umkehrt”. This explanation seems to me to give a better sense than the gloss approved by Spitta, ot τὰ σχίσµατα ποιοῦντες; for one cause of the danger which threatens the Church is that the innovators do not separate themselves openly, but steal in unobserved (παρεισεδύῃσαν, ver. 4), and take part in the love-feasts of the faithful, in which they are like sunken rocks (ver. 12); and, secondly, it is by no means cer- tain that the word ἀποδιορίζω could bear this sense. ἀφορίζω is used in Luke vi. 22 of excommunication by superior authority, which of course would not be applicable here. On the other hand, it seems impossible to get the former sense out of the Greek as it stands. Even if we allowed the possibility of such a harsh construction as to put Ψψυχικοί in inverted commas, as the utterance of the innovators (and should we not then have expected the contrast ψυχικοί, πνευµα- τικοί 2), still we cannot use the same word over again to express Jude’s “drastic”? retort. This difficulty would be removed if we supposed the loss of a line to the following effect after ἀποδιορίζοντες :—
ψυχικοὺς Spas (or τοὺς πιστοὺς) λέγοντες, ὄντες αὐτοὶ
ψυχικοὶ πνεῦμα μὴ ἔχοντες.
The opposition Οἱ ψυχικοί to πνευµατικοί is familiar in the writings of Tertullian after he became a Montanist. The Church is carnal, the sect spiritual. So the Valentinians distinguished their own ad- herents as pneumatici from the psychict who composed the Church. These were also technical terms with the Naassenes and Heracleon (see my notes on James iii. 15), and were probably borrowed by the early heretics from St. Paul, who uses them to distinguish the natural from the heavenly body (1 Cor. xv. 44), and also to express the pre- sence or absence of spiritual insight (1 Cor. ii. 14 f.) ψυχικὸς ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ Θεοῦ, pwpia yap αὐτῷ ἐστιν . . . 6 δὲ πνευματικὸς ἀνακρίνει πάντα. The innovators against whom St. Jude writes seem to have been professed followers of St. Paul (like the Marcionites afterwards), abusing the doctrine of Pree Grace which they had learnt from him (ver. 4 τὴν τοῦ Θεοῦ χάριτα µετατιθέντες εἰς ἀσέλγειαν), professing a knowledge of the βάθη τοῦ Θεοῦ (1 Cor. ii. 10), though it was really a knowledge only of τὰ βάθεα τοῦ Σατανᾶ (Apoc. ii. 24), and claiming to be the true δυνατοί and πνευµατικοί, as denying dead works and setting the spirit above the letter. This explains the subsequent misrepresentation of St. Paul as a heresiarch in the Pseudo-Clementine writings.
Vv. 22, 23. (Text of Tischendorf and Tregelles) καὶ οὓς μὲν ἐλέγχετε διακρινοµένους, οὓς δὲ σώζετε ἐκ πυρὸς ἁρπάζοντες, οὓς δὲ ἐλεᾶτε ἐν φόβῳ, μισοῦντες καὶ τὸν ἀπὸ τῆς σαρκὸς ἐσπιλωμένον Χιτῶνα. (Text of WH. and