Is Michael God?
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"hail Michael, commander-in-chief, who rules through all things and art worthy to stand beside the throne of the Lord, hail Michael, commander-in-chief, who art about to sound the trumpet and awaken those who have been asleep for ages: hail Michael, commander-in-chief, first of all unto the throne of God. "
https://www.newadvent.org/fathers/1005.htm
https://www.newadvent.org/fathers/1005.htm
New Testament
Michael appears as the leader of the angelic army who fights and defeats the dragon (Satan) and his angels in Rev 12:7–9. Michael’s role in Revelation assumes much of the development of thought present during the Second Temple period. Michael is portrayed as the chief angel who fights on behalf of the elect and is the leader of the angels. Jude 1:9 refers to Michael contending with the devil over the body of Moses. This account is not found in any extant works, but the early church father Origen states that the story to which Jude refers is from a lost work called The Ascension of Moses (Origen, First Principles 3.2.1).
Michael in Other Ancient Sources
Michael in the Deuterocanonical and Pseudepigraphal Literature
Jewish literature in the Second Temple period developed a more detailed angelology than the Old Testament, and much of its understanding of angels is likely presupposed by the New Testament. Part of this angelology included the idea of archangels—a higher order of angels. Belief in an angelic structure probably began with Dan 10:13, in which Michael is called “one of the chief princes.” Tobit 12:15 expands this idea of “chief princes” to include seven angels, though they are not named (see also 1 Enoch 81:5; 90:21–22; Rev 8:2). 1 Enoch 20:1–8 lists the names all seven of the chief angels and coins the term “archangels.”
Throughout 1 Enoch, Michael is in a group of four prominent archangels:
1. Michael
2. Gabriel
3. Raphael
4. Sariel/Uriel/Phanuel (the fourth archangel varies)
1 Enoch 20:5 says Michael is “set over the good people [i.e., the elect] and over chaos.” Michael also serves as the interpreting angel for Enoch in 1 Enoch 24:5. In later Enochic tradition, Michael is labeled as a chief captain (2 Enoch 22:6, 33:10).
Dead Sea Scrolls
The vast majority of scholars identify the prominent Prince of Light in the Dead Sea Scrolls as the archangel Michael. The Qumran community had a highly dualistic theology in which people were either ruled by the Prince of Darkness or by the Prince of Light (1QS 3.18–22). Michael thus continues his role as the patron of the elect. He is identified by name several times, and scholars also identify the celestial figure of Melchizedek with Michael (4Q544, 11QMelch). The extent of Michael’s authority is most explicit in the War Scroll, in which he is granted authority among the gods as well as rule over Israel (1QM 17.7–8).
Later Traditions
Both rabbinic and later Christian tradition affirms Michael as the chief of God’s angels:
• Rabbinic tradition speaks of Michael reaching his destination in one leap, while Gabriel needed two.
• In b. Yoma 3.10.2, Michael, Gabriel, and Raphael are identified as the three angels who visited Abraham (see also T. Ab. 2).
• In the second-century Jewish work The Testament of Abraham, the patriarch awaits Michael to guide his soul to heaven (T. Ab. 19.4).
• Within later Christian tradition, Michael is seen as the one who opens the gates of heaven for the righteous (4 Baruch 9.5). He is also the angel who records names in the book of life (Ascension of Isaiah 9.19–23), and in a later work he is identified as the archangel who sounds the trumpet to raise the elect (Apocalypse of the Virgin 1; compare 1 Thess 4:16).
Selected Resources for Further Study
Berner, Christoph. “The Four (or Seven) Archangels in the First Book of Enoch and Early Jewish Writings of the Second Temple Period.” Pages 395–412 in Angels: the Concept of Celestial Beings—Origins, Development and Reception. Edited by Friedrich V. Reiterer, Tobias Nicklas, and Karin Schöpflin. New York: de Gruyter, 2007.
Collins, John Joseph. Daniel: A Commentary on the book of Daniel. Edited by Frank Moore Cross. Hermeneia. Minneapolis: Fortress, 1993.
Hannah, Darrell D. Michael and Christ: Michael Traditions and Angel Christology in Early Christianity. WUNT 109. Tübingen: Mohr Siebeck, 1999.
