And they may recover themselves from the snares of the devil, by whom they are held captive at his will.

“For as many as are of Christ are also with the bishop; but as many as fall away from him, and embrace communion with the accursed, these shall be cut off along with them. For they are not Christ's husbandry, but the seed of the enemy, from whom may you ever be delivered by the prayers of the shepherd, that most faithful and gentle shepherd who presides over you. I therefore exhort you in the Lord to receive with all tenderness those that repent and return to the unity of the Church, that through your kindness and forbearance they may recover themselves out of the snare of the devil, and becoming worthy of Jesus Christ, may obtain eternal salvation in the kingdom of Christ.”

“"And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will." It is truly said, "Who are taken captive," for meanwhile they float in error. Observe here how he teaches to be humble-minded. He has not said, if peradventure you should be able, but, "if peradventure God should grant them a recovery"; if anything be done, therefore, all is of the Lord. Thou plantest, thou waterest but He soweth and maketh it produce fruit. Let us not therefore be so affected, as if we ourselves wrought the persuasion, even if we should persuade any one. "Taken captive by him," he says, "to His will." This no one will say relates to doctrine, but to life. For "His will" is that we live rightly. But some are in the snare of the devil by reason of their life, we ought not therefore to be weary even with respect to these. "If peradventure," he says, "they may recover, that are taken captive, unto His will." Now "If peradventure," implies much longsuffering. For not to do the will of God is a snare of the devil. For as a sparrow, though it be not wholly enclosed, but only caught by the foot, is still under the power of him who set the snare; so though we be not wholly subverted, both in faith and life, but in life only, we are under the power of the devil.”

