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Exegetical and Hermeneutical Commentary of Jude 1:19

Exegetical and Hermeneutical Commentary of Jude 1:19

These be they who separate themselves, sensual, having not the Spirit.

19. These be they who separate themselves ] Many of the better MSS. omit the reflexive pronoun. The verb is not found elsewhere in the New Testament, but a simpler form, with the same meaning, occurs in Lev 20:24. It was characteristic of the false teachers and mockers who are spoken of that they drew lines of demarcation, which Christ had not drawn, between themselves and others, or between different classes of believers, those, e.g., who had the higher gnosis, or exercised a wider freedom (2Pe 2:19), and those who were content to walk in “the Apostles’ doctrine and fellowship” (Act 2:42). They lost sight of the unity of the Church of Christ and preferred the position of a sect or party; and, in so doing, united the exclusiveness of the Pharisees with the sensuous unbelief of the Sadducees.

sensual, having not the Spirit ] The adjective is the same as that which describes the “natural man” of 1Co 2:14, and implies that the man lives in the full activity of his emotional and perceptive nature, without rising into the region of the reason and conscience which belong to his spiritual being. “Sensual,” or better perhaps, sensuous, is the nearest English equivalent, but, strictly speaking, it expresses the lower aspect of the character represented by the Greek term. The “sensuous” or psychical man is not necessarily “carnal” in the sense usually attached to that term, but the two words are closely connected with, and indeed overlap each other. The words seem specially directed against the boast of many of the Gnostic teachers, who, looking to St Paul’s words in 1Co 2:14, boasted that they alone were “spiritual” in that Apostle’s sense of the term, and that the members of the Church were, as the “natural” or “sensuous,” incapable of knowing the higher mysteries of God (Iren. i. 6. 2 4). St Jude retorts the charge, and says that they, who boast of their illumination, are in very deed destitute of every higher element of the religious life. The word for “Spirit” stands without the article in the Greek, and though this does not necessarily exclude the thought that the Spirit of God is spoken of, it is, perhaps, better to rest in the meaning that the false teachers were so absorbed in their lower, sensuous nature that they no longer possessed, in any real sense of the word, that element in man’s compound being, which is itself spiritual, and capable therefore of communion with the Divine Spirit.

Fuente: The Cambridge Bible for Schools and Colleges

These be they who separate themselves – That is, from their brethren and from the work of benevolence and truth. Compare Rom 16:17; Jdg 5:16, Jdg 5:23.

Sensual – Under the influence of gross passions and appetites.

Having not the spirit – The Holy Spirit, or the spirit of true religion.

Fuente: Albert Barnes’ Notes on the Bible

Jud 1:19

These be they who separate themselves.

Separatists

They separate themselves from sound faith by following corrupted speculations. They separate themselves from good works, inasmuch as they quit that faith which is the only genuine source of these works, and go astray after the miserable delusions of licentious indulgences. And in thus abandoning equally the right belief and the right conduct, they virtually separate themselves from the true Church. However they may still wear the name of Christian, they have no communion with Christ. In a word, they are separatists owing to their being sensualists. They love the indulgence of evil passions; and hence they hate the sacred influence that would restrain them. They are attached by habits or carelessness, of folly, or of sordid pursuits, to a life of irreligion; and hence they remain at a distance from the holy power that would out down all such ties, and introduce them to the habits of a new course. The faith of the gospel is too pure for them to adopt; and therefore if they assume the profession of its name, they must hold its principles under some corrupted form. The practice of the gospel is too pure for them to follow; and therefore if they still pretend to a compliance with its requirements, they comply under many abatements; and in fact do it under those mitigations to the strictness of duty, which actually amount to a dereliction of the Christian life. They separate themselves from the faith; because in practice they are sensual. The root of all the evil, however, is their not having the Spirit. (W. Muir, D. D.)

Separation from the Church

1. Separation or dividing ourselves from the fellowship of Gods Church is sinful, or a work of the flesh. The apostle describeth carnal persons, and of them he saith, They separate themselves, and accordingly the apostle reckoneth seditions, heresies, or sect-makings in the Church, among the works of the flesh (Gal 5:20). Cain was the first separatist we read of. He went out from the presence of the Lord (Gen 4:19). God is everywhere: how from His presence? The meaning is, from the Church, where is the presence of His grace.

2. It is little for the honour of Christ that His body is crumbled into small bits and portions. A draft of wine is-best preserved in the hogshead, and Christians in their societies; coals lying together keep in the heat; apostasy began in forsaking the assemblies (Heb 10:23-25; 1Jn 2:19). Partly as to our outward peace and welfare: separation sets others against us, and us against them. Religion, being the highest bond, when it is once violated, the breach is the more irreconcilable. (T. Manton.)

Having not the Spirit.