Nickelsburg, George W. E. 1 Enoch: a commentary on the book of 1 Enoch. Edited by Klaus Baltzer. Hermeneia. Minneapolis: Fortress, 2001.
H. DANIEL ZACHARIAS
Zacharias, H. D. (2016). Michael the Archangel. In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, … W. Widder (Eds.), The Lexham Bible Dictionary. Bellingham, WA: Lexham Press.
Michael appears as the leader of the angelic army who fights and defeats the dragon (Satan) and his angels in Rev 12:7–9. Michael’s role in Revelation assumes much of the development of thought present during the Second Temple period. Michael is portrayed as the chief angel who fights on behalf of the elect and is the leader of the angels. Jude 1:9 refers to Michael contending with the devil over the body of Moses. This account is not found in any extant works, but the early church father Origen states that the story to which Jude refers is from a lost work called The Ascension of Moses (Origen, First Principles 3.2.1).
Michael in Other Ancient Sources
Michael in the Deuterocanonical and Pseudepigraphal Literature
Jewish literature in the Second Temple period developed a more detailed angelology than the Old Testament, and much of its understanding of angels is likely presupposed by the New Testament. Part of this angelology included the idea of archangels—a higher order of angels. Belief in an angelic structure probably began with Dan 10:13, in which Michael is called “one of the chief princes.” Tobit 12:15 expands this idea of “chief princes” to include seven angels, though they are not named (see also 1 Enoch 81:5; 90:21–22; Rev 8:2). 1 Enoch 20:1–8 lists the names all seven of the chief angels and coins the term “archangels.”
Throughout 1 Enoch, Michael is in a group of four prominent archangels:
1. Michael
2. Gabriel
3. Raphael
4. Sariel/Uriel/Phanuel (the fourth archangel varies)
1 Enoch 20:5 says Michael is “set over the good people [i.e., the elect] and over chaos.” Michael also serves as the interpreting angel for Enoch in 1 Enoch 24:5. In later Enochic tradition, Michael is labeled as a chief captain (2 Enoch 22:6, 33:10).
Dead Sea Scrolls
The vast majority of scholars identify the prominent Prince of Light in the Dead Sea Scrolls as the archangel Michael. The Qumran community had a highly dualistic theology in which people were either ruled by the Prince of Darkness or by the Prince of Light (1QS 3.18–22). Michael thus continues his role as the patron of the elect. He is identified by name several times, and scholars also identify the celestial figure of Melchizedek with Michael (4Q544, 11QMelch). The extent of Michael’s authority is most explicit in the War Scroll, in which he is granted authority among the gods as well as rule over Israel (1QM 17.7–8).
Later Traditions
Both rabbinic and later Christian tradition affirms Michael as the chief of God’s angels:
• Rabbinic tradition speaks of Michael reaching his destination in one leap, while Gabriel needed two.
• In b. Yoma 3.10.2, Michael, Gabriel, and Raphael are identified as the three angels who visited Abraham (see also T. Ab. 2).
• In the second-century Jewish work The Testament of Abraham, the patriarch awaits Michael to guide his soul to heaven (T. Ab. 19.4).
• Within later Christian tradition, Michael is seen as the one who opens the gates of heaven for the righteous (4 Baruch 9.5). He is also the angel who records names in the book of life (Ascension of Isaiah 9.19–23), and in a later work he is identified as the archangel who sounds the trumpet to raise the elect (Apocalypse of the Virgin 1; compare 1 Thess 4:16).
Selected Resources for Further Study
Berner, Christoph. “The Four (or Seven) Archangels in the First Book of Enoch and Early Jewish Writings of the Second Temple Period.” Pages 395–412 in Angels: the Concept of Celestial Beings—Origins, Development and Reception. Edited by Friedrich V. Reiterer, Tobias Nicklas, and Karin Schöpflin. New York: de Gruyter, 2007.
Collins, John Joseph. Daniel: A Commentary on the book of Daniel. Edited by Frank Moore Cross. Hermeneia. Minneapolis: Fortress, 1993.
