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J.B. Rotherham Emphasized Bible
Jude 1:9
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Not even the archangel Michael did this. Michael argued with the devil about who would have the body of Moses. But Michael did not dare to condemn even the devil for his false accusations. Instead, Michael said, "The Lord punish you!"
But when the archangel Michael, contending with the devil, disputed about the body of Moses, he did not presume to pronounce a reviling judgment upon him, but said, "The Lord rebuke you."
Yet Michael the archangell when he strove agaynst the devyll and disputed about the body of Moses durst not geve raylinge sentece but sayde: the Lorde rebuke ye.
But Mikha'el, the chief angel, when contending with the devil and arguing about the body of Moshe, dared not bring against him an abusive condemnation, but said, "May the Lord rebuke you!"
But Michael the archangel, when he disputed with the devil and argued about the body of Moses, did not dare pronounce against him an abusive judgment, but said, "The Lord rebuke you!"
Not even the archangel Michael, when he argued with the devil about who would have the body of Moses, dared to judge the devil guilty. Instead, he said, "The Lord punish you."
But Michael the archangel, when contending with the devil he disputed about the body of Moses, did not dare bring against him a railing judgment, but said, The Lord rebuke you.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.
But Michael, the archangel, when contending with the devil and arguing about the body of Moses, dared not bring against him an abusive condemnation, but said, "May the Lord rebuke you!"
Yet Michael the archangel, when contending with the devil, he disputed concerning the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.
But Michael the Archangel, when contending with the Devil and arguing with him about the body of Moses, did not dare to pronounce judgement on him in abusive terms, but simply said, "The Lord rebuke you."
Whanne Myyhel, arkaungel, disputide with the deuel, and stroof of Moises bodi, he was not hardi to brynge in dom of blasfemye, but seide, The Lord comaunde to thee.
But Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing judgment, but said, The Lord rebuke thee.
But even the archangel Michael, when he disputed with the devil over the body of Moses, did not presume to bring a slanderous judgment against him, but said, "The Lord rebuke you!"
Even Michael, the chief angel, didn't dare to insult the devil, when the two of them were arguing about the body of Moses. All Michael said was, "The Lord will punish you!"
But even the archangel Michael, when he was disputing with the devil (Satan), and arguing about the body of Moses, did not dare bring an abusive condemnation against him, but [simply] said, "The Lord rebuke you!"
But Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing judgment, but said, The Lord rebuke thee.
Now when Michael, one of the chief angels, was fighting against the Evil One for the body of Moses, fearing to make use of violent words against him, he only said, May the Lord be your judge.
When Mikha'el, one of the ruling angels, took issue with the Adversary, arguing over the body of Moshe, he did not dare bring against him an insulting charge, but said, "May Adonai rebuke you."
But Michael the archangel, when disputing with the devil he reasoned about the body of Moses, did not dare to bring a railing judgment against [him], but said, [The] Lord rebuke thee.
Even the archangel Michael, when he argued with the devil and fought over the body of Moses, did not dare to bring a slanderous accusation against him but said, "May the Lord rebuke you!"[fn][xr]
Yet Mikael, chief of angels, when, with the accuser speaking, he contended on account of the body of Musha, dared not bring against him a reviling judgment, but said, The Lord rebuke thee.
But Michael the archangel, who, in debate with the Accuser, contended about the body of Moses, did not venture to bring against him a reviling declaration; but said, The Lord will rebuke thee.
Yet Michael the Archangel, when contending with the deuill, he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.
But even Michael, one of the mightiest of the angels, did not dare accuse the devil of blasphemy, but simply said, "The Lord rebuke you!" (This took place when Michael was arguing with the devil about Moses' body.)
Michael was one of the head angels. He argued with the devil about the body of Moses. But Michael would not speak sharp words to the devil, saying he was guilty. He said, "The Lord speaks sharp words to you."
But when the archangel Michael contended with the devil and disputed about the body of Moses, he did not dare to bring a condemnation of slander against him, but said, "The Lord rebuke you!"
But when the archangel Michael, contending with the devil, was disputing about the body of Moses, he did not presume to pronounce a blasphemous judgment, but said, "The Lord rebuke you."
