Teks -- 2 Timothy 2:25-26 (NET)

2:25 correcting opponents with gentleness. Perhaps God will grant them repentance and then knowledge of the truth 2:26 and they will come to their senses and escape the devil’s trap where they are held captive to do his will.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: 2Ti 2:25 - Correcting

Correcting ( paideuonta ).

See Tit 2:12. "Schooling"(Parry).

Robertson: 2Ti 2:25 - Oppose themselves

Oppose themselves ( antidiatithemenous ).

Present middle (direct) participle of antidiatithēmi , late double compound (Diodorus, Philo) to place oneself in opposition, here only in N.T.

Robertson: 2Ti 2:25 - If peradventure God may give

If peradventure God may give ( mē pote dōiē ho theos ).

Here Westcott and Hort read the late form of the second aorist active optative of didōmi for the usual doiē as they do in 2Ti 1:18. But there it is a wish for the future and so regular, while here the optative with mē pote in a sort of indirect question is used with a primary tense dei (present) and parallel with an undoubted subjunctive ananēpsōsin , while in Luk 3:15 mē pote eie is with a secondary tense. Examples of such an optative do occur in the papyri (Robertson, Grammar , p. 989) so that we cannot go as far as Moulton does and say that we "must"read the subjunctive dōēi here ( Prolegomena , pp. 55, 193).

Robertson: 2Ti 2:25 - Repentance

Repentance ( metanoian ).

"Change of mind"(2Co 7:10; Rom 2:4).

Robertson: 2Ti 2:25 - Unto the knowledge of the truth

Unto the knowledge of the truth ( eis epignōsin alētheias ).

Paul’ s word "full knowledge"(1Co 1:9).

Robertson: 2Ti 2:26 - They may recover themselves

They may recover themselves ( ananēpsōsin ).

First aorist active subjunctive of ananēphō , late and rare word, to be sober again, only here in N.T., though nēphō is in 1Th 5:6.

Robertson: 2Ti 2:26 - Out of the snare of the devil

Out of the snare of the devil ( ek tēs tou diabolou pagidos ).

They have been caught while mentally intoxicated in the devil’ s snare (1Ti 3:7). See note on Rom 11:9 for pagis .

Robertson: 2Ti 2:26 - Taken captive

Taken captive ( ezōgrēmenoi ).

Perfect passive participle of zōgreō , old verb, to take alive (zōos , agreō ), in N.T. only here and Luk 5:10 (of Peter). "Taken captive alive."

Robertson: 2Ti 2:26 - By him unto his will

By him unto his will ( hup' autou eis to ekeinou thelēma ).

This difficult phrase is understood variously. One way is to take both autou and ekeinou , to refer to the devil. Another way is to take both of them to refer to God. Another way is to take autou of the devil and ekeinou , of God. This is probably best, "taken captive by the devil""that they may come back to soberness to do the will of God."There are difficulties in either view.

Vincent: 2Ti 2:25 - In meekness

In meekness ( ἐν πραὺτητι )

A Pauline word, only here in Pastorals, but comp. πραυπαθία , 1Ti 6:11 (note). Const. with instructing .

Vincent: 2Ti 2:25 - Instructing

Instructing ( παιδεύοντα )

See on 1Ti 1:20. Better, correcting .

Vincent: 2Ti 2:25 - Those that oppose themselves

Those that oppose themselves ( τοὺς ἀντιδιατιθέμενους )

N.T. o lxx. Class. only late Greek. Themselves is wrong. The meaning is, those who oppose the servant of the Lord; Who carry on the ἀντιθέσεις oppositions (1Ti 6:20); = gainsayers (ἀντιλέγοντες Tit 1:9). Paul's word is ἀντίκεισθαι to oppose: see 1Co 16:9; Gal 5:17; Phi 1:28; 2Th 2:4.

Vincent: 2Ti 2:25 - Repentance

Repentance ( μετάνοιαν )

Only here in Pastorals. See on repent Mat 3:2.

