Who Was Korah?

According to Ezekiel 28:15, in which Ezekiel is directing a double prophecy against both the King of Tyre and Satan (meaning "the opposer"), in this verse directed at Satan, "You were blameless in your ways from the day you were created till wickedness was found in you" (TNIV). Satan's rebellion against God sparked a chain of rebellion through the ages. His rebellion began when he sought to overthrow God, make himself like God and rule the universe (Isaiah 14:13-14), and when Satan either disguised himself as a serpent or inhabited a serpent (Genesis 3; Revelation 12:9, 20:2) and proceeded to entice and tempt Eve in Eden to eat of the fruit God commanded both her and Adam not to Eve, he sparked the rebellious spirit in mankind. The first two humans disobeyed a direct command of the Creator, corrupting themselves and all of creation as well (Romans 8:20-22), and the rebellion continued with Cain, who was angry that God did not accept his sacrifice (Genesis 4:5-6). Cain responded by committing the first recorded murder (4:8). This rebellious nature is echoed in the generation destroyed by the worldwide flood, as well as afterward when people attempted to disobey God's command to spread throughout the earth, instead building a city and a tower in rebellion (Genesis 11:1-4). In each case, disobedience required justice, and to this day, disobedience toward God still occurs. (Photo credit: The Death of Korah, Dathan and Abiram by Gustave Dore, 1866 - Public Domain usage; Moses and Korah, 1466 - Public Domain usage).

During the time that Moses and the Israelites wandered in the desert (c.1445-1405 BC), more than one rebellion from the people transpired. Notably, one incident stands out among the others. This rebellion was headed by a man named Korah (Hebrew: קֹרַח). Korah, or Kórach, is spelled as Core in some older English translations of the Bible, while several Eastern European translations use Korak. The name itself means baldness, ice, hail, or frost, as explained by Talmudic Rabbis. Korah was the son of Izhar (Exodus 6:21), whose father was Amram, making Korah the cousin of Aaron, Miriam and Moses (Exodus 6:18, 20). There was a Korah who was the son of Esau, and Esau also likely had a grandson named Korah. This Korah, however, is not the Korah who rebelled against Moses. Korah son of Izhar was the great-grandson Levi, who was the third son of Jacob and therefore brother of Joseph, who had been the one to save Egypt from the famine. When the priesthood of Aaron was instituted, Korah and with him 250 men who were well-known community leaders, they came to oppose Moses and Aaron to accuse them (Numbers 16:1-3). 

Moses and Aaron's cousin, Korah, did not agree with the priesthood system, particularly with Aaron at its head. Korah, Dathan and Abiram, along with the 250 men, rebelled against Moses and demanded that the former state of everything ought to be restored. Korah said to Moses and Aaron, "You have gone too far! The whole community is holy, every one of them Why then do you set yourselves above the LORD's assembly?" (Numbers 16:3).Moses proceeded to tell Korah and his followers that "In the morning the LORD will show who belongs to him and who is holy, and he will have that person come near him. The one he chooses he will cause to come near him. You, Korah, and all your followers are to do this: Take censers and tomorrow put burning coals and incense in them before the LORD. The man the LORD chooses will be the one who is holy. You Levites have gone to far!" (Numbers 16:5-7). He then said to Korah, "Now listen, you Levites! Isn't it enough for you that the God of Israel has separated you from the rest of the Israelite community and brought you near himself to do the work at the LORD's tabernacle and to stand before the community and minister to them? He has brought you and all your fellow Levites near himself, but now you are trying to get the priesthood too. It is against the LORD that you and all your followers have banded together. Who is Aaron that you should grumble against him?" (Numbers 16:8-11).

Moses attempted to summon the sons of Eliab - Dathan and Abiram, but they said, "We will not come! Isn't it enough that you have brought us up out of a land flowing with milk and honey to kill us in the wilderness? And now you also want to lord it over us? Moreover, you haven't brought us into a land flowing with milk and honey or given us an inheritance of fields and vineyards. Do you want to treat these men like slaves? No, we will not come!" (16:13-14). Moses became angry, crying out to God to not accept their offering. He then spoke to Korah, saying, "You and all your followers are to appear before the LORD tomorrow - you and they and Aaron. Each one is to take his censer and put incense in it - 250 censers in all - and present it before the LORD. You are Aaron are to present your censers also." (16:16-17). The following morning, "each one took his censer, put burning coals and incense into it, and stood with Moses and Aaron at the entrance to the tent of meeting" (16:18). When Korah and his followers had gathered there, "the glory of the LORD appeared to the entire assembly. The LORD said to Moses and Aaron, 'separate yourselves from this assembly so I can put an end to them at once" (16:19-20).

Moses, once again interceding on behalf of the people as he had done many times before, as well as Aaron "fell facedown and cried out, 'O God, God of every human spirit, will you be angry with the entire assembly when only one man sins?' Then the LORD said to Moses, 'Say to the assembly, Move away from the tents of Korah, Dathan and Abiram'" (16:22-23). Moses got up and warned the assembly to move away from the tents of Dathan and Abiram. When they had done so, Dathan and Abiram, with their wives and offspring at the entrance of their tents. "Then Moses said, 'This is how you will know that the LORD sent me to do all these things and that it was not part of my own will: If these men die [naturally] as all people would, and suffer the fate of all, then the LORD has not sent me. But if the LORD brings about something unprecedented, and the ground opens its mouth and swallows them along with all that belongs to them so that they go down alive into Sheol [the realm of the dead], then you will know that these men have despised the LORD" (Numbers 16:28-30; HCSB). The book of Numbers records the incredible event which happened next. 