Yet Michael the Archangell, when hee stroue against the deuill, and disputed about the body of Moses, durst not blame him with cursed speaking, but sayd, The Lord rebuke thee.
Yet Michael, the archangel, when contending with the devil about the body of Moses, did not dare to bring railing accusation against him, but said, The LORD rebuke thee.
When Michael the archangel, disputing with the devil, contended about the body of Moses, he durst not bring against him the judgment of railing speech, but said: The Lord command thee.
Yet Michael the Archangel, when he stroue agaynst the deuyll, and disputed about the body of Moyses, durst not geue raylyng sentence, but sayde, the Lorde rebuke thee.
Not even the chief angel Michael did this. In his quarrel with the Devil, when they argued about who would have the body of Moses, Michael did not dare condemn the Devil with insulting words, but said, "The Lord rebuke you!"
Yet when Michael the archangel was disputing with the devil in an argument about Moses’s body, he did not dare utter a slanderous condemnation against him but said, “The Lord rebuke you!”
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee.
But Michael the archangel, when he argued with the devil, disputing concerning the body of Moses, did not dare to pronounce a blasphemous judgment, but said, "The Lord rebuke you!"
But Michael the archangel, when contending with the Devil, he argued about the body of Moses; he dared not bring a judgment of blasphemy, but said, "Let the Lord rebuke you!" Zech. 3:2
yet Michael, the chief messenger, when, with the devil contending, he was disputing about the body of Moses, did not dare to bring up an evil-speaking judgment, but said, `The Lord rebuke thee!'
Yet Michael the archangell when he stroue agaynst the deuell, & disputed aboute the body of Moses, durst not geue raylinge sentence, but sayde: the LORDE rebuke the.
whereas Michael the archangel, when contending with the devil, he disputed about the body of Moses, did not take the liberty to inveigh against him, but said, "the Lord rebuke thee."
The Archangel Michael, who went to the mat with the Devil as they fought over the body of Moses, wouldn't have dared level him with a blasphemous curse, but said simply, "No you don't. God will take care of you!" But these people sneer at anything they can't understand, and by doing whatever they feel like doing—living by animal instinct only—they participate in their own destruction. I'm fed up with them! They've gone down Cain's road; they've been sucked into Balaam's error by greed; they're canceled out in Korah's rebellion.
But even when Michael the archangel was arguing with the devil and debating with him concerning Moses' body, he did not dare to bring a slanderous judgment, but said, "May the Lord rebuke you!"
Yet Michael the archangel, in contending with the devil, when he disputed about the body of Moses, dared not bring against him a reviling accusation, but said, "The Lord rebuke you!"
But even Michael, one of the strongest of God's angels, didn't dare to even condemn the devil (a one-time angel himself) with harsh words. When they were arguing over the body of Moses, Michael just said, "It ain't happening. God's gonna give you what you've got coming, Lucifer."
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!"
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Reciprocal: Genesis 31:42 - hath seen Deuteronomy 34:6 - he buried him 1 Chronicles 12:17 - rebuke it Proverbs 26:4 - General Daniel 10:13 - Michael Daniel 10:21 - Michael Daniel 12:1 - Michael Zechariah 3:2 - The Lord rebuke Matthew 5:22 - Whosoever Mark 9:25 - he rebuked Acts 9:29 - disputed Acts 23:5 - Thou Romans 15:18 - I will 1 Corinthians 4:12 - being reviled 1 Thessalonians 4:16 - the archangel 2 Timothy 3:4 - Traitors 2 Peter 2:11 - angels Revelation 12:7 - Michael Revelation 12:9 - the Devil
Cross-References
In the beginning, God created the heavens and the earth.
Now, the earth, had become waste and wild, and darkness, was on the face of the roaring deep, - but, the Spirit of God, was brooding on the face of the waters,
and God called the light, day, but the darkness, called he, night. So it was evening - and it was morning, one day.
And God said, Let there be an expanse in the midst of the waters, and let it be a means of dividing, between waters and waters,
And God called the expanse, heavens. So it was evening - and it was morning, a, second day.
And God said - Let the waters under the heavens be gathered together, into one place, and let the dry - ground appear. And it was so.
