Michael, also called Archangel Michael or Michael the Taxiarch, is an archangel and the warrior of God in Judaism, Christianity, and Islam while additionally being venerated as a saint in some Christian traditions. The earliest surviving mentions of his name are in third- and second-century BC Jewish works, often but not always apocalyptic, where he is the chief of the angels and archangels, and he is the guardian prince of ancient Israel and is responsible for the care of the Israelites. Christianity conserved nearly all the Jewish traditions concerning him, and he is mentioned explicitly in Revelation 12:7–12, where he does battle with Satan, and in the Epistle of Jude, where the archangel and the devil dispute over the body of Moses.
Old Testament and Deuterocanon
The Book of Enoch lists Michael as one of seven archangels (the remaining names are Uriel, Raguel, Raphael, Sariel, Gabriel, and Remiel), who in the Book of Tobit "stand ready and enter before the glory of the Lord". The fact that Michael is introduced implies the knowledge of him and the other named angels. He is mentioned again in the last chapters of the Book of Daniel, a Jewish apocalypse composed in the second century BC, in which a man clothed in linen (never identified, but matching a description given to John in Revelation regarding the Alpha and Omega) tells Daniel that he and "Michael, your prince" are engaged in a battle with the "prince of Persia", after which, at the end-time, "Michael, the great prince who protects your people, will arise".
Enoch was instrumental in establishing the pre-eminent place of Michael among the angels and archangels, and in later Jewish works, he is said to be their chief, mediating the Torah (the Law of God), and standing at the right hand of the throne of God. In the traditions of the Qumran community, he defends or leads the people of God in the eschatological (i.e., end-time) battle. In other writings, he is responsible for the care of Israel and acts as commander of the heavenly armies; he is Israel's advocate contesting Satan's claim to the body of Moses; he intercedes between God and humanity and serves as High Priest in the heavenly sanctuary; and he accompanies the souls of the righteous dead to Paradise.
New Testament
The seven archangels (or four, as traditions differ but always include Michael) were associated with the branches of the menorah, the sacred seven-branched lampstand in the Temple as the seven spirits before the throne of God, and this is reflected in the Book of Revelation 4:5 (“Coming from the throne are flashes of lightning and rumblings and peals of thunder, and in front of the throne burn seven flaming torches, which are the seven spirits of God,” – NRSVue). Michael is mentioned explicitly in Revelation 12:7–12, where he does battle with Satan and casts him out of heaven so that he no longer has access to God as accuser (his formal role in the Old Testament). The fall of Satan at the coming of Jesus marks the separation of the New Testament from Judaism. In Luke 22:31, Jesus tells Peter that Satan has asked God for permission to “sift” the disciples, the goal being to accuse them, but the accusation is opposed by Jesus, who thus takes on the role played by angels, and especially by Michael, in Judaism.
Michael is mentioned by name for the second time in the Epistle of Jude, which is an impassioned plea for the believers to engage in battle against the incursion of the error. In verses 9–10, the author denounces the heretics by contrasting them with the archangel Michael, who, in disputing with Satan over the body of Moses, “did not presume to pronounce the verdict of 'slander' but said, 'The Lᴏʀᴅ rebuke you!'”
Judaism
According to rabbinic tradition, Michael acted as the advocate of Israel, and sometimes had to fight with the princes of the other nations (Daniel 10:13) and particularly with the angel Samael, Israel's accuser. Their enmity dates from the time Samael was thrown from heaven and tried to drag Michael down with him, necessitating God's intervention.
The idea that Michael was the advocate of the Jews became so prevalent that in spite of the rabbinical prohibition against appealing to angels as intermediaries between God and his people, he held a place in the Jewish liturgy: "When a man is in need he must pray directly to God, and neither to Michael nor to Gabriel." Jeremiah addresses a prayer to him.
The rabbis declare that Michael entered into his role of defender at the time of the biblical patriarchs. Rabbi Eliezer ben Jacob said he rescued Abraham from the furnace into which he had been thrown by Nimrod (Midrash Genesis Rabbah xliv. 16). Some say he was the "one that had escaped" (Genesis 14:13), who told Abraham that Lot had been taken captive (Midrash Pirke R. El.), and who protected Sarah from defilement by Abimelech.
Michael prevented Isaac from sacrifice by his father by substituting a ram in his place. He saved Jacob, while yet in his mother's womb, from death by Samael. He later prevented Laban from harming Jacob.(Pirke De-Rabbi Eliezer, xxxvi).
