Exegetical and Hermeneutical Commentary of Jude 1:22
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.
Fuente: The Cambridge Bible for Schools and Colleges
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 ( 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.
Fuente: Albert Barnes’ Notes on the Bible
Jud 1:22-23
And of some have compassion, making a difference.
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?
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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 , and of some have compassion, making a difference, many MSS., versions, and fathers have , 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Nonebut those who keep themselves are likely to save others.
havecompassion So one oldest manuscript reads. But two oldest manuscripts,Vulgate,etc., read, convict; reprove to their conviction;confute, so as to convince.
makinga difference The oldest manuscripts and versions read the accusative for thenominative, when separating themselves [Wahl], referring to Jud1:19;or when contending with you, as the Greekis translated, Jud1:9.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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”.
Fuente: John Gill’s Exposition of the Entire Bible
And on some ( ). Demonstrative plural of — ( , below), not the relative , but by contrast (, ). So Mt 13:8.
Have mercy (). Present active imperative of (rare form in Ro 9:16 also for the usual Mt 9:27). But A C read , refute, in place of . The text of this verse is in much confusion.
Who are in doubt (). Present middle participle of , in the accusative case agreeing with , though K L P have the nominative. If the accusative and is read, see Jas 1:6 for the idea (doubters). If is read, see Jude 1:9 for the idea (disputers).
Fuente: Robertson’s Word Pictures in the New Testament
And of some have compassion, making a difference. This follows the reading, kai ouv men ejleeite [] diakrinomenoi. The best texts, however, read diakrinomenouv, which would require, “On some have mercy who are in doubt. So Rev. Others, again, for ejleeite, have mercy, read ejlegcete, reprove, and render diakrinomenouv, who are contentious :” Some who are contentious rebuke. ” The Rev. rendering better suits what follows.
Fuente: Vincent’s Word Studies in the New Testament
1) “And of some have compassion”, of some believers, sanctified, the weak, disturbed by the clacking of false prophets among them, have or hold compassion, (Greek eleate), or pity – try to rescue them from the wolf-pack. Gal 6:1.
2) “Making a difference”. (Greek diakrinomenoi) means a difference in judgment, discretion, must be used in seeking to rescue lambs led from the flock by the jackals and wolves of false prophets … some must be rescued slowly, gently, with pity and compassion – others snatched suddenly, shockingly, or, firmly as follows:
Fuente: Garner-Howes Baptist Commentary
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. (203) 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 he saved.
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.
(203) Though most agree that by “fear” here is meant terror, that is, that the persons referred to are to be terrified by the judgment which awaited them; yet what follows seems favorable to another view, that fear means the care and caution with which they were to be treated; for the act of saving them is compared to that of a man snatching anything from the fire, in doing which he must be careful lest he himself should be burnt; and then the other comparison, that of a man shunning an infected garment lest he should catch the contagion, favors the same view. Hence our version seems right — “ with fear.” — Ed.
Fuente: Calvin’s Complete Commentary
(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 classthose 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 hopelessthose 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.
(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.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Attitude That Those Who Are Firm In Faith Should Take Towards The Waverers ( Jud 1:22-23 ).
Jude now reminds them that while the building of themselves up is of prime concern, that should also lead to showing concern for those who appear to be falling short. It is, however, to be done with discrimination. Each person must be approached considering what their need might be. Some are merely doubters, standing on the edge of things, and need to be shown compassion and concern. Others are dithering and need to have some pressure put on them. Still others are well involved in sin and need to be made aware of their danger, while at the same time those who would help them must ‘consider themselves lest they also be tempted’ (Gal 6:1) or be defiled in some other way.
Fuente: Commentary Series on the Bible by Peter Pett
‘And on some have mercy, who are in doubt. And some save, snatching them out of the fire. And on some have mercy with fear, hating even the garment spotted by the flesh.’
‘And on some have mercy, who are in doubt.’ While ensuring the maintenance of their own spiritual position, they are to show concern for any who do not have their assurance. Where there are some whose faith is shaky so that they are in doubt they are to approach them with mercy and compassion, gently assisting them to faith in the mercy of our Lord Jesus Christ.
‘And some save, snatching them out of the fire.’ Others they are to save by snatching them out of the fire of which they are in danger (Jud 1:7) by any means possible, such as earnest prayer and firm entreatment, or by putting on spiritual pressure..
‘And on some have mercy with fear, hating even the garment spotted by the flesh.’ And to some they are to show mercy by filling them with fear as to what is to come on them if they do not turn from their ways, and this because they are genuinely concerned that they should be pure and clean and hate them being defiled.
