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From next week onwards I want to answer some of the doctrinal questions. please let me know if you have any questions regarding. Bible. God, Jesus Christ, Holy Spirit, Church, Angels, Last days, I will be contacting many experts and try to answer your questions from the scriptures.

Please subscribe this channel to study Gods word. 
From next week onwards I want to answer some of the doctrinal questions. please let me know if you have any questions regarding. Bible. God, Jesus Christ, Holy Spirit, Church, Angels, Last days, I will be contacting many experts and try to answer your questions from the scriptures.

Grace be with you. 2 Timothy 4:22. Kannada message by Joshua.J

Be Thankful. 2 Timothy 4:21-22 Kannada message by Joshua. J

TROPHIMUS 
trof'-i-mus (Trophimos, literally, "a foster child" (Acts 20:4; Acts 21:29 2 Timothy 4:20)): An Asiatic Christian, a friend and companion-in-travel of the apostle Paul. 
 
1. An Ephesian: 
 
In the first of the three passages in which Trophimus is mentioned, he and Tychicus are called Asianoi, that is, natives of the Roman province of Asia; and making it still more definite, in Acts 21:29, he is termed an "Ephesian." Trophimus was one of eight friends, who accompanied Paul at the close of his 3rd missionary journey, and traveled with him from Greece through Macedonia into Asia, and onward by sea until Jerusalem was reached (see TYCHICUS). Trophimus went with Paul all the way, for, in the second of the passages referred to, he is mentioned as being with Paul in Jerusalem immediately on the close of this journey. 
 
2. Cause of Paul's Arrest: 
 
He was the innocent cause of Paul being assaulted, in the courts of the temple by the Jewish mob, and then of his being arrested and imprisoned by the Romans. The occasion of this outrage was that the Jews supposed that Paul had "brought Greeks also into the temple, and.... defiled this holy place" (Acts 21:28). The modicum of fact lying at the root of this false accusation was that they had seen Paul and Trophimus in each other's company in the city. On this slender basis "they supposed" that Paul had brought Trophimus past the barrier or middle wall of partition (Ephesians 2:14; see PARTITION), beyond which no Gentile was allowed to penetrate on pain of death. They supposed that Trophimus who was neither a Jew nor a proselyte, but Gentile Christian, had been introduced into the temple itself by Paul-which would have been profanation. Hence, their fury against the apostle. 
 
How strongly they insisted on the crime which Trophimus was falsely alleged to have committed on that occasion, is seen again in the way in which the orator Tertullus repeated the charge against Paul before the Roman governor Felix, who moreover assayed to profane the temple" (Acts 24:6). 
 
3. At Miletus: 
 
The third reference to Trophimus is in 2 Timothy 4:20, "Trophimus I left at Miletus sick." This final notice shows that he was again-several years after the date indicated in the previous passages-traveling with Paul on one of the missionary journeys which the apostle undertook after being liberated from his first imprisonment in Rome. It is exceedingly difficult, perhaps impossible, to trace the course of the different journeys which Paul now made, as there is no such narrative as is given in Acts for the former journeys, but merely incidental notices of his later travels, in the Pastoral Epistles. In this, the last of all his letters-2 Timothy-Paul indicates various places which he had visited, and also the names of friends who traveled with him on this the last of his apostolic journeys. 
 
Among other places, he had visited Miletus, a city on the coast of the province of Asia; and there his old friend Trophimus had been laid down with illness, so severe that he could travel no farther, but Paul left him "at Miletus sick." It is to be noted that Miletus was not far from Ephesus, which was Trophimus' native city. There would be much intercourse between the two cities (see Acts 17, where Paul sends for the elders of the church at Ephesus to come to him at Miletus, which they did). Trophimus therefore, in his sickness, could easily reach Ephesus, or his friends from that city could quickly come to him at Miletus, and give him whatever attention and nursing he might require. 
 
Source: Internet

TROPHIMUS
trof'-i-mus (Trophimos, literally, "a foster child" (Acts 20:4; Acts 21:29 2 Timothy 4:20)): An Asiatic Christian, a friend and companion-in-travel of the apostle Paul.

1. An Ephesian:

In the first of the three passages in which Trophimus is mentioned, he and Tychicus are called Asianoi, that is, natives of the Roman province of Asia; and making it still more definite, in Acts 21:29, he is termed an "Ephesian." Trophimus was one of eight friends, who accompanied Paul at the close of his 3rd missionary journey, and traveled with him from Greece through Macedonia into Asia, and onward by sea until Jerusalem was reached (see TYCHICUS). Trophimus went with Paul all the way, for, in the second of the passages referred to, he is mentioned as being with Paul in Jerusalem immediately on the close of this journey.

2. Cause of Paul's Arrest:

He was the innocent cause of Paul being assaulted, in the courts of the temple by the Jewish mob, and then of his being arrested and imprisone

Throphimus A true friend. 2 Timothy 4:20 Kannada Joshua.J

Erastus was a coworker of the apostle Paul, a civil servant in Corinth, and a believer in Jesus Christ. As the director of public works (Romans 16:23), Erastus would have been quite an influential man. His duties likely included the upkeep of civic buildings and city streets and the collection of public revenue; in some cases, he even may have acted as a lawyer of sorts in public disputes (Paul D. Gardner, New International Encyclopedia of Bible Characters). Erastus may have overseen the maintenance of Roman infrastructure, such as aqueducts and sewers. 
 
