2 Timothy 1:15

Having (Ti2 1:13, Ti2 1:14) exhorted Timothy to hold fast,

I. He mentions the apostasy of many from the doctrine of Christ, Ti2 1:15. It seems, in the best and purest ages of the church, there were those that had embraced the Christian faith, and yet afterwards revolted from it, nay, there were many such. He does not say that they had turned away from the doctrine of Christ (though it should seem they had) but they had turned away from him, they had turned their backs upon him, and disowned him in the time of his distress. And should we wonder at it, when many turned their backs on a much better than Paul? I mean the Lord Jesus Christ, Joh 6:66.

II. He mentions the constancy of one that adhered to him, namely, Onesiphorus: For he often refreshed me, and was not ashamed of my chain, Ti2 1:16. Observe, 1. What kindness Onesiphorus had shown to Paul: he refreshed him, he often refreshed him with his letters, and counsels, and comforts, and he was not ashamed of his chains. He was not ashamed of him, not withstanding the disgrace he was now under. He was kind to him not once or twice, but often; not only when he was at Ephesus among his own friends, but when Onesiphorus was at Rome; he took care to seek Paul out very diligently, and found him, Ti2 1:17. Observe, A good man will seek opportunities of doing good, and will not shun any that offer. At Ephesus he had ministered to him, and been very kind to him: Timothy knew it. 2. How Paul returns his kindness, Ti2 1:16-18. He that receives a prophet shall have a prophet's reward. He repays him with his prayers: The Lord give mercy to Onesiphorus. It is probable that Onesiphorus was now absent from home, and in company with Paul; Paul therefore prays that his house might be kept during his absence. Though the papists will have it that he was now dead; and, from Paul's praying for him that he might find mercy, they conclude the warrantableness of praying for the dead; but who told them that Onesiphorus was dead? And can it be safe to ground a doctrine and practice of such importance on a mere supposition and very great uncertainty?

III. He prays for Onesiphorus himself, as well as for his house: That he may find mercy in that day, in the day of death and of judgment, when Christ will account all the good offices done to his poor members as done to himself. Observe, 1. The day of death and judgment is an awful day, and may be emphatically called that day. 2. We need desire no more to make us happy than to find mercy of the Lord in that day, when those that have shown no mercy will have judgment without mercy. 3. The best Christians will want mercy in that day; looking for the mercy of our Lord Jesus Christ, Jde 1:21. 4. If you would have mercy then, you must seek for it now of the Lord. 5. It is of and from the Lord that we must have mercy; for, unless the Lord has mercy on us, in vain will be the pity and compassion of men or angels. 6. We are to seek and ask for mercy of the Lord, who is the giver and bestower of it; for the Lord Jesus Christ has satisfied justice, that mercy might be displayed. We are to come to a throne of grace, that we may obtain mercy, and find grace to help in the time of need. 7. The best thing we can seek, either for ourselves or our friends, is that the Lord will grant to them that they may find mercy of the Lord in that day, when they must pass our of time into eternity, and exchange this world for the other, and appear before the judgment-seat of Christ: the Lord then grant unto all of us that we may find mercy of the Lord in that day.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

2Ti_1:15

All they which are in Asia be turned away from me.

To revolt and turn from our former profession is a foul fault and great offence

For Paul doth complain against it, and sets it down as a sin to be abandoned of all men (Joh_6:66; 1Ti_1:19; 1Ti_5:11-12). For in so doing we dishonour God; yea, no way more. For will not profane men judge that there is no profit or comfort in serving the Almighty when such forsake their profession? For thus they will reason: if that religion had been good, they and they would never have cast it off. Again, we weaken, as much as in us lies, the Church of Christ; for cut off a member, will not the body be the less powerful? And it gives the devil and his instruments the more encouragement. What? and may such cedars shake, totter, and fall? Then let the weak willows and poplar take heed of the wind. For blessed is he whom other mens harms do make to beware. And it shall not be amiss here to lay down some causes of falling away. And they be either, first, inward, or, secondly, outward. The inward be four especially.

1. Weakness. Thus many have fallen of infirmity.

2. Some affection not mortified. For one such a Jonah in the ship will unsettle all.

3. Infidelity. When men want faith, they are unstable in all their ways.

4. Want of experience of that secret comfort which the Lord enfuseth into the hearts of such as stand resolutely for His truth in an evil time.

The outward causes are principally these:

1. Persecution. This hath turned millions backward, who in the days of peace had their faces to Sion-ward.

2. Some wrongs or injuries.

3. Scandal, or offences taken at some doctrine. From that time many of His disciples went back, and walked no more with Him (Joh_6:66).

4. The example of great men. Doth any of the rulers or pharisees believe in Him? This is a cord that pulleth thousands from the true path and rule (Joh_7:48).

5. When men have expected great promotion, but seeing their hopes frustrate, they turn aside. This is a great loadstone to draw an iron heart from the path to heaven.

6. Too much familiarity with men unsettled in the truth. Fearfully have some fallen by this stumbling-block. These be some of the main causes, both inward and outward, that have moved many to become back sliders. So that he that will go on constantly and with resolution must have an eye to all these things. (J. Barlow, D. D.)

Fickle friendship

What is sweeter than a well-tuned lute, and what more delightful than a faithful friend--one who can cheer us in sorrow with wise and affectionate discourse? Nothing, however, is sooner untuned than a lute, and nothing is more fickle than human friendship. The tone of the one changes with the weather, that of the other with fortune. With a clear sky, a bright sun, and a gentle breeze, you will have friends in plenty; but let fortune frown and the firmament be overcast, and then your friends will prove like the strings of the lute, of which you will tighten ten before yea will find one that will bear the tension and keep the pitch. (Christian Age.)

Turncoats

The flounder is an ill-looking, dark-coloured, flat fish, which creeps close along the bottom, and frequents, for the most part, banks of mad, from which it is almost indistinguishable. Mr. Agassiz has experimented upon young flounders and their power of changing colour. Placing them upon blackish tiles, they quickly turned mud-colour; moved thence to the sand tiles, only a few minutes elapsed before their leaden skins had paled to dull, yellowish white; transferred to the mimic sea-weeds, in less than five minutes a greenish hue overspread their skins, which would have served well in their native element to keep them unobserved against a mass of algae. (H. O. Mackey.)

Necessity of constancy

Without constancy there is neither love, friendship, nor virtue in the world. (Addison.)

Great wicked men fall by couples

(1Ti_1:20; 2Ti_2:17):--For the devil in all things seeks to imitate the Lord. If God have a Moses and an Aaron, he will have a Jannes and a Jambres. If Christ send out His true disciples by two and by two, Antichrist will do the like. We read of Joshua and Caleb, and of Sanballat and Tobiah: of Paul and Timothy, and of Philetus and Alexander. Because one will toll on and tempt another; for sin uniteth sinners, as grace doth the godly; and by couples they seem to be the less faulty, the more able to defend their false cause. Learn we hence to rise by couples; turn we and allure others to return. For woe to him that is alone when two strong men oppose him or a true cause. (J. Barlow, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Ti 1:15-18. This thou knowest — Of this thou hast received information; that all they which are in Asia — He appears to mean those of Asia who were known to him by a profession of Christianity, and who had attended him at Rome for a while; are turned away from me — And have proved treacherous friends, after all their forward pretences. See on chap. 2Ti 4:16. “What! turned away from Paul, the aged, the faithful soldier, and now prisoner of Christ! This was a glorious trial, and wisely reserved for that time when he was on the borders of immortality.” — Wesley. Of whom are Phygellus and Hermogenes — Probably he mentions these two persons as known to Timothy, or as having distinguished themselves by their profession, so that there was great reason to expect a different conduct from them. The Lord give mercy unto the house — Or family; of Onesiphorus — As well as himself; for he oft refreshed me — By his visits and liberalities, both at Ephesus and Rome; see 2Ti 1:18; and was not ashamed of my chain — That is, he both owned and relieved me without fear or shame, in this time of my imprisonment. It appears that offices of kindness done to Paul, especially when in distress, made a deep impression on his mind, and filled him with gratitude. When he was in Rome he sought me out — An expression implying that the apostle was in such close confinement that few knew where he was to be found. The Lord grant, &c., that he may find mercy of the Lord — The Lord, in this latter clause, may mean the Lord Jesus; or the words may be a common Hebraism for, May the Lord grant him mercy. By praying first for the family of Onesiphorus, (2Ti 1:16,) the apostle intimated that Onesiphorus was at a distance from his family; and then his praying for that good man himself, implies that he was not dead, as the Papists suppose, inferring from this prayer of the apostle the lawfulness of praying for the dead.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

