“At that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book” (Daniel 12:1 ASV).

In Jude 1:9, Michael is termed “Michael the archangel.” Among brethren, Michael is commonly identified as Jesus (although this is not widely followed among other Christians). This article will support the view that Michael refers to Jesus.

The name  “Michael”  (Strong’s  H4317) means “who is like God.” This article will investigate the work associated with the expressions Michael, Michael the Archangel, Archangel, God’s Trumpet, and stand up. 1 Thessalonians 4:16 with Joshua 6:15‑16 will be compared, confirming the work Jesus is doing at his Second Advent.

In Daniel 12:1, Michael is said to “stand up,” that is, take regal authority. The text says that Michael “standeth for the children of thy people.” Daniel was Jewish, so evidently  “the children of thy people” refers to Israel. Today, Israel has been restored to their Promised Land, suggesting that this text is now being fulfilled in the closing period of the Gospel Age.

Jeremiah, an older contemporary of Daniel, recorded: “I will set mine eyes upon them [Israel] for good, and I will bring them again to this land: and I will build them, and not pull them down, and I will plant them, and not pluck them up” (Jeremiah 24:6). This is another confirmation that the fulfillment of Daniel 12:1 has begun. The restoration of Israel is a consequence of the return of Christ, depicted by Michael standing up, preparing for the Kingdom.

The restoration of Israel has been progressing since 1878, with the establishment of Petah Tikvah, (which means “door of hope,” compare Hosea 2:15). Of note, the period from 1878 until Israel was declared an independent nation in 1948, was a period of 70 years — reminding  us that Israel lost its national independence long ago to Babylon, who ruled for 70 years (Jeremiah 25:11).

1 THESSALONIANS 4:16

“The Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God.” This text uses two different expressions when discussing our Lord’s return: “the Lord himself,” and “descend from heaven.” The first expression indicates a personal return and not simply a work. Since Jesus descends “with the voice of the archangel,” this connects Jesus to Michael. [1]

The expression “with a shout” indicates that the action is loud and clear, but only to those attentive. Paul may have taken this expression from Matthew 24:31, speaking of Jesus at his return, “He shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.” Possibly Paul drew his conclusion in 1 Thessalonians 4:16 from the account in Matthew 24:31, where the subject also describes a gathering of the elect.

THE TRUMP OF GOD

The expression “Trump of God” reminds us of the Feast of Trumpets, in Leviticus 23:23‑25 and Numbers 29:1‑6. This occurred on the first day of month seven, today called Tishri (formerly Ethanim, 1 Kings 8:2). This was the beginning of Israel’s agricultural year, sometimes referred to as their civil year. Even today, “Rosh Hashanah,” New Year’s Day on the Jewish calendar, is Tishri first.

Nine days after Rosh Hashannah, on Tishri 10, came the Day of Atonement, representing the time when the long‑awaited blessing of mankind will be realized, and the atoning blood of Jesus applied on their behalf. The “Feast of Trumpets” represents the Harvest period, this time of transition prior to blessing the world (R2531). The Harvest is a period of time during which the Church is completed, and the promised blessings of the Kingdom ushered in. This period of transition includes the judgment of nations. The “time of trouble” has been in progress since 1914, when World War I commenced the judgment of nations. [2]

NISAN 10, TISHRI 10

Six months earlier, on Nisan 10, Israel was to select their Passover lamb (Exodus 12:3). In fulfillment of this, Jesus’ triumphal entry into Jerusalem was on Nisan 10, when he presented himself as their antitypical Passover lamb, their redeemer and king, The account is recorded in all four gospels (Matthew 21:1‑11, Mark 11:1‑11, Luke 19:29‑44, John 12:12‑19). Thus, Jesus’ formal and public presentation to Israel at the First Advent fulfilled the type on Nisan 10. [3]

At the close of the Gospel Age harvest, the benefits of Jesus’ redemptive work for mankind will be applied. This is also pictured as occurring on the 10th day. However, for mankind it will fall on the 10th day of month seven, half a year later, picturing the opening of the second age of redemption. Israel will be the first people to recognize the intervention of their Messiah, Jesus. It will be a time of national repentance, humility, and yet, wonderful joy (Zechariah 12:9, 10, 2 Chronicles 20:21).

Joshua 4:19 offers additional testimony about Nisan 10. The priests went before the people, and all Israel followed, as they crossed the River Jordan, making camp on the east side of Jericho. This took place exactly forty years to the day after the selection of the lamb in Exodus. The age of sacrifice is represented by the forty years of testing in the wilderness, the antitypical Gospel Age. Thus, leaving the wilderness pictures the end of the Gospel Age.

Crossing the Jordan into the land of promise represents the end of the curse and opening of the Kingdom. The Messianic blessings then commence. We are now in the harvest. Jesus has returned and we wait for the features of the harvest to be completed before the world can cross the River Jordan and receive the Atonement Day blessings.

JESUS TAKES CONTROL

To understand that Jesus has taken control, let us return to the Book of Daniel. In Daniel 12:1, “At that time shall Michael stand up.” What does the expression “stand up” mean, in the context of this prophecy? The following scriptural testimony reveals that “standing” means to take authority, or control. It is used six times in Daniel chapter 11, to refer to a king coming to the throne with regal authority.