The apostle Paul preached and ministered in Ephesus for over two years, and every Jew and Greek who lived in the province of Asia had a chance to hear the Word (Acts 19:10). Eventually, Paul resolved to go to Jerusalem. On his way, he passed through Macedonia, where he must have seen exciting opportunities for ministry. So he sent Erastus, along with Timothy, to Macedonia while he moved on (verse 22). It is unknown whether Erastus was already with Paul or whether Paul contacted him in Corinth by letter; either way, it is clear that Erastus was heavily involved in practical ministry and missionary work. Commentators are divided on whether the Erastus who ministered in Macedonia was the same Erastus who was the city director in Corinth. 
 
The last mention of Erastus is in part of a letter written near the end of Paul’s life: “Erastus stayed in Corinth, and I left Trophimus sick in Miletus” (2 Timothy 4:20). From the wording of this verse, it seems that Erastus did travel and minister with Paul at some point before returning to his public office in Corinth. 
 
What can we learn from Erastus? In spite of his prominent rank, Erastus regarded ministry as his top priority, even leaving his work in Corinth to spread the gospel in foreign lands. He did not, however, neglect his public duties, but was a servant of the people such as Paul describes in Romans 13:3–4. We can see from Erastus’s example that we too should hold continual service to Christ as our ultimate goal in life. Rich or poor, we can serve God cheerfully and faithfully in whatever position He grants us. 
 
Source :Internet

Erastus was a coworker of the apostle Paul, a civil servant in Corinth, and a believer in Jesus Christ. As the director of public works (Romans 16:23), Erastus would have been quite an influential man. His duties likely included the upkeep of civic buildings and city streets and the collection of public revenue; in some cases, he even may have acted as a lawyer of sorts in public disputes (Paul D. Gardner, New International Encyclopedia of Bible Characters). Erastus may have overseen the maintenance of Roman infrastructure, such as aqueducts and sewers.

The apostle Paul preached and ministered in Ephesus for over two years, and every Jew and Greek who lived in the province of Asia had a chance to hear the Word (Acts 19:10). Eventually, Paul resolved to go to Jerusalem. On his way, he passed through Macedonia, where he must have seen exciting opportunities for ministry. So he sent Erastus, along with Timothy, to Macedonia while he moved on (verse 22). It is unknown whether Erastus was 

Erastus. A Civil Servant. 2 Timothy 4:20. Kannada By Joshua.J

The name Onesiphorus may not have caught on like other Bible names such as Matthew, Mark, and Mary, but that’s not because of any negative connotation the name carries. More likely, it’s the five-syllable pronunciation or the problems the spelling would cause. Onesiphorus the man was a personal friend of Paul’s and a great blessing to him. Onesiphorus lived up to his name, which means “bringing profit.” 
 
Onesiphorus is only mentioned twice in the Bible, both times in the epistle of 2 Timothy. Early in the epistle, Paul writes a prayer of blessing upon Onesiphorus: “May the Lord show mercy to the household of Onesiphorus, because he often refreshed me and was not ashamed of my chains. On the contrary, when he was in Rome, he searched hard for me until he found me. May the Lord grant that he will find mercy from the Lord on that day! You know very well in how many ways he helped me in Ephesus” (2 Timothy 1:16–18). At the end of the letter, Paul sends greetings to “the household of Onesiphorus” (2 Timothy 4:19). 
 
These two passages convey all we know about Onesiphorus’s background: 1) he was from Ephesus, where Paul had founded a church (Acts 19:1–10); 2) his whole family were believers; and 3) in Ephesus, he had helped Paul “in many ways.” 
 
Paul wrote 2 Timothy from a Roman prison cell. It was a difficult time for the apostle, made more difficult by trusted friends who abandoned him in his hour of need. “You know that everyone in the province of Asia has deserted me, including Phygelus and Hermogenes” (2 Timothy 1:15). In stark contrast to these deserters was Onesiphorus, who stayed with Paul through thick and thin. In fact, Onesiphorus went out of his way to track Paul down and visit him in prison. In doing so, Onesiphorus showed great personal courage—it was dangerous to be called a Christian in Rome in those days—and compassion for the apostle. 
 
Probably, Onesiphorus considered that he owed Paul a great debt. The church in Ephesus was a product of Paul’s third missionary journey. If not for Paul’s faithfulness in preaching the Word of God, Onesiphorus would not have heard the gospel. In gratitude to the one who first told him of Christ, Onesiphorus determined to be a blessing to Paul. He “often refreshed” the imprisoned missionary and never balked at being known as an inmate’s friend. Any physical or emotional blessing Onesiphorus could impart would still fall far short of the spiritual blessings he had received through the apostle. 
 
Because of the mercy Onesiphorus showed, Paul prays for mercy to be shown to him. Paul’s prayer was no doubt grounded in Jesus’ promise in Matthew 5:7, “Blessed are the merciful, / for they will be shown mercy.” 
 
source Internet

The name Onesiphorus may not have caught on like other Bible names such as Matthew, Mark, and Mary, but that’s not because of any negative connotation the name carries. More likely, it’s the five-syllable pronunciation or the problems the spelling would cause. Onesiphorus the man was a personal friend of Paul’s and a great blessing to him. Onesiphorus lived up to his name, which means “bringing profit.”

Onesiphorus is only mentioned twice in the Bible, both times in the epistle of 2 Timothy. Early in the epistle, Paul writes a prayer of blessing upon Onesiphorus: “May the Lord show mercy to the household of Onesiphorus, because he often refreshed me and was not ashamed of my chains. On the contrary, when he was in Rome, he searched hard for me until he found me. May the Lord grant that he will find mercy from the Lord on that day! You know very well in how many ways he helped me in Ephesus” (2 Timothy 1:16–18). At the end of the letter, Paul sends greetings to “the household of Onesip

Onesiphorus 'A Profitable man'  2 Timothy 4:19. Kannada preaching Joshua.J

The story of these two friends of the apostle Paul is told in Acts 18. Aquila, a Jewish Christian, and his wife, Priscilla, first met Paul in Corinth, became good friends of his, and shared in his work. These two remarkable people belong in the pantheon of Christian heroes, and their ministry is both an encouragement and an example for us. 
 