Vincent: 2Ti 2:25 - To the acknowledging of the truth

To the acknowledging of the truth ( εἰς ἐπίγνωσιν ἀληθείας )

More correctly, the knowledge . The formula Pasto . See 1Ti 2:4 (note); 2Ti 3:7. For εἰς unto after μετάνοια repentance , see Mar 1:4; Luk 3:3; Luk 24:47; Act 11:18; Act 20:21; 2Co 7:10.

Vincent: 2Ti 2:26 - May recover themselves

May recover themselves ( ἀνανήψωσιν )

Lit. may return to soberness . N.T.o . See on be sober , 1Th 5:6. A similar connection of thought between coming to the knowledge of God and awaking out of a drunken stupor, occurs 1Co 15:34.

Vincent: 2Ti 2:26 - Out of the snare of the devil

Out of the snare of the devil ( ἐκ τῆς τοῦ διαβόλου παγίδος )

Comp. Psa 124:7. The phrase snare of the devil , only here and 1Ti 3:7 (note). The metaphor is mixed; return to soberness out of the snare of the devil.

Vincent: 2Ti 2:26 - Who are taken captive

Who are taken captive ( ἐζωγρημένοι )

Or, having been held captive . Only here and Luk 5:10 (note on thou shalt catch ).

Vincent: 2Ti 2:26 - By him

By him ( ὑπ ' αὐτοῦ )

The devil.

Vincent: 2Ti 2:26 - At his will

At his will ( εἰς τὸἐκείνου θέλημα )

Better, unto his will: that is, to do his (God's) will.

The whole will then read: " And that they may return to soberness out of the snare of the devil (having been held captive by him) to do God's will."

Wesley: 2Ti 2:25 - In meekness

He has often need of zeal, always of meekness.

Wesley: 2Ti 2:25 - If haply God

For it is wholly his work.

Wesley: 2Ti 2:25 - May give them repentance

The acknowledging of the truth would then quickly follow.

Wesley: 2Ti 2:26 - Who

At present are not only captives, but asleep; utterly insensible of their captivity.

JFB: 2Ti 2:25 - instructing

Greek, "disciplining," instructing with correction, which those who deal in "uninstructive" or "undisciplined questions" need (see on 2Ti 2:23; 1Ti 1:20).

JFB: 2Ti 2:25 - those that oppose themselves

Greek, "oppositely affected"; those of a different opinion.

JFB: 2Ti 2:25 - if . . . peradventure

Greek, "if at any time."

JFB: 2Ti 2:25 - repentance

Which they need as antecedent to the full knowledge (so the Greek for 'acknowledgment') of the truth" (1Ti 2:4), their minds being corrupted (2Ti 3:8), and their lives immoral. The cause of the spiritual ignorance which prompts such "questions" is moral, having its seat in the will, not in the intellect (Joh 7:17). Therefore repentance is their first need. That, not man, but God alone can "give" (Act 5:31).

JFB: 2Ti 2:26 - recover themselves

Greek, "awake to soberness," namely from the spiritual intoxication whereby they have fallen into the snare of the devil.

JFB: 2Ti 2:26 - the snare

(Eph 6:11, "the wiles of the devil": 1Ti 3:7; 1Ti 6:9).

JFB: 2Ti 2:26 - taken captive by him at his will

So as to follow the will of "THAT" (the Greek emphatically marks Satan thus) foe. However, different Greek pronouns stand for "him" and "his"; and the Greek for "taken captive" means not "captured for destruction," but "for being saved alive," as in Luk 5:10, "Thou shalt catch men to save them unto life"; also there is no article before the Greek participle, which the English Version "who are taken captive," would require. Therefore, translate, "That they may awake . . . taken as saved (and willing) captives by him (the servant of the Lord, 2Ti 2:24), so as to follow the will of HIM (the Lord, 2Ti 2:24, or "God," 2Ti 2:25)." There are here two evils, the "snare" and sleep, from which they are delivered: and two goods to which they are translated, awaking and deliverance. Instead of Satan's thrall comes the free and willing captivity of obedience to Christ (2Co 10:5). It is God who goes before, giving repentance (2Ti 2:25); then the work of His servant following is sure to be crowned with success, leading the convert henceforth to "live to the will of God" (Act 22:14; 1Pe 4:2).

