Part 4 (2/27/18)
But left their own habitation (in heaven). This seems to imply that they had invaded the territory and responsibility of others, and attempted to seize control of it. They lived in heaven; all bright and glorious, as opposed to the "darkness" to which they now are doomed. Their ambitious plans seem to have had a peculiar connection with this earth, of which Satan before his fall may have been God's vicegerent, whence arises his subsequent connection with it as first the Tempter, then "the prince of this world."
The word rendered habitation occurs nowhere else in the New Testament. Here it means that heaven was their native abode or dwelling-place. They left it by sin; but the expression here would seem possibly to mean that they became dissatisfied with their abode, and voluntarily preferred to change it for another. If they did become dissatisfied, the cause is wholly unknown, and conjecture is useless.
He hath reserved in everlasting chains. That is, in a state of confinement from which they cannot escape. Peter says, "chains of darkness;" (2 Peter 2:4) that is, the darkness encompasses them like chains. Jude says that those chains are "everlasting," Paul says in *Romans 1:20, "his eternal power and Godhead." The word does not occur elsewhere. It is an appropriate word to denote that which is eternal. The sense is, that that deep darkness always endures; there is no intermission; no light; it will exist for ever. This passage in itself does not prove that the punishment of the rebel angels will be eternal, but merely that they are kept in a dark prison in which there is no light, and which is to exist for ever, with reference to the final trial. The punishment of the rebel angels after the judgment is represented as an everlasting fire, which has been prepared for them and their followers--“Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels” (Matthew 25:41).
*(Romans 1.20) “For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:”
Under darkness. Alluding probably to those dungeons or dark cells in prisons where the most notorious culprits were confined.
The judgment of the great day. The final judgment, when both angels and men shall receive their eternal doom--"For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment;" (2 Peter 2:4).
C. Pagan Apostasy. 7.
7 Even as Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire.
The third Old Testament apostasy which Jude mentions is that of Sodom and Gomorrah and the cities around them (Gen.18:1–19:29). The introductory word ‘as’ shows that the sin of the Sodomites had features in common with that of the angels. For both, it was gross immorality that was utterly against nature and abhorrent to God.
The specific sin of perversion is discussed by Paul in Romans: “Their women exchanged the natural use for what is against nature. Likewise also the men, leaving the natural use of the woman, burned in their lust for one another, men with men committing what is shameful, and receiving in themselves the penalty of their error which was due” (Rom. 1:26b, 27). The men of Sodom, Gomorrah, Admah, and Zeboi im were greatly addicted to homosexuality. The sin is described here as having . . .gone after strange flesh, meaning that it is completely contrary to the natural order which God has ordained.
Is it mere coincidence that many modern day apostates are in the vanguard of those who publicly defend homosexuality and campaign for it to be legalized as long as it is done between consenting adults? To all such libertines the cities of Sodom and Gomorrah are exhibited as an example in suffering the punishment of eternal fire. That last expression eternal fire cannot mean that the fire which destroyed the wicked cities is eternal, but rather that in the thoroughness and vastness of its consuming power, it pictures the eternal punishment which will fall on all rebels.
Even as Sodom and Gomorrha.
What their sin and punishment were may be seen in Genesis 19. This is the third example to illustrate what is laid down in Jude 4. The apostle Peter wrote this about what happened to Sodom and Gomorrah: “And turning the cities of Sodom and Gomorrah into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly; “
and the cities about them in like manner.
The cities about them would be Admah and Zeboim,
• “That these made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela, which is Zoar.”
(Genesis 14:2);
• “And that the whole land thereof is brimstone, and salt, and burning, that it is not sown, nor beareth, nor any grass groweth therein, like the overthrow of Sodom, and Gomorrah, Admah, and Zeboim, which the LORD overthrew in his anger, and in his wrath:”
(Hosea 11.8)
• “How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together” (Deuteronomy 29:23).
There may have been other towns, also, that perished at the same time, but these are specifically mentioned. They seem to have taken on some of the same general characteristics, as neighboring towns and cities generally do.
