On some have compassion, making a distinction,
Parallel Translations
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On some have compassion, making a distinction,
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And have compassion on some separatynge them:
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And haue compassion of some, in putting difference:
Cross-references (7)
Passages linked to Jude 1:22 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- James 5:19-20 Brothers, if any among you wanders from the truth and someone turns him back, let him know that he who turns a sinner from the error of his way will save a soul from death and will cover a multitude of sins.
- Galatians 6:1 Brothers, even if a man is caught in some fault, you who are spiritual must restore such a one in a spirit of gentleness; looking to yourself so that you also aren’t tempted.
- 1 John 5:16-18 If anyone sees his brother sinning a sin not leading to death, he shall ask, and God will give him life for those who sin not leading to death. There is a sin leading to death. I don’t say that he should make a request concerning this. All unrighteousness is sin, and there is a sin not leading to death. We know that whoever is born of God doesn’t sin, but he who was born of God keeps himself, and the evil one doesn’t touch him.
- Hebrews 6:4-8 For concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit, and tasted the good word of God and the powers of the age to come, and then fell away, it is impossible to renew them again to repentance; seeing they crucify the Son of God for themselves again, and put him to open shame. For the land which has drunk the rain that comes often on it and produces a crop suitable for them for whose sake it is also tilled, receives blessing from God; but if it bears thorns and thistles, it is rejected and near being cursed, whose end is to be burned.
- Jude 1:4-13 For there are certain men who crept in secretly, even those who were long ago written about for this condemnation: ungodly men, turning the grace of our God into indecency, and denying our only Master, God, and Lord, Jesus Christ. Now I desire to remind you, though you already know this, that the Lord, having saved a people out of the land of Egypt, afterward destroyed those who didn’t believe. Angels who didn’t keep their first domain, but deserted their own dwelling place, he has kept in everlasting bonds under darkness for the judgment of the great day. Even as Sodom and Gomorrah and the cities around them, having in the same way as these given themselves over to sexual immorality and gone after strange flesh, are shown as an example, suffering the punishment of eternal fire. Yet in the same way, these also in their dreaming defile the flesh, despise authority, and slander celestial beings. But Michael, the archangel, when contending with the devil and arguing about the body of Moses, dared not bring against him an abusive condemnation, but said, “May the Lord rebuke you!” But these speak evil of whatever things they don’t know. They are destroyed in these things that they understand naturally, like the creatures without reason. Woe to them! For they went in the way of Cain, and ran riotously in the error of Balaam for hire, and perished in Korah’s rebellion. These are hidden rocky reefs in your love feasts when they feast with you, shepherds who without fear feed themselves; clouds without water, carried along by winds; autumn trees without fruit, twice dead, plucked up by the roots; wild waves of the sea, foaming out their own shame; wandering stars, for whom the blackness of darkness has been reserved forever.
- Ezekiel 34:17 “As for you, O my flock, the Lord Yahweh says: ‘Behold, I judge between sheep and sheep, the rams and the male goats.
- Galatians 4:20 but I could wish to be present with you now, and to change my tone, for I am perplexed about you.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (19 sources)
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John Calvin 1540 · Public Domain 22. And of some have compassion. He adds another…
22. And of some have compassion. He adds another exhortation, shewing how the faithful ought to act in reproving their brethren, in order to restore them to the Lord. He reminds them that such ought to be treated in different ways, every one according to his disposition: for to the meek and teachable we ought to use kindness; but others, who are hard and perverse, must be subdued by terror. This is the difference which he mentions.
The participle διακρινόμενοι, I know not why this is rendered in a passive sense by Erasmus. It may, indeed, be rendered in either way, but its active meaning is more suitable to the context. The meaning then is, that if we wish to consult the well-being of such as go astray, we must consider the character and disposition of every one; so that they who are meek and tractable may in a kind manner be restored to the right way, as being objects of pity; but if any be perverse, he is to be corrected with more severity. And as asperity is almost hateful, he excuses it on the ground of necessity; for otherwise, they who do not willingly follow good counsels, cannot be saved.
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Moreover, he employs a striking metaphor. When there is a danger of fire, we hesitate not to snatch away violently whom we desire to save; for it would not be enough to beckon with the finger, or kindly to stretch forth the hand. So also the salvation of some ought to be cared for, because they will not come to God, except when rudely drawn. Very different is the old translation, which reading is however found in many of the Greek copies; the Vulgate is, “Rebuke the judged,” (Arguite dijudicatos.) But the first meaning is more suitable, and is, I think, according to the old and genuine reading. The word to save, is transferred to men, not that they are the authors, but the ministers of salvation.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Among them which wander and go astray, the godly…
Among them which wander and go astray, the godly have to use this choice, that they handle some of them gently, and that others some being even in the very flame, they endeavor to save with severe and sharp instruction of the present danger: yet so, that they do in such sort abhor the wicked and dishonest, that they eschew even the least contagion that may be.
Geneva Bible (1599) marginal notes — public domain.
Matthew Poole 1685 · Public Domain And of some have compassion; use them gently, mildly…
And of some have compassion; use them gently, mildly reproving and admonishing them, that thereby ye may gain them.
Making a difference: he makes two sorts of offenders, or misled brethren, who might be restored; and that they might, they should be dealt with in different ways, and suitably to their respective conditions and circumstances; the former, who might be discouraged with roughness, should be handled with more tenderness and compassion.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain In these words our apostle directs them how to…
In these words our apostle directs them how to carry and behave themselves toward those who were seduced, in order to their recovery, namely, after a different manner.
