TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jude 1:16–25. His four-level outline is real structure in the source text, so it is rendered as structure.
Here, I. The apostle enlarges further on the character of these evil men and seducers: they are murmurers, complainers, etc., Jde 1:16. Observe, A murmuring complaining temper, indulged and expressed, lays men under a very bad character; such are very weak at least, and for the most part very wicked. They murmur against God and his providence, against men and their conduct; they are angry at every thing that happens, and never pleased with their own state and condition in the world, as not thinking it good enough for them. Such walk after their own lusts; their will, their appetite, their fancy, are their only rule and law. Note, Those who please their sinful appetites are most prone to yield to their ungovernable passions.
II.He proceeds to caution and exhort those to whom he is writing, Jde 1:17-23. Here,
1.He calls them to remember how they have been forewarned: But, beloved, remember, etc., Jde 1:17. "Remember, take heed that you think it not strange (so as to stumble and be offended, and have your faith staggered by it) that such people as the seducers before described and warned against should arise (and that early) in the Christian church, seeing all this was foretold by the apostles of our Lord Jesus Christ, and consequently the accomplishment of it in the event is a confirmation of your faith, instead of being in the least an occasion of shaking and unsettling you therein." Note,
(1.)Those who would persuade must make it evident that they sincerely love those whom they would persuade. Bitter words and hard usage never did nor ever will convince, much less persuade any body.
(2.)The words which inspired persons have spoken (or written), duly remembered and reflected on, are the best preservative against dangerous errors; this will always be so, till men have learnt to speak better than God himself.
(3.)We ought not to be offended if errors and persecutions arise and prevail in the Christian church; this was foretold, and therefore we should not think worse of Christ's person, doctrine, or cross, when we see it fulfilled. See Ti1 4:1, and Ti2 3:1, and Pe2 3:3. We must not think it strange, but comfort ourselves with this, that in the midst of all this confusion Christ will maintain his church, and make good his promise, that the gates of hell shall not prevail against it, Mat 16:18.
(4.)The more religion is ridiculed and persecuted the faster hold we should take and keep of it; being forewarned, we should show that we are fore-armed; under such trials we should stand firm, and not be soon shaken in mind, Th2 2:2.
2.He guards them against seducers by a further description of their odious character: These are those who separate, etc., Jde 1:19. Observe,
(1.)Sensualists are the worst separatists. They separate themselves from God, and Christ, and his church, to the devil, the world, and the flesh, by their ungodly courses and vicious practices; and this is a great deal worse than separation from any particular branch of the visible church on account of opinions or modes and circumstances of external government or worship, though many can patiently bear with the former, while they are plentifully and almost perpetually railing at the latter, as if no sin were damnable but what they are pleased to call schism.
(2.)Sensual men have not the Spirit, that is, of God and Christ, the Spirit of holiness, which whoever has not, is none of Christ's, does not belong to him, Rom 8:9.
(3.)The worse others are the better should we endeavour and approve ourselves to be; the more busy Satan and his instruments are to pervert others, in judgment or practice, the more tenacious should we be of sound doctrine and a good conversation, holding fast the faithful word, as we have been (divinely) taught, holding the mystery of the faith in a pure conscience, Tit 1:9; Ti1 3:9.
3.He exhorts them to persevering constancy in truth and holiness.
(1.)Building up yourselves in your most holy faith, Jde 1:20. Observe, The way to hold fast our profession is to hold on in it. Having laid our foundation well in a sound faith, and a sincere upright heart, we must build upon it, make further progress continually; and we should take care with what materials we carry on our building, namely, gold, silver, precious stones, not wood, hay, stubble, Co1 3:12. Right principles and a regular conversation will stand the test even of the fiery trial; but, whatever we mix of baser alloy, though we be in the main sincere, we shall suffer loss by it, and though our persons be saved all that part of our work shall be consumed; and, if we ourselves escape, it will be with great danger and difficulty, as from a house on fire on every side.
(2.)Praying in the Holy Ghost. Observe,
[1.]Prayer is the nurse of faith; the way to build up ourselves in our most holy faith is to continue instant in prayer, Rom 12:12.
[2.]Our prayers are then most likely to prevail when we pray in the Holy Ghost, that is, under his guidance and influence, according to the rule of his word, with faith, fervency, and constant persevering importunity; this is praying in the Holy Ghost, whether it be done by or without a set prescribed form.