Sensual men

These two are contrary, flesh and Spirit (Gal 5:17), and they that cherish the one do necessarily banish the other, and as they enlarge the one they straiten the other. The Spirit is a free spirit, and sensual persons are very slaves; the Spirit is a pure spirit, and they are unclean; the Spirit is active, and they are of a dull and stupid nature; the Spirit worketh intellectual and chaste delights, and they are altogether for base pleasures: such a perfect contrariety is there between them.

1. Sensual men have little of the enlightening of the Spirit; their palate is better than their understanding(Eph 5:18). In marshy countries we do not expect a clear air; so sensual persons have seldom any clear thoughts of God: men given to pleasures can taste meats and drinks, but not doctrines.

2. Sensual men have little of the quickenings and efficacy of the Spirit; the more they dissolve and melt away their precious hours and spirits in pleasures, the more do they grow sapless, dead, and careless, and lose all tenderness of conscience and liveliness of affection; they quench the vigour of nature, much more do they quench the Spirit (Eph 4:19).

3. They have little of the comforts of the Spirit. The comforts of the Spirit arise from meditating on the works of God (Psa 104:34), or tasting His love (1Pe 2:3), or contemplating our great hopes (2Co 4:18). Now carnal men can relish none of this; they cannot exercise love, or faith, or hope, that they may delight themselves in God, and have some lively tastes of eternal life. When the soul lieth under the dominion of carnal pleasures, it is incapable of thinking upon God and His works, or relishing inward consolation; love is preoccupied. (T. Manton.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 19. Who separate themselves] From the true Church, which they leave from an affectation of superior wisdom.

Sensual] . Animal-living as brute beasts, guided simply by their own lusts and passions, their Bible being the manifold devices and covetousness of their own hearts; for they have not the Spirit-they are not spiritually minded; and have no Holy Ghost, no inspiration from God.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

These be they who separate themselves; viz. from the true doctrine and church of Christ, as being in love with their carnal liberties, and loth to come under the yoke of Christs discipline.

Sensual; or carnal, or animal, 1Co 2:14; such as are mere men, and have no higher principle in them than human nature, which, left to itself, and being destitute of the sanctifying Spirit, is generally overpowered by sense, and inclines to fleshly lusts.

Having not the Spirit; the Spirit of God, by which they should be led, and to which they so much pretend; having neither the light, nor grace, nor comfort of the Spirit.

Fuente: English Annotations on the Holy Bible by Matthew Poole

Thesebe they showing that their characters are such as Peter and Paul hadforetold.

separatethemselves from Church communion in its vital, spiritual reality: foroutwardly they took part in Church ordinances (Jud1:12).Some oldest manuscripts omit themselves: then understand it,separate, cast out members of the Church by excommunication(Isa65:5;Isa66:5;Luk6:22;Joh9:34;compare casteth them out of the Church; 3Jo1:10).Many, however, understand themselves, which indeed is read insome of the oldest manuscripts as EnglishVersionhas it. Arrogant setting up of themselves, as having greater sanctityand a wisdom and peculiar doctrine, distinct from others, is implied.

sensual literally, animal-souled: as opposed to the spiritual,or having the Spirit. It is translated, the naturalman, 1Co2:14.In the threefold division of mans being, body,soul, and spirit,the due state in Gods design is, that the spirit, which isthe recipient of the Holy Spirit uniting man to God, should be first,and should rule the soul, which stands intermediate between thebodyand spirit:but in the animal,or naturalman, the spirit is sunk into subserviency to the animal soul, whichis earthly in its motives and aims. The carnal sink somewhatlower, for in these theflesh,the lowest element and corrupt side of mans bodily nature, reignsparamount.

havingnot the Spirit In the animal and natural man thespirit,his higher part, which ought to be the receiver of the Holy Spirit,is not so; and therefore, his spirit not being in its normal state,he is said notto have the spirit(compare Joh3:5,Joh3:6).In the completion of redemption the parts of redeemed man shall beplaced in their due relation: whereas in the ungodly, thesoulsevered from thespiritshall have for ever animal life without union to God and heaven – aliving death.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