In like manner.
"In a manner like to these." The Greek word rendered ‘these’ indicates a plural number. There has been much diversity in interpreting this clause. Some refer it to the angels, as if it meant that the cities of Sodom and Gomorrah committed sin in a way similar to the angels; some suppose that it refers to the wicked teachers about whom Jude was discoursing, meaning that Sodom and Gomorrah committed the same kind of sins which they did; some believe that the meaning is, that "the cities round about Sodom and Gomorrah" sinned in the same way as those cities; and some that they were punished in the same manner, and were set forth like them as an example.
I see no evidence that it refers to the angels; and if it did, it would not prove, as some have supposed, that their sin was the same sort as that of Sodom, since there might have been a resemblance in some respects, though not in all. It seems to me, therefore, that the reference is to the cities round about Sodom; and that the sense is that they committed iniquity in the same manner as the inhabitants of Sodom did, and were also portrayed as an example in the same way.
giving themselves over to fornication.
Sodom and Gomorrah and the surrounding cities committed fornication and went after strange flesh according to Jude. The use of fornication, which occurs only here in the New Testament, with “strange flesh” refers to the distinctive and terrible sin of Sodom, homosexuality, for which God destroyed the whole area. The point in this passage is that the people of God were lured away from the true worship of God by the homosexual cities (see Gen 18–19) and therefore they were destroyed. In the Bible, the most serious sins are those which draw others away from the true worship of God or hinder others from believing in Christ (see *Deut 13:1–11; **Mk 9:42 ).
*(Deut 13:1–11) “1If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, 2And the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them; 3Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the LORD your God proveth you, to know whether ye love the LORD your God with all your heart and with all your soul. 4Ye shall walk after the LORD your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him. 5And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn you away from the LORD your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the LORD thy God commanded thee to walk in. So shalt thou put the evil away from the midst of thee. 6If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers; 7Namely, of the gods of the people which are round about you, nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth; 8Thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him: 9But thou shalt surely kill him; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people. 10And thou shalt stone him with stones, that he die; because he hath sought to thrust thee away from the LORD thy God, which brought thee out of the land of Egypt, from the house of bondage. 11And all Israel shall hear, and fear, and shall do no more any such wickedness as this is among you.”
**(Mk. 9.42) “And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea.” To offend (cause to stumble) one of these little ones is so serious that immediate death would be better than further involvement, and thus, greater judgment.
and going after strange flesh.
The reference seems to be to the particular sin which, from the name Sodom, has been called sodomy--“And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet” ( Romans 1:27). Homosexuality is the result of idolatry. Although today the world seeks to popularize and legitimize homosexuality, nevertheless it is despicable to God and condemned by Him. Increased homosexuality is a sign of the soon return of the Lord (II Tim 3:2). God never overlooks this blatant misuse of the body and consequently those who have engaged in this perversion receive in themselves that recompense of their error which was meet. The meaning of the phrase “going after” is that they were greatly addicted to this vice. The word “strange”, refers to that which is contrary to nature. Later on, the most enlightened heathen nations indulged in the sin of Sodom without regret or shame.
are set forth for an example. Jude continues to stress the seriousness of disobedience and rebellion by reminding them of two infamous cities renowned for their rampant wickedness—Sodom and Gomorrah (Genesis 19:1-25). Because of their sexual perversity, these cities became a barren wasteland--“And that the whole land thereof is brimstone, and salt, and burning, that it is not sown, nor beareth, nor any grass groweth therein, like the overthrow of Sodom, and Gomorrah, Admah, and Zeboim, which the LORD overthrew in his anger, and in his wrath:” (Deuteronomy 29:23). What happened to Sodom and Gomorrah and the cities near them is an example for us of the punishment of eternal fire. The people of these cities suffered the same fate that God’s people and the angels did, because they committed sexual sins and engaged in homosexual activities.