3. Maintained amid apostasies of many, with rare exception, 2Ti_1:15-18.

15. This—The sad desertion of Paul by his friends in Asia Minor. If we accepted our English translation of the words we should be inclined to adopt the conclusions of Renan, that all Asia went over to the Judaists, adopting the “Petrine gospel;” that Paul was, during the first age, forgotten; and that it was not until the Church, taught by advancing time, dismissed the expectation of an approaching advent, and made search for documents to form her future canon, that St. Paul’s numerous epistles came into Scripture, and renewed his fame in the Church. But the Greek aorist requires that be turned should be rendered simply turned, pointing to a particular time, namely, the crisis of his trial; the same period as that in which Onesiphorus was so faithful. The idea, then, is, that the Christians in Asia deserted Paul at his moment of need; those who came to Rome, Phygellus and Hermogenes, by as strictly avoiding him, and the rest in Asia by inaction through fear, shame, or negligence, endorsing the avoidance. This, however, involves no permanent rejection of Paul or Pauline doctrine. Wiesinger thinks, that the all in Asia were those who had been at Rome during Paul’s crisis, but had now returned to Asia. Huther suggests the construction: All they in Asia belonging to Phygellus and Hermogenes.

This thou knowest—For thou art thyself in Asia, and knowest how they in Asia behave.

Asia—See note, Act_6:9. This Asia included the great provinces of Mysia, Lydia, and Caria, bordering on the AEgean. Timothy’s residence was at its capital, Ephesus.

Turned from me—Stood aloof from, deserted me.

Phygellus and Hermogenes— Mentioned only here, as flagrant specimens of those who deserted him in his trial, in contrast with the earnest adherence of Onesiphorus and the firmness of Luke. 2Ti_4:11.

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Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

2Ti_1:15. Turned away from me.—This does not mean that they had departed from the place where he was, but that they had turned away their faces from him.

2Ti_1:16. The Lord give mercy.—This expression is not found again in the New Testament. The supposition that Onesiphorus was dead, and that therefore we have here warrant for praying for the dead, seems to overlook that St. Paul does not ask God to show mercy to Onesiphorus alone, but to his house. Surely all were not dead! He oft refreshed me.—The word properly means “to cool again.” Like a breath of sweet cool air to a fever-ridden patient, or a draught of spring water to a dust-covered and hot traveller, so had the visits of Onesiphorus been to Paul in his confinement.

2Ti_1:17. Very diligently.—Alford translates the comparative form “with more diligence than could have been expected.” R.V. says simply “diligently.”

2Ti_1:18. Hay find mercy.—Apparently a play on words. “He found me; may he find mercy.” The best key, perhaps, is to contrast 2Ti_4:16, where the apostle indulges the charitable hope that the fickle friends who deserted him at his sorest need may not have to answer for it. Thou knowest very well.—Lit. “thou knowest it better” (than there is any need to say it).

MAIN HOMILETICS OF THE PARAGRAPH.—2Ti_1:15-18

The Good Man in Trouble—

I. Is pained by the desertion of former friends (2Ti_1:15).—Phygellus and Hermogenes and other Christians of Asia Minor had probably been asked to interest themselves in Paul’s case, or to render some service to him; but they refused, and did not even show sympathy with him in his trouble. Some of the Asian brethren had escorted him on his way to Rome as far as Nicopolis; but when he was apprehended in that place, they turned away from him, not willing to risk the perils of being connected with Paul the prisoner. The desertion of a friend is all the more keenly felt when we are in difficulties, and when we recall his former kindnesses.

II. Is cheered by one conspicuous example of proved fidelity (2Ti_1:16-18).—In contrast with the fickleness of others Paul mentions the devotion and generosity of Onesiphorus, who so far from being ashamed of the prisoner sought him out diligently, and ministered to the apostle’s wants in Rome, as he had done before in Ephesus. One friend in adversity is an unspeakable comfort, and the distressed heart clings to him with the greater tenacity. There are times when we are completely thrown back upon the one Friend who is above all others, and who never fails us in our extremity.

III. Breathes a fervent prayer for the man who ministered sympathy and help.—“The Lord give mercy unto the house of Onesiphorus.… The Lord grant unto him that he may find mercy of the Lord in that day” (2Ti_1:16; 2Ti_1:18). On the assumption that Onesiphorus was dead when this prayer was uttered, a fierce controversy has raged round these words in favour of prayers for the dead. If we admit that Onesiphorus was dead, this prayer can mean nothing more than that God will have mercy at the day of judgment on those who have done good to us and others during their life on earth, which is a very different thing from the prayers for the dead which are advocated and practised by a certain school. But it cannot be satisfactorily proved that Onesiphorus was dead at the time these words were written. His household would not retain his name after the master was dead; and we have no example of Paul praying for the dead. God blesses not only the good man himself, but all his household; and it is a natural and appropriate prayer that God would show mercy to those who have shown mercy to us in our sufferings and need.

Lessons.—

1. The good are not exempt from trouble.

2. Trouble tests the reality of professed friendship.

3. In his greatest trouble the good man is not utterly forsaken.

GERM NOTES ON THE VERSES

2Ti_1:16. Onesiphorus.

I. The conduct of Onesiphorus.—

1. He visited the apostle in prison.

2. He refreshed him by his conversation.

3. He made common cause with him.

4. On other occasions he rendered him active service.

II. Requital of Paul.—

1. Grateful remembrance of him in his own heart.

2. Fond mention of him to Timothy.

3. Earnest prayer for him to God.

(1) Look more on the bright than on the dark side of the picture of your lot.

(2) Christianity does not extinguish any of the innocent feelings of human nature, and improves those which are amiable.

(3) Beneficence is a native proof of Christianity, and a leading test, specially in the affluent, of Christian character.

(4) There is a Christian mode of expressing gratitude.

(5) By kindness to Christians we acquire an interest in their prayers.

(6) Deeds of charity are not meritorious in the sight of God.—G. Brooks.

2Ti_1:18. St. Paul’s Prayer for Onesiphorus.

I. The day the apostle speaks of.—

1. His thoughts were often dwelling on that day.

2. It intimates that that day is a most important one. Other days are important to some, but this will be important to all.

II. His prayer.—

1. Our final salvation in the great day of the Lord will be an act of mercy.

2. We all still need mercy.

3. We all must find mercy.—C. Bradley.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Paul’s Sorrowful and Cheerful Experiences. 2Ti 1:15-18

v. 15. This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes.

v. 16. the Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain,

v. 17. but, when he was in Rome, he sought me out very diligently and found me.

v. 18. The Lord grant unto him that he may find mercy of the Lord in that day. And in how many things he ministered unto me at Ephesus thou knowest very well.

These historical references are closely connected with the preceding section, in which Paul had emphasized the thought that Christians will gladly suffer persecution for the sake of Christ. His first statement is a complaint of the treatment accorded Him by some of those that formerly professed friendship for him: Thou knowest this, that all those in Asia have repudiated me, among whom are Phygellus and Hermogenes. Whether this repudiation practiced by the Christians of Asia was directed merely against the person of Paul, being inspired by the fear that they might be forced to share his fate if their relation to him were known, or whether it included the actual denial of the truth, is not altogether evident. It seems that the apostle had sent word to certain influential Christians of the province of Asia to give their testimony in his favor, but that these feared an evil outcome for themselves and refused to do Paul this favor. In the case of two men, whose names he mentions, it seems that this conduct had struck the apostle with special force, and a final denial of the Gospel seemed to be only a matter of time. They had been ashamed of his bonds and might be expected soon to be ashamed of his Lord.