These be they who separate themselves,…. Not from sinners openly profane; such a separation is commendable, being according to the will and word of God, to the mind and practice of Christ, and which tends to the good of men, and to the glory of God; but from the saints and people of God; it is possible that a child of God may for a time leave the fellowship of the saints, but an entire and total forsaking of them, and of assembling with them, looks with an ill aspect; nor did they separate themselves from superstition and will worship, and every false way of worship, which would have been right, but from the pure worship, ordinances, and discipline of God’s house, by a perversion of them, and as being above them, or unwilling to be under any notice and government; not from errors and heresies, and persons that held them, with these they herded; but from the pure doctrines of the Gospel, and ministers of the word, and made divisions and separations among the churches, for worldly ends, and through pride and affectation of vain glory, as if they were more knowing, more holy, and more spiritual than other men: when they were

sensual; such as gave themselves up to sensual lusts and pleasures; and at best were but natural men, who had only natural and rational abilities, but without spiritual and experimental knowledge: hence it follows,

having not the Spirit; though they might have some external gifts of the Spirit; or he himself dwelling in them as a spirit of conviction and illumination, as a spirit of regeneration and sanctification, as a spirit of faith and comfort, as a spirit of adoption, and as the earnest and pledge of the heavenly glory; they were not under his influence, nor did they feel the operations of his grace, nor had they communion with him: hence they appeared to be none of Christ’s, nor could they claim interest in him, and were without life, and so could not persevere.

Fuente: John Gill’s Exposition of the Entire Bible

They who make separations ( ). Present active articular participle of the double compound (from , , , , boundary, to make a horizon), rare word, in Aristotle for making logical distinctions, here only in N.T. occurs in Le 20:24 and in Mt 25:32, etc. See in 2Pe 2:1.

Sensual (). Old adjective from as in 1Cor 2:14; 1Cor 15:44; Jas 3:15. Opposed to . Not used by Peter.

Having not the Spirit ( ). Usual negative with the participle (present active of ). Probably here means the Holy Spirit, as is plain in verse 20. Cf. Ro 8:9.

Fuente: Robertson’s Word Pictures in the New Testament

Separate themselves [] . Only here in New Testament. Themselves is unnecessary. Better, as Rev., make separations; i e., cause divisions in the church. The verb is compounded with ajpo, away; dia, though; orov, a boundary line. Of those who draw a line through the church and set off one part from another.

Sensual [] . See on Mr 12:30. As yuch denotes life in the distinctness of individual existence, “the center of the personal being, the I of each individual,” so this adjective derived from it denotes what pertains to man as man, the natural personality as distinguished from the renewed man. So 1Co 2:14; 1Co 14:44. The rendering sensual, here and Jas 3:15, is inferential : sensual because natural and unrenewed. In contrast with this is The spirit. The higher spiritual life. So the adjective pneumatikov, spiritual, is everywhere in the New Testament opposed to yucikov, natural. See 1Co 14:44, 46.

Fuente: Vincent’s Word Studies in the New Testament

1) “These be they who separate themselves” -these whom Jude had described “separate themselves: (Greek apodiorzontes) meaning to separate off into parties, to whisper, to huddle in serpentine hissing, and whispering sessions; as the serpent to Eve, and as the Pharisees, Sadducees, and Scribes, so often huddled and hissed over the method they would use in attacking our Lord. Mat 21:25-27; Mat 22:15-22; Mat 22:34-40.

2) “Sensual (Greek psuchikoi) meaning natural animal like huddles, as wolf-packs huddle, as wild hogs huddle, and rove to attack their prey by animal instinct.

3) “Having not the Spirit’ (Greek echontes) means to have, hold, or possess (Greek “me” not) “the Spirit” (pneuma). Rom 8:9 declares, “Now if any man have not the Spirit of Christ he is none of his.” Jude therefore asserts and concludes that those infiltrating, licentious, lustful, worldly minded persons who had crept in among the sanctified believers and then separated themselves into whispering huddles of scoffers and faultfinders were unsaved, unregenerate, and did not have the Spirit of Christ.

4) “Let it also be concluded” that demon spirits still reign as moving stars, moving from one person to another, to inhabit one’s body, to cause him to whisper, snipe, scoff, deride, and act as a talebearer and discord sower among the sanctified. (Read Pro 16:28; Pro 18:8; Pro 20:3; Pro 20:17; Pro 20:19; Pro 26:17; Pro 26:20; Pro 26:22; Pro 26:27; Eph 4:30-32; Eph 5:1-17).

ON CRITICISM

Disraeli wrote, “it is much easier to be critical than to be correct.” Homer added, “The man who acts the least, upbraids the most.” A very old proverb reads, It everyone can keep house better than her mother till she trieth – “

HOW CRITICS TURN OUT

A little seed lay on the ground,

And soon began to sprout;

Now, which of all the flowers around

It mused, Shall I come out?

The lily’s face is fair and proud

But just a trifle cold;

A rose, I think, is rather loud

And then, its fashion’s old.

The violet is all very well

But not a flower I’d choose;

Nor yet the Canterbury bell –

I never cared for clues.

And so it criticized each flower,

This supercilious seed,

Until it woke one summer morn,

And found itself – a weed.

