Daniel 10:13

The appearance of angels, as recorded in these prophecies, has always given rise to much inquiry and conjecture. Henstenberg contends for the identity of Michael and the angel of the Lord, as recognized by the elder Jews, perhaps on the testimony of tradition. He contends against the assertion of Bertholdt, that the Jews derived their distinction between superior and inferior angels from the Persians, after the end of the Babylonish captivity, (2, 528.) Gesenius recognizes angel-princes, "as the earthly monarch is surrounded by his nobles, so here is Jehovah by princes of heaven." Traces of a gradation of rank among the angels are also found in Job 33:23, according to the explanation suggested by Winer. "We go further," adds Hengstenberg, "we can shew that those angels of higher rank who play a particular part in our book, are the very same that meet us in just the same character in the oldest books. We have already pointed out in the Christoloqie, that the doctrine of the angel or revealer of God, runs through the whole of the Old Testament, who in a twofold respect, first as the highest of all angels, then as connected with the hidden God by a oneness of essence, appears as his revealer. He then argues for the identity of Michael with the angel of Jehovah, the leader of the Israelites, the prince of the army of Jehovah, according to Exodus 32:34, and Joshua 5:13, and Zechariah 1:5. In some passages in the Talmud, Michael as the angel of Jehovah is associated with the Shekinah. See on this interesting point Baumgarten-Crusius Bibl. Theol., pages 282, 287. Jerome on Zechariah 1; and Danz in Meuschen, Illustrations of the New Testament from the Talmud, pages 718, 733.