1. He advises to Christian lenity and gentleness, to compassion and tenderness towards some: Of some have compassion.
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Learn thence, that though reproofs are to be given to backsliders, yet must they be given in compassion, and with holy grief. Our words must have bowels in them, and proceed not from passion, but from pity.
2. For those that are more entangled, corrupted, and hardened in their errors, he advises that they endeavour to save them with fear; that is, terrify them with the fear of God’s judgments and wrath, and by sharp admonitions recover them out of their errors, as Lot was snatched out of the fire of Sodom. There is a time when severity is not only useful, but absolutely necessary, yet necessity must be the mother of severity. Lenity must be first used; if that fails, severity must succeed.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain And of some have compassion,.... That is, of such…
And of some have compassion,.... That is, of such who have gone astray, being drawn aside; who are simple and ignorant, and out of the way; who sin through infirmity, and the force of temptation; and who are tractable and open to conviction, and whose mistakes are in lesser matters of religion; as also such who are convicted and wounded in their consciences for their sins and mistakes: and to these compassion is to be shown, by praying with them, and for them, with ardency and affection; instructing them in meekness; giving friendly and brotherly reproofs to them; expressing on all occasions a tender concern for their good; doing them all the good that can be done, both for their souls and bodies: and good reason there is why compassion should be shown them, because God is a God of compassion; Christ is a merciful high priest; a contrary spirit is grieving to the Holy Ghost; saints should consider what they themselves were, and what they now are, and that compassion has been shown to them, and they may want it again. The Alexandrian copy, and some others, and the Vulgate Latin and Ethiopic versions, read, "reprove",
Making a difference; between one and another; using some more tenderly, others more severely, as the nature and circumstances of their case appear to be. The Syriac version renders the whole, "when they repent, have compassion on them".
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Meantime watch over others, as well as yourselves, and…
Meantime watch over others, as well as yourselves, and give them such help as their various needs require. For instance,
1. Some, that are wavering in judgment, staggered by others or by their own evil reasoning, endeavour more deeply to convince of the whole truth as it is in Jesus.
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2. Some snatch, with a swift and strong hand, out of the fire of sin and temptation.
3. On others show compassion in a milder and gentler way; though still with a jealous fear, lest yourselves be infected with the disease you endeavour to cure. See, therefore, that while you love the sinners, ye retain the utmost abhorrence of their sins, and of any the least degree of, or approach to, them.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 22. And of some have compassion, making a…
Verse 22. And of some have compassion, making a difference] The general meaning of this exhortation is supposed to be, "Ye are not to deal alike with all those who have been seduced by false teachers; ye are to make a difference between those who have been led away by weakness and imprudence, and those who, in the pride and arrogance of their hearts, and their unwillingness to submit to wholesome discipline, have separated themselves from the Church, and become its inveterate enemies."
Instead of Και οὑς μεν ελεειτε διακρινομενοι, and of some have compassion, making a difference, many MSS., versions, and fathers have και οὑς μεν ελεγχετε διακρινομενους, and some rebuke, after having judged them; or, rebuke those that differ; or, some that are wavering convince; or whatever else the reader pleases: for this and the following verse are all confusion, both in the MSS. and versions; and it is extremely difficult to know what was the original text. Our own is as likely as any.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Jdg 1:22-23. And of some — Who are perverted…
Jdg 1:22-23. And of some — Who are perverted by these seducers, erring only through infirmity, and in lesser points; have compassion — Treat with lenity, and endeavour to reclaim, in a mild and gentle way, by the winning method of persuasion; making a difference — Between them and others that are more guilty and stubborn. And others — Who sin presumptuously and openly; save with fear — Endeavour to rouse their fears, setting before them a future judgment and its awful consequences in all their terrors. And if they continue unmoved, use the censures of the church as the last remedy. Or, as some think, he may mean with a jealous fear for yourselves, lest you should be infected with the disease you endeavour to cure; pulling them out of the fire — Of temptation, sin, and divine wrath, into which they are fallen, or are just ready to fall. As if he had said, And if you desire that your efforts in either of these cases should be successful, you must take great care to preserve your own purity; and while you love the sinners, to retain the utmost abhorrence of their sins, and of every the least degree of approach to them; hating even the garment spotted by the flesh — Lest by the touch of it you yourselves should be polluted. This clause, which is a caution addressed to “those who snatch others out of the fire, implies that in doing them that compassionate office, they are to avoid all familiarity with them, even as they would avoid touching a garment spotted by the flesh of one who had died of the plague, lest they should be infected by their vicious conversation.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain And of some have compassion - This cannot be…
And of some have compassion - This cannot be intended to teach that they were not to have compassion for all people, or to regard the salvation of all with solicitude, but that they were to have special and unusual compassion for a certain class of persons, or were to approach them with feelings appropriate to their condition. The idea is, that the special feeling to be manifest toward a certain class of persons in seeking their salvation was tender affection and kindness. They were to approach them in the gentlest manner, appealing to them by such words as “love” would prompt. Others were to be approached in a different manner, indicated by the phrase, “save with fear.” The class here referred to, to whom “pity” (ἐλεάτε eleate) was to be shown, and in whose conversion and salvation tender compassion was to be employed, appear to have been the timid, the gentle, the unwary; those who had not yet fallen into dangerous errors, but who might be exposed to them; those, for there are such, who would be more likely to be influenced by kind words and a gentle manner than by denunciation. The direction then amounts to this, that while we are to seek to save all, we are to adapt ourselves wisely to the character and circumstances of those whom we seek to save. See the notes at 1Co 9:19-22.
