2 Timothy 1:16

The Lord give mercy unto the house of Onesiphorus - The family of Onesiphorus - for so the word house is often used. He was himself still living 2Ti 1:18, but not improbably then absent from his home; compare the notes at 2Ti 4:19. He was evidently of Asia, and is the only one who is mentioned from that region who had showed the apostle kindness in his trials. He is mentioned only in this Epistle, and nothing more is known of him. The record is entirely honorable to him, and for his family the apostle felt a warm interest on account of the kindness which he had showed to him in prison. The ecclesiastical traditions also state that he was one of the seventy disciples, and was ultimately Bishop of Corone. But there is no evidence of this. There is much force in the remark of the Editor of the Pictorial Bible, that “the pretended lists of the 70 disciples seem to have been made out on the principle of including all the names incidentally mentioned in the sacred books, and not otherwise appropriated.”

For he oft refreshed me - That is, showed me kindness, and ministered to my needs.

And was not ashamed of my chain - Was not ashamed to be known as a friend of one who was a prisoner on account of religion. Paul was bound with a chain when a prisoner at Rome; Phi 1:13-14, Phi 1:16; Col 4:3, Col 4:18; Phm 1:10; see the notes at Act 28:20.

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

2Ti_1:16

The Lord give mercy unto the house of Onesiphorus.

Onesiphorus of Ephesus

The man who now steps upon the scene does not reappear. One Epistle only mentions him, and in the Acts his very name is unrecorded. Let us mark, however, what letter it is which contains these references. It is the last of all the Epistles of Paul, written during his second imprisonment, and not long before his death. He is again at Rome, but not, as on the former occasion, in his own hired house, with liberty to receive whom lie will, and to speak all that is in his heart. Cold, and worn, and ill, Paul the aged lies in his prison cell; and, of all his many companions, only Luke is with him now. So it happens that the very epistle which is full of the moat, heroic confidence in Divine protection, is marked by the tenderest yearings after human sympathy; and the heart of the apostle is swayed like the sea before the rough wind of unkind desertion, and again under the soft breeze of faithful solicitude and care. Onesiphorus, it is clear, was an Ephesian; for Timothy was at this time resident at Ephesus, and there this mans household dwelt. There, then, Paul and he had made acquaintance, during the long-continued campaign of the apostle in the city, now ten years ago. That earlier time is not, forgotten. Every one knew, and Timothy had often heard, of what value his friendship had been. His house was one of the many which had opened to Paul and made him welcome. Children were there, now grown to manhood, who were taught to run to the door at his approach and to draw him joyfully in. Years passed, and they had not met. Business of some kind brings Onesiphorus at last to Rome. Paul is at Rome too, a prisoner, in close confinement, and it is not easy to get access to him. No man stood by me, but all men forsook me: I pray God that it be not laid to their charge. This good Ephesian, however, is made of sterner stuff. He applied to the brethren, and, to his astonishment, they have nothing to tell about the apostle. He goes to the government offices and inquires there; there information is scornfully refused. He makes his way, nothing daunted, to the prisons, and gets referred from one jailer to another, till he is almost tired out; but he perseveres, and at last here is a man who can tell him. But does he know the risk to his own liberty, perhaps to his own life? He knows; he is prepared to face it, if only he may see Paul. He sought me out very diligently, and found me--found the solitary old man with the chains on his hands, and the damp, dark prison walls round him. What a meeting must that have been! Sunshine pouring into the mouth of a cave is a poor emblem of what the sight of that brave and cheerful countenance must have been to Paul. It was not, then, in vain, that Jesus had left the word on record for His disciples, I was in prison, and ye came unto Me. Christian sympathy will find a way through every difficulty, and a key for every prison door. Paul has no silver or gold to give; he is so poor that he cannot buy a cloak to keep off the cold; but he has something to be prized far more--A good mans prayers. Those prayers he offers both for Onesiphorus himself and his family. The Lord give mercy unto the house of Onesiphorus. The Lord grant it unto him. Nor is it Onesiphorus alone for whom Paul would pray. Let his household, too, be saved. Those sweet children, to whom he had so often spoken of the love of Jesus; those faithful servants, who had their masters example to guide them; the kinsfolk, who came to visit him; may they all be bound in the bundle of life with the Lord their God! See how great the blessing is of belonging to a godly home. Onesiphorus has been abundantly recompensed in time and in eternity for all that tie had done and dared for Paul. Need we fear to be overlooked? We have the servants prayers, We have the Masters promise. Whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward. (W. Brock.)

The brother born for adversity

A good man in these verses counts up what his friend had done for him, and then, to the best of his ability, he makes a payment.

I. What had Osesiphorus done for Paul?

1. When he was in Rome he sought me out very diligently. We cannot tell what it was that took Onesiphorus to Rome. Perhaps he was a merchant, and went there to buy and sell. Perhaps he was a scholar, and went there to listen to its poets and orators, and to acquaint himself with its works of art. But whatever he went for, he resolved to see his friend. It is possible that he was not at once successful. But he grudged no time, he spared no effort. And at length he succeeded. He found Paul. Some, perhaps, had they been in the place of Onesiphorus, would have been equally well pleased not to have found Paul. They would have reported to the Church, at their return home, that they had made various efforts, and had failed, and that probably the apostle was either dead or had been removed to another city. Their consciences would have been quieted, and perhaps their friends satisfied. But Onesiphorus was not anxious merely to quiet his conscience. What had Onesiphorus done for Paul? He had gone to see him not once, but many times. He oft refreshed me. Perseverance in sympathy or in active kindness is more difficult than the being once sympathising, or once kind. Yet, though difficult, how valuable it is I

2. There is one characteristic of Onesiphorus visits to Paul which is well worth noticing. The apostle was refreshed by them. He oft refreshed me. Visits to the sick and the poor may be very depressing. We may go to tell them our own troubles instead of listening to theirs, or we may go to chide and scold--to tell how that, if we had been in their places, debts would not have been contracted, nor sicknesses taken, or we may go and talk good, and that by the hour, while the weary or the bereaved one listens in submission. And the intention in all this may have been very kind. We went--for we felt it was our duty to go--and we did our best. But, alas! our visits healed no wound--they brought no sunshine. Yet how refreshing are the visits of some, and among them those of Onesiphorus. He oft refreshed me. Do the words suggest to us any other visitant who comes in dark moments with thoughts of peace and not of evil? Is there not One who says, Come unto Me, all ye that travail, and are heavy laden, and I will refresh you.