(3.)Keep yourselves in the love of God, Jde 1:21. [1.] "Keep up the grace of love to God in its lively vigorous actings and exercises in your souls." [2.] "Take heed of throwing yourselves out of the love of God to you, or its delightful, cheering, strengthening manifestations; keep yourselves in the way of God, if you would continue in his love."
(4.)Looking for the mercy, etc.
[1.]Eternal life is to be looked for only through mercy; mercy is our only plea, not merit; or if merit, not our own, but another's, who has merited for us what otherwise we could have laid no claim to, nor have entertained any well-grounded hope of.
[2.]It is said, not only through the mercy of God as our Creator, but through the mercy of our Lord Jesus Christ as Redeemer; all who come to heaven must come thither through our Lord Jesus Christ; for there is no other name under heaven given among men by which we must be saved, but that of the Lord Jesus only, Act 4:12, compared with Act 4:10.
[3.]A believing expectation of eternal life will arm us against the snares of sin (Pe2 3:14); a lively faith of the blessed hope will help us to mortify our cursed lusts.
4.He directs them how to behave towards erring brethren: And of some have compassion, etc., Jde 1:22, Jde 1:23. Observe,
(1.)We ought to do all we can to rescue others out of the snares of the devil, that they may be saved from (or recovered, when entangled therein, out of) dangerous errors, or pernicious practices. We are not only (under God) our own keepers, but every man ought to be, as much as in him lies, his brother's keeper; none but a wicked Cain will contradict this, Gen 4:9. We must watch over one another, must faithfully, yet prudently, reprove each other, and set a good example to all about us.
(2.)This must be done with compassion, making a difference. How is that? We must distinguish between the weak and the wilful.
[1.]Of some we must have compassion, treat them with all tenderness, restore them in the spirit of meekness, not be needlessly harsh and severe in our censures of them and their actions, nor proud and haughty in our conduct towards them; not implacable, nor averse to reconciliation with them, or admitting them to the friendship they formerly had with us, when they give evident or even strongly hopeful tokens of a sincere repentance: if God has forgiven them, why should not we? We infinitely more need his forgiveness than they do, or can do, ours, though perhaps neither they nor we are justly or sufficiently sensible of this.
[2.]Others save with fear, urging upon them the terrors of the Lord; "Endeavour to frighten them out of their sins; preach hell and damnation to them." But what if prudence and caution in administering even the most just and severe reproofs be what are primarily and chiefly here intimated - (I do but offer it for consideration); as if he had said, "Fear lest you frustrate your own good intentions and honest designs by rash and imprudent management, that you do not harden, instead of reclaiming, even where greater degrees of severity are requisite than in the immediately foregoing instance." We are often apt to over-do, when we are sure we mean honestly, and think we are right in the main; yet the very worst are not needlessly, nor rashly, nor to extremity, to be provoked, lest they be thereby further hardened through our default. - "Hating even the garment spotted with the flesh, that is, keeping yourselves at the utmost distance from what is or appears evil, and designing and endeavouring that others may do so too. Avoid all that leads to sin or that looks like sin," Th1 5:22.
III.The apostle concludes this epistle with a solemn ascription of glory to the great God, Jde 1:24, Jde 1:25. Note,
1.Whatever is the subject or argument we have been treating of, ascribing glory to God is fittest for us to conclude with.
2.God is able, and he is as willing as able, to keep us from falling, and to present us faultless before the presence of his glory; not as those who never have been faulty (for what has once been done can never be rendered undone, even by Omnipotence itself, for that implies a contradiction), but as those whose faults shall not be imputed, to their ruin, which, but for God's mercy and a Saviour's merits, they might most justly have been. - Before the presence of his glory. Observe,
(1.)The glory of the Lord will shortly be present. We now look upon it as distant, and too many look upon it as uncertain, but it will come, and it will be manifest and apparent. Every eye shall see him, Rev 1:7. This is now the object of our faith, but hereafter (and surely it cannot now be long) it will be the object of our sense; whom we now believe in, him we shall shortly see, to our unspeakable joy and comfort or inexpressible terror and consternation. See Pe1 1:8.