Some of the sins in Sodom, in addition to homosexuality, were pride, gluttony, laziness, and self-centerednes--"Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy. And they were haughty, and committed abomination before me: therefore I took them away as I saw good” (Ezekiel 16:49-50). But the sins for which they are here reprimand were those of sexual wickedness. Jude uses these cities not so much as an example of their wickedness but rather as an example of the consequences of such epidemic homosexuality and promiscuity. Just as Sodom and Gomorrah, the people who committed such abominations would also suffer the eternal judgment of a holy and righteous God.
Both of what God will do to such transgressors, and of the position laid down in Jude 4, which is, that God has in the most open and positive manner declared that such and such sinners shall meet with the punishment due to their crimes.
The punishment meted out to Sodom and Gomorrah, the angels and God’s people furnish a warning against all such conduct, and a demonstration that punishment shall come upon the ungodly. The condemnation of any sinner, or of any class of sinners, always furnishes such a warning--“And turning the cities of Sodom and Gomorrah into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly" (2 Peter 2:6) .
suffering the vengeance of eternal fire. The word rendered here as “suffering” is used metaphorically to mean ‘to sustain, undergo or suffer punishment.’ The word is applied to Sodom and Gomorrah, and the cities around them; but the things stated relate to the inhabitants of those cities. The word “vengeance” means punishment; that is, such vengeance as the Lord takes on the guilty; not vengeance for the gratification of private and personal feeling, but like that which a magistrate appoints for the maintenance of the laws; such as justice demands. The phrase "eternal fire" is one that is often used to denote future punishment—like expressing the severity and intensity of the suffering--"Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels” (Mat. 25.41). As it is used here, it cannot mean that the fires which consumed Sodom and Gomorrah were literally eternal, or were always kept burning, because that was not true. The expression seems to denote, in this connection, two things:
(1.) That the destruction of the cities of the plain, along with their inhabitants, was as complete as if the fires had been burning forever— the consumption was absolute and enduring—the sinners were entirely cut off, and the cities were rendered for ever desolate; and
(2.) that, in its nature and duration, this was a striking symbol of the destruction which will come upon the ungodly.
I do not see that the apostle means to affirm that those particular sinners who dwelt in Sodom would be punished forever, since his expressions do not directly assert that, and his argument does not demand it; but still the image in his mind, of the destruction of those cities, was clearly that of the utter desolation and ruin of which this was the symbol; of the perpetual destruction of the wicked, like that of the cities of the plain. If this had not been the case, there was no reason why he should have used the word eternal—meaning here perpetual—since, if in his mind there was no image of future punishment, all that the argument would have demanded was the simple statement that they were cut off by fire. The passage, then, cannot be used to prove that the particular dwellers in Sodom will be punished forever—whatever may be the truth on that point; but you can take it to the bank that there is a place of eternal punishment, of which that was a striking symbol. The meaning is that the case was one which furnished a demonstration of the fact that God will punish sin; that this was an example of the punishment which God sometimes inflicts on sinners in this world, and a type of that eternal punishment will be inflicted in the next.
As far as their being rebuilt, that is impossible, because the very ground on which they stood is burned up, and the whole plain is now the immense lake called Asphaltites. As far as the destruction of the cities is concerned, it has no end; they were totally burnt up, and never were and never can be rebuilt. Their ruin is a warning to all people to take heed of, and flee from, “fleshly lusts that war against the soul” *(1 Pt. 2:11).
*(1 Pe. 2.11) “Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; lasciviousness. Absence of restraint, wantonness, indecency.
IV. The Apostate Present. 8–16.
A. Activity of the Apostates. 8–10.
8 Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities.
Jude turns to the subject of present-day apostates, and launches into a description of their sins, their indictment, their counterparts in nature, their doom, and their ungodly words and deeds (vv. 8–16).
First of all is the matter of their sins. By dreaming they defile the flesh. Their thought life is polluted. Living in a world of filthy fantasies, they eventually find fulfillment of their dreams in sexual immorality, just like the men of Sodom.
They reject authority.