-copied

Fuente: Garner-Howes Baptist Commentary

19. These be they who separate themselves. Some Greek copies have the participle by itself, other copies add ἑαυτοὺς, “themselves;” but the meaning is nearly the same. He means that they separated from the Church, because they would not bear the yoke of discipline, as they who indulge the flesh dislike spiritual life. (201) The word sensual, or animal, stands opposed to spiritual, or to the renovation of grace; and hence it means the vicious or corrupt, such as men are when not regenerated. For in that degenerated nature which we derive from Adam, there is nothing but what is gross and earthly; so that no part of us aspires to God, until we are renewed by his Spirit.

(201) This is the common interpretation, and yet it seems inconsistent with what is previously said of these men, that they crept in stealthily, and “feasted” with the members of the Church. The ἑαυτοὺς, though retained by Griesbach, is excluded by Wetstein and others, being absent from most of the MSS. The verb ἀποδιορίζω, means to separate by a boundary two portions from one another, and hence metaphorically to separate or cause divisions: “These be they who cause divisions.” They were doing the same thing as those mentioned by Paul in Rom 16:17. They were producing discords in the Church, and not separations from it; and by continuing in it, they became “spots and stains” to its members. — Ed

Fuente: Calvin’s Complete Commentary

19. These separate themselves First demoralizing and disgracing the Church by bringing the imputation of their own vices upon it, and then distracting and dividing it by a secession, which, however, relieves it. The same sort of seceders as in 1Jn 2:18-19.

Sensual Same word as is rendered “natural” in 1Co 15:44, and for which we coined the word soulical, as an exact equivalent. The word is plainly antithetical to spirit, as part of the trinality or three-foldness of the human constitution.

Having not the Spirit These men are merely soulical: spirit having not. They had body and animal soul, but they had lost their highest nature, spirit. This does not literally mean that a part of their human constitution had been annihilated, but nullified; reduced to nullity; just as we severely say that a man is conscienceless when his conscience seems dead.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘These are they who make separations, sensual, having not the Spirit.’

And these people who thus mock God are causers of division and examples of sensual behaviour, who attract others into the same. They are wholly devoid of the Spirit, for whatever they appear to offer, it is not of God. This was in fact the very opposite of what they boasted.

We should in fact beware of any teaching that takes us away from the idea of Jesus Christ as crucified, raised, and exalted in His flesh ( 1Co 1:18 ; 1Co 2:2; Php 3:10). The purpose of the Holy Spirit is to point to Him (Joh 16:13-14), and our union with Him is to be seen as by our becoming one with Him in His spiritual body. It is through God made man that the Father has wrought His deliverance, One Who has been exalted as man. Thus we are saved through Him as we are, as men and women in the body. In the words of Paul He preserves spirit, soul and body for that Day (1Th 5:23). We are not saved as souls or spirits but as people. So while we know Him through the Spirit we must not spiritualise Him away. All our thoughts are to be centred on Him as God made man, and mediator as such between God and  man  (1Ti 2:5).

Fuente: Commentary Series on the Bible by Peter Pett

Jud 1:20-21 Comments – We are to stay built up in the Spirit, being led by the Spirit at all times. This Scripture says, “(You) keep yourselves.” Therefore, it is a choice that we make. Note these insightful words from Frances J. Roberts:

“Behold, I say unto thee: Yield Me your body as a living sacrifice, and be not conformed to the things of the world, but be ye transformed by the renewal of your mind. Set your affections on things of the Spirit, and be not in bondage to the desires of the flesh. For I have purchased you at great price. Yea, thou art My very special possession and My treasure. I would have thee to set thine affections and desires upon Me even as I have set Mine heart upon thee. It is written that the wife hath no power over her own body except for the husband, nor the husband but for the wife. So I would that ye should yield your body to Me, otherwise I am limited in My power to work. For I must have a vessel through which to operate. I would have you to be a vessel not only yielded to Me, but purified, dedicated, sanctified for My use; available to Me at all times, and ready to be used at whatever time I have need of thee. Thou wilt not have time to make thyself ready when I need thee. Thou must be already prepared. Thou must keep thyself in a state of readiness. Thou canst not live to the flesh and at the same time be available to the Spirit. Ye must walk in the Spirit, and in so doing keep thyself from becoming entangled in the things of the flesh. Ye just live in obedience to the Spirit, and thus be kept from being in bondage to the desires of the flesh. Myself cannot keep you except ye first make this choice. It was concerning this matter that Jude write his word of admonition: And ye, beloved, building yourselves up in your most holy faith by praying in the Holy Ghost, keeping yourselves in the love of God (Jud 1:20-21). By setting your soul through deliberate choice of your will to pursue the worship of God by praying in the Spirit, thou shalt find thy faith strengthened and thy life bathed in the love of God. With thy faith laying hold upon God’s promises and power, and thine actions motivated by the love of God, thou wilt find thyself in the path of the activity of God: His blessing shall be upon thee, and He will accomplish His works through thee. Thou needest make no plans nor resort to any clever strategy. Keep yourself in the love of God. Pray in the Spirit. Rejoice evermore. Set your affections upon Christ. God will do through you and for His glory such things as it pleases Him to do, and thou shalt rejoice with Him.” [39]

[39] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 82-3.