From Gustave Dore, 1866

"Just as he finished speaking all these words, the ground beneath them split open. The earth opened its mouth and swallowed them and their households, all Korah's people, and all [their] possessions. They went down alive into Sheol with all that belonged to them. The earth closed over them, and they vanished from the assembly. At their cries, all [the people of Israel] who were around them fled because they thought, 'The earth may swallow us too!' Fire also came out from the LORD and consumed the 250 men who were presenting the incense" (Numbers 16:31-35). Eleazar the priest was told to collect the bronze censers brought by those who had been burned to death, and he had them hammered out to overlay the altar, as the LORD directed him through Moses. This was to remind the Israelites that no one except a descendant of Aaron should come to burn incense before the LORD, or he would become like Korah and his followers" (Numbers 16:39-40). The Israelites grumbled against Aaron and Moses the following day, however, saying, "You have killed the LORD's people" (Numbers 16:41).

When an assembly gathered in opposition, God descended to the tent of meeting, and conveyed to Moses and Aaron that they were to get away from the assembly, as He was going to put an end to them. The brothers fell facedown and Moses interceded for the people while Aaron burned incense in atonement. A plague had begun, but as Aaron stood among the people, the plague stopped. In the process, 14,700 people had died from the plague because of Korah. Aaron returned to the tent of meeting, where God spoke to Moses about where to go from that point. Korah, Dathan, Abram and the others had come in opposition to Moses and Aaron, but in reality they were in opposition to God Himself. As a result, God was the one who ended the rebellion. God had accepted Moses' plea for the people, sparing them, and when the people grumbled and complained about the end of Korah and his followers the following day, Moses and Aaron once again saved the Israelites. God had "done nothing... without cause" (Ezekiel 14:23), "There is no wisdom, no insight, no plan that can succeed against the LORD" (Proverbs 21:30), "The LORD works out everything to its proper end" (Proverbs 16:4), and "Many are the plans in a human heart, but it is the LORD's purpose that prevails" (Proverbs 19:21). We would do well to bear this in mind, particularly when it comes to rebellion against God.

Despite Korah's rebellion, whether they were too young to understand their father's rebellion or old enough that they decided not to join him, the sons of Korah were spared. According to Numbers 26:10-11, "The earth opened its mouth and swallowed [Dathan, Abiram and family] along with Korah, whose followers died when the fire devoured the 250 men. And they served as a warning sign. The line of Korah, however, did not die out." God had a purpose and a plan for the sons of Korah, though their father was no longer part of the equation. According to the genealogical record found in 1st Chronicles 6:31-38, seven generations after Korah, the prophet Samuel was born into the same line (cf. 1st Chronicles 38; 1st Samuel 1:1, 20). The Korahites (descendants of Korah) went on to become keepers of the threshold of the tent (doorkeepers) and custodians of the tabernacle (1st Chronicles 9:19-21), and one group of Korahites became warriors alongside David in military exploits. Another group of individuals as an example of the good which came from the bad are the Korahites during the reign of King David who became leaders in chorus and musical accomplishments, one of which was. Heman, who was a singer alongside Asaph (a Gershonite) and others.

Another important thing to note is that about twenty five of the Psalms are attributed to the sons of Korah. Some believe that the line "though the earth gives way" found in Psalm 46:2 may be an allusion to Korah's rebellion. It is also significant to understand that Korah and his followers broke at least two of God's commandments, in a way. The commandment, "You shall not make for yourself an image in the form of anything in heaven above or on the earth beneath or in the waters below" (Exodus 20:4) and the commandment, "You shall not covet" (Exodus 20:17) can be understood to have been broken by Korah and his followers. While they did not create a literal image to bow down to as the Israelites had done with the golden calf (Exodus 32), nor are they recorded to have coveted after their neighbor's wife, their neighbor's house or the like, nevertheless, Korah and his followers create a likeness of God which they hope for. They essentially deny who God is and what He had asked of the Israelites, and claimed that Moses and Aaron simply wanted power for themselves. Korah created a mental image of who he thought God should be like, essentially breaking one of the commandments. At the same time, by wanting (or coveting) the position of the priesthood and going at some lengths to attempt to attain that position, the act of coveting led to sin, and yet another commandment was broken.

On another note, Rabbinical literature has several interesting views and references to Korah and his rebellion. It was said that Korah possessed great wealth which he had discovered in Egypt, and it took three hundred mules to carry his wealth (Pes. 119; Sanhedrin 110). Some of Rabbinical literature notes that Korah fell on account of his wealth, which was not given by God. However, Korah is also portrayed as a wise man, the chief of the family who carried the Ark of the Covenant on their shoulders (Tan., ed. Buber, Ḳoraḥ, Supplement, 5; Num. R. xviii. 2). According to one of the Midrash, Korah's wife encouraged him, saying, "See what Moses has done. He has proclaimed himself king; he has made his brother high priest, and his brother's sons priests; still more, he has made thee shave all thy hair in order to disfigure thee." Korah replied, "But he has done the same to his own sons." His wife commented, "Moses hated thee so much that he was ready to do evil to his own children provided the same evil would overtake thee" (Midr. Agadah to Num. xvi. 8; Yalḳ., Num. 750; comp. Num. R. l.c.; Tan. l.c.; Sanh. 110a).

According to other Rabbinical literature, when Korah rebelled, the earth became like a funnel, and everything that belonged to him, including linen that was at the launderer's and needles that had been borrowed by others who had been living at a distance from Korah, rolled until it fell into the great chasm (see Yer. Sanh. x. 1; Num. R. l.c.). According to some of the Rabbis, Korah faced a double punishment by being burned and buried alive (Num. R. l.c. 14; Tan., Ḳoraḥ, 23). Also, it is mentioned that Korah and his followers continued to sink in the earth until Hannah prayed for them (Gen. R. xcviii. 3), and through Hannah's prayer, Korah will allegedly ascend to paradise (Ab. R. N. xxxvi.; Num. R. xviii. 11; comp. Sanh. 109b). This brings to light a bit of a controversy, as well. It seems as if the text of Numbers does not explicitly state how Korah died. Abiram and Dathan, along with their families, those associated with Korah (aside from his sons, cf. Numbers 26:11) and their possessions were swallowed by the earth, and the 250 men who were offering the incense were consumed by fire, but it is not stated how Korah died. As aforementioned, it is believed by many Rabbis that Korah faced a double-punishment of being both burned and swallowed by the earth, and Numbers 26:10 may imply that he was swallowed by the earth, but these views are not accepted by all.

