There remains, then, but the third supposition, that St. Jude derived these notices of the supernatural world from some apocryphal and traditional work. And we need the less scruple to admit this, as he himself intimates the fact, in the fourteenth verse, where he refers to the Book of Enoch. This work professes to be extant in the Æthiopic language; and the copies of it contain the passage cited by St. Jude: and whatever doubts may attach to Bishop Lawrance’s opinion, that we have it substantially as it was originally written shortly before the time of Christ, the citations from the “Book of Enoch,” by Syncellus, and the references to it by both Greek and Latin Fathers, are too numerous and ancient, to leave it questionable that such a work existed, and was in use not long after the Christian era, and probably before. Hug gives this account of it:—“The Book of Enoch, in fact, was full of Jewish, Theurgical, and Magical reveries, as indeed the character of the person, to whom this writing was ascribed, required it to be. According to Eupolemus, he is said to have been the inventor of Astrology, or rather a scholar of the Angels in this science, who initiated him into the mysteries of it; for he had at one time obtained a mission to the Angels, on which occasion he probably received their instruction. But it did not suffice, that he was acquainted with the course of the planets, the position of the Heavens, and their signification; but he likewise, as the Jews and other Easterns maintained, learned in addition from the heavenly natures, the art of prognostication, characters, offerings, purifications, lustrations, and other things of this description, which he imparted to mankind. According to these ideas, which were entertained of him far and wide among Jews, Arabians, and others, we can easily determine, to what sort of literature his writings must belong. The remains of it, which we find in the Church-Fathers also, do not deceive this expectation.”[[594]]
Though this is the only Apocryphal production to which St. Jude refers by name, Origen informs us, in a passage already cited, that the adventure between Michael and the Devil was taken from a work entitled Ἀνάληψις or Ἀνάβασις τοῦ Μωσέως. “From a comparison of the relation in this book with St. Jude’s quotation,” says Michaelis, “he was thoroughly persuaded, that it was the book from which St. Jude quoted. This he asserts without the least hesitation: and in consequence of this persuasion, he himself has quoted the Assumption of Moses, as a work of authority, in proof of the temptation of Adam and Eve by the Devil. But as he has quoted it merely for this purpose, he has given us only an imperfect account of what this book contained, relative to the dispute about the body of Moses. One circumstance, however, he has mentioned, which is not found in the epistle of St. Jude, namely, that Michael reproached the Devil with having possessed the serpent which seduced Eve. In what manner this circumstance is connected with the dispute about the body of Moses will appear from the following consideration. The Jews imagined the person of Moses was so holy, that God could find no reason for permitting him to die: and that nothing but the sin committed by Adam and Eve in paradise, which brought death into the world, was the cause why Moses did not live for ever. The same notions they entertained of some other very holy persons, for instance of Isai, who, they say, was delivered to the angel of death, merely on account of the sins of our first parents, though he himself did not deserve to die. Now in the dispute between Michael and the Devil about Moses, the Devil was the accuser, and demanded the death of Moses. Michael therefore replied to him, that he himself was the cause of that sin, which alone could occasion the death of Moses. How very little such notions as these agree, either with the Christian theology, or with Moses’ own writings, it is unnecessary for me to declare.”[[595]]
The direct testimony of Origen should be taken in connexion with the well-known fact, that this story of Michael and the Devil is one of the standing traditions of the Jewish people; the invention of a remote antiquity; and repeated ever since by a multitude of Rabbinical writers. A specimen of the legend may be found by the curious in the section of Michaelis, from which I have quoted the foregoing passage. With respect to the reception which we must give to such an alleged fact, the same author observes—“It lies without the circle of human experience; and therefore it cannot be attested by any man, unless he has either divine inspiration, or has intercourse with beings of a superior order. Consequently, whoever was the author of the apocryphal book, from which the quotation was made, his account cannot possibly command assent.”[[596]] This remark evidently applies, not only to the story of Michael, but to the tradition of the Fallen Angels; which, there is every reason to believe, must have been derived from a like apocryphal source; especially as we have the express assurance of Tertullian, that the Book of Enoch treated of the nature, offices, and fate of fallen Beings.[[597]]
This author, then, has unquestionably “made use of Jewish materials, which have no existence but in apocryphal books,”[[598]] and therefore no claim on our belief. “I know of no other method of vindicating the quotation,” says Michaelis, “than by supposing that St. Jude considered the whole story, not as a real fact, which either he himself believed, or which he required his readers to believe, but merely as an instructive fable, which served to illustrate the doctrine which he himself inculcated, that we ought not to speak evil of dignities.”[[599]] Hug resorts to an explanation of this kind; and conceives that St. Jude employs apocryphal weapons of persuasion, as best adapted to confound the Heretics whom he assailed.[[600]] It may be so: but if his illustrations and examples from the supernatural world be thus destitute of intrinsic authority and truth, and we must be heretics before we can feel their force, what becomes of the orthodox doctrine of fallen Angels?
Footnotes for Lecture XI.
[543]. Genesis iii. 1.
[544]. Genesis iii. 14, 15.
[545]. Jos. Ant. lib. i. c. 1.