Fuente: Everett’s Study Notes on the Holy Scriptures

Jud 1:19. These be they who separate themselves, &c. “These are the very men, of whom our blessed Lord and his apostles warned you; men that make factions and divisions in the church, alienating themselves from the true apostles, servants, disciples, and doctrines of Christ, and forming separate parties of their own sortment; whilethey are mere sensualists, governed by animal appetites, lusts, and passions, and are entirely destitute of the enlightening, purifying, and sanctifying gifts of the Holy Spirit.”

Fuente: Commentary on the Holy Bible by Thomas Coke

Jud 1:19 . Final description of the false teachers, not specially, but according to their general nature.

] parallel with Jud 1:16 .

] the article marks the idea as definite: “these are they who,” etc.

, a word which occurs only in Aristotle’s Polit . iv. 8. 9, is here very differently explained; with the reading it would most naturally be taken as equivalent to separate ; thus, “who separate themselves from the church, whether internally or externally” (Wahl); without it is explained either as = to secede (Fronmller), or = to cause separations and divisions , namely, in the church (Luther: “who make factions;” de Wette-Brckner, Wiesinger; so also in this commentary). Neither explanation is, however, justified from the use of the word . It is still more arbitrary, with Schott, to explain it: “who make a distinction, namely, between the pneumatical (Pneumatikern), as what they consider themselves, and the psychical (Psychikern), as what true Christians regard them;” for there is no indication of such a distinction made by them. If we base the explanation on the significance of , the word may be understood as = to make definitions. But in this case what follows must be closely connected with it, by which the mode and manner of their doing so is stated, namely, that they do so as psychical men, who are without the . Hofmann gives to the verb the meaning: “to determine (define) something exactly in detail,” and then assumes that the preceding genitive depends on , which may well be the case, because a participle standing for a substantive may as well as a substantive govern the genitive. According to this explanation, Jude intends to describe those men as persons “who make impieties the object of an exercise of thought exactly defining everything, and so are the philosophers of impieties.” This explanation is condemned by the harsh and artificial construction which it requires. [44]

, ] is not man’s natural spirit, [45] for Jude could not deny this to his opponents; and to explain in the sense: “I might say that they have no spirit at all” (Fronmller), is completely arbitrary. It is rather to be understood of the Holy Spirit (de Wette-Brckner, Wiesinger, Hofmann); the want of the article and of an epithet, such as or , is no objection against this interpretation, since the simple word is often used in the N. T. as a designation for the objective Holy Spirit. It is erroneous to affirm that by this interpretation the conclusion of the description is too flat, for nothing worse can be said of a man who desires to be esteemed a Christian than that he wants the Holy Spirit. Moreover, only so understood does correspond to the preceding , to which it is added as an explanation; they are, inasmuch as their natural spiritual life left to itself is under the unbroken power of the ; see 1Co 2:14-15 ; Jas 3:15 .

[44] Certainly the dependent genitive may precede the governing substantive; but this union is here rendered impossible by the intervening . A participle also, taken as a substantive, may sometimes govern a genitive; but this is only found with the neuter, and then only rarely. Add to this that here corresponds to the in vv. 16 and 12, and accordingly must stand at the beginning of the sentence.

[45] Schott explains “spiritual life in the distinctive character of its being, that it is self-controlled in personal self-consciousness and self-determination,” and so equivalent to “free personality of the spirit”(!); but this free personality, Schott further observes, is not denied to them in the sense as “if they were actually deprived of it,” but only that it “does not attain permanence and reality in actual performance.” This distorted interpretation is contradicted by the fact that Jude simply denies to them .

REMARK.

Schott attempts to prove that the three verses, 12, 16, and 19, beginning with , refer to the threefold expression contained in Jud 1:11 , namely, in this manner: that the Antinomians, in showing themselves to be in their agap (Jud 1:12 ), resembled Cain; that in being , and out of greed for material gain indulging in mercenary flattery (Jud 1:16 ), they resembled Balaam; and that in establishing a self-invented ungodly sanctity in opposition to the divinely appointed and divinely effective Christian sanctity (Jud 1:19 ), they resembled Korah. This juxtaposition, however, is anything but appropriate, resting, on the one hand, on incorrect explanations; and, on the other hand, on the arbitrary selection of separate points. It is incorrect to affirm that the similarity of the Antinomians with Cain consisted in this, that what he did corporally they did spiritually ; there is contained in this rather a distinction than a similarity. It is arbitrary to bring forward only the last clause of Jud 1:16 , which reproaches the Antinomians with flattery, and which may also be found in Balaam; whereas the other expressions in the verse do not suit in the least degree. And lastly, it is erroneous so to interpret Jud 1:19 that the Antinomians were accused of the setting up of a false sanctity; even were this correct, yet the sanctity claimed by them is of a totally different nature from that to which Korah and his company laid claim.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

