Thomas Manton · 34 of 67

Verse 9. · Part 1

Ver. 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.

The apostle had charged the seducers, against whom he wrote, with opposition of magistracy, and contemptuous speaking against those lights which God had set in the church; he now cometh to aggravate their effrontery and impudence by the carriage of Michael the arch angel towards the devil. In the comparison there is an argument a majore ad minus, from the greater to the less, which is evidently seen in all the circumstances of the text.

1. In the persons contending, Michael the archangel with the devil. If Michael, so excellent in nature, so high in office, contending with Satan, an impure spirit, already judged by God, used such modesty and awe, who are they, sorry creatures, that dare despise persons invested with the dignity and height of magistracy?

2. There is an aggravation from the cause, ‘when he disputed with him about the body of Moses,’ a matter just, and in which the mind of God was clearly known; and dare they ‘speak evil of things they know not’? that is, in matters so far above their reach to take upon them to ensure and determine?

3. There is an aggravation taken from the disposition of the angel, ‘he durst not bring against him a railing accusation.’ His holiness would not permit him to deal with the devil in an indecent and injurious manner. But these rashly belch out their reproaches and curses against superiors without any fear.

4. In the manner of speech, ‘the Lord rebuke thee.’ The whole judgment of the cause is referred to God; but these Gnostics take upon them as if the whole judgment of things, persons, and actions were left in their hands, as our modern Quakers take upon them to curse and to pronounce dreadful judgments upon God’s most holy servants according to their own pleasure. The sum of the whole is this, if an angel that is great in power durst not bring against the worst creatures, in the very heat of contention about a good cause, any undue language and reproach, certainly it is a horrible impudence in men to speak contemptuously, yea, in a cursing and blaspheming manner, of those whom God hath advanced to superiority in church or commonwealth.

This is the sum of the words; but because this scripture is difficult, before I come to the observations, I shall premise some explicatory questions.

Quest. 1. Whence had the apostle this story; the scriptures making no mention of it?

Ans. The substance of it is in scripture. We read, Deut. xxxiv. 6, that the body of Moses was secretly buried by the Lord. But now for the circumstances of it. He might receive them by divine revelation, which are here authorised and made scripture; and indeed it is usual with the penmen of holy writ to add such circumstances as were not mentioned in the place where the history was first recorded, as in Exodus we read of the opposition of the magicians to Moses; but their names are mentioned, 2 Tim. iii. 8, ‘As Jannes and Jambres withstood Moses.’ The whole story of their contest with him is in the Talmud; and in Apuleius, and other histories, we read that these were famous magicians. So Ps. cv. 18, we read that Joseph’s ‘feet were hurt in fetters, and he was laid in iron,’ which, in the story in Genesis, appeareth not; so Moses quaking, Heb. xii. 21, and the following of the water of the rock, 1 Cor. x. 1, 2. Those things might be received by tradition or divine inspiration, or were extant m some known book and record then in use. Origen quoteth a book, περὶ ἀναλήψεως τοῦ Μώσεως, about the assumption of Moses, for this history, some remainders of which are in the books of the Jews unto this day. Capellus, I remember, repeateth a long tale out of the book called Rabboth, or the mystical expositions of the Pentateuch, concerning the altercation between Michael and Samael, or the archangel and the devil, about the body, or rather soul, of Moses; and how God, to save it from Samael, sucked out his soul from the body by a kiss: but the story is so fabulous that I shall not repeat it. See Capelli Spicileg. in locum, pp. 128, 129.

Quest. 2. Is this a real history, or an allusion?

