And that they may recover themselves - Margin, "awake." The word which is rendered "recover" in the text, and "awake" in the margin - ἀνανήψωσιν ananēpsōsin - occurs nowhere else in the New Testament. It properly means, to become sober again, as from inebriation; to awake from a deep sleep, and then, to come to a right mind, as one does who is aroused from a state of inebriety, or from sleep. The representation in this part of the verse implies that, while under the influence of error, they were like a man intoxicated, or like one in deep slumber. From this state they were to be roused as one is from sleep, or as a man is recovered from the stupor and dullness of intoxication.

Out of the snare of the devil - The snare which the devil has spread for them, and in which they have become entangled. There is a little confusion of metaphor here, since, in the first part of the verse, they are represented as asleep, or intoxicated; and, here, as taken in a snare. Yet the general idea is clear. In one part of the verse, the influence of error is represented as producing sleep, or stupor; in the other, as being taken in a snare, or net; and, in both, the idea is, that an effort was to be made that they might be rescued from this perilous condition.

Who are taken captive by him at his will - Margin, "alive." The Greek word means, properly, to take alive; and then, to take captive, to win over Luke 5:10; and then, to ensnare, or seduce. Here it means that they had been ensnared by the arts of Satan "unto (εἰς eis) his will;" that is, they were so influenced by him, that they complied with his will. Another interpretation of this passage should be mentioned here, by which it is proposed to avoid the incongruousness of the metaphor of "awaking" one from a "snare." It is adopted by Doddridge, and is suggested also by Burder, as quoted by Rosenmuller, "A. u. n. Morgenland." According to this, the reference is to an artifice of fowlers, to scatter seeds impregnated with some intoxicating drugs, intended to lay birds asleep, that they may draw the snare over them more securely. There can be no doubt that such arts were practiced, and it is possible that Paul may have alluded to it. Whatever is the allusion, the general idea is clear. It is an affecting representation of those who have fallen into error. They are in a deep slumber. They are as if under the fatal influence of some stupefying potion. They are like birds taken alive in this state, and at the mercy of the fowler. They will remain in this condition, unless they shall be roused by the mercy of God; and it is the business of the ministers of religion to carry to them that gospel call, which God is accustomed to bless in showing them their danger. That message should be continually sounded in the ears of the sinner, with the prayer and the hope that God will make it the means of arousing him to seek his salvation.

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, 2 Timothy 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 2 Timothy 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.

continued...

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.

May recover themselves (ἀνανήψωσιν)

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

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

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

Who are taken captive (ἐζωγρημένοι)

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

By him (ὑπ' αὐτοῦ)

The devil.

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."

And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.

2:26 And that they may recover. They are in the snare of the devil, taken captive at will. The only hope is that in the providence of God they may recover themselves (the idea is, to return to soberness, Revised Version, margin), repent, and acknowledge the truth. Men are commanded to Repent, Mt 3:2 Ac 2:38, etc. but here God is alluded to as peradventure giving repentance. The meaning is made clear by comparing with Ac 11:18: Then hath God also the Gentiles granted repentance unto life. The meaning there is that God has granted to the Gentiles the privilege of repentance, even as unto the Jews. So Paul's idea here is that God, peradventure, may grant these, though sinning so grievously, opportunities for repentance, instead of delivering them over to hardness of heart.

2:26 Who - At present are not only captives, but asleep; utterly insensible of their captivity.

recover...: Gr. awake

taken...: Gr. taken alive

26. 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": 1Ti 3:7; 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 Lu 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" (Ac 22:14; 1Pe 4:2).

2:22-26 The more we follow that which is good, the faster and the further we shall flee from that which is evil. The keeping up the communion of saints, will take us from fellowship with unfruitful works of darkness. See how often the apostle cautions against disputes in religion; which surely shows that religion consists more in believing and practising what God requires, than in subtle disputes. Those are unapt to teach, who are apt to strive, and are fierce and froward. Teaching, not persecution, is the Scripture method of dealing with those in error. The same God who gives the discovery of the truth, by his grace brings us to acknowledge it, otherwise our hearts would continue to rebel against it. There is no peradventure, in respect of God's pardoning those who do repent; but we cannot tell that he will give repentance to those who oppose his will. Sinners are taken in a snare, and in the worst snare, because it is the devil's; they are slaves to him. And if any long for deliverance, let them remember they never can escape, except by repentance, which is the gift of God; and we must ask it of him by earnest, persevering prayer.