The seventh case of standing is Daniel 12:1, when Michael “shall … stand up, the great prince.” When this is understood as referring to regal authority, the natural application is to Jesus taking power, supporting the thought drawn from 1 Thessalonians 4:16, that Michael is Jesus. [5]

TWO VIEWS WITH A DIFFERENT EMPHASIS, COMPARING 1 THESSALONIANS 4 AND JOSHUA 6

In 1 Thessalonians 4:16, Christ returns with a shout, the voice of the archangel,[6] the trump of God, and then the dead in Christ rise. In Joshua 6:16, the same events occur, but in reverse order. In verse 15 the Israelites rose early at dawn. The priests then blew their trumpets, followed by Joshua’s command, and then was a shout of the people.

Why is 1 Thessalonians 4 presented in reverse order? Apparently because the emphasis or perspective is different. Paul’s emphasis is on our Lord’s return and the time when the members of his Bride are glorified. The Lord’s Second Advent is unperceived by the world, as a thief. But the church perceives the time, by observing world events, and comparing them to the scriptures (Luke 12:37). They recognize the period of Christ’s presence, and that he is taking control of Earth’s affairs.

One rises early in the morning to do a work, but not to disturb those who are asleep. This represents the invisible presence of our returned Lord and the resurrected sleeping saints, who “rose early at dawn,” the dawn of the Messianic Day. “Blessed are those servants, whom the Lord, when he cometh, shall find watching” (Luke 12:37). For these, “he shall gird himself, and make them to sit down to meat, and will come forth and serve them.” We have been served with the richness of God’s Plan.

In Joshua, the order is reversed to emphasize the sequence of events as viewed by the world. At the conclusion of Joshua chapter six, the priests first march around the city seven times, blowing their trumpets. At the final trumpet, at Joshua’s command, the people shout, and the walls of Jericho come tumbling down. This exciting picture provides a glimpse into the events leading to the final destruction of the kingdoms of this world, of the present age. The church first hears the shout of the  Lord’s return, and then sees the prophetic events unfold. The world first sees the events, then, with the inauguration of the kingdom, come to understand the meaning of it all.

Priests blowing trumpets at the fall of Jericho

“The Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first” (1 Thessalonians 4:16, KJV).

“On the seventh day they rose early, at dawn, and marched around the city in the same manner seven times. It was only on that day that they marched around the city seven times. And at the seventh time, when the priests had blown the trumpets, Joshua said to the people, “Shout! For the Lord has given you the city” (Joshua 6:15‑16, NRSV).

SUMMARY

In conclusion, several events happen simultaneously during our  Lord’s presence. Some are seen with natural eyes, and understood with spiritual eyes. Michael, our returned Lord, is gathering the Israelites and planting them in the land that God promised them (Daniel 12:1). We observe this with our natural eyes, yet are guided by the scriptural testimony.

We also see the dissolution of this present age ‑‑ for the Kings have had their day! At the same time, we understand that the prophetic clock has reached the time for those saints who fell asleep through the Gospel Age, now to be awakened from the sleep of death. The dead in Christ rise first (1 Thessalonians 4:16). When we understand who Michael is, and the work he is doing, we view him no longer as a thief in the night, but as a reigning king.

— Br. William Dutka

 

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[1] If the term “archangel” refers to the highest of all the angels, thus one archangel, then identifying Jesus’ return with the voice of “the archangel” means that Paul understood Jesus to be “Michael the archangel.” In an old Jewish writing titled “The Book of Enoch,” seven “archangels” are listed by name. However, the scriptures refer to only the single archangel, Michael.

[2] For additional information concerning the expression God’s trumpet, see the article “Was Jesus Born on the Feast of Trumpets?,” Beauties of the Truth, November 2021. See also some comments respecting the Feast of Trumpets and Israel’s longing for a return to Jerusalem, Volume 3, page 249.

[3] John 12:1 says Jesus came to Bethany “six days before Passover,” meaning six days before Nisan 15, when the Israelites ate their Passover lambs. In 33 AD, Nisan 15 was on a Saturday. Six days before that would be Sunday, Nisan 9, the day Jesus arrived in Jerusalem from Jericho. “On the next day” Jesus rode into Jerusalem (John 12:12). That would be Monday, Nisan 10. Jesus knew the meaning of the day. Thus, on this day of apparent triumph, death was deeply on his mind. “Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour” (John 12:27).
(On the other hand, an editor notes: While concurring that Monday, Nisan 10, closed out the “shadow” of the sacrificial lamb being presented in the Temple, it is not agreed that the presentation of Christ Jesus as the true Passover lamb links to the Triumphal Entry to Jerusalem, see R4122, 3538.)

[4] On the specific kings intended:
Daniel 11:02 — Cambyses, Bardiya, Darius
Daniel 11:03 — Alexander
Daniel 11:04 — Alexander
Daniel 11:07 — Ptolemy III, Euergetes
Daniel 11:20 — Augustus Caesar, or Seleucus IV
Daniel 11:21 — Tiberius Caesar, or Antiochus IV

[5] A concern might be raised from Daniel 10:13, which refers to Michael as “one [H259] of the chief princes” — suggesting others existed of similar rank. However, the word “one” in this case is the same word that appears in Genesis 1:5, where it is rendered “first”: “the evening and the morning were the first day.” If this rendering is intended in Daniel 10:13, then the text identifies Michael as “first of the chief princes.” The first of all the angelic hosts was Jesus, “the beginning of the creation of God” (Revelation 3:14).

[6] Notice, “the archangel” — not “an archangel” — suggesting only one of this rank.

 

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