19 .] Last characteristics of these men . These are they that separate (or “are separating,” viz. from the Church, having no real sympathy with the spirit of the Gospel, The act. verb does not seem to require to be supplied: that draw lines of distinction, by walking after their own desires, not in the path of the Church’s obedience, thus separating both themselves from you, and you from themselves), sensual (we have do English word for ; and our biblical psychology is, by this defect, entirely at fault. The is the centre of the personal being, the “I” of each individual. It is in each man bound to the spirit, man’s higher part. and to the body, man’s lower part; drawn upwards by the one, downwards by the other. He who gives himself up to the lower appetites, is : he who by communion of his with God’s Spirit is employed in the higher aims of his being, is . He who rests midway, thinking only of self and self’s interests, whether animal or intellectual, is the , the selfish man, the man in whom the spirit is sunk and degraded into subordination to the subordinate . In the lack of any adeqaute word, I have retained the “sensual” of the E. V., though the impression which it gives is a wrong one: “selfish” would be as bad, for the may be an amiable and generous man: “animal” would be worse: “intellectual,” worse still. If the word were not so ill-looking in our language, “psychic” would be a great gain), not having the spirit ( , see above, not directly the Holy Spirit of God (the absence of the art. would be no objection to this: see reff. and Rom 8:14 , 1Co 2:4 , al. fr.), but the higher spiritual life of man’s spirit in communion with the Holy Spirit. These men have not indeed ceased to have , as a part of their own tripartite nature: but they have ceased to possess it in any worthy sense: it is degraded beneath and under the power of the , the personal life, so as to have no real vitality of its own. See Delitzsch, Biblische Psychologie, v. Abschn. 2, “ das neue Geiftesleben :” and Beck, Umriss der biblischen Seelenlehre, p. 35 ff.).

Fuente: Henry Alford’s Greek Testament

Jud 1:19 . . “These are they that make invidious distinctions.” See Introduction on the Text. The rare word is used of logical distinctions in Aristotle, Pol. iv. 43, , (“as, if we wished to make a classification of animals, we should have begun by setting aside that which all animals have in common”) and, I believe, in every other passage in which it is known to occur: see Maximus Confessor, ii. p. 103 D, , , translated “naturali in eo (Christo) constituta voluntate, arbitrariam dispunxit,” ib. p. 131 C, , , , “quod dixerat hoc solum spectare ut libidinosam, non ut naturalem voluntatem a Salvatore eliminaret,” Severus de Clyst. xxxii., xxv., , . The simple is found in Lev 20:24 , “I separated you from the nations,” Job 35:11 ; so Mat 25:32 , , Act 19:9 (Paul left the synagogue) , 2Co 6:17 , , Luk 6:22 (of excommunication) , Gal 2:12 (of Peter’s withdrawal from the Gentiles) .

. Used of worldly wisdom in Jas 3:15 , where see note, distinguished from in 1Co 2:13-15 ; 1Co 15:44 , cf. the teaching of the Naassenes ( ap. Hippol. p. 164) , , , .

. The subjective negative may be explained as describing a class (such as have not) rather than as stating a fact in regard to particular persons; but the use of is much more widely extended in late than in classical Greek, cf. such phrases as , . It is simplest to understand here of the Holy Spirit, cf. Rom 8:9 , , , 1Co 2:13 ; 1Co 7:40 , 1Jn 3:24 ; 1Jn 4:13 , and the contrast in Jud 1:20 , . Others, e.g. Plumptre, prefer the explanation that “the false teachers were so absorbed in their lower sensuous nature that they no longer possessed, in any real sense of the word. that element in man’s compound being, which is itself spiritual, and capable therefore of communion with the Divine Spirit”.

Fuente: The Expositors Greek Testament by Robertson

separate themselves = are separating. Greek. apodiorizo. Only here.

sensual. Greek. psuchikos. See 1Co 2:14. Jam 3:15.

Spirit. Here “spirit”. App-101.

