in meekness setting right those who oppose, if God perhaps may sometime give them repentance to acknowledgment of [the] truth,
The verse gives the Lord's servant a task he cannot finish by argument. He must correct those who oppose him. But only God can grant the outcome: repentance and a knowledge of the truth. So the question is not how to win, but how to behave while leaving the result with God.
Two instincts pull at a person when someone contradicts him. One commentator marks the difference by asking what the correcting is for. He works from an older wording of the verse: "in meekness".
This, then, the Lord's servant was to seek "in meekness". He was not to put people down, which quick wit and a stubborn will would naturally do. He was to set them right, as grace loves to do, if it may be, with those who oppose themselves. Getting rid of people, even troublesome ones, does not occur to his patient mind.
Older translations read "those who oppose themselves". Some take that to point back at the opponent: the harm he does lands on his own head. It also leaves the servant no room to make the exchange about himself.
If others oppose, let him remember that they are really opposing themselves and their own good. His concern is that God will work in blessing through true repentance in such souls, giving them a submissive acknowledgment of the truth. And of course this is not so that the servant should be proved right. It is so that by the grace of God the opposer may be recovered from the snare of the devil, which has deluded him.
Meekness is hard to keep when someone fights you. One thing steadies it: what the servant expects of the opponent's future.
And to keep the servant in such a spirit, he is always to remember that an opponent may yet be recovered. The enemy of today may, by the grace of God, be the friend of tomorrow. He is never to lose sight of this. He is to go on instructing in meekness, and looking to God to give those who oppose repentance leading to the acknowledging of the truth.
Many treat repentance as a change of opinion. One writer digs deeper, down to who has the last word inside a person.
But it may be useful to speak briefly of "repentance"; for it goes far deeper than many think. It is a moral question rather than a mental one, though no doubt there is a change of mind of the utmost seriousness. But in repentance the soul is subject to God. His word judges, instead of being judged. There is therefore a moral revolution in the heart which takes God's side against itself. It condemns not only the acts of evil that rise before the conscience, but the whole ground and state of being which gave rise to them.
If repentance is that deep a turn, no skill in the servant can produce it. One writer states the limit plainly, and says what is left for us to do.
When we find people opposing the truth of God, let us always remember that it does not lie in our power to put them right. God may be pleased to use us for their blessing, but it is God who gives them repentance. We are to try to instruct such people from the word of God in a spirit of meekness, and to count on God to use the word spoken. Those who oppose have been trapped by Satan, though they hardly realise it. But God can use His word, spoken in meekness, to recover them, so that they may no longer be for Satan, but for God's will.
The word "perhaps" in the verse does not mean the case is hopeless. It marks an outcome that is possible and worth wanting. And the way to it — meekness — was Christ's own path.
So it is good to seek grace to be found "in meekness instructing those that oppose." For this was the path of Christ, and no other. Only in this way can one hope to correct those who set themselves up as opponents. This alone may disarm them; grace is pleased to work this way. And the apostle puts this as a possible and desired outcome.
The goal is not that the opponent gives in on a point in a debate. The Greek word behind "knowledge of the truth" here is a compound one, and one writer explains what that adds.
In some passages this compound word, above all in the verb form, means "certain personal knowledge, and the recognition that follows it: that a thing is true." We recognise because we know. This may help with the use of epignosis in passages such as 2 Timothy 2:25.
- Given, not gained. Repentance is God's to grant; the servant instructs, but has no power to put anyone right.
- Given deeply. It is a moral revolution, not a change of opinion — the soul now lets God's word judge it instead of judging God's word.
- Given through meekness. Gentleness is the one approach that may disarm an opponent, and it was Christ's own path.
- Given for their sake, not ours. The aim is to recover the opponent, not to prove the servant right. Those who oppose are harming themselves.
- Given a future. Today's enemy may be tomorrow's friend, so the servant keeps teaching and keeps counting on God.
and that they may awake up out of the snare of the devil, [who are] taken by him, for *his* will.
