9. 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.
This is one reason why this letter was rejected in times past; for it
refers to an example not recorded in Scripture, namely, how the angel Michael
and the devil disputed about the body of Moses. It is said that this came about
because so much is written about Moses in Deut. 34:6, namely, that God buried
him and that no man knows the place of his burial to this day, and because
Scripture bears witness that “there has not arisen a prophet since in Israel
like Moses, whom the Lord knew face to face” (Deut. 34:10). Concerning this
text it is also stated that Moses’ body remained hidden to prevent the Jews
from using it for the purpose of establishing idolatry, and that for this
reason the angel Michael is said to have resisted the devil, who wanted the
body to be revealed in order that it might be worshiped by the Jews. And
although Michael was an archangel, says Jude, he was not so bold as to curse
the devil himself. These blasphemers trample underfoot the authority ordained
by God and curse it into the seventh, eighth, and ninth generation, even though
they are men, and even though this archangel did not venture to curse the
exceedingly wicked devil, who is already condemned, but only said: “May the
Lord restrain and punish you!” (Martin Luther, Sermons on the
Epistle of St. Jude, chapter 1, in LW
30:206-7)
9. Yet Michael the archangel.
Peter gives this argument shorter, and states generally, that angels, far more
exellent than men, dare not bring forward a railing judgment.
But as this history is thought to have been taken from an apocryphal
book, it has hence happened that less weight has been attached to this Epistle.
But since the Jews at that time had many things from the traditions of the
fathers, I see nothing unreasonable in saying that Jude referred to what had
already been handed down for many ages. I know indeed that many puerilities had
obtained the name of tradition, as at this day the Papists relate as traditions
many of the silly dotages of the monks; but this is no reason why they should
not have had some historical facts
not committed to writing.
It is beyond controversy that Moses was buried by the Lord, that is,
that his grave was concealed according to the known purpose of God. And the
reason for concealing his grave is evident to all, that is, that the Jews might
not bring forth his body to promote superstition. What wonder then is it, when
the body of the prophet was hidden by God, Satan should attempt to make it
known; and that angels, who are ever ready to serve God, should on the other
hand resist him? And doubtless we see that Satan almost in all ages has been
endeavouring to make the bodies of God’s saints idols to foolish men. Therefore
this Epistle ought not to be suspected on account of this testimony, though it
is not found in Scripture.
That Michael is introduced alone as disputing against Satan is not
new. We know that myriads of angels are ever ready to render service to God;
but he chooses this or that to do his business as he pleases. What Jude relates
as having been said by Michael, is found also in the book of Zechariah, “Let
God chide (or check) thee, Satan.” (Zech. 3:2.) And it is a comparison, as they
say, between the greater and the less. Michael dared not to speak more severely
against Satan (though a reprobate and condemned) than to deliver him to God to
be restrained; but those men hesitated not to load with extreme reproaches the
powers which God had adorned with peculiar honours. (John Calvin, Commentaries
on the Catholic Epistles [trans. John Owen; Bellingham, Wash.: Logos Bible
Software, 2010], 438-49)