As a splendid contrast to this selfish behavior the apostle names the conduct of one other man from Asia: May the Lord grant mercy to the house of Onesiphorus, because often he refreshed me and was not ashamed of my chain, but, coming to Rome, he quickly sought me out and found me. The man whose name is here recorded on account of the shining example he gave to the Christians of all times, seems to have died meanwhile. Paul, therefore, expresses his prayer in the form of an earnest wish that God would bless his entire household for his sake. See Pro 14:26; Pro 20:7. For this man Onesiphorus had provided refreshment and comfort, both for the body and soul of Paul, for in bringing him such gifts as tended to ease the burden of his imprisonment, this good man also refreshed the spirit of the apostle. In doing so he was not ashamed of the chain which Paul bore, he did not consider it a disgrace to be known as a friend of the prisoner, he did not consider the probable danger which was connected with his visits to a Christian teacher. Rather, when his business brought him to Rome, or when he found time to make a special trip to the capital in behalf of the imprisoned apostle, he did not rest until he found out just where Paul was kept captive, in order to offer him what little service he was able to perform. Paul’s wish for him is that the Lord would grant him to find mercy on the last day. So far as Paul knew, these and other evidences in good works provided sufficient ground for assuming that Onesiphorus had held the true faith, and that for that reason the reward of mercy would fall to his lot. In conclusion the apostle appeals to Timothy’s own knowledge of the case: And in how many ways he served me in Ephesus thou knowest best. It was not necessary for the apostle to enumerate all the good things which he might have stated about this noble, unselfish man. His work was known sufficiently well wherever his name was mentioned. Timothy himself had been in Ephesus as a witness of some of the deeds of kindness, and was therefore able to judge for himself better than Paul, whose opinion therefore did not need to influence him. It is a special blessing of God if all the members of the congregation show proper willingness to be of service in the cause of the kingdom of Christ.

Summary

After the address and salutation the apostle reminds Timothy of his early training and its obligations; he admonishes him to steadfastness, incidentally referring to his own sorrowful and comforting experiences.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Chapter 28

THE HEARTLESSNESS OF PHYGELUS AND HERMOGENES-THE DEVOTION OF ONESIPHORUS-PRAYERS FOR THE DEAD. - 2Ti_1:15-18

WE have here one of the arguments which St. Paul makes use of in urging his beloved disciple to stir up the gift of God that is in him through the laying on of hands, and not allow himself to be afraid of the ignominy and the sufferings, which the service of Jesus Christ involves. After reminding him of the holy traditions of his family, of the glorious character of the Gospel which has been committed to him, and of the character of the Apostles own teaching, St. Paul now goes on to point out, as a warning, the conduct of those in Asia who had deserted him in his hour of need; and, as an example, in marked contrast to them, the affectionate courage and persistent devotion of Onesiphorus. Timothy is not likely to follow those in Asia in their cowardly desertion of the Apostle. He will surely bestir himself to follow an example, the details of which are so well known to him and so very much to the point. Timothys special knowledge of both cases, so far as the conduct referred to lay not in Rome, but in Asia, is emphatically insisted upon by St. Paul. He begins by saying, "This thou knowest, that all that are in Asia turned away from me!" and he concludes with the remark, In how many things he ministered at Ephesus, thou knowest very well; or, as the Greek comparative probably means, "thou knowest better than I do." And it is worth noticing that St. Paul uses a different word for "know" in the two cases. Of his desertion by those in Asia he uses a word of general, meaning (οιδας) which implies knowledge about the things or persons in question, but need not imply more than hearsay knowledge of what is notorious. Of the devoted service of Onesiphorus at Ephesus he uses a word (γινωσκεις ) which implies progressive personal experience. Timothy had of course heard all about the refusal of Phygelus and Hermogenes and others to recognize the claim which St. Paul had upon their services; what he saw and experienced continually gave him intimate acquaintance with the conduct of Onesiphorus in the Church of which Timothy had the chief care.

There has been a great deal of discussion about the meaning of St. Pauls statements respecting these two contrasted cases: Phygelus and those like him on the one side, and Onesiphorus on the other: and with regard to both of them a variety of suggestions have been made, which are scarcely compatible with the language used, and which do not after all make the situation more intelligible. It must be admitted that the brevity of the statements does leave room for a certain amount of conjecture; but, nevertheless, they are clear enough to enable us to conjecture with a fair amount of certainty.

And first with regard to the case of those in Asia. They are in Asia at the time when this letter is being written. It is quite inadmissible to twist this plain language and force it to mean "those from Asia who are now in Rome." οι εν τη ασια cannot be equivalent to οι εκ την ασιας. If St. Paul meant the latter, why did he not write it? Secondly, it is the proconsular province of Asia that is meant, that is the western portion of Asia Minor, and not the continent of Asia. Thirdly, the "turning away" of these Christians in Asia Minor does not mean their apostasy from the faith, of which there is no hint either in the word or in the context. St. Paul would hardly have spoken of their abandonment of Christianity as turning away from him. It means that they turned their faces away from him, and refused to have anything to say to him. When he sought their sympathy and assistance, they renounced his acquaintance, or at any rate refused to admit his claim upon them. It is the very expression used by Christ in the Sermon on the Mount; "From him that would borrow of thee, turn not thou away." {Mat_5:42} This was exactly what these Asiatic disciples had done: the Apostle had asked them to lend him their help and Support; and they had "turned away from" him. But what is the meaning of the "all?" He says that "all that are in Asia turned away from" him. Obviously there is some qualification to be understood. He cannot mean that Timothy is well aware that every believer in Asia Minor had repudiated St. Paul. Some have supposed that the necessary qualification is to be found in what follows; viz., "of whom are Phygelus and Hermogenes." The meaning would then be that the whole of the party to which Phygelus and Hermogenes belong rejected the Apostle. But the arrangement of the sentence is quite against this supposition; and there is nothing either said or implied about these two men being the leaders or representatives of a party. The expression respecting them is exactly parallel to that in the First Epistle respecting those who "made shipwreck concerning the faith: of whom is Hymenaeus and Alexander" (1Ti_1:19-20). In each case, out of a class of persons who are spoken of in general terms, two are mentioned by name. What then is the qualification of the "all," which common sense requires? It means simply, "all whom I asked, all to whom I made an appeal for assistance." At the time when this letter was written, there were several Christians in Asia Minor, -some of them known to Timothy, -to whom St. Paul had applied for help in his imprisonment; and, as Timothy was very well aware, they every one of them refused to give it. And this refusal took place in Asia Minor, not in Rome. Some have supposed that, although these unfriendly Christians were in Asia when St. Paul wrote about them, yet it was in Rome that they "turned away from" him. They had been in Rome, and instead of remaining there to comfort the prisoner, they had gone away to Asia Minor. On this supposition a difficulty has been raised, and it has been pressed as if it told against the genuineness of the Epistle. How, it is asked, could Timothy, who was in Ephesus, be supposed to be well aware of what took place in Rome? And to meet this objection it has been conjectured, that shortly before this letter was written some one had gone with news from Rome to Ephesus. But this is to meet an imaginary difficulty with an imaginary fact. Let us imagine nothing, and then all runs smoothly. Every one in Asia Minor, to whom application was made on behalf of St. Paul, "turned away from" him and refused to do what was asked. Of such a fact as this the overseer of the Church of Ephesus could not fail to have knowledge; and, distressing as it was, it ought not to make him sink down into indolent despondency, but stir him up to redoubled exertion. What the precise request was that Phygelus and Hermogenes and the rest had refused, we do not know; but very possibly it was to go to Rome and exert themselves on the Apostles behalf. Of the two persons named nothing further is known. They are mentioned as being known to Timothy, and very possibly as being residents in Ephesus.

Now let us turn to the case of Onesiphorus, whose conduct is such a marked contrast to these others. In the most natural way St. Paul first of all tells Timothy what he experienced from Onesiphorus in Rome; and then appeals to Timothys own experience of him in Ephesus. In between these two passages there is a sentence, inserted parenthetically, which has been the subject of a good deal of controversy. "The Lord grant unto him to find mercy of the Lord in that day." On the one side it is argued that the context shows that Onesiphorus is dead, and that therefore we have Scriptural authority for prayers for the dead: on the other that it is by no means certain that Onesiphorus was dead at the time when St. Paul wrote; and that, even if he was, this parenthesis is more of the nature of a pious wish, or expression of hope, than a prayer. It need scarcely be said that on the whole the latter is the view taken by Protestant commentators, although by no means universally; while the former is the interpretation which finds favor with Roman Catholics. Scripture elsewhere is almost entirely silent on the subject; and hence this passage is regarded as of special importance. But it ought to be possible to approach the discussion of it without heat or prejudice.

Certainly the balance of probability is decidedly in favor of the view that Onesiphorus was already dead when St. Paul wrote these words. There is not only the fact that he here speaks of "the house of Onesiphorus" in connection with the present, and of Onesiphorus himself only in connection with the past: there is also the still more marked fact that in the final salutations, while greetings are sent to Prisca and Aquila, and from Eubulus, Pudens, Linus, and Claudia, yet it is once more "the house of Onesiphorus" and not Onesiphorus himself who is saluted. This language is thoroughly intelligible, if Onesiphorus was no longer alive, but had a wife and children who were still living at Ephesus; but it is not easy to explain this reference in two places to the household of Onesiphorus, if he himself was still alive. In all the other cases the individual and not the household is mentioned. Nor is this twofold reference to his family rather than to himself the only fact which points in this direction. There is also the character of the Apostles prayer. Why does he confine his desires respecting the requital of Onesiphorus kindness to the day of judgment? Why does he not also pray that he may be requited in this life? that he "may prosper and be in health, even as his soul prospereth," as St. John prays for Gaius? {3Jn_1:2} This again is thoroughly intelligible, if Onesiphorus is already dead. It is much less intelligible if he is still alive. It seems, therefore, to be scarcely too much to say that there is no serious reason for questioning the now widely accepted view that at the time when St. Paul wrote these words Onesiphorus was among the departed.

