2 Timothy 1:15
Verse
Context
Sermons
Peter Hammond
T. Austin-SparksT. Austin-SparksSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
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.
2 Timothy 1:15
Holding to Sound Teaching
14Guard the treasure entrusted to you, with the help of the Holy Spirit who dwells in us. 15You know that everyone in the Province of Asia has deserted me, including Phygelus and Hermogenes.
- Scripture
- Sermons
- Commentary
Look for the Anointing of God and the Grace of God Upon a Man
By Zac Poonen01CH 12:181CH 13:1PSA 133:1MAT 5:11LUK 6:22JHN 15:18ACT 5:411CO 1:272TI 1:151PE 4:14Zac Poonen preaches on the importance of recognizing and following God's anointing, using the example of those who stood by David during his most difficult times. He emphasizes the need to discern the true servants of God, who may not always be popular or recognized in their lifetime, and the importance of standing with them despite opposition. Poonen highlights the significance of seeking God's approval rather than the approval of men, and the value of consulting and working in fellowship with others to make decisions in alignment with God's will.
Why Do So Many Fail & Give Up?
By Peter Hammond0HOS 6:4MAT 10:21MAT 19:22MAT 24:10MAT 26:56MRK 14:10LUK 9:57LUK 10:2JHN 6:661TI 1:31TI 3:71TI 6:32TI 1:152TI 3:52TI 3:82TI 4:102TI 4:14HEB 10:38REV 2:4Peter Hammond preaches on the challenges and sacrifices required to follow Jesus, emphasizing the need for self-denial, perseverance, and total surrender to God. He highlights the examples of those who forsook Christ, deserted Paul, and the warnings against disloyalty and betrayal in the Bible. The sermon stresses the importance of deep roots in God's Word, character building through affliction, and the dedication required for Christian service despite hardships and opposition.
In the Letter to the Ephesians
By T. Austin-Sparks0Spiritual WarfareThe ChurchISA 55:8LUK 17:20JHN 12:242CO 4:18EPH 1:3EPH 2:6EPH 3:21EPH 4:82TI 1:15REV 2:1T. Austin-Sparks explores the profound themes of the Letter to the Ephesians, emphasizing the historical context of the Apostle Paul's ministry and the subsequent spiritual decline in Ephesus. He reflects on the Church's divine unity, its eternal purpose, and the challenges it faces in maintaining its spiritual vitality amidst institutionalization. Sparks raises critical questions about the authenticity of the Church's expression today, urging believers to seek Christ as the true foundation of their faith and community. He asserts that the Letter is not merely idealistic but offers a realistic and comprehensive view of the Church's role in God's eternal plan, centered on the Cross and the presence of Christ.
Divine Life: All-Sufficient and Inexhaustible
By T. Austin-Sparks0Sufficiency in ChristDivine LifeMRK 15:10JHN 6:12JHN 6:35JHN 6:60JHN 6:66JHN 10:10GAL 1:15GAL 2:202TI 1:15T. Austin-Sparks emphasizes the all-sufficient and inexhaustible nature of the life that Christ offers, as illustrated through the signs in the Gospel of John. He explains that this divine life is not only different in quality but also timeless and liberating, providing freedom from bondage and the power to overcome life's challenges. The sermon highlights the necessity of recognizing Jesus as the Bread of Life, essential for spiritual sustenance, and the importance of being true disciples who prioritize Him above all else. Sparks encourages believers to trust in the inexhaustible life of Christ, assuring them that they will always find more than enough in Him.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
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.