TRV
Translation
King James Version
The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain:
Complete Jewish Bible
May the Lord show mercy to the household of Onesiphorus, because he was often a comfort to me and was not ashamed of my being in prison.
Berean Standard Bible
May the Lord grant mercy to the household of Onesiphorus, because he has often refreshed me and was unashamed of my chains.
American Standard Version
The Lord grant mercy unto the house of Onesiphorus: for he oft refreshed me, and was not ashamed of my chain;
World English Bible Messianic
May the Lord grant mercy to the house of Onesiphorus, for he often refreshed me, and was not ashamed of my chain,
Geneva Bible (1599)
The Lord giue mercie vnto the house of Onesiphorus: for he oft refreshed me, and was not ashamed of my chaine,
Young's Literal Translation
may the Lord give kindness to the house of Onesiphorus, because many times he did refresh me, and of my chain was not ashamed,
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In the KJVVerse 29,826 of 31,102
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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.
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Ignatius of AntiochAD 108
Epistle of Ignatius to the Ephesians
May the Father of our Lord Jesus Christ refresh you also, as also Onesiphorus refreshed me, and "hath not been ashamed of my chain."
John ChrysostomAD 407
Homily on 2 Timothy 3
"The Lord give mercy to the house of Onesiphorus, for he oft refreshed me, and was not ashamed of my chain. But, when he was in Rome, he sought me out diligently and found me." Observe how he everywhere speaks of the shame, and not of the danger, lest Timothy should be alarmed. And yet it was a thing that was full of peril. For he gave offense to Nero by making friends with one of his prisoners. But when he was in Rome, he says, he not only did not shun intercourse with me, but "sought me out very diligently, and found me." "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." Such ought the faithful to be. Neither fear, nor threats, nor disgrace, should deter them from assisting one another, standing by them and succoring them as in war. For they do not so much benefit those who are in danger, as themselves, by the service they render to them, making themselves partakers of the crowns due to them. For example, is any one of those who are devoted to God visited with affliction and distress, and maintaining the conflict with great fortitude; whilst thou art not yet brought to this conflict? It is in thy power if thou wilt, without entering into the course, to be a sharer of the crowns reserved for him, by standing by him, preparing his mind, and animating and exciting him. Hence it is that Paul elsewhere says, "Ye have done well that ye did communicate with my affliction. For even in Thessalonica ye sent once and again unto my necessity." (Phil. iv. 14, Phil. iv. 16.) And how could they that were far off share in the affliction of him that was not with them? How? He says, "ye sent once and again unto my necessities." Again he says, speaking of Epaphroditus, "Because he was nigh unto death, not regarding his life, that he might supply your lack of service toward me." (Phil. ii. 30.) For as in the service of kings, not only those who fight the battle, but those who guard the baggage, share in the honor; and not merely so, but frequently even have an equal portion of the spoils, though they have not imbrued their hands in blood, nor stood in array, nor even seen the ranks of the enemy; so it is in these conflicts. For he who relieves the combatant, when wasted with hunger, who stands by him, encouraging him by words, and rendering him every service, he is not inferior to the combatant. "The Lord grant unto him that he may find mercy of the Lord in that day." He had compassion on me, he says, he shall therefore have the like return in that terrible Day, when we shall have need of much mercy. "The Lord grant him to find mercy from the Lord." Are there two Lords then? By no means. But "to us there is one Lord Christ Jesus, and one God." (1 Cor. viii. 6.) Here those who are infected with the heresy of Marcion assail this expression; but let them learn that this mode of speech is not uncommon in Scripture; as when it is said, "The Lord said unto my Lord" (Ps. cx. 1.); and again, "I said unto the Lord, Thou art my Lord" (Ps. xvi. 2.); and, "The Lord rained fire from the Lord." (Gen. xix. 24.) This indicates that the Persons are of the same substance, not that there is a distinction of nature. For we are not to understand that there are two substances differing from each other, but two Persons, each being of the same substance.