Clarke: 2Ti 2:25 - Those that oppose

Those that oppose - Αντιδιατιθεμενους . This seems to refer to those who opposed the apostle’ s authority; and hence the propriety of the allusion to the rebellion of Korah and his company. See observations at the end of the chapter

Clarke: 2Ti 2:25 - If God peradventure

If God peradventure - He was to use every means which he had reason to believe God might bless; and the apostle intimates that, bad as they were, they were not out of the reach of God’ s mercy.

Clarke: 2Ti 2:26 - And that they may recover themselves

And that they may recover themselves - The construction of this verse is extremely difficult, though the sense given by our translation is plain enough. I shall set down the original, and the principal English translations: -

Και ανανηψωσιν εκ της του διαβολου παγιδος, εζωγρημενοι ὑπ ’ αυτου εις εκεινου θελημα

And thei rise agein fro snaaris of the debyl, of whome thei ben holde captyffis at his wille. - Wiclif. First translation into English, 1378

And to turne agayne from the snare of devell, which are holden in prison of him at his will. - Coverdale. First printed English Bible, 1535

That they may come to themselves agayne out of the snare of the devyll, which are now taken of him at hys will. - Edward VIth’ s Bible, by Becke, 1549

And they may recover their senses to perform his will, after being rescued alive by the servant of the Lord out of the snare of the devil. - Wakefield; who refers αυτου, him, to the servant of the Lord, 2Ti 2:24

And being caught alive by him out of the snare of the devil, they may awake to do his will. - Macknight; who remarks that αυτου, the relative, means the servant of the Lord; and εκεινου, the demonstrative, refers to God, mentioned 2Ti 2:15

I leave these different translations with the reader

I Have referred, in the preceding notes, to inscriptions which appear on the buildings and coins of the Asiatics; such inscriptions are, in general, very curious, and carry with them a considerable show of piety to God, in the acknowledgment of his providence and mercy. I shall quote one merely as a curiosity, without supposing it to be immediately applicable to the illustration of the text

There is extant a gold circular coin of the Great Mogul Shah Jehan, struck at Delhi, A. H. 1062, a.d. 1651, five inches and a half in diameter; on each side of this coin is a square, the angles of which touch the periphery; within this square, and in the segments, there are the following inscriptions: -

1.    Within the square, on one side

The bright star of religion, Mohammed (a second Sahib Kiran) Shah Jehan, the victorious emperor

2.    In the segment on the upper side of the square

The impression upon this coin of 200 mohurs, was struck through the favor of God

3.    On the lateral segment to the left

By the second Sahib Kiran, Shah Jehan, the defender of the faith

4.    On the bottom segment

May the golden countenance from the sculpture of this coin enlighten the world

5.    On the lateral segment to the right

As long as the splendid face of the moon is illuminated by the rays of the sun

1.    On the reverse, within the square

There is no god but God; and Mohammed is the prophet of God. Struck in the capital of Shah Jehanabad, A. H. 1062

2.    On the top of the square

Religion was illuminated by the truth of Abu Beker

3.    On the left hand compartment

The faith was strengthened by the justice of Omar

4.    On the bottom compartment

Piety was refreshed by the modesty and mildness of Othman

5.    On the right hand compartment

The world was enlightened by the learning of Aly

On these inscriptions it may be just necessary to observe that Abu Beker, Omar, Othman, and Aly, were the four khalifs who succeeded Mohammed. Abu Beker was the father of Ayesha, one of Mohammed’ s wives. Othman was son-in-law of Mohammed, having married his two daughters, Rakiah, and Omal-Calthoom. And Aly, son of Abi Taleb, Mohammed’ s uncle, was also one of the sons-in-law of Mohammed, having married Fatima, the daughter of his favourite wife, Ayesha. The Ottoman empire was not so called from Othman, the third khalif, but from Ottoman, the successful chief, who conquered a small part of the Grecian empire in Asia, and thus laid the foundation for the Turkish