When we first meet Aquila and Priscilla, we are told that they had come to Corinth from Italy as victims of Roman persecution, not for their Christian faith but because Aquila was a Jew. The Emperor Claudius expelled all Jews from Rome, and no doubt Jews deemed it unsafe to remain in any part of Italy. Aquila and Priscilla found their way to Corinth and settled there, pursuing their trade as tentmakers. When Paul, a tentmaker himself, came to Corinth, he went to see them, no doubt having heard of their faith in Christ. Paul lived and worked with them while founding the Corinthian church. 
 
After a year and a half, Paul left for Ephesus and took Aquila and Priscilla with him. The couple stayed in Ephesus when Paul left and established a church in their home (1 Corinthians 16:19). Then an eloquent preacher named Apollos came through Ephesus. Apollos was mighty in the Scriptures, but he only knew the baptism of John. This means Apollos knew Christ had come and fulfilled John’s prophecies, but he didn’t know the significance of Christ’s death and resurrection, the ministry of the indwelling Holy Spirit, or the mystery of the church containing both Jews and Gentiles. Priscilla and her husband took Apollos aside and explained these things to him (Acts 18:24-26). Both Aquila and Priscilla possessed an in-depth understanding of doctrine learned from Paul, and this husband and wife team was able to pass it on to another Christian and build him up in the faith. 
 
These two remarkable people set an example for us of hospitality, seen in opening their home to Paul and using their house as a meeting place for the church. We are also impressed by their passion for Christ and their hunger for knowledge of Him. 
 
Another hallmark of the lives of Priscilla and Aquila is their desire to build others in the faith. Paul’s last reference to them is in his last letter. Paul was imprisoned in Rome and writing to Timothy one last time. Timothy was pastoring the church at Ephesus, and Aquila and Priscilla are there with him, still faithfully ministering (2 Timothy 4:19). To the end, Aquila and Priscilla were offering hospitality to other Christians, spreading the gospel they had learned from Paul, and rendering faithful service to the Master.

The story of these two friends of the apostle Paul is told in Acts 18. Aquila, a Jewish Christian, and his wife, Priscilla, first met Paul in Corinth, became good friends of his, and shared in his work. These two remarkable people belong in the pantheon of Christian heroes, and their ministry is both an encouragement and an example for us.

When we first meet Aquila and Priscilla, we are told that they had come to Corinth from Italy as victims of Roman persecution, not for their Christian faith but because Aquila was a Jew. The Emperor Claudius expelled all Jews from Rome, and no doubt Jews deemed it unsafe to remain in any part of Italy. Aquila and Priscilla found their way to Corinth and settled there, pursuing their trade as tentmakers. When Paul, a tentmaker himself, came to Corinth, he went to see them, no doubt having heard of their faith in Christ. Paul lived and worked with them while founding the Corinthian church.

After a year and a half, Paul left for Ephesus and took Aquil

Aquila and Priscilla, A Godly Couple. 2 Timothy 4:19. Kannada Joshua.J

Alexander the coppersmith in the Bible was a man who did significant harm to Paul’s ministry (2 Timothy 4:14). The word coppersmith is translated from the Greek word chalkeus, which means “brazier” or “a worker of metals.” The NIV translates it as “metalworker”; the ESV, KJV, and NASB have it as “coppersmith.” Some scholars believe this Alexander the coppersmith to be the same Alexander mentioned in two other places in Scripture (Acts 19:33 and 1 Timothy 1:20), although we cannot be sure, since Alexander was a common name. 
 
The first possible mention of Alexander the coppersmith occurs in the book of Acts. During his travels through Asia, Paul encountered some Greeks who were opposed to his preaching because it was damaging their business. Demetrius was a silversmith in Ephesus who made the silver shrines of Artemis, and he in turn gave business to many other workmen in the area. As the church in Ephesus grew, sales of the idolatrous shrines fell. Demetrius got the guild of tradesmen together and stirred them up: “You know, my friends, that we receive a good income from this business. And you see and hear how this fellow Paul has convinced and led astray large numbers of people here in Ephesus and in practically the whole province of Asia. He says that gods made by human hands are no gods at all. There is danger not only that our trade will lose its good name, but also that the temple of the great goddess Artemis will be discredited; and the goddess herself, who is worshiped throughout the province of Asia and the world, will be robbed of her divine majesty” (Acts 19:25–27). During the ensuing riot, Alexander was pushed forward to make a statement to the crowd. Since he was a Jew, however, the mob refused to listen to him (verse 34). It is possible that this Alexander was Alexander the coppersmith and that, being associated with the church and being a metalworker himself, he was chosen to try to make peace in Ephesus. 
 
Another possible mention of Alexander the coppersmith is in 1 Timothy 1:20, as Paul writes to Timothy in Ephesus. Paul says that Alexander rejected his faith and conscience (verse 19) and that Alexander and another man named Hymenaeus had been “handed over to Satan to be taught not to blaspheme” (verse 20). Alexander, who had obviously professed faith in Christ at one point, had “shipwrecked” his faith; that is, he veered off course, away from good teaching, and drifted into the dangerous rocks of false teaching. He had refused to follow the dictates of his conscience; he was walking according to the flesh and not the Spirit (see Romans 8:5–9), claiming the name of Christ while behaving like an unbeliever. As a result, Paul had pronounced an apostolic curse upon Alexander, allowing Satan to destroy or harm the man so that his soul might still be saved (see 1 Corinthians 5:5). 
 