OecumeniusAD 990
COMMENTARY ON 2 TIMOTHY
May the Lord grant mercy to the household of Onesiphorus; for he often restored me, and was not ashamed of my chains. But when he was in Rome, he diligently sought me out and found me; (may the Lord grant him to find mercy from the Lord on that day); and you yourself know how many things he ministered to me at Ephesus better than I do.
May the Lord grant mercy. Notice Paul's eagerness. He did not curse those who abandoned him, but only recounted what they did against him; but he prays much for the one who helped him, and not only for him alone, but also for his household. Therefore, they were virtuous, and so Onesiphorus educated them.
of the household of Onesiphorus. O blessed Onesiphorus! who was deemed worthy to restore Paul, may a part of you be with us also.
for he often restored me. Just like an athlete seized by the hardship of the struggle. And he was not ashamed of my chains. Leaving aside the dangers, he put forward the shame, persuading the student to be courageous. As if shame alone arises from the matter, and not danger approaching; although indeed danger was also present. For Nero raged against Paul as if one of his own household had instructed him.
he diligently sought me out. Not only, Paul says, did he not avoid my presence, although there was danger and he encountered me after being imprisoned, but he also sought me more earnestly than he owed until he found me. And those who share in the sufferings with the saints will also share in the crowns, as Paul himself says. "Well done, having shared my suffering." (Philip. 4:14)
may the Lord grant him to find mercy from the Lord. Those who hold the opinions of Marcion leap over [ἐπιπηδῶσι]3 the Scripture, as if there were two Lords, but it says the Lord elsewhere. "But for us there is one Lord Jesus Christ, through whom all things." (1 Cor. 8:6) What then shall we say? This construction is common in the divine Scripture. Just as it is said, Abraham said, "Abraham shall not enter," as if he said, "May the Lord grant him to find mercy with him." And if both the Father and the Son are indicated here, accept it, it is not even inappropriate. For both the Father and the Son are Lord, and the Spirit is Lord, but the one Lord is revealed in the three persons. "The Lord said to my Lord." (Ps. 110:1) That is, it is clarified to say thus the holy substances, as there: "The Lord rained fire and brimstone from the Lord." (Gen. 19:24)
to find mercy. But if Onesiphorus needs mercy in order to be saved, how much more do we?
he ministered to me at Ephesus. He always served, in Ephesus, in Rome. For the earnest man must always be an example in works.
CS LewisAD 1963
LETTERS TO MALCOLM: CHIEFLY ON PRAYER, Letter 20
Of course I pray for the dead. The action is so spontaneous, so all but inevitable, that only the most compulsive theological case against it would deter me. And I hardly know how the rest of my prayers would survive if those for the dead were forbidden. At our age the majority of those we love best are dead. What sort of intercourse with God could I have if what I love best were unmentionable to Him?
On the traditional Protestant view, all the dead are damned or saved. If they are damned, prayer for them is useless. If they are saved, it is equally useless. God has already done all for them. What more should we ask?
But don't we believe that God has already done and is already doing all that He can for the living? What more should we ask? Yet we are told to ask.
"Yes," it will be answered, "but the living are still on the road. Further trials, developments, possibilities of error, await them. But the saved have been made perfect. They have finished the course. To pray for them presupposes that progress and difficulty are still possible. In fact, you are bringing in something like Purgatory."
Well, I suppose I am. Though even in Heaven some perpetual increase of beatitude, reached by a continually more ecstatic self-surrender, without the possibility of failure but not perhaps without its own ardours and exertions--for delight also has its severities and steep ascents, as lovers know--might be supposed. But I won't press, or guess, that side for the moment. I believe in Purgatory.
Mind you, the Reformers had good reasons for throwing doubt on "the Romish doctrine concerning Purgatory" as that Romish doctrine had then become. I don't mean merely the commercial scandal. If you turn from Dante's Purgatorio to the Sixteenth Century you will be appalled by the degradation. In Thomas More's Supplication of Souls Purgatory is simply temporary Hell. In it the souls are tormented by devils, whose presence is "more horrible and grievous to us than is the pain itself." Worse still, Fisher, in his Sermon on Psalm VI, says the tortures are so intense that the spirit who suffers them cannot, for pain, "remember God as he ought to do." In fact, the very etymology of the word purgatory has dropped out of sight. Its pains do not bring us nearer to God, but make us forget Him. It is a place not of purification but purely of retributive punishment.
