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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. )

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KJV: And of some have compassion, making a difference:

WEB: On some have compassion, making a distinction,