3. Further, says the apostle, he was not ashamed of my chain. If our friends are under reproach, our going to visit them, or in any manner permitting their names to be associated with our own, is a proof of our constancy. Most men are willing enough to worship the rising sun. If we hear of any one, with whom we have a casual acquaintance, becoming suddenly distinguished by a literary production, or a work of art, or an act of heroism, we are very swift to put forth our claims to recognition or companionship. But if a friend become poor, how prone we are to cut him, or, if he be dishonoured, to deny him. Onesiphorus despised the shame.

4. And be it observed that what was now done at Rome had been done elsewhere. For, says the apostle, In how many things he ministered unto me at Ephesus, thou knowest very well. Perhaps at Ephesus the apostle had slept under his roof, had eaten, and that oft, at his table, had been helped by his purse, his time, his money. And now he shows that he had not become wearied in well-doing. And so he illustrated Solomons proverb, A friend loveth at all times, and a brother is born for adversity.

II. And now we will look at the payment the apostle rendered. The Lord, says he, give mercy unto the house of Onesiphorus. May children, and wife, and servants--all who dwell within the house or cluster round it--share the Divine bounty. May mercy engirdle its walls and canopy its reel May it fall each night upon them that dwell therein as the soft dew. May it rise on them each morning as the blessed sun. In each breast may it settle like a gentle bird; in each car may it ring like the chime of church bells. May mercy take the ham] of each and guide him, and watch over the plans of each and prosper him, and light up the prospects of each and cheer him. And, at last, may mercy make the pillow of caeca soft and easy, and enable each to close his eyes in the conviction that all beyond is well; that the strange land to which he is going is still a land of mercy, and that in it there is a welcome waiting from Him who is the Father of mercies and the God of all consolation. But a particular period is named to which the apostles prayers pointed. The Lord grant that he may find mercy of the Lord in that day. How blessed will it be to find mercy of the Lord in that day, and to find it as the kindly recompense for deeds done in days gone by. Who would have thought that there was any connection between those visits paid by Onesiphorus to a lonely man in irons in a gloomy prison, in a gloomy street, in the capital of the Caesars, and the transactions of that period when the throne should be set and the books opened? What thread of connection is there between these? Only this: that seed bears its appropriate crop, that certain consequences follow certain antecedents to the end of time--yes, and after time! (J. F. Serjeant, M. A.)

Onesiphorus

Onesiphorus comes into view as a ship appears upon the ocean when she crosses the pathway of the moon. Very little is known of his life before or after this brief contact with the life of Paul. The radiance which the apostle casts upon the page of history makes Onesiphorus visible. In this light the beauty of a noble character, whose gentle ministrations were the solace of one of Gods servants, is evident. The moon discovers the model of a ship, and also her course; and an acquaintance is formed with a stranger of the ancient time because he stands near to, and sympathises with, a notable man. So true is it that life depends for its efficiency and its estimate upon the relations which it sustains, and that obscurity and fame are determined by the perspective. The apostle was a prisoner in a Roman dungeon. The comforts of his own hired house were no longer his. Nero was the Emperor. Christianity had been charged with political designs. The sword of the persecutor was red with blood. There was little hope of a favourable verdict at the bar of Caesar. One companion after another had found it convenient to leave Paul. Only Luke is with me, was the sad announcement which Timothy read when he opened the last letter of his honoured friend. It was not safe to visit such a prisoner. He was a marked man. The caprice of the Emperor was ready to seize upon any protest. His spies filled the city. A single word from his lips meant instant death. He had determined to hold Christianity responsible for a great disaster which befell Rome upon the 19th of July, in the year 64. For then a fire broke out in a valley between the Palatine and Caelian Hills, and marched steadily on its downward course for six days and seven nights. Some one must be punished, and Nero selected the Christians as the victims of his wrath. While Christianity was thus enduring persecution, Onesiphorus, an Ephesian, who had befriended Paul in his own city, reached Rome. He learned that the apostle, aged now and infirm, was in prison and in chains. He determined to go to his relief. His courage was equal to his sympathy. As we read these few sentences of Pauls letter to Timothy, we are impressed with the unfailing courtesy of the apostle. He appreciates the attentions of his friends, and he never fails to acknowledge them with great delicacy. His letters are models of correspondence, so dignified, so sincere, so frank, so affectionate! They are filled with personal allusions, which exhibit the social character of this eminent man. The Lord grant unto him that he may find mercy of the Lord in that day! How heart-felt! How genuine! How delicate! This sturdy soldier of the cross, whose valour has been displayed upon many a battlefield, commends the truth of the gospel by his courtesy. He does not repel men, but wins them. One of the wise sayings of Hillel, the distinguished Jewish Rabbin, was this: Be thou of Aarons disciples, loving peace and seeking for peace, loving the creatures and attracting them to the Law! Hillel himself was a beautiful illustration of his own teaching. His gentleness of manner was associated with firmness of principle and strength of conviction. Paul, as a Pharisee, must have been familiar with the many traditions which were current among the Jews concerning the renowned teacher, and his own character must have been somewhat affected by his admiration for one whose virtues were praised in the schools of Jerusalem. Let a man be always gentle like Hillel, and not hasty like Shammai, was an oft-repeated injunction. Gamaliel, the teacher of Saul of Tarsus, was the grandson of Hillel, and the school which the future apostle entered was pervaded with aa atmosphere of courtesy. Then, when our Lord taught that zealous Pharisee, and led him to realise the sinfulness of his mistaken zeal which had made him a persecutor, and gave him a new appreciation of the excellence of humble service and gentle ministrations, he advanced to a new recognition of the duty and the opportunity of courtesy. I regard courtesy as one of the efficient graces of the Christian life. It is the polished mirror which reflects the most light. Bluntness, coarseness rudeness, are not evidences of strength. The courtesy of Lord Chesterfield is not the courtesy of Paul. For Chesterfield, in his letters to his son, exhibits his lack of sincerity, his want of principle. His courtesy is only a thin veneer, which has received constant rubbing until it is worn out. Pauls courtesy is the real wood, which is solid down to the heart. The Christian heart is always ready to sustain the Christian manner; and the Christian manner is Christs manner. He commended truth by his address. Can you wonder that such courtesy as his secured him many friends among the poor and suffering? Does it seem strange that a similar courtesy has led mankind as with magnetic power? And yet we carry too little of it with us into the practical work of daily life. There is many a man whose business hours never hear a single kind word--A thank you, an if you please. Service becomes drudgery. The rich and the poor draw apart. Hostile camps are organised. Men who should be friends look angrily at one another. There is a better way for the home, the shop, and the counting-room. It is Christs way, and Pauls way, and the way of all who manifest with them the true spirit of love. There is something very fine about this conduct of the large-hearted Ephesian. He was evidently a man of substance, for he had the means at his command which enabled him to help Paul in Ephesus and in Rome. Yet, when he visited the imperial city, where a money value was placed upon almost everything, he went about through the streets and among the prisons to find a despised Jew--one Saul of Tarsus--whose name had become a by-word and a reproach. Social life needs an illustration such as this. We are apt to forget--alas! we are apt to despise--the poor. Yet but for the poor--Gods own poor--social life would perish in its corruption. It is well for us to appreciate the intimacy of this dependence which it obtains. Spiritual treasures are to be regarded as wealth. We must traffic more. Gold and silver must be exchanged for sympathy and prayer. The material blessings of this life are to be distributed just as the spiritual blessings are. The rich are to live for the poor, and the poor are to live for the rich. The man whose talents qualify him to command armies is to be the protector of the weak, aim the man whose appreciation is sensitive is to be the teacher of the ignorant; the man who has this worlds goods is to supply his brothels need, and the man who can prevail with God is to realise his responsibility in prayer. The ministrations of Onesiphorus exhibit the watchfulness of God, which is exercised through His servants. The poor saints understand this better than the rich saints can. Their poverty affords many occasions for the manifestation of special providences. And in their lives these special providences are very numerous. God feeds them, as He did Elijah by the brook Cherith. There is a wonderful adaptation of supply and demand. Nor should we fail to discover the dignity which is ours when we are selected by God as His messengers. Subjects always appreciate the preference of a sovereign. God honours us if He makes us His almoners. Let us appreciate the honour, and let us seek to discharge such duties with considerate love. Blessed, says the Psalmist, is he that considereth the poor. This is something more than giving; for it includes the manner of the giving. England has forgotten many of the leaders of fashion who were in favour thirty years ago, but she will never forget that cultured woman who went as nurse to the soldiers of the Crimea. Florence Nightingale once wrote that the strong, the healthy wills in any life must determine to pursue the common good at any personal cost, at daily sacrifice. And we must not think that any fit of enthusiasm will carry us through such a life as this. Nothing but the feeling that it is Gods work more than ours--that we are seeking His success, and not our success--and that we have trained and fitted ourselves by every means which He has granted us to carry oat His work, will enable us to go on. Christianity waits for such service. When Onesiphorus came into helpful contact with the life of Paul, he secured an unconscious immortality. His is not a principal figure in the Scriptures. He is of secondary rank or importance. But he has secured a grand immortality, while other men, greater, wiser, more conspicuous then than he, are forgotten; and this immortality was secured by self-forgetfulness on the part of Onesiphorus. If we cannot work unless we are sure of a recognition, we shall have no part in the sweet charities which make life tolerable. We must learn of the coral insect, whose instinct teaches it to build until it dies, and which, by building, slowly lifts an island out of the seas, upon which flowers may bloom, and trees may wave, and man may find a home. This, my friends, is our immortality, sure and blessed. We are labourers together with God. It may be that we can do but little. Never mind. We will do what we can. (H. M. Booth, D. D.)