And God said - Let the land put-forth vegetation-herb yielding seed, fruit-tree, bearing fruit, after its kind, whose seed is within it on the land. And it was so,
And God blessed them, and God said to them Be fruitful and multiply and fill the earth and subdue it, - and have dominion over the fish of the sea and over the bird of the heavens, and over every living thing that moveth on the land.
And God said - Lo! I have given to you - every herb yielding seed which is on the face of all the land, and every tree wherein is the fruit of a tree yielding seed, - to you, shall it be, for food;
Who stretcheth out the north over emptiness, hangeth the earth upon nothingness;
Gill's Notes on the Bible
Yet Michael the archangel,.... By whom is meant, not a created angel, but an eternal one, the Lord Jesus Christ; as appears from his name Michael, which signifies, "who is as God": and who is as God, or like unto him, but the Son of God, who is equal with God? and from his character as the archangel, or Prince of angels, for Christ is the head of all principality and power; and from what is elsewhere said of Michael, as that he is the great Prince, and on the side of the people of God, and to have angels under him, and at his command, Daniel 10:21. So Philo the Jew o calls the most ancient Word, firstborn of God, the archangel; Uriel is called the archangel in this passage from the Apocrypha:
"And unto these things Uriel the archangel gave them answer, and said, Even when the number of seeds is filled in you: for he hath weighed the world in the balance.'' (2 Esdras 4:36)
when contending with the devil he disputed about the body of Moses; which some understand literally of the fleshly and natural body of Moses, buried by the Lord himself, partly out of respect to him; and partly, as some think, lest the Israelites should be tempted to an idolatrous worship of him; but rather it was to show that the law of Moses was to be abolished and buried by Christ, never to rise more: and they think that this dispute was either about the burying of his body, or the taking of it up again; Satan on the one hand insisting upon the taking of it up, in order to induce the Israelites to worship him, and Michael, on the other hand, opposing it, to prevent this idolatry; but then the difficulty is, where Jude should have this account, since the Scriptures are silent about it. Some have thought that he took it out of an apocryphal book, called "the Ascension of Moses", as Origen p, which is not likely; others, that he had it by tradition, by which means the Apostle Paul came by the names of the Egyptian magicians Jannes and Jambres; and some passages are referred to in some of their writings q, as having some traces of this dispute; but in them the discourse is not concerning the body, but the soul of Moses; not concerning burying or taking up of his body, when buried, but concerning the taking away of his soul, when he was alive; which none of the angels caring to undertake, at length Samael, the chief of devils, did, but without success, wherefore God took it away with a kiss himself: besides, the apostle produces this history as a thing well known; nor is it reasonable to suppose that such an altercation should be between Michael, and the devil, on such an account; or that it was in order to draw Israel into idolatry on the one hand, and on the other hand to prevent it; since never was the custom of the Israelites to worship their progenitors or heroes; nor did they seem so well disposed to Moses in his lifetime; nor was there any necessity of taking up his body, were they inclined to give him honour and worship; yea, the sight of his dead body would rather have prevented than have encouraged it: but this is to be understood figuratively; and reference is had to the history in Zechariah 3:1; as appears from the latter part of this verse: some think the priesthood of Christ is intended, which was the end, the sum and substance, of the law of Moses; and seeing that Joshua, the high priest, was a type of Christ, and the angel of the Lord contended with Satan about him, he might be said to dispute with him about the body of Moses; but this sense makes a type of a type, and Christ to contend about himself; besides, this should rather be called the body of Christ than of Moses, others think that the temple of the Jews is meant about the rebuilding of which the contention is thought to be; and which may be called the body of Moses, as the church is called the body of Christ; though it should be observed, that the temple is never so called, and that not the place where the church meets, but the church itself, is called the body of Christ: but it is best of all to understand it of the law of Moses, which is sometimes called Moses himself, John 5:45; and so the body of Moses, or the body of his laws, the system of them; just as we call a system of laws, and of divinity, such an one's body of laws, and such an one's body of divinity: and this agrees with the language of the Jews, who say r, of statutes, service, purification, c. that they are ×××¤× ×ת×ר×, "the bodies of the law" and so of Misnic