Jude 1:9 by Precept Austin Commentary

Jude 1:9 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!": ho de Michael o archaggelos hote to diaboloo diakrinomenos (PMPMSN) dielegeto (3SIMI) peri tou Mouseos somatos ouk hetolmesen (3SAAI) krisin epenegkein (AAN) blasphemias alla eipen Epitimesai (3SAA0) soi kurios Michael: Da 10:13,21 12:1 Rev 12:7 archangel: 1Th 4:16 the body: De 34:6 dare: Ex 22:28 Isa 36:13-21 Mk 15:29 Lu 23:39,40 1Pe 3:9 2Pe 2:11 The Lord: 1Ch 12:17 Isa 37:3,4,10-20 Zec 3:2 Barclay - When the archangel Michael himself was disputing with the devil about the body of Moses, he did not venture to launch against him an evil-speaking accusation, but said, "The Lord rebuke you!" Wuest - Yet Michael, the archangel, when disputing with the devil, arguing concerning the body of Moses, dared not bring a sentence that would impugn his dignity, but said, May the Lord rebuke you. NET - 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!" COMPARISON OF THE BEHAVIOR OF MICHAEL THE ARCHANGEL VERSUS THE APOSTATES The thrust of Jude 1:8-10 is to compare the behavior of the apostate's with the archangel Michael. In verse 8 the apostates "speak contemptuously and spitefully against authority, whether it be divine, angelic, or human. In this respect they take liberties which even Michael the archangel would reject." (MacDonald) And now in verse 9, we see that even the powerful angel Michael (powerful enough to cast Satan out of heaven! Rev 12:7,8,9-note) left it in God's hands to pronounce judgment on another angel, rather than do it himself. Michael would not take the law into his own hands as the apostate false teachers were doing. At the outset, it should be understood that verse 9 is difficult, in part because this incident is recorded no where else in Scripture. We can however be assured that whatever the source, the ultimate Source was the Holy Spirit Who inspired Jude to write this epistle. It follows then that this incident between Michael and Satan arguing over Moses' body is true! God said it. That settles it, regardless of whether we understand it or not! The venerable prince of preachers C H Spurgeon asked... To what does this refer? I am sure I do not know. I cannot think it refers to anything recorded in the Old Testament, but to some fact, known to Jude, who here speaks by revelation, and records it. We believe it, and learn from it that, when an archangel disputes with the devil, he does not use hard words even against him, for hard words are an evidence of the weakness of the cause which they are used to support. Hard arguments softly put, are the really effective weapons, but it takes some of us a long time to learn this; and generally, in our younger days, we wear away our own strength by the violence with which we use it. But - This is a dramatic contrast. Whenever you encounter this term of contrast, pause and ask, "What is the writer contrasting?" Michael the archangel - Michael is one of only 2 good angels who are specifically named in Scripture (Gabriel = Da 8:16-note; Da 9:21-note; Lk 1:19, 26). Satan is a third angel named but of course is evil. Michael's name means "Who is like God?," which is ironic because his opponent Satan had arrogantly declared "I will make myself like the Most High!" (Isa 14:14) and deceived Adam with the lie "You will be like God!" (Ge 3:5) Michael had special charge over the nation of Israel. Daniel refers to Michael first by name as "one of the chief princes" (Da 10:13-note), next as the "prince" of Israel who stood firmly with the angel who was bringing a message to Daniel and then would return to fight with the Prince of Persia (angelic "warfare") (Da 10:21-note), and finally as "the great prince who stands guard over the sons of your people" (Da 12:1-note). John Lees (ISBE) adds that " In all these passages Michael appears as the heavenly patron and champion of Israel; as the watchful guardian of the people of God against all foes earthly or devilish. In the uncanonical apocalyptic writings, however, Jewish angelology is further developed. In them Michael frequently appears and excretes functions similar to those which are ascribed to him in Daniel. He is the first of the "four presences that stand before God"--Michael, Gabriel, Raphael and Uriel or Phanuel (Enoch 9:1; 40:9). In other apocryphal books and even elsewhere in En, the number of archangels is given as 7 (Enoch 20:1-7; Tobit 12:15; compare also Rev 8:2). Among the many characterizations of Michael the following may be noted: He is "the merciful and long-suffering" (Enoch 40:9; 68:2,3), "the mediator and intercessor" (Ascension of Isaiah, Latin version 9:23; Testament of the Twelve Patriarchs, Levi 5; Dan 