Making a difference - Making a distinction between them, not in regard to your “desires” for their salvation, or your “efforts” to save them, but to the “manner” in which it is done. To be able to do this is one of the highest qualifications to be sought by one who endeavors to save souls, and is indispensable for a good minister of the gospel. The young, the tender, the delicate, the refined, need a different kind of treatment from the rough, the uncultivated, the hardened. This wisdom was shown by the Saviour in all his preaching; it was eminent in the preaching of Paul.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain And some indeed reprove, being judged. He gives them…
And some indeed reprove, being judged. He gives them another instruction to practice charity in endeavouring to convert their neighbour, where they will meet with three sorts of persons. 1. With persons obstinate in their errors and sins, these may be said to be already judged and condemned, they are to be sharply reprehended, reproved, and, if possible, convinced of their errors. 2. As to others, you must endeavour to save them, by snatching them as it were out of the fire, from the ruin they stand in great danger of. 3. You must have compassion on others in great fear, when you see them, through ignorance or frailty, in danger of being drawn into the snares of these heretics; with these you must deal more gently and mildly, with a charitable compassion, hating always, and teaching others to hate the carnal coat, which is defiled, their sensual and corrupt manners, that defile both the soul and body. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain None but those who "keep themselves" are likely to…
None but those who "keep themselves" are likely to "save" others.
have compassion--So one oldest manuscript reads. But two oldest manuscripts, Vulgate, &c., read, "convict"; "reprove to their conviction"; "confute, so as to convince."
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making a difference--The oldest manuscripts and versions read the accusative for the nominative, "when separating themselves" [WAHL], referring to Jde 1:19; or "when contending with you," as the Greek is translated, Jde 1:9.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 22. The sinners to be rescued, if possible, are…
22. The sinners to be rescued, if possible, are two classes: a some and an others; but Tischendorf makes three classes, including a third, who are others still.
Of some have compassion—The reading followed by our translators may be rendered, some treat with pity, making a discrimination, that is, according to the peculiarity of each case, using severity or tenderness as the transgressor needs. But the reading preferred by scholars at the present day would be: some who are making a dissension you must refute; including the idea of detection and exposure.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 22. And of some have compassion, making a difference…
22. And of some have compassion, making a difference …] The MSS. present a strange variety of readings. Those of most authority give, Some rebuke (or convict, the same word as that used in Joh_16:8; Eph_5:11) when they debate with you (participle in the accusative case). The Received Text rests on the evidence of later MSS., but it may be questioned whether the participle (in this case in the nominative), which is in the middle voice, can have the meaning of “making a difference,” and even if we adopt that reading it would be better to render the word rebuke, as you debate with them, as with an implied reference to the same word as used in Jud_1:9. Internal evidence, as far as it goes, agrees with the better MSS. There is more point in the contrast between the teachers who need a severe rebuke and those who may be saved with fear than in the two degrees of pity presented by the Received Text.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (22, 23) Exhortation to treat these libertines with discrimination,…
(22, 23) Exhortation to treat these libertines with discrimination, making three classes.
(22) And of some have compassion, making a difference.—The evidence is very strong in favour of a widely different reading: And some indeed convict (Jud_1:15) when they are in doubt (Mat_21:21; Act_10:20; Act_11:12; Rom_4:20; Rom_14:23; Jas_1:6); or, when they contend with you (Jud_1:9; Act_11:2); or, when they separate from you. The first seems best, though the second also makes excellent sense, and has Jud_1:9 in its favour. This, then, is the first and least hopeless class—those who are still in doubt, though inclined the wrong way. They may still be remonstrated with, convicted of error, and reclaimed (Mat_18:15; Tit_1:13; Jas_5:20). Some would make this first class the worst and most hopeless—those who are to be argued down in disputation, but without much chance of success. Such interpreters make the third class the best: those who can probably be saved by gentle means. The Greek here is so ambiguous that we cannot be certain of the meaning. But the addition of “in fear” and “hating even the garment spotted by the flesh” to the directions respecting the third class, seems to indicate that that class is the worst.
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(23) And others save with fear.—“With fear” must certainly be omitted, as no part of the true text. “Save” should perhaps be try to save. It is the present imperative, not the aorist.
Pulling them out of the fire.—Better, snatching them out of the fire. We have here another reminiscence of Zec_3:1-3 : we had one in Jud_1:9. (Comp. Amo_4:11.) The fire of the judgment to come is probably not meant; rather the imminent danger (as of one who is asleep in a burning house) in which the fire of their sins keeps them. This is the second class: those who can still be rescued, but by strong measures.
After the words “out of the fire” we must insert another clause omitted from the inferior Greek texts used by our translators: “and on others have compassion in fear.” Wiclif and the Rhemish version, following the Vulgate, have this clause. This is the third and worst class: those on whom profound pity is all that we dare bestow, and that in fear and trembling, lest by contact with them we may be brought within the influence of the deadly contamination that clings to all their surroundings. Abhorrence must be shown to the very externals of pollution. (Comp. 1Co_5:11; 1Ti_5:22; Tit_3:10-11; 1Jn_5:16; 2Jn_1:10-11.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 22, 23. The law of Christian duty to…
Vers. 22, 23. The law of Christian duty to others in times of peril and evil.