The right view returns magnificently in Newman's Dream. There, if I remember it rightly, the saved soul, at the very foot of the throne, begs to be taken away and cleansed. It cannot bear for a moment longer "With its darkness to affront that light." Religion has reclaimed Purgatory.
Our souls demand Purgatory, don't they? Would it not break the heart if God said to us, "It is true, my son, that your breath smells and your rags drip with mud and slime, but we are charitable here and no one will upbraid you with these things, nor draw away from you. Enter into the joy."? Should we not reply, "With submission, sir, and if there is no objection, I'd rather be cleaned first." "It may hurt, you know"--"Even so, sir."
I assume that the process of purification will normally involve suffering. Partly from tradition; partly because most real good that has been done me in this life has involved it. But I don't think suffering is the purpose of the purgation. I can well believe that people neither much worse nor much better than I will suffer less than I or more. "No nonsense about merit." The treatment given will be the one required, whether it hurts little or much.
My favourite image on this matter comes from the dentist's chair. I hope that when the tooth of life is drawn and I am "coming round", a voice will say, "Rinse your mouth out with this." This will be Purgatory. The rinsing may take longer than I can now imagine. The taste of this may be more fiery and astringent than my present sensibility could endure. But More and Fisher shall not persuade me that it will be disgusting and unhallowed.
Your own peculiar difficulty--that the dead are not in time--is another matter.
How do you know they are not? I certainly believe that to be God is to enjoy an infinite present, where nothing has yet passed away and nothing is still to come. Does it follow that we can say the same of saints and angels? Or at any rate exactly the same? The dead might experience a time which was not quite so linear as ours--it might, so to speak, have thickness as well as length. Already in this life we get some thickness whenever we learn to attend to more than one thing at once. One can suppose this increased to any extent, so that though, for them as for us, the present is always becoming the past, yet each present contains unimaginably more than ours.
I feel--can you work it out for me and tell me if it is more than a feeling--that to make the life of the blessed dead strictly timeless is inconsistent with the resurrection of the body.
Again, as you and I have agreed, whether we pray on behalf of the living or the dead, the causes which will prevent or exclude the events we pray for are in fact already at work. Indeed they are part of a series which, I suppose, goes back as far as the creation of the universe. The causes which made George's illness a trivial one were already operating while we prayed about it; if it had been what we feared, the causes of that would have been operative. That is why, as I hold, our prayers are granted, or not, in eternity. The task of dovetailing the spiritual and physical histories of the world into each other is accomplished in the total act of creation itself. Our prayers, and other free acts, are known to us only as we come to the moment of doing them. But they are eternally in the score of the great symphony. Not "pre-determined"; the syllable pre lets in the notion of eternity as simply an older time. For though we cannot experience our life as an endless present, we are eternal in God's eyes; that is, in our deepest reality. When I say we are "in time" I don't mean that we are, impossibly, outside the endless present in which He beholds us as He beholds all else. I mean, our creaturely limitation is that our fundamentally timeless reality can be experienced by us only in the mode of succession.
In fact we began by putting the question wrongly. The question is not whether the dead are part of timeless reality. They are; so is a flash of lightning. The question is whether they share the divine perception of timelessness.
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.
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SUMMARY
Second Timothy 1:16 reveals the apostle Paul's profound gratitude and intercessory prayer for Onesiphorus and his household. This verse highlights Onesiphorus's exceptional loyalty and courage in providing comfort and refreshment to Paul during his imprisonment in Rome, demonstrating unwavering support when many others had abandoned him. It serves as a powerful testament to the vital role of steadfast fellowship and selfless service within the Christian community, even in the face of social stigma and personal danger.
