Archangel
VIEW:47 DATA:01-04-2020
ARCHANGEL.See Angel.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
according to some, means an angel occupying the eighth rank in the celestial order or hierarchy; but others reckon it a title only applicable to our Saviour; Jud_1:9; Dan_12:1; 1Th_4:16. On this point Bishop Horsley has the following observations:It has been for a long time a fashion in the church to speak very frequently and familiarly of archangels as beings of an order with which we are perfectly well acquainted. Some say there are seven of them. Upon what solid ground that assertion stands, I know not; but this I know, the word archangel' is not to be found in any one passage of the Old Testament: in the New Testament it occurs twice, and only twice. One of the two passages is in the First Epistle to the Thessalonians; where the Apostle, among the circumstances of the pomp of our Lord's descent from heaven to the final judgment, mentions the voice of the archangel;' the other passage is in the Epistle of St. Jude, where the title of archangel is coupled with the name of Michael the archangel.' This passage is so remarkably obscure that I shall not attempt to draw any conclusion from it but this, which manifestly follows, be the particular sense of the passage what it may: since this is one of the two texts in which alone the word archangel' is found in the whole Bible; since in this one text only the title of archangel is coupled with any name; and since the name with which it is here coupled is Michael; it follows undeniably that the archangel Michael is the only archangel of whom we know any thing from holy writ. It cannot be proved from holy writ, and, if not from holy writ, it cannot be proved at all, that any archangel exists but the one archangel Michael, and this one archangel Michael is unquestionably the Michael of the book of Daniel.
I must observe by the way, with respect to the import of the title of archangel, that the word, by etymology, clearly implies a superiority of rank and authority in the person to whom it is applied. It implies a command over angels; and this is all that the word of necessity implies. But it follows not, by any sound rule of argument, that, because no other superiority than that of rank and authority is implied in the title, no other belongs to the person distinguished by the title, and that he is in all other respects a mere
angel. Since we admit various orders of intelligent beings, it is evident that a being highly above the angelic order may command angels.
To ascertain, if we can, to what order of beings the archangel Michael may belong, let us see how he is described by the Prophet Daniel, who never mentions him by that title; and what action is attributed to him in the book of Daniel and in another book, in which he bears a principal part.
Now Daniel calls him one of the chief princes,' or one of the capital princes,' or one of the princes that are at the head of all:'
for this I maintain to be the full and not more than the full import of the Hebrew words. Now we are clearly got above the earth, into
the order of celestials, who are the princes that are first, or at the head of all? Are they any other than the three persons in the Godhead? Michael, therefore, is one of them; but which of them? This is not left in doubt. Gabriel, speaking of him to Daniel, calls him Michael your prince,' and the great prince which standeth for the children of thy people;' that is, not for the nation of the Jews in particular, but for the children, the spiritual children, of that holy seed the elect people of God; a description which applies particularly to the Son of God, and to no one else; and in perfect consistence with this description of Michael in the book of Daniel, is the action assigned to him in the Apocalypse, in which we find him fighting with the old serpent, the deceiver of the world, and
victorious in the combat. That combat who was to maintain? in that combat who was to be victorious, but the seed of the woman?
From all this it is evident, that Michael is a name for our Lord himself, in his particular character of the champion of his faithful people, against the violence of the apostate faction and the wiles of the devil.
To this opinion there is nothing irreconcilable in the voice of the archangel mentioned in 1Th_4:16 : since the shout, the voice, the trump of God, may all be the majestic summons of the Judge himself. At the same time we must feel that the reasoning of Bishop Horsley, though ingenious, is far from being conclusive against the existence of one or more archangels.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
ark-ān?jel. See ANGEL.
International Standard Bible Encyclopedia
PRINTER 1915.
