; 7:32; Second Corinthians 10:12; Second Peter 2:11.

 

The Greek for “railing” is, “G988; “blasphemia,” meaning, “slander, detraction, injurious speech, disrespectful speech, reproachful speech, evil speaking, railing, blasphemy.”  Here we can clearly see that this is totally in line with our Lord’s righteous character.

 

 

E) THE RABBI’S AND REVELATION 12:7

 

 

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,” section ii., fol. 104, 3.  Therefore it seems as if Jewish scholars always considered “Michael” in the same nature as we do, i.e., that the Messiah manifested Himself in the flesh, what theologians call, a “theosophy,” remember?  We should and could learn more from our Jewish friends.

 

In Revelation 12:7 it is said:  “Michael and His angels fought against the Dragon and his angels.”  The Greek word “mikh-ah-ale’,” translated “Michael,” seems to be compounded from “mi,” which, like “ke,” is like “El,” meaning “God; He Who is like God.”  Hence, by this Personage of the Apocalypse, many understand Him to be the Lord Jesus Christ Himself.

 

Bottom line:  Michael is the original Name of Jesus, the Christ, when He was in Heaven, just as Lucifer is the original name of Satan before he fell from Heaven.  This is not unusual for our Lord to characterize names.  Many Biblical characters had their names changed by God when their characters or duties in life changed, such as Abram to Abraham (Gen. 17:5), Sarai to Sarah (Gen. 17:15), Jacob to Israel (Gen. 32:28) and so-on-and-so-forth.

 

 

F) CHRIST REPRESENTED AS AN ANGEL

 

 

That God can be represented -- notice that I say “represented,” just as an “Archangel,” “lamb,” “door,” “bread,” etcetera, are only descriptions or representations of God’s character, NOT His nature -- again I say, represented in the Bible as an angel.  In other words, NEVER consider Him to be a created being, for Jesus created all things (John 1:1-3; Col. 1:16).

 

Where Christ is represented as an angel, we discover in Genesis 22:11-18, that Christ stops Abraham from sacrificing Isaac.

 

In Genesis 31:11-13:  “[11] And the Angel of God spake unto me in a dream, saying. . . [13] I am the God of Beth-el.”  Also consider Genesis 48:15-16:  “[15] God, before Whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day. [16] The Angel which redeemed me.”  And surely we know there is no redemption through a mere angel.  Even the translators recognized this, capitalizing the word “Angel.”

 

Also, looking at Exodus 3:2-6, we find:  “[2] And the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush. . . [4] God called unto him out of the midst of the bush. . . [6] I am the God of thy father. . . Abraham. . . Isaac. . . Jacob.”  And Stephen gives the same account in Acts 7:30-32, affirming that the “angel” spoken of in these verses is, “the God of thy fathers,” for which he was stoned; a typical Jewish reaction when anyone attempts to set up Jesus as Messiah/God.  In Exodus 13:21 we learn that “the Lord went before them.”  By contrast, Moses states of this Angel, “and the angel of God, which went before the camp of Israel,” Exodus 14:19.  Here the translators should have capitalized the word “Angel;” knowing what we know about this particular “Angel.”

 

In Joshua 5:13, Christ is listed as “a man.”  But then in verse 14, He is labeled as “Captain of the host of the LORD.”  This could still be a mere leader of the angels, until we get to later in the verse where Joshua “worship[s]” Him.  And we now know this is Christ, for He demands worship in verse 15, by telling Joshua to “Loose thy shoe from off thy foot; for the place whereon thou standest is  holy.”

 

Consider also Judges 2:1-2, where Christ tells them that it was He that brought them out of Egypt.

 

Now let’s look at Judges, Chapter 6, verses: (11) “an angel;” (12) “the angel of the Lord;” (14 & 16) “the Lord;” (20) “the angel of God;” (21) “the angel of the Lord.”  And taking a look at Genesis 16:7-14, we find in verse 7, that we have, “the angel of the Lord;” and in verses 9, 10, and 11, we have, “the angel of the Lord.”  But when we get to verse 13, we read:  “And she called the Name of the Lord that spake unto her, Thou God seest me.”  Also, it is interesting to note that almost all Bible commentators will agree that this “angel of the Lord,” as found in Genesis and Exodus, and mentioned in Psalms 34 and 35, is what theologians call a “theosophy,” or rather, an appearing of our Lord Jesus Christ before His First Coming.  In other words, almost all Bible commentators will affirm that this “Angel” is a Divine manifestation of Christ.  Yet they stop short of making the connection that Christ is the Commander of the angelic host; the “Archangel” “Michael,” which was Jesus’ Name in Heaven, just as Satan’s original name was “Lucifer.”  Do you now see the connection?  You have no problem with Lucifer.  Therefore, you should not also have a problem with Michael being Messiah/God.

 

In Judges 13:13 & 15 & 16 [twice] & 17 & 18, we have Manoah asking question of “the angel of the LORD.”  But when we get to verse 19, He is identified as “the LORD.”  In verses 20 & 21 the dialog reverts back to calling this personage as, “the angel of the LORD.”  By contrast, verse 22 clarifies Who they were really talking to, “because we [they] have seen God.”  And in verse 23, even Manoah’s “wife” responds with calling this “Angel,” “the LORD.”