CONTEXT
Literary Context: This verse is situated within Paul's deeply personal and final letter to his spiritual son, Timothy. The opening chapter of 2 Timothy sets a tone of encouragement, exhortation, and a call to faithfulness in the face of suffering and apostasy. Paul has just reminded Timothy of his spiritual heritage and the gift of God's power, love, and self-control (2 Timothy 1:6-7). He then immediately exhorts Timothy not to be ashamed of the testimony of the Lord or of Paul, "His prisoner" (2 Timothy 1:8). This direct command to Timothy underscores the very quality Paul praises in Onesiphorus: a lack of shame concerning Paul's imprisonment. The mention of Onesiphorus here serves as a concrete example of the courageous loyalty Paul desires Timothy to emulate, contrasting sharply with those who have deserted Paul, as hinted at later in the letter (2 Timothy 4:10).
Historical & Cultural Context: When Paul penned 2 Timothy, he was likely enduring his second Roman imprisonment, a period far more severe and isolating than his first. Unlike his earlier house arrest, this imprisonment was probably in a cold, damp dungeon, with limited access to visitors and facing the imminent threat of execution. In the Roman Empire, being imprisoned, especially as a condemned criminal, carried immense social stigma. Association with such a person could endanger one's own reputation, freedom, or even life. Many would naturally avoid a prisoner, particularly one accused of crimes against the state. Onesiphorus's actions therefore stand out as extraordinarily brave and compassionate. He actively sought out Paul, not once but "oft," in the grim Roman prison system, defying social norms and personal risk to provide comfort and practical assistance. This act of hospitality and unwavering support was a profound demonstration of agape love in a perilous environment, reflecting the early church's commitment to caring for its persecuted members (Hebrews 13:3).
Key Themes: This verse powerfully contributes to several key themes woven throughout 2 Timothy. Firstly, it exemplifies Loyalty and Steadfastness in Suffering. Onesiphorus's willingness to associate with Paul despite the "chain" directly contrasts with the desertion Paul experienced from others (2 Timothy 4:16). This highlights the critical importance of faithful companionship during times of adversity for the gospel. Secondly, the theme of Christian Hospitality and Mutual Encouragement is prominent. Onesiphorus "refreshed" Paul, demonstrating the vital role of practical care and spiritual renewal within the community of believers. This act of refreshment goes beyond mere politeness; it speaks to a deep, restorative impact on Paul's spirit and physical well-being, echoing the call to bear one another's burdens (Galatians 6:2). Finally, the verse underscores the theme of Intercessory Prayer and Divine Mercy. Paul's prayer for Onesiphorus's "house" or household emphasizes the ripple effect of individual faithfulness and the biblical principle that God's blessings can extend to entire families due to the righteous actions of one member, a concept seen throughout scripture, from Genesis 12:3 to the New Testament's emphasis on household salvation (Acts 16:31).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Synecdoche is present in the phrase "my chain," where the "chain" (a part) stands for Paul's entire imprisonment and the suffering associated with it. This allows Paul to succinctly convey the full weight of his predicament and the stigma attached to it. Contrast is implicitly used by Paul to highlight Onesiphorus's loyalty against the backdrop of others who had deserted him (as seen later in the letter). Onesiphorus's actions are presented as exemplary precisely because they stand apart from the common human tendency to avoid those in disrepute. Furthermore, the entire verse functions as a Prayer of Intercession, demonstrating Paul's deep spiritual connection and reciprocal love for his friend. This prayer is not just a wish but an active petition to God, showcasing Paul's reliance on divine mercy and his belief in its efficacy for others. The active verb "refreshed" (anapsycho) also carries a strong sense of Vivid Imagery, painting a picture of someone bringing a breath of fresh air or cooling relief to a parched and weary soul, emphasizing the tangible and profound impact of Onesiphorus's ministry to Paul.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates the theological concept of active compassion and steadfast loyalty within the body of Christ. Onesiphorus's actions embody the New Testament's call to mutual support and love among believers, particularly in times of suffering and persecution. His willingness to identify with Paul, a prisoner for the gospel, despite personal risk, underscores the counter-cultural nature of Christian love that transcends social stigma and fear. Paul's prayer for Onesiphorus's household further emphasizes the biblical principle of God's blessing extending to families in response to the faithfulness of one member, highlighting the interconnectedness of believers and the generational impact of righteousness. This passage serves as a powerful reminder that true fellowship is demonstrated not merely in times of ease but especially in adversity, reflecting the very heart of Christ's sacrificial love.