Archangel
(ἀρχάγγελος, chief angel, 1Th_4:16; Jud_1:9). Those angels are so styled who occupy the highest rank in the celestial order or hierarchy, which consists, according to the apostles, of thrones, dominions, principalities, and powers (Eph_1:21; Col_1:16; 1Pe_3:22). Of these there are said to be seven, who stand immediately before the throne of God (Luk_1:19; Rev_8:2), who have authority over other angels, and are the patrons of particular nations (Rev_12:7; Dan_10:18). In Mat_26:53; 2Th_1:7, hosts of angels are spoken of in the same manner as human armies. These the Almighty is said to employ in executing his commands, or in displaying his dignity and majesty, in the manner of human princes. These armies of angels are also represented as divided into orders and classes, having each its leader, and all these are subject to one chief, or: archangel. The names of two only are found in the Scripture Michael, the patron of the Jewish nation (Dan_10:13; Dan_10:21; Dan_12:1; Jud_1:9; Rev_12:7); and Gabriel (Dan_8:16; Dan_9:21; Luk_1:19; Luk_1:26). The apocryphal book of Tobit (Tob_3:17; Tob_5:4) mentions one, Raphael; and 2 Esdras (2Es_4:34) another, Uriel; while the book of Enoch names the whole seven (enoch 20:1-7). SEE ANGEL.
The fathers are not agreed on the number and order of the celestial hierarchy. Dionysius the Areopagite admits but three hierarchies, and three orders of angels in each hierarchy. In the first are Seraphim, Cherubim, and thrones; in the second, dominions, mights, and powers; in the third, principalities, archangels, and angels. These titles of ranks are probably allusions to the customary order of the courts of the Assyrian, Chaldean, and Persian kings; hence Michael the archangel tells Daniel that he is one of the chief princes in the court of the Almighty. Extraordinary powers and functions were conferred on angels by the different Gnostic sects. They all held that angels were the fabricators or architects of the universe, and Cerinthus affirmed they were superior to Christ himself. These opinions were early entertained, and the Apostle Paul thought it necessary to warn the Colossians against such errors. Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind (Col_2:18). They also affirmed, according to Theodoret, that the law was given by angels, and that to one had access to God except through them. Hence we find on the Gnostic gems the names of numbers of their angels; on one are those of Michael, Gabriel, Uriel, Raphael, Ananael, Prosorael, and Chabsael. But the chief and most highly venerated was Michael, insomuch that oratories were erected in Asia Minor, where divine honors were paid to him. SEE MICHAEL.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
according to some, means an angel occupying the eighth rank in the celestial order or hierarchy; but others reckon it a title only applicable to our Saviour; Jud_1:9; Dan_12:1; 1Th_4:16. On this point Bishop Horsley has the following observations:It has been for a long time a fashion in the church to speak very frequently and familiarly of archangels as beings of an order with which we are perfectly well acquainted. Some say there are seven of them. Upon what solid ground that assertion stands, I know not; but this I know, the word archangel' is not to be found in any one passage of the Old Testament: in the New Testament it occurs twice, and only twice. One of the two passages is in the First Epistle to the Thessalonians; where the Apostle, among the circumstances of the pomp of our Lord's descent from heaven to the final judgment, mentions the voice of the archangel;' the other passage is in the Epistle of St. Jude, where the title of archangel is coupled with the name of Michael the archangel.' This passage is so remarkably obscure that I shall not attempt to draw any conclusion from it but this, which manifestly follows, be the particular sense of the passage what it may: since this is one of the two texts in which alone the word archangel' is found in the whole Bible; since in this one text only the title of archangel is coupled with any name; and since the name with which it is here coupled is Michael; it follows undeniably that the archangel Michael is the only archangel of whom we know any thing from holy writ. It cannot be proved from holy writ, and, if not from holy writ, it cannot be proved at all, that any archangel exists but the one archangel Michael, and this one archangel Michael is unquestionably the Michael of the book of Daniel.
I must observe by the way, with respect to the import of the title of archangel, that the word, by etymology, clearly implies a superiority of rank and authority in the person to whom it is applied. It implies a command over angels; and this is all that the word of necessity implies. But it follows not, by any sound rule of argument, that, because no other superiority than that of rank and authority is implied in the title, no other belongs to the person distinguished by the title, and that he is in all other respects a mere
angel. Since we admit various orders of intelligent beings, it is evident that a being highly above the angelic order may command angels.
To ascertain, if we can, to what order of beings the archangel Michael may belong, let us see how he is described by the Prophet Daniel, who never mentions him by that title; and what action is attributed to him in the book of Daniel and in another book, in which he bears a principal part.