In Paul’s second and last letter to Timothy, we find the only direct mention of Alexander the coppersmith. Paul says, “Alexander the coppersmith did me great harm; the Lord will repay him according to this deeds” (2 Timothy 4:14, ESV). Paul does not mention any details about the harm Alexander did, only that it was “great.” Notably, Paul did not seek personal revenge; instead, he wisely turned the matter over to the justice of God (see Proverbs 20:22; Hebrews 10:30). 
 
Is Alexander the coppersmith, mentioned in 2 Timothy, the same Alexander whom Paul mentioned in 1 Timothy? Or is Paul’s specifying of one Alexander as “the coppersmith” meant to refer to a different person? No one can be certain. If it is the same Alexander, and if he is also linked to Acts 19, then his history would be something like this: Alexander was an influential Jewish metalworker in Ephesus. When the missionaries came to town, Alexander the coppersmith got to know them and was seemingly open to the gospel. When the unrest broke out over the Artemis sales, Alexander was chosen as a natural liaison between the silversmiths and the target of their ire. Later, Alexander showed his true colors in the church, and it became apparent that he and Hymenaeus were living for themselves, not for Christ. Paul warned Timothy, who was pastoring in Ephesus, about the situation. Later still, imprisoned in Rome, Paul rues the fact that Alexander the coppersmith had continued to damage the cause of Christ and had become a personal enemy. Possibly Alexander had used his influence and financial standing to prejudice the Roman authorities against Paul. Whatever the case, “the Lord will repay him for what he has done” (2 Timothy 4:14). 
 
Source: Bible commentary by Warren W Wiersbe

Alexander the coppersmith in the Bible was a man who did significant harm to Paul’s ministry (2 Timothy 4:14). The word coppersmith is translated from the Greek word chalkeus, which means “brazier” or “a worker of metals.” The NIV translates it as “metalworker”; the ESV, KJV, and NASB have it as “coppersmith.” Some scholars believe this Alexander the coppersmith to be the same Alexander mentioned in two other places in Scripture (Acts 19:33 and 1 Timothy 1:20), although we cannot be sure, since Alexander was a common name.

The first possible mention of Alexander the coppersmith occurs in the book of Acts. During his travels through Asia, Paul encountered some Greeks who were opposed to his preaching because it was damaging their business. Demetrius was a silversmith in Ephesus who made the silver shrines of Artemis, and he in turn gave business to many other workmen in the area. As the church in Ephesus grew, sales of the idolatrous shrines fell. Demetrius got the guild of tradesmen t

Alexander: A Backslider. 2 Timothy 4:14. Kannada Joshua.J

Tychicus is one of those Bible characters who probably don’t receive the recognition due them. True, Tychicus is only mentioned five times in the New Testament, but the ministry he provided was noteworthy. 
 
We first meet Tychicus in Acts 20:4, during Paul’s third missionary journey. He is mentioned as one of Paul’s companions on the way from Corinth to Jerusalem to deliver a gift to the church there (see Romans 15:25–26). We learn that Tychicus was a native of Asia, or what we would call Asia Minor today. 
 
Tychicus is called a “dear brother” of Paul’s and a “faithful servant” of the Lord’s (Ephesians 6:21). In Colossians 4:7, Tychicus is a “faithful minister and fellow servant” who was with Paul during his first Roman imprisonment. He was entrusted to deliver Paul’s epistles to the Ephesians and Colossians and to bring news of the apostle to those congregations: “Tychicus will tell you all the news about me. . . . I am sending him to you for the express purpose that you may know about our circumstances and that he may encourage your hearts” (Colossians 4:7–8). Encouragement is also mentioned as part of Tychicus’s ministry in Ephesians 6:22. 
 
In traveling to Colossae, Tychicus accompanied Onesimus, the former slave who was returning to Philemon. No doubt, Tychicus, as a good friend of Paul’s, emphasized the need for grace in receiving Onesimus back home (see Philemon 1:17). 
 
Paul intended to send either Tychicus or another man to Crete in order to give Titus a chance to visit Paul (Titus 3:12). Later, Tychicus was with Paul in Rome during the apostle’s second Roman imprisonment, and Paul sent him to Ephesus in order to free up Timothy for a visit (2 Timothy 4:12). In both Crete and Ephesus, then, Tychicus was an “interim pastor” of sorts, filling in for Titus and Timothy. 
 
There is an unnamed believer alluded to in 2 Corinthians 8:22, described as a “brother who has often proved to us in many ways that he is zealous, and now even more so because of his great confidence in you.” Many commentators surmise that this is a reference to Tychicus. The description seems to fit. 
 
We may not know much about Tychicus, but what we do know is impressive and praiseworthy. Tychicus was a trusted messenger, faithful preacher, and loyal friend. Paul placed great confidence in him, sending him to accomplish important works. Tychicus obviously had the ability to minister in a variety of situations, bringing encouragement to those he served. Tychicus surely modeled the quality that all church elders are to possess: “He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it” (Titus 1:9).

Tychicus is one of those Bible characters who probably don't receive the recognition due them. True, Tychicus is only mentioned ...