The midrash Exodus Rabbah holds that Michael exercised his function of advocate of Israel at the time of the Exodus and destroyed Sennacherib's army.
Gnosticism
In the Secret Book of John, a second-century text found in the Nag Hammadi codices of Gnosticism, Michael is placed in control of the demons who help Yaldabaoth create Adam, along with six others named Uriel, Asmenedas, Saphasatoel, Aarmouriam, Richram, and Amiorps. According to Origen of Alexandria in his work Against Celsus, Michael was represented as a lion on the Ophite Diagram.
Christianity
Early Christian views and devotions
From the second-century onward, evidence exists attesting early Christian identifications of Michael as identical with the Christ particularly in works concerned with or by non-proto-orthodox groups such Pseudo-Cyprian's De Centesima, Epiphanius's description of the Ebionites and the sect of the Elcasaites, Tertullian's attack on Valentinian Christology, and certain magical texts, especially the Testament of Solomon. The Shepherd of Hermas, possibly Oxyrhynchus Papyrus 1152, the Gospel of the Hebrews, the pseudo-Clementine writings, and Epiphanius's Panarion appear to share this view. Other second- and third-century texts show that identifying Christ with an angel was not uncommon at the time—these include the Gospel of Thomas, the Gospel of Nicodemus, the Testament of Dan, and the Epistle to Diognetus. These beliefs likely derived from similar pre-Christian Jewish beliefs, such as those found in the Prayer of Joseph and the beliefs of the Magarites.
Epiphanius of Salamis (c. 310 – c. 320 – 403) in his Coptic-Arabic Hexaemeron additionally referred to Michael as a replacement of Satan. Accordingly, after Satan fell, Michael was appointed to the function Satan served when he was still one of the noble angels.
Byzantine tradition attributed two Bosporus-shore sanctuaries of the Archangel Michael to Constantine. The first at Hestia/Anaplous—plausibly in the area of modern Arnavutköy, about 35 stadia by sea and over 70 by land from Constantinople. The second at Sosthenion, commonly identified with modern İstinye. Sozomen is the earliest witness for the Hestia site, while John Malalas places a Michaelion at Sosthenion and embeds it in a foundation legend that repurposes a pre-existing pagan shrine tied to the Argonauts. Later sources often use "Anaplous" for the wider western Bosporus shore, which helps explain why Hestia/Anaplous and Sosthenion are sometimes conflated in the literature. He was syncretically identified with the attributes of the god Attis in Phrygia and thus associated with pre-Christian healing springs in Phrygia, his main cult site was in Chonae.
A painting of the Archangel slaying a serpent became a major art piece at the Michaelion after Constantine defeated Licinius near there in 324. This contributed to the standard iconography that developed of the Archangel Michael as a warrior saint slaying a dragon. The Michaelion was a magnificent church and in time became a model for hundreds of other churches in Eastern Christianity; these spread devotions to the Archangel.
In the fourth century, Saint Basil the Great's homily (De Angelis) placed Saint Michael over all the angels. He was called "Archangel" because he heralds other angels, the title Ἀρχαγγέλος (archangelos) applied to him in Jude 1:9. Into the sixth century, the view of Michael as a healer continued in Rome; after a plague, the sick slept at night in the church of Castel Sant'Angelo (dedicated to him for saving Rome), waiting for his manifestation.
In the sixth century, the growth of devotions to Michael in the Western Church was expressed by the feasts dedicated to him, as recorded in the Leonine Sacramentary. The seventh-century Gelasian Sacramentary included the feast "S. Michaelis Archangeli", as did the eighth-century Gregorian Sacramentary. Some of these documents refer to a Basilica Archangeli (no longer extant) on via Salaria in Rome.
The angelology of Pseudo-Dionysius, which was widely read as of the sixth century, gave Michael a rank in the hierarchy of angels. Later, in the thirteenth century, others such as Bonaventure believed him to be Prince of the Seraphim, the first of the nine angelic orders. According to Thomas Aquinas (Summa Ia. 113.3), he is Prince of the last and lowest choir, the Angels.
Catholicism
Catholics often refer to Michael as “Holy Michael, the Archangel” or “Saint Michael”. He is generally referred to in Christian litanies as “Saint Michael”, as in the Litany of the Saints. In the shortened version said at the Easter Vigil, he alone of the angels and archangels is mentioned by name, omitting Saints Gabriel and Raphael.
