(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 (Jude 1:15) when they are in doubt (Matthew 21:21; Acts 10:20; Acts 11:12; Romans 4:20; Romans 14:23; James 1:6); or, when they contend with you (Jude 1:9; Acts 11:2); or, when they separate from you. The first seems best, though the second also makes excellent sense, and has Jude 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 (Matthew 18:15; Titus 1:13; James 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.

(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 Zechariah 3:1-3 : we had one in Jude 1:9. (Comp. Amos 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. 1Corinthians 5:11; 1Timothy 5:22; Titus 3:10-11; 1John 5:16; 2John 1:10-11.)

1:17-23 Sensual men separate from Christ, and his church, and join themselves to the devil, the world, and the flesh, by ungodly and sinful practices. That is infinitely worse than to separate from any branch of the visible church on account of opinions, or modes and circumstances of outward government or worship. Sensual men have not the spirit of holiness, which whoever has not, does not belong to Christ. The grace of faith is most holy, as it works by love, purifies the heart, and overcomes the world, by which it is distinguished from a false and dead faith. Our prayers are most likely to prevail, when we pray in the Holy Ghost, under his guidance and influence, according to the rule of his word, with faith, fervency, and earnestness; this is praying in the Holy Ghost. And a believing expectation of eternal life will arm us against the snares of sin: lively faith in this blessed hope will help us to mortify our lusts. We must watch over one another; faithfully, yet prudently reprove each other, and set a good example to all about us. This must be done with compassion, making a difference between the weak and the wilful. Some we must treat with tenderness. Others save with fear; urging the terrors of the Lord. All endeavours must be joined with decided abhorrence of crimes, and care be taken to avoid whatever led to, or was connected with fellowship with them, in works of darkness, keeping far from what is, or appears to be evil.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".