| Barnes' Notes on the Bible This thou knowest, that all they which are in Asia be turned away from me - That is, in that part of Asia Minor of which Ephesus was the capital. The name Asia was often given particularly to that part of Asia Minor; see the notes at Acts 2:9; Acts 16:6. This passage proves that Timothy was somewhere in that region when this Epistle was written to him, for otherwise he could not be supposed to Know what is here said. When Paul says that "all" were turned away from him, he must use the word in a general sense, for he immediately specifies one who had been faithful and kind to him. Of whom are Phygellus and Hermogenes - We know nothing of these individuals but what is here mentioned. It would seem that they were prominent persons, and those from whom the apostle had a right to expect other treatment. "The ecclesiastical traditions allege that they were of the seventy disciples, and in the end became followers of Simon Magus. We imagine that this is little more than conjecture." It is a sad thing when the only record made of a man - the only evidence which we have that he ever lived at all - is, that he turned away from a friend, or forsook the paths of true religion. And yet there are many men of whom the only thing to be remembered of them is, that they lived to do wrong.
Clarke's Commentary on the BibleAll 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.
Gill's Exposition of the Entire BibleThis 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 Luke 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.
Vincent's Word StudiesIn Asia Proconsular Asia, known as Asia Propria or simply Asia. It was the Romans province formed out of the kingdom of Pergamus, which was bequeathed to the Romans by Attalus III((b.c. 130), including the Greek cities on the western coast of Asia, and the adjacent islands with Rhodes. It included Mysia, Lydia, Caria, and Phrygia. The division Asia Major and Asia Minor was not adopted until the fourth century a.d. Asia Minor (Anatolia) was bounded by the Euxine, Aegean, and Mediterranean on the north, west, and south; and on the east by the mountains on the west of the upper course of the Euphrates. Have turned away (ἀπεστράφηνσαν) Not from the faith, but from Paul.
Geneva Study Bible{11} This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes. (11) He prevents an offence which arose by the means of certain ones that fell from God and the faith, and utters also their names that they might be known by all men. But he sets against them the singular faith of one man, that one good example alone might counterbalance and weigh down all evil examples.
People's New Testament 1:15 All they which are in Asia be turned away from me. The language seems to mean that there had been a large defection in Asia already. Some think that Paul refers to professors of Christ from the province of Asia, then in Rome, who had all deserted him. Phygellus and Hermogenes. Nothing more than this reference is known of them.
Wesley's Notes 1:15 All who are in Asia - Who had attended me at Rome for a while. Are turned away from me - What, from Paul the aged, the faithful soldier, and now prisoner of Christ! This was a glorious trial, and wisely reserved for that time, when he was on the borders of immortality. Perhaps a little measure of the same spirit might remain with him under whose picture are those affecting words, The true effigy of Francis Xavier, apostle of the Indies, forsaken of all men, dying in a cottage.
Jamieson-Fausset-Brown Bible Commentary15. 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 (2Ti 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 (2Ti 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.
Matthew Henry's Concise Commentary1:15-18 The apostle mentions the constancy of Onesiphorus; he oft refreshed him with his letters, and counsels, and comforts, and was not ashamed of him. A good man will seek to do good. The day of death and judgment is an awful day. And if we would have mercy then, we must seek for it now of the Lord. The best we can ask, for ourselves or our friends, is, that the Lord will grant that we and they may find mercy of the Lord, when called to pass out of time into eternity, and to appear before the judgment seat of Christ.
Matthew Henry's Whole Bible CommentaryVerses 15-18 Having (v. 13, 14) exhorted Timothy to hold fast, I. He mentions the apostasy of many from the doctrine of Christ, v. 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, Jn. 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, v. 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, v. 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, v. 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, Jude 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. |