Hannah, Darrell D. Michael and Christ: Michael Traditions and Angel Christology in Early Christianity. WUNT 109. Tübingen: Mohr Siebeck, 1999.
Nickelsburg, George W. E. 1 Enoch: a commentary on the book of 1 Enoch. Edited by Klaus Baltzer. Hermeneia. Minneapolis: Fortress, 2001.
H. DANIEL ZACHARIAS
Zacharias, H. D. (2016). Michael the Archangel. In J. D. Barry, D. Bomar, D. R. Brown, R. Klippenstein, D. Mangum, C. Sinclair Wolcott, … W. Widder (Eds.), The Lexham Bible Dictionary. Bellingham, WA: Lexham Press.
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"
76. We notice here how the operations of the Spirit of life are again resumed; we know after what manner the dead are raised from the opening tombs. And is it in truth a matter of wonder that the sepulchres of the dead are unclosed at the bidding of the Lord, when the whole earth from its utmost limits is shaken by one thunderclap, the sea overflows its bounds, and again checks the course of its waves? And finally, he who has believed that the dead shall rise again in a moment, in the twinkling of an eye, at the last trump (for the trumpet shall sound), 1 Corinthians 15:52 shall be caught up among the first in the clouds to meet Christ in the air; 1 Thessalonians 4:17 he who has not believed shall be left, and subject himself to the sentence by his own unbelief.
77. The Lord also shows us in the Gospel, to come now to instances, after what manner we shall rise again. For He raised not Lazarus alone, but the faith of all; and if you believe, as you read, your spirit also, which was dead, revives with Lazarus. For what does it mean, that the Lord went to the sepulchre and cried with a loud voice, Lazarus, come forth, John 11:43 except that He would give us a visible proof, would set forth an example of the future resurrection? Why did He cry with a loud voice, as though He were not wont to work in the Spirit, to command in silence, but only that He might show that which is written: In a moment, in the twinkling of an eye, at the last trump the dead shall rise again incorruptible? 1 Corinthians 15:52 For the raising of the voice answers to the peal of trumpets. And He cried, Lazarus, come forth. Why is the name added, except perchance lest one might seem to be raised instead of another, or that the resurrection were rather accidental than commanded.
...
93. We are all born, and we shall all rise again, but in each state, whether of living or of living again, grace differs and the condition differs. For, in a moment, in the twinkling of an eye, at the last trump, the dead shall rise incorruptible and we shall be changed. 1 Corinthians 15:52 Moreover, in death itself some rest, and some live. Rest is good, but life is better. And so the Apostle rouses him that is resting to life, saying: Rise, you that sleep, and arise from the dead, and Christ shall give you light. Ephesians 5:14 Therefore he is aroused that he may live, that he may be like to Paul, that he may be able to say: For we that are alive shall not prevent those that are asleep. 1 Thessalonians 4:14 He speaks not here of the common manner of life, and the breath which we all alike enjoy, but of the merit of the resurrection. For, having said, And the dead which are in Christ shall rise first, he adds further; And we that are alive shall together with them be caught up in the clouds, to meet Christ in the air. 1 Thessalonians 4:17 " https://www.newadvent.org/fathers/34032.htm
See 10 4- 115,
76. We notice here how the operations of the Spirit of life are again resumed; we know after what manner the dead are raised from the opening tombs. And is it in truth a matter of wonder that the sepulchres of the dead are unclosed at the bidding of the Lord, when the whole earth from its utmost limits is shaken by one thunderclap, the sea overflows its bounds, and again checks the course of its waves? And finally, he who has believed that the dead shall rise again in a moment, in the twinkling of an eye, at the last trump (for the trumpet shall sound), 1 Corinthians 15:52 shall be caught up among the first in the clouds to meet Christ in the air; 1 Thessalonians 4:17 he who has not believed shall be left, and subject himself to the sentence by his own unbelief.