With regard to the second point there seems to be equal absence of serious reason for doubting that the words in question constitute a prayer. It is difficult to find a term which better describes them than the word "prayer": and in discussing them one would have to be specially careful in order to avoid the words "pray" and "prayer" in connection with them. It does not much matter what meaning we give to "the Lord" in each case; whether both refer to Christ, or both to the Father, or one to Christ and the other to the Father. In any case we have a prayer that the Judge at the last day will remember those good deeds of Onesiphorus, which the Apostle has been unable to repay, and will place them to his account. Paul cannot requite them, but he prays that God will do so by showing mercy upon him at the last day.

Having thus concluded that, according to the more probable and reasonable view, the passage before us contains a prayer offered up by the Apostle on behalf of one who is dead, we seem to have obtained his sanction, and therefore the sanction of Scripture, for using similar prayers ourselves. But what is a similar prayer? There are many kinds of intercessions which may be made on behalf of those who have gone before us into the other world: and it does not follow that, because one kind of intercession has Scriptural authority, therefore any kind of intercession is allowable. This passage may be quoted as reasonable evidence that the death of a person does not extinguish our right or our duty to pray for him: but it ought not to be quoted as authority for such prayers on behalf of the dead as are very different in kind from the one of which we have an example here. Many other kinds of intercession for the dead may be reasonable and allowable; but this passage proves no more than that some kinds of intercession for the dead are allowable, viz., those in which we pray that God will have mercy at the day of judgment on those who have done good to us and others during their life upon earth.

But is the right, which is also the duty, of praying for the departed limited by the amount of sanction which it is possible to obtain from this solitary passage of Scripture? Assuredly not. Two other authorities have to be consulted, -reason and tradition.

I. This pious practice, so full of comfort to affectionate souls, is reasonable in itself. Scripture, which is mercifully reticent respecting a subject so liable to provoke unhealthy curiosity and excitement, nevertheless does tell us plainly some facts respecting the unseen world.

(1) Those whom we call the dead are still alive. God is still the God of Abraham, of Isaac, and of Jacob: and He is not the God of the dead, but of the living. {Mat_22:32} Those who believe that death is annihilation, and that there can be no resurrection, "do greatly err." {Mar_12:27} and

(2) the living souls of the departed are still conscious: their bodies are asleep in this world, but their spirits are awake in the other. For this truth we are not dependent upon the disputable meaning of the parable of Dives and Lazarus; although we can hardly suppose that that parable would ever have been spoken, unless the continued consciousness of the dead and their interest in the living were a fact.

Christs parables are never mere fables, in which nature is distorted in order to point a moral: His lessons are ever drawn from Gods universe as it is. But besides the parable, {Luk_16:19-31} there is His declaration that Abraham not only "exulted" in anticipation of the coming of the Messiah, but "he saw" that coming "and was glad" thereat. {Joh_8:56} And there is His promise to the penitent thief: "Verily I say unto thee, Today shalt thou be with me in Paradise". {Luk_23:43} Can we believe that this promise, given at so awful a moment with such solemn assurance ("Verily I say unto thee"), would have been made, if the robbers soul, when in Paradise, would be unconscious of Christs companionship? Could Christ then have "preached unto the spirits in prison," {1Pe_3:19} if the spirits of those who had died in the Flood were deprived of consciousness? And what can be the meaning of "the souls of them that had been slain for the word of God" crying "How long, O Master the holy and true, dost Thou not judge and avenge, our blood?," {Rev_6:10} if the souls of the slain slumber in the unseen world?

It is not necessary to quote Scripture to prove that the departed are not yet perfect. Their final consummation will not be reached until the coming of Christ at the last great day. {Heb_11:40}

If, then, the dead are conscious, and are not yet perfected, they are capable of progress. They may increase in happiness, and possibly in holiness. May we not go farther and say that they must be growing, must be progressing towards a better state; for, so far as we have experience, there is no such thing as conscious life in a state of stagnation. Conscious life is always either growing or decaying: and decay is incipient death. For conscious creatures, who are incapable of decay and death, growth seems to be a necessary attribute. We conclude, therefore, on grounds partly of Scripture and partly of reason, that the faithful departed are consciously progressing towards a condition of higher perfection.

But this conclusion must necessarily carry us still farther. These consciously developing souls are Gods children and our brethren; they are, like ourselves, members of Christ and joint-heirs with us of His kingdom; they are inseparably united with us in "the Communion of Saints." May we not pray for them to aid them in their progress? And if, with St. Pauls prayer for Onesiphorus before us, we are convinced that we may pray for them, does it not become our bounden duty to do so? On what grounds can we accept the obligation of praying for the spiritual advancement of those who are with us in the flesh, and yet refuse to help by our prayers the spiritual advancement of those who have joined that "great cloud of witnesses" in the unseen world, by which we are perpetually encompassed? {Heb_12:1} The very fact that they witness our prayers for them may be to them an increase of strength and joy.

II. Tradition amply confirms us in the belief that this pious practice is lawful, and binding upon all who recognize its lawfulness. The remarkable narrative in /RAPC 2Ma 12. shows that this belief in a very extreme form was common among the Jews, and publicly acted upon, before the coming of Christ. It is highly improbable that prayers for the dead were omitted from the public worship of the synagogue, in which Jesus Christ so frequently took part. It is quite certain that such prayers are found in every early Christian liturgy, and to this day form part of the liturgies in use throughout the greater portion of Christendom. And, although the mediaeval abuses connected with such prayers induced the reformers of our own liturgy almost, if not quite, entirely to omit them, yet the Church of England has never set any bounds to the liberty of its members in this respect. Each one of us is free in this matter, and therefore has the responsibility of using or neglecting what the whole of the primitive Church, and the large majority of Christians throughout all these centuries, have believed to be a means of advancing the peace and glory of Christs kingdom. About the practice of the primitive Church there can be no question. Doubt has been thrown upon the liturgies, because it has been said that some portions are certainly of much later origin than the rest, and therefore these prayers may be later insertions and corruptions. But that cannot be so; for the liturgies do not stand alone. In this matter they have the support of a chain of Christian writers beginning with Tertullian in the second century, and also of early inscriptions in the catacombs. About the meager allusions to the departed in our own liturgy there is more room for doubt: but perhaps the most that can safely be asserted is this; -that here and there sentences have been worded in such a way that it is possible for those who wish to do so to include the faithful departed in the prayer as well as the living. Bishop Cosin has given his authority to this interpretation of the prayer that "we and all Thy whole Church may obtain remission of our sins and all other benefits of His passion." By this, he says, "is to be understood, as well those that have been here before, and those that shall be hereafter, as those that are now members of it": and as one of the revisers his authority is great. And the prayer in the Burial Service, "that we, with all those that are departed in the true faith of Thy holy name, may have our perfect consummation and bliss, both in body and soul," is equally patient of this meaning, even if it does not fairly demand it. For we do not pray that we may have our consummation and bliss with the departed; which might imply that they are enjoying these things now, and that we desire to join them; but we pray that we with the departed may have our consummation and bliss; which includes them in the prayer. And the petition in the Litany, "remember not, Lord, our offences, nor the offences of our forefathers," may, or may not, be a prayer for our forefathers, according to the way in which we understand it.

All this seems to show that neither Scripture nor the English Church forbids prayer for the departed; that, on the contrary, both of them appear to give a certain amount of sanction to it: and that what they allow, reason commends and tradition recommends most strongly. It is for each one of us to decide for himself whether or no he will take part in the charitable work thus placed before him.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

1:15-18 Using the examples of others, both negative and positive, Paul continues urging Timothy to be faithful and to come to Rome without fear.