Tychicus: A Faithful Servant. 2 Timothy 4:12-13. Kannada. Joshua.J

John Mark, often just called Mark, is the author of the gospel of Mark. He was a believer in the early church mentioned directly only the book of Acts. John Mark is first mentioned as the son of a woman named Mary (Acts 12:12), whose house was being used as a place for believers to gather and pray. Later, Mark is mentioned as a companion of Barnabas and Paul during their travels together (Acts 12:25). John Mark was also Barnabas’ cousin (Colossians 4:10). 
 
John Mark was a helper on Paul and Barnabas’ first missionary journey (Acts 13:5). However, he did not stay through the whole trip. John Mark deserted Paul and Barnabas in Pamphylia and left the work (Acts 15:38). The Bible does not say why Mark deserted, but his departure came right after a mostly fruitless time in Cyprus (Acts 13:4–12). Only one conversion is recorded in Cyprus, but there had been strong demonic opposition. It’s likely that the young John Mark was discouraged at the hardness of the way and decided to return to the comforts of home. 
 
Some time later, after Paul and Barnabas had returned from their first journey, Paul expressed a desire to go back to the brothers in the cities they had previously visited to see how everyone was doing (Acts 15:36). Barnabas agreed, apparently upon the provision that they take John Mark with them. Paul refused to have Mark on the trip, however, citing Mark’s previous desertion. Paul thought it best not to have a quitter with them; they needed someone more dependable. Paul and Barnabas had a “sharp disagreement” about John Mark (verse 39) and wound up separating from each other and going on separate journeys. Barnabas took John Mark with him to Cyprus, and Paul took Silas with him through Syria and Cilicia to encourage the believers in the churches in those areas (Acts 15:39–41). 
 
Barnabas, the “son of encouragement” (Acts 4:36), desired to forgive John Mark’s failure and to give him another chance. Paul took the more rational view: pioneering missionary work requires dedication, resolve, and endurance. Paul saw John Mark as a risk to their mission. Luke, the writer of Acts, does not take sides or present either Paul or Barnabas as being in the right. He simply records the facts. It’s worth noting that, in the end, two groups of missionaries were sent out—twice as many missionaries were spreading the gospel. 
 
John Mark sails off to Cyprus with his cousin Barnabas, but that is not the end of his story. Years later, he is with Paul, who calls him a “fellow worker” (Philemon 1:24). And near the end of Paul’s life, Paul sends a request to Timothy from a Roman prison: “Get Mark and bring him with you, because he is helpful to me in my ministry” (2 Timothy 4:11). Obviously, John Mark had matured through the years and had become a faithful servant of the Lord. Paul recognized his progress and considered him a valuable companion. 
 
English typed Source: Bible commentary Warren W Wiersby.

John Mark, often just called Mark, is the author of the gospel of Mark. He was a believer in the early church mentioned directly only the book of Acts. John Mark is first mentioned as the son of a woman named Mary (Acts 12:12), whose house was being used as a place for believers to gather and pray. Later, Mark is mentioned as a companion of Barnabas and Paul during their travels together (Acts 12:25). John Mark was also Barnabas’ cousin (Colossians 4:10).

John Mark was a helper on Paul and Barnabas’ first missionary journey (Acts 13:5). However, he did not stay through the whole trip. John Mark deserted Paul and Barnabas in Pamphylia and left the work (Acts 15:38). The Bible does not say why Mark deserted, but his departure came right after a mostly fruitless time in Cyprus (Acts 13:4–12). Only one conversion is recorded in Cyprus, but there had been strong demonic opposition. It’s likely that the young John Mark was discouraged at the hardness of the way and decided to return to the 

Mark: A Restored deserter. 2 Timothy 4:11 Kannada by Joshua.J

Titus was a Gentile (Galatians 2:20) who was led to faith in Christ by Paul (Titus 1:4). He was drawn to the ministry and became a co-worker with Paul, accompanying him and Barnabas from Antioch to Jerusalem (Titus is included in the “other believers” of Acts 15:2). At the Jerusalem Council, Titus would have been a prime example of a born-again Gentile Christian. Titus was living proof that the rite of circumcision was unnecessary for salvation (Galatians 2:3). 
 
Later, Titus went to Corinth to serve the church there (2 Corinthians 8:6, 16-17). On Paul’s third missionary journey, which took place from A.D. 53 to 57, Paul arrived in Troas and expected to meet Titus there (2 Corinthians 2:12-13). Not finding his friend, Paul left for Macedonia. Titus rejoined Paul in Philippi and gave him a good report of the ministry in Corinth (2 Corinthians 7:6-7, 13-14). When Titus returned to Corinth, he hand-delivered the Epistle of 2 Corinthians and organized a collection for needy saints in Jerusalem (2 Corinthians 8:10, 17, 24). 
 
Several years later, Titus and Paul traveled to the island of Crete, where Titus was left behind to continue and strengthen the work. Titus’s task was administrative, mostly: he was to maintain sound doctrine and “straighten out what was left unfinished and appoint elders in every town” (Titus 1:5). When Artemas and Tychicus arrived in Crete to direct the ministry, Paul summoned Titus to join him in Nicopolis, a city in the province of Achaia in western Greece (Titus 3:12). 
 
The last mention of Titus in the Bible indicates that he was with Paul during Paul’s final Roman imprisonment. From Rome, Titus was sent to evangelize Dalmatia (2 Timothy 4:10), an area which later became known as Yugoslavia and is now called Serbia and Montenegro. 
 
As a Gentile Christian, Titus would have been particularly effective in combating the heresy of the Judaizers. The Judaizers insisted that all Christians were bound by the Mosaic Law. Usually, the Judaizers honed in on circumcision: Gentiles must be circumcised, they said, in order to truly be saved (see Paul’s refutation of this teaching in Galatians 5:1-6). Titus knew this teaching well, for the subject had come up in Syrian Antioch, leading to the Jerusalem Council, of which he had been a part. 
 