Alternately it may mean that they themselves, while seeking to have mercy on them and save them, should do it with careful concern lest in helping them they themselves might become defiled. For in the end we must never let our concern for others interfere with our own spiritual standing and state so that we compromise our own position (see for example 1Co 5:9-13; 2Th 3:14-15). We must keep our own garments pure. Maintaining the glory of God and of Christ must always be our first concern.
Fuente: Commentary Series on the Bible by Peter Pett
Jud 1:22. And of some have compassion, &c. “Moreover, you are not to deal alike with all who are seduced by the false teachers; for some are weak, and easily imposed upon. Towards them you are to shew great lenity and tenderness; making a difference between them and others.” There were two sorts of Christians led aside by the false teachers: the one through mere weakness and imprudence: they being meek and tractable, might easily be reclaimed; they therefore were to be treated with mildness and tenderness, and a difference was to be made between them, and the more vicious and stubborn, mentioned in the next verse; which see.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jud 1:22-23 . The exhortations contained in these verses refer to the conduct of believers toward those who are exposed to seduction by the (Jud 1:4 ) (de Wette); not toward the false teachers themselves (Reiche), for these are of such a kind (Jud 1:12 ) that the church should have nothing to do with them. The best attested text is that which codex A affords: , (Lachmann and Tischendorf, ) ; see critical remarks.
instead of , see Winer, p. 100. According to this reading, three classes of the seduced are distinguished, and toward each a special conduct is prescribed. It is, however, asked whether, as Brckner, Wiesinger, Schott, Reiche, and others assume, there is a gradation from the curable to the incurable (a dubitantibus minusque depravatis ad insanabiles, quibus opem ferre pro tempore ab ipsorum contumacia prohibemur: Reiche); or conversely from the incurable to the curable. In reference to the first class it is said: ] The verb denotes to rebuke some one’s sins by punishing him . The object for which this is done is not indicated in the word itself; it may be to lead the sinner to the acknowledgment of his sins, and thus to repentance, comp. 1Co 14:24 ; 2Ti 4:2 ; Tit 1:13 ; or it may also be condemnation, comp. particularly Jude Jud 1:15 (Joh 16:8 ; Tit 1:9 ). The explanation of Oecumenius is incorrect: . Those who are to be punished are denoted . Both the translation of the Vulgate: judicatos , and the interpretation of Oecumenius: , are incorrect. signifies in the N. T. either to contend , which is here unsuitable, or to doubt , and is opposed to ; comp. Mat 21:21 ; Mar 11:23 ; Rom 4:20 ; especially Jas 1:6 . This last passage shows that, although not equivalent to , it denotes the condition in which has the preponderance over , the latter being a vanishing point. [47] It is evident that Jude does not consider the as weak believers (Schott), because, with reference to them, he will employ no other method than (not , or something similar); those seduced are in his view such as (punishment apart) are to be left to themselves. [48] In reference to the second class it is said: ] Their condition is not stated, but it is to be inferred from the conduct to be observed towards them. Toward those belonging to this class a is to be employed, but of such a nature as is more precisely stated by . is not from the fire of future judgment (Oecumenius, Fronmller), but is the present destruction, in which they already are (Brckner, Wiesinger, Schott); denotes hasty, almost violent, snatching out, and indicates that those are already in extreme danger of perdition; comp. Amo 4:11 ; Zec 3:2 . Distinguished from the , the second class are to be considered as those who have not yet lost the faith, but have, through fellowship with the Antinomians, been enticed to their licentious life; these are to be rescued . is evidently in contrast to , and denotes them to be such as one may certainly hope to rescue, provided one snatches them with violence, and tears them out of this fellowship. In reference to the third class, Jude prescribes (on the form , see Winer, p. 32 [E. T. 104]). This verb in the N. T. never means only “to have compassion” (Schott), but always to compassionate one with helpful love , as also is always used only of active compassion; so that with the exact contrary is said to what Luther finds expressed, when he explains it: “let them go, avoid them, and have nothing to do with them.” By this is denoted rather the helpful and saving benevolence by which the erring are again to be brought back to the right way. As this makes a fellowship necessary with those upon whom it is exercised, Jude defines the same more precisely by ; accordingly, they must not be wanting in foresight , lest they suffer injury themselves, [49] and he adds the participial sentence as an explanation of this : . . . [50] This exhortation shows that Jude considers the third class as those who are indeed already involved, but who, by active compassion, may again be re-established; it is not so bad with them as with those toward whom only is to be employed; but also it is not yet so bad as with those who can only be rescued by hastily snatching them.
[47] When Hofmann says, “that cannot have this meaning requires no proof,” he makes an entirely groundless assumption.