1:15 everyone . . . has deserted me: The desertion took place either in Rome or in the province of Asia when Paul was arrested. Paul might have seen this as another way his life followed the pattern of Christ’s (see Matt 26:31, 56). • Phygelus and Hermogenes are otherwise unknown. The context (2 Tim 1:11-14) might imply that they were church leaders who sided with Paul’s opponents.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Ti 1:15. Ἀπεστράφησαν με, have turned away from me) at Rome, ch. 2Ti 4:16.—ἐν τῇ Ἀσίᾳ, in Asia) They therefore returned thither. Not so Timothy, although he was also in Asia at Ephesus.—Φύγελλος καὶ Ἑρμογένηε, Phygellus and Hermogenes) One might perhaps have thought, that these would have been more steady than the others.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Ti_1:15. The apostle reminds Timothy of those who had deserted him. This is done to incite Timothy to come to Rome with the greater speed, and also not to be ashamed of Paul, the prisoner of Christ, as the others had been (2Ti_1:8).

οἶδας τοῦτο] expresses not the probability merely (as Matthies says), but the certainty that he knows.

ὅτι ἀπεστράφησάν με] The aorist passive has here the force of the middle voice; for the same construction, comp. Tit_1:14; Heb_12:25; see Wahl on the passage, and Buttmann, p. 166. The word does not denote the departure of any one, but is equivalent to aversari, properly, turn ones countenance away from any one, and so throw off inwardly the acquaintance of any one (so in the N. T., in the LXX., the Apocrypha of the O. T., and the classical writers; comp. Otto, p. 283). Without reason, de Wette denies that it has this meaning here. There is therefore in the verb no ground for the common opinion that the πάντες οἱ ἐν τῇ Ἀσίᾳ had been with Paul in Rome, and had again returned to Asia (Matthies, de Wette, Wiesinger). Nor is there more ground in the term used for the subject; πάντες οἱ ἐν τῇ Ἀσίᾳ are all who are in (proconsular) Asia; but, as a matter of course, that cannot mean all the Christians there. Perhaps Paul was thinking only of his colleagues who were then residing in Asia (Otto); but in that case he would surely have designated them more precisely. It is possible that the construction has its explanation in the addition ὧν ἐστιν Φύγελλος καὶ Ἑρμογένης, viz.: all the Asiatics, to whom belong Phygellus and Hermogenes. In any case, these two are named because they were the most conspicuous in their unfaithfulness to the apostle. Paul gives no hint of it, and we can hardly think it probable that they were heretics, and that the other Asiatics had also fallen away from the truth (Otto).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Ti 1:15 . οἶδας τοῦτο : There is a personal appeal for loyalty in this reminder. The whole paragraph, with its examples cited of disloyalty and loyalty, was intended as an object lesson to Timothy.

ἀπεστράφησάν με : The reff., with the exception of chap. 2Ti 4:4 , are parallel to this use of the verb.

πάντες must not be pressed: it is the sweeping assertion of depression. If it had been even approximately true, Timothy would have had no church to administer. On the other hand, something less serious than apostasy from the faith may be alluded to, such as personal neglect of the apostle ( cf. 2Ti 4:16 , πάντες με ἐγκατέλειπον , and the contrast of Onesiphorus’ conduct with theirs in the next verse), a thing which to us who see St. Paul through the halo of centuries of veneration seems painfully hard to understand. But it is abundantly plain that apostles did not during their lifetime receive that universal and unquestioning reverence from their fellow-Christians which we would have antecedently supposed could not have been withheld from them. Cf. 3Jn 1:9 .

οἱ ἐν τῇ Ἀσίᾳ : Asia means the Roman province, which included Mysia, Lydia, Caria, great part of Phrygia, the Troad, and the islands off the coast.

This statement is most naturally explained of a defection in Asia of natives of Asia. Plummet conjectures that St. Paul had applied by letter from Rome for help to some leading Asiatic Christians, and had been refused. Of course it is possible that St. Paul refers to something that had taken place in Rome (so Bengel, who compares char. 2Ti 4:16 ). But all who are in Asia would be a strange way of referring to some Asiastics who had been in Rome and had returned to Asia; and though οἶδας τοῦτο is naturally understood as mentioning something of which Timothy had knowledge only by report, we cannot be sure that St. Paul intended here to distinguish οἶδας from γινώσκεις . Perhaps the defection had taken place during an absence of Timothy from Asia. Nothing else is known certainly of Phygelus and Hermogenes.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

He preventeth an offense which arose by the means of certain that fell from God and the religion, and uttereth also their names, that they might be known of all men. But he setteth against them the singular faith of one man, that one only good example might counterpoise and weigh down all evil examples.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

all they which are in Asia--Proconsular Asia; "all who are there now, when they were in Rome (not 'be' or 'are,' but) turned from me" then; were "ashamed of my chain," in contrast to ONESIPHORUS; did not stand with me but forsook me (Ti2 4:16). It is possible that the occasion of their turning from him was at his apprehension in Nicopolis, whither they had escorted him on his way to Rome, but from which they turned back to Asia. A hint to Timothy, now in Asia, not to be like them, but to imitate rather ONESIPHORUS, and to come to him (Ti2 4:21).

Phygellus and Hermogenes--specified perhaps, as being persons from whom such pusillanimous conduct could least be expected; or, as being well known to Timothy, and spoken of before in conversations between him and Paul, when the latter was in Asia Minor.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 15. All they which are in Asia] It seems as if the apostle must refer to the Asiatic Christians which were then at Rome, or had been lately there. Finding the apostle in disgrace, and thinking it dangerous to own him or his cause, they neither visited him, or confessed Christianity. He cannot be speaking of any general defection of the Asiatic Churches, but of those Asiatics who had professed a particular friendship for him.

Phygellus and Hermogenes.] These were two of the persons of whom he complains; but who they were, or what office they held, or whether they were any thing but private Christians who had for a time ministered to St. Paul in prison, and, when they found the state determined to destroy him, ceased to acknowledge him, we cannot tell.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

15 Thou knowest that all that are in Asia have forsaken me Those apostasies which he mentions might have shaken the hearts of many, and given rise, at the same time, to many suspicions; as we commonly look at everything in the worst light. Paul meets scandals of this kind with courage and heroism, that all good men may learn to abhor the treachery of those who had thus deserted the servant of Christ, when he alone, at the peril of his life, was upholding the common cause; and that they may not on that account give way, when they learn that Paul is not left destitute of divine assistance.

Of whom are Phygellus and Hermogenes He names two of them, who were probably more celebrated than the rest, that he may shut the door against their slanders; for it is customary with revolters and deserters from the Christian warfare, in order to excuse their own baseness, to forge as many accusations as they can against the good and faithful ministers of the gospel. “Phygellus and Hermogenes,” knowing that their cowardice was justly reckoned infamous by believers, and that they were even condemned as guilty of base treachery, would not have hesitated to load Paul with false accusations, and impudently to attack his innocence. Paul, therefore, in order to take away all credit from their lies, brands them with the mark which they deserve.

Thus also, in the present day, there are many who, because they are not here admitted into the ministry, or are stripped of the honor on account of their wickedness, or because we do not choose to support them while they do nothing, or because they have committed theft or fornication, are compelled to fly, and forthwith wander through France and other countries, and, by throwing upon us all the accusations that they can, borrow from them an attestation of their innocence. And some brethren are so silly as to accuse us of cruelty, if any of us paints such persons in their true colors. But it were to be wished that all of them had their forehead marked with a hot iron, that they might be recognized at first sight.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(15) This thou knowest, that all they which are in Asia be turned away from me.—This sad desertion of friends is well known to thee. Instead of being dispirited by it, and by my arrest and close imprisonment, rather shouldest thou be stimulated to fresh and renewed exertions for the cause for which I suffer this desertion, these bonds.

All they which are in Asia.—It has been maintained by many, even by great Greek expositors such as Chrysostom, that “they which are in Asia” refers to certain Asiatic Christians who happened to be in Rome at the time of the Apostle’s arrest and imprisonment. Others have even suggested that these Asiatics had gone to Rome for the purpose of bearing witness in St. Paul’s favour, and finding that St. Paul’s position was one of extreme danger, terrified for themselves—like others once before had been in the Christian story—lest they too should be involved in a like condemnation, forsook him and fled. But the simple and more obvious meaning is here to be preferred, and we assume as certain that the forsaking, the giving up St. Paul, took place in Asia itself. Large numbers of Christians, if not whole churches, repudiated their connection with the great father of Gentile Christianity, and possibly disobeyed some of his teaching. What, in fact, absolutely took place in Asia while St. Paul lay bound, waiting for death in Rome, had been often threatened in Corinth and in other centres. Party feeling ran high in those days, we know; and one of the most sorrowful trials the great-hearted St. Paul had to endure in the agony of his last witnessing for his Lord, was the knowledge that his name and teaching no longer was held in honour in some of those Asian churches so dear to him. The geographical term Asia is rather vague. It may—and indeed, strictly speaking, does—include Mysia, Phrygia, Lydia, Caria; but such a wide-spread defection from Pauline teaching seems improbable, and there is no tradition that anything of the kind ever took place. St. Paul probably wrote the term more in the old Homeric sense, and meant the district in the neighbourhood of the river Cayster;

“In Asian meadow by Cayster’s streams.”