 

Then we come to Hosea 12:4, where we are told that the “angel” that Jacob wrestled with was none other than Christ, because Jacob “made supplication unto Him.”  And verse 5 is even more explicit, stating, “Even the LORD God of hosts.”

 

Finally, in Zechariah 3:1-2, where Christ rebukes Satan.

 

 

G) THE REFORMERS HAVE ALWAYS UNDERSTOOD MICHAEL TO BE CHRIST

 

 

The Methodist Bible commentator Adam Clarke, writing upon Jude 1:9, quotes Rabbi Judah Hakkodes (see above).  Then he states:  “So it seems as if they considered Michael in some sort as we do the Messiah manifested in the flesh.”  “Adam Clarke’s Commentary on the Bible.”

 

John Calvin (1509 - 1564), a Presbyterian minister, in “Lecture Sixty-Five,” he stated, “Daniel therefore represented Michael as the guardian of the Church, and God had enjoined this duty upon Christ, as we learn from the 10th Chapter of John, (John 10:28, 29).  As we stated yesterday, Michael may mean an angel, but I embrace the opinion of those who refer this to the person of Christ, because it suits the subject best to represent Him as standing forward for the defense of His elect people.  He is called the mighty prince, because He naturally opposed the unconquered fortitude of God to those dangers in which the angel represents the Church to be subject.  We well know the very slight causes for which terror often seizes our minds, and when we begin to tremble, nothing can calm our tumult and agitation,  The angel then in treating of very grievous contests, and of the imminent danger of the Church, calls Michael the mighty prince.  As if he had said, Michael should be the guardian and protector of the elect people, he should exercise immense power, and he alone without the slightest doubt should be sufficient for the protection.  Christ confirms the same assertion, we just, now saw, in the 10th Chapter of John.”

 

John Calvin, commenting on Daniel 10:13, stated, “Daniel therefore represented Michael as the Guardian of the Church, as we learn from the 10th Chapter of John (John 10:28, 29).  As we stated yesterday, Michael may mean an angel; but I embrace the opinion of those who refer this to the Person of Christ, because it suits the subject best to represent Him as standing forward for the defense of His elect people,  He is called the Mighty Prince, because He naturally opposed the unconquered fortitude of God to those dangers to which the angel represents the Church to be subject.”

 

According to the Baptist minister, reformer, and Bible commentator John Gill, in his commentary entitled, “John Gill’s Exposition of the Whole Bible,” speaking of Daniel 10:13, he states, “. . .but, lo, Michael one of the chief Princes, came to help me; called in the New Testament an Archangel, the Prince of angels, the Head of all principality and power; and is no other than Christ the Son of God, and uncreated Angel; Who is ‘one,’ or ‘the first of the chief Princes’, superior to angels, in nature, Name, and office; He came to ‘help’ Gabriel, not as a fellow creature, but as the Lord of hosts; not as a fellow soldier, but as General of the armies in Heaven and earth, as superior to him in wisdom and strength; and He helped him by giving him fresh counsels, order, and instructions, which he following succeeded.”

 

In his work, “An Exposition of the New Testament,” John Gill wrote, “Yet Michael the Archangel. . . By Whom is meant, not a created angel, but an eternal one, the Lord Jesus Christ.”

 

And from John Wesley, a Methodist preacher, commenting on Daniel 10:21, stated, “Michael -- Christ alone is the protector of His Church.”  Commenting on Daniel 10:13, he states, “Michael here is commonly supposed to mean Christ.”  In other words, this used to be “common” knowledge.

 

Also, according to the Presbyterian minister Matthew Henry, in his work, “Henry’s Complete Commentary on the Bible,” stating, “Here is Michael our Prince, the great protector of the Church, and the Patron of its just but injured cause:  The first of the chief princes, Daniel 10:13.  Some understand it of a created angel, but an Archangel of the highest order, 1 Thessalonians 4:16; Jude 1:9.  Others think that Michael the Archangel is no other than Christ Himself, the Angel of the covenant, and the Lord of the angels, He Whom Daniel saw in vision, Daniel 10:5.  He came to help me (Daniel 10:13); and there is none but He that holds with me in these things, Daniel 10:21.  Christ is the Church’s Prince; angels are not, Hebrews 2:5.  He presides in the affairs of the Church and effectually provides for its good.”

 

Philip Melanchthon, side-kick to Martin Luther, wrote:  “The Prince, Michael, Whom here and below is called the Prince of the people of God, was present with the good angel.  I understand Him to be the very Son of God, the Logos, as He is named by John.”  “Danielim Prophetam Commentarius (Basel:  Bartholomaeus Estheimer,” 1543, esp. 148.

 

 

H) OTHER HISTORICAL FIGURES -- CHURCH FATHERS

 

 

Melito of Sardis, writing in 165-175 A.D., stated:  “He [Christ] Who in the law is the Law; among the priests, Chief Priest; among kings, the Ruler; among prophets, the Prophet; among the angels, Archangel.”

 

In the book “Shepherd of Hermas,” written in about 100-160 A.D., condoned by Irenaeus, in about 175-185 A.D., has the statement:  “And the great and glorious angel, Michael, is He Who has authority over this people and governs them; for this is He Who gave them the Law into the hearts of believers.”