Ans. There are three opinions about this. (1.) One is, that it is a figurative expression of God’s care for his church; and they that go this way by the body of Moses understand either the whole body of the Levitical worship, or else the community of Israel, represented in Joshua the high priest, who ‘stood before the angel of the Lord,’ Zech. iii. 1, 2, ‘and Satan at his right hand ready to resist him; and the Lord said unto Satan, The Lord rebuke thee, the Lord, that hath chosen Jerusalem, rebuke thee.’ In Joshua the Levitical worship newly restored is figured, and the angel of the Lord, before whom he stood, is Christ, the judge, advocate, and defender of the church; and the Lord, that is, the Lord Christ, called ‘the angel’ before, puts forth the efficacy of his mediation against this malicious opposition of Satan. So some accommodate this text to the sense of that place; and the main reason is, because of the form here used, ‘The Lord rebuke thee.’ This sense is argute, but not so solid. Junius, who first propounded it, seemeth to distrust it. The reason is of no force, for the same form might be used on divers occasions; and my reasons against it are, because these expressions are typical and visional. Now to make a type of a type, especially in the New Testament, which usually explaineth the difficulties of the Old, seemeth irrational; and though by Michael Christ may be intended, yet the change from Joshua to Moses is too much forced. (2.) Others conceive that it is not a history, but a Talmudic fiction and parable; and that Jude, in citing it, doth not approve the story as true, but only urgeth it upon them for their instruction, who were mightily pleased with this kind of fables: as the fathers against the heathens did often make use of their own stories and fictions concerning their gods; such condescensions are frequent. But against this opinion; it seemeth to be urged here by way of downright assertion, not as an argument ad homines, and by Peter on the like occasion: 2 Peter ii. 11, ‘Whereas angels, that are greater in might and power, bring not a railing accusation against them before the Lord.’ I say, he doth not urge it as a Jewish fable, but as a real argument taken from the nature of the holy angels. (3.) There is another opinion, that it is a real history, namely, that the devil was earnest to discover the place of Moses’ grave, and to take up his body again, wherein he was resisted by Michael, some principal and chief angel, and his attempts made fruitless by this holy and modest address to God, ‘The Lord rebuke thee.’

Quest. 3. The next question is, who is meant by Michael the arch angel?

Ans. Michael is the name of his person, and archangel of his office. Michael signifieth he is strong God, or who is like the strong God, and therefore some apply it to Jesus Christ, who in many places of scripture is set forth as ‘head of angels.’ See Exod. iii. 2 with 4, and Exod.. xxiii. 20-22; Gen. xlviii. 16; and in Dan. xii. 1, and x. 13. Jesus Christ seemeth there to be intended by Michael, he being the Prince of Israel. But there is no necessity of interpreting those places in Daniel of Christ, much less is he intended here, it being beneath the dignity of his person to contend with the devil, which though he did in his humiliation, Mat. iv., yet to do it before that was unworthy of him; besides, that phrase, he durst not, is not so applicable to Jesus Christ, and besides, Christ and the archangel are in scripture distinguished, yea, Peter applieth this to angels in general, ‘whereas angels,’ 2 Peter ii. 11. But you will object, how can any creature be called Michael, equal to God in power and strength? I answer—It may be taken (1.) Absolutely, and so it is proper to Christ, who is God’s fellow, Zech. xiii. 7; (2.) Comparatively, and so it may be applied to him who is highest in dignity among the creatures, and is next to God in excellency and strength, and so it may imply the highest angel, as in hell there is a Beelzebub, or a chief devil; therefore it is said, Mat. xxv., ‘The devil and his angels.’ So in heaven there may be a Michael, one highest in order among the blessed angels.

Quest. 4. Why should the devil so earnestly dispute about the body of Moses?

Ans. The rabbins, among others of their fables, interpret it of the desire which the devil had to destroy Moses by death, there being no man like Moses, that ‘saw God face to face.’ Therefore his rage was great against him, and he sought to destroy him; and to this purpose applies that of the psalmist: Ps. xxxvii. 32, ‘The wicked watcheth the righteous, and seeketh to slay him.’ Among Christians some say this striving was before, some after, his burial; some before his burial, as Junius, that his body might not be removed out of sight, but he might satisfy his rage and malice upon it in abusing it. But that is not so probable, the body being suddenly disposed of by God to some secret place of burial. Some say after burial the devil sought to take it up again, and upon that ground arose this contention between him and Michael. But why should the devil contend so much about the buried body of Moses? To answer this we must consider what might be the ends of God’s concealing his burial. Possibly this might be done lest in a preposterous zeal they should yield honour to the dead body of such a famous and excellent prophet, and so. it might become a snare to the people. Possibly there might be something typical in it—the dead body of Moses was buried in an unknown place, lest they should take it up, and carry it into the land of Canaan—to signify the abolition of the legal ordinances, under the evangelic state. So that to revive the antiquated ceremonies of the law now is to but rake up Moses’ dead body. Now the devil may be supposed to contend for the body of Moses, partly out of obstinate curiosity, whereby sinful creatures are strongly inclined to desire things forbidden; partly to defeat the purposes of God; but chiefly by dead Moses to set up himself in the hearts of the living, seeking thereby to provoke them to a worship of his relics or remains.