Indeed, it is a rather confusing point of Numbers 16. Korah was presumably in the tent of meeting when his followers were consumed by fire, but was he consumed by fire or swallowed by the earth and taken to Sheol? "The Talmud (Sanhedrin 110a) presents two more possibilities. Rabbi Yochanon says that he did not die in either manner, and Rashi explains that according to this opinion, he died in the plague that occurred after the rebellion, 17:14. This seems unlikely. He was the ringleader, and hence he should [die] with at least one of the groups of rebels. An anonymous opinion in the Talmud (also in Numbers Rabbah 18:19) argues that Korah died both through the swallowing of the earth and through the fire. Rashi explains that first the fire burned his soul and then his body rolled to where the earth had split and fell into the crevice. This is unlikely to be understood literally. Ibn Ezra (on 16:35, see also Luzzato on 16:21) argues that only Datan and Aviram were swallowed by the ground since they are the only ones explicitly mentioned, also see Devarim 11:6. Korah would have been with the group of 250 men, and died by the fire with them."[1]

"Why was he not mentioned as being with the 250 men? Ibn Ezra explains that once the text recorded that the group was burnt there was no need to mention Korah. Also he brings a proof from 17:5, which records that the fire-pans used by people would serve as a reminder that the people should not become like Korah and his group. He explains that this not becoming like Korah means not to suffer his fate to die as he did by the fire-pans. Also, he interprets that the words of Bemidbar [Numbers] 26:10 'and Korah' join with the word 'community', which would mean that Korah died with the group of 250."[2] Others believe that when Moses left the tent where incense was being offered, Korah followed him with the crowd, and hence would have stood with Dathan and Abiram when they were swallowed by an earthquake. The argument is that, if Moses had intended to include Korah in the number of those consumed by the fire, he would have numbered the men as 251 or said "Korah and the 250 men" instead of "fire came out from the LORD and consumed the 250 men who were offering the incense" (Numbers 16:35). In a Jewish commentary on Devarim 11:6 (Deuteronomy 11:6), it is remarked that Moses may not have included the specific form of death of Korah out of respect for his sons who were still living, whereas in Dathan and Abiram's case, their family perished with them.

The text in question is Deuteronomy 11:6, which  says, "and what he did to Dathan and Abiram, sons of Eliab the Reubenite, when the earth opened its mouth right in the middle of all Israel and swallowed them up with their households, their tents and every living thing that belonged to them." The argument is that Moses may not have mentioned Korah specifically when delivering this speech to Israel as recorded in Deuteronomy, as directly before, the sin of the creation of the golden calf had been mentioned. Aaron, who had later become the head of the priesthood, was involved in the creation of the golden calf, and if Moses mentioned both the golden calf followed by Korah specifically, memories surely would have been dredged up of both incidents, raising further questions about Aaron's priesthood by God. By mentioning only Dathan, Abiram and their families and not Korah in particular, he would have been able to keep respect from the sons of Korah and also possibly avoid further controversy over Aaron's priesthood. 

From a 1466 Manuscript

According to the Jewish Encyclopedia, concerning a narrative by Rabah bar bar Hana, "The other group of the narratives of Rabbah bar bar Ḥana includes his fantastic adventures on the sea and in the desert. In these stories one of the most conspicuous figures is the Arab who was the guide of Rabbah and his companions on their journey through the desert. This Arab knew the route so well that he could tell from the odor of the sand when a spring was near (B. B. 73b). The travelers passed through the desert in which the children of Israel wandered for forty years, and the Arab showed Mount Sinai to Rabbah, who heard the voice of God speaking from the mountain and regretting Israel's exile. The Arab likewise pointed out the place where Korah and his followers had been swallowed by the earth, and from the smoking abyss Rabbah heard the words, 'Moses is truth and his teachings are truth, but we are liars (B. B. 74a)."[3] There are of course other fantastic adventures by this man, "As an example the following one may be cited: 'Once, while on a ship, we came to a gigantic fish at rest, which we supposed to be an island, since there was sand on its back, in which grass was growing. We therefore landed, made a fire, and cooked our meal. But when the fish felt the heat he rolled over, and we would have drowned had not the ship been near' (B. B. 73b)."[4]

Korah is also referenced in the New Testament by Jude. Jude 11 says, "Woe to them! They have taken the way of Cain; they have rushed for profit into Balaam's error; they have been destroyed in Korah's rebellion." As such, Jude brother of James, both of whom were Jesus' brothers, evidently not only accepted Cain and Balaam as historical figures, but also seemingly accepted Korah's rebellion as a historical event. About AD 180, Irenaeus, who was familiar with Polycarp, who in turn was a disciple of John the disciple, in his anti-Gnostic work, Against Heresies (Adversus Haereses), criticism was given to those who believed that biblical villains were given their power from God, saying that there were those who "declare that Cain derived his being from the Power above, and acknowledge that Esau, Korah, the Sodomites, and all such persons, are related to themselves." Also, the Dead Sea Scrolls, the first of which was discovered in the 1940s in a cave near Qumran, references to a Korah are made, although it is uncertain which Korah. Korah is also referenced in the Qur’an (or Koran), in which he was recognized as wealthy, and that he was swallowed up by the earth.

Archaeologically, there is little, if any evidence for Korah's rebellion, nor would we expect there to be. While the notion that the bronze censers were hammered out to overlay the altar may be considered by some archaeological evidence, the original altar has been long since destroyed. Ron Wyatt, known for making fantastic claims of biblical discoveries, also claimed to have found the site of Korah's rebellion, but few archaeologists, and indeed many Christian scientists, historians and archaeologists agree with the findings.

Troy Hillman

Sources:

[1] Schein, Andrew. "Bemidbar Chapter 16 (Korah) - How did Korah die?." Iobashamayim. N.p., 19 June 2009. Web. 29 Dec 2011.

[2] Ibid.

