And of some have compassion, making a difference:

And on some have mercy, who are in doubt;

And some indeed reprove, being judged:

and to some be kind, judging thoroughly,

Some, when they argue with you, you must endeavor to convince;

And the family of Joseph went up against Beth-el, and the Lord was with them.

On some have compassion, who are in doubt,

So certainly, reprove them, after they have been judged.

To some show pity, because they are in doubt. 'Drag them out of the fire,' and save them.

Et hos quidem miseramini, dijudicantes;

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. [1] This is the difference which he mentions. The participle diakrinomenoi, I know not why this is rendered in a passive sense by Erasmus. It may, indeed, be rendered in either way, but its active meaning is more suitable to the context. The meaning then is, that if we wish to consult the well-being of such as go astray, we must consider the character and disposition of every one; so that they who are meek and tractable may in a kind manner be restored to the right way, as being objects of pity; but if any be perverse, he is to be corrected with more severity. And as asperity is almost hateful, he excuses it on the ground of necessity; for otherwise, they who do not willingly follow good counsels, cannot be saved. 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.

Footnotes

1 - 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.

And of some have compassion - This cannot be intended to teach that they were not to have compassion for all people, or to regard the salvation of all with solicitude, but that they were to have special and unusual compassion for a certain class of persons, or were to approach them with feelings appropriate to their condition. The idea is, that the special feeling to be manifest toward a certain class of persons in seeking their salvation was tender affection and kindness. They were to approach them in the gentlest manner, appealing to them by such words as "love" would prompt. Others were to be approached in a different manner, indicated by the phrase, "save with fear." The class here referred to, to whom "pity" (ἐλεάτε eleate) was to be shown, and in whose conversion and salvation tender compassion was to be employed, appear to have been the timid, the gentle, the unwary; those who had not yet fallen into dangerous errors, but who might be exposed to them; those, for there are such, who would be more likely to be influenced by kind words and a gentle manner than by denunciation. The direction then amounts to this, that while we are to seek to save all, we are to adapt ourselves wisely to the character and circumstances of those whom we seek to save. See the notes at 1-Corinthians 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.

And of some have compassion, making a difference - The general meaning of this exhortation is supposed to be, "Ye are not to deal alike with all those who have been seduced by false teachers; ye are to make a difference between those who have been led away by weakness and imprudence, and those who, in the pride and arrogance of their hearts, and their unwillingness to submit to wholesome discipline, have separated themselves from the Church, and become its inveterate enemies."
Instead of Και οὑς μεν ελεειτε διακρινομενοι, and of some have compassion, making a difference, many MSS., versions, and fathers have και οὑς μεν ελεγχετε διακρινομενους, and some rebuke, after having judged them; or, rebuke those that differ; or, some that are wavering convince; or whatever else the reader pleases: for this and the following verse are all confusion, both in the MSS. and versions; and it is extremely difficult to know what was the original text. Our own is as likely as any.

(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.

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".

None but those who "keep themselves" are likely to "save" others.
have compassion--So one oldest manuscript reads. But two oldest manuscripts, Vulgate, &c., read, "convict"; "reprove to their conviction"; "confute, so as to convince."
making a difference--The oldest manuscripts and versions read the accusative for the nominative, "when separating themselves" [WAHL], referring to Jde 1:19; or "when contending with you," as the Greek is translated, Jde 1:9.

Meantime watch over others, as well as yourselves, and give them such help as their various needs require. For instance, Some, that are wavering in judgment, staggered by others' or by their own evil reasoning, endeavour more deeply to convince of the whole truth as it is in Jesus. Some snatch, with a swift and strong hand, out of the fire of sin and temptation. On others show compassion in a milder and gentler way; though still with a jealous fear, lest yourselves be infected with the disease you endeavour to cure.See, therefore, that while you love the sinners, ye retain the utmost abhorrence of their sins, and of any the least degree of, or approach to, them.