| Barnes' Notes on the Bible And others - Another class; those who were of such a character, or in such circumstances, that a more bold, earnest, and determined manner would be better adapted to them. Save with fear - That is, by appeals adapted to produce fear. The idea seems to be that the arguments on which they relied were to be drawn from the dangers of the persons referred to, or from the dread of future wrath. It is undoubtedly true, that while there is a class of persons who can be won to embrace religion by mild and gentle persuasion, there is another class who can be aroused only by the terrors of the law. Every method is to be employed, in its proper place, that we "by all means may save some." Pulling them out of the fire - As you would snatch persons out of the fire; or as you would seize on a person that was walking into a volcano. Then, a man would not use the mild and gentle language of persuasion, but by word and gesture show that he was deeply in earnest. Hating even the garment spotted by the flesh - The allusion here is not quite certain, though the idea which the apostle meant to convey is not difficult to be understood. By "the garment spotted by the flesh" there may be an allusion to a garment worn by one who had had the plague, or some offensive disease which might be communicated to others by touching even the clothing which they had worn. Or there may be an allusion to the ceremonial law of Moses, by which all those who came in contact with dead bodies were regarded as unclean, Leviticus 21:11; Numbers 6:6; Numbers 9:6; Numbers 19:11. Or there may be an allusion to the case mentioned in Leviticus 15:4, Leviticus 15:10, Leviticus 15:17; or perhaps to a case of leprosy. In all such instances, there would be the idea that the thing referred to by which the garment had been spotted was polluting, contagious, or loathsome, and that it was proper not even to touch such a garment, or to come in contact with it in any way. To something of this kind the apostle compares the sins of the persons here referred to. While the utmost effort was to be made to save them, they were in no way to partake of their sins; their conduct was to be regarded as loathsome and contagious; and those who attempted to save them were to take every precaution to preserve their own purity. There is much wisdom in this counsel. While we endeavor to save the "sinner," we cannot too deeply loathe his "sins;" and in approaching some classes of sinners there is need of as much care to avoid being defiled by them, as there would be to escape the plague if we had any transaction with one who had it. Not a few have been deeply corrupted in their attempts to reform the polluted. There never could be, for example, too much circumspection and prayer for personal safety from pollution, in attempting to reform licentious and abandoned females.
Clarke's Commentary on the BibleAnd others save with fear - "Some of them snatch from the fire: but when they repent, have mercy upon them in fear." - Syriac. "And some of them rebuke for their sins; and on others have mercy when they are convicted; and others save from the fire and deliver them." - Erpen's Arabic. Mr. Wesley's note has probably hit the sense. "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, endeavor more deeply to convince of the truth as it is in Jesus. 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 you yourselves be infected with the disease you endeavor to cure. See therefore that, while ye love the sinners, ye retain the utmost abhorrence of their sins, and of any, the least degree of or approach to them." Having even the garment spotted by the flesh - Fleeing from all appearance of evil. Dictum sumptum, ut apparet, a mulieribus sanguine menstruo pollutis, quarum vestes etiam pollutae censebantur: or there may be an allusion to a case of leprosy, for that infected the garments of the afflicted person, and these garments were capable of conveying the contagion to others.
Gill's Exposition of the Entire BibleAnd others save with fear,.... Meaning false teachers, who lead others into errors, and such as give themselves over unto sin, whether teachers or hearers, and who are obstinate and irreclaimable; even such as these, means should be used to save, if possible, by sharp admonitions and severe language; by denouncing the awful judgments of God, which threaten them; by inflicting on them church censures in a terrible manner; by declaring the terrors of the Lord, and of hell, and of everlasting damnation: pulling them out of the fire; of their soul destroying doctrines, and of their filthy and unnatural lusts, and as it were out of the fire of hell, of which they are in great danger: hating even the garment spotted, by the flesh; by which may be meant the conversation of those men, even their filthy conversation, which is to be hated, though their persons are not; but all ways and means should be used to save them; and this is one way, by showing a dislike unto, and a resentment at their wicked way of living, excluding them from church communion for it, and shunning all conversation with them. The allusion is not to garments defiled by profluvious persons, or menstruous women, as some think, but to garments spotted with nocturnal pollutions, or through unnatural lusts, which these persons were addicted to (l). It was reckoned very dishonourable for religious persons, in the time of divine service, or on a sabbath day, to have on a garment spotted with any thing; if a priest's garments were spotted, and he performed service in them, that service was not right (m); and if a disciple of a wise man had any grease on his garments (on a sabbath day), he was guilty of death (n), (l) Vid. Sueton. in Vita Neronis, c. 28. (m) T. Bab. Pesachim, fol. 65. 2. & Zebachim, fol. 18. 2. & Piske Tosephot in Yoma, art. 9. & Maimon. Cele Hamikdash, c. 8. sect. 4. (n) T. Bab. Sabbat, fol. 114. 1.