"And of some have compassion," etc. There is a duty to all, but the duty is not the same to each. Christian wisdom must decide how to distinguish between cases, and to act in each so as at once to seek the good of others and to keep ourselves pure. "Different courses are to be pursued according to their different circumstances, characters, and dispositions. Some must be dealt with sternly, even as that Hymeneus and Alexander, whom St. Paul "delivered unto Satan, that they may learn not to blaspheme." Some may be saved by promptness and decision even from the extremity of danger. Some, while they awaken compassion, must yet be dealt with tremblingly, lest he who seeks to save them himself suffer from the contact. Such is obviously the part of wisdom. An insight into character, and a ready tact in adapting one"s efforts to its various phases, is an important qualification in those who would win souls from the error of their ways. All souls are to be cared for; but not all by the same methods" (Gardiner).
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Vers. 22, 23. Exhortation to faithful, but discriminating, dealing with three classes of transgressors.
I THE LEAST HOPELESS CLASS THE UNSTABLE AND DISPUTATIOUS. "And on some have mercy, who contend with you." We are to be compassionate towards errorists of this class.
1. Compassion becomes a Christian; for he ought to have the very bowels of Christ himself.
2. It is not to be denied to errorists of a certain class. They are entangled with doubts. Their very disputations imply that they are restless in mind. We are to restore the fallen in a spirit of meekness. "We live not among the perfect, but such as are subject to many slips." We have frequent need ourselves of God"s pity and help.
3. Wisdom is needed in dealing with the fallen. Some will be won by love who will be repelled by severity. The persons in this first class may have fallen through infirmity, ignorance, or blinded zeal.
II ANOTHER CLASS TO BE TREATED WITH A HOLY SEVERITY, "And some save, snatching them out of the fire.
1. This class is obdurate, presumptuous, and without shame. They have not known the bitterness of sin, and they are in great hazard.
2. The saints can, in a sense, save transgressors. "How knowest thou, O man, whether thou shalt save thy wife?"; (1Co_7:16) "Thou shalt both save thyself, and them that hear thee". (1Ti_4:16; see Jam_5:20) Believers can rebuke sinners, plead with them, pray for them, and win them back to the gospel.
1. A holy severity is often needed in dealing with transgressors. "Knowing the terrors of the Lord, we persuade men". (2Co_5:10) Sinners must be plucked violently from the fire. Our severity ought to have a saving motive: "Severity to sin being mercy to the soul;" "and a godly heart," as Jenkyn says, "would not have one threat the less in the Bible.
2. The wicked are fearless in sin, and regardless of its dread consequences. Yet
(1) those who are in the fire may be plucked out.
(2) The merriment of a sinner is madness. The fire of judgment is burning under his feet, and he knows it not.
III THE MOST HOPELESS AND CORRUPT CLASS. Those to be saved by appeals to their fear. "And on some have mercy with fear; hating even the garment spotted by the flesh.
1. Such sinners need to be confronted with the terrors of the Law. A holy rigour is needful for corrupt and proud transgressors. None but fools hate reproof.
2. The saints ought, in dealing with them, to watch lest they should receive contamination.
(1) Sinners are very defiling in all the accessories of their life.
(2) Even the saints run risks of defilement.
(3) They must seek to avoid even the appearance of evil. They should pray to be "kept from the evil." They must seek to purge themselves from the vessels of dishonour. T.C. (2Ti_2:21)
Vers. 22, 23. Believers who enjoy the blessing of mercy from Christ, are required to show mercy to others.
It is probable that there were many in the circle of the Church whose spiritual condition required judicious and compassionate treatment; and all who were strong in faith were here, as in many other parts of the New Testament, counseled to help and restore others to peace and spiritual strength. There must be merciful consideration of such as are perplexed with doubts and anxieties; for, according to the original, the phrase, "making a difference," seems to refer to such as were troubled by a scrupulous conscience. To such Paul refers when be writes, "But him that is weak in the faith receive ye, yet not to doubtful disputations." Others are to be snatched like a half-burnt brand from the fire, lest they be entirely lost by being "swallowed up with overmuch grief;" or some earnest cautions were to be given to those who stood in great moral peril; or by agonizing prayer a soul might be saved from spiritual death. Spiritual caution was necessary in some special cases, since mercy was to be exercised with "fear" lest the taint of fleshly evil should defile those who treated them for the purposes of penitence and restoration. The garment which must be touched must be hated, while the sinner was pitied and forgiven. These thoughts remind us of the responsibility of the Christian"s state, and the obligation which lies upon him to diffuse blessings around him. He will not be inattentive to the claims of others, and will not walk in the way of Cain, who said, "Am I my brother"s keeper?" If the scrupulous, the erring, and those who are in moral danger, are neglected by the followers of Christ, how can they be warned, restored, and strengthened? J.S.B.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain And of some have compassion, making a difference.
Jud_1:22-23
And of some have compassion, making a difference.