Now Daniel calls him one of the chief princes,' or one of the capital princes,' or one of the princes that are at the head of all:'
for this I maintain to be the full and not more than the full import of the Hebrew words. Now we are clearly got above the earth, into
the order of celestials, who are the princes that are first, or at the head of all? Are they any other than the three persons in the Godhead? Michael, therefore, is one of them; but which of them? This is not left in doubt. Gabriel, speaking of him to Daniel, calls him Michael your prince,' and the great prince which standeth for the children of thy people;' that is, not for the nation of the Jews in particular, but for the children, the spiritual children, of that holy seed the elect people of God; a description which applies particularly to the Son of God, and to no one else; and in perfect consistence with this description of Michael in the book of Daniel, is the action assigned to him in the Apocalypse, in which we find him fighting with the old serpent, the deceiver of the world, and
victorious in the combat. That combat who was to maintain? in that combat who was to be victorious, but the seed of the woman?
From all this it is evident, that Michael is a name for our Lord himself, in his particular character of the champion of his faithful people, against the violence of the apostate faction and the wiles of the devil.
To this opinion there is nothing irreconcilable in the voice of the archangel mentioned in 1Th_4:16 : since the shout, the voice, the trump of God, may all be the majestic summons of the Judge himself. At the same time we must feel that the reasoning of Bishop Horsley, though ingenious, is far from being conclusive against the existence of one or more archangels.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
ark-ān?jel. See ANGEL.
International Standard Bible Encyclopedia
PRINTER 1915.
Archangel
(ἀρχάγγελος, chief angel, 1Th_4:16; Jud_1:9). Those angels are so styled who occupy the highest rank in the celestial order or hierarchy, which consists, according to the apostles, of thrones, dominions, principalities, and powers (Eph_1:21; Col_1:16; 1Pe_3:22). Of these there are said to be seven, who stand immediately before the throne of God (Luk_1:19; Rev_8:2), who have authority over other angels, and are the patrons of particular nations (Rev_12:7; Dan_10:18). In Mat_26:53; 2Th_1:7, hosts of angels are spoken of in the same manner as human armies. These the Almighty is said to employ in executing his commands, or in displaying his dignity and majesty, in the manner of human princes. These armies of angels are also represented as divided into orders and classes, having each its leader, and all these are subject to one chief, or: archangel. The names of two only are found in the Scripture Michael, the patron of the Jewish nation (Dan_10:13; Dan_10:21; Dan_12:1; Jud_1:9; Rev_12:7); and Gabriel (Dan_8:16; Dan_9:21; Luk_1:19; Luk_1:26). The apocryphal book of Tobit (Tob_3:17; Tob_5:4) mentions one, Raphael; and 2 Esdras (2Es_4:34) another, Uriel; while the book of Enoch names the whole seven (enoch 20:1-7). SEE ANGEL.
The fathers are not agreed on the number and order of the celestial hierarchy. Dionysius the Areopagite admits but three hierarchies, and three orders of angels in each hierarchy. In the first are Seraphim, Cherubim, and thrones; in the second, dominions, mights, and powers; in the third, principalities, archangels, and angels. These titles of ranks are probably allusions to the customary order of the courts of the Assyrian, Chaldean, and Persian kings; hence Michael the archangel tells Daniel that he is one of the chief princes in the court of the Almighty. Extraordinary powers and functions were conferred on angels by the different Gnostic sects. They all held that angels were the fabricators or architects of the universe, and Cerinthus affirmed they were superior to Christ himself. These opinions were early entertained, and the Apostle Paul thought it necessary to warn the Colossians against such errors. Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind (Col_2:18). They also affirmed, according to Theodoret, that the law was given by angels, and that to one had access to God except through them. Hence we find on the Gnostic gems the names of numbers of their angels; on one are those of Michael, Gabriel, Uriel, Raphael, Ananael, Prosorael, and Chabsael. But the chief and most highly venerated was Michael, insomuch that oratories were erected in Asia Minor, where divine honors were paid to him. SEE MICHAEL.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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