Vincent's Word StudiesSnatching them out of the fire The writer has in mind Zechariah 3:2, a brand plucked from the burning. Compare Amos 4:11. With fear (ἐν φόβῳ) Lit., in fear; i.e., of the contagion of sin while we are rescuing them. Spotted (ἐσπιλωμένον) Only here and James 3:6. See on 2 Peter 2:13.
Geneva Study BibleAnd others save with {p} fear, pulling them out of the fire; hating even the {q} garment spotted by the flesh. (p) By fearing them and holding them back with godly severity. (q) An amplification, taken from the forbidden things of the law which did defile.
People's New Testament Jude 1:23 And others save with fear, pulling them out of the fire. And some save, snatching them out of the fire (Revised Version). By snatching away from sin by the most vigorous effort. By stern preaching. Some have mercy with fear (Revised Version). Mercifully point out the danger. Hating even the garment spotted by the flesh. All the while abhorring their sins.
Scofield Reference Notes[3] flesh Flesh, Summary: "Flesh," in the ethical sense, is the whole natural or unregenerate man, spirit, soul, and body, as centered upon self, prone to sin, and opposed to God Rom 7:18. The regenerate man is not "in [the sphere of] the flesh," but in [the sphere of] the Spirit Rom 8:9 but the flesh is still in him, and he may, according to his choice, "walk after the flesh" or "in the Spirit" 1Cor 3:1-4 Gal 5:16,17. In the first case he is a "carnal," in the second a "spiritual," Christian. Victory over the flesh will be the habitual experience of the believer who walks in the Spirit Rom 8:2,4 Gal 5:16,17.
Jamieson-Fausset-Brown Bible Commentary23. save with fear-The oldest manuscripts do not read "with fear" in this position: but after "snatching them out of the fire" (with which, compare Am 4:11; 1Co 3:15; Zec 3:2, said of a most narrow escape), they add the following words, forming a THIRD class, "and others compassionate with (IN) fear." Three kinds of patients require three kinds of medical treatment. Ministers and Christians are said to "save" those whom they are made the instruments of saving; the Greek for "save" is present, therefore meaning "try to save." Jude already (Jude 9) had reference to the same passage (Zec 3:1-3). The three classes are: (1) those who contend with you (accusative case in oldest manuscripts), whom you should convict; (2) those who are as brands already in the fire, of which hell-fire is the consummation: these you should try to save by snatching them out; (3) those who are objects of compassion, whom accordingly you should compassionate (and help if occasion should offer), but at the same time not let pity degenerate into connivance at their error. Your compassion is to be accompanied "with fear" of being at all defiled by them. hating-Even hatred has its legitimate field of exercise. Sin is the only thing which God hates: so ought we. even the garment-a proverbial phrase: avoiding the most remote contact with sin, and hating that which borders on it. As garments of the apostles wrought miracles of good in healing, so the very garment of sinners metaphorically, that is, anything brought into contact with their pollution, is to be avoided. Compare as to lepers and other persons defiled, Le 13:52-57; 15:4-17: the garments were held polluted; and anyone touching them was excluded, until purified, from religious and civil communion with the sanctified people of Israel. Christians who received at baptism the white garment in token of purity, are not to defile it by any approach to what is defiled.
Matthew Henry's Concise Commentary1:17-23 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.