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Different degrees of sinners differently to be treated
There is one kind of argument necessary to be used to men of evil principle and debauched lives; to lovers of pleasure and haters of discipline and wise instruction; to men puffed up with accidental advantages of this present world, and that have never tasted the powers of the world to come; and another sort proper to be applied to those who know the will of God and approve the things that are more excellent, being convinced that the law is holy, but through the strength of their passions and the weakness of their resolutions they are frequently seduced by the deceitfulness of sin. There are some that ought to be rebuked sharply (Tit_1:13); and others, whom when they, are overtaken in a fault, they which are spiritual are directed to restore them in the spirit of meekness (Gal_6:1). There can be no better direction given us in this matter than in the words of the text: Of some have compassion, etc. For so God Almighty Himself in the dispensations of His all-wise Providence draws some men with the tender mercies of a compassionate Father, and others He drives with the terrors of an incensed Judge. In the words we cannot but observe--
1. That there is great difference in the degrees of sin and in the danger of sinners; and that, accordingly, there ought to be a proportionable difference in the manner of treating them.
2. That the difference which ought to be made in this case is this, that those who sin through infirmity are to be admonished with greater tenderness than those who sin presumptuously.
3. That presumptuous sinners who transgress habitually and with a high hand, are to be looked upon as being in a condition near to desperate, as being already in the fire.
4. That even these persons we ought still to endeavour to save, by bringing them even yet to repentance. Firstly, some men there are who, for want of early instruction and good education, are utterly ignorant of all religious matters. Such persons want the very first principles of the doctrine of Christ. Secondly, others there are who deny all moral difference of actions, and take upon them by an extraordinary degree of reason and judgment to have gotten above the fears and obligations of religion. These are men of openly corrupt principles and debauched lives; despisers of true knowledge, and that cannot bear reproof. To such persons we must demonstrate, from the necessary notion of a first or self-existent Cause and from the structure and order of the world, that there is a supreme God, who made and governs all things; and from the necessary attributes of such a supreme and self-existent Cause we must prove that God, as He is all-powerful and all-wise, so He is also perfectly holy, just, and good. Thirdly, others we shall find who will profess to believe the Being of God and the natural obligations of religion; yet will deny the truth of all Divine revelation and have no regard to the authority of the gospel, which is the religion appointed for the reconciliation of sinners. To such persons as these we must endeavour to show the necessary difference between the natural duty of innocent creatures and a religion instituted for the salvation of sinners. Fourthly, among those who have gone still further than the former, and acknowledge not only the religion of nature, but also the gospel of Christ; yet how many are there who have corrupted this doctrine of truth with numberless vanities and superstitions? Against every one of these are proper remedies to be applied. Fifthly, even among those who maintain the truth in speculation, and contend for no errors in doctrine; many there are notoriously wicked in practice, and the truth which they hold is in the most shameful unrighteousness. The only way of applying to this sort of persons is to endeavour to awaken their stupefied consciences by representing to them the wrath of God, revealed from heaven, against all incorrigible sinners. Sixthly, others there are, on the contrary, who not only believe rightly, but also live well; and yet through indisposition of body and melancholy imaginations of mind they are always disconsolate and fearful of their own estate. These must be treated in a quite contrary method to the former, with all possible tenderness and compassion. (S. Clarke, D. D.)
Treating sinners with compassion and discretion
1. Reproofs must be managed with compassion and holy grief. This is like God (Lam_3:33). There are tears in His eyes when He hath a rod in His hand. It is like Christ (Luk_19:41). There are three grounds of this holy grief:--
(1) The dishonour done to God (Psa_119:136). Love will be affected with the wrong of the party loved.
(2) The harm and destruction men bring upon themselves, that they have no care of their own souls (Jer_13:17).
(3) The proneness that is in our nature to the same sin (Gal_6:1). Bernards good man would weep--he to-day and I to-morrow: there is no sin in their lives but was in your nature. Well, then, it checketh them that speak of others sins by way of censure, but with delight or petulancy of spirit; many reproofs are lost because there is more of passion than compassion in them. It is spiritual cruelty when you can turn a finger in your brothers wound without grief.
2. In reproving some must be handled gently: but who are those that must be handled gently?
(1) With the most notorious it is good to begin mildly, that they may see our goodwill and desire of their salvation (2Ti_2:25). Hasty spirits cannot brook the least opposition, and therefore are all a-fire presently. How did God deal with us in our natural condition? with what mildness? and spake comfortably to us, to allure us out of the devils snare (Hos_2:14).
(2) The persons whom we should treat with much compassion are these:--
(a) The ignorant and seduced. Many well-meaning men may err; be not too severe with them, lest prejudice make them obstinate.
(b) Those that slip of infirmity. Members must be set in joint tenderly (Gal_6:1).
(c) The afflicted in conscience. We must not speak to the grief of those whom God hath wounded (2Co_2:7).
(d) If they err in smaller matters. We must not deal with motes as with beams, and put the wicked and the scrupulous in the same rank, nor the gross heretic, and those that mistake in point of church order. While the judgment is sound in fundamentals, and the practice is reformed, we should use meekness till God reveal the same thing (Php_3:15-16).
(e) The tractable and those of whom we have any hopes. Dashing storms wash away the seed, whereas gentle showers refresh the earth: men left without hope grow desperate.
3. In all censures and punishments there must be choice used and discretion. Prudence is the queen of graces. Different tempers require different remedies (Isa_28:27). God Himself putteth a difference: some are brought in with violence, others gently. This showeth--
(1) That ministers had need be wise, to know how to suit their doctrines, to distinguish between persons, actions, circumstances.
(2) That ministers should give every one their portion. Terror to whom terror belongeth, and comfort to whom comfort belongeth.