(2.)All real sincere believers shall be presented, and the Lord Redeemer's appearance and coming, by him their glorious head, to the Father, in order to his approbation, acceptance, and reward. They were given to him of the Father, and of all that were so given to him he has lost none, nor will lose any one, not an individual, a single soul, but will present them all perfectly holy and happy, when he shall surrender his mediatorial kingdom to his God and our God, his Father and our Father, Joh 6:39, with Joh 17:12, Co1 15:24.
(3.)When believers shall be presented faultless it will be with exceeding joy. Alas! now our faults fill us with fears, doubts, and sorrows. But be of good cheer; if we be sincere, we shall be, our dear Redeemer has undertaken for it, we shall be presented faultless; where there is no sin there will be no sorrow; where there is the perfection of holiness, there will be the perfection of joy. Surely, the God who can and will do this is worthy to have glory, majesty, dominion, and power, ascribed to him, both now and for ever! And to this we may well, with the apostle, affix our hearty Amen.
Historical interpretation
Eight Centuries of Reception
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"Those," he says, "separating" the faithful from the unfaithful, be convicted according to their own unbelief. And again those separating from the flesh. He says, "Animal not having the spirit;" that is, the spirit which is by faith, which supervenes through the practice of righteousness.
The enemy of unity has no share in God’s love. Those who are outside the church do not have the Holy Spirit, and this verse is written of them.
The Nestorians are sensual men, not having the Spirit, because they divide the one Christ and Son and Lord into two sons.… For they pretend to confess one Christ and Son and say that his person is one, but by dividing him into two separate hypostases they completely sweep away the doctrine of the mystery.
These are they who separate themselves, etc. Therefore, they reprobate themselves by separating from the lot of the righteous, hence they are sensual, that is, following the lusts of their own soul, because they have not merited to possess the Spirit of unity by which the Church is gathered together, by which it is made spiritual. Therefore, they dissolve, because they lack the bond of charity.
But you, beloved, remember the words spoken beforehand by the apostles of our Lord Jesus Christ, that they said to you, "In the last time there will be mockers, following their own ungodly desires." These are the ones who cause divisions, worldly people, lacking of the Spirit.
"remember the words spoken beforehand by the apostles," those by Peter in the second Epistle, and by Paul in almost every epistle. From this, it is clear that this was written last after the apostles had passed away. "These are the ones who are causing divisions." Behold, another accusation against these very small men.
For they are not the only ones, Jude says, who perish, but they also rob the nourishments of those of the Church, (for this is what the term "cause division" intends to signify), that is, making them outside the ecclesiastical boundaries, either of the faith or even of the very holy tabernacle of the Church. For having shown their gatherings to be a den of thieves, they lead away from the Church, but bring to themselves. And they do this, being worldly people, that is, living according to the behavior of the world. For we have already said that the divine Scripture often calls the soul and life, as in Job; "All that a man has, he will give for his soul," (Job 2:4) that is, for his life. Of these, Paul says that they are natural men, unable to accept the things of the Spirit of God. (1 Cor. 2:14) Being worldly, they are taught by natural means, concerning which it has been said: This wisdom is not from above, descending from the Father of lights (James 1:17), but is earthly, demonic, not having the Spirit of God speaking.
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Summary
Jude 1:19 serves as a sharp identifier for those who had infiltrated the early Christian community, describing them as individuals who actively cause division, are governed by their natural, unregenerate desires, and fundamentally lack the indwelling presence of the Holy Spirit. This verse exposes the spiritual deficiency underlying their disruptive behavior, contrasting them sharply with genuine believers who are unified and Spirit-led.
Context
Literary Context
The Epistle of Jude is a brief, urgent letter penned to warn believers against false teachers who had surreptitiously entered the church. Jude's primary purpose, as stated in Jude 1:3, is to exhort his readers to "contend earnestly for the faith which was once for all delivered to the saints." He immediately identifies the threat in Jude 1:4 as "certain men who crept in unawares," whose ungodly character and impending judgment are detailed throughout the epistle. Prior to verse 19, Jude has already condemned these individuals for their immorality, rebellion, and divisive speech, often drawing parallels to Old Testament examples of apostasy (e.g., Jude 1:5-7). Verse 19 acts as a climactic summary of their spiritual state, following a description of their grumbling and self-serving flattery in Jude 1:16. It then sets the stage for Jude's concluding exhortations to the faithful to build themselves up in the faith and keep themselves in God's love (Jude 1:20-21).