In Roman Catholic teachings, Saint Michael has four main roles or offices. His first role is the leader of the Army of God and the leader of celestial forces in triumphing over the powers of Hell. He is viewed as the angelic model for the virtues of the “spiritual warrior”, his conflict with evil taken as “the battle within”.
The second and third roles of Michael in Catholic teachings deal with death. In his second role, he is the angel of death, carrying the souls of Christians to Heaven. Catholic prayers often refer to this role of Michael. In his third role, he weighs souls on his perfectly balanced scales, a common object he holds in art.
In his fourth role, Saint Michael, the special patron of the Chosen People in the Old Testament, is also Guardian of the Church. Saint Michael was revered by the military orders of knights during the Middle Ages. Moreover, doubtless for the same motive he was considered the patron saint of a number of cities and countries.
Catholic tradition includes also elements such as the Prayer to Saint Michael, which specifically asks the saint to “defend” the faithful from evil. The Chaplet of Saint Michael consists of nine salutations, one for each choir of angels.
Saint Michael the Archangel prayer
Eastern and Oriental Orthodoxy
The Eastern Orthodox accord Michael the title Archistrategos, or “Supreme Commander of the Heavenly Hosts”. The Eastern Orthodox pray to their guardian angels and above all, to Michael and Gabriel.
The Eastern Orthodox have always had strong devotions to angels. In contemporary times, they are referred to by the term of “Bodiless Powers”. A number of feasts dedicated to Archangel Michael are celebrated by the Eastern Orthodox throughout the year.
Archangel Michael is mentioned in a number of Eastern Orthodox hymns and prayer, and his icons are widely used within Eastern Orthodox churches. In many Eastern Orthodox icons, Christ is accompanied by a number of angels, Michael being a predominant figure among them.
In Russia, many monasteries, cathedrals, court and merchant churches are dedicated to the Chief Commander Michael; most Russian cities have a church or chapel dedicated to the Archangel Michael.
In Ukraine, the Archangel Michael is the patron saint of the capital city, Kyiv. He became popular since the time of Prince Vsevolod of Kievan Rus'.
While in the Serbian Orthodox Church Saint Sava has a special role as the establisher of its autocephaly and the largest Belgrade church is devoted to him, the capital Belgrade's Orthodox cathedral, the see church of the patriarch, is devoted to Archangel Michael (in Serbian: Арханђел Михаило / Arhanđel Mihailo).
The place of Michael in the Coptic Orthodox Church of Alexandria is as a saintly intercessor. He is the one who presents to God the prayers of the just, who accompanies the souls of the dead to heaven, who defeats the devil. He is celebrated liturgically on the 12th of each Coptic month. In Alexandria, a church was dedicated to him in the early fourth century on the 12th of the month of Paoni. The 12th of the month of Hathor is the celebration of Michael's appointment in heaven, where Michael became the chief of the angels.
Protestantism
Protestants recognize Michael as an archangel. The Anglican and Methodist traditions recognize four archangels: Michael, Raphael, Gabriel, and Uriel. The controversial Anglican bishop Robert Clayton (d. 1758) proposed that Michael was the Logos and Gabriel the Holy Spirit. Controversy over Clayton's views led the government to order his prosecution, but he died before his scheduled examination.
The Lutheran Churches of St. Michael's Church, Hamburg and St. Michael's Church, Hildesheim are named for Michael. In Bach's time, the annual feast of Michael and All the Angels on 29 September was regularly celebrated with a festive service in Lutheran churches, for which Bach composed several cantatas, for example the chorale cantata Herr Gott, dich loben alle wir, BWV 130 in 1724, Es erhub sich ein Streit, BWV 19, in 1726 and Man singet mit Freuden vom Sieg, BWV 149, in 1728 or 1729.
Like the aforementioned early Christian groups, many Protestant theologians identify a relationship, (e.g. typological or identical), between Michael and Christ in some or all Biblical mentions of the name including:
Martin Luther Ernst Wilhelm Hengstenberg, Andrew Willet Herman Witsius W. L. Alexander, Jacobus Ode, Campegius Vitringa, Philip Melanchthon, Hugh Broughton, Franciscus Junius, Hävernick Amandus Polanus, Johannes Oecolampadius, Samuel Horsely, William Kincaid John Calvin Isaac Watts, John Brown, and James Wood.
Charles Spurgeon once stated that Jesus is "the true Michael" and "the only Archangel".
John Gill comments on Jude 9, "'Yet Michael the archangel ...' By whom is meant, not a created angel, but an eternal one, the Lord Jesus Christ ..."