(3) It showeth what care we should take to know the state of our flock (Pro_27:23), that we may know how to apply ourselves to them (Col_4:8). It also obligeth private Christians to consider each others temper, gifts, frame of heart, that we may the better suit ourselves to do and receive good (Heb_10:24-25). (T. Manton.)
Discrimination in the exercise of religious reformation
The exact nature of that discrimination in the exercise of religious wisdom which the apostle prescribes, will readily be seen if we only glance back at the circumstances of the persons to whom he referred. There were some among them who, through ignorance, through inattention, or through the power of a commanding example, might be betrayed into errors of opinion, and into impurities of practice; and who, in fact, might be victims to the artful leaders of the great heresy which St. Jude has condemned. There were the others however--those very artful leaders themselves--who were proud and insolent, overbearing and authoritative, in their wickedness; and for the sake of personal advantage, who were firmly fixed in their corruptions of faith and manners. Surely to have made no difference between these would have been the most flagrant injustice. Undoubtedly it will be granted that in all cases the attempt that is projected for the conversion of men ought to have compassion as its source and unwearied mainspring. What other sentiments, indeed, can be tolerated for leading us to diffuse the knowledge and influence of religion? But, while observing this, you will at the same time readily see that the two things contrasted in the text, compassion and fear, relate to the instruments by which we try to accomplish the ends of Christian benevolence. Though the affection be one, the means which are employed are varied. On one side then, in making this difference, some are to be treated with compassion. Here is the bruised reed, and we must be careful lest we break it. Here is the smoking flax, and we must be careful lest we quench it. Ignorance by its darkness has produced confusion; we must endeavour to restore order by admitting the light of truth. The principles are distorted, but through the bias of false education. Offences are committed, but chiefly through surprise and inadvertence. Wrong habits are indulged, but they were contracted not wilfully, and they are persevered in through carelessness. Hence correction must be administered in the spirit of meekness; reproof be regulated by time and circumstances; and everything be so conducted as to allure, rather than to terrify; and to lead, rather than by forcible methods to compel. On the contrary, however, the duty of making the difference, ascertains that others are to be saved with fear--that is by using fear as the means--by employing it without scruple, or shrinking, or cautious tenderness; but employing it promptly, determinately, and even vehemently; urging on to the person who is in jeopardy, and extracting him, as out of the very midst of the destroying element. Instead of the bruised reed of a feeble resolution, there is now the hardened heart, which must be assailed with many a blow in order to dissolve its stubbornness. Instead of the smoking flax of a timid and fickle piety, there is now the very hatred of religion flaming out against truth and godliness, which must be suppressed and extinguished. Instead of unavoidable ignorance there is wilful blindness. Instead of the unfortunate notions of a false education, there are evil principles adopted by design and cherished with obstinacy. Instead of teachableness, there is contempt of instruction. Instead of offendings by inadvertence, there are transgressions of purpose. Instead of practices, wrong by oversight, there are habits pernicious by intention. Instead of lapses by surprise, there are sins by deliberation and fixed execution. Instead of occasional failings, there is perpetual and almost incorrigible guilt. For these reasons our subject of address can no longer continue its tone of mild persuasion. The awakening language is now requisite. The warning and the rebuke are now needed; and the tearing off the coverings--the breaking down of the pretended excuses--the driving through every fence and vain protection--and the sweeping forcibly away of all those refuges of lies which the unbelieving heart is wont to raise up against conviction. Thus encouragement and alarm, on the subject of religion, have a reference to opposite classes of persons. In preaching, one material part of duty consists of setting forth and expounding the blessed promises of revelation. Without our making a difference, most assuredly we are not dividing the word aright; and this want of wisdom may prove itself in sad effects. The indiscriminate hopes may cause presumption. The undiscerning freeness may produce licentiousness. The premature healing of the wound may hinder for ever the perfected cure. The hasty consolation may stifle conviction. Again, in preaching, another material part of duty consists of setting forth and expounding the threatenings of revelation. There are the serious representations of the Divine government, which impress us with the thought--of a Judge, clothed in awful authority--of a tribunal, whence the sentence of life and death shall issue. But indiscriminate terrors might cause depression when there should be hope might cloud the evidences of safety where these were beginning to brighten, and oppress with new darkness the diffident and the doubting. While you thus see the reasons for our making a difference in preaching, you will not fail to grant that equally strong reasons press on you the same duty in hearing. Now inquire whether you have made the difference that must be made ere the receiving of the promise can be salutary or even safe; or, on the contrary, if you may not be deceived with superficial views of your character. (W. Muir, D. D. )
Ministerial discriminations
I need hardly tell you that, although it is only of one class that the minister is bidden to have compassion, the meaning cannot be that he is not to compassionate any other class. He would be wanting in the sensibilities of a man, to say nothing of those which his very office is adapted to cherish, if he could be indifferent to the condition of a single transgressor. And hence it cannot be the design of St. Jude to divide sinners into classes, for one of which the minister is to feel compassion, but not for the other: he must be referring to the difference in treatment, rather than to a difference in sentiment. And yet whilst there is a great sense in which every sinner is to be an object of compassion, undoubtedly the characters and circumstances of some are more adapted to the exciting pity than those of others. Behold that young person whose family is irreligious, who, with perhaps a secret sense of the necessity of providing for the soul, is laughed out of all seriousness by those who ought to be urging him to piety. I could not treat that young person sternly; I could not fail in any intercourse with him to bear in mind his peculiar disadvantages. I could indeed weep over one who had so much against him in