Fuente: Companion Bible Notes, Appendices and Graphics

19.] Last characteristics of these men. These are they that separate (or are separating, viz. from the Church, having no real sympathy with the spirit of the Gospel, The act. verb does not seem to require to be supplied: that draw lines of distinction, by walking after their own desires, not in the path of the Churchs obedience, thus separating both themselves from you, and you from themselves), sensual (we have do English word for ; and our biblical psychology is, by this defect, entirely at fault. The is the centre of the personal being, the I of each individual. It is in each man bound to the spirit, mans higher part. and to the body, mans lower part; drawn upwards by the one, downwards by the other. He who gives himself up to the lower appetites, is : he who by communion of his with Gods Spirit is employed in the higher aims of his being, is . He who rests midway, thinking only of self and selfs interests, whether animal or intellectual, is the , the selfish man, the man in whom the spirit is sunk and degraded into subordination to the subordinate . In the lack of any adeqaute word, I have retained the sensual of the E. V., though the impression which it gives is a wrong one: selfish would be as bad, for the may be an amiable and generous man: animal would be worse: intellectual, worse still. If the word were not so ill-looking in our language, psychic would be a great gain), not having the spirit (, see above, not directly the Holy Spirit of God (the absence of the art. would be no objection to this: see reff. and Rom 8:14, 1Co 2:4, al. fr.), but the higher spiritual life of mans spirit in communion with the Holy Spirit. These men have not indeed ceased to have , as a part of their own tripartite nature: but they have ceased to possess it in any worthy sense: it is degraded beneath and under the power of the , the personal life, so as to have no real vitality of its own. See Delitzsch, Biblische Psychologie, v. Abschn. 2, das neue Geiftesleben: and Beck, Umriss der biblischen Seelenlehre, p. 35 ff.).

Fuente: The Greek Testament

Jud 1:19. ) these. He shows that the characters of these are such as have been foretold, Jud 1:18.- ) is understood, though this also is added by some:[9] Isa 45:24, Septuagint, ( is the reading of the Vatican edition) All that separate themselves shall be ashamed. They separate themselves from God, and from living communion with the Church; yet not from its outward fellowship, Jud 1:12, at the beginning. Comp. Hos 4:14, ; [Pro 18:1; Isa 66:5; Luk 6:22.-V. g.]-, animal) who are influenced by the animal nature only, without the spirit.- , not having spirit) Therefore the spirit is not an essential part of man.

[9] A Vulg. and Lucifer omit : and so Stephens Rec. Text. But B (judging from the silence of collators) C and later Syr. add it: and so Elzev. Rec. Text.-E.

Fuente: Gnomon of the New Testament

Reciprocal: Lev 11:20 – General Num 11:17 – I will take Deu 13:13 – are gone Pro 18:1 – Through Isa 65:5 – Stand Eze 11:21 – whose Eze 14:7 – separateth Mat 25:4 – oil Rom 8:9 – if so be Rom 16:17 – cause 1Co 2:14 – the natural man 2Co 3:8 – the ministration Gal 3:14 – might Gal 5:16 – Walk 2Ti 3:4 – lovers of God 2Ti 3:8 – men Heb 10:25 – forsaking Jam 3:15 – but 1Jo 2:19 – went out

Fuente: The Treasury of Scripture Knowledge

Jud 1:19. Separate themselves. They put themselves in a different class from the faithful disciples by their wicked deeds. Sensual denotes being interested only in things that gratify the senses whether good or bad. Having not the Spirit because its teaching is against the kind of life they are following.

Fuente: Combined Bible Commentary

Jud 1:19. Again the deceivers reappear; described not now by historical parallels (Jud 1:11), not by figures of speech (Jud 1:12-13), not by prophetic announcements (Jud 1:14-15), not even as their own offensive talk has done (Jud 1:16), but as they are in their inner nature, and in the influence of that nature on Church life and on themselves.

These are they that are ever causing divisions (separations), and will end sooner or later in separating themselves or in ruining the Church. The verb is intensive and continuous. The word themselves goes out, but the idea is still in the verb, though not so prominent as before. Separation is caused in Christian communities by three things: by heretical doctrine, by an unloving, selfish, exacting spirit, and by proud words and an ungodly life; and all three are characteristic of these teachers. So far, therefore, as they are tolerated, they tend to divide and break up the communities to which they belong. Everything they are and everything they have tends to disintegration, and the sooner the Church is rid of them the better. The specific illustrations of this truth in the history of the early sects, and even in the later, are very striking.

sensual: we have no English word that expresses the thought of the Greek. The word describes the man in whom the earthly natural life of the soul is supreme, the spiritual, with all its faculties, being subject; and the man himself is ever doing the desires of the flesh and of the mind (Eph 2:3). Sensual is too strong, and natural and animal too narrow. Soul (), the underlying root of the adjective here used, is the man himself in his natural state. With the soul is connected mans higher nature, the spirit, including the conscience and whatever remains there may be of diviner faculties. The body is the lower nature. He who gives himself up to the body is fleshly; he who by communion with Gods Spirit gives himself up to the nobler life, is spiritual. He who thinks only of his own interests, emotions, tastes, is the man whom this verse describes. It is the form of life that finds in itself and in its earthly likings and preferences its law; is sensual even when not fleshly, as were these teachers.

not having the Spirit. Their natural religious life, such as it is, is under the unbroken influence either of their flesh or of their lower earthly conceptions. They have neither the law nor the power of the really regenerate man. (Compare 1Co 2:14-15; Rom 8:9; 1Jn 3:24; Jas 3:14-15.) Without the Spirit, therefore, means, conscience and affections and reason all subject and defiled, even when the flesh is not absolutely supreme.

