that he will find mercy
The concept of "mercy" in Greek is "ἔλεος" (eleos), which conveys compassion and forgiveness. In the biblical context, mercy is a central attribute of God, often associated with His covenantal love and faithfulness. Paul is expressing a hope that Onesiphorus, the subject of this prayer, will receive God's compassion, particularly in the eschatological sense, pointing to the final judgment where God's mercy is paramount.

from the Lord
The repetition of "the Lord" emphasizes the source of mercy and grace. In the New Testament, "the Lord" often refers to Jesus Christ, highlighting His divine authority and role as the mediator between God and humanity. This reflects the early Christian understanding of Jesus as both Savior and Judge, who dispenses mercy to the faithful.

on that day
This phrase refers to the eschatological "day of the Lord," a time of final judgment and fulfillment of God's promises. In the early Christian context, "that day" is anticipated with both hope and reverence, as it signifies the culmination of history and the establishment of God's kingdom. Paul frequently uses this term to remind believers of the ultimate accountability and the hope of eternal life.

You know very well
Here, Paul appeals to Timothy's personal knowledge and experience. The Greek phrase "σὺ γινώσκεις" (sy ginōskeis) suggests an intimate awareness or understanding. This personal touch underscores the authenticity of Paul's testimony and the close relationship between Paul and Timothy, as well as the communal nature of early Christian witness and support.

how much he helped me
The word "helped" in Greek is "διηκόνησεν" (diēkonēsen), which is related to the term "deacon" and implies service or ministry. Onesiphorus's actions are portrayed as acts of service, reflecting the Christian ideal of selfless support and hospitality. This highlights the importance of practical ministry and the role of believers in supporting one another, especially in times of trial.

in Ephesus
Ephesus was a major city in the Roman province of Asia, known for its significant Christian community and as a center of early church activity. Paul's mention of Ephesus situates Onesiphorus's actions within a historical and geographical context, reminding readers of the challenges faced by early Christians in a predominantly pagan society. It also underscores the strategic importance of Ephesus in the spread of the Gospel and the establishment of the church.

In that day.--The Apostle can never repay now--not even with thanks--the kindness his dead friend showed him in his hour of need; so he prays that the Judge of quick and dead may remember it in the awful day of judgment. It is worthy of note how St. Paul's thoughts here pass over the interval between death and judgment. It was on that day when the great white throne would be set up that he thought of the good deeds done in the body being recompensed by the righteous Judge. No doubt the expectation of the early Christians--in which expectation certainly St. Paul shared--of the speedy coming of the Lord influenced all thinking and speaking of the intermediate state of the soul between death and judgment, and almost seems to have effaced the waiting time from their minds.

And in how many things he ministered unto me at Ephesus, thou knowest very well.--These services rendered to St. Paul at Ephesus are placed side by side with those things he had done for him at Rome, but as they are mentioned after, they perhaps refer to kind offices undertaken for the prisoner by Onesiphorus after his return from Rome to Ephesus. These things Timothy, the presiding pastor at Ephesus, would, of course, know in their detail better than St. Paul. The Greek word ?????????, rendered "he ministered," has given rise to the suggestion that Onesiphorus was a deacon at Ephesus. Although this is possible, still such an inference from one rather general expression is precarious.

This passage is famous from its being generally quoted among the very rare statements of the New Testament which seem to bear upon the question of the Romish doctrine of praying for the dead.

It may be well very briefly to touch on two points which suggest themselves as to the bearing of this passage on the doctrine in question. (1) Although we here, in common with Roman Catholic interpreters and the majority of the later expositors of the Reformed Church, assume that Onesiphorus was dead when St. Paul wrote to Timothy, and that the words used had reference to St. Paul's dead friend, still it must be remembered that others, well worthy of being heard, writing many centuries before any doctrinal controversy on this subject arose, have held quite another opinion. Theodoret and Chrysostom (quoted by Alford) understood that Onesiphorus was with St. Paul at this time. (2) The prayer, whether it be taken as a prayer or an ejaculation, is simply the expression of an earnest desire, on the part of St. Paul, that the kind act of the dead--assuming, contrary to the opinion of the above quoted Fathers, that he was dead--Onesiphorus towards himself may be remembered on that day when the books are opened before the Judge of quick and dead. It, indeed, only asks--looking fairly at the context--that an act of unrequited and devoted love shown in this life may be remembered in the final judgment. Without touching upon the controversy itself, it seems only just to point out the extreme precariousness of pressing this text--the only one in the New Testament really touching on this subject, and as to the interpretation of which expositors, as we have seen, are by no means in agreement--in support of a controverted doctrine.

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