The Lord give mercy to the house of Onesiphorus: because he hath often refreshed me, and hath not been ashamed of my chain:

“Crocus also, worthy both of God and you, whom we have received as the manifestation of your love to us, hath in all things refreshed me, and "hath not been ashamed of my chain," as the Father of our Lord Jesus Christ will also refresh him; together with Onesimus, and Burrhus, and Euplus, and Fronto, by means of whom I have, as to love, beheld all of you. May I always have joy of you, if indeed I be worthy of it.”

“"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.”

“Above he admonished Timothy to zealous preaching of Christ; here he leads him to this through an example. And first he sets down this; second he leads him to the following of himself, at the words "having the form"; third he shows the necessity of following, at the words "you know this." Likewise, first he sets down his own office; second he shows what he suffers for the execution of his office, at the words "for which cause"; third, the certainty of hope, at the words "for I know." Now he describes his office in three ways; for he calls himself a preacher, for the arousing to good morals. Below, IV, 2: "Preach the word, be urgent in season." Mark, last chapter: "Preach the Gospel to every creature." An apostle, for the ruling of the Church, because apostles are the prelates of the Church. Galatians II, 8: "He who worked in Peter unto the apostolate of the circumcision worked also in me among the Gentiles." And a teacher, instituted for teaching the holiness of faith and the knowledge of God. I Timothy II, 7: "a teacher of the Gentiles in faith and truth." Joel II, chapter 23: "Sons of Sion, exult and rejoice in the Lord our God, who has given you a teacher of justice." But he says "in which I am placed." Here note three things. First, that he did not assume it to himself, but was placed by Him. Hebrews V, 4: "No one assumes to himself the honor, but he who is called by God, as Aaron was." Second, in the placing, order is designated. Third, firmness, because, being instituted according to the order of reason, he remained firmly. John XV, 16: "I have placed you that you should go and bring forth fruit, and your fruit should remain." Judges V, v. 20: "the stars remaining in their order and their course." Then, when he says "for which cause," he shows what he suffers for the execution of his office, saying "these things" — adverse things — "I suffer," namely chains and weariness, and this for the faith of Christ. Below, II, 9: "I labor even unto chains." And he says "for this cause," because to suffer simply is not praiseworthy, but only for a just cause. Matthew V, 10: "Blessed are they who suffer persecution for justice." And therefore, "but I am not confounded," because it is not to the confusion of him who suffers for justice. I Peter IV, 15: "Let none of you suffer as a murderer, or a thief, or a railer, or a coveter of other men's goods; but if as a Christian, let him not be ashamed," etc. Acts V, 41: "The apostles went rejoicing," etc. Then, when he says "I know," the certainty of hope is set down, which makes him not be confounded; and this too comes from the greatness of God who promises. And therefore he says "in whom I have believed." And note that in one way, to believe is an act of faith; and the sense is "I know," etc., that is, I know that He who promised is truthful, and powerful to render eternal life, which He promised to the man existing faithful. But against this it follows that knowledge and faith would be the same, and the known and the believed would be the same, which is impossible, because it belongs to the nature of the known that it be seen, but to the nature of the believed that it not be. I respond: in faith there are two things, namely that which is believed, and He in whom it is believed. Of that which is believed, there cannot be knowledge, because thus it would lose the nature of the believed; but of Him in whom it is believed, there is knowledge, because it is known through most evident reason that God is truthful. And thus he says: "in whom I have believed." I John IV, 1: "Do not believe every spirit, but test the spirits if they are of God." Proverbs XIV, 15: "The innocent believes every word," etc. In another way, one is said to believe the faith of him to whom he commits his own thing, and this sense is truer; as if he were to say: because I have believed — that is, committed — myself, my labors and sufferings, to God, I know that He is powerful to keep my deposit, etc. And note, that "deposit" is said in two ways. In one way, that which I have deposited. And thus a man deposits with God his own salvation, when he commits himself wholly to God. I Peter V, v. 7: "Casting all your care upon Him, because He has care of you." Psalm LIV, 23: "Cast your care upon the Lord, and He will nourish you." Likewise he deposits his works, namely when he does not immediately receive his reward, but in time to come. And thus, he who does good deposits it with God. And this until that day, when He will judge the hidden things of men, to whom God will then render the reward of their labors. Wisdom X, 17 and Isaiah III, v. 10: "Say to the just man that it is well, for he shall eat the fruit of his inventions." Or "deposit," that is, the office which has been