Was Onesiphorus dead?

The only ground for the hypothesis of the death of Onesiphorus appears in the further reference to his household, rather than to himself, in the final salutations (2Ti_4:19). This might easily be explained on another supposition, as well as on that made by the advocates of the prayer for the departed. If Onesiphorus of Ephesus had business in Rome, he may have had reasons for visiting Corinth, or Thessalonica, or Alexandria, or Spain, and may have been at too great a distance to receive personally the apostles salutations. (H. R. Reynolds, D. D.)

The balance of probability is decidedly in favour of the view that Onesiphorus was already dead when St. Paul wrote these words. There is not only the fact that he speaks here 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 in 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. (A. Plummer, D. D.)

Sympathy

Like the sea anemone, which feels the first returning wave upon the rock, and throws out all its tendrils, so the tender nature of some individuals will give forth all its sympathies at the slightest intimations of woe. (J. Everett.)

Sympathetic men

What a blessing are rest-giving men and women! People upon whose strong sense and deep and delicate sympathy we can fling ourselves as on to a welcome couch! People into whose presence the worries and irritabilities of life seem afraid to enter! Cathedral-like souls, full of softened lights and restful shadows! Oh, what a refreshment to meet with such! Large, deep natures which have found for themselves rest in God, and whose very presence brings over others what Christs word brought over the Sea of Galilee--A great calm. Souls that are like a vast forest, rich and cool, filled with speaking silences and peopled solitudes, where one can recline for hours or wander for days a stranger to the heat that wearies and withers outside! Such, in some measure, we can all be, and the need for such service to humanity is not sufficiently insisted on. (J. Dawson.)

Prison fellow ship

Who has not read the story of Picciola; how the prisoner knelt down and nursed the little flower which sprung up between the flagstones in his walk--how, in his loneliness, he talked to it as though it had a soul that could speak hack to him--and how, at length, the strong heart was broken within him, when, with the heat of the sun, it at last withered and died? Or that stranger illustration of the prisoner of the Bastille who knit his affections to a spider, weaving his web in a corner of the cell, and then wept, as one weeps for his first-born, when it was killed through the wanton cruelty of the gaoler? Far beyond this is the joy we have in the fellowship of our own kind.

Religious friendship

Onesiphorus means bringing profit. The mans life was true to his name. He brought profit to himself, others, God. A model ministers friend.

I. Religious frieindship is eminently practical in its service.

1. Invigorating. Refreshed me. Like dew to shrivelled grass and drooping flower.

2. Painstaking. Sought, etc.

3. Courageous. In Rome. Not ashamed of my chain. False friends are swayed by the signs of the times. Like a shadow, they leave us when we pass out of the sunshine. True friendship, based on character, not circumstances, hence unalterable.

4. Continuous.

5. Personal.

6. Proverbial. Thou knowest very well. The true man loves to recount deeds of kindness.

7. Immortal. Kindness is undying.

II. Religious friendship is highly distinguished in its reward.

1. It gained for him the influence of the mightiest Christian power.

2. It gained for him the influence of prayer for the best blessing Mercy.

(1) The most needed blessing.

(2) Involves every other.

3. It gained for him the influence of prayer for the best blessing on the most momentous occasion. That day--the judgment--the day of destiny--the final day of mercy. (B. D. Johns.)

Refreshing the poorest

And here the best may be taxed for omitting of the present occasion, or poor mans necessity. We are prone to commit sin instantly, and to put off good and charitable duties from time to time, and to do them lingeringly. But, beloved, this should not be so; we gather fruit when it is the ripest; cut down corn when it is the hardest; let blood when it groweth rankest; and shall we not refresh our brethren being poorest? (J. Barlow, D. D.)

The needy not to be neglected

We may run from the poor, and his homely bed and cottage; but God and His swift curse will one day overtake us. (J. Barlow, D. D.)