[48] In the reading of the Rec. : , we are obliged to explain as = distinguished . Luther: “and make this distinction, that ye compassionate some;” or, more exactly, “compassionate the one, making a distinction,” namely, from others. But must be passive, since not , but only , has the meaning to distinguish .
[49] Schott is entirely mistaken when he says that denotes here “a compassion which has, and may have, its definite peculiarity no longer in an impulse to help, hut only in a fear of acting wrongly, and in consequence of receiving injury;” in other words, a compassion which is no compassion.
[50] According to the reading of the Rec. belongs to . Some expositors (Grotius, Stier, and others) incorrectly explain it of the fear of the persons to he rescued; correctly Arnaud: c’est dire, prenant garde que, tout en cherchant les convertir, ils ne vous sduisent pas vous-memes. Reiche incorrectly, with the reading A, separates from , and joins it with , whilst it would attract to it a very superfluous addition.
Hofmann considers the reading of : , , as the correct one. In his explanation of this reading he distinguishes not three, but only two classes, assuming that only the first, but not the second stands opposed to ; and that this latter is to be considered rather as a resumption of the object mentioned in . This opinion is, however, erroneous, since, according to it, the third is understood differently from the first and second , namely, as a pure relative pronoun; and since, in a highly arbitrary manner, “ is explained as a consequence, united with an imperative to be taken from :” “whom ye compassionate, them compassionate with fear.” Also the explanation of the first member of the sentence: “the readers are to compassionate the one with distinction,” is to be rejected, since it has against it N. T. usage, according to which is never used as the passive of in the sense of “to distinguish.”
The addition [51] is correctly explained by Oecumenhis: , .
, even , gives greater emphasis to the thought. The expression is to be understood in a literal, and not in a figurative sense (Bullinger: exuvias veteris Adami, concupiscentias et opera carnis). is the under garment worn next the skin, and which, by means of its direct contact with the flesh unclean by unchastity, etc., is itself soiled ( only here and in Jas 3:6 ); comp. Rev 3:4 .
This garment is to the author the symbol of whatever, by means of external contact, shares in the moral destruction of those men. Calvin: vult fideles non tantum cavere a vitiorum contactu, sed ne qua ad eos contagio pertingat, quicquid affine est ac vicinum, fugiendum esse admonet.
[51] Both in the reading of the Rec. and in the reading of C this addition is surprising; one may regard it, with Jachmann, as the adversative reason of (though ye hate); or, with de Wette, as the real reason (since ye hate, for which de Wette appeals to 1Co 5:6 !).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Jud 1:22 . . On the reading see the Introduction. For the form instead of , cf. Mat 13:8 ; Mat 22:5 , Luk 23:33 , Act 27:44 , Rom 14:5 , 1Co 7:7 ; 1Co 11:21 , 2Co 2:16 , 2Ti 2:20 , not used in Hebrews , 1 and 2 Pet., James or John. The doubled is found in Mat 21:35 , , , . Mat 25:15 , , , . The use is condemned as a solecism by Thomas Magister and by Lucian, Soloec. 1, but is common in late Greek from the time of Aristotle, cf. Sturz. Dial. Maced. pp. 105 f. On the word (here wrongly translated “strafen,” in the sense of excommunication, by Rampf), see Const. Apost. vii. 5, 3, , and Hare’s excellent note [800] in his Mission of the Comforter , where he argues that the conviction wrought by the Spirit is a conviction unto salvation, rather than unto condemnation; and quotes Luecke as saying that “ always implies the refutation, the overcoming of an error, a wrong, by the truth and right. When this is brought before our conscience through the there arises a feeling of sin, which is always painful: thus every is a chastening, a punishment.” Compare Grote’s life-like account of the Socratic Elenchus in his Hist. of Greece .
[800] Codex Angelicus (sc. ix.), at Rome, collated by Tischendorf and others.
This verse seems to be referred to in Can. Apost. vi. 4, , , , , , which is also found in the Didache ii. 7, with the omission of . Cf. Joh 16:8 , , 1Co 14:24 , (the effect of the prophets’ teaching on an unbeliever), Tit 1:13 , . Tit 1:9 , 2Ti 4:2 (the charge to Timothy) , , Rev 3:19 , , Eph 5:13 , . There is a tone of greater severity in the of the 15th verse, but even there we need not suppose that the preacher is hopeless of good being effected. The point is of importance in deciding the mutual relations of the three cases here considered.
