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About this book

1 From Jude, a slave of Jesus Christ and brother of James, to those who are called, wrapped in the love of God the Father and kept for Jesus Christ. 2 May mercy, peace, and love be lavished on you! 3 Dear friends, although I have been eager to write to you about our common salvation, I now feel compelled instead to write to encourage you to contend earnestly for the faith that was once for all entrusted to the saints. 4 For certain men have secretly slipped in among you—men who long ago were marked out for the condemnation I am about to describe—ungodly⁠ men who have turned the grace of our God into a license for evil and who deny our only Master and Lord, Jesus Christ.⁠

Examples of Judgment

5 Now I desire to remind you (even though you have been fully informed of these facts once for all) that Jesus, having saved the people out of the land of Egypt, later destroyed those who did not believe. 6 You also know that the angels who did not keep within their proper domain but abandoned their own place of residence,⁠ he has kept in eternal chains in utter darkness, locked up for the judgment of the great Day.⁠ 7 So also Sodom and Gomorrah and the neighboring towns, since they indulged in sexual immorality and pursued unnatural desire in a way similar to these angels, are now displayed as an example by suffering the punishment of eternal fire.⁠ 8 Yet these men, as a result of their dreams, defile the flesh, reject authority, and insult the glorious ones. 9 But even when Michael the archangel was arguing with the devil and debating with him concerning Moses’⁠ body,⁠ he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!”⁠ 10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend.⁠ 11 Woe to them! For they have traveled down Cain’s path, and because of greed have abandoned themselves to Balaam’s error;⁠ hence, they will certainly perish in Korah’s rebellion.⁠ 12 These men are dangerous reefs at your love feasts, feasting without reverence, feeding only themselves.⁠ They are waterless clouds, carried along by the winds;⁠ autumn trees without fruit—twice dead, uprooted;⁠ 13 wild sea waves, spewing out the foam of their shame;⁠ wayward stars for whom the utter depths of eternal darkness have been reserved.⁠ 14 Now Enoch, the seventh in descent beginning with Adam,⁠ even prophesied of them, saying,⁠ “Look! The Lord is coming with thousands and thousands of his holy ones,⁠ 15 to execute judgment on all, and to convict every person of all their thoroughly ungodly deeds that they have committed, and of all the harsh words that ungodly sinners have spoken against him.” 16 These people are grumblers and fault-finders who go wherever their desires lead them, and they give bombastic speeches, enchanting folks for their own gain.⁠

An Appeal to the Community

17 But you, dear friends—recall the predictions foretold by the apostles of our Lord Jesus Christ. 18 For they said to you, “At the end of time there will come scoffers, propelled by their own ungodly desires.”⁠ 19 These people are divisive, worldly, devoid of the Spirit. 20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, 21 maintain yourselves in the love of God while anticipating the mercy of our Lord Jesus Christ that brings eternal life. 22 And have mercy on those who waver; 23 save others by snatching them out of the fire;⁠ have mercy on others, coupled with a fear of God, hating even the clothes stained by the flesh. 24 Now to the one who is able to keep you from falling, and to cause you to stand, rejoicing, without blemish before his glorious presence, 25 to the only God our Savior through Jesus Christ our Lord, be glory, majesty, power, and authority, before all time, and now, and for all eternity. Amen.

Texts in conversation

Compare Jude 1:9 and Pseudo Jonathan Deuteronomy 34:6

New Testament · Targum

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Summary

Jude mentions an argument between the archangel Michael and the devil over Moses' body, a story the Hebrew Bible never tells. In the Aramaic Targum Pseudo-Jonathan, the angels Michael and Gabriel help bury Moses by preparing a golden bed for his body.