A welcome visitor

I have read recently that in one of the English prisons there was at one time an underground cell, which was used as a place of punishment. Its remoteness, loneliness, and darkness made it a place greatly dreaded. Among the prisoners there was a man of refinement and nervous temperament, to whom the horror of this penalty was a fright that haunted him day and night. At length there was some alleged offence against the prison discipline, for which he was sentenced to four and twenty hours in this dungeon. He was led by the wardens to the place; the door was opened and he had to go down the stairs into its depths. The door was shut. The steps of the wardens died away in the distance; the outermost door was heard as its slamming echoed in the hollow places. Then all was still--A stillness that oppressed with terror amidst a darkness that could be felt. Nervous and full of imagination, the man sank down paralysed with fear. Strange and hideous shapes came out of the gloom, and pointed at him. His brain throbbed as with fever, and mocking voices seemed to come from all sides. He felt that before long the terror must drive him mad. Then suddenly there came the sound of steps overhead; and in a quiet tone the chaplain called him by name. Oh, never was any music so sweet! God bless you, gasped the poor fellow. Are you there? Yes, said the chaplain, and I am not going to stir from here until you come out. The poor man could not thank him enough. God bless you, he cried. Why, I dont mind it a bit now, with you there like that. The terror was gone; the very darkness was powerless to hurt while his friend was so near--unseen, but just above. And so beside us all ever is the unseen yet loving presence of our Master and Friend, and darkness and danger have no longer any power to frighten us. (G.R. Dickenson.)

Was not ashamed of my chain.

Chains worth wearing

Here was Paul, in that large, grand company of men who, in all the ages, have been the victims of great ideals, of noble inspirations, of truth, of virtuous impulses, of high and generous purposes that reach out and beyond him; and there were a thousand men of all sorts coming against Pauls life, who appreciated his nobility, his gifts, his eloquence, his scholarship, his Judaism; and they saw nothing else in Paul or upon Paul but his chain, and then they walked away half ashamed and so sorry that so good a man as Paul had to wear a chain. There never was such jewellery in all the ages as that chain of Pauls. Never did any goldsmith melt together the rarest pieces from the mines and put them in such delicate and beauteous relationships with one another, as did the Providence of God, when, through countless years and by various circumstances, the prophecies worked out that chain for Paul. Here is a mother, and if she is really a mother she is far more certainly chained than the woman by her side who tosses her little head, for such heads are always small, and has no thought of responsibilities and cares; no thought about those relationships of life which ought to be the most sacred in the world. Here is a young man who has started out to make himself intelligent. He has only a few hours in which to do it. He takes those hours and by all the severe exactions of his noble spirit he is bound so to that ideal that he cannot do this, and he has not an evening for that, and he hurries to his work a chained man, but oh, how grand! Here is a girl who thinks, perhaps, that tomorrow she will begin to sew again, wearily but happily, chained to her work, because yonder in some lowly place in this city her mother is working and waiting, prayerfully doing what she can, for death to take her. But this brave girl is carrying that aged mother upon those weary arms as once the mother carried her, chained, but not with a chain bought at a jewellery store. She has not the kind of jewellery upon her that sparkles upon you at the great reception. No, her jewellery is made by Almighty God; it was mined in the vast secrets of goodness; it was brought out by the heat and fire of that eager life; and God has given her this chain as the mark that she belongs to that grand race of aristocrats. And I care not whether that girl lives in a garret, or lives in a mansion, she belongs to the aristocracy of heaven. In what contrast to these chains appear the chains that have rattled as you came here, my friend; for there are other chains of the most coarse and ignoble kind that bind us. Here is a man who comes and feels, when he sees the picture of that young man earnestly trying to become intelligent, that he is ignorant, and he never knows how much of a chain there is attaching itself to him. Other people do. His smartnesses are simply exhibits of his chain; every time he tries to perpetrate a joke the chain rattles and people see how bound he is to utter ignorance. Here are men and women bound by chains of selfishness. To save your life you cannot conceive of a noble inspiration, The other day, when somebody told you of some one giving some money to a great cause, you sneeringly measured your own soul when you thought you were measuring his, and you said: Well, he wanted to be advertised! You know that is the way you would feel under the circumstances. Your chain rattled, and it rattled so awfully that those who were round about you saw the awful depths of selfishness into which you were about to fall. Here are men who are chained by habit. To save your life, you cant get home without feeling the pulling of a chain which you would rather break than to accomplish anything else in the world. But how different are these chains from the ones which Paul wore, as he stood there in the face of Israel and the whole world! That chain was rattling when he spoke, and he uttered that word with such eloquence that it has resounded through the centuries. For the hope of Israel, he said, I am bound with this chain. Other men have been bound to the past; I am bound to the future. Other men have been bound to iniquity; I am bound to righteousness. Other men have been bound to low ideals; I am bound to lofty ideals. Other men are in slavery, abject slavery, to those carnal purposes of life that debase; I am in slavery which is sublime, to the true and lofty ideals that exalt. For the hope of Israel, I am bound with that chain. (F. W. Gunsaulus, D. D.)

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

2Ti 1:16. Δῴη, give) He does not make use of any imprecations against those who had been unfaithful to him, 2Ti 1:15. He offers the most excellent prayer for those who had stood fast. The categorical or absolute sentence implied is this; Onesiphorus was beautifully consistent. The feeling forms a modal discourse [gives the sentence its modal form. See Append., “Sermo modalis”].—ἔλεος, mercy) Onesiphorus had abounded in works of mercy.—ὁ Κυρίος, the Lord) Christ.—τῷ Ὀνησιφόρου οἴκῳ, the house of Onesiphorus) at Ephesus, 2Ti 1:18, ch. 2Ti 4:19. Onesiphorus himself was absent, or was already then dead. Paul therefore honours the survivors by his wish, nay, also himself,[1] 2Ti 1:18.—πολλάκις, often) at Ephesus and Rome.

[1] That Onesiphorus was dead is a gratuitous assumption. The fact that Paul nowhere else prays for the dead, is fatal to the notion here. Beng., by the word ‘voto,’ wish, probably implies that Paul does not here pray, but wish, that in that day it may be found Onesiphorus is among those who are to obtain mercy.—ED.

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

2Ti_1:16-18. With these unfaithful Asiatics, Paul contrasts the faithfulness of Onesiphorus, probably that he might place an example before Timothy.

δῴη ἔλεος ὁ κύριος τῷ Ὀνησιφόρου οἴκῳ] διδόναι ἔλεος does not occur elsewhere in the N. T. Regarding the form δῴη, proper to later Greek, see Buttmann, Ausführl. Gramm. § 107, Rem. 9; Winer, pp. 75 f. [E. T. p. 94]. By ὁ κύριος we must understand Christ, according to the usage of the N. T. Onesiphorus is named only here and at 2Ti_4:19. Many expositors (also Hofmann) think that his household only is in both passages mentioned, because he was no longer in life. This opinion is confirmed by the way in which mercy is wished for him in 2Ti_1:18 (de Wette).