placed in my keeping, namely the office of the Gospel. Acts IX, 15: "This man is to me a vessel of election, to carry my name," etc. Also, God is powerful to keep His apostle even unto his death. Then, when he says "having the form," he leads to the following of himself, and there is a double reading. One says "have," the other "having." If it says "having," then first he sets down his fitness, which he sets before Timothy as an example of the apostle to be imitated; second he exhorts to imitation, at the words "the good deposit." Now the Apostle had good fitness according to two things, namely according to learning as to knowledge; and therefore he says "of sound words." Likewise according to virtue; hence he says "in faith and love." He says therefore: you cannot excuse yourself, if you do not bear yourself patiently even unto chains as I do, because you have the form of sound words, namely which contain no corruption of falsehood. Titus II, 1: "Speak the things that befit sound doctrine." And doctrine is called sound, not corrupted, effectively, because it makes us sound. And he adds "which you have heard from me," as if he were to say: you have not been deceived, because I have handed on to you what I heard from Christ. I Corinthians XI, 23: "For I have received from the Lord that which also I delivered unto you." Luke X, v. 16: "He who hears you, hears me." And this "in faith and love," because if someone knew all the sound words and did not believe, he would not be fit, nor even if he did not love, because he would easily fall away from the doctrine, either through adversity or through prosperity. Hebrews XI, 6: "Without faith it is impossible to please God." I John III, 14: "He who does not love, remains in death." And this "in Christ Jesus," because true faith is of those things which Christ taught, and true love is in Christ, because He gave the Holy Spirit, through whom we love God. Having these things therefore, "guard the good deposit," namely which I have given you, that is, the office of preaching, so that you never depart from the truth, nor on account of fear ever abandon the office of preaching at any time. Proverbs IV, 23: "Keep your heart with all watchfulness," etc. I Timothy VI, v. 20: "O Timothy, guard the deposit." And guard this by a good help, namely through the Holy Spirit, who dwells in us. I Corinthians, chapter III, 16: "Do you not know that you are the temple of God, and the Spirit of God dwells in you?" According to the other reading, he admonishes to two things. First, to sound doctrine; second, to perseverance in it. Then, when he says "you know this," he shows the necessity of the admonition from the falling-away and the progress of others. For when someone sees some of his companions progressing and some falling away, he strives to follow the good. And therefore first he calls to mind those who fall away; second, those who progress, at the words "may He grant mercy." He shows therefore what he should beware of, otherwise there is danger. I Corinthians X, 12: "He who thinks himself to stand, let him take heed lest he fall." And therefore he says: "turned away," etc. The Gloss: these men were full of deceit, for they had been with the apostle feignedly, namely that they might learn, whence they might make calumny against the apostle. These, then, who are turned away from me, are now in Asia, among whom especially are these two, who were converted through James. Then, when he says "may He grant mercy," he shows the progress of others, and especially of a certain Onesiphorus, calling to mind first the good things which he conferred on him at Rome, second those in Asia. Likewise, first he wishes him the mercy of God; second he shows the merit of the mercy; third, the time of the mercy. The first, when he says "may He grant mercy." Rightly does he wish him mercy, because the present life is misery. Job XIV, 1: "Man born of woman, living a short time, is filled with many miseries." He says "may He grant to the house of Onesiphorus," not only to the person, but to the family, because on account of the goodness of one, grace is derived to the whole family. Matthew X, 13: "And if that house be worthy, your peace shall come upon it." Now the merit of the mercy is the mercy which they had toward the apostle. Hence he says "because he has often refreshed me," namely by affording rest. Matthew V, 7: "Blessed are the merciful, for they shall obtain mercy." Ecclesiasticus XVIII, 16: "Shall not the dew cool the heat?" Philemon v. 7: "The hearts of the saints have been refreshed through you, brother." "And my chain." Below, II, 9: "I labor even unto chains, as an evildoer." He was not ashamed, but when he had come to Rome, he sought me out solicitously as a friend. Ecclesiasticus VI, 7: "If you would possess a friend, possess him in trial." Proverbs XVII, 17: "He who is a friend loves at all times." Now he wishes the mercy of the age to come, when he says "in that day," namely in which the Lord will judge all, when mercy is necessary — and not only at Rome, but also at Ephesus. And therefore he is worthy of the divine mercy.”

“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.”

“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.”

“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)”

“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.”