REFLECTION AND APPLICATION
The example of Onesiphorus in 2 Timothy 1:16 provides a timeless model for Christian living, challenging believers to cultivate a spirit of courageous compassion and unwavering loyalty. In a world often characterized by self-preservation and fair-weather friendships, Onesiphorus stands out as a beacon of selfless love. His willingness to seek out and refresh Paul, even when it meant associating with a condemned prisoner and risking his own safety, calls us to consider how we might extend practical and spiritual support to those in need, especially those who are marginalized, suffering, or facing persecution for their faith. This verse encourages us to overcome the fear of social stigma or personal inconvenience and instead actively embody the love of Christ by being a source of encouragement, comfort, and tangible help to our brothers and sisters in Christ. Furthermore, Paul's prayer for Onesiphorus's household reminds us of the importance of intercessory prayer, not just for individuals but for their families, recognizing the broader impact of faithfulness and the need for God's mercy to sustain and bless those who serve Him.
Questions for Reflection
FAQ
Was Onesiphorus still alive when Paul wrote this letter, or was he praying for his deceased friend?
Answer: The text of 2 Timothy 1:16 and 2 Timothy 4:19 does not definitively state whether Onesiphorus was alive or deceased. Paul's prayer is for "the house of Onesiphorus," and later he sends greetings to "the household of Onesiphorus," rather than to Onesiphorus himself. This phrasing has led some scholars to infer that Onesiphorus might have already passed away, and Paul was praying for his surviving family members. However, it is also possible that Onesiphorus was simply away from Rome, perhaps back in Ephesus (where his household resided, as implied by 2 Timothy 1:18), and Paul was sending a general blessing and greeting to his family in his absence. The Bible does not explicitly endorse prayer for the dead, so interpreting this as a prayer for his family, regardless of Onesiphorus's status, aligns better with broader biblical theology.
What does it mean that Onesiphorus "refreshed" Paul?
Answer: The Greek word for "refreshed" (G404, anapsýchō) means "to cool off," "to revive," or "to breathe fresh air." In the context of Paul's imprisonment, it signifies much more than a casual visit. It implies that Onesiphorus provided significant physical comfort (perhaps food, clothing, or better conditions) and profound spiritual and emotional encouragement. Paul was likely weary, lonely, and distressed in his Roman prison, and Onesiphorus's consistent presence and care brought him renewed strength, hope, and a sense of being cared for. It was a deep, restorative act that alleviated Paul's suffering and invigorated his spirit, demonstrating true Christian compassion and practical love.
CHRIST-CENTERED FULFILLMENT
The selfless and courageous loyalty of Onesiphorus, who "was not ashamed of my chain," powerfully foreshadows and reflects the ultimate example of Christ. Just as Onesiphorus willingly identified with Paul in his shame and suffering, so too did Jesus, the Son of God, willingly identify with humanity in its fallen state, taking on the "shame" of the cross for our salvation (Hebrews 12:2). He was "not ashamed to call them brethren" (Hebrews 2:11), despite our sin and brokenness. Furthermore, Onesiphorus "refreshed" Paul, bringing him comfort and renewed strength. This mirrors Christ's role as the ultimate source of refreshment for weary souls, inviting all who are burdened to come to Him for rest (Matthew 11:28-30). His mercy, which Paul prays for Onesiphorus's house, is the very essence of the gospel, extended freely to all who believe, culminating in the ultimate mercy shown through His atoning sacrifice (Ephesians 2:4-5). Thus, Onesiphorus's actions, born of Christian love, serve as a beautiful earthly reflection of the divine love and compassionate identification that Christ Himself embodies and offers to all humanity.