Paul expressed such a wish because of the love that had been shown him; ὅτι πολλάκις με ἀνέψυξε] ἀναψύχειν, properly, cool, then refresh, enliven (Od. iv. 568: ἦτορ), occurring only here in the N. T. (more frequently in the LXX.; ἀνάψυξις, Act_3:19), is not to be derived from ψυχή (Beza), but from ψύχω. De Wette, without ground, thinks that a bodily refreshment of meat and drink only is meant; it should rather be referred more generally to all proofs of love on the part of Onesiphorus. These were all the more precious to the apostle that they were given to him in his imprisonment, and proved that Onesiphorus was not ashamed of his bonds (2Ti_1:8; 2Ti_1:12); this is expressed in the words that follow. On ἅλυσιν, comp. Eph_6:20.2Ti_1:17. ἀλλά] in opposition to the preceding οὐκ.

γενόμενος ἐν Ῥώμῃ] (comp. Mat_26:6; Act_13:5). It is not said what moved him to journey to Rome; it is mere conjecture to suppose that it was business matters.

σπουδαιότερον-g0- (Rec. Tisch. 8: σπουδαίως) ἐζήτησέ με] The comparative is the right reading, and is to be explained by referring to τ. ἅλυσίν μου οὐκ ἐπαισχύνθη, all the more eagerly (Wiesinger, Hofmann).

The ζητεῖν stands in sharp contrast with ἀπεστράφησάν με, 2Ti_1:15.

The addition of καὶ εὗρε brings out that Onesiphorus had sought him till he found him.

Paul at first wished mercy only to the house of Onesiphorus; he now does the same to Onesiphorus himself.2Ti_1:18. Matthies, Wiesinger, Hofmann think that εὑρεῖν ἔλεος is a play on words with the preceding εὗρε; but this is at least doubtful.

The repetition of κύριος is striking: ὁ κύριος … παρὰ κυρίου. We can hardly take these to refer to two different subjects (according to de Wette, the first being God, the second Christ; according to Wiesinger and Hofmann, the very opposite).

ὁ κύριος here is in any case Christ, as in 2Ti_1:16; 2Ti_4:18 (certainly not: the world-ruling, divine principle, Matthies). The apostle in what follows might simply have said εὑρεῖν ἔλεος ἐν ἐκ. τ. ἡμέρᾳ; but in his mental vision of the judgment, seeing Christ as judge, he writes down παρὰ κυρίου just as it occurs to him, without being anxious to remember that he had begun with δῴη αὐτῷ ὁ κύριος.[18] The phrase ΕὙΡΊΣΚΕΙΝ ἜΛΕΟς ΠΑΡΆ with genitive does not occur elsewhere; only in the Song of the Three Children, 2Ti_1:14, have we ΕὙΡΕῖΝ ἜΛΕΟς; in 2Jn_1:3 : ἜΣΤΑΙ … ἜΛΕΟς … ΠΑΡᾺ ΘΕΟῦ. As to the expression, we should compare especially Heb_4:16 : ἽΝΑ ΛΆΒΩΜΕΝ ἜΛΕΟς ΚΑῚ ΧΆΡΙΝ ΕὝΡΩΜΕΝ (ΕὙΡΊΣΚ. ΧΆΡΙΝ, Luk_1:30; Act_7:46, and often in the LXX. and the Apocrypha of the O. T.). On ἘΝ ἘΚΕΊΝῌ Τῇ ἩΜΈΡᾼ, comp. 2Ti_1:12. This wish the apostle utters not only because of the love Onesiphorus had shown him in Rome, but also because of what he had done in Ephesus, of which, however, he does not wish here to speak further, as it is well known to Timothy.

ΚΑῚ ὍΣΑ ἘΝ ἘΦΈΣῼ ΔΙΗΚΌΝΗΣΕ] Heydenreich, Hofmann,[19] and some others supply ΜΟΊ, others ΤΟῖς ἉΓΊΟΙς; both are unnecessary. Even without supplying anything, we can of course understand that he is speaking of services rendered in the church. On the other hand, there is nothing to indicate that Onesiphorus was actually a ΔΙΆΚΟΝΟς of the church.

ΒΈΛΤΙΟΝ ΣῪ ΓΙΝΏΣΚΕΙς] The adverb ΒΈΛΤΙΟΝ only here; the comparative does not simply stand for the positive, see Winer, pp. 227 f. [E. T. p. 304]. There is a comparison implied here: than I could tell thee, or the like.[20]

[18] Van Oosterzee: An inartistic form of expression, in which the second χύριος may be taken for the reflective pronoun.

[19] Hofmann supposes that those services are meant which Onesiphorus, after his return from Rome to Ephesus, rendered to the apostle for the purpose of disarming the charges that had brought him into prison. This, however, is a mere conjecture.

[20] Otto supposes that Onesiphorus was the first to seek Paul out in his imprisonment, and that he brought the news spoken of from Ephesus; but these are conjectures which can hardly be called probable, as there is no ground on which to rest them.

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 1:16 . δῴη ἔλεος , κ . τ . λ .: δίδωμι ἔλεος , like εὑρίσκω ἔλεος , is a Hebraism. See reff. The correlative, λαμβάνω ἔλεος occurs Heb 4:6 . ποιεῖν ἔλεος μετά τινος (Luk 1:72 ; Luk 10:37 ; Jas 2:13 ) is a similar phrase. Here, we should say, May God bless so and so . ἔλεος does not correspond to any special sin.

τῷ Ὀν . οἴκῳ : This household is saluted in 2Ti 4:19 . It is most natural to suppose that Onesiphorus himself was dead, both from this expression and from the pious wish in 2Ti 1:18 . Prayer for living friends is normally and naturally in regard to objects which will be realised here in earth. The evidence of 2Ma 12:44-45 , proves that an orthodox Jew of our Lord’s time could have prayed for the dead. A full discussion of the question must embrace a consideration of the final cause of prayer, and of the nature of that which we call death. See reff. to recent literature on this subject in Milligan’s art. Onesiphorus in Hastings’ D. B .

ἀνέψυξεν : The comprehensive term refresh expresses the notion admirably. They are “the blessed of God the Father” to whom the King shall say, “I was in prison, and ye came unto me” (Mat 25:36 . See Heb 10:34 ; Heb 13:3 ). For St. Paul’s appreciation of the pleasures of friendly intercourse, see Rom 15:32 , 1Co 16:18 , 2Co 7:13 , Phm 1:7 ; Phm 1:20 .