77. The Lord also shows us in the Gospel, to come now to instances, after what manner we shall rise again. For He raised not Lazarus alone, but the faith of all; and if you believe, as you read, your spirit also, which was dead, revives with Lazarus. For what does it mean, that the Lord went to the sepulchre and cried with a loud voice, Lazarus, come forth, John 11:43 except that He would give us a visible proof, would set forth an example of the future resurrection? Why did He cry with a loud voice, as though He were not wont to work in the Spirit, to command in silence, but only that He might show that which is written: In a moment, in the twinkling of an eye, at the last trump the dead shall rise again incorruptible? 1 Corinthians 15:52 For the raising of the voice answers to the peal of trumpets. And He cried, Lazarus, come forth. Why is the name added, except perchance lest one might seem to be raised instead of another, or that the resurrection were rather accidental than commanded.
...
93. We are all born, and we shall all rise again, but in each state, whether of living or of living again, grace differs and the condition differs. For, in a moment, in the twinkling of an eye, at the last trump, the dead shall rise incorruptible and we shall be changed. 1 Corinthians 15:52 Moreover, in death itself some rest, and some live. Rest is good, but life is better. And so the Apostle rouses him that is resting to life, saying: Rise, you that sleep, and arise from the dead, and Christ shall give you light. Ephesians 5:14 Therefore he is aroused that he may live, that he may be like to Paul, that he may be able to say: For we that are alive shall not prevent those that are asleep. 1 Thessalonians 4:14 He speaks not here of the common manner of life, and the breath which we all alike enjoy, but of the merit of the resurrection. For, having said, And the dead which are in Christ shall rise first, he adds further; And we that are alive shall together with them be caught up in the clouds, to meet Christ in the air. 1 Thessalonians 4:17 " https://www.newadvent.org/fathers/34032.htm
See 10 4- 115,
Revelation 8:2
And I saw the seven angels who stand before God. They were given seven trumpets.
Revelation 10:7
In the days when the seventh angel is ready to blow his trumpet, God’s secret plan will be completed—the Good News that God told to his servants, the prophets.”
We can see it is God's angels that blows the trumpets.
And I saw the seven angels who stand before God. They were given seven trumpets.
Revelation 10:7
In the days when the seventh angel is ready to blow his trumpet, God’s secret plan will be completed—the Good News that God told to his servants, the prophets.”
We can see it is God's angels that blows the trumpets.
◄ Matthew 24:31 ►
Strong's Lexicon
And
καὶ (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.
He will send out
ἀποστελεῖ (apostelei)
Verb - Future Indicative Active - 3rd Person Singular
Strong's Greek 649: From apo and stello; set apart, i.e. to send out literally or figuratively.
His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.
angels
ἀγγέλους (angelous)
Noun - Accusative Masculine Plural
Strong's Greek 32: From aggello; a messenger; especially an 'angel'; by implication, a pastor.
with
μετὰ (meta)
Preposition
Strong's Greek 3326: (a) gen: with, in company with, (b) acc: (1) behind, beyond, after, of place, (2) after, of time, with nouns, neut. of adjectives.
a loud
μεγάλης (megalēs)
Adjective - Genitive Feminine Singular
Strong's Greek 3173: Large, great, in the widest sense.
trumpet call,
σάλπιγγος (salpingos)
Noun - Genitive Feminine Singular
Strong's Greek 4536: A trumpet, the sound of a trumpet. Perhaps from salos; a trumpet.
and
καὶ (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.
they will gather
ἐπισυνάξουσιν (episynaxousin)
Verb - Future Indicative Active - 3rd Person Plural
Strong's Greek 1996: To collect, gather together, assemble. From epi and sunago; to collect upon the same place.
His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.
elect
ἐκλεκτοὺς (eklektous)
Adjective - Accusative Masculine Plural
Strong's Greek 1588: From eklegomai; select; by implication, favorite.
from
ἐκ (ek)
Preposition
Strong's Greek 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.
the
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
four
τεσσάρων (tessarōn)
Adjective - Genitive Masculine Plural
Strong's Greek 5064: Four. Or neuter tessara a plural number; four.
winds,
ἀνέμων (anemōn)
Noun - Genitive Masculine Plural
Strong's Greek 417: The wind; fig: applied to empty doctrines. From the base of aer; wind; by implication, quarters.
from
ἀπ’ (ap’)
Preposition
Strong's Greek 575: From, away from. A primary particle; 'off, ' i.e. Away, in various senses.