Historical & Cultural Context
The early church faced significant internal challenges from various forms of false teaching. While Jude does not name a specific heresy, the descriptions of these individuals—their sensuality, rejection of authority, and divisive nature—suggest a proto-Gnostic or antinomian influence. Such groups often claimed superior spiritual knowledge while simultaneously indulging in immoral behavior, believing that their "spirit" was pure regardless of their "fleshly" actions. This posed a direct threat to the moral integrity and doctrinal purity of the nascent Christian communities. Jude's audience, likely Jewish Christians, would have been familiar with the Old Testament narratives of rebellion and judgment that Jude frequently references, reinforcing the severity of the apostates' actions and their inevitable doom. The urgency of Jude's letter reflects a widespread concern among apostolic leaders regarding the preservation of sound doctrine and ethical conduct within the growing church.
Key Themes
Jude 1:19 powerfully contributes to several overarching themes in the epistle and broader New Testament. Firstly, it underscores the theme of Apostasy and False Teaching, providing clear characteristics by which to identify those who deviate from the true faith and actively undermine the church. Secondly, it highlights the critical importance of Spiritual Discernment, urging believers to recognize the true nature of individuals who might appear to be part of the community but are spiritually bankrupt. Thirdly, the verse emphasizes the Indispensable Role of the Holy Spirit in genuine Christian life; the absence of the Spirit is presented as the root cause of the apostates' destructive behavior. This contrasts sharply with the New Testament teaching that the Spirit indwells all true believers, empowering them for righteous living and unity, as seen in Romans 8:9. Finally, the verse speaks to the theme of Church Unity vs. Division, portraying the apostates as active agents of schism, standing in direct opposition to the biblical call for believers to maintain the unity of the Spirit in the bond of peace, as exhorted in Ephesians 4:3.
Exposition and Analysis
Key Word Analysis
This word (G592) is a compound verb meaning "to disjoin by a boundary," and figuratively, "to form a party" or "to cause division." It implies a deliberate act of creating factions or schisms within the community, setting oneself apart from the fellowship of true believers, not by being cast out, but by initiating separation. This highlights their active role in disrupting unity.
Derived from psychē (soul), this adjective (G5591) describes someone whose life is dominated by the "soul"—that is, their natural mind, emotions, and will—rather than by the "spirit" (Greek, pneuma). It denotes a person who operates solely on human reason and earthly inclinations, lacking spiritual perception and being unregenerate. It is often contrasted with pneumatikos ("spiritual"), which describes one led by the Holy Spirit.
This noun (G4151) refers to a current of air, breath, or figuratively, a spirit. In this context, it unequivocally refers to the Holy Spirit, the divine third person of the Trinity. The phrase "having not the Spirit" is a profound indictment, indicating a complete absence of the indwelling Holy Spirit, which is the defining mark of a true believer.
Verse Breakdown
"These be they who separate themselves"
This clause directly identifies the individuals Jude is warning against. The reflexive pronoun "themselves" (G1438 heautoû) emphasizes that their separation is self-initiated. They are not merely different, but actively create divisions, cliques, or schisms within the church, setting themselves apart from the unified body of Christ due to their own selfish motives, false doctrines, or rebellious attitudes.
"sensual"
This single word describes the fundamental nature of these individuals. As analyzed above, it means they are "soulish" or "natural," governed by their unregenerate human intellect, emotions, and desires, rather than being led by divine wisdom or spiritual understanding. Their worldview and actions are entirely earthbound and self-centered.
"having not the Spirit"
This is the most damning and conclusive statement about their spiritual condition. It reveals the root cause of their divisive and sensual behavior: they do not possess the Holy Spirit. This signifies that they are not truly born again, as the indwelling of the Holy Spirit is a foundational characteristic of genuine Christian faith. Lacking the Spirit, they are incapable of spiritual discernment, true worship, or living a life pleasing to God.
Literary Devices
Jude 1:19 employs several effective literary devices. Identification is prominent, as Jude directly labels and characterizes the individuals he has been warning against throughout the epistle, providing a clear and concise summary of their nature. The verse also utilizes powerful Contrast, implicitly setting these "sensual" and "Spirit-less" dividers against the backdrop of genuine believers who are unified and guided by the Holy Spirit. This contrast highlights the profound spiritual chasm between the two groups. Furthermore, Jude uses Concise Description, employing a few potent words ("separate themselves," "sensual," "having not the Spirit") to paint a comprehensive and devastating picture of the apostates' spiritual state and their destructive impact on the community. This brevity adds to the verse's impactful and memorable nature.