. We should have expected a nominative here to correspond with and in the following clauses, and so the text. rec. has , wrongly translated in A.V., as if it were the active , “making a difference”. This gives such a good sense that some commentators ( e.g. Stier) have been willing to condone the bad Greek. It would have been better to alter the reading at once. Keeping the reading of the best MSS. we may either take the accusative as complementary to (as we find in Plato, Theaet. 171 D, , Xen. Mem. 1, 7, 2, , Jelf. 681), or simply as descriptive of the condition of the persons referred to. There is also a question as to the meaning we should assign to . Is it to be understood in the same sense as in Jas 1:6 ; Jas 2:4 ? In that case we might translate “convict them of their want of faith,” taking the participle as complementary to the verb; or “reprove them because of their doubts”. It seems more probable, however, that the meaning here is “convince them when they dispute with you,” which we may compare with 1Pe 3:15 , ( cf. below). So taken, this first clause would refer to intellectual difficulties to be met by quiet reasoning; the force of being the same as that in Jud 1:9 , ., and in Socr. E.H. Jud 1:5 , .
Fuente: The Expositors Greek Testament by Robertson
have compassion. Some texts read elencho, “convict”.
making, &c. App-122., but several texts read “when they contend”.
Fuente: Companion Bible Notes, Appendices and Graphics
Jud 1:22. , and) He who has already taken measures to secure his own interests, may take measures for the interests of others.
Fuente: Gnomon of the New Testament
Reciprocal: Gen 42:24 – Simeon Lev 13:6 – pronounce Lev 13:34 – the seventh Mat 13:28 – Wilt 1Co 5:5 – that 2Co 2:8 – that Gal 6:1 – restore 2Th 3:15 – count Heb 12:13 – but let Jam 5:19 – and one
Fuente: The Treasury of Scripture Knowledge
Jud 1:22. People should be dealt with according to their ability, and also their opportunity for knowing right from wrong. (See Gal 6:1.)
Fuente: Combined Bible Commentary
Jud 1:22-23. Of the false teachers the writer has spoken. Their condition is hopeless (Jud 1:12). But in the treatment of those who have been exposed to the influence of these ungodly men (Jud 1:4) great care is needed, and the treatment must vary with the character of each class. The classes are three. And on some have mercy (the reading rebuke has not preponderating authority), being, as they are, in doubt; the common New Testament meaning of the word (Rom 4:20; Jas 1:6; Mat 21:21). Contending, as they do, is the meaning of the same word in this Epistle (Jud 1:9), but it is not appropriate here.
on others, whose condition may be gathered from the conduct that is to be observed toward them, who have almost yielded to seduction, not through doubt but through fellowship with these false teachers, and partly through their own corrupt taste, and who therefore are to be snatched out of the fire into which they are already entering. Sharp and vigorous interposition is our only hope for them; and if we succeed, their deliverance will be as of brands plucked out of the burning (Amo 4:11; Zec 3:2).
on others have mercy (the word is always used in the sense of active compassion, not, therefore, as Luther interprets it, Feel for them; only, Turn aside in fear lest you yourselves share their ruin) with fear; a third class, and needing special caution. The disease of the first class, the doubters, is not specially infectious; the condition of the second class is not likely to tempt ustheir punishment seems already begun, and we naturally shrink from it, thinking only, moreover, of their need of prompt deliverance; the third class call for watching, and kindly fellowship, which may itself prove dangerous; we are therefore exhorted to attend them with fear, hating even the garment spotted (i.e defiled, Jas 3:6) with the flesh. The garment is the inner one worn next the person, and is itself soiled by the sin. It is therefore a fitting symbol of whatever, by means of external conduct, may make others sharers in the moral destruction we are seeking to avert. Our saving love for sinners must not be suffered to lessen our hatred of sin; and further, we must beware lest through the deceitfulness and the virulence of sin we ourselves, all unconsciously, catch the contagion. The mere contact of garment with garment, of things in themselves indifferent though belonging to the habits and the outward acts of the life, may do mischief. The well-meant attempts of one man to save another, end sometimes in the ruin of both.
Fuente: A Popular Commentary on the New Testament
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.
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.
Fuente: Expository Notes with Practical Observations on the New Testament
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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
1:22 {13} And of some have compassion, making a difference:
(13) Among those who wander and go astray, the godly have to use this choice, that they handle some of them gently, and that others being even in the very flame, they endeavour 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 avoid even the least thought of them.
Fuente: Geneva Bible Notes
Fifth, Jude’s readers should tenderly help those of their fellow believers who were struggling and perhaps stumbling under the influence of the false teachers. Those in view are earnest doubters who sincerely cannot decide between truth and error. They are wavering in their loyalty. [Note: David DeGraaf, "Some Doubts about Doubt: The New Testament Use of Diakrino," Journal of the Evangelical Theological Society 48:8 (December 2005):742-43.] We should not abandon these brethren but compassionately seek to restore them.