These questions premised, the explication of the words is easy. Michael the archangel; that is, some principal angel deputed to this ministry and service. When he contended with the devil, διαβόλῳ διακρινόμενος. The word signifieth an altercation or contention in words, a dispute with the devil. About the body of Moses, about the knowledge of the place of his burial. Durst not, his fear of God, modesty, and meekness would not permit him. Bring against him a railing accusation, κρίσιν ἐπενεγκεῖν βλασφημίας, ‘the judgment of blasphemy,’ or such unworthy language as the heat of contention is wont to provoke and extort from us. But said, The Lord rebuke thee. It is a modest referring of the matter to God’s cognisance, or a prayer that the Lord would check this malicious opposition.

Observations are many:—

Obs. 1. Observe, that to aggravate their virulency, he compares it with the modesty of an archangel; whence note, that pride and contempt in them of a low degree is less tolerable than in those whom God hath advanced to a higher rank and sphere. Partly because these have less temptation to be proud; and when a sin is committed without a temptation it is a sign that the heart is strongly inclined that way, as there needeth no force to make a bowl run down hill, because of its natural tendency. Their wants and meanness should keep them humble; we look that the fire should go out when the fuel is taken away. When men have nothing to be proud of, the want of an opportunity should make men at least forbear the sin. Partly because they have more reason to be humble; as the rich and great have reason to be thankful, so the poor have reason to be humble. With a low condition there should be a lowly mind: ‘It is better to be of a humble spirit with the lowly,’ &c., Prov. xvi. 19. Well, then, poverty and pride are most unsuitable; pride is allowable in none, but in the poor most prodigious. It is an odd sight to see those of the highest rank turn fashionists, and display the ensigns of their own vanity; but when servants, and those of a low degree, put themselves into the garb, these are prodigies of pride. As the modesty of the archangel was an upbraiding to the pride of the Gnostics, so should those that are advanced to the highest degree of honour shame the meaner sort with their comely plainness. Again, to see men of the greatest sufficiencies humble in style and mind, and denying their great parts for the sake of the simplicity of the gospel; it is a shame that persons of low parts should be puffed up, and appear flaunting in the pomp of words, or blustering in Greek and Latin sentences, as if all reading and learned worth were their own. The apostle condemned the Corinthians for the pompous use of tongues in the church, and shameth them by his own example: 1 Cor. xiv. 18, ‘I thank God I speak with tongues more than you all; yet rather,’ &c.

Again, to take down pride, look to others whom God hath set higher, and yet are more humble, as usually the higher the sun the less shadows it casteth. Usually God’s children carry a low mind in a high condition, James i. 10; they are rich, yet ‘made low,’ that is, ‘lowly.’ If, in the fulness of riches, honours, parts, and enjoyments, they are so meek and humble, why should I, that have less temptations, be more proud? They are lifted up by God, but not in their own spirits. I am a worm, in a much lower sphere, and yet of a prouder heart. They are affable, meek, modest, why am I so fierce and impatient of contradiction? Once more, if the judgments of God light upon greater personages for their pride, say what will become of me? In me it is more odious. If God destroy those whose ‘height is as the height of cedars,’ Amos ii. 9, surely the reed should tremble. Many times mean and base people, that have no tincture of ingenuity, and are of no name or quality in the world, have pride enough to be bitter enemies to God’s children. David saith, Ps. xxxv. 15, ‘The abjects gathered themselves together to make songs against me,’ when as God ‘rebuketh kings for their sakes.’ If he visit the throne, will he not visit the ale-bench? What scorn will he cast upon this saucy dust? these spiteful worms, that have only malice enough to snarl and can go no further? If ‘the great men of the earth’ tremble, shall the ‘bondmen’ go free? Rev. vi. 15. But chiefly upon this occasion would I commend to you the example of the Lord Christ to take down pride. This is an example that will shame us indeed, whatever the pride be. Are you puffed up with pride of vain conceit? Christ stripped himself of all his glory, Phil. ii. 7. With pride of revenge? Men are loath to strike sail, to seek to an enemy; they scorn it. Jesus Christ, though such an excellent person, ‘loved us first,’ 1 John iv. 19, sued to his enemies. Is it disdain of our condition, pride of murmurings? He made himself ‘a worm and no man,’ and ‘when he was rich ‘in the glory of the Godhead, ‘became poor for our sakes:’ Mat. x. 24, ‘The disciple is not above his master, nor the servant above his lord.’ If we be scorned, would we be better dealt with than our master was? Many times you have seen a master do the work of a servant to shame him; so did Christ. Do but think of Christ’s excellency and your own base condition; as here, to shame the brutish Gnostics, the apostle telleth them they took more upon them than a glorious angel.