Seventh-day Adventists
Many scholars belonging to the Seventh-day Adventists believe that "Michael" is but one of the many titles applied to the pre-existent Christ, or Son of God. According to Adventists, such a view does not in any way conflict with the belief in the full deity and eternal preexistence of Jesus Christ, nor does it in the least disparage his person and work. According to Adventist theology, Michael was considered the "eternal Word", and the one by whom all things were created. The Word was then born incarnate as Jesus.
They believe that name "Michael" signifies "One Who Is Like God" and that as the "Archangel" or "chief or head of the angels" he led the angels and thus the statement in Revelation 12:7–9 identifies/refers to Jesus as Michael.
Restorationism
Jehovah's Witnesses
Jehovah's Witnesses believe Michael to be another name for Jesus in heaven, in his pre-human and post-resurrection existence. They say the definite article at Jude 9—referring to "Michael the archangel"—identifies Michael as the only archangel. They consider Michael to be synonymous with Christ, described at 1 Thessalonians 4:16 as descending "with a cry of command, with the voice of an archangel, and with the sound of the trumpet".
They believe the prominent roles assigned to Michael at Daniel 12:1, Revelation 12:7, Revelation 19:14, and Revelation 16 are identical to Jesus' roles, being the one chosen to lead God's people and as the only one who "stands up", identifying the two as the same spirit being. Because they identify Michael with Jesus, he is therefore considered the first and greatest of all God's heavenly sons, God's chief messenger, who takes the lead in vindicating God's sovereignty, sanctifying his name, fighting the wicked forces of Satan and protecting God's covenant people on earth. Jehovah's Witnesses also identify Michael with the "Angel of the Lord" who led and protected the Israelites in the wilderness. Their earliest teachings stated that Archangel Michael was not to be worshipped.
The Church of Jesus Christ of Latter-day Saints
Members of the Church of Jesus Christ of Latter-day Saints believe that Michael is Adam, the Ancient of Days (Dan. 7), a prince, and the patriarch of the human family. They also hold that Michael assisted Jehovah (the pre-mortal form of Jesus) in the creation of the world under the direction of God the Father (Elohim); under the direction of the Father, Michael also cast Satan out of heaven.
Islam
In Islam, Michael, or Mīkāʾīl, is one of the four archangels along with Jibril (Gabriel, with whom he is often paired), ʾIsrāfīl (trumpeter angel) and ʿAzrāʾīl (angel of death). He is mentioned only once in the Quran, along with Gabriel in Quran 2:98. The verse is understood as a rejection of the claim of the Jews of Medina stating that Gabriel is the enemy of Michael. In hadith and tafsir, the meaning of the term is occasionally interpreted as "ʿabd Allāh" (Servant of God).
In further Islamic literature, Michael is associated with mercy. He asks God for forgiveness for humans and is one of the first angels who obeyed God's orders to bow before Adam. From the tears of Michael, angels of mercy are created as his helpers. Like Gabriel, with whom he is often mentioned together, Michael is also a messenger. While Gabriel delivers messages from heaven to humans, Michael delivers messages to the angelic world. As the angel to effectuate God's providence he is also associated with natural phenomena and causes rain upon the lands. The latter function is also attested among modern writers, such as Sayyid Qutb. Unlike Christian tradition, Michael is rarely portrayed as a warrior-angel, with a few references to the Battle of Badr by Suyuti as an exception.
The Miraj literature occasionally mentions both Gabriel and Michael as two angels who showed Muhammad Paradise and Hell. However, he does not feature prominently and some accounts do not mention him at all. Prayers concerning Michael appear in some devotional literature, but usually in conjunction with the other three archangels. He is mentioned in a Shia supplication (dua), reportedly handed down by the sixth Imam Ja'far al-Sadiq, in the prayers for blessings for the Bearers of the Throne.
Bahá'í Faith
The archangel Michael seems to have never been mentioned publicly by Baha'u'llah, 'Abdu'l-Baha, Shoghi Effendi, or even the Universal House of Justice. Bahá'í publications interpreting the Book of Revelation from the New Testament say Baha'u'llah was a chief prince of Persia foretold as Michael who would win "final victory over the dragon". Or, Michael, "One like God", is thought to be Baha'u'llah, as archangel Michael is thought to be an emanation of Hod or "glory" in Jewish Mysticism – because "Baha'u'llah" means splendor or glory of God.