Passages

Jude 1:9

New Testament
8 Yet these men, as a result of their dreams, defile the flesh, reject authority, and insult the glorious ones. 9 But even when Michael the archangel was arguing with the devil and debating with him concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!” 10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend.
60–80 CE (scholarly estimate) Read in Jude

Pseudo Jonathan Deuteronomy 34:6

Targum
5 Moses, the teacher of Israel, was born on the seventh day of the month Adar, and on the seventh day of Adar he was gathered from the world. A heavenly voice descended and said, “Come, all who enter the world, and see the grief of Moses, the teacher of Israel, who has labored but has not enjoyed the fulfillment, and who is honored with four good crowns: the crown of the Torah is his, because he brought it from the heavens above, when the Glory of the Lord’s Shekinah was revealed to him, with two thousand myriads of angels, and forty-two thousand chariots of fire. The crown of the Priesthood was his during the seven days of the ordination. The crown of the kingdom was given to him from heaven: he did not draw the sword, harness the warhorse, or trouble the army. The crown of a good name he possesses by good works and by his humility.”

Therefore Moses, the servant of the Lord, was gathered in the land of Moab, by the kiss of the Word of the Lord.
6 Blessed be the Name of the Lord of the world, who has taught us His righteous way. He has taught us to clothe the naked, as He clothed Adam and Eve; He has taught us to unite the bridegroom and the bride in marriage, as He united Eve to Adam. He has taught us to visit the sick, as He revealed Himself to Abraham when he was ill, from being circumcised; He has taught us to console the mourners, as He revealed Himself again to Jacob when returning from Padan, in the place where his mother had died. He has taught us to feed the poor, as He sent Israel bread from heaven; He has taught us to bury the dead through what He did for Moses; for He revealed Himself in His Word, and with Him the companies of ministering angels. Michael and Gabriel prepared the golden bed, inlaid with chrysolites, sardonyx, and beryls, adorned with hangings of purple silk, and satin, and white linens. Metatron, Jophiel, and Uriel, and Jephephya, the wise sages, laid him on it, and by His Word He conducted him four miles, and buried him in the valley opposite Beth Peor; so that whenever Peor rises to remind Israel of their sin, he sees Moses’ burial place and is subdued: but no one knows his grave to this day. 7 Moses was one hundred and twenty years old when he died; the pupils of his eyes were not darkened, nor had his molars decayed.
300–1200 CE (scholarly estimate) Read in Pseudo Jonathan Deuteronomy

References

“... What we know of the character of the work makes it quite plausible that its account of the contest over the body of Moses could derive from the Testament of Moses. [...] Several features of this text should be noticed: (1) Features which have already been discussed in section I above are the unproblematic nature of Moses' death in this account, the role of Joshua and the burial by the archangel rather than by God himself. These distinguish the account from rabbinic traditions, with which there are nevertheless some contacts (2 and 3 below). (2) The name Σαμουήλ is not really Samuel but Samma'el, a name by which the devil is known in the Ascension of Isaiah (where in 1:8 he is identified with Malkira, i.e. the Melkireša' of 4QAmram, and in 11:41 with Satan) and from rabbinic sources ('the chief of all the satans': Deut. R. 11:10). In rabbinic traditions of Moses' death he appears as the angel of death, commanded by God to take Moses' soul but unable to do so. A remnant of his dispute with Michael survives in these traditions, but transposed from the context of Moses' burial to that of his death (Midrash Petirat Moshe 11; Deut. R. 11:10). (3) The removal of Moses' body (συστέλλειν must here mean 'remove,' despite the rarity of this meaning) – to be buried elsewhere – corresponds to the tradition to be found in Targum Pseudo-Jonathan to Deuteronomy 34:6 and Sifre Deuteronomy 335, in which God and his angels carry the body four miles from the place of Moses' death to bury it. This feature is intended to explain Deuteronomy 34:6. ...”
Richard Bauckham, Jude and the Relatives of Jesus in the Early Church (London: T&T Clark International, 2004), 250–251.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Jude 1:9 and Pseudo Jonathan Deuteronomy 34:6

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