Theological and Thematic Connections
Jude 1:19 profoundly underscores the New Testament's teaching on the nature of true faith and the indispensable role of the Holy Spirit. It reveals that divisive behavior and a focus on worldly desires are direct consequences of a fundamental spiritual deficiency—the absence of the Holy Spirit. This verse serves as a stark reminder that genuine spiritual life is characterized not by external claims or intellectual assent, but by the indwelling presence of the Spirit, which produces unity, spiritual discernment, and righteous living. It highlights that those who cause schism are often operating from a carnal, unregenerate mindset, incapable of truly understanding or participating in the divine life of the church.
Reflection and Application
Jude 1:19 provides timeless guidance for believers, urging us to cultivate spiritual discernment and to prioritize Spirit-led living over carnal inclinations. In an age where division and self-serving agendas can easily infiltrate communities, this verse calls us to be vigilant in identifying behaviors and teachings that undermine the unity of Christ's body. It challenges us to examine our own hearts: are we truly led by the Holy Spirit, or are we, at times, yielding to "sensual" desires—our natural intellect, emotions, or selfish will—that can lead to disunity or spiritual stagnation? The verse reminds us that true spiritual vitality is evidenced by a life characterized by love, unity, and the fruit of the Spirit, rather than by contention and a lack of spiritual depth.
Questions for Reflection
FAQ
What does "sensual" mean in the context of Jude 1:19?
In Jude 1:19, "sensual" (Greek: psychikós) refers to a person whose life is dominated by their natural human faculties—their soul, which encompasses their intellect, emotions, and will—rather than by the Holy Spirit. It describes someone who operates purely on human reason, earthly desires, and unregenerate inclinations, lacking spiritual perception and connection to God. This term is often contrasted with "spiritual" (pneumatikos), which describes one who is led by the Holy Spirit. As 1 Corinthians 2:14 explains, "The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned."
How do the individuals described in Jude 1:19 "separate themselves"?
The phrase "separate themselves" indicates that these individuals actively cause division or form factions within the Christian community. It's not about being excommunicated, but about self-initiated schism. They might withdraw from true fellowship, create exclusive cliques, or promote teachings that lead others away from the unified body of Christ. Their actions are driven by selfish motives, pride, or false doctrines, rather than by a desire for genuine unity or spiritual truth. This stands in direct opposition to the New Testament's call for believers to be united in Christ.
Does "having not the Spirit" imply that these individuals were once believers but lost the Spirit?
No, the phrase "having not the Spirit" (Greek: mḗ échō pneûma) in Jude 1:19 strongly implies that these individuals never possessed the Holy Spirit in the first place, meaning they were never genuinely born again. The New Testament consistently teaches that the indwelling of the Holy Spirit is a defining characteristic of every true believer (e.g., Romans 8:9). Therefore, those who "have not the Spirit" are fundamentally unregenerate, despite their presence within the Christian community or their claims of spiritual insight. Their divisive and sensual behavior is a manifestation of their unspiritual nature.
Christ-Centered Fulfillment
Jude 1:19, by highlighting the spiritual bankruptcy of those who "separate themselves, sensual, having not the Spirit," powerfully underscores the absolute necessity of Christ's work in granting the Holy Spirit. These divisive and carnal individuals stand in stark contrast to the new creation in Christ, whose defining mark is the indwelling presence of the Holy Spirit. Jesus Himself promised the coming of the Comforter, the Spirit of Truth, who would guide believers into all truth and glorify Him (John 16:13-14). It is through Christ's finished work on the cross and His ascension that the Spirit was poured out on Pentecost (Acts 2:33), making the indwelling of the Spirit a reality for all who believe. The Spirit is often called the "Spirit of Christ" (Romans 8:9), uniting believers to Christ and to one another, forming one body, unlike those who separate themselves. The "sensual" nature described in Jude 1:19 is the unregenerate human state, which Christ came to redeem, empowering believers through His Spirit to live not according to the flesh, but according to the Spirit (Romans 8:4-5). Thus, Jude's warning ultimately points to the transformative power of Christ, who alone can grant the Spirit, enabling believers to live in unity and spiritual vitality, bearing the fruit of the Spirit rather than the works of the flesh (Galatians 5:22-23).