ἐπαισχύνθη : For other examples of the absence of the temporal augment cf. Luk 13:13 ( ἀνορθώθη [307] [308] [309] , etc.); Luk 24:27 , Joh 6:18 , Act 2:25 , Rom 9:29 ( ὁμοιώθημεν [310] [311] [312] [313] [314] ).

[307] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

[308] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[309] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[310] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

[311] Codex Augiensis (sæc. ix.), a Græco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS.

[312] Codex Boernerianus (sæc. ix.), a Græco-Latin MS., at Dresden, edited by Matthæi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis ( δ ) of the Gospels.

[313] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.

[314] Codex Porphyrianus (sæc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. 2Ti 2:13-16 .

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

The Lord give mercy--even as ONESIPHORUS had abounded in works of mercy.

the house of Onesiphorus--He himself was then absent from Ephesus, which accounts for the form of expression (Ti2 4:19). His household would hardly retain his name after the master was dead, as BENGEL supposes him to have been. Nowhere has Paul prayers for the dead, which is fatal to the theory, favored by ALFORD also, that he was dead. God blesses not only the righteous man himself, but all his household.

my chain--Paul in the second, as in his first imprisonment, was bound by a chain to the soldier who guarded him.

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 16. The Lord give mercy] Onesiphorus had acknowledged him, and continued to do so; he, and his house, or family, ministered to him in prison, and were not ashamed of their imprisoned pastor, nor of the cause for which he was in disgrace and suffering. As he showed mercy to the apostle, the apostle prays the Lord to show mercy to him.

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

16 May the Lord grant mercy From this prayer we infer, that the good offices done to the saints are not thrown away, even though they cannot recompense them; for, when he prays to God to reward them, this carries in it the force of a promise. At the same time, Paul testifies his gratitude, by desiring that God will grant the remuneration, because he is unable to pay. What if he had possessed abundant means of remuneration? Undoubtedly he would have manifested that he was not ungrateful.

To the family of Onesiphorus, for he often refreshed me It is worthy of attention, that although he praises the kindness of Onesiphorus alone, yet, on his account, he prays for mercy to the whole family Hence we infer, that “the blessing of God rests, not only on the head of the righteous man,” but on all his house. So great is the love of God toward his people, that it diffuses itself over all who are connected with them.

And was not ashamed of my chain This is a proof, not only of his liberality, but likewise of his zeal; seeing that he cheerfully exposed himself to danger and to the reproach of men, in order to assist Paul.

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.

(16) The Lord give mercy unto the house of Onesiphorus.—In striking contrast to those false friends who turned away from him was one, also well known to Timothy, probably an Ephesian merchant. Onesiphorus, to whose house the Apostle prays the Lord to give mercy, had, early in this last imprisonment of St. Paul, arrived in Rome on matters connected probably with business. There he heard of the arrest of that great master whom he had known well in Asia, and sought him out in his prison. There is but little doubt that when St. Paul wrote this Epistle Onesiphorus’ death must have recently taken place, both from the terms of this verse—where mercy is prayed, not for him, but for his house—and also from the expression “in that day,” used in 2Ti_1:18. There is something strangely touching in this loving memory of “one” who, in his trouble, did not forsake him, but whose devotion was rather increased by his danger, and this one faithful friend would never be able again to show his love to the prisoner, for God had called him home.

For he oft refreshed me, and was not ashamed of my chain.—“He oft refreshed me” does not imply that he ministered only to the Apostle’s bodily needs when he was in prison, though the word, no doubt, includes this. But “he refreshed” him by frequent visits, by, no doubt, much anxious forethought in the matter of St. Paul’s deliverance from prison and bonds, by a noble disregard of the personal danger which he incurred by his open intimacy with a prisoner charged, as St. Paul must have been, with treason against the empire. “He was not ashamed of my chain.” (See Act_28:20, where “the chain” of another captivity is mentioned.)

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

16. The Lord give mercy] The phrase ‘give mercy’ does not occur elsewhere in N.T. As the use of the word ‘mercy’ with ‘grace and peace’ in the salutation to Timothy in both epistles marks the special intimacy and tenderness of sympathy between St Paul and his ‘son in the faith,’ so here the ‘friend in need’ is the ‘friend indeed.’

the house of Onesiphorus] The natural though not necessary inference from this phrase here and in 2Ti_4:19, and from the prayer in 2Ti_1:18, is that Onesiphorus himself was dead.

he oft refreshed me, and was not ashamed of my chain] That is, ‘in Asia, before I came to Rome this last time’ or ‘when on my way hither bound.’ The clause which follows seems to prevent our referring this to anything at Rome e.g. the libera custodia of the first imprisonment Act_28:20; Eph_6:20, where the word is used, as here, in the singular. But we may refer it to a similar libera custodia, which was exchanged on arrival at Rome for that close confinement which needed Onesiphorus’ ‘zealous’ seeking out.

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.

The Lord give mercy to the house of Onesiphorus,.... Who seems to have been one of Asia, and of Ephesus, and is an exception from the general apostasy, or from those that turned away from the apostle; and therefore he prays that the Lord would show mercy to his family; that he would give regenerating grace and mercy to such of them as were without it, or pardoning grace and mercy, or the great mercy of eternal life and salvation by Christ; and this doubtless was a prayer in faith, upon the promises of God, and upon instances and examples, in which God has remarkably shown mercy to the families of good men, who have faithfully served him, and abode in his interest in times of trouble; thus the house of Obed Edom was blessed for the sake of the ark, that was taken care of by them; the reasons of this prayer and good wishes follow:

for he oft refreshed me; both with his Christian visits, and spiritual conversation, which to the apostle, in the heat of his affliction and persecution, were like a fan in hot weather, cooling and reviving, as the word signifies; and also by supplying him with the necessaries of life, as food and raiment, or money to purchase them with. He answered to his name, which signifies, "one that brings profit": he is said to be one of the seventy disciples; See Gill on Luk 10:1 and afterwards to be bishop of Corone:

and was not ashamed of my chain; the Syriac version adds, "with which I am bound"; in which he lay, or by which he was held, and led by a soldier; see Act 28:16. Onesiphorus was not ashamed of the apostle, though he was bound with a chain; nor was he ashamed of the cause for which he suffered: and the apostle proposes him to Timothy, as an example worthy of imitation, in those times of defection. See Ti2 1:8.

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

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

Ver. 16. He oft refreshed me] Gr. ανεψυξε, poured cold water upon me, as that angel did upon the racked limbs of Theodorus the martyr, mentioned by Socrates and Ruffinus in the days of Julian the Apostate.

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.