[3] Bacher, Wilhelm, and Jacob Zallel Lauterbach. "RABBAH BAR BAR ḤANA." Jewish Encyclopedia . N.p., n.d. Web. 2 Jan 2012.

[4] Ibid.

[5] David and Pat Alexander. Zondervan Handbook To The Bible. Zondervan, 1999. 3rd ed. 199. Print.

[6] Lewis, C.S.. The Problem of Pain. Macmillan, 1961. 116. Print.

Physical and Spiritual Light

During the month of December, particularly in the United States, a joyous spirit seems to fill the air, and in times of great joy, including in Biblical times, times of great joy were also times when gifts were given (Nehemiah 8:10; Esther 9:22). It is the celebratory season of the birth of our Messiah, the Lord Jesus Christ. The magi (wise men) who came to visit Jesus after He had been born (some believe around two years later, when Joseph and Mary had returned to Nazareth) also brought gifts to present to the young Messiah (Matthew 2:10). Jesus was every bit the same Savior who he would be years later when He gave Himself as a sort of gift to us, payment for our past, present and future sins with His infinite and perfect being, sins which we, being finite and imperfect, could not atone for. Gift giving can be a time of joy, and God the Son was the greatest gift God could give us, because through Him we can have eternal life. Also during the Christmas season, however, people tend to decorate their property with lights. Light itself actually had its origins in the beginning of our universe, and in fact, James (who was the brother of Jesus) declared God the Father as the "Father of lights" (James 1:17, KJV). Light appears in numerous ways throughout Scripture, and are important not only pertaining to the birth of Jesus, but to reality as we understand it. (Photo Credit to: Hubble)

Plato (c. 427-348 BC), whose real name is actually Aristocles, is a well-known influential Greek philosopher. Platonic forms, the Divided Line, the Simile of the Sun and other philosophical ideas and concepts come from Plato. Among the better known philosophical concepts is what we call the Allegory of the Cave. In Book VII of the Republic, Plato addressed the idea of discounting what the vast majority of people say simply because of what one "wise" person may say. His response was the Allegory of the Cave. In it, Plato "compares the level of becoming to living in a save and describes the ordeal necessary for the soul's ascent from shadow illusion to enlightenment - from mere opinion to informed opinion to rationally based knowledge to wisdom."[1] Plato, in the character of Socrates, begins with the allegory, "I want you to go on to picture the enlightenment or ignorance of our human conditions somewhat as follows. Imagine an underground chamber, like a cave with an entrance open to daylight and running a long way underground. In this chamber are men who have been prisoners there since they were children, their legs and necks being so fastened that they can only look straight ahead of them and cannot turn their heads. Behind them and above them a fire is burning, and between the fire and the prisoners runs a road, in front of which a curtain-wall has been built, like the screen at puppet shows between the operators and their audience, above which they show their puppets."[2]

Plato continues, "Imagine further that there are men carrying all sorts of gear along behind the curtain-wall, including figures of men and animals made of wood and stone and other materials, and that some of these men, as is natural, are talking and some are not... do you think our prisoners could see anything of themselves or their fellows except the shadows thrown by the fire on the wall of the cave opposite them? [And]... if they were able to talk to each other, would they not assume that the shows they saw were real things... And if the wall of their prison opposite them reflected sound, don't you think that they would suppose, whenever one of the passers-by on the road spoke, that the voice belonged to the shadow passing before them... And so they would believe that the shadows of the objects we mentioned were in all aspects real."[3] Plato further continues that, if one of the men were to be released from their bond and cured of their delusions, and able to turn his head and look at the fire, and if he was told that what he used to see was a mere illusion and that what he now perceived was reality, he would still likely think that what he used to see was more real than what he is now seeing. 

However, "if... he were forcibly dragged up the steep and rocky ascent and not let go till he had been dragged out into the sunlight... he would need to grow accustomed to the light before he could see things in the world outside the cave... The thing he would be able to do last would be to look directly at the sun, and observe its nature without using reflection in water or any other medium, but just as it is... Later on he would come to the conclusion that it is the sun that produces the changing seasons and years and controls everything in the visible world, and is in a sense responsible for everything that he and his fellow prisoners used to see."[4] Essentially, Plato's allegory is intended to demonstrate that with experience, with learning, when we come out into the light, we become "enlightened," if you will. While likely not the intention of Plato, the allegory is useful in such a way that what we learn can affect our beliefs about truth. Truth itself does not change, but our beliefs about it may. For example, the truth is that the earth is round (or an oblate spheroid, to be precise), yet even today some do not believe that. The belief does not change the truth, but truth can be found and understood. 

This is important to understand as God Himself is described as the "light of the world" (John 8:12), in which God the Son was claiming to be the exclusive source of spiritual light and truth. From a biblical perspective, only in the light of God's Word can understanding about the universe around us become illuminated. At birth, we receive physical light and through it can see the craftsmen ship of God's hand in His creation. In full, John 8:12 declares, "When Jesus spoke again to the people, he said, 'I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.'" Following this light is important. If a light, perhaps a candle, is used in a dark room, as you carry it through the room, darkness will flee, or dispel. However, the light continues to move and continue into another dark room, illuminating the darkness. If we do not follow the light and move with it, the darkness can and will engulf us. It is as St. Paul noted when he spoke at Mars Hill in Athens, quoting the Cretan philosopher Epimenides, "'For in him we live and move and have our being'" (Acts 17:28). In Jesus, we live and move and have our being, and in Him we have eternal life (John 3:16-18).

"Physical light is necessary for physical life. The Earth would certainly change very rapidly if there was no longer any sunlight. A forest full of trees with very thick canopies of foliage high above has very little plant life on the ground except for moss or lichen, which needs little sunlight. Plants will never move away from the light – they are said to be positively phototropic, drawn to the light. In the same way, spiritual light is necessary for spiritual life, and this can be a good test of our standing in Christ. The believer will always tend towards spiritual things; he will always tend towards fellowship, prayer, the Word of God, and so on. The unbeliever always does the opposite (John 1:5, 3:19-20) because light exposes his evil and he hates the light. Indeed, no man can come into the true spiritual light of Jesus Christ, unless He is enabled (John 6:37)."[5] Earth's moon reflects the light of the sun, and in like manner, we reflect the light of Christ, and should carry out the commission to spread the truth to the people of the world, as "Christ's ambassadors" (2nd Corinthians 5:20). We should not attempt to hide the light or be ashamed of Jesus, be spread this light and be prepared to give an answer, or defend our faith (1st Peter 3:15).