Titus was a faithful servant of the Lord and a dedicated aide to Paul. He must have been trustworthy and dependable, since Paul appointed him to lead works in Corinth, Crete, and Dalmatia. Indeed, Paul calls him “my partner and fellow worker” (2 Corinthians 8:23). Knowing the difficult situations in both Corinth and Crete, we can infer that Titus was an insightful man who could handle problems with grace. Scripture says that Titus had a God-given love for the Corinthian believers; in fact, in returning to Corinth, Titus went “with much enthusiasm and on his own initiative” (2 Corinthians 8:16-17). 
 
May we have the same zeal for the Lord that Titus showed. Every believer would do well to model Titus’s commitment to truth, fervor in spreading the gospel, and enthusiastic love for the church. 
 
 
Source: The Bible Exposition Commentary- W Wiersbe

Titus was a Gentile (Galatians 2:20) who was led to faith in Christ by Paul (Titus 1:4). He was drawn to the ministry and became a co-worker with Paul, accompanying him and Barnabas from Antioch to Jerusalem (Titus is included in the “other believers” of Acts 15:2). At the Jerusalem Council, Titus would have been a prime example of a born-again Gentile Christian. Titus was living proof that the rite of circumcision was unnecessary for salvation (Galatians 2:3).

Later, Titus went to Corinth to serve the church there (2 Corinthians 8:6, 16-17). On Paul’s third missionary journey, which took place from A.D. 53 to 57, Paul arrived in Troas and expected to meet Titus there (2 Corinthians 2:12-13). Not finding his friend, Paul left for Macedonia. Titus rejoined Paul in Philippi and gave him a good report of the ministry in Corinth (2 Corinthians 7:6-7, 13-14). When Titus returned to Corinth, he hand-delivered the Epistle of 2 Corinthians and organized a collection for needy saints in Jerusa

Titus. Paul's Partner and Fellow Worker. 2 Timothy 4:10 Kannada. Joshua.J

Demas had at one time been one of Paul’s “Fellow workers” in the gospel ministry along with Mark, Luke and others (Philemon 1:24). During Paul’s first imprisonment in Rome, Demas was also in Rome (Colossians 4:14) 
There is also biblical evidence that Demas was with Paul during Paul’s second imprisonment in Rome, at least for a while. Then something happened. Demas forsook Paul, abandoned the ministry, and left the town. Paul wrote about the sad situation: “Demas, because he loved this world, has deserted me and has gone t Thessalonica” 2 Timothy 4:10 
The Greek verb used in the origin implies that Demas had not merely left Paul but had left him “in the lurch”; that is, Demas had abandoned Paul in a time of need. The apostle was in prison, facing a death sentence, and that’s when Demas chose to set sail. Undoubtedly, Paul was deeply let down by Demas. Its never easy to see a friend and associate in whom you’ve placed your trust forsake you in the midst of hardship. 
The separation caused by Demas’ desertion of Paul was not merely spatial but spiritual. Demas left Rome because he fell in love with the world. In other words, Demas chose the corrupt value system of unsaved world over what heaven values. As the NLT translate it, Demas “loves the things of this life” (2 Timothy 4:10). We don’t know the details of Demas’ situation, but it is evident that Demas decided that what Satan has to offer in this life is better that what God has to offer in the next. 
Much can be said in support of the view that Demas, in love with the present world, was never a born-again believer in Jesus Christ. Paul makes a sharp contrast in 2 Timothy 4:8 and 10. In verse 8, Paul speaks of those who love the Lord; “There is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award… to all who have loved his appearing” (ESV). Demas, in contrast to those who love Jesus’ return, loved the present world (vs 10). 1 John 2:15 is clear about the spiritual state of those who loved the world: “Do not love the world or anything in the world. If anyone loves the world, love for the father is not in them.” Nowhere in the Bible do we read of the restoration of Demas. 
The tragedy of Demas is still being lived out today by those who choose the temporary benefits of this world over the eternal riches of heaven. Today there are still those who seem to receive the Word but then “the worries of this life and the deceitfulness of wealth choke the word, making it unfruitful” (Matthew 13:22). Past service is no guarantee of future faithfulness; we must depend on the Lord, our strength (Ps 28:8). We must be born again (John 3:3); otherwise, we have no foundation of faith. “they went out from us, but they did not really belongs to us. For if they had belongs to us, they would have remained with us; but their going showed that none of them belonged to us” (1 John 2:19).

Demas had at one time been one of Paul's “Fellow workers” in the gospel ministry along with Mark, Luke and others (Philemon ...

Demas. Who loved the World.  2 Timothy 4:9-10. kannada - Joshua.J

Keeping the faith 2 Timothy 4:6-8 
 
Paul’s charge to Timothy was the more urgent because he himself was facing death, as is clear in these verses. 
 
Paul Looked around (vs6) 
 
Paul realized that his time was short. He was on trial in Rome and had been through the first hearing (2 Tim 4:17). But Paul knew that the end was near. However, he did not tremble at the prospect of death! The two words “offered” and “departure” (2 Tim 4:6) tells us of his faith and confidence. Offered means “poured out on the alter as a drink-offering.” He used the same picture in Philippians 2:7-8. In effect Paul was saying, “Caesar is not going to kill me. I am going to give my life as a sacrifice to Jesus Christ. I have been a living sacrifice, serving him since the day I was saved. Now I will complete that sacrifice by laying down life for him. 
 