They are rebels against God and against governmental institutions. Depend on them to be advocates of lawlessness and anarchy. Their names are on the membership rolls of organizations that are dedicated to the overthrow of government.
They speak evil of angelic dignitaries. It means nothing to them that “there is no authority except from God, and the authorities that exist are appointed by God” (Rom. 13:1b). They scorn the divine command, “You shall not ... curse a ruler of your people” (Ex. 22:28). They speak contemptuously and spitefully against authority, whether it is divine, angelic, or human.
Likewise also these filthy dreamers defile the flesh. Jude returns to the present condition that existed in the young Christian churches. The ungodly people who had joined themselves to the believers were consumed with lasciviousness (lustfulness). They were agitated by impure dreams. They contaminate their bodies with sin, reject the Lord’s authority, and insult His glory.
They rejected any authority and hated those in positions of leadership. They paid no attention to law and order but did what they desired, especially seeking sensual pleasure. It was a very permissive philosophy with no inhibitions. They reviled heavenly things. They libeled the reputation of anyone who was a believer or made any attempt to seek heavenly things.“There is a way that seems right to a person, but eventually it ends in death” (Proverbs 14:12).
Jude now shows the complete and total corruption of these false teachers to prove their similarity to the sort of people mentioned in the above examples. The word “filthy” is not in the original text and may have been mistakenly supplied; dreamers (Gr enypiazomai) means that they are prophets, or actually false prophets, who claimed to get their teachings by revelation or dreams *(see Deut. 13:1–5). That they are filthy is not to be denied but is brought out by the fact that they defile flesh which seems to mean men as opposed to angels, and also connects them with the people of Sodom who went after strange flesh. Today, we have many preachers; especially those on TV who claim to have received a special revelation from God or the ability to heal the sick and infirmed. They will be judged to be the same as the false prophets and suffer the same fate.
*(Deut. 13:1–5) “1 If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, 2 And the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them; 3 Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the LORD your God proveth you, to know whether ye love the LORD your God with all your heart and with all your soul. 4 Ye shall walk after the LORD your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him. 5 And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn you away from the LORD your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the LORD thy God commanded thee to walk in. So shalt thou put the evil away from the midst of thee.”
Likewise also.
In the same way do these persons defile the flesh, or resemble the inhabitants of Sodom; that is, they practice the same kind of vices. What the apostle says is, that their character resembled that of the inhabitants of Sodom; the example which he cites of the punishment which was brought on those sinners, leaves it to be clearly inferred that the persons of whom he was speaking would be punished in a similar manner.
Likewise also these filthy dreamers. He means to say that these false teachers and their followers were as unbelieving and disobedient as the Israelites in the wilderness, as rebellious against the authority of God as the fallen angels, and as impure and unholy as the Sodomites; and that consequently they must expect similar punishment.
These filthy dreamers. The word filthy has been supplied by our translators, but there is no good reason why it should have been introduced. The Greek word (e??p??a??) means to dream; and is applied to these persons as holding doctrines and opinions which sustained the same relation to truth which dreams do to good sense. Their doctrines were the fruits of mere imagination, foolish notions, and dreams. The word occurs nowhere else in the New Testament, except in *Acts 2:17, where it is applied to visions in dreams.
(Acts 2:17) ‘And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams:’”
Defile the flesh.
Pollute themselves; indulging in corrupt passions and appetites. “10 But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities. 11 Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord” (2 Peter 2:10,11).
despise dominion,
These men are so bold in their false teachings that they despise (which means “reject”) dominion (probably God’s rule) and speak evil of dignities. These false prophets evidently openly rejected God’s Word and all things spiritual, and were so bold that if Michael the Archangel was standing beside them, he would look timid! These false teachers blaspheme those things which they know nothing about; compare Paul’s words in I Timothy 1:7—“Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.” But with what they know naturally, as brute beasts, they corrupt themselves. Here in a very cryptic sentence would seem to be another reference to their wickedly perverted conduct (homosexuality and gluttony) in which they become completely corrupt, and for which they are to be justly destroyed (both meanings are possible for the Gr ptheiro¯).