6). It is he who opposed the Devil in a dispute concerning Moses' body (Jude 1:9). This passage, according to most modern authorities, is derived from the apocryphal Assumption of Moses (see Charles' edition, 105-10). It is Michael also who leads the angelic armies in the war in heaven against "the old serpent, he that is called the Devil and Satan" ("And there was war in heaven, Michael and his angels waging war with the dragon. The dragon and his angels waged war..." Rev 12:7-9-see commentary). According to Charles, the supplanting of the "child" by the archangel is an indication of the Jewish origin of this part of the book." (Michael-Dictionary Articles) When he disputed with the devil and argued about the body of Moses - Jude describes a historical event not described elsewhere in the Scripture. It is not surprisingly that we see Michael engaged in a form of "warfare" as all the other passages allude to some aspect of spiritual (even angelic) warfare. Jude does not say when this occurred nor exactly why it occurred, so we need to be careful to avoid excessive speculation, lest we miss Jude's main point. We know that these two high echelon angels disputed and argued, and God does not denigrate Michael for these actions. Body of Moses - Deuteronomy records Moses' death and explains that God was in charge of the funeral arrangements and burial, but makes no mention of Michael's dispute with Satan... So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD. And He buried him in the valley in the land of Moab, opposite Beth-peor; but no man knows his burial place to this day. (Deut 34:5-6) Comment: Moses died on Mt Nebo after seeing the Promised Land he so longed to enter (Dt 34:1-4). Listen to Twila Paris' haunting instrumental "Mt Nebo" which beautifully captures (for me) the pain and pathos Moses must have felt as he gazed on the Promised Land (Read Richard Hawker's description of Mt Nebo). Oh, that we might be warned (cp 1Cor 10:6,11) of the consequences of our sin (cf Nu 20:12), as we ponder the consequences of just one sin by one of God's greatest leaders, Moses, the servant of the LORD (Dt 34:5)! Vincent commenting on Michael the Archangel - Here we strike a peculiarity of this epistle which caused its authority to be impugned in very early times, viz., the apparent citations of apocryphal writings. The passages are Jude 1:9, 14, 15. This reference to Michael was said by Origen to be founded on a Jewish work called "The Assumption of Moses," the first part of which was lately found in an old Latin translation at Milan; and this is the view of Davidson, so far at least as the words "the Lord rebuke thee" are concerned. Others refer it to Zechariah 3:1; but there is nothing there about Moses' body, or Michael, or a dispute about the body. Others, again, to a rabbinical comment on Dt 34:6, where Michael is said to have been made guardian of Moses' grave. Doubtless Jude was referring to some accepted story or tradition, probably based on Dt 34:6. For a similar reference to tradition compare 2Ti 3:8-note; Acts 7:22. Adam Clarke - 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. Archangel (743) (archaggelos from árchon = chief + ággelos = angel, envoy, messenger, one who is sent) refers to the first or highest angel, the leader of the angels and is a term applied only to Michael. Though not named, Michael may be the archangel in 1Th 4:16-note. Disputed (1252) (diakrino from diá = separation, root meaning = "two" + kríno = distinguish, decide, judge) literally means to judge between and in this context means to contend or strive with another. Hiebert - The present tense participle “contending” (disputed - diakrino) points to a continuing altercation between these two adversaries which expressed itself in a battle of words in a judicial contest. (Second Peter and Jude An Expositional Commentary) The devil - This is one of 5 names John ascribes to Satan (including "who deceives" ~ Deceiver) in Rev 12:9-note, and speaks especially of his activity as a slanderer. In Rev 12:10-note John says he is "the accuser (kategoros from katá = against + agora = place of public speaking) of our brethren" who "accuses them before" God "day and night" (Accuses = kategoreo = to charge with an offense: accuse especially in a legal setting like a public tribunal, in contrast to the idea of slander in diabolos). Devil (1228)(diabolos from diá = through, between + ballo = to cast, throw) means a false accuser, slanderer (one who utters false charges or misrepresentations which defame and damage another’s reputation), backbiting (malicious comment about one not present), one given to malicious gossip or a calumniator (one who utters maliciously