Onesiphorus. This person, also an inhabitant of Asia, seems to have supplied St. Paul with necessaries, as well at Rome during his confinement, as at Ephesus. Timothy being with St. Paul at the latter place, knew better the charities of Onesiphorus there than at Rome, at which place he was not eye witness of them. (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).

The Lord give mercy unto the house of Onesiphorus; whether Onesiphorus was at this time alive, or not, is very doubtful, for he only prays for his family in this text, and saluteth them only, 2Ti 4:19.

For he oft refreshed me; either when he was in Asia, or (which is more probable by reason of what followeth) at Rome, whither he might attend him, or follow him.

And was not ashamed of my chain; and showed kindness to him when he was a prisoner; for which Paul prayeth mercy for his whole family.

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

16. Onesiphorus is one bright exception to this desertion.

House— Implying, perhaps, that he was himself dead.

Refreshed—As a cooling does a heated person.

Not ashamed—As St. Paul was not, 2Ti_1:12, and Timothy should not be, 2Ti_1:8.

My chain—Sometimes two chains. Note, Act_12:6; and so Act_21:33. Note, Eph_6:20.

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

Grant for give, A.V Grant mercy (dwh eleov). This connection of the words is only found here. The house of Onesiphorus. It is inferred from this expression, coupled with that in 2Ti_4:19, that Onesiphorus himself was no longer living; and hence ver. 18 (where see note) is thought by some to be an argument for prayers for the dead. The inference, further strengthened by the peculiar language of ver. 18, though not absolutely certain, is undoubtedly probable. The connection between this and the preceding verse is the contrast between the conduct of Phygelus and Hermogenes and that of Onesiphorus. They repudiated all acquaintance with the apostle in his day of trial; he, when he was in Rome, diligently sought him and with difficulty found him. and oft refreshed him with Christian sympathy and communion, acting with no less courage than love. He was no longer on earth to receive a prophet"s reward, (Mat_10:41) but St. Paul prays that he may receive it in the day of Christ, and that meanwhile God may requite to his family the mercy he had showed to St. Paul. Refreshed me (ajneyuxe); literally, revived me. Only here in the New Testament, but comp.; Act_3:19. Chain (alusin) in the singular, as Eph_6:20; Act_28:20 (where see note)

Vers. 16-18.

The praiseworthy conduct of Onesiphorus.

In contrast with the Asiatic deserters, he dwells upon the kindly sympathy of one Asiatic Christian whom he had long known at Ephesus.

I THE KINDNESS OF ONESPHORUS. "He oft refreshed me, and was not ashamed of my chain: but, when he was at Rome, he sought me out very diligently, and found me.

1. The apostle, as well as Timothy, had had an earlier experience of this good man, who was probably an Ephesian merchant, who went from time to time to Rome to do business, for he says, "In how many things he ministered at Ephesus, thou knowest very well.

2. He did not probably come to Rome from Ephesus for the specialpurpose of visiting the apostle, but, having found himself there, he made it his business to visit the apostle.

(1) He took pains to find out the apostle. "He sought me out very diligently." Why was it so difficult to discover the prison in which the apostle was confined? There were many prisons in Rome, and he may have been transferred from prison to prison. But where were the Roman Christians who met the apostle on his first visit to the city, that they could not inform Onesiphorus of the place of the imprisonment? Had they too turned away from him? Or had Nero struck an unworthy terror into their hearts? Onesiphorus persevered, however, in his search, and found him in his prison.

(2) He "oft refreshed the apostle, and was not ashamed of his chain." This implies

(a) that he visited him more than once;

(b) that the imprisonment, though severe, did not quite debar all access to the outside world;

(c) that the Christians at Rome were impliedly ashamed of the apostles" chain, else such prominence would not have been given to the kindness and courage of this noble Ephesian saint.

II THE RETURN WHICH THE APOSTLE MAKES FOR THE KINDNESS OF ONESIPHORUS. "The Lord give mercy to the house of Onesiphorus the Lord grant unto him that he may find mercy of the Lord in that day." He cannot make any other return for kindness than a fervent prayer for Onesiphorus and for his family.

1. The prayer suggests that though the apostle is shut up from the world, the way to heaven is still open. He cannot pay his visitor the compliment of seeing him to the door, but he can remember him at a throne of grace.

2. He remembers the household of this good man. What blessings descend upon householders who are blessed with such a head! The apostle prays for "mercy" on this happy household. Every blessing is included in the term.

3. The prayer for Onesiphorus himself is likewise a prayer for mercy.

Some have inferred that he was now dead, and that we have here an example of prayer for a dead man. The supposition is entirely gratuitous. Onesiphorus may have been absent from Ephesus, as he necessarily was on his visit to the apostle. Besides, his visit to the apostle, must have occurred only a very short time previously, for it is admitted on all hands that the apostle"s last imprisonment was very brief, and it is rather improbable that Onesiphorus should have died immediately after his visit to Rome, or that the apostle should have heard of it. Oncsiphorus would have the blessing promised by our Lord in the memorable saying, "I was in prison, and ye visited me. T.C.

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

The family of Onesiphorus - As well as himself. Hath often refreshed me - Both at Ephesus and Rome.

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

Vers. 16, 17. There was, however, a noble exception to this faint-hearted procedure: The Lord give mercy to the house of Onesiphorus, because he ofttimes refreshed me, and was not ashamed of my chain—that, namely, which bound him as a felon to the soldier who guarded him. It implies that others were ashamed, and, shrinking from the ignominious treatment which his unflinching zeal had brought on him, turned away. The more gratifying must have been the conduct of Onesiphorus, whose Christian principle and fellow-feeling carried him above the discouragements and perils of the time, and, regardless of consequences, enabled him to do the part of a genuine comforter. He ofttimes did it, says the apostle—even after the chain had turned to imprisonment in the capital; for it is added, when he had arrived in Rome (γενόμενος ἐν Ῥώμῃ, not merely was there, but had come to the city, or arrived in it), he sought me out with greater diligence, and found me. The expression is striking, as showing that what led others to turn away from the apostle was the very thing which prompted the friendly search and beneficent ministrations of Onesiphorus. “The comparative [in σπουδαιότερπν] does not imply any contrast between Onesiphorus and others, nor with the diligence that might have been expected, but refers to the increased diligence with which Onesiphorus sought out the apostle when he knew that he was in captivity. He would have sought him out σπουδαίως in any case; now he sought for him σπουδαιότερπν” (Ellicott).

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

Our apostle having complained of many in Asia forsaking him, in the day of his sufferings in the foregoing verse; in this, he makes a grateful commemoration of the kindness of Onesiphorus towards him, who refreshed him with his Presence and relief, and was not ashamed of his chain, of his imprisonment, as others were.