Despise dominion (lordship).
They consider all government as insignificant—they will come under no restraints; they despise all law, and wish to live any way they want to. “But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, self-willed, they are not afraid to speak evil of dignities” (2 Pet. 2.10).
and speak evil of dignities.
They blaspheme or speak injuriously of supreme authority. (See 2 Peter 2:10, 11.) They treat governors and government with contempt, and , malign and misrepresent all Divine and civil institutions.
9 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.
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 bogus.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses The false teachers take liberties which even Michael the archangel would reject. When Michael disputed with the devil about the body of Moses, he did not dare berate him but simply said, “The Lord rebuke you!” Here Jude shares with us an incident which is found nowhere else in the Bible. The question naturally arises, “Where did he get this information?” Some say that the information was passed down by tradition. This may or may not be so.
The most satisfying explanation is that the information was supernaturally revealed to Jude by the same Holy Spirit who moved him to write the Epistle. We have no definite knowledge why the dispute arose between Michael and Satan about the body of Moses. We do know that Moses was buried by God in a valley in Moab. It is not unlikely that Satan wanted to know the spot so that he could have a shrine built there. Then Israel would turn to the idolatrous worship of Moses’ bones. As the angelic representative of the people of Israel *(Dan. 10:21), Michael would strive to preserve the people from this form of idolatry by keeping the burial site secret.
*(Dan. 10.21) “But I will shew thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince.”
But the important point is this. Even if Michael is an archangel, the one whom God will use to cast Satan down from heaven*(Rev. 12:7–9), still he did not presume to speak reproachfully to the one who rules in the realm of demons. He left all such rebuking to God.
*(Rev. 12.7-9) “7 And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, 8 And prevailed not; neither was their place found any more in heaven. 9 And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.”
Notice these features of Michael the archangel:
(1) His name. It means “Who is like God?” This bears testimony to the uniqueness of the God he serves.
(2) He is clearly designated as “the archangel.” Nowhere in Scripture is there a plural to this noun.
(3) He has the added description of “the great prince” (cf. Dan 12:1).
(4) He has power even to challenge Satan.
(5) He has angels at his command (cf. 12:7).
(6) He will be present at the Rapture of the church (cf. I Thess 4:16).
(7) He is the champion of Israel and the espouser of their cause (cf. 12:7; Dan 12:1).
Yet Michael the archangel.
Many things are spoken of this archangel 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." So it seems as if they considered Michael to be a sort of Messiah manifested in the flesh.
Nowhere in Scripture is the plural "archangels" used; but only ONE, "archangel." The only other passage in the New Testament where it occurs is 1Thess. 4:16, where Christ is distinguished from the archangel, with whose voice He shall descend to raise the dead; they therefore err who confuse Christ with Michael. The name means, “Who is like God?” In *Daniel 10:13 he is called "One 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.
There can be only one archangel, one chief or head of the entire 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. Michael, though provoked by the opposition of the worst being in the universe, still restrained himself from any outbreak of passion, and used only the language of mild but firm rebuke.
*Diabolic. (2 meanings)
1. of devil: connected with the devil or devil worship
2. evil: extremely cruel or evil
The archangel.
The word archangel occurs only in one other place in the Scriptures. 1 Thessalonians 4:16 . It means ruling or chief angel—the chief among the hosts of heaven. It is nowhere else applied to Michael, though his name is mentioned several times: Daniel 10:13, 21,16... “13But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia… 21But I will shew thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince…16 And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me and I have retained no strength.”