Fuente: A Popular Commentary on the New Testament

Jdg 1:19. These be they who separate themselves Namely, from the communion of the church and from other Christians, under pretence of their greater illumination; sensual , animal; not having the Spirit Having a natural understanding and natural senses, but not the Spirit of God, either as the Spirit of truth or grace, and therefore addicted to the low gratifications of their animal life; otherwise they would not separate themselves from the Church of Christ. For that it is a sin, and a very heinous one, to separate from it, is out of all question. But then it should be observed, 1st, That by the Church of Christ is meant a body of living Christians, who are a habitation of God through the Spirit, Eph 2:20-21. And, 2d, That by separating is understood renouncing all religious intercourse with them, no longer joining with them in solemn prayer, or the other public offices of religion.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

19. These are sidetrackers, i.e., they are used by Satan to get the train off the track of holiness to the Lord. The devils switch begins so parallel with the main track as not to be discovered by unspiritual yes till you run out on it. Then it gradually diverts from the main trunk, Holiness to the Lord, till it turns at right-angles, but ere long gets turned directly back toward hell. You see your preachers and church officials aboard cheerful and happy, so you think all is well till you plunge into the pit. God used three Johns, Bunyan, Knox, and Wesley, to start three holiness revivals, developing into Baptist, Presbyterian, and Methodist churches. Where are they now? Echo answers, Where? If their sainted founders were to rise would they find recognition? Intellectual, not having the Spirit. I do not accept the English sensual. Doubtless the preachers are sensual, but I prefer intellectual. The Greek is psychikoi, from psychee, the soul or the mind. From this we have the word psychology, the science of mind. The most literal translation of this word is psychical, which is little used. I prefer intellectual. Again the antithesis with not having the Spirit, decidedly favors intellectual. True religion is not morality, philanthropy nor churchianity, but spirituality. False religion always gives prominence to intellectualism. These preachers not having the Spirit, preach by the power of their intellect and education. Hence their grandiloquent, unspiritual sermons, gathered up to please the people. Jud 1:16.

Fuente: William Godbey’s Commentary on the New Testament

Jud 1:19-23. These false brethren make divisions among you, but do you build up yourselves by means of your most holy faith. As regards them, show mercy towards those who are in doubt; save others, snatching them from the fire which is consuming them; show mercy to others, yet fear lest you be contaminated by them.

Jud 1:19. separations: cf. the warning against those who cause divisions in Rom 16:17; the divisions were probably social (cf. Jud 1:16, respect of persons), such as are referred to in 1 Corinthians 11 and Jas 2:1.

Jud 1:22 f. on some have mercy who are in doubt: or possibly, some confute when they dispute. The text of both verses is most uncertain. Possibly the original text only contained two clauses and the text adopted in RV may be conflate; some save, plucking them from the fire; some, who dispute, pity in fear (so Bigg); see WH, vol. ii. p. 106ff. The two verses may be compared with Didach, ii. 7. It is conceivable that parts of the Didach are ultimately the work of the author of this epistle (Chase).

Jud 1:24 f. The epistle concludes with a doxology, which both in form and language should be compared with the doxology in Rom 16:25-27. Note the advanced ChristologyGlory to God through Jesus Christ from all eternity to all eternity. Amen.

Fuente: Peake’s Commentary on the Bible

1:19 {12} These be they who separate themselves, sensual, having not the Spirit.

(12) It is the habit of antichrists to separate themselves from the godly, because they are not governed by the Spirit of God: and contrariwise it is the habit of Christians to edify one another through godly prayers, both in faith and also in love, until the mercy of Christ appears to their full salvation.

Fuente: Geneva Bible Notes

The false teachers’ teaching divided the believers into two basic groups: those who remained in the apostles’ teaching and those who departed from it. While they may have claimed to be the truly spiritual group, the false teachers were really worldly-minded, sharing the viewpoint of unbelievers. In the case of the unbelievers, they were completely devoid of the Holy Spirit. In the case of the saved apostates, they were devoid of the effective influence of the Holy Spirit.

"In refusing the Divine Spirit they had sunk to the level of an animal life, immoral in itself, and productive of confusion to the Church." [Note: S. D. F. Salmond, "Jude," in The Pulpit Commentary, p. 14.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)