Obs. 2. Again, from the archangel’s contending about the body of Moses. The devil would discover Moses’ grave, and the archangel is ready to resist him. The note is, that God hath angels and archangels that are always ready to defend a good cause. They are many; the king of heaven hath a brave court: Dan, vii. 10, ‘A thousand thousand minister to him, and ten thousand times ten thousand stand before him.’ Christ saith he could pray for ‘twelve legions’ in an instant, Mat. xxvi. 53. Now a legion, in the least computation, is six thousand foot and seven hundred horse. They are able, they ‘excel in strength.’ One angel slew a hundred and eighty-five thousand in one night, Isa. xxxvii. 36. They are always ready, attending on God’s commands, Ps. ciii. 20. They rejoice in names of service more than names of honour. They are swift in execution; they are described to have ‘six wings apiece,’ Isa. vi. 2; as being at the Lord’s beck, and ready to execute his command as soon as they hear the word. All which informeth us (1.) Of the danger of wicked men in opposing a good cause; they fight not only against men, but against angels. (2.) That angels have more to do in human affairs than we are aware of. There are evil angels assisting in the counsels against the church, and good angels resisting, in those days of conflict. The combat is not only between men and men, but between angels and angels, Dan. x. 13. The protection of the holy angels is invisible, but true and real. (3.) Here is comfort to God’s children when they are embarked in a hazardous but in a holy business; there are ‘far more with us than can be against us,’ 2 Kings vi. 16. There is God the Father’s power on the church’s side; the Son puts forth the strength of his mediation, Zech. iii. 2; the Spirit comforts and animateth us, and then holy angels are employed as instruments. The Lord Jesus and his angels will stick to the church when none else dare: Dan. x. 21, ‘There is none holdeth with me in these things but Michael your prince.’ When all human strength faileth, Christ by their ministry can uphold the affairs of the church; omnipotency is a great deep. Usually we look to means, and can better conceive of the operations of finite creatures than of the infinite God; therefore doth the Lord represent the help of the church as managed by these powerful instruments. Only now take heed that you do not betray your succours, nor defraud yourselves of their protection. (1.) By neglecting to seek to the God of angels: Dan. x. 12, ‘From the first day thou didst set thine heart to understand, and didst chasten thyself before thy God,’ &c. We are not to pray to them, but for them, to the Lord. (2.) By unwarrantable practices, for then you join with Satan to their grief: Ps. xxxiv. 7, ‘The angel encampeth about them that fear him.’ A good cause should be well managed, and then trust God, who, if he seeth fit to glorify himself by our deliverance, rather than our sufferings, can find means enough to save us when men fail.

Obs. 3. Observe again, that angels have a care not only of the souls, but of the bodies, yea, even of the dead bodies, of the saints, as Michael disputed with the devil about ‘the body of Moses.’ That you may understand the particular care which the angels have about the people of God, I shall open it to you in several propositions:—

1. It is certain the angels had a great care about the people of God in ancient times. Examples are found everywhere in the word of God. Lot was led out of Sodom by angels; Daniel taught by an angel; Cornelius answered by an angel; an angel withstood Balaam in the way, Num. xxii.; an angel walked with the three children in the fiery furnace, Dan. iii. 25; an angel shut up the mouths of lions that they might not hurt Daniel in the den, Dan. vi. 22; an angel comforted Paul in the tempest, Acts xxvii. 23, 24. Scarce any remarkable thing befell the people of God, but it was accomplished by their ministry.