the saving of the soul. Or behold, again, that man in distressed circumstances, on whom are pressing the cares of a large family, and who is tempted to gain the means of subsistence through practices which his conscience condemns--Sunday trading, for example. Could I go to that man in harshness and severity? I must not, indeed, spare his fault; I must not allow that difficulties are any excuse for his offence; but surely when I think on his peculiar temptations, and hear the cry of his young ones who are asking for bread, you will expect me to feel concern for the man, and to show it in the manner in which I reprove his misdoing. Oh! I know very well how easy it is for a man to deceive himself in the beginnings of sin, how many things commonly conspire to facilitate the entrance on an evil course, and to hide alike its peril and its wrongness. And whenever, therefore, we see a man just venturing his foot on a forbidden path, we would address him in the language of the text: language which would show that we make every allowance for what may be called the naturalness of his error, even as we would if we saw him entering a field the flowers round whose margin gave him no warning of the fatal marsh into which he would soon sink. Or once more--and here you have the exact case that appears to be contemplated by St. Jude--a man of no very strong intellect, and of no very great reading, is thrown into the society of sceptics, men perhaps of brilliant powers and of no inconsiderable acquirements. He will be no match for these apostles of infidelity. Towards a man thus seduced our prevailing feeling will be compassion--a feeling which you cannot expect to extend towards those who seduced him. So that if there be amongst you the man or the woman who can only please God by displeasing relations, or with whom close attention to religion seems likely to shut up the channels of subsistence, or who is unavoidably associated with those who half force him to be sceptical, or who is living upon what we may call the border-line where vice tries to pass for virtue, why, we would not class that individual with the reckless and the obdurate, who are sinning with a high hand, and doing despite to the Spirit of grace. Without disguising the nature of sin, of whatever degree or complexion, we may still show that we put a difference between sinners, just as the physician between patients, who may be all sick of diseases which tend directly to death, but who require, nevertheless, very different remedies. And there are gentle remedies which we would try with those cases we have endeavoured to describe. We feel for you--ah, that is little, very little. The Redeemer Himself feels for you. He knows your dangers and your difficulties--in how attractive a form temptation has come--how much you will have to give up, how much to encounter, if you come boldly out and embrace His discipleship. He bids me speak to you in tenderness. Go not away and say that Christianity is harsh and repulsive. You shall have our entreaties, if they will move you to run no further risks; you shall have our expostulations, our affectionate expostulations, if they will induce you to take the Saviour at His word. But it is time that we advanced to the consideration of the other part of the apostles directions. There is to be stern treatment as well as gentle. Others save with fear, pulling them out of the fire. There can be no very great difficulty in deciding what the cases are which St. Jude may be supposed to have here had in view. They are the cases of hardened and reckless men, of the openly dissolute and profane--men living in habitual sin, and showing an unblushing contempt for the authority of God. The apostle refers to men who cannot possibly be in any doubt as to the wrongness of their conduct, who cannot plead ignorance in excuse, or the suddenness of temptation, or the pressure of circumstances, but who, out of a decided preference for iniquity, a settled determination to gratify their passions, or aggrandise their families, pursue a course against which conscience remonstrates, and of which they would not themselves venture to advance any justification. How am I to act towards such men? Must I show them that I pity them? Oh! yes, that I pity them; for if ever men were within a hairs-breadth of destruction, these are the men. But the pity must be mixed with indignation. What mean you by thus persisting in iniquity? Is the Bible a forgery? is death annihilation? is hell a phantom? is heaven a day-dream? What mean you, young persons, with your delay; elder persons, with your avarice; men of pleasure, with your licentiousness; men of business, with your underhand transactions; men of argument, with your sceptical theories? We may pity you, but at the same time we hardly know how to keep down a righteous scorn. There is no excuse to be offered for you, no extenuation. And what treatment does the apostle bid us try with such? Others save with fear, pulling them out of the fire. Oh! beautiful words, notwithstanding all their harshness! The apostle speaks, you see, of saving these men. Then they may yet be saved. We are not to despair of any one amongst you. We have yet again to bring to you the message of pardon. We are sent to you once more with the touching words--Turn ye, turn ye; for why will ye die? But, then, whilst directed to make every effort to save you, and therefore assured that you are not past recovery, the terms are very peculiar in which the direction is conveyed. Save with fear, pulling them out of the fire. The apostle considers you as already in the fire. So perilous is your condition, that he speaks of you as though you had taken the last step and plugged into perdition. And the expression goes even beyond this. It is of danger to the man who seeks to save, as well as of danger to the perishing man, that the apostle would admonish us. And here is a fact which well deserves the being seriously pondered. We may say generally, that if our wish to convert the sinful bring us into intercourse with the sinful, there is a risk of our learning their vices whilst labouring to communicate our principles. Association, under whatever circumstances, with dissolute men is full of peril. There is one more clause of the text which, though it may not perhaps actually convey any new sentiment, is so strong in its expression as well to deserve separate notice--Hating even the garment spotted by the flesh. You would be very cautious in giving assistance to a man in the fire, fearing that you yourselves might be burned. You would be equally cautious in giving assistance to a man seized with the plague, fearing that yourselves might be infected. You should deal with them as with parties who cannot be approached without risk of contamination; who are hot only radically diseased, but to whom there can belong nothing which may not be a vehicle for conveying disease; their very dress--language which is the dress of thought--manners, which are often a fascinating garb, being not unlikely ultimately to act as a conductor, so that secretly and stealthily you may get the poison into your own veins. (H. Melvill, B. D.)