one end
ἄκρων (akrōn)
Noun - Genitive Neuter Plural
Strong's Greek 206: The end, extremity. Neuter of an adjective probably akin to the base of akmen; the extremity.
of the heavens
οὐρανῶν (ouranōn)
Noun - Genitive Masculine Plural
Strong's Greek 3772: Perhaps from the same as oros; the sky; by extension, heaven; by implication, happiness, power, eternity; specially, the Gospel.
to
ἕως (heōs)
Preposition
Strong's Greek 2193: A conjunction, preposition and adverb of continuance, until.
the
‹τῶν› (tōn)
Article - Genitive Neuter Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
[other].
ἄκρων (akrōn)
Noun - Genitive Neuter Plural
Strong's Greek 206: The end, extremity. Neuter of an adjective probably akin to the base of akmen; the extremity.
https://biblehub.com/strongs/matthew/24-31.htmAnd
καὶ (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.
He will send out
ἀποστελεῖ (apostelei)
Verb - Future Indicative Active - 3rd Person Singular
Strong's Greek 649: From apo and stello; set apart, i.e. to send out literally or figuratively.
His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.
angels
ἀγγέλους (angelous)
Noun - Accusative Masculine Plural
Strong's Greek 32: From aggello; a messenger; especially an 'angel'; by implication, a pastor.
with
μετὰ (meta)
Preposition
Strong's Greek 3326: (a) gen: with, in company with, (b) acc: (1) behind, beyond, after, of place, (2) after, of time, with nouns, neut. of adjectives.
a loud
μεγάλης (megalēs)
Adjective - Genitive Feminine Singular
Strong's Greek 3173: Large, great, in the widest sense.
trumpet call,
σάλπιγγος (salpingos)
Noun - Genitive Feminine Singular
Strong's Greek 4536: A trumpet, the sound of a trumpet. Perhaps from salos; a trumpet.
and
καὶ (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.
they will gather
ἐπισυνάξουσιν (episynaxousin)
Verb - Future Indicative Active - 3rd Person Plural
Strong's Greek 1996: To collect, gather together, assemble. From epi and sunago; to collect upon the same place.
His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.
elect
ἐκλεκτοὺς (eklektous)
Adjective - Accusative Masculine Plural
Strong's Greek 1588: From eklegomai; select; by implication, favorite.
from
ἐκ (ek)
Preposition
Strong's Greek 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.
the
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
four
τεσσάρων (tessarōn)
Adjective - Genitive Masculine Plural
Strong's Greek 5064: Four. Or neuter tessara a plural number; four.
winds,
ἀνέμων (anemōn)
Noun - Genitive Masculine Plural
Strong's Greek 417: The wind; fig: applied to empty doctrines. From the base of aer; wind; by implication, quarters.
from
ἀπ’ (ap’)
Preposition
Strong's Greek 575: From, away from. A primary particle; 'off, ' i.e. Away, in various senses.
one end
ἄκρων (akrōn)
Noun - Genitive Neuter Plural
Strong's Greek 206: The end, extremity. Neuter of an adjective probably akin to the base of akmen; the extremity.
of the heavens
οὐρανῶν (ouranōn)
Noun - Genitive Masculine Plural
Strong's Greek 3772: Perhaps from the same as oros; the sky; by extension, heaven; by implication, happiness, power, eternity; specially, the Gospel.
to
ἕως (heōs)
Preposition
Strong's Greek 2193: A conjunction, preposition and adverb of continuance, until.
the
‹τῶν› (tōn)
Article - Genitive Neuter Plural
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
[other].
ἄκρων (akrōn)
Noun - Genitive Neuter Plural
Strong's Greek 206: The end, extremity. Neuter of an adjective probably akin to the base of akmen; the extremity.
Matthew 24:30-31
Easy-to-Read Version
30 “Then there will be something in the sky that shows the Son of Man is coming. All the people of the world will cry. Everyone will see the Son of Man coming on the clouds in the sky. He will come with power and great glory. 31 He will use a loud trumpet to send his angels all around the earth. They will gather his chosen people from every part of the earth.
New International Version
And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other.
