Jude 1:19

οὗτοί εἰσιν οἱ ἀποδιορίζοντες. “These are they that make invidious distinctions.” See Introduction on the Text. The rare word ἀποδιορίζοντες is used of logical distinctions in Aristotle, Pol. iv. 43, ὥσπερ οὖν εἰ ζῴου προῃρούμεθα λαβεῖν εἴδη, πρῶτον ἂν ἀποδιωρίζομεν ὅπερ ἀναγκαῖον πᾶν ἔχειν ζῷον (“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, τὸ μὲν φυσικὸν ὥρισεν ἐπʼ αὐτοῦ, τὸ δὲγνωμικὸν ἀποδιώρισε, translated “naturali in eo (Christo) constituta voluntate, arbitrariam dispunxit,” ib. p. 131 C, ὡς ὁ λόγος ἦν αὐτοῦ, μόνον τὸ ἐμπαθές, ἀλλʼ οὐ τὸ φυσικὸν ἀποδιορίσασθαι θέλημα, “quod dixerat hoc solum spectare ut libidinosam, non ut naturalem voluntatem a Salvatore eliminaret,” Severus de Clyst. xxxii., xxv., ὅταν ταῦτα τὰ συμπτώματα ὄψῃ παρόντα, ἀποδιόριζε τὴν ὀργανικὴν νόσον ἐκ τῆς ὁμοιομεροῦς. The simple διορίζω is found in Leviticus 20:24, διώρισα ὑμᾶς ἀπὸ τῶν ἐθνῶν “I separated you from the nations,” Job 35:11; so ἀφορίζω Matthew 25:32, ἀφορίζει τὰ πρόβατα ἀπὸ τῶν ἐρίφων, Acts 19:9 (Paul left the synagogue) καἰ ἀφώρισεν τοὺς μαθητάς, 2 Corinthians 6:17, ἐξέλθατε ἐκ μέσου αὐτῶν καὶ ἀφορίσθητε, Luke 6:22 (of excommunication) ὅταν ἀφορίσωσιν ὑμᾶς, Galatians 2:12 (of Peter's withdrawal from the Gentiles) ὑπέστελλεν καὶ ἀφώριζεν ἐαυτόν.

ψυχικοί. Used of worldly wisdom in James 3:15, where see note, distinguished from πνευματικός in 1 Corinthians 2:13-15; 1 Corinthians 15:44, cf. the teaching of the Naassenes (ap. Hippol. p. 164) εἰς τὸν οἶκον θεοῦ οὐκ εἰσελεύσεται ἀκάθαρτος οὐδείς, οὐ ψυχικός, οὐ σαρκικός, ἀλλὰ τηρεῖται πνευματικοῖς.

πνεῦμα μὴ ἔχοντες. 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 μή is much more widely extended in late than in classical Greek, cf. such phrases as ἐπεὶ μή, ὅτι μή. It is simplest to understand πνεῦμα here of the Holy Spirit, cf. Romans 8:9, ὑμεῖς οὐκ ἐστὲ ἐν σαρκὶ ἀλλʼ ἐν πνεύματι, εἴπερ πνεῦμα Θεοῦ οἰκεῖ ἐν ὑμῖν, 1Co 2:13; 1 Corinthians 7:40; 1 John 3:24; 1 John 4:13, and the contrast in Jude 1:20, ἐν πνεύματι ἁγίῳ προσευχόμενοι. 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”.