false statements, charges, or imputations about, this term imputes malice to the speaker and falsity to the assertions). Notice how the root words (diá = through + bállō = throw) picture what the devil does. He constantly throws between seeking to divide whether it be between a husband and wife, a child and parent, a church, etc. Resist his divisive, condemnatory accusations firm in your faith (1Pe 5:9-note, James 4:7-note). Why were Michael and Satan disputing over the body of Moses (Jude 9)? Argued (1256)(dialegomai from diá = separation + légo = speak) means to engage in an interchange of speech in order to convince (by reasoning). In Mk 9:34 it conveys the sense of a discussion which was also a dispute, much like here in Jude 1:9. Hiebert - “He argued” (dielegeto) further underlines the verbal character of the conflict. The preposition dia (“between”) in both compounds (diakrino, dialegomai) makes vivid the distinct positions of the two contestants. (Second Peter and Jude An Expositional Commentary) Did not dare pronounce against him - The powerful archangel Michael refrained from doing the very thing the "daring" apostates were doing. Railing (988) (blasphemia from blapto = hinder, injure, hurt + pheme = report, rumor, fame from phemí = to speak) refers to verbal abuse against someone and denotes the very worst type of slander. Judgment (2920)(krisis from krino = to judge) means to decide a question of legal right or wrong, thus determine the innocence or guilt of the accused. Krisis denotes the expression of a verdict. Michael refused to pass sentence on the Devil on his own authority. But said, "The Lord rebuke you!" - The point is that if a mighty archangel had respect for celestial powers, how much more should these false teachers? Notice again the but, a strategically placed term of contrast which marks the clear contrast between what Michael did and did not do. Peter has a similar description... and especially those who indulge the flesh in its corrupt desires and despise authority. Daring, self-willed, they do not tremble when they revile angelic majesties, whereas angels who are greater in might and power do not bring a reviling judgment against them before the Lord. (2Pet 2:10-11-note) Rebuke (2008)(epitimao) means literally to put honor upon and then to mete out due measure and then to find fault with, to censure severely, to rebuke, to express strong disapproval of, or to denounce (cp the incredible example in Mt 16:22). The words the LORD rebuke you occur in Zechariah 3 where the angel of the Lord replies to the charges of Satan. The LORD (Angel of the LORD = a pre-incarnate Christophany - see Zech 3:1) said to Satan, “The LORD rebuke you, Satan! Indeed, the LORD who has chosen Jerusalem rebuke you! Is this not a brand plucked from the fire?” (Zech 3:2) : MacArthur: Rather than personally cursing such a powerful angel as Satan, Michael deferred to the ultimate, sovereign power of God, following the example of the Angel of the LORD in Zech 3:2. This is the supreme illustration of how Christians are to deal with Satan and demons. Believers are not to address them, but rather seek the Lord's intervening power against them. (Ed: Indeed, if an archangel is cautious about how he deals with Satan, how much more cautious ought believers to be!) (2Peter and Jude MacArthur New Testament Commentary) Hiebert - This mild response by “Michael the archangel” displays the appalling arrogance of these evil men who “rail at glories.” “They use language of good angels (Note: some think they were speaking to evil angels in Jude 1:8) which Michael would not use of a bad one.” (quoting Plummer) (Second Peter and Jude An Expositional Commentary) In sum, the reviling of angelic majesties by the apostates in Jude 1:8, stands in stark contrast with the archangel Michael's actions of not even daring to revile Satan. Bauckham - The point of contrast between the false teachers and Michael is not that Michael treated the devil with respect, and the moral is not that we should be polite even to the devil. The point of contrast is that Michael could not reject the devil's accusation on his own authority. Even though the devil was motivated by malice and Michael recognized that his accusation was slanderous, he could not himself dismiss the devil's case, because he was not the judge. All he could do was ask the Lord, who alone is judge, to condemn Satan for his slander. The moral is therefore that no one is a law to himself, an autonomous moral authority. (Richard Bauckham, Jude, 2Peter - Word Biblical Commentary, 1983)

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Jude 1:9

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