According to 1st John 1:5, "God is light; in him there is no darkness at all. If we claim to have fellowship with him and yet walk in the darkness, lie and do not live out the truth. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin." This is a profound concept. God Himself, the infinite, perfect, omnipresent, omniscient, omnipotent being is light itself. God created physical light on Day 1 of creation week when He said, "Let there be light" ("hayah 'owr," Genesis 1:3). Genesis 1:3-5 states, "And God said, 'Let there be light,' and there was light. God saw that the light was good, and he separated the light from the darkness. God called the light 'day,' and the darkness he called 'night.'" Now, some have noted that in the Genesis narrative, the sun was not created until Day 4 (Genesis 1:14-19). However, light can exist independently from the sun. The day and night cycle was present in each of the three days prior (Genesis 1; Exodus 20:11), and with the knowledge that God is light (1st John 1:5), it can be reasoned that light emanated from God.

Light certainly requires a source, "but this source does not have to be the sun, moon or stars. Other sources are fire, lightning, electric light globes, fluorescent tubes, luminous insects such as glow-worms and fireflies, etc. In the Bible, we also find many examples of light without the sun, but originating from a supernatural source. Most of these are associated with the glory of God, which in the Bible is usually manifested as light, although sometimes as fire. This is not surprising, as the Bible tells us that God is light (1 John 1:5; cf. John 8:12), and also that God is a consuming fire (Deuteronomy 4:24; Hebrews 12:29)."[6] Light can travel at approximately 186,282.397 miles per second. With this fact in mind, consider what occurs when we turn on a light switch. When the light is turned on, it permeates the area, and darkness must flee. Darkness does not have a choice in the matter. In like manner, writing about God in the flesh, John noted that "In him was life, and that life was the light of all people. The light shines in the darkness, and the darkness has not overcome it.... The true light that gives light to everyone was coming into the world" (John 1:4-5, 9).

As noted earlier, God is called the 'Father of the heavenly lights" (James 1:17), and is light itself (1st John 1:5). "Light came also naturally to typify true religion and the felicity it imparts (Ps. 119:105; Isa. 8:20; Matt. 4:16, etc.), and the glorious inheritance of the redeemed (Col. 1:12; Rev. 21:23-25). God is said to dwell in light inaccessible (1 Tim. 6:16). It frequently signifies instruction (Matt. 5:16; John 5:35). In its highest sense it is applied to Christ as the 'Sun of righteousness' (Mal. 4:2; Luke 2:32; John 1:7-9)... It is used of angels (2 Cor. 11:14), and of John the Baptist, who was a 'burning and a shining light' (John 5:35), and of all true disciples, who are styled 'the light of the world' (Matt. 5:14)."[7]

Subsequently, Jesus taught, "You are the light of the world. A city on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven" (Matthew 5:14-16). As such, we are to "follow God's example" (Ephesians 5:1). Light is present all throughout Scripture, in both the Old and New Testament. For example, Exodus 34:29-30 describes the radiant face of Moses, "When Moses came down from Mount Sinai with the two tablets of the covenant law in his hands, he was not aware that his face was radiant because he had spoken with the LORD. When Aaron and all the Israelites saw Moses, his face was radiant, and they were afraid to come near him." Yet another example is Matthew 17:2, which says, "There [Jesus] was transfigured before them. His face shone like the sun, and his clothes became as white as the light" (see also Revelation 1:16). Stars are also mentioned throughout Scripture, one of which is of course our sun.

The book of Job makes a few statements concerning light. When God is speaking out of the storm (Job 38:1), He asks, "What is the way to the abode of light? And where does darkness reside?" (38:19). Up until the 17th century, it was generally believed that light is transmitted instantly, whereas now we now that light travels at over 186,000 miles per second. The Hebrew word for "way" is derek, meaning a traveled path or road. In other words, God was questioning Job about light's transmission. Shortly thereafter, in Job 38:24, God asks, "What is the way to the place where the lightning is dispersed?" By asking this question, it presupposes that light can be "dispersed." Scientifically, we now know that light can be divided. Sir Isaac Newton (c.1642-1727) studied light itself, and made the discovery that white light can actually be divided into seven colors, which can be "dispersed" and then combined again. Physical light and spiritual light are both found in Scripture, and the future significance of the notion that God is light (John 8:12; 1st John 1:5) should not be avoided.

The Pleiades (Job 38:31) Credit: Hubble

When describing the New Jerusalem, which will come down to earth after the Millennial reign of Christ (Revelation 19-20), St. John conveys that on the new earth, "The city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its light. The nations will walk by its light, and the kings of the earth will bring their splendor into it. On no day will its gates ever be shut, for there will be no night there" (Revelation 21:23-25). Revelation 22:5 continues, "There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign for ever and ever." From God, light emanates, and this light will be our light in the ages to come. In fact, the fact that God is light is the very reason why, without an infinite being supplying the infinite payment for our sins, we cannot enter God's presence. This is echoed in 1st Timothy 6:16, which notes that God lives "in an unapproachable light." This is also why it was considered death to see God the Father in the Hebrew Bible (Exodus 33:18-23; Judges 13:22).