Good News Translation
The great trumpet will sound, and he will send out his angels to the four corners of the earth, and they will gather his chosen people from one end of the world to the other.
Worsley New Testament
and He will send forth his messengers with a trumpet of a loud voice, and they shall gather his elect from the four winds, from one end of heaven to the other.
I can see how this text can be interpreted as Jesus blowing the trumpet in KJV or an angel or angels blowing it in other translations.
And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other.
Good News Translation
The great trumpet will sound, and he will send out his angels to the four corners of the earth, and they will gather his chosen people from one end of the world to the other.
Worsley New Testament
and He will send forth his messengers with a trumpet of a loud voice, and they shall gather his elect from the four winds, from one end of heaven to the other.
I can see how this text can be interpreted as Jesus blowing the trumpet in KJV or an angel or angels blowing it in other translations.
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This is an old belief that some of the 'angel of the Lord' passages refer to the pre-incarnate Christ. In the burning bush account, the angel of the LORD speaks to Moses out of the burning bush, and the LORD is speaking there to Moses.
There was apparently an ancient Jewish idea of 'two powers in heaven', as it has been called, where the Angel of the Lord is Yahweh but in some since distinct from Yahweh. They may have thought of him as the head of the divine council, kind of a viceroy in some cases. This was a type of thinking in the first century. So some early Christians thought this way and would identify the Word of God with Christ, the angel of the Lord, in at least some passages, with the pre-Incarnate Christ. Justin Martyr in his dialogue with Trypho held to this idea that the angel of the Lord is the preincarnate Christ.
So if you think like this and you come across a reference to an angel who is the prince of Israel, an archangel, over other angels, named 'Who is like God', it kind of makes sense.
But it is also wildly speculative, and the type of speculation that, if you are wrong about it, sounds pretty blasphemous.
A preacher named Miller who started the Adventist movement up in Maine taught it. SDAs and JWs picked up on the teaching. JWs generally think their Watchtower organization has the right doctrine from God. Some of the more conservative SDAs think that, since they consider Ellen G. White to be a prophetess, anything she wrote should be treated as if it is from God. That doesn't make sense anyway. Even in the Bible we see Moses, Jeremiah, and other prophets expressing wrong ideas from time to time. There is no reason to think Moses' grocery list was inspired. ('Manna, manna, manna.... quayle... manna.')
There was apparently an ancient Jewish idea of 'two powers in heaven', as it has been called, where the Angel of the Lord is Yahweh but in some since distinct from Yahweh. They may have thought of him as the head of the divine council, kind of a viceroy in some cases. This was a type of thinking in the first century. So some early Christians thought this way and would identify the Word of God with Christ, the angel of the Lord, in at least some passages, with the pre-Incarnate Christ. Justin Martyr in his dialogue with Trypho held to this idea that the angel of the Lord is the preincarnate Christ.
So if you think like this and you come across a reference to an angel who is the prince of Israel, an archangel, over other angels, named 'Who is like God', it kind of makes sense.
But it is also wildly speculative, and the type of speculation that, if you are wrong about it, sounds pretty blasphemous.
A preacher named Miller who started the Adventist movement up in Maine taught it. SDAs and JWs picked up on the teaching. JWs generally think their Watchtower organization has the right doctrine from God. Some of the more conservative SDAs think that, since they consider Ellen G. White to be a prophetess, anything she wrote should be treated as if it is from God. That doesn't make sense anyway. Even in the Bible we see Moses, Jeremiah, and other prophets expressing wrong ideas from time to time. There is no reason to think Moses' grocery list was inspired. ('Manna, manna, manna.... quayle... manna.')
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Miller did not start the Adventist movement. the "Advent moment" maybe. Although he was part of a group that latter became The 7th day Adventist. But this is not the same as the Advent movement. If you think about it we are all waiting for Jesus to return so if you believe this true then you are part of the Adventist. Anyone waiting on Jesus is Adventist. Miller did not get the date wrong Just that the cleansing was not the earth but the Heavenly temple. Much the same the disciples thought Jesus would set up a earthly kingdom and failed to understand after seeing Jesus die. Both made Gods People disappointed but later made them stronger.
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