2. The ministry of angels, though not so visible and sensible as heretofore, is not wholly ceased. The privilege of it belongeth to all saints: Heb. i, 14 ‘Are they not ministering spirits sent forth for the heirs of salvation?’ All that are called to inherit a blessing were under their tutelage. So see Ps. xci. 12; and those instances alleged in the former proposition are patterns and precedents by which we may know what to expect. Their tutelage then was more visible and sensible, because the church, newly planted, needed to be confirmed; but God would have us live by faith, and expect all our supports in a more spiritual way; though we have not visible apparitions, yet we have real experiments of their succour; the evil angels appear not, yet we doubt not of the hurt done by them. In the first times of the gospel Christ’s bodily presence was necessary, but now only his spiritual.

3. The proper object of their ministry and care are the children of God, wicked men are not under their covert and protection; it is true, they may be under a general care, as Hagar and Ishmael, who are set out in scripture as the types of those that are rejected by the Lord; yet, Gen. xxi. 17, ‘An angel of the Lord came and stood by Hagar, and said, The Lord Lath heard the cry of the lad.’ Though possibly this might be, as he was Abraham’s son; dogs in the house have the crumbs.

4. The ministry of the angels is over all the children of God, without exception; not only Moses, but the meanest saint is under their care. God’s love to his people is not dispensed with respect to their peculiar pomp and greatness: Mat. xviii. 10, ‘Offend not these little ones, for their angels behold my Father’s face.’ It is chiefly meant of those that are little in esteem and account in the world; the message of Christ’s birth was brought by angels to shepherds, feeding their flocks in the fields, Luke ii.

5. As no saints are excepted from receiving the benefit of their ministry, so no angels are excepted from being employed in it. Michael contendeth with Satan, and the apostle saith, οὐχὶ πάντες, ‘Are they not all,’ &c., Heb. i. 14. The archangels themselves are ‘ministering spirits;’ it is a rash boldness in the schoolmen to exempt any from this office. What an instance is here of God’s love, that the highest angel should not be exempted from a care of the lowest saint!

6. That every single believer hath his proper and allotted angel to attend him from his birth to his death, is rather matter of problem and dispute than positive assertion; there are some scriptures make it probable, but not certain. Sometimes we read of one angel attending many men, and at other times of many angels attending one man, as Jacob had many, Gen. xxxii. 1, 2, ‘God’s host,’ &c.; so Elisha, 2 Kings vi. 17, ‘Elisha prayed and the mountains were full of chariots and horses of fire,’ that is, of angels coming to offer help in that case. It is true, the opinion of a particular angel guardian was ancient. Plato saith, ἑκάστῳ ὃν ἕλετο δαίμονα τούτον φύλακα ξυμπέμπειν τοῦ βίου καὶ ἀποπληρωτὴν τῶν αἱρεθέντων, and among the ancient fathers places of scripture are brought for it that are full of probability, not cogency. One is that of the Old Testament, Gen. xlviii. 16, ‘The angel which redeemed me from all evil, bless the lads,’ &c., in which passage he seemeth to ascribe his preservation and deliverance to some particular angel; but to this may be replied what was before alleged of ‘the host of God’ going along with him; and by this angel is meant the Lord Christ, who is alone the object of worship and adoration; and who, because of the frequency of his personal appearance and mediation between God and man, is set forth under the term of an angel. The rabbins expound it of ‘the angel of God’s presence.’ Another place is Mat. xviii. 10, ‘Their angels see my Father’s face;’ not the angels, but their angels; but the word there may only imply their common interest in the whole host of God. Christ doth not say that every one of them hath an angel. As, for instance, it may be said, These prisoners have their keepers, these scholars have their masters, these soldiers have their captains; it doth not follow that every one hath a particular keeper, master, captain, &c. Another place is Acts xii. 15. When the maid said Peter was at the door, they, distrusting her report, said, ‘It is his angel.’ This place may be answered thus—That sayings of men in scripture are not all scripture, or a part of our rule; and that many things were spoken by the disciples in their rudeness which are not altogether justifiable; but because this place is the main, let me examine it a little. Three opinions there are about the place. Some understand it appellatively, it is his angel, or messenger, sent by him out of prison. But Rhoda heard Peter’s voice, and that was the ground of the sayings. Others understand it of some angel come to give notice of his death; but that is groundless. Lastly, some, as Chrysostom, of a particular tutelar angel. But whence doth it appear that these angels had the shape and habit of those they kept? And angels do not use to knock at doors, and wait for opening; and if Peter had a special angel, it followeth not that all have; the meaning probably is, it is a spirit that hath assumed his shape.