—Iliad ii. 461.

Of whom are Phygellus and Hermogenes.—These names would at once suggest to Timothy the men and the congregations of “Asia” to whom St. Paul was alluding—names well known, doubtless, then, and especially to persons in the position of Timothy; but no tradition has been preserved which throws any light on the lives and actions of these traitorous friends of St. Paul.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. all they which are in Asia be turned away] Omit ‘be’; the tense describes a definite act, not a continuing state. We are left to conjecture when and where this desertion took place. ‘They which are in Asia’ implies the residents in Asia, but the desertion may have been either in Asia, between the first and second imprisonments, or in Rome: perhaps the former more probably, on the ground that Timothy’s knowledge of it is appealed to, as also is his knowledge of Onesiphorus’ service at Ephesus, while the help rendered by Onesiphorus at Rome is spoken of independently. The ‘Asia’ meant is the Roman province according to most Commentators (Howson, Dict. Bib.) which embraced Lydia, Mysia, Caria, and Phrygia, as distinguished from ‘Asia Minor’ commonly so called and from the continent of Asia. Lewin however (Life and Epistles of St Paul, 1. p. 190) identifies the Asia of N.T. with Lydia alone, i.e. from the Caicus to the Mæander, with the plain of the Cayster within it, which Homer calls ‘the Asian Meadow,’ cf. Il. 11. 461, Virg. Georg. 1. 383, ‘Asia … prata Caystri’; and he makes three strong points: (1) that the ‘Mysia of Act_16:6 seems clearly separated there from ‘Asia’; (2) that ‘the seven churches which are in Asia’ on this hypothesis just cover the whole district; (3) that ‘the dwellers in Asia’ of Act_2:9 heard their own language, not three languages, Lydian, Mysian and Carian. Prof. Ramsay, the most recent authority on the geography of Asia Minor, appears to support this latter view.

of whom are Phygellus and Hermogenes] The mss. favour the form Phygelus, but nothing is known of him; or yet of Hermogenes.

15–18. A Sad Warning and a Bright Example

The connexion is: ‘Many faithless ones failed me; be thou faithful all the more:—the faith and practice of an Onesiphorus may surely be thine.’

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

This thou knowest, that all they which are in Asia,.... Either those that followed the apostle from Asia to Rome; or who came from thence thither, upon business, and were upon the spot when the apostle was in his greatest troubles, and yet all forsook him and no man stood by him; or else the churches and ministers in Asia, that is, a great number of them; for it cannot be said of every minister and church, and of all the members of churches there, what follows,

be turned away from me; were ashamed of him, because of his chain, and despised him under his afflictions, and had him in abhorrence and contempt, and revolted from his doctrine; though the defection was very general, and the apostle appeals to Timothy for the truth of it, as a fact well known to him: "this thou knowest"; Timothy being at Ephesus, which was in Asia; and since there was so great an apostasy in the country where he was, the above exhortations were very seasonable, to hold fast the form of sound words, and keep the good thing committed to him; seeing so many were falling off from the truth of the Gospel:

of whom are Phygellus and Hermogenes: who very likely were ministers of the word, and who had shone for a while, but were now stars fallen from heaven, had erred from the faith, and were become apostates, and proved men of corrupt minds, and deceivers of the people; and it may be that these were more open and infamous than some others, or might be more known to Timothy, and therefore are particularly mentioned. They are both of them said to have been of the seventy disciples; See Gill on Luk 10:1 and afterwards followers of Simon Magus. The name of the first of these signifies a "fugitive", and such was he from the cause of Christ. Pliny (c) makes mention of a town in Asia, called Phygella, from the fugitives which built it; and the latter signifies born of Mercury; there was one of the name in Tertullian's time, against whom he wrote.

(c) Nat. Hist. l. 5. c. 29.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

15 This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes.

Ver. 15. All they which are in Asia] All the ministers there. These stars fell from heaven, Rev 6:13, as fast as the fig tree makes abort, with any never so light and gentle a wind. (Plin.)

Phygellus and Hermogenes] Famous only for their recidivation {a} and apostasy. Hermogenes look after Hermogenes the retrograde rhetorician; who at 22 years of age was an excellent orator, but by 24, mente lapsus est, forgot all his skill, and became a very dunce, nulla evidente causa, for no apparent reason, saith mine author (C. Rhodigin).

{a} Relapse into sin, error, crime, etc.; backsliding, apostasy. (Very common in 17th c.) ŒD

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

This thou knowest, that all they which are in Asia be turned away from me - That is, in that part of Asia Minor of which Ephesus was the capital. The name Asia was often given particularly to that part of Asia Minor; see the notes at Act 2:9; Act 16:6. This passage proves that Timothy was somewhere in that region when this Epistle was written to him, for otherwise he could not be supposed to Know what is here said. When Paul says that “all” were turned away from him, he must use the word in a general sense, for he immediately specifies one who had been faithful and kind to him.

Of whom are Phygellus and Hermogenes - We know nothing of these individuals but what is here mentioned. It would seem that they were prominent persons, and those from whom the apostle had a right to expect other treatment. “The ecclesiastical traditions allege that they were of the seventy disciples, and in the end became followers of Simon Magus. We imagine that this is little more than conjecture.” It is a sad thing when the only record made of a man - the only evidence which we have that he ever lived at all - is, that he turned away from a friend, or forsook the paths of true religion. And yet there are many men of whom the only thing to be remembered of them is, that they lived to do wrong.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

All they who are in Asia, are turned away from me. That is, all who are of Asia, or all the Asiatics now at Rome, where I am prisoner, have withdrawn themselves from me, now when I am in danger; but he excepts Onesiphorus, who sought him out, assisted and relieved him in his wants. (Witham) --- Phigellus, &c. These two, whom St. Paul says were the chief of those in Asia Minor, who had departed from the faith, had become his followers by deceit, in order to become acquainted with the mysteries of religion, taught by him, intending to make use of them, as affording them matter for calumniating him. (Denis the Carthusian)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

This thou knowest: probably as to some he had a personal knowledge of their apostacy, as to others he knew it by information, which Paul confirmeth.

That all they which are in Asia be turned away from me: it seemeth unreasonable to interpret all here of every individual, but many, as all oft signifieth in holy writ. Some interpret it of all the Jewish proselytes; others, of those of Asia who accompanied Paul to Rome, and there, seeing his sufferings, apostatized; others, of many who still abode in Asia, where Timothy now was: these all, or many of them, deserted Paul, either wholly casting off the Christian profession, or withdrawing themselves from communion with Paul, when they saw him a prisoner.

Of whom are Phygellus and Hermogenes; of these two we have no more said in holy writ, and therefore can assert nothing of them with any certainty.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

That are for they which are, A.V; turned for be turned, A.V; Phygelus for Phygellus, A.V and T.R. Turned away from (ajpestrafhsan me). This verb is used, as here, governing an accusative of the person or thing turned away from, in Tit_1:14; ntev Heb_12:25, as frequently in classical Greek. The use of the aorist here is important, as St. Paul does not mean to say that the Churches of Asia had all forsaken him, which was not true, and which it would be absurd to inform Timothy of if it were true, living as he was at Ephesus, the central city of Asia, but adverts to some occasion, probably connected with his trim before Nero, when they shrank from him in a cowardly way. Pa) oiJ ejn th Asia means "the whole party in Asia" connected with the particular transaction to which St. Paul is alluding, and which was known to Timothy though it is not known to us. Perhaps he had applied to certain Asiatics, whether Christians or Jews or GraecoRomans, for a testimony to his orderly conduct in Asia, and they had refused it; or they may have been at Rome at the time, and avoided St. Paul; and among them Phygelus and Hermogenes, whose conduct may have been particularly ungrateful and unexpected. Nothing is known of either of them.

The Asiatic desertion of the apostle.

He reminds Timothy of a fact well known to him already, that he had suffered from a melancholy desertion of friends.

I THE NATURE AND EXTENT OF HIS LOSS. "All who are in Asia turned away from me.

