Judas 1:9

Michael, the archangel--Nowhere in Scripture is the plural used, "archangels"; but only ONE, "archangel." The only other passage in the New Testament where it occurs, is Th1 4:16, where Christ is distinguished from the archangel, with whose voice He shall descend to raise the dead; they therefore err who confound Christ with Michael. The name means, Who is like God? In Dan 10:13 he is called "One ('the first,' Margin) of the chief princes." He is the champion angel of Israel. In Rev 12:7 the conflict between Michael and Satan is again alluded to. about the body of Moses--his literal body. Satan, as having the power of death, opposed the raising of it again, on the ground of Moses' sin at Meribah, and his murder of the Egyptian. That Moses' body was raised, appears from his presence with Elijah and Jesus (who were in the body) at the Transfiguration: the sample and earnest of the coming resurrection kingdom, to be ushered in by Michael's standing up for God's people. Thus in each dispensation a sample and pledge of the future resurrection was given: Enoch in the patriarchal dispensation, Moses in the Levitical, Elijah in the prophetical. It is noteworthy that the same rebuke is recorded here as was used by the Angel of the Lord, or Jehovah the Second Person, in pleading for Joshua, the representative of the Jewish Church, against Satan, in Zac 3:2; whence some have thought that also here "the body of Moses" means the Jewish Church accused by Satan, before God, for its filthiness, on which ground he demands that divine justice should take its course against Israel, but is rebuked by the Lord who has "chosen Jerusalem": thus, as "the body of Christ" is the Christian Church, so "the body of Moses" is the Jewish Church. But the literal body is evidently here meant (though, s…

We have here, I. An account of the penman of this epistle, a character of the church, the blessings and privileges of that happy society (Jde 1:1, Jde 1:2). II. The occasion of writing this epistle (Jde 1:3). III. A character of evil and perverse men, who had already sprung up in that infant state of the church, and would be succeeded by others of the like evil spirit and temper in after-times (Jde 1:4). IV. A caution against hearkening to and following after such, from the severity of God towards the unbelieving murmuring Israelites at their coming out of Egypt, the angels that fell, the sin and punishment of Sodom and Gomorrah (Jde 1:5-7). V. To these the apostle likens the seducers against whom he was warning them, and describes them at large, (Jde 1:8-10, inclusive). VI. Then (as specially suitable to his argument) he cites an ancient prophecy of Enoch foretelling and describing the future judgment (Jde 1:14, Jde 1:15). VII. He enlarges on the seducers' character, and guards against the offence which honest minds might be apt to take at the so early permission of such things, by showing that it was foretold long before that so it must be (Jde 1:16-19). VIII. Exhorts them to perseverance in the faith, fervency in prayer, watchfulness against falling from the love of God, and a lively hope of eternal life (Jde 1:20, Jde 1:21). IX. Directs them how to act towards the erroneous and scandalous (Jde 1:22, Jde 1:23). And, X. Closes with an admirable doxology in the last two verses.

1:9 Michael, one of the mightiest of the angels: In Jewish tradition, “archangel” was the highest rank of angel (see also 1 Thes 4:16). Michael is mentioned several other times in Scripture (Dan 10:13, 21; 12:1; Rev 12:7); the story about him fighting with the devil about Moses’ body is not in the Old Testament but is preserved in Jewish tradition (see Assumption of Moses).