Clearly, light is highly important both physically and spiritually. God is called light, God created physical light, Christians are to be the light of the world reflecting Christ, and the Father dwells in an unapproachable light - unapproachable for us due to our sin, which is why the payment of Jesus, the infinite God, is required. Physical light itself is very fascinating, offering us a glimpse into the wonders of God and the enduring mysteries surrounding His glory. Concerning the birth of Jesus, when an angel appeared to the shepherds living out in the fields near Bethlehem tending to their sheep, "the glory of the Lord shone around them" (Luke 2:9) and a special star (or light) led wise men to where Jesus was living (Matthew 2). Jesus Himself was probably born at night, as the first to hear of the Messiah's birth were shepherds watching their flocks "at night" (2:8). As such, for the Christian community, the light of the world was, appropriately, born into darkness, for the purpose of bringing the world out of darkness and into the light. John 3:19-21 conveys, "This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil. All those who do evil hate the light, and will not come into the light for fear that their deeds will be exposed. But those who live by the truth come into the light, so that it may be seen plainly that what they have done has been done in the sight of God."

Troy Hillman 

Sources

[1] Soccio, Douglas J. Archetypes of Wisdom. 7th ed. Belmont, CA: Wadsworth, Cengage Learning, 2010. 137-139. Print.

[2] Ibid.

[3] Ibid.

[4] Ibid.

[5] "What did Jesus mean when He said 'I am the Light of the World' (John 8:12)?." Got Questions.org. Got Questions Network, n.d. Web. 26 Dec 2011.

[6] Grigg, Russell. "Light, life and the glory of God." Creation Ministries International. Creation Ministries International, n.d. Web. 26 Dec 2011.

[7] "Light." WebBible Encyclopedia. Christian Answers Network, n.d. Web. 26 Dec 2011.

Are Jesus and Michael the Archangel the Same Being?

Jehovah's Witnesses teach that Jesus Christ was once Michael the archangel, before becoming flesh during the first century.[1] In the Bible, Michael appears in the book of Daniel, and is referenced in the New Testament books of Jude and Revelation. The name "Jesus" appears approximately 900 times in the Greek New Testament - six of these in Jude, and fourteen of these in the book of Revelation.[2] This numbering does not include for the many times "Lord," "Christ," "Son of Man," "Son of God," or "Son of David," among other titles, are used of Jesus. Suffice to say, the archangel Michael is referenced three times in Daniel, once in Jude, and once in Revelation. The Seventh Day Adventist church also teaches that Jesus is Michael the archangel, though a bit different from Jehovah's Witnesses teaching in that Adventists still believe that Jesus has been God for eternity. Does this claim agree with what the Bible teaches? (Photo credit: Michael the archangel, from the Monastery of St. Catherine at Sinai, dated from the 13th century) 

Just as St. Paul writes in 2nd Timothy 3:16, "All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness" (TNIV). As such, if a denomination and cult taught that Jesus was Michael, against the express teaching of God's Word, it ought to be examined, rebuked, and corrected. This article will address the question of Jesus' relation to Michael the archangel, and is not intended to address every doctrine and aspect of Seventh Day Adventists and Jehovah's Witnesses. Ellen G. White (1827-1915), who formed the Seventh Day Adventist church, taught that "Moses passed through death, but Michael came down and gave him life before his body had seen corruption. Satan tried to hold the body, claiming it as his; but Michael resurrected Moses and took him to heaven. Satan railed bitterly against God...but Christ did not rebuke His adversary... He meekly referred him to His Father, saying, 'The Lord rebuke thee.'"[3]

White also conveyed, "When Jesus stands up; when his work is finished in the Most Holy, then there will be not another ray of light to be imparted to the sinner....The light is made to reach far ahead, where all is total darkness. MICHAEL stands up."[4] "As Christ and the angels approached the grave, Satan and his angels appeared at the grave, and were guarding the body of Moses, lest it should be removed. As Christ and his angels drew nigh, Satan resisted their approach, but was compelled, by the glory and power of Christ and his angels to fall back. Satan claimed the body of Moses, because of his one transgression; but Christ meekly referred him o his Father, saying, 'The Lord rebuke thee.'"[5] "Just before going into the meeting, I had a revival of some interesting scenes which had passed before me in vision...It seemed to me that the angels were making a rift in the cloud and letting in the beams of light from heaven. The subject that was presented so strikingly was the case of Moses....The angels buried him, but the Son of God soon came down and raised him from the dead and took him to heaven."[6] "As a people we must stand as did the world's Redeemer. When in controversy with Satan, in regard to the body of Moses, Christ durst not bring against him a railing accusation."[7]

Essentially, this is in reference to Jude 1:9, which says, "But Michael the archangel, when he disputed with the devil and argued about the body of Moses, did not dare pronounce against him a railing judgment, but said, 'The Lord rebuke you.'" As for the Jehovah's Witnesses teaching, Watchtower teaches that "The foremost angel, both in power and authority, is the archangel, Jesus Christ, also called Michael."[8] Evidently, both the Seventh Day Adventist Church and the Jehovah's Witnesses teach that Jesus is (or was) Michael the archangel. The Witnesses believe that Christ is the incarnate Michael. They believe that Jesus was the first creation of God, and that Jesus made "other things" in creation, but not "all things." Along with this, they teach that when Jesus returns, it will be as Michael. Before we continue, however, it is necessary to establish what "angel" means.

In Hebrew, the word for angel is mal'ak, meaning a "messenger, representative, an angel" (BLB Lexicon), or "one sent, [as in] a messenger" (Gesenius's Lexicon). The Greek word for angel is aggelos, meaning "a messenger, envoy, one who is sent, an angel, a messenger from God." In the context of Michael the archangel, however, we are referring not to an earthly, human messenger as in the "angel of the church of Ephesus" (Revelation 2:1) or as in "the angel of the church of Sardis" (Revelation 3:1), but as in a heavenly being, such as those described in Ezekiel 1 and Revelation 4. A description of a heavenly angel, which generally comes to mind when someone is speaking of angels, can be found in Hebrews 1:7, "In speaking of the angels he says, 'He makes his angels spirits, and his servants flames of fire,'" as well as Hebrews 1:14, "Are not all angels ministering spirits sent to serve those who will inherit salvation?" With this knowledge in mind, we can further examine aforementioned claims about the relation between Jesus and Michael.