Paul looked back (vs 7) 
 
He summed up his life and ministry. Two of the images here are athletic: like a determined wrestler or boxer, he had fought a good fight; and, like a runner, he had finished his lifelong race victoriously. He had kept the rules and deserved a prize (see Acts 20:24; Phil 3:13-14). The third image is that of a steward who had faithfully guarded his boss’ deposit: “I have kept the faith” (2 Tim 4:7). Paul used this image often in his pastoral letters. 
It is heartening to be able to look back and have no regrets. Paul was not always popular, nor was he usually comfortable; but he remained faithful. That is what really counted. 
 
Paul looked ahead (vs 8) 
 
A Greek or Roman athlete who was a winner was rewarded by the crowds and usually got a laurel wreath or a garland of oak leaves. The word for crown is Stephanos- the victors crown; we get our name Stephen from this word. (The kingly crown is diadema, from which we get diadem”) however, Paul would not be given a fading crown of leaves; his would be a crown of righteousness that would never fade. 
 Jesus Christ is the “righteous Judge” who always judges correctly. Paul’s Judges in Rome were not righteous. If they were, they would have released him. How many times Paul had been tried in one court after another, yet now he faced his last Judge- his Lord and Savior Jesus Christ. When you are ready to face the Lord, you need not fear the judgment of men. 
The crown of righteousness is God’s reward for a faithful and righteous life; and our incentive for faithfulness and holiness is the promise of the Lord’s appearing and looked for it, he lived righteously and served faithfully. This is why Paul used the return of Jesus Christ as a basis for his admonitions in this chapter (2 Tim 4:1). We are not called to be apostles; yet we can win the same crown that Paul won. If we love Christ’s appearing. Live in obedience to His will, and do the work He has called us to do, we will be crowned. 
 
Source: The bible exposition commentary. Warren W. Wiersbe

Keeping the faith 2 Timothy 4:6-8

Paul’s charge to Timothy was the more urgent because he himself was facing death, as is clear in these verses.

Paul Looked around (vs6)

Paul realized that his time was short. He was on trial in Rome and had been through the first hearing (2 Tim 4:17). But Paul knew that the end was near. However, he did not tremble at the prospect of death! The two words “offered” and “departure” (2 Tim 4:6) tells us of his faith and confidence. Offered means “poured out on the alter as a drink-offering.” He used the same picture in Philippians 2:7-8. In effect Paul was saying, “Caesar is not going to kill me. I am going to give my life as a sacrifice to Jesus Christ. I have been a living sacrifice, serving him since the day I was saved. Now I will complete that sacrifice by laying down life for him.

Paul looked back (vs 7)

He summed up his life and ministry. Two of the images here are athletic: like a determined wrestler or boxer, he had fought a good fight; and,

Keeping the Faith 2 Timothy 4:6-8 Kannada - Joshua.J

Faithfully Preaching the Word 2 Timothy 4:1-5 
 
Paul urged Timothy throughout the letter to be bold, unashamed, and faithful in preaching the gospel. Now, at the close of the letter, he once again emphasized that this was the central task of ministry- to preach, to correct, to reprove, to encourage, to teach. All these are aspects of the ministry of the Word. Timothy was to preach with urgency, “in season and out of season” (Vs 2). The expression “in season” may derive from the Greek philosophers, who insisted on finding just the right time for sharing their teaching in order to make the greatest impact. Paul insisted that the luxury of waiting for the opportune moment no longer existed. The time had grown short. (Vs 1). The false teachers were on the increase, leading astray more whose ears were itching to here the latest novelty (Vs 3-4). Paul himself was positioned at death’s door, uncertain when he would hear the executioner’s footsteps (vs 6-8). He challenged his young colleague to be true to his calling, to be always self-controlled, ever alert, a faithful witness to the gospel, even if it should mean suffering hardship and persecution as Paul was now experiencing himself. 
 
Source: Paul and his letters. By John B. Polhill

Faithfully Preaching the Word 2 Timothy 4:1-5

Paul urged Timothy throughout the letter to be bold, unashamed, and faithful in preaching the gospel. Now, at the close of the letter, he once again emphasized that this was the central task of ministry- to preach, to correct, to reprove, to encourage, to teach. All these are aspects of the ministry of the Word. Timothy was to preach with urgency, “in season and out of season” (Vs 2). The expression “in season” may derive from the Greek philosophers, who insisted on finding just the right time for sharing their teaching in order to make the greatest impact. Paul insisted that the luxury of waiting for the opportune moment no longer existed. The time had grown short. (Vs 1). The false teachers were on the increase, leading astray more whose ears were itching to here the latest novelty (Vs 3-4). Paul himself was positioned at death’s door, uncertain when he would hear the executioner’s footsteps (vs 6-8). He challenged his young colleague to

Preach the Word. 2 Timothy 4:1-5. Kannada preaching by Joshua.J

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Continuing steadfast in scripture (3:10-17) 
 