treatises, as those which concern the offerings of turtle doves, and the purification of menstruous women, that they are ××פ×, "the bodies" of the traditions s, that is, the sum and substance of them: so the decalogue is said t to be "the body of the Shema", or "Hear, O Israel", Deuteronomy 6:4, so Clemens of Alexandria u says, that there are some who consider the body of the Scriptures, the words and names, as if they were, Ïο ÏÏμα ÏÎ¿Ï Î¼ÏÏεÏÏ, "the body of Moses" w. Now the law of Moses was restored in the time of Joshua the high priest, by Ezra and Nehemiah. Joshua breaks some of these laws, and is charged by Satan as guilty, who contended and insisted upon it that he should suffer for it; so that this dispute or contention might be said to be about the body of Moses, that is, the body of Moses's law, which Joshua had broken; in which dispute Michael, or the angel of the Lord, even the Lord Jesus Christ himself,
durst not bring against him a railing accusation; that is, not that he was afraid of the devil, but though he could have given harder words, or severer language, and which the other deserved, yet he chose not to do it, he would not do it; in which sense the word "durst", or "dare", is used in Romans 5:7;
but said, the Lord rebuke thee; for thy malice and insolence; see Zechariah 3:2; and this mild and gentle way of using even the devil himself agrees with Christ's conduct towards him, when tempted by him in the wilderness, and when in his agony with him in the garden, and amidst all his reproaches and sufferings on the cross. And now the argument is from the greater to the lesser, that if Christ, the Prince of angels, did not choose to give a railing word to the devil, who is so much inferior to him, and when there was so much reason and occasion for it; then how great is the insolence of these men, that speak evil of civil and ecclesiastical rulers, without any just cause at all?
o De Confus. Ling. p. 341. & quis. rer. divin. Haeres. p. 509. p ÏεÏι αÏÏÏν, l. 3. c. 2. q Debarim Rabba, fol. 245. 3, 4. Abot R. Nathan, c. 12. fol. 4. 2, 3. Petirath Mosis, fol. 57. 1. &. c. r Misn. Chagiga, c. 1. sect. 8. s Pirke Abot, c. 3. sect. 18. t T. Hieros. Beracot, fol. 6. 2. u Stromat, l. 6. p. 680. w Vid. Chion. Disput. Theolog. par. 1. & 2. De Corpore Mosis, sub Praesidio Trigland. Lugd. Batav. 1697.
Barnes' Notes on the Bible
Yet Michael the archangel ... - This verse has given more perplexity to expositors than any other part of the Epistle; and in fact the difficulties in regard to it have been so great that some have been led to regard the Epistle as spurious. The difficulty has arisen from these two circumstances:
- Ignorance of the origin of what is said here of Michael the archangel, nothing of this kind being found in the Old Testament; and,
(2)The improbability of the story itself, which looks like a mere Jewish fable.
Peter 2 Peter 2:2 made a general reference to angels as not bringing railing accusations against others before the Lord; but Jude refers to a particular case - the case of Michael when contending about the body of Moses. The methods proposed of reconciling the passage with the proper ideas of inspiration have been various, though perhaps no one of them relieves it of all difficulty. It would be inconsistent with the design of these notes to go into an extended examination of this passage. Those who wish to see a full investigation of it may consult Michaelisâ Introduction to the New Testament, vol. iv. pp. 378-393; Lardner, vol. vi. p. 312ff; Hug, Introduction Section 183; Benson, in loc.; Rosenmullerâs Morgenland, iii. pp. 196, 197; and Wetstein, in loc. The principal methods of relieving the difficulty have been the following:
I. Some have supposed that the reference is to the passage in Zechariah, Zechariah 3:1, following âAnd he showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan,â etc. The opinion that Jude refers to this passage was held by Lardner. But the objections to this are very obvious:
- There is no similarity between the two, except the expression, âthe Lord rebuke thee.â
(2)The name Michael does not occur at all in the passage in Zechariah.
(3)There is no mention made of the âbody of Mosesâ there, and no allusion to it whatever.
(4)There is no intimation that there was any such contention about his body. There is a mere mention that Satan resisted the angel of the Lord, as seen in the vision, but no intimation that the controversy had âanyâ reference to Moses in any way.
(5)The reason of the resistance which Satan offered to the angel in the vision as seen by Zechariah is stated. It was in regard to the consecration of Joshua to the office of high priest implying a return of prosperity to Jerusalem, and the restoration of the worship of God there in its purity; see Zechariah 3:2. To this Satan was of course opposed, and the vision represents him as resisting the angel in his purpose thus to set him apart to that office. These reasons seem to me to make it clear that Jude did not refer to the passage in Zechariah, nor is there any other place in the Old Testament to which it can be supposed he had reference.