Philippians 2:6-7 declares, "[Jesus,] Who, being in very nature God, did not consider equality with God something to be used to his own advantage, rather, he made himself nothing by taking the very nature [or form] of a servant, being made in human likeness." Jesus "took the form of a servant," and as such, was not a servant prior to His birth in Bethlehem. This is because an angel is a servant, according to Hebrews 1:7, 14. This is one demonstration of the fact that Jesus is not an angel, nor was He. He took on the nature or form of a servant, He was not a servant prior to His birth. In regard to the Jude 9 text, note that Michael is probably the head of the angels, hence his title as "archangel" (some suggest that Satan was once head of the angels before his fall), a title which is attributed only to Michael in the Bible. He is, however, merely an angel, and not God. In Matthew 4:10, Jesus rebuked Satan by his own authority, whereas in Jude 9, we read that Michael "did not himself dare to condemn him for slander but said, 'The Lord rebuke you.'" Jesus was surely not afraid to rebuke Satan, but Michael was. Clearly, Jesus was more authority than Michael, if nothing else. Jesus also rebuked Satan in Matthew 16:23.

Some may argue that Jesus did not attain authority until after His resurrection, because He says in Matthew 28:18, "All authority on heaven and earth has been given to me." This is an inaccurate claim, however, because Jesus rebuked the devil long before His crucifixion and subsequent resurrection. If Michael and Jesus were the same being, why did Michael defer to the Lord? Romans 10:9 says that "Jesus is Lord," along with Philippians 2:11, "Jesus Christ is Lord," along with several other references. St. Paul calls Jesus, "Lord," numerous times, such as in Romans 1:4, "Jesus Christ our Lord," in 1st Corinthians 1:3, He is called the "Lord Jesus Christ," as well as throughout St. Paul's letters. James also called Jesus "the Lord Jesus Christ" (James 1:1), along with St. Peter, who calls Him "our Lord and Savior Jesus Christ" (2nd Peter 3:18). John also calls him the "Lord Jesus" (Revelation 22:21).

Significantly, Jude calls Jesus "Jesus Christ our only Sovereign and Lord" (Jude 4), yet Jude does not call Michael "Lord," but relays the account of Michael, who defers to the Lord. Not once in Scripture is Michael called Lord, or Michael called Jesus. If Michael were Jesus, why are both mentioned in Jude with a distinction made, and why do both appear in Revelation? To be clear, Jesus Himself claimed to be "Lord" on more than one occasion (see John 13:13, for example), yet Michael did not. It is true that "Lord" can also mean a master or ruler, but evidently, the Bible is clear that Jesus is more than a mere master - He is also called God. However, Michael is called neither Lord nor God. Daniel 10:13 calls Michael "one of the chief princes," Jude 9 calls Michael "the archangel," and the reference in Revelation 12:7 says, "...Michael and his angels fought against the dragon, and the dragon and his angels fought back."

Taken as a whole, canonical Scripture sees Jesus is Lord and God, whereas Michael is the archangel, and not God. Jesus is called God (Isaiah 9:6; John 1:1-3, 14, 18; 10:33; 20:28; Colossians 1, 2:9; Philippians 2; Hebrews 1, etc.), Jesus claimed to be God (John 10:30, 13:19, 14:8-11, etc.), and even the Father calls Jesus, "God" (Hebrews 1:8). Nehemiah 9:6 says, "You alone are Lord." 1st Kings 8:60 says, "the LORD is God [and] there is no other," along with Isaiah 45:5, which says "I am the LORD, and there is no other" (see also 45:6, 18; Ephesians 4:5, etc). When Jesus returns in Revelation 19:16, on his robe and thigh is written the name "KING OF KINGS AND LORD OF LORDS." God's Word is also clear that there is one God. Yet Jesus, the Father, and the Holy Spirit, are all called God. Isaiah 43:10 is clear that no god was formed before God, nor will there be one after Him - He is eternal. This monotheistic concept is seen throughout both Testaments. In fact, another point to consider is worship. Though Michael is a powerful being, he is not to be worshiped. 

Hebrews 1:6 says, referring to Jesus and quoting 2nd Samuel 7:14 and 1st Chronicles 17:13, "Let all God's angels worship Him." This can also be seen in Revelation 19:10 and 22:8-9, where John bows to the heavenly messenger, who in response says, "Don't do that! I am a fellow servant with you and with your brothers who hold to Jesus' testimony. Worship God! For the testimony of Jesus is the Spirit of prophecy." St. Paul calls the "worship of angels... unspiritual" (Colossians 2:18). Surely, then, we are not to worship angels. However, Jesus is to be worshiped. Jesus said to worship God alone (Matthew 4:10), and yet Jesus is worshiped, in Matthew 2:2 and 11, 14:33, 28:9; John 9:35-38, 20:28, Philippians 2:10-11, and Hebrews 1:6. Hebrews 2:5 states, "It is not to angels that he has subjected the world to come, about which we are speaking," and 2:9 says, "But we do see Jesus, who was made lower than the angels for a little while, now crowned with glory and honor because He suffered death, so that by the grace of God He might taste death for everyone." Hebrews 2 teaches that God has not subjected the world to come to the rule of angels, but to Jesus. This demonstrates that Jesus is not, nor was He, an angel.

Jehovah's Witnesses claim that 1st Thessalonians 4:6 supports their position, which says, "For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ shall rise first." Since the verse has the phrase, "with the voice of the archangel," this allegedly supports the position that Jesus is Michael. In actuality, the verse teaches that when the Lord descends from heaven, it will be the archangel, in his own voice, who accompanies him. Those who hold to this doctrine will also have to answer Daniel 10:13, which, as noted earlier, calls Michael the "one of the chief princes." Does this mean that Jesus has equals in heaven that are angels? What would their names be?