Grotius and others have supposed that the apostle alludes to the custom of putting an inscription on the foundation stone of a city or other building, giving an account of the time in which it was founded, built, etc. Sometimes engraved stones were placed over the principal gates of cities and fortresses, particularly in the east, specifying the date of erection, repairs, etc., and containing some religious sentiment or verse from the Koran. But I do not think it likely that the apostle refers to any thing of this kind. There appears to be an allusion here to the rebellion of Korah and his company against the authority of Moses, Num 16:5, where, it is said: The Lord will show who are his: here the words of the Septuagint are nearly the same that the apostle uses in this verse, εγνω ὁ Θεος τους οντας αὑτου· God knoweth or approveth of them that are his. And the words in Num 16:26, Depart from the tents of these wicked men, are similar to those of the apostle, Let every one that nameth the name of the Lord depart from iniquity. We may therefore take it for granted that those false teachers, the chief of whom were Hymeneus and Philetus, had risen up against the authority of St. Paul; and he, in effect, informs Timothy here that God will deal with them as he did with Korah, Dathan, and Abiram, and their company. And as the true Israelites were to separate themselves from the tents of those wicked men, so he and the believers at Ephesus were to hold no sort of communion with those workers of iniquity. This subject he farther illustrates by a contract between two parties, each of which sets his seal to the instrument, the seal bearing the motto peculiar to the party. This I conceive to be the meaning; but the common mode of interpretation will, it is probable, be most commonly followed.

Calvin: 2Ti 2:25 - If sometime God grant to them repentance // To the knowledge of the truth

25.If sometime God grant to them repentance This expression, “If sometime,” or “If perhaps,” points out the difficulty of the case, as being nearly desperate or beyond hope. Paul therefore means that even towards the most unworthy we must exercise meekness; and although at first there be no appearance of having gained advantage, still we must make the attempt. For the same reason he mentions that “God will grant it.” Since the conversion of a man is in the hand of God, who knows whether they who today appear to be unteachable shall be suddenly changed by the power of God, into other men? Thus, whoever shall consider that repentance is the gift and work of God, will cherish more earnest hope, and, encouraged by this confidence, will bestow more toil and exertion for the instruction of rebels. We should view it thus, that our duty is, to be employed in sowing and watering, and, while we do this, we must look for the increase from God. (1Co 3:6.) Our labors and exertions are thus of no advantage in themselves; and yet, through the grace of God, they are not fruitless.

To the knowledge of the truth We may learn from this what is the actual repentance of those who for a time were disobedient to God; for Paul declares that it begins with “the knowledge of the truth.” By this he means that the understanding of man is blinded, so long as it stands out fiercely against God and his doctrine.

Calvin: 2Ti 2:26 - And deliverance from the snare of the devil // By whom they are held captive

26.And deliverance from the snare of the devil Illumination is followed by deliverance from the bondage of the devil; for unbelievers are so intoxicated by Satan, that, being asleep, they do not perceive their distresses. On the other hand, when the Lord shines upon us by the light of his truth, he wakens us out of that deadly sleep, breaks asunder the snares by which we were bound, and, having removed all obstacles, trains us to obedience to him.

By whom they are held captive A truly shocking condition, when the devil has so great power over us, that he drags us, as captive slaves, here and there at his pleasure. Yet such is the condition of all those whom the pride of their heart draws away from subjection to God. And this tyrannical dominion of Satan we see plainly, every day, in the reprobate; for they would not rush with such fury and with brutal violence into every kind of base and disgraceful crimes, if they were not drawn by the unseen power of Satan. That is what we saw at Eph 2:2, ¹⁸¹ that, Satan exerts his energy in unbelievers.

Such examples admonish us to keep ourselves carefully under the yoke of Christ, and to yield ourselves to be governed by his Holy Spirit. And yet a captivity of this nature does not excuse wicked men, so that they do not sin, because it is by the instigation of Satan that they sin; for, although their being carried along so resistlessly to that which is evil proceeds from the dominion of Satan, yet they do nothing by constraint, but are inclined with their whole heart to that to which Satan drives them. The result is, that their captivity is voluntary.