Learn, 1. It is no new thing for the most holy and innocent servants of Christ to suffer hardship, imprisonment, banishment, yea, even death itself, for the sake of Christ; and when they do so, to have friends forsake, and turn their backs upon them. Prosperity affords many friends, more flatterers; but who regards the prisoner in bonds? who cares for looking upon the dial when the sun is off?

Learn, 2. That not to be ashamed of the saints in the day of their sufferings, but to own them, and administer to them in such a condition, is a certain sign of a sound and sincere Christian. Good Onesiphorus had this, amongst other evidences of his gracious state, that he was not ashamed to own a persecuted Paul in chains. Nay, he searched for the apostle very diligently, and found him; so far was he from hiding his eyes from him, and forsaking him, as the men of Asia did.

Observe next, Our apostle’s fervent and affectionate prayer to God, abundantly to recompence this labour of love in Onesiphorus towards him: First, He begs mercy for his whole household, The Lord give mercy to the house of Onesiphorus.

Note, 1. How thankful the saints of God are for mercies received from God, by the hands of men.

Note, 2. That acts of Christian chrity to the suffering servants of Christ, do receive a considerable part of their reward, even here, in the hearty and affectionate prayers of the people of God on their behalf. How well did it fare with Onesiphorus and his household upon the score of St. Paul’s prayer, "The Lord shew mercy to the house of Onesiphorus;" next he prays for Onesiphorus himself, The Lord grant that he may find mercy of the Lord in that day; that is, in the great day of judgment.

Learn hence, 1. That the holiest of men, and best of saints, will stand in need of mercy, much mercy, when they stand before God at the great day.

Learn, 2. That the merciful Christian, which was here shewn mercy to the ministers and members of Jesus Christ, may expect, and shall find mercy in that day, when they stand in need of mercy. They that shew mercy in the evil day, shall certainly find mercy in the great day; The Lord grant that he may find mercy of the Lord in that day.

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

16. Onesiphorus. How different with this faithful disciple, from the rest of the Asiatics! In spite of Paul's chain, and danger, he often visited and cheered him. Paul was chained to a soldier.

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.

16. ἐπαισχύνθη. So אcACD2LP; א*K have ἐπῃσχύνθη of the rec. text, a natural grammatical correction of the true reading.

16. δῴη ἔλεος. This phrase only occurs here in the N.T.; we have ποιεῖν ἔλεος elsewhere (Luk 1:72; Luk 10:37; Jas 2:13). δῴη is the incorrect, late, form for δοίη.

ὁ κύριος, sc. Christ, as appears from 2Ti 1:8 and also from v.18.

τῷ Ὀνησιφόρου οἴκῳ, to the household of Onesiphorus. Onesiphorus also figures (see above 2Ti 1:15) in the Acts of Paul and Thecla, where he is represented as a householder of Iconium who shewed hospitality to St Paul on his first missionary journey, his wife’s name being given as Lectra (see crit. note on 2Ti 4:19 below). A martyr called Onesiphorus seems to have suffered at Parium in Mysia between the years 102 and 114 A.D.[513], but there is no ground for identifying him with the friend who shewed kindness to St Paul. See further below on 2Ti 1:18.

[513] See W. M. Ramsay, Expository Times (1898), p. 495.

ὅτι πολλάκις με ἀνέψυξεν, for he oft refreshed me, no doubt with the consolations of his staunch friendship, as well as by bodily relief. ἀναψύχειν does not occur again in the N.T., but cp. ἀνάψυξις (Act 3:20).

καὶ τὴν ἅλυσίν μου οὐκ ἐπαισχύνθη, and was not ashamed of my chain. St Paul spoke of himself during his first captivity at Rome as being ἐν ἁλύσει (Eph 6:20). It is possible that we have here an allusion to the chain by which, according to the prison rules of the time, he was bound to his guard; but it would not be safe to press the singular, so as to insist on this. Onesiphorus was not ashamed of Paul’s bonds, his state of durance; this sufficiently brings out the point. Others turned away from the poor prisoner, whether through fear of a like fate at Nero’s hands, or through the dislike which many people have to associate with the unfortunate more intimately than is necessary; not so Onesiphorus.

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.

16.] May the Lord give mercy (an expression not found elsewhere in N. T.) to the house of Onesiphorus (from this expression, here and in ch. 4:19, and from what follows, ver. 18, it has been not improbably supposed, that Onesiphorus himself was no longer living at this time. Some indeed, as Thdrt. (οὐ μόνον αὐτῷ ἀλλὰ καὶ παντὶ τῷ οἴκῳ τὸν θεῖον ἀντέδωκεν ἔλεον), Calv. (“ob eum toti familiæ bene precatur. Unde colligimus Dei benedictionem non tantum super caput justi sed super totam domum residero”), al., take it as merely all extension of the gratitude of the Apostle from Onesiphorus to his household: but ch. 4:19 is against this. Thdrt. indeed (as also Chrys.) understands that Onesiphorus was with him at this time: but the aorists here (cf. γενόμενος) will hardly allow that), because on many occasions he refreshed me (from ψύχω, not from ψυχή. Any kind of refreshing, of body or mind, may be implied), and was not ashamed of (ver. 8) my chain (reff.): but when he was in Rome, sought me out with extraordinary diligence (literally: with more diligence than could have been looked for. Or perhaps, the more diligently: scil. because I was in chains. They all ἀπεστράφησάν με: he not only did not this, but earnestly sought me) and found me.

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

16. ἀνέψυξε] “refrigeravit,” Vulg.; cf. ἀνάψυξις, Act 3:19; καταψύχειν, Luk 16:24. This would include personal intercourse, cf. 1Co 16:17, 1Co 16:18, and gifts to relieve the hardships of his imprisonment, cf. Php 4:14-17; but, though it includes his visit at Rome, it need not be confined to that time. Cf. Ign. Eph. c. 2, Κρόκος . . . κατὰ πάντα με ἀνέπαυσεν, ὡς καὶ αὐτὸν ὁ πατὴρ Ἰησοῦ Χριστοῦ ἀναψύξαι.

ἅλυσιν] Eph 6:20, Act 28:20. ἐπῃσχύνθη, recalling 8, 12.

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

Onesiphorus. Mentioned again, chapter 2Ti 4:19.

Refreshed [ανεψυζεν] . N. T. o. Several times in LXX; often in Class. Anayuxiv refreshing, Act 3:19; and katayucein to cool, Luk 16:24. Originally to cool; to revive by fresh air.

Chain [αλυσιν] . Once in Paul, Eph 6:20. Several times in Mark, Luke, and Acts. It may mean handcuffs or manacles (see Lightfoot, Philippians, ed. of 1896, page 8), but is not limited to that sense either in classical or later Greek. See Hdt 9:74; Eurip. Orest. 984. Mr 5:4 is not decisive.

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