II. Hug supposes that the reference here, as well as that in Jude 1:14, to the prophecy of Enoch, is derived from some apocryphal books existing in the time of Jude; and that though those books contained mere fables, the apostle appealed to them, not as conceding what was said to be true, but in order to refute and rebuke those against whom he wrote, out of books which they admitted to be of authority. Introduction Section 183. Arguments and confutations, he says, drawn from the sacred Scriptures, would have been of no avail in reasoning with them, for these they evaded 2 Peter 3:16, and there were no surer means of influencing them than those writings which they themselves valued as the sources of their special views. According to this, the apostle did not mean to vouch for the truth of the story, but merely to make use of it in argument. The objection to this is, that the apostle does in fact seem to refer to the contest between Michael and the devil as true. He speaks of it in the same way in which he would have done if he had spoken of the death of Moses, or of his smiting the rock, or of his leading the children of Israel across the Red Sea, or of any other fact in history. If he regarded it as a mere fable, though it would have been honest and consistent with all proper views of inspiration for him to have said to those against whom he argued, that on their own principles such and such things were true, yet it would not be honest to speak of it as a fact which he admitted to be true. Besides, it should be remembered that he is not arguing with them, in which case it might be admissible reason in this way, but was making statements to others about them, and showing that they manifested a spirit entirely different from that which the angels evinced even when contending in a just cause against the prince of all evil.
III. It has been supposed that the apostle quotes an apocryphal book existing in his time, containing this account, and that he means to admit that the account is true. Origen mentions such a book, called âthe Assumption of Moses,â (ÎναληÏÎ¹Ï ÏÎ¿Ï ÎÏÏεÏÏ AnaleÌpsis tou MoÌseoÌs,) as extant in his time, containing this very account of the contest between Michael and the devil about the body of Moses. That was a Jewish Greek book, and Origen supposed that this was the source of the account here. That book is now lost. There is still extant a book in Hebrew, called פ××רת ×ש×× paTiyret Mosheh - âthe Death of Moses,â which some have supposed to be the book referred to by Origen. âThatâ book contains many fabulous stories about the death of Moses, and is evidently the work of some Jew drawing wholly upon his imagination. An account of it may be seen in Michaelis, Introduction iv. p. 381ff. There is no reason to suppose that this is the same book referred to by Origen under the name of âthe Assumption of Moses;â and there is a moral certainty that an inspired writer could not have quoted it as of authority. Further, there can be no reasonable doubt that such a book as Origen refers to, under the title of âthe Assumption of Moses,â was extant in âhisâ time, but that does not prove by any means that it was extant in the time of Jude, or that he quoted it. There is, indeed, no positive proof that it was ânotâ extant in the time of Jude, but there is none that it was, and all the facts in the case will be met by the supposition that it was written afterward, and that the tradition on the subject here referred to by Jude was incorporated into it.
IV. The remaining supposition is, that Jude here refers to a prevalent âtraditionâ among the Jews, and that he has adopted it as containing an important truth, and one which bore on the subject under discussion. In support of this, it may be observed,
(a)That it is well known that there were many traditions of this nature among the Jews. See the notes at Matthew 15:2.
- That though many of these traditions were puerile and false, yet there is no reason to doubt that some of them might have been founded in truth.
- That an inspired writer might select those which were true, for the illustration of his subject, with as much propriety as he might select what was written; since if what was thus handed down by tradition was true, it was as proper to use it as to use a fact made known in any other way.
- That in fact such traditions were adopted by the inspired writers when they would serve to illustrate a subject which they were discussing. Thus Paul refers to the tradition about Jannes and Jambres as true history. See the notes at 2 Timothy 3:8.
- If, therefore, what is here said was true, there was no impropriety in its being referred to by Jude as an illustration of his subject.