Defender: 2Ti 2:25 - repentance

"Repentance" involves changing of one's mind (literal meaning of metanoia). If this is genuine, it will be a Spirit-inspired conviction, not a superficial submission to better arguments. We must be "ready always to give an answer ... a reason of the hope," but this should be provided "with meekness and in fear" (1Pe 3:15)."

Defender: 2Ti 2:26 - taken captive

This verse is rendered in various ways by different expositors. Probably it should be understood somewhat as follows: "And that they may be recovered from the devil's snare, having been recaptured by [the servant of the Lord] to do [God's] will.""

TSK: 2Ti 2:25 - In // instructing // if // peradventure // repentance

In : Mat 11:29; Gal 6:1; 1Ti 6:11; 1Pe 3:15

instructing : Jer 13:15-17, Jer 26:12-15; Joh 5:34; Acts 22:1-23:11

if : Jer 31:18, Jer 31:19, Jer 31:33; Eze 11:19, Eze 36:26, Eze 36:31; Zec 12:10; Act 5:21, Act 11:18; Jam 1:17; 1Jo 5:16

peradventure : Act 8:22; 1Ti 2:4

repentance : 2Ti 3:7; Mat 21:32; Mar 1:3, Mar 1:4, Mar 1:15; Act 2:38, Act 20:21; Tit 1:1

TSK: 2Ti 2:26 - recover // out // who are // taken captive // at

recover : Gr. awake, Luk 15:17; 1Co 15:34; Eph 5:14

out : Psa 124:7; Isa 8:15, Isa 28:13; Act 26:18; 2Co 2:11; Col 1:13; 2Th 2:9-12; 1Ti 3:7, 1Ti 6:9, 1Ti 6:10; Rev 12:9, Rev 20:2, Rev 20:3

who are : Isa 42:6, Isa 42:7, Isa 49:25, Isa 49:26, Isa 53:12; Mat 12:28, Mat 12:29; Luk 11:21; 2Pe 2:18-20

taken captive : Gr. Taken alive

at : Job 1:12, Job 2:6; Luk 22:31, Luk 22:32; Joh 13:2, Joh 13:27; Act 5:3; 1Ti 1:20

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 2Ti 2:25 - In meekness instructing those that oppose themselves // If God peradventure will give them repentance to the acknowledging of the truth

In meekness instructing those that oppose themselves without passion better informing such as have sucked in an error, not reviling them, but gently instructing them, and labouring to convince them of their mistake; for all those who for a time may oppose the truth, are not such as never repent, nor do it out of malice or hatred, they may do it out of ignorance and weakness.

If God peradventure will give them repentance to the acknowledging of the truth and God may give them a power, and a heart to repent, and to acknowledge that truth, which they at present oppose; and although this must be God’ s work, yet he doth it by ministers as his means and instruments, who are to use probable means in order to it; such are not railing and reviling, but meek instructions, and a kind and gentle behaviour to them. A foul-mouthed minister is seldom an instrument to cleanse another’ s heart.

Poole: 2Ti 2:26 - And that they may recover themselves // Out of the snare of the devil // Who are taken captive by him // At his will

And that they may recover themselves ; the Greek word ananhqwsin properly signifieth to awake out of a drunken sleep. A state of sin is a kind of drunkenness, in which men have lost the use of their reason.

Out of the snare of the devil ; by the snare of the devil he means his temptations, which like snares are set covertly to catch souls.

Who are taken captive by him ; Hebrew word signfies persons taken captive in war; in such a miserable captivity are sinners.

At his will ; ezwgrhmenoi , which we translate at his will , may as well be translated to his will ; and so the will of God may be meant, and the whole referred to the first sentence thus, may recover themselves out of the snare of the devil to the will of God; and that is the sense some make of it: but it seems more proper to refer it to the participle, taken captive , for that is next it; and so it signifieth the miserable state of sinners, who are captives at the devil’ s command and will, that if he saith to them, Go, they go; if he saith, Come, they come; if he saith, Do this, they do it.