Matthew Henry's Whole Bible CommentaryVerses 16-25 Here, I. The apostle enlarges further on the character of these evil men and seducers: they are murmurers, complainers, etc., v. 16. Observe, A murmuring complaining temper, indulged and expressed, lays men under a very bad character; such are very weak at least, and for the most part very wicked. They murmur against God and his providence, against men and their conduct; they are angry at every thing that happens, and never pleased with their own state and condition in the world, as not thinking it good enough for them. Such walk after their own lusts; their will, their appetite, their fancy, are their only rule and law. Note, Those who please their sinful appetites are most prone to yield to their ungovernable passions. II. He proceeds to caution and exhort those to whom he is writing, v. 17-23. Here, 1. He calls them to remember how they have been forewarned: But, beloved, remember, etc., v. 17. "Remember, take heed that you think it not strange (so as to stumble and be offended, and have your faith staggered by it) that such people as the seducers before described and warned against should arise (and that early) in the Christian church, seeing all this was foretold by the apostles of our Lord Jesus Christ, and consequently the accomplishment of it in the event is a confirmation of your faith, instead of being in the least an occasion of shaking and unsettling you therein." Note, (1.) Those who would persuade must make it evident that they sincerely love those whom they would persuade. Bitter words and hard usage never did nor ever will convince, much less persuade any body. (2.) The words which inspired persons have spoken (or written), duly remembered and reflected on, are the best preservative against dangerous errors; this will always be so, till men have learnt to speak better than God himself. (3.) We ought not to be offended if errors and persecutions arise and prevail in the Christian church; this was foretold, and therefore we should not think worse of Christ's person, doctrine, or cross, when we see it fulfilled. See 1 Tim. 4:1, and 2 Tim. 3:1, and 2 Pt. 3:3. We must not think it strange, but comfort ourselves with this, that in the midst of all this confusion Christ will maintain his church, and make good his promise, that the gates of hell shall not prevail against it, Mt. 16:18. (4.) The more religion is ridiculed and persecuted the faster hold we should take and keep of it; being forewarned, we should show that we are fore-armed; under such trials we should stand firm, and not be soon shaken in mind, 2 Th. 2:2. 2. He guards them against seducers by a further description of their odious character: These are those who separate, etc., v. 19. Observe, (1.) Sensualists are the worst separatists. They separate themselves from God, and Christ, and his church, to the devil, the world, and the flesh, by their ungodly courses and vicious practices; and this is a great deal worse than separation from any particular branch of the visible church on account of opinions or modes and circumstances of external government or worship, though many can patiently bear with the former, while they are plentifully and almost perpetually railing at the latter, as if no sin were damnable but what they are pleased to call schism. (2.) Sensual men have not the Spirit, that is, of God and Christ, the Spirit of holiness, which whoever has not, is none of Christ's, does not belong to him, Rom. 8:9. (3.) The worse others are the better should we endeavour and approve ourselves to be; the more busy Satan and his instruments are to pervert others, in judgment or practice, the more tenacious should we be of sound doctrine and a good conversation, holding fast the faithful word, as we have been (divinely) taught, holding the mystery of the faith in a pure conscience, Tit. 1:9; 1 Tim. 3:9. 3. He exhorts them to persevering constancy in truth and holiness. (1.) Building up yourselves in your most holy faith, v. 20. Observe, The way to hold fast our profession is to hold on in it. Having laid our foundation well in a sound faith, and a sincere upright heart, we must build upon it, make further progress continually; and we should take care with what materials we carry on our building, namely, gold, silver, precious stones, not wood, hay, stubble, 1 Co. 3:12. Right principles and a regular conversation will stand the test even of the fiery trial; but, whatever we mix of baser alloy, though we be in the main sincere, we shall suffer loss by it, and though our persons be saved all that part of our work shall be consumed; and, if we ourselves escape, it will be with great danger and difficulty, as from a house on fire on every side. (2.) Praying in the Holy Ghost. Observe, [1.] Prayer is the nurse of faith; the way to build up ourselves in our most holy faith is to continue instant in prayer, Rom. 12:12. [2.] Our prayers are then most likely to prevail when we pray in the Holy Ghost, that is, under his guidance and influence, according to the rule of his word, with faith, fervency, and constant persevering importunity; this is praying in the Holy Ghost, whether it be done by or without a set prescribed form. (3.) Keep yourselves in the love of God, v. 21. [1.] "Keep up the grace of love to God in its lively vigorous actings and exercises in your souls." [2.] "Take heed of throwing yourselves out of the love of God to you, or its delightful, cheering, strengthening manifestations; keep yourselves in the way of God, if you would continue in his love." (4.) Looking for the mercy, etc. [1.] Eternal life is to be looked for only through mercy; mercy is our only plea, not merit; or if merit, not our own, but another's, who has merited for us what otherwise we could have laid no claim to, nor have entertained any well-grounded hope of. [2.] It is said, not only through the mercy of God as our Creator, but through the mercy of our Lord Jesus Christ as Redeemer; all who come to heaven must come thither through our Lord Jesus Christ; for there is no other name under heaven given among men by which we must be saved, but that of the Lord Jesus only, Acts 4:12, compared with v. 10. [3.] A believing expectation of eternal life will arm us against the snares of sin (2 Pt. 3:14); a lively faith of the blessed hope will help us to mortify our cursed lusts. 