The only material question then is, whether it is âtrue.â And who can prove that it is not? What evidence is there that it is not? How is it possible to demonstrate that it is not? There are many allusions in the Bible to angels; there is express mention of such an angel as Michael Daniel 12:1; there is frequent mention of the devil; and there are numerous affirmations that both bad and good angels are employed in important transactions on the earth. Who can prove that such spirits never meet, never come in conflict, never encounter each other in executing their purposes? Good men meet bad men, and why is it any more absurd to suppose that good angels may encounter bad ones? It should be remembered, further, that there is no need of supposing that the subject of the dispute was about burying the body of Moses; or that Michael sought to bury it, and the devil endeavored to prevent it - the one in order that it might not be worshipped by the Israelites, and the other that it might be.
This indeed became incorporated into the tradition in the apocryphal books which were afterward written; but Jude says not one word of this, and is in no way responsible for it. All that he says is, that there was a contention or dispute (διακÏινοÌÎ¼ÎµÎ½Î¿Ï Î´Î¹ÎµÎ»ÎµÌγεÏο diakrinomenos dielegeto respecting âhis body.â But when it was, or what was the occasion, or how it was conducted, he does ânotâ state, and we have no right to ascribe to him sentiments which he has not expressed. If ever such a controversy of any kind existed respecting that body, it is all that Jude affirms, and is all for which he should be held responsible. The sum of the matter, then, it seems to me is, that Jude has, as Paul did on another occasion, adopted a tradition which was prevalent in his time; that there is nothing necessarily absurd or impossible in the fact affirmed by the tradition, and that no one can possibly demonstrate that it is not true.
The archangel - The word âarchangelâ occurs only in one other place in the Scriptures. See the notes at 1 Thessalonians 4:16. It means âruling or chiefâ angel - the chief among the hosts of heaven. It is nowhere else applied to Michael, though his name is several times mentioned, Daniel 10:13, Daniel 10:21; Daniel 12:1; Revelation 12:7.
When contending - This word (διακÏινοÌÎ¼ÎµÎ½Î¿Ï diakrinomenos) refers here to a contention or strife with words - âa disputation.â Nothing farther is necessarily implied, for it is so used in this sense in the New Testament, Acts 11:2, Acts 11:12, (âGreek.â)
He disputed - διαλεÌγομαι dialegomai. âThisâ word also would denote merely a controversy or contention of words, Mark 9:34; Acts 17:2, Acts 17:17; Acts 18:4, Acts 18:19; Acts 24:12.
About the body of Moses - The nature of this controversy is wholly unknown, and conjecture is useless. It is not said, however, that there was a strife which should get the body, or a contention about burying it, or any physical contention about it whatever. That there âmayâ have been, no one indeed can disprove; but all that the apostle says would be met by a supposition that there was any debate of any kind respecting that body, in which Michael, though provoked by the opposition of the worst being in the universe, still restrained himself from any outbreaking of passion, and used only the language of mild but firm rebuke.
Durst not - Î¿Ï Íκ εÌÏοÌλμηÏεν ouk etolmeÌsen - âDid not dare.â It is not said that he did not dare to do it because he feared Satan; but all that the word implies is met by supposing that he did not dare to do it because he feared the Lord, or because in any circumstances it would be wrong.
A railing accusation - The Greek word is âblasphemy.â The meaning is, he did not indulge in the language of mere reproach: and it is implied here that such language would be wrong anywhere. If it would be right to bring a railing accusation against any one, it would be against the devil.
But said, The Lord rebuke thee - The word here used (εÌÏιÏιμαÌÏ epitimaoÌ) means, properly, to put honor upon; and then to adjudge or confirm. Then it came to be used in the sense of commanding or ârestrainingâ - as, e. g., the winds and waves, Matthew 8:26; Mark 4:39. Then it is used in the sense of âadmonishing strongly;â of enjoining upon one, âwith the idea of censure,â Matthew 18:18; Mark 1:25; Luke 4:35, Luke 4:41. This is the idea here - the expression of a wish that âthe Lordâ would take the matter of the dispute to himself, and that he would properly restrain and control Satan, with the implied idea that his conduct was wrong. The language is the same as that recorded in Zechariah 3:2, as used by âthe angelâ respecting Satan. But, as before observed, there is no reason to suppose that the apostle referred to that. The fact, however, that the angel is said to have used the language on that occasion may be allowed to give confirmation to what is said here, since it shows that it is the language which angelic beings naturally employ.