1. As to its nature. It was not a repudiation of Christianity. It was a desertion of the apostle himself, either through fear of persecution, or through a repudiation of his catholic ideas on behalf of the Gentiles. The Christian Jews seem everywhere to have forsaken him. In one of his prison-letters he can only name two or three Jews who were a comfort to him in the gospel. (Col_4:11)

2. As to its extent. The Asiatic desertion may have probably taken place in Rome itself, probably at a time when his life, and that of all Christians, was threatened by Nero; probably at the time referred to in the end of this Epistle, when he could say, "No man stood by me; all men forsook me." Those who would identify themselves with the apostle of the Gentiles at such a time would probably be Gentiles rather than Jews. Thus the number of the deserters might not be great. If the desertion took place in Asia Minor, it would only suggest a widespread falling away from the aged prisoner at Rome, but not from the gospel. The apostle singles out two persons quite unknown to us and Hermogenes as the ringleaders of this movement. The fact that so few names are mentioned tends to reduce the extent of the sad misfortune.

II THE EFFECT OF THIS DESERTION. The apostle does not dwell upon it, but rather dismisses the deserters in a single sentence. Yet:

1. It would be a severe trial to the faith of the aged apostle in his dying days. The desertion of friends is always a sore trial, but when the friendship is cemented by religion, its intensity is peculiarly enhanced.

2. The apostle refers to it with the view of stimulating Timothy to stillgreater courage in the cause of the gospel. T.C.

Vers. 15-18.

Contrasts.

I PHYGELUS AND HERMOGENES. "This thou knowest, that all that are in Asia turned away from me; of whom are Phygelus and Hermogenes." The defection here referred to was from Paul and his interests. It extended to all that were in Asia, i.e. all Asiatics who at one time had been attached to the apostle, and whose attachment was put to the test when in Rome during his imprisonment. It was to have been expected of them that they would have found their way to his dungeon; but, as if they had put it to themselves whether they would go or not, they chose the latter alternative. They turned away from him. They probably found some excuse in the pressure of business; but in the real character of their action it was turning their back on the imprisoned apostle. In this not very numerous class Phygelus and Hermogenes are singled out for notice, probably because they had showed the greatest unbrotherliness. We know nothing more of them than is mentioned here. It has been their destiny to be handed down to posterity as men who acted an unworthy part toward a noble man in his extremity. They did not know that such an evil immortality was to attach to their action; but their action was on that account only the more free. Let all our actions be upright and generous; for we do not know by which of them we shall be known among men. This defection is referred to Timothy as being within his knowledge; for by their example he was to be deterred from cowardice, and his bravery was to be all the greater that these men were cowards.

II ONESIPHORUS. There is a distinction observed between the house of Onesiphorus and Onesiphorus himself. With regard to the house of Onesiphorus they are objects of present interest. Blessings are invoked upon them in the sixteenth verse, to the manifest exclusion of Oncsiphorus himself. At the close of the Epistle the same thing is observable: "Salute the house of Onesiphorus." With regard to Onesiphorus himself, nothing is said about his present: the past tense is used of him, and a wish is expressed about his future. It may, therefore, be regarded as certain that Onesiphorus was dead.

1. Interest in departed friends shown in kindness to beloved ones leftbehind. "The Lord grant mercy unto the house of Onesiphorus." There are around us the three circles of lovers, friends, acquaintances. (Psa_88:18) Our love to the innermost circle is to be most intense, which it can be without interfering with our love to the second circle of friends. The proper cultivation of our affections in our homes will the better qualify us for loving our friends. There is an absence of reserve, and openness to influence, in friendship, which makes it, when properly based, a great blessing. There are duties which we owe to our friends when they are with us, and our duties do not end with their death. Onesiphorus had been the friend of Paul, and, now that he is gone, the large-hearted apostle, in writing to Timothy from his dungeon, breathes a prayer on behalf of the house of Onesiphorus. The Lord, i.e. Jesus Christ, the great Overseer of the Churches, and Appointer for the several households of which the Churches are composed, grant them mercy. They were objects of sympathy, in being deprived of their earthly head on whom it devolved to provide for them, to assist and counsel especially the beginners in life. The Lord mercifully make up for them what they had lost. Would this prayer return from heaven unanswered? Would not this kindly remembrance of them, read in their desolate home, bring good cheer to their hearts, and be an influence for good in all their future life? Would it not also be the means of raising up friends for them?

1. Interest in the living founded on the past kindness of the dead. "For he oft refreshed me, and was not ashamed of my chain; but, when he was in Rome, he sought me diligently, and found me." This was after his first answer, apparently during his second imprisonment, when awaiting his second answer. Paul leaned very much on human sympathy. On one occasion he said, "The Lord that comforteth them that are cast down, comforted me by the coming of Titus." So the Lord refreshed him by those visits of Onesiphorus. This friend was true to his name; he was a real help bringer bringer of comfort and strength to the great warrior whose battles were nearly over. He was a helper in presence of difficulties. He was not ashamed of his chain, i.e. braved all the dangers connected with his being regarded as the prisoner"s friend. There was difficulty of access to

2. him, such as there had not been during the first imprisonment, when he had his own hired house, and received all that came to him; but Onesiphorus sought him all the more diligently that he knew of his unbefriended condition, and overcame all official hindrances. In the strange working of providence, Onesiphorus came to his end before Paul, but his good deeds lived after him, and caused him to be remembered by Paul, and in that form which, had he been conscious of what was taking place on earth, would have been most pleasing to Onesiphorus. And this was not to be wondered at. Onesiphorus loved his home circle this is an element in the case; but it did not absorb all his attention. He had a place in his heart for friends, and was ready to render them services. And this was acting more truly for the interests of his loved ones than if he had selfishly confined his attention to them. For when he was gone taken away at a time when he was greatly needed by his children there were those who were their well wishers for the father"s sake. There was the missionary, by whom there had been so much benefit, invoking his blessing on them. The psalmist says, "I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread." And this can be explained without bringing in a special miracle. Indeed, the psalmist so explains it in the following verse: "He is ever merciful, and lendeth; and his seed is blessed." That is to say, by his good deeds when he is alive, he raises up friends for his children when he is dead.

1. Interest in departed friends shown in pious wishes with respect to theirfuture. "The Lord grant unto him to find mercy of the Lord in that day." The following is to be noted as the teaching of Luther: "We have no command from God to pray for the dead, and therefore no one can sin who does not pray for them. For in what God has neither commanded nor forbidden, no man can sin. Yet because God has not granted us to know the state of the soul, and we must be uncertain about it, thou dost not sin that thou prayest for the dead, but in such wise that thou leave it in doubt and say thus, "If this soul be in that state that thou mayest yet help it, I pray thee to be gracious unto it." Therefore if thou hast prayed once or thrice, thou shouldest believe that thou art heard, and pray no more, lest thou tempt God." Beyond that Paul does not go. He follows Onesiphorus into the next world, and, when he thinks of him coming to the settling for what his earthly life had been, he devoutly breathes the wish that he may be mercifully dealt with. Such an expression of feeling is not to be forbidden us as we think of departed friends going forward to judgment; it is to be found in inscriptions in the catacombs. But it has no connection with a

2. belief in purgatory, and is very different from the formal inculcation of prayers for the dead.

3. Reference to Timothy as to services rendered by Onesiphorus at Ephesus. "And in how many things he ministered at Ephesus, thou knowest very well." This was additional to services rendered by Onesiphorus to the apostle at Rome. He had not mentioned it before, because it had been within the sphere of Timothy"s own observation. But he brings it in now, as what was fitted to support the charge of constancy he is laying on Timothy. R.F.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

All who are in Asia - Who had attended me at Rome for a while. Are turned away from me - What, from Paul the aged, the faithful soldier, and now prisoner of Christ! This was a glorious trial, and wisely reserved for that time, when he was on the borders of immortality. Perhaps a little measure of the same spirit might remain with him under whose picture are those affecting words, "The true effigy of Francis Xavier, apostle of the Indies, forsaken of all men, dying in a cottage."

