reover, this angelic Son of God is called Michael in Sim.
viii., and is obviously identical with the most revered or glorious
angel (_semnotatos aggelos_) referred to in other places. He is
supreme in the angel world. He has all authority over both {138}
angels and men. He is lord of the Church, and judge of its members.

"Why is the Son of God, the Christian archangel, called Michael?
Michael was one of the seven Jewish archangels; and to him, according
to Dan. xii. 1, was to be committed the judgement of the people of God.
There are indications in apocalyptic literature that he was regarded as
supreme in this angelic circle. Hermas apparently has carried over the
name of this Jewish angel, and used it to designate the archangel of
the Christians, who are for him, of course, the true Israel. The
position of supremacy in the angel world, assigned by pre-Christian
righteous men to Michael, is really held by the Son of God. He is in
fact the true Michael; and in him all that is foretold of Michael in
valid prophecy will be fulfilled. If Hermas regarded the prediction of
Dan. xii. 1 as authoritative at all, he must obviously have seen in it
a reference to the Christian judgement to be executed by the Son of
God. And I consider it highly probable that this may explain the
apparent identification of the Son of God with the Jewish angel.
Hermas has simply made use of the name to connect his ideas with the
Danielic prophecy, and to show how, in his opinion, that prophecy is to
be fulfilled. If this be so, then the Son of God is not, strictly
speaking, identified with the Jewish Michael, but he may nevertheless
be given the name on occasion, because of the fact that in him all that
the prophets foretold of the archangel of the people of God will come
to pass.

"The term Son of God is used by Hermas in a double sense. On the one
hand, it is used of the pre-existent counsellor of God, who may also be
called the Holy Spirit, and on the other of the glorified and exalted
Jesus, the elect servant, who _became_ the Son of God (Sim. v. 6), or
in whom, as is said in Sim. ix. 12, the pre-existent Son became
manifest. Because Jesus alone of all men preserved the indwelling
Spirit pure, therefore he is the only perfect manifestation of the
Spirit or Son of God. And he was rewarded for his fidelity by being
adopted into the family of God as joint heir with the Son. {139}
Nevertheless he is not, and never can be, one with the