Paul is describing what happens when a person fights the truth. They are not just mistaken. Someone has trapped them and holds them. Two questions follow: what is this trap, and whose will does the captive serve?
This recovery is the goal of a particular way of handling opponents. William Kelly contrasts what a sharp mind does by instinct with what grace does.
This, then, is what the Lord's servant was to seek "in meekness" [verse 25 in the ESV: "with gentleness"]. His aim was not to put people down, as quick wit and a stubborn will would naturally do. It was to set them right, as grace loves to do, if that is possible, with those who oppose themselves. Getting rid of people, however troublesome, does not occur to his patient mind. Still, such opposition is very serious, and the apostle shows us this by what he adds next.
What keeps a servant patient under opposition is the outcome this verse holds open.
And to keep the servant in such a spirit, he is always to remember that opponents may be recovered. The enemy of today may, by the grace of God, be the friend of tomorrow. Never losing sight of this, he goes on meekly instructing. He looks to God to give the opposers repentance, so that they acknowledge the truth and escape from the snare of the devil.
A snare works only when the victim cannot see it. Hamilton Smith asks what such a trap pictures, and what keeps a person out of it.
Does not a snare represent evil hidden under a fair exterior? The apostle Paul warns us against being deceived by "plausible arguments" [older translations read "enticing words"] (Colossians 2:4). He also tells us that in the professing Christian circle some will be caught "in the snare of the devil" (2 Timothy 2:26). … Whatever our knowledge and gifts, unless we are in secret communion — abiding in Christ — there is no snare into which we cannot fall.
The picture behind the word comes from trapping birds and fish.
A snare must be hidden to work. It is useless to set a net where a bird can see it. In the same way, the hook in fishing is always concealed. The baits Satan uses are things people like. They may not always be moral evils in themselves — riches, honour, and so on — but they may end in the loss of the soul.
Leslie Grant reads the wording closely and finds a limit on Satan in it.
It is not that the devil takes anyone captive at his will, but "for his will," as is the proper translation. Satan's will is not so dominant that he secures victims as he pleases. God does not allow it unless there is first some wrong attitude in the person, which makes them willing to be deceived. … God allows the captivity in order to humble the will of the victim, who feels the evil results of it. What a mercy if this captivity leads to a genuine desire for recovery!
Commentators read the last phrase in two ways. Edward Dennett states the question, gives both answers, then shows what holds either way.
The point raised is whether "his will" means God's will or Satan's. If it is God's, the meaning is that they come to their senses and escape "from the snare of the devil", where he has taken them captive, and that the aim of their recovery is that the will of God should govern them from now on. If it is Satan's, it means that these opposers are taken captive by Satan to do his will. Whichever view you adopt, you cannot resist the solemn teaching of the scripture: those who oppose the truth are instruments in the snare of Satan, and as such he has taken them captive as his prey. All who resist the truth of God, however eminent they may be in the world of intellect or science, are nothing more than the poor slaves of Satan. He leads them, if he does not inspire them, just as the Spirit of God leads and teaches the servants of the Lord.
Kelly notes that the question is old and that translators of the highest standing have landed in different places.
This is a remarkably complicated sentence, and people eminent in godliness and scholarship have understood it very differently.
The escape does not come from the servant's skill. It waits for the repentance God gives, and Kelly says that repentance goes deeper than a change of opinion.
In repentance the soul is subject to God. His word judges, instead of being judged. There is therefore a moral revolution in the heart. It takes God's side against itself. It condemns not only the evil acts that rise before the conscience, but the whole ground and state of being that gave rise to them.
- Snare — the trap works because it stays hidden. Its bait is usually something people want, not something that looks evil.
- Captive — opposition to the truth is not just an opinion. Satan holds the person, and his hold begins where a wrong attitude opens the door.
- Meekness — the servant's work is to set people right. He does not put them down or get rid of them.
- Repentance — the turn is God's gift, and it goes to the root: the heart takes God's side against itself.
- Freedom — the servant does not aim to win an argument. He aims to see a captive come to his senses and go free.