According to The King Messiah Project, "the Jehovah’s Witnesses think that Jesus will return as the archangel Michael. Keeping this in mind, Revelation 19:11-12 describes the Second Coming of Jesus Christ. Will He be coming as Michael? Not according to verse 12, which states that 'he had a name written, that no man knew, but he himself:' 'And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. (12) His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself.' Since Revelation 19:12 teaches that Jesus will have 'a name written, that no man knew, but he himself,' the Jehovah’s Witnesses must be incorrect by thinking that Jesus is Michael. After all, according to this verse, Jesus cannot be Michael because nobody will know His true name at His Second Coming."[9] 

From the Monastery of St. Catherine, Sinai (1200's)

It should be noted that in the Hebrew Bible, when Jesus Christ appeared as God manifested, it was as the "angel of the Lord," but not as Michael. The angel of the Lord, or rather messenger or representative of the Lord, claimed to be God (Exodus 3), and claimed to be the one who led the Israelites out of Egypt (Judges 2:1-4). In some early manuscripts, Jude 5 read, "Though you already know all this, I want to remind you that Jesus at one time delivered his people out of Egypt, but later destroyed those who did not believe." Also, Jesus claimed more than once to be the "I AM" who appeared to Moses in the burning bush (see John 8:58). This messenger of God is also called God by Manoah and his wife (Judges 13:22). Exodus 33:20-23 and John 1:18 make clear that the Father cannot be seen (unless you are in heaven, as is the case in Isaiah 6 and Daniel 7), but God appears physically several times in the Hebrew Bible. The "messenger of the Lord" is further explained and examined in articles such as, "Who Is 'The Angel of the Lord?'" and "The Holy Trinity (Part Two)," but when God physically manifested in the Hebrew Bible, it was usually God the Son, who is Jesus. There is a clear distinction between this messenger of the Lord and Michael, as Michael never claimed to be God and is never called God. Michael and the Messenger of the Lord are not the same being, as Jehovah's Witnesses contend.

The author of Hebrews, which was likely written c.62-68 AD, seemed to have been attempting to relay Jesus' divine nature. In Hebrews 1:4-14 we read, "So he became as much superior to the angels as the name he has inherited is superior to theirs. For to which of the angels did God ever say, 'You are my Son, today I have become your Father'? Or again, 'I will be his Father, and he will be my Son'? And again, when God brings forth his firstborn into the world, he says, 'Let all God's angels worship him.' In speaking of the angels he says, 'He makes his angels spirits, and his servants flames of fire.' But about the Son he says, 'Your throne, O God, will last for ever and ever; a scepter of justice will be the scepter of your kingdom. You have loved righteousness and hated wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy.' He also says, 'In the beginning, Lord, you laid the foundations of the earth, and the heavens are the work of your hands. They will perish, but you remain; they will all wear out like a garment. You will roll them up like a robe; like a garment they will be changed. But you remain the same, and your years will never end.' To which of the angels did God ever say, 'Sit at my right hand [a position of authority] until I make your enemies a footstool for your feet?' Are not all angels ministering spirits sent to serve those who will inherit salvation?"

From the above text, it is clear that Jesus is not an angel. In the New World Translation of the Bible, which the Jehovah's Witnesses use, many of the verses cited in this article may be different. The NWT of the Bible is an inaccurate translation, and noticeably, when verses are found which contradict a particular Witness doctrine, that verse is changed, and a new edition of the New World Translation is published. We cannot pick and choose what to accept from Scripture. Allow Scripture to speak for itself, and it speaks of Jesus as Lord and God. Change it to fit your doctrine, and it speaks of Jesus as Michael. This is a fallacious and unjustified way to handle God's Word. Phrases, such as in Colossians 1:16, are inserted into the NWT. Also, indefinite articles, such as in John 1:1 are added to make it seem as if Jesus is merely "a god," and not "God" - yet three verses later, they translate the same phrase as "God." "A" or "an" is not an indefinite article in the Greek, so it must be added by the translator. There are no textual grounds for their tampering of Scripture, only theological. A committee of anonymous editors has put forth the New World Translation, and this gives little credence to their claim of authenticity. There are several other inconsistencies and problems with this translation.

One last consideration: we also need to account for the fact that "Jesus Christ is the same yesterday and today and forever" (Hebrews 13:8), and as God, does not change (Malachi 3:6; Numbers 23:19; 1 Samuel 15:29; Isaiah 46:9-11; Ezekiel 24:14). If Jesus was once Michael or is Michael, then we would have to account for these passages. Jesus is Lord and God (John 20:28; Titus 2:13; 2nd Peter 1:1), and is uncreated, and eternal, whereas Michael the archangel is a created being, and had a beginning. Since all Scripture is useful for rebuking and correction, we can stand firm upon God's Word and make the determination that Jesus is God, and not Michael the archangel, as taught by Jehovah's Witnesses and Seventh Day Adventists, though the teachings of the Seventh Day Adventist differ from the Witnesses view of God, for you see, Seventh Day Adventists teach that "Michael" is simply another name for Jesus. Yet what has been written in this article applies to that teaching as well. The Jehovah's Witnesses have similar teachings to Arianism, a heretical group in the fourth century AD which taught that Jesus is not equal in nature to the Father, but is a created being. Other teachings of Arianism are found within Jehovah's Witness doctrine (For further information about Arianism and its influence, see here). Therefore, is Jesus Christ the same as Michael the archangel? We hold that Jesus is not the same as Michael, but that Jesus is God, and is separate from Michael, who is simply the archangel. 

Troy Hillman

Sources

[1] The Watchtower, May 15, 1963, p. 307; The New World, 284. 

[2] Slick, Matt. "Is Jesus' name really Yeshua?." Christian Apologetics & Research Ministry. Christian Apologetics and Research Ministry, n.d. Web. 15 Oct 2011.

[3] Early Writings, p. 164

[4] Spiritual Gifts, vol. 2, p. 276

[5] Spiritual Gifts, vol. 4a, p. 58

[6] Testimonies for the Church, vol. 1, p. 659

[7] Testimonies for the Church, vol. 9, p. 239.

[8] The Watchtower, November 1, 1995, p. 8

[9] "Is Jesus Michael the Archangel?." The King Messiah Project. The King Messiah Project, October 2003. Web. 15 Oct 2011.