TRV
Translation
King James Version
¶ This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes.
Complete Jewish Bible
You know that everyone in the province of Asia turned away from me, including Phygelus and Ermogenes.
Berean Standard Bible
You know that everyone in the Province of Asia has deserted me, including Phygelus and Hermogenes.
American Standard Version
This thou knowest, that all that are in Asia turned away from me; of whom are Phygelus and Hermogenes.
World English Bible Messianic
This you know, that all who are in Asia turned away from me; of whom are Phygelus and Hermogenes.
Geneva Bible (1599)
This thou knowest, that all they which are in Asia, be turned from me: of which sort are Phygellus and Hermogenes.
Young's Literal Translation
thou hast known this, that they did turn from me--all those in Asia, of whom are Phygellus and Hermogenes;
See also
See on the biblical-era map
In the KJVVerse 29,825 of 31,102
Study This Verse
Commentary on 2 Timothy 1 verses 15–18
15 ¶ This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes.
16 The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain:
17 But, when he was in Rome, he sought me out very diligently, and found me.
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.
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 (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–18. Public domain.
Copy as
TertullianAD 220
On Flight in Persecution
For the apostle likewise delivered Phygellus and Hermogenes over to Satan that by chastening they might be taught not to blaspheme. You see, then, that the devil receives more suitably power even from the servants of God; so far is he from having it by any fight of his own.
TertullianAD 220
The Prescription Against Heretics
It is a comparatively small thing, that certain men, like Phygellus, and Hermogenes, and Philetus, and Hymenµus, deserted His apostle: the betrayer of Christ was himself one of the apostles.
TertullianAD 220
Against Hermogenes
He is a thorough adulterer, both doctrinally and carnally, since he is rank indeed with the contagion of your marriage-hacks, and has also failed in cleaving to the rule of faith as much as the apostle's own Hermogenes. However, never mind the man, when it is his doctrine which I question.
TertullianAD 220
On the Resurrection of the Flesh
What archangel's voice, (I wonder), what trump of God is now heard, except it be, forsooth, in the entertainments of the heretics? For, allowing that the word of the gospel may be called "the trump of God," since it was still calling men, yet they must at that time either be dead as to the body, that they may be able to rise again; and then how are they alive? Or else caught up into the clouds; and how then are they here? "Most miserable," no doubt, as the apostle declared them, are they "who in this life only" shall be found to have hope: they will have to be excluded while they are with premature haste seizing that which is promised after this life; erring concerning the truth, no less than Phygellus and Hermogenes. Hence it is that the Holy Ghost, in His greatness, foreseeing clearly all such interpretations as these, suggests (to the apostle), in this very epistle of his to the Thessalonians, as follows: "But of the times and the seasons, brethren, there is no necessity for my writing unto you.
John ChrysostomAD 407
Homily on 2 Timothy 3
Then he describes his trials and temptations, not to depress his disciple, but to elevate him, that if he should ever fall into the same, he may not think it strange, when he looks back and remembers what things happened to his Teacher. What then says he? Since it was probable that Timothy might be apprehended, and be deserted, and be relieved by no friendly attention, or influence, or assistance, but be abandoned even by his friends and the faithful themselves, hear what he says, "This thou knowest, that all they which are in Asia be turned away from me." It seems that there were then in Rome many persons from the regions of Asia. "But no one stood by me," he says, no one acknowledged me, all were alienated. And observe the philosophy of his soul. He only mentions their conduct, he does not curse them, but he praises him that showed kindness to him, and invokes a thousand blessings upon him, without any curse on them. "Of whom is Phygellus and Hermogenes."
Theodoret of CyrusAD 458
INTERPRETATION OF THE SECOND LETTER TO TIMOTHY
Paul was then at Rome. Many had wandered away, some for money, others for other reasons. Some of the Asian converts abandoned Paul there on account of the fear of Nero. Paul is afraid that they might be a problem to Timothy, and he wants him to be aware of them.
OecumeniusAD 990
COMMENTARY ON 2 TIMOTHY
You know this, that all who are in Asia have turned away from me, among whom are Phygellus and Hermogenes.