“Above he showed that profane things are to be avoided by an argument taken from harm; here he shows the same thing by an argument taken from fruit. And first he sets forth the avoidance; second, its fruit, at the words *he shall be a vessel*. For he calls the avoidance a cleansing. He says therefore: there are certain vessels unto dishonor; therefore if anyone shall have cleansed himself from these, because the fellowship of such men defiles. Ecclus. 13:1: "He who touches pitch shall be defiled by it." And therefore they are to be fled. 2 Cor. 9: "Go out from the midst and be separated, says the Lord, and touch not the unclean thing," etc. But the fruit that follows is fourfold. The first is from the ordering toward glory, because *he shall be a vessel unto honor*; because if he is defiled by them, he will be unto dishonor; if he cleanses himself, unto honor. Ps. 138:17: "Friends are made exceedingly honorable," etc. Prov. 25:4: "Take away the rust from silver, and there shall come forth a most pure vessel." The other effects are of grace, of which the first is the sanctification of man; the second is the ordination of man through right intention; the third through the execution of the work. As to the first, therefore, he says *sanctified*. 1 Cor. 6:11: "You are washed, you are sanctified." But as to the second he says *useful to the Lord*. But does he need our service? No. Ps. 15:2: "You have no need of my goods." But he says *useful to the Lord*, that is, its usefulness will redound to the honor of the Lord. Acts 9:15: "that he may carry my name before the Gentiles, and kings, and the children of Israel." As to the third he says *prepared unto every good work*. Ps. 118:60: "I am ready, and am not troubled." And he says *unto every good*, because affirmative precepts do not oblige always. And therefore he ought to be prepared, so that he may act when it is necessary. Then, when he says *youthful*, he shows how profane things are to be avoided. And he sets down two things to be avoided: the first is depraved conduct; the second is bad doctrine, at the words *but foolish*. Concerning the first he does two things, because first he shows what is to be avoided; second, what is to be followed, at the words *follow after*. He says therefore: I say that you ought to avoid these things, so that you may be a cleansed vessel; therefore *youthful*, etc. It should be considered that he says this because this one was young. And these are the desires of external vanities, and of carnal pleasures. It is natural for the young to desire these things. Eccl. 11:10: "youth and pleasure are vain." Of which there is a twofold reason. One, because they have not experienced other things; the second, because delights of this kind are naturally ordered as a medicine against labors. But nature labors in the young, and therefore they are inclined toward them. Then, when he says *but follow after justice, faith, hope, charity, and peace*, he shows what things are to be followed. And they are four, of which the first orders one toward subjects, and this is justice, because the prince is the guardian of justice. Prov. 20:8: "The king who sits on the throne of judgment scatters all evil with his look." The second orders one toward him, and this is faith, without which it is impossible to please God, Heb. 11:6. The third is hope. The fourth orders one toward each neighbor, namely charity and peace, which extends even to enemies. 1 Cor. 13:2: "If I should have faith, so that I might move mountains, but have not charity, I am nothing." From charity follows joy. But peace implies ordered concord. But what he adds, *with those who call upon*, etc., can be expounded in one way by referring it to what was immediately said; as if he were to say: follow after peace with these, etc. And what he says, *out of a pure heart*, is set down, because it is not a specious praise, etc. But Heb. 12:14 says: "Follow peace with all men." Why then is it said here, *with those who call upon the Lord out of a pure heart*? I respond. It must be said that, as much as is in us, we ought to have peace with all, if it can be done; but there cannot be peace between the good and the wicked, because peace implies concord, which cannot be had with the wicked. In another way, *with these*, etc., is read so as to be referred to the whole preceding passage; as if he were to say: follow after justice, peace, and all things, just as also those who call upon, etc., do. Then, when he says *but foolish*, he exhorts to the avoidance of bad doctrine. And first he teaches what is to be avoided; second, what is to be followed, at the words *but gentle*. Concerning the first he does two things; because first he sets forth the teaching; second, he assigns the reason, at the words *knowing that*. Foolish questions are to be avoided, as to their matter, because they are about foolish things, that is, about those things which are contrary to wisdom, that is, about those things which are against divine wisdom. Man ought not to raise these, but to resist them. Jer. 10:14: "Every man has become foolish by his own knowledge." But he says *without discipline*, as to the manner, because they are clamorous. Or *without discipline* on the part of those things about which doubt is raised, as for instance if one should turn into doubt what the whole Church holds. Job 34:35: "But Job has spoken foolishly, and his words do not sound discipline." But questions are to be loved only insofar as they lead to truth: by this, that it is fitting that all should say one thing. But foolish questions do not lead to truth, but to strife, which is to be avoided. Is. 58:4: "Behold, you fast unto strife and contention," etc. And therefore he says *but the servant of the Lord*, that is, him who gives himself to the service of the Lord, *must not wrangle*. 1 Tim. 3:33: "not quarrelsome." Then, when he says *but gentle*, he shows what is to be followed. And first he sets down the teaching; second, the reason, at the words *lest at any time he give*. Again, the first is divided into two, because first he sets forth a certain general thing for all; second, certain things necessary for each, at the words *teachable*. The general thing which he who wishes to dispute ought to have, is that he be gentle. Ps. 24:9: "He will teach the meek his ways." For gentleness is a virtue restraining from anger, which disturbs the judgment of reason, which is necessary in inquiry and in the judgment of truth. Matt. 11:29: "Learn from me, because I am meek and humble of heart." In particular, however, he ought to have, with respect to superiors, teachableness; with respect to persecutors, patience; with respect to false teachers, correction. As to the first he says *teachable*, that is, ready to be corrected by anyone. And this is heavenly wisdom. James 3:17: "But the wisdom that is from above is first indeed chaste; then peaceable, modest, persuadable," etc. As to the second he says *patient*. Ps. 91:15: "They shall be well patient, that they may declare." Prov. 19:11: "The learning of a man is known through patience." As to the third he says *correcting with modesty*, because correction ought to be modest. Gal. 6:1: "You who are spiritual, instruct such a one in the spirit of gentleness," etc. Then, when he says *lest at any time*, he assigns the reason for the avoidance, and answers a certain tacit question. For someone could say: these resist the truth, and therefore the necessity of correcting is imminent. I respond that God the Father can lead them back to repentance, and toward this the just man ought to strive. And first he sets forth beforehand the repentance, which he ought to intend against adversaries; second, the fruit of repentance; third, the necessity of repentance. He says therefore *lest at any time*, that is, that God may at some time give them repentance, because they resist out of pride, to whom it seems difficult that repentance be given. Here the error of Pelagius is excluded, who says that the gifts of grace are from our works, which is shown by this to be false, because even the beginning of good things, namely repentance, is given by God. Lam. 5:21: "Convert us, O Lord, to you, and we shall be converted." Prov. 19: "From your fear we have conceived." But the fruit of repentance is twofold, namely the knowledge of truth, and liberation from the power of the devil. As to the first he says *unto the knowledge of the truth*, because when the truth is resisted out of malice, that very malice of theirs blinds them; therefore when the malice is taken away, they know the truth. John 8:32: "And you shall know the truth." As to the second he says *and may recover themselves from the snares of the devil*, that is, from the occasions of errors on the part of the intellect, such as false imaginings, and on the part of the affections, such as are envy, pride, and things of this kind. But the necessity of repentance is great, for unless they have it, the devil dominates over them. Hence he says *by whom they are held captive*, because "he who commits sin is the slave of sin," John 8:34. And he says *unto his will*, namely, to be followed. Or: so that he may do his own will concerning man. But on the contrary, he does not immediately cast down as he would wish. It must be said that he obtains only as much as is permitted to him; but it is difficult that what he holds be taken away from him. Is. 49:24: "Shall the prey be taken from the strong? or can that which is taken by the mighty be safe?"”

“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. Next: 2 Timothy Chapter 3”

“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, Ti2 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 Ti2 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.”

“recover themselves--Greek, "awake to soberness," namely from the spiritual intoxication whereby they have fallen into the snare of the devil. the snare-- (Eph 6:11, "the wiles of the devil": Ti1 3:7; Ti1 6:9). 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, Ti2 2:24), so as to follow the will of HIM (the Lord, Ti2 2:24, or "God," Ti2 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 (Co2 10:5). It is God who goes before, giving repentance (Ti2 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; Pe1 4:2). Next: 2 Timothy Chapter 3”