Jude 1:9

Yet Michael, &c. It does not appear whether St. Jude learned this by any revelation, or from an ancient tradition. It suffices that these things were not only true, but acknowledged to be so by them to whom he wrote. Michael is mentioned Daniel 10:13; Daniel 10:21; Daniel 12:1, as standing up in defence of Daniel's people. “Because the book of Daniel is the first sacred writing in which proper names are given to particular angels, some have fancied that, during the Babylonish captivity, the Jews invented these names, or learned them from the Chaldeans. But this seems an unfounded conjecture. For the angel who appeared to Zacharias, (Luke 1:19,) called himself Gabriel, which shows that that name was not of Chaldean invention.” The archangel This word occurs but once more in the sacred writings, namely, 1 Thessalonians 4:16. So that, whether there be one archangel only, or more, it is not possible for us to determine. Michael is called one of the chief princes, Daniel 10:13, and the great prince, Daniel 12:1; (on which passages see the notes.) And, because it is said, (Revelation 12:7,) that Michael and his angels fought against the dragon and his angels, Estius conjectures that Michael is the chief or prince of all the angels. But this argument is not conclusive. When contending with the devil, he disputed (at what time we know not) concerning the body of Moses Beza, Estius, Tillotson, and other good writers, think this passage is illustrated by Deuteronomy 34:6, where it is said the Lord buried Moses in a valley, in the land of Moab, and that no one knew of his sepulchre. They suppose that, had the devil been able to discover to the Jews the place where Moses was interred, they would afterward have paid an idolatrous honour to his remains; and it would have gratified his malice exceedingly, to have made him an occasion of idolatry, after his death, who had been so great an enemy to it in his life. To prevent this, he thinks, Michael buried his body secretly. This proves, by the way, that good angels are sometimes concerned in limiting the power of the devils, which must, no doubt, be a great vexation to those malignant spirits. But Mr. Baxter suggests it as a doubt, whether it were about the dead body of Moses, or Moses exposed on the water, when an infant, that there was this contention. Baxter suggests also another interpretation, in his note on this verse. Because the apostle here seems to allude to Zechariah 3:1, where we read of Joshua the high-priest, (representing the Jewish people,) standing before the angel of the Lord, and Satan standing at his right hand to resist him; and the Lord, namely, by his angel, saying unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem, rebuke thee: and inasmuch as the subject of that contention, between the angel and Satan, was the restoration of the Jewish Church and state, Baxter thinks that by the body of Moses here may be meant the Jewish constitution, civil and religious, which Moses had established. An interpretation which Macknight seems to countenance; “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, (Zec 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.” And this interpretation, however apparently improbable, receives some countenance from the consideration, that, among the Hebrews, the body of a thing is often used for the thing itself. Thus, Romans 7:24, the body of sin signifies sin itself. So the body of Moses may signify Moses himself, who is sometimes put in the New Testament for his law, as 2 Corinthians 3:15, When Moses is read, &c.; Acts 15:21, Moses hath in every city them that preach him.

Durst not bring against him a railing accusation But so revered the divine presence as to speak with moderation and gentleness, even to that great enemy of God and men. Michael's duty, says Archbishop Tillotson, “restrained him, and probably his discretion too. As he durst not offend God in doing a thing so much beneath the dignity and perfection of his nature, so he could not but think that the devil would have been too hard for him at railing; a thing to which, as the angels have no disposition, so I believe they have no talent, no faculty at it; the cool consideration whereof should make all men, particularly those who call themselves divines, and especially in controversies about religion, ashamed and afraid of this manner of disputing.” But simply said So great was his modesty! The Lord rebuke thee I leave thee to the Judge of all. The argument of the apostle certainly does not lie in any regard shown by the angel to the devil, as a dignitary, and one who exercises dominion over subordinate evil spirits; for to be the leader of a band of such inexcusable rebels could entitle him to no respect; but it arises from the detestable character of the devil; as if the apostle had said, If the angel did not rail even against the devil, how much less ought we against men in authority, even supposing them in some things to behave amiss? To do it, therefore, when they behave well, must be a wickedness yet much more aggravated. Doddridge.