Paul is tested not to be overcome, but to teach endurance in similar trials. For when he was arrested by Nero, his friends in Asia abandoned him. There were many in Rome from Asia who followed Paul or were otherwise faithful. But all of them distanced themselves after his arrest by Nero.
that all who are in Asia. That is, those from Asia.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying 2 Timothy 1:15 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
In 2 Timothy 1:15, the Apostle Paul conveys a deeply sorrowful reality to his beloved protégé, Timothy: a significant number of believers from the Roman province of Asia, including specific individuals like Phygellus and Hermogenes, have abandoned him during his imprisonment. This poignant statement underscores the profound personal cost of faithful gospel ministry and the painful reality of desertion faced by even the most steadfast servants of God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices. Lament is evident in Paul's sorrowful tone as he recounts the painful reality of desertion. This is coupled with Personal Testimony, as Paul shares his direct experience of abandonment, making his suffering palpable and relatable. The mention of "Phygellus and Hermogenes" serves as a clear example of Exemplification, providing concrete instances of the general defection from Asia. This specific naming makes the widespread turning away more immediate and impactful, allowing Timothy to grasp the personal cost of such unfaithfulness. Furthermore, there is an implicit Contrast between Paul's steadfast endurance in chains and the faltering commitment of those who abandoned him, which subtly reinforces the call for Timothy's unwavering loyalty.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates the human reality of unfaithfulness in the face of adversity, even within the nascent Christian community. It serves as a sober reminder that not all who begin the journey of faith or commitment will persevere, and that even spiritual giants like Paul can experience profound personal betrayal. Theologically, it underscores the critical distinction between human reliability and divine faithfulness. While people may abandon us, God remains steadfast and true, providing ultimate security and comfort. This passage also highlights the cost of discipleship and the reality of suffering for the gospel, demonstrating that such suffering can lead to isolation and desertion from those who fear association with it.
REFLECTION AND APPLICATION
Paul's lament in 2 Timothy 1:15 offers profound insights for believers today. It reminds us that ministry and faithful living are not immune to disappointment, betrayal, or the pain of being forsaken. Even those we have poured into, or those who once stood with us, may turn away when the cost becomes too high or the pressure too intense. This reality calls us to place our ultimate trust not in the fluctuating loyalty of people, but in the unwavering faithfulness of God. It challenges us to examine our own commitment: will we remain steadfast when circumstances are difficult, when association with Christ or His servants brings reproach, or when the popular tide turns against the gospel? Our perseverance in faith and loyalty, even when others falter, becomes a powerful testimony to the enduring power of Christ within us.
Questions for Reflection
FAQ
Who were Phygellus and Hermogenes, and why did they turn away from Paul?
Answer: Phygellus and Hermogenes are mentioned only here in 2 Timothy 1:15, and the Bible provides no further details about them. They were evidently known to Timothy and were prominent enough examples to be named by Paul. While the exact reasons for their turning away are not stated, it's highly probable that their defection, along with "all they which are in Asia," was due to the intense persecution faced by Christians during Paul's second Roman imprisonment under Emperor Nero. Associating with an imprisoned apostle, especially one facing execution, would have carried significant risks, potentially leading to arrest, torture, or death. Their turning away was likely an act of self-preservation, perhaps also influenced by a weakening of faith or succumbing to false teachings that offered an easier path.
Does "all they which are in Asia" mean every single Christian in the province deserted Paul?
Answer: While the Greek word pâs (G3956), translated as "all," can mean every single one, in biblical and ancient Greek usage, it often functions as a hyperbole or a generalization, signifying a very large number or a widespread trend rather than an absolute totality. Given the vastness of the Roman province of Asia and the strong churches Paul had established there (e.g., Ephesus, Colossae, Laodicea), it's unlikely that literally every single believer deserted him. Instead, it most likely indicates that a significant and disheartening majority of those Paul had known and worked with in Asia, or at least those who might have been expected to support him, had turned away. This widespread defection would have been deeply painful and discouraging for Paul.
CHRIST-CENTERED FULFILLMENT
Paul's poignant lament over the desertion by believers in Asia, including Phygellus and Hermogenes, finds its ultimate and most profound fulfillment in the experience of Jesus Christ. The Lord Himself endured far greater abandonment, not merely by associates but by His closest disciples, in His most critical hour. In the Garden of Gethsemane, while facing the agony of the cross, His disciples fell asleep, unable to watch with Him for even an hour (Matthew 26:40). When He was arrested, "all the disciples left him and fled" (Matthew 26:56), and Peter, His most vocal follower, denied Him three times (Matthew 26:69-75). Yet, unlike Paul, who could still rely on Timothy's loyalty, Jesus was utterly forsaken, even crying out, "My God, my God, why have you forsaken me?" (Matthew 27:46). Christ's perfect faithfulness in the face of complete human desertion provides the ultimate paradigm for enduring suffering and betrayal. His experience validates the pain of abandonment while simultaneously demonstrating the divine strength available to those who, like Paul, follow in His footsteps. Moreover, His resurrection and subsequent commissioning of the very disciples who had abandoned Him (John 21:15-19) reveal His boundless grace and power to restore, offering hope even for those who have turned away.