Clarke's Notes on the Bible
Verse Jude 1:9. Yet Michael the archangel — Of this personage many things are spoken in the Jewish writings "Rabbi Judah Hakkodesh says: Wherever Michael is said to appear, the glory of the Divine Majesty is always to be understood." Shemoth Rabba, sec. ii., fol. 104, 3. So that it seems as if they considered Michael in some sort as we do the Messiah manifested in the flesh.
Let it be observed that the word archangel is never found in the plural number in the sacred writings. There can be properly only one archangel, one chief or head of all the angelic host. Nor is the word devil, as applied to the great enemy of mankind, ever found in the plural; there can be but one monarch of all fallen spirits. Michael is this archangel, and head of all the angelic orders; the devil, great dragon, or Satan, is head of all the diabolic orders. When these two hosts are opposed to each other they are said to act under these two chiefs, as leaders; hence in Revelation 12:7, it is said: MICHAEL and his angels fought against the DRAGON and his angels. The word Michael ×××××, seems to be compounded of ×× mi, who, × ke, like, and ×× El, God; he who is like God; hence by this personage, in the Apocalypse, many understand the Lord Jesus.
Disputed about the body of Moses — What this means I cannot tell; or from what source St. Jude drew it, unless from some tradition among his countrymen. There is something very like it in Debarim Rabba, sec. ii., fol. 263, 1: "Samael, that wicked one, the prince of the satans, carefully kept the soul of Moses, saying: When the time comes in which Michael shall lament, I shall have my mouth filled with laughter. Michael said to him: Wretch, I weep, and thou laughest. Rejoice not against me, O mine enemy, because I have fallen; for I shall rise again: when I sit in darkness, the Lord is my light; Micah 7:8. By the words, because I have fallen, we must understand the death of Moses; by the words, I shall rise again, the government of Joshua, c." See the preface.
Another contention of Michael with Satan is mentioned in Yalcut Rubeni, fol. 43, 3: "At the time in which Isaac was bound there was a contention between Michael and Satan. Michael brought a ram, that Isaac might be liberated but Satan endeavoured to carry off the ram, that Isaac might be slain."
The contention mentioned by Jude is not about the sacrifice of Isaac, nor the soul of Moses, but about the BODY of Moses; but why or wherefore we know not. Some think the devil wished to show the Israelites where Moses was buried, knowing that they would then adore his body; and that Michael was sent to resist this discovery.
Durst not bring against him a railing accusation — It was a Jewish maxim, as may be seen in Synopsis Sohar, page 92, note 6: "It is not lawful for man to prefer ignominious reproaches, even against wicked spirits." See Schoettgen.
Dr. Macknight says: "In Daniel 10:13; Daniel 10:21; Daniel 12:1, Michael is spoken of as one of the chief angels who took care of the Israelites as a nation; he may therefore have been the angel of the Lord before whom Joshua the high priest is said, Zechariah 3:1, to have stood, Satan being at his right hand to resist him, namely, in his design of restoring the Jewish Church and state, called by Jude the body of Moses, just as the Christian Church is called by Paul the body of Christ. Zechariah adds, And the Lord, that is, the angel of the Lord, as is plain from Zechariah 3:1-2, said unto Satan, The Lord rebuke thee, O Satan! even the Lord that hath chosen Jerusalem, rebuke thee!" This is the most likely interpretation which I have seen; and it will appear the more probable when it is considered that, among the Hebrews, ×××£ guph, BODY, is often used for a thing itself. So, in Romans 7:24, ÏÏμαÏÎ·Ï Î±Î¼Î±ÏÏιαÏ, the body of sin, signifies sin itself; so the body of Moses, ×××£ ×©× ××©× guph shel Mosheh, may signify Moses himself; or that in which he was particularly concerned, viz., his institutes, religion, c.
It may be added, that the Jews consider Michael and Samael, one as the friend, the other as the enemy, of Israel. Samael is their accuser, Michael their advocate. "Michael and Samael stand before the Lord Satan accuses, but Michael shows the merits of Israel. Satan endeavours to speak, but Michael silences him: Hold thy tongue, says he, and let us hear what the Judge determines; for it is written, He will speak peace to his people, and to his saints; Psalms 85:8." Shemoth Rabba, sec. xviii. fol. 117, 3.