4. He directs them how to behave towards erring brethren: And of some have compassion, etc., v. 22, 23. Observe, (1.) We ought to do all we can to rescue others out of the snares of the devil, that they may be saved from (or recovered, when entangled therein, out of) dangerous errors, or pernicious practices. We are not only (under God) our own keepers, but every man ought to be, as much as in him lies, his brother's keeper; none but a wicked Cain will contradict this, Gen. 4:9. We must watch over one another, must faithfully, yet prudently, reprove each other, and set a good example to all about us. (2.) This must be done with compassion, making a difference. How is that? We must distinguish between the weak and the wilful. [1.] Of some we must have compassion, treat them with all tenderness, restore them in the spirit of meekness, not be needlessly harsh and severe in our censures of them and their actions, nor proud and haughty in our conduct towards them; not implacable, nor averse to reconciliation with them, or admitting them to the friendship they formerly had with us, when they give evident or even strongly hopeful tokens of a sincere repentance: if God has forgiven them, why should not we? We infinitely more need his forgiveness than they do, or can do, ours, though perhaps neither they nor we are justly or sufficiently sensible of this. [2.] Others save with fear, urging upon them the terrors of the Lord; "Endeavour to frighten them out of their sins; preach hell and damnation to them." But what if prudence and caution in administering even the most just and severe reproofs be what are primarily and chiefly here intimated-(I do but offer it for consideration); as if he had said, "Fear lest you frustrate your own good intentions and honest designs by rash and imprudent management, that you do not harden, instead of reclaiming, even where greater degrees of severity are requisite than in the immediately foregoing instance." We are often apt to over-do, when we are sure we mean honestly, and think we are right in the main; yet the very worst are not needlessly, nor rashly, nor to extremity, to be provoked, lest they be thereby further hardened through our default.-"Hating even the garment spotted with the flesh, that is, keeping yourselves at the utmost distance from what is or appears evil, and designing and endeavouring that others may do so too. Avoid all that leads to sin or that looks like sin," 1 Th. 5:22. III. The apostle concludes this epistle with a solemn ascription of glory to the great God, v. 24, 25. Note, 1. Whatever is the subject or argument we have been treating of, ascribing glory to God is fittest for us to conclude with. 2. God is able, and he is as willing as able, to keep us from falling, and to present us faultless before the presence of his glory; not as those who never have been faulty (for what has once been done can never be rendered undone, even by Omnipotence itself, for that implies a contradiction), but as those whose faults shall not be imputed, to their ruin, which, but for God's mercy and a Saviour's merits, they might most justly have been.-Before the presence of his glory. Observe, (1.) The glory of the Lord will shortly be present. We now look upon it as distant, and too many look upon it as uncertain, but it will come, and it will be manifest and apparent. Every eye shall see him, Rev. 1:7. This is now the object of our faith, but hereafter (and surely it cannot now be long) it will be the object of our sense; whom we now believe in, him we shall shortly see, to our unspeakable joy and comfort or inexpressible terror and consternation. See 1 Pt. 1:8. (2.) All real sincere believers shall be presented, and the Lord Redeemer's appearance and coming, by him their glorious head, to the Father, in order to his approbation, acceptance, and reward. They were given to him of the Father, and of all that were so given to him he has lost none, nor will lose any one, not an individual, a single soul, but will present them all perfectly holy and happy, when he shall surrender his mediatorial kingdom to his God and our God, his Father and our Father, Jn. 6:39, with ch. 17:12, 1 Co. 15:24. (3.) When believers shall be presented faultless it will be with exceeding joy. Alas! now our faults fill us with fears, doubts, and sorrows. But be of good cheer; if we be sincere, we shall be, our dear Redeemer has undertaken for it, we shall be presented faultless; where there is no sin there will be no sorrow; where there is the perfection of holiness, there will be the perfection of joy. Surely, the God who can and will do this is worthy to have glory, majesty, dominion, and power, ascribed to him, both now and for ever! And to this we may well, with the apostle, affix our hearty Amen. |