Haydock: 2Ti 2:25 - If at any time

If at any time [10] God may touch the hearts of those who believe not, or who lead a wicked life. (Witham) ---

In the Greek it is Greek: mepote, lest; that is, correct those who resist the truth, in hopes that God will some time bring them by repentance to the knowledge of the truth. The Greek does not express a fear that they will repent, but a certain doubt, mixed with strong hope and earnest desire of their conversion. Conversion from sin and heresy is the gift of God, yet we see good exhortations and prayers are available thereto; which would not be the case if we had not free-will. But these exhortations, to be profitable, must be made as the apostle says, Greek: en praoteti; i.e. with modesty and meekness. Si forte det Deus illis meliorem mentem; i.e. ut perveniant ad agnitionem ejus veritatis, quam nunc oppugnant.

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[BIBLIOGRAPHY]

Ne quando, Greek: mepote, quasi, si quando.

Haydock: 2Ti 2:26 - By whom they are held captives

By whom they are held captives [11] at his will: for sinners wilfully put themselves under the slavery of the devil, and wilfully remain in it. The Greek signifies, that they are taken alive in the devil's nets. (Witham)

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[BIBLIOGRAPHY]

Captivi tenentur, Greek: ezogremenoi.

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Gill: 2Ti 2:25 - In meekness instructing those that oppose themselves // If God peradventure will give them repentance to the acknowledging of the truth

In meekness instructing those that oppose themselves,.... To the truth; resist it and deny it; or contradict some other tenets and principles of theirs, or the Scriptures, which they themselves allowed to be the word of God, and the rule of faith and practice, and so are self-convinced and self-condemned. These are to be instructed, being ignorant, and in a tender and gentle manner, though very perverse and obstinate.

If God peradventure will give them repentance to the acknowledging of the truth: repentance here designs a repentance of errors in principle, a change of mind upon conviction, and such as issues in a free and ingenuous confession, and acknowledgment of the truth before opposed; and such a repentance is the gift of God: it is he that opens the eyes of the understanding, and works conviction in the mind, and leads into all truth, as it is in Jesus; and induces men to repent of their errors, confess their mistakes, and own the truth; even as repentance of evil practices is not owing to the power of men, nor to the bare influence of means, but to the efficacious grace of God, it being a grant from him. And though this is not certain, that God will give repentance to such contradictors and blasphemers of his Gospel; yet as it is his will, that all his chosen ones should come to repentance, and that some of all sorts should be saved, and come to the knowledge of the truth; and seeing these things have been brought about under and by the ministry of the word, it is an encouragement to the ministers of the Gospel to continue their instructions in the manner here directed.

Gill: 2Ti 2:26 - And that they may recover themselves // out of the snare of the devil // by him at his will

And that they may recover themselves,.... Or "awake", and come to themselves, and appear to be sober, and in their right mind: the metaphor is taken from drunken men, who are overcharged, and are not in their senses, and being stupified fall asleep; and like these are persons intoxicated with errors and heresies, who when their minds are enlightened, and they are convinced of their evil tenets, repent of them, come to themselves, and acknowledge the truth, and so escape

out of the snare of the devil; for as carnal lusts and pleasures are the snares and nets, in which Satan, who may be compared to a fowler, catches some; so errors and heresies are those with which he ensnares others: "who are taken captive", or "alive",

by him at his will; such are taken in his nets and snares, as creatures are taken alive, by fowlers, and huntsmen; and they are held fast, and become his captives, and his slaves, and do his will, being led by him to whatsoever he pleases; he works powerfully in them, and they readily comply with him, and obey his lusts. Though some understand this, not of the will of the devil, but of the will of God; and that the sense is, that such persons are held captive by Satan, as long as it is the pleasure of God, and no longer; when the prey is taken from the mighty, and the lawful captive is delivered; and so it is an encouragement to the ministers of the word to go on in instructing, hoping this may be the case. Others connect this phrase, "to his will" or "according to his will", as they differently render it, with the word, "recover": and then the meaning is, that such, repenting of their errors, might escape out of the snare of Satan, in which they were taken alive; that so they might do the will of God, by professing and holding fast his truths; or that their repentance, recovery, and escape out of Satan's snare and captivity, are according to the will of God, and his sovereign good pleasure.