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Ver. 15. A few sad notices are now introduced of persons who had failed to do toward the suffering cause of Christ in the apostle what he had been earnestly pressing upon Timothy. Thou hnowest that all who are in Asia turned away from me. Who these might be we cannot tell, except as regards the two individuals specially mentioned, of whom is Phygellus and Hermogenes; nor of these do we know anything more than the names, for no other notice exists regarding them. But the “all in Asia” can only refer to some definite number in that region—the Roman province which bore the name of Asia—with whom the apostle had, in his hour of trial, some sort of recognised connection. As Timothy knew, at least, the general circumstances referred to, the apostle naturally left a good deal to be supplied. He does not even say where the conduct he felt so painfully was exhibited; but the natural supposition is, it was at Rome, and in connection with the accusation brought against him, or the trial and imprisonment to which it led. In this emergency those Asiatics (with one noble exception presently mentioned) turned away from him, ἀπεστράφησάν—not “are turned away,” as if they had gone into settled alienation and apostasy—for it refers to a specific act of unkindness toward the apostle; yet not, perhaps, so marked as that implied in the translation of Alford—they repudiated him; for the verb does not strictly import more than to stand aloof: when they should have showed friendship, they ignored him. Even this was bad enough, and betrayed a culpable lack of sympathy with one who had done so much for them, and a kind of half-heartedness to the cause of which he was the peculiar representative.

Patrick Fairbairn — An Exposition of Ezekiel (1851), Jonah (1849), and The Pastoral Epistles (1874) — public domain. Text from a community e-Sword module.

By all in Asia, we are to understand very many, almost all, not every individual person: Some think they were teachers in Asia, others that they were private Christians; some that they were his companions and followers, who, when they saw him imprisoned, deserted and left him; and particularly, Phygellus and Hermogenes.

Yet, note here, 1. That he doth not tax them of apostasy from Christ, when he accuses them of forsaking him; it is too harsh to say, that those that forsake a particular ruler of the church, do forsake Christ himself.

Note, 2. In that he says, All that are in Asia are turned away from me, that sin may, and oft-times has the major vote on its side, the generality go one way, and usually the wrong way; sinners, like sheep, run after one another: like fish, swim down the stream together.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

15–18. This thou knowest. The language seems to mean that there had been a large defection in Asia already. Some think that Paul refers to professors of Christ from the province of Asia, then in Rome, who had all deserted him. Phygellus and Hermogenes. Nothing more than this reference is known of them.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

turned away from me

This is a metaphor that means they stopped helping Paul. They abandoned Paul because the authorities had thrown him into prison. AT: "have stopped helping me" (See: Metaphor)

Phygelus and Hermogenes ... Onesiphorus

These are names of men. (See: How to Translate Names)

to the household

"to the family"

was not ashamed of my chain

Here "chain" is a metonym for being in prison. Onesiphorus was not ashamed that Paul was in prison but came to visit him frequently. AT: "was not ashamed that I was in prison" (See: Metonymy)

May the Lord grant to him to find mercy from him

"May Onesiphorus receive mercy from the Lord" or "May the Lord show him mercy"

to find mercy from him

Paul speaks of mercy as if it were an object that could be found. (See: Metaphor)

on that day

This refers to the day when God will judge all people. (See: Metonymy)

translationWords

Asia

turn

lord

mercy

household

Rome

Ephesus

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

15–18. THE LONELINESS OF ST PAUL AND THE FAITHFULNESS OF ONESIPHORUS

15. Φύγελος. So all uncials except A which has Φύγελλος, the spelling of the rec. text.

15. οἶδας. Note the difference between οἶδας here, signifying general, hearsay, knowledge, which was all that Timothy could have had of St Paul’s condition at Rome, and γινώσκεις in 2Ti 1:18, the personal knowledge that he had of the ministrations of Onesiphorus at Ephesus.

ἀπεστράφησάν με πάντες οἱ ἐν τῇ Ἀσίᾳ, all who are in Asia repudiated me. Asia is, as generally in the N.T. (see Act 16:6), the Roman province of that name, embracing the Western parts of what is now called Asia Minor, of which Ephesus was the metropolis. πάντες οἱ ἐν τῇ Ἀσίᾳ can hardly mean anything but all who are now in Asia. Certain Christians (apparently from that province) had been in Rome while St Paul was in bonds but had turned away from him; they had now returned home, and were probably known to Timothy. Two, Phygelus and Hermogenes, are singled out for mention by name, why—we cannot tell; possibly because they were inhabitants of Ephesus and so would come more directly under Timothy’s notice. We know nothing further of them; Hermogenes is introduced in company with Demas in the opening sentences of the apocryphal Acts of Paul and Thecla, where he is described as ὁ χαλκεύς and as ‘full of hypocrisy,’ but such legends are rather to be considered as growing out of the notices in the Pastoral Epistles than as having independent tradition behind them.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

15-18.] Notices of the defective adherence of certain brethren. These notices are intimately connected with what has preceded. He has held up to Timotheus, as an example, his own boldness and constancy: and has given him a sample of the faithful sayings which ruled his own conduct, in ver. 12. He proceeds to speak of a few of the discouragements under which in this confidence he was bearing up: and, affectionate gratitude prompting him, and at the same time by way of an example of fidelity to Timotheus, he dilates on the exception to the general dereliction of him, which had been furnished by Onesiphorus. Thou knowest this, that all who are in Asia (it docs not follow, as Chrys., that εἰκὸς ἦν, ἐν Ῥώμῃ εἶναι πολλοὺς τότε τῶν ἀπὸ τῶν Ἀσίας μερῶν: this would rather require οἱ ἀπὸ τῆς Ἀσίας: but he uses the expression with reference to him to whom he was writing, who was in Asia) repudiated me not as E. V., ‘are turned away from mo’ (perf.): the act referred to took place at a stated time, and from what follows, that time appears to have been on occasion of a visit to Rome. They were ashamed of Paul the prisoner, and did not seek him out, see ch. 4:16:—ἔφυγον τοῦ ἀποστόλου τὴν συνουσίαν διὰ τὸ Νέρωνος δέος, Thdrt.: but perhaps not so much from this motive, as from the one hinted at in the praise of Onesiphorus below. The πάντες must of course apply to all of whom the Apostle had had trial (and not even those without exception, vv. 16-18): the E. V. gives the idea, that a general apostasy of all in Asia from St. Paul had taken place. On Asia, i.e. the proconsular Asia, see note, Act 16:6), of whom is (ἐστιν is hardly to be pressed as indicating that at the present moment Phygelus and Hermogenes were in Rome and were shunning him: it merely includes them in the class just mentioned) Phygelus and Hermogenes (why their names are specially brought forward, does not appear. Suetonius, Domit. c. 10, mentions a certain Hermogenes of Tarsus, who was put to death by Domitian ‘propter quasdam in historia figuras’).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

15-18. Examples of warning and encouragement.

Paraphrase. I appeal to yourself: you know instances both of cowardice and of courage: you know that all those in Asia turned away from me, of whom Phygelus and Hermogenes are the chief. On the other hand, may the Lord be merciful to the family of Onesiphorus, for many a time did he refresh me, every visit of his like a breath of fresh air; and he was not ashamed of my fetters, nay, when in Rome on a visit he took great pains to enquire where I was imprisoned and he found me: the Lord grant to him that he may find mercy from the Lord in the last great day. Yes, and all the many services which he rendered in Ephesus you have yourself the best means of knowing.

For similar warning, cf. I 1:19, 20, at the same point in the letter; but here the stress is on the encouragement of Onesiphorus which is described at much fuller length, and accompanied with prayer for him.

ἀπεστράφησαν] The occasion is unknown. It might refer to doctrinal apostasy (cf. 13, 14), but more probably to some failure to help Paul himself (με, cf. Mat 5:42): as it is introduced mainly as a foil to the personal kindness of Onesiphorus, cf. 4:10 Δημᾶς με ἐγκατέλιπεν. Possibly all the Asiatic Christians who were in Rome at the time, cf. 4:16, failed to support him at his trial and had now returned to Asia (cf. οἶδας and ἐν τῇ Ἀσίᾳ): or all the Christians in Asia at the time when he was arrested there failed to help him or come with him to Rome.

ὧν ἐστι] cf. 2:18, I 1:20. φύγελος, not mentioned elsewhere. Ἑρμογένης is mentioned in the Acts of Paul and Thecla (c. 1) with Demas, both being described as ὑποκρίσεως γέμοντες, Onesiphorus (c. 2), as welcoming Paul to his house at Iconium.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

In Asia. Proconsular Asia, known as Asia Propria or simply Asia. It was the Romans province formed out of the kingdom of Pergamus, which was bequeathed to the Romans by Attalus III (B. C. 130), including the Greek cities on the western coast of Asia, and the adjacent islands with Rhodes. It included Mysia, Lydia, Caria, and Phrygia. The division Asia Major and Asia Minor was not adopted until the fourth century A. D. Asia Minor (Anatolia) was bounded by the Euxine, Aegean, and Mediterranean on the north, west, and south; and on the east by the mountains on the west of the upper course of the Euphrates.

Have turned away [απεστραφηνσαν] . Not from the faith, but from Paul.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.