7. Though it be not certain that every particular believer hath an angel deputed to his attendance, yet in the general there is an assurance of a guardianship and tutelage from the angels; ‘the heirs of salvation’ have them among them. If the whole city hath a sufficient guard, it is as good as if every citizen had a distinct soldier to defend him; nay, it is more for our comfort, that we have many rather than one; we have to do with many enemies, and therefore we need much assistance: Ps. xci. 11, ‘He shall give his angels charge over thee.’ Many angels are charged with our safety, and though they be not so particularly conversant about us as the other opinion conceiveth, yet they ‘behold the face of God,’ and are always in his presence, and ‘wait for his command,’ Ps. ciii. 20, who so careth for every one as if he had none to care for besides him.

8. This tutelage is from their first conception in the womb till the translation of body and soul into glory. Survey all the passages of life from the womb to the grave, nay, after death, till the resurrection, the ministry of angels doth not wholly cease. Their care beginneth as soon as the child is quickened in the womb, for then they have another distinct charge to look after; and as they are servants of providence, by their help they are born and brought into the world; God’s providence taketh date thence, Gal. i. 15; and they, I say, are instruments of providence; they watch over us in infancy and childhood; little ones are committed to their custody, and babes and sucklings have their angels, Mat. xviii. Jesus Christ was provided for in his cradle by an angel, Mat. ii. 13. The devil rampeth about the elect whilst they are yet in their swaddling-clothes. That expression, Rev. xii., of the dragon’s seeking to ‘devour the man-child as soon as he was born,’ is figurative, but it alludeth to what is true. Again, as we grow up they rejoice at our conversion, Luke xv. We read of ‘joy in heaven over a sinner that repenteth;’ you cannot gratify the angels more than in your conversion to God; the devil seeks to hinder it as much as he can, but they rejoice when ‘a brand is plucked out of the burning,’ Zech. iii. Again, after conversion, they watch over us in duty, and danger, and temptations. In duties; where Satan is most busy to hinder, Zech. iii. 1, they are most helpful: the angels are in the assemblies of the faithful, 1 Cor. xi. 10. So in dangers; when Peter was in prison, God sendeth him an angel to bring him out, Acts xii. Ruffinus speaketh of a young man, a martyr on the rack, that had his face wiped by an angel, and refreshed by him in the midst of his pains. Nay, in casual dangers, which we cannot foresee and prevent: Ps. xci. 12, ‘He shall give his angels charge over thee, that thou dash not thy foot against a stone.’ So in temptations; Mat. iv. 11, they ‘ministered’ to Christ when he was tempted by the devil; they came to show how God will deal with his people in like cases. Once more, they are with us to comfort us in death; in the midst of his agonies the Lord Jesus was comforted and refreshed by an angel, Luke xxii. 43; so they are with the faithful, helping and easing them in their sicknesses. After death they carry our souls to heaven, as Lazarus was carried into Abraham’s bosom, Luke xvi. 22. Though the body had not the honour of a pompous burial, yet the soul is solemnly conveyed by angels, and gathered up into the communion of the souls of just men made perfect; as Christ himself also ascended into heaven in the company of angels, Acts i. Once more, after death they guard our bodies in the grave, as the angels guarded Christ’s sepulchre, Mat. xxviii. 2-4. God did set his guards, as well as the high priests. Their last ministry and service about the faithful is to gather up their bodies at the last day: ‘They shall gather up the elect from the four winds,’ Mat. xxiv. 31, and then their office and charge ceaseth.