Revelation 12:7-- “And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,” Notice these characteristics attributed to Michael: (1) His name. It means “Who is like God?” This bears testimony to the uniqueness of the God he serves. (2) He is clearly designated as “the archangel” (cf. Jude 9). Nowhere in Scripture is there a plural to this noun (cf. I Thess 4:16 Jude 9). (3) He has the added description of “the great prince” (cf. Dan 12:1). (4) He has power even to challenge Satan (cf. Jude 9). (5) He has angels at his command (cf. 12:7). (6) He will be present at the Rapture of the church (cf. I Thess 4:16). (7) He is the champion of Israel and the espouser of their cause (cf. 12:7; Dan 12:1). He appears when they are in question and their interests are involved. His presence immediately alerts the reader that the events relate to Israel and her enemies.
When contending.
This word (d?a?????µe???) refers here to an argument or fighting with words—a disagreement. Nothing farther is necessarily implied, for it is used in this sense in the New Testament: (Acts 11:2, 12) “2 And when Peter was come up to Jerusalem, they that were of the circumcision contended with him.
12 And the Spirit bade me go with them, nothing doubting. Moreover these six brethren accompanied me, and we entered into the man’s house:”
Disputed about the body of Moses.
I cannot tell what this means; or from what source St. Jude obtained the information, unless it came from some tradition among his countrymen or was supplied by the Holy Spirit.
The contention mentioned by Jude is not about the sacrifice of Isaac, nor the dispute over the soul of Moses, but about the BODY of Moses (his literal body.); but why was that so important that the two argued about it. Some think the devil wished to show the Israelites where Moses was buried, knowing that they would then worship his bones; and that Michael was sent to resist this discovery.
Dr. Macknight says: "In Daniel 10:13, 21; 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 to be more plausible when it is considered that, among the Hebrews, ?BODY is often used for a thing itself. So, in Romans 7:24, the body of sin, signifies sin itself; so the body of Moses, ?may signify Moses himself; or that in which he was mainly concerned, that is, his institutes, religion, etc.
It may be added, that the Jews consider Michael and Samuel, one as the friend, the other as the enemy, of Israel. Samael is their accuser, Michael their advocate. "Michael and Samuel stand before the Lord; Satan accuses, but Michael shows the merits of Israel. Satan endeavors 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” (Psalm 85:8).
He disputed.
d?e?e?et?. This word may denote merely an argument (Mark 9:34, Acts 17:2,17, 18:4,19; Acts 24:12); or it could mean a judicial contest (debate) over something controversial.
durst not bring against him a *railing accusation,
It was a Jewish saying—"It is not lawful for man to use humiliating criticism, even against wicked spirits.”
durst not. "Did not dare." It is not said that he did not dare to do it because he feared Satan; but that he did not dare to do it because he feared the Lord, or because in any circumstances it would be wrong due to Satan's former dignity (Jude 1:8).
*Railing. (or blasphemy)
1) slander, detraction, speech injurious, to another’s good name
2) impious and reproachful speech injurious to divine majesty
A railing accusation.
The Greek word is blasphemy (evil-speaking). The meaning is, he did not indulge in the language of simple rebuke; 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. Peter said, Angels do not, in order to avenge themselves, rail at dignities, even those who are ungodly, when they will eventually have to contend with them: Jude says that the archangel Michael himself did not rail even at the time when he fought with the devil, the prince of evil spirits -- not from fear of him, but from reverence for God, whose delegated power in this world Satan once had, and even in some degree still has. but said, The Lord rebuke thee.
The word ‘rebuke’ originally meant to put honor upon; and then it came to mean ‘to adjudge or confirm.’ It is also used in the sense of commanding or restraining; *Matthew 8:26 , **Mark 4:39. Then it is used in the sense of admonishing strongly (commanding or ordering); with the idea of censure, ***Matthew 18:18 , ****Mark 1:25. This is the idea here-the expression of a wish that the Lord would take the matter of the dispute upon 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 *****Zech 3:2 , as used by "the angel" 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 give confirmation to what is said here, since it shows that it is the language which angelic beings naturally employ.
*(Matthew 8.26) “And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm.”
**(Mark 4.39) “And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm.
***(Matthew 18.18) “Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.”
****(Mark 1:25) “And Jesus rebuked him, saying, Hold thy peace, and come out of him.”
*****(Zech 3.2) “And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?”