Wise treatment of sinners
First, generally we must use discretion, and make difference of men; we must be like surgeons and expert physicians, who do not lay one plaster to all sores, nor minister one potion to all patients: this is that wisdom that Christ requireth of His apostles (Mat_10:16). Some are wild heifers, and must have a yoke; some are rude horses, and must have a snaffle; some are dull asses, and must have a whip and a spur; some are unruly, and must be admonished; some feeble, and must be comforted; and towards all we must use patience. The nurse, when the child hath a fall, will first help it up, after chide it, and if it fall again correct it; so must the nurse of souls first help a brother out of the mire of sin, then chide him for falling into the ditch, and if this will not serve, apply a sharper corrosive to his sore; yet let all this be done with discretion. Well, we must have compassion of some, for some sins are to be pitied. We must be so far from hating and rejoicing at their falls, that we ought rather to sorrow and to be grieved. What father is not grieved with the hurt of his children? What friend is not grieved at the loss of his friend? What shepherd delighteth in the wronging and scattering of his flock, and not in gathering it together? The compassionate Samaritan to the poor passenger may teach us to show mercy unto sinners. It is strange to see how we pity an ox or an ass fallen into a ditch, but not a brother drowned in sin; it is vile to set a house on fire, but it is vile also to pass by it and not to quench it when it is in our power. Again, as some men are to be pitied, so other some are to be reproved, and must have the judgments of God denounced against them, and must be terrified with menaces. A Christian must not be afraid to reprove sin. Noah reproved the old world; Lot, Sodom and Gomorrah; Samuel, Saul; Nathan, David the king. This also teacheth the people to suffer the word of exhortation; but flatterers are most esteemed of them, such as can sow pillows under their elbows and can preach pleasing things unto them. If a shepherd, after his whistle, sets his dog on his sheep, it is not to worry them, but to return them home; therefore let men suffer the word of exhortation. (S. Otes.)
Brands
The method of treating the three classes on Christian grounds is here laid down, and is as applicable to-day as it then was.
1. The doubters. They are to be treated with consideration and kindliness. Many who once were disputers are now firm believers of the truth.
2. Scoffers. There was a class, not the leaders of the schism, that had been led away, to whom warning must be administered. The suggestion is that the authority of the truth be used; not persuasion, but admonition, exhibiting the power of the truth. Let the arrow of conviction have its own barb, and let it fly.
3. The sensualists. They must be approached with fear or with caution. They were within the bounds of conviction, although very near the circumference. The lesson for the Church to learn is to approach men according to their condition. Somebody in a hurry gave a tract on the sin of dancing to a man with two wooden legs. We fear that worse mistakes, if possible, are committed frequently. (T. Davies, M. A.)
Making a difference
Legh Richmond was once conversing with another clergyman in the case of a poor man who had acted inconsistently with his religious profession. After some angry and severe remarks on the conduct of such persons, the gentleman with whom he was discussing the case concluded by saying, I have no notion of such pretences; I will have nothing to do with him. Nay, brother, let us be humble and moderate. Remember who has said, making a difference; with opportunity on the one hand, and Satan at the other, and the grace of God at neither, where should you and I be?
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 22. On some have mercy, who are in doubt.…
22. On some have mercy, who are in doubt. See the Revision. The thought is to be very gentle and pitiful to those disturbed by doubt.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 those who doubt
those who doubt
"those who do not yet believe that Jesus is God"
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snatching them out of the fire
The picture is that of pulling people from a fire before they start to burn. AT: "doing for them whatever needs to be done to keep them from dying without Christ. This is like pulling them from the fire" (See: Metaphor)
To others be merciful with fear
"Be kind to others, but be afraid of sinning the way they did"
Hate even the garment stained by the flesh
Jude exaggerates to warn his readers that they can become like those sinners. AT: "Treat them as though you could become guilty of sin just by touching their clothes" (See: Hyperbole and Generalization)
translationWords
mercy
save
fire
fear
flesh
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 1:22-36 Two references to the descendants of Joseph (1:22,…
1:22-36 Two references to the descendants of Joseph (1:22, 35) frame this litany of the northern tribes’ failures to drive out the enemy.
1:22 The Lord was with the descendants of Joseph (the tribes of Ephraim and Manasseh), but only in their united attack on Bethel, a place sacred to Israelite memories from the days of Jacob (Gen 28:19). They failed in attacks made separately (Judg 1:27-29). • Bethel is associated with the battle against Ai (Josh 7:2) and is listed in the summary statement of kings that Israel had defeated (Josh 12:16).
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1:22-23 The NLT accepts the manuscript tradition that includes three commands in these verses, corresponding to three categories of people: (1) those whose faith is wavering, (2) those who need to be snatched from the flames of judgment, and (3) others who need to be shown mercy. Some manuscripts have only two categories of people: (1) those whose faith is wavering and thus need to be snatched from judgment, and (2) those who need to be shown mercy. The text adopted in the NLT follows the pattern of threes that Jude uses elsewhere (1:5-7, 11).
1:22 those whose faith is wavering: Some believers were in the early stages of doubt because of what the false teachers were saying.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.