Having addressed the negative example of the false teachers, Paul now turned to positive influences for Timothy to follow in his ministry: the example of Paul himself (vs 10-13) and the guidance of the Holy Scripture (vs 14-17). 
as in 1:8-14, Paul reminded Timothy of His own example as a minister. No one knew Paul better than Timothy. He knew Paul's teaching, his manner of life, his faith in Christ, the resolute purpose with which he pursued his witness, his patience and endurance even through the worst of trails. from the time of Timothy's conversion, during the course of Paul's first mission, Paul's young co-worker had been familiar with the apostle's suffering- at Antioch (Acts 13:50) an at Iconium (Acts 14:2-6). Timothy may well have personally witnessed the stoning of Paul which took place at Timothy's native town of Lystra (Acts 14:19-20). Timothy Knew how Paul had been delivered from those trails.Paul now reminded him that he too could expect persecution but that he could also expect God's protection. He went on to tell Timothy of a major reality that faces all God's servants. Sometimes the false and the wicked seem to flourish while true servants suffer (vs 12-13). In the end, however, the false will fail (vs9) while God will rescue those who are truly his (vs11). 
In verses 14-17 Paul pointed to the most important guide of all for Timothy as he sought to be a servant of Christ- the Scripture. Timothy knew the Word of God. He had learned the Scriptures at his mother's knee (vs 15). Paul had in mind the Old Testament, which Timothy had learned from his pious Jewish mother and grandmother; the New Testament did not yet exist as a canon of Scripture. Everything he said about Scripture, however, is certainly applicable to the totality of God's word, both old and new covenants. The sacred Scripture is inspired, "God-breathed," spoken through humans by the word of God (2 Pet 1:19-21). Paul, however, was not primarily interested in convincing Timothy of the scripture's inspiration; Timothy already believed in that. Paul was most concerned to challenge Timothy with the Scripture's usefulness. It was his indispensable tool as a minister- for teaching, for confronting error, for straightening out those who strayed, for instruction in the standards of God. If Timothy was to do the good work of a minister, he had to be thoroughly equipped in the Word.

Continuing steadfast in scripture (3:10-17)

Having addressed the negative example of the false teachers, Paul now turned to positive  influences for Timothy to follow in his ministry: the example of Paul himself (vs 10-13) and the guidance of the Holy Scripture (vs 14-17). 
as in 1:8-14, Paul reminded Timothy of His own example as a minister. No one knew Paul better than Timothy. He knew Paul's teaching, his manner of life, his faith in Christ, the resolute purpose with which he pursued his witness, his patience and endurance even through the worst of trails. from the time of Timothy's conversion, during the course of Paul's first mission, Paul's young co-worker had been familiar with the apostle's suffering- at Antioch (Acts 13:50) an at Iconium (Acts 14:2-6). Timothy may well have personally witnessed the stoning of Paul which took place at Timothy's native town of Lystra (Acts 14:19-20). Timothy Knew how Paul had been delivered from those trails.Paul now reminded him that he too co

Continuing Steadfast in Scripture 2 Timothy 3:10-17 Kannada preaching By Joshua.J

Instructing with Kindness and gentleness 2 Timothy 2:22-26. 
 
Timothy was not only to be a contrast to the false teachers in the purity of his life; he was also to differ from them in his manner of presenting the truth. They were quarrelsome and contentious, argumentative and divisive. Paul urged Timothy to take a more constructive approach. In this context, Paul’s reference to Timothy’s ‘youthful passions’ probably did not refer to his sexual drive but rather to the kind of headstrong, belligerent nature that young men often display. Timothy was not to follow the ill-informed, argumentative ways of the false teachers (vs 23). Instead, he was to be gentle, a patient teacher, holding back even when personally wronged (vs 24). Paul called on Timothy to discipline others in all humility (vs 25). Who the opponents of the verse 25 were is not altogether clear. Paul certainly had in mind those who had been taken in by the false teachers. He may even have the false teachers themselves in mind; even they were not beyond the possibility of God’s forgiveness. God could capture them from the devil’s clutches if they genuinely repented (vs 26). Paul’s lesson to Timothy was an important one. Even the truth when presented in a mean and contentious spirit can be divisive. But the truth spoken in love might overcome even the most stubborn opponent. 
 
Source: ‘Paul and His letters’- John B Polhill

Instructing with Kindness and gentleness 2 Timothy 2:22-26.

Timothy was not only to be a contrast to the false teachers in the purity of his life; he was also to differ from them in his manner of presenting the truth. They were quarrelsome and contentious, argumentative and divisive. Paul urged Timothy to take a more constructive approach. In this context, Paul’s reference to Timothy’s ‘youthful passions’ probably did not refer to his sexual drive but rather to the kind of headstrong, belligerent nature that young men often display. Timothy was not to follow the ill-informed, argumentative ways of the false teachers (vs 23). Instead, he was to be gentle, a patient teacher, holding back even when personally wronged (vs 24). Paul called on Timothy to discipline others in all humility (vs 25). Who the opponents of the verse 25 were is not altogether clear. Paul certainly had in mind those who had been taken in by the false teachers. He may even have the false teachers themselves in mind;

' Instructing with Kindness and gentleness.' 2 Timothy 2:22-26 Kannada (Joshua Paul.J)

Vessel for honour 2 Timothy 2:19-21 
 
In verse 19-21 Paul continued his contrast of the true and the false. The true are God’s own people, the church, and God’s solid foundation. The two quotations of verse 19 come from the account of Korah’s rebellion during Israel’s wilderness period. God distinguished his own true people from the rebellious followers of korah (Num 16:5) and urged them to separate themselves from the wicked ways of the rebels (Num 16:26). The image of the vessels in verses 20-21 is reminiscent of Romans 9:21, though Paul’s application is somewhat different. In 2 Timothy the emphasis is on becoming a clean vessel. The gold and silver vessels, the ‘noble’ ones are the ‘best china,’ that which is used for special occasions. The ‘ignoble’ vessels (lit. ‘Dishonorable’) are probably those used to remove refuse and excrement from the house. Paul had the false teachers in mind. He called on Timothy to keep himself pure from the faith of their ways in order that he might be a holy instrument for the master’s work. 
 
Source- ‘Paul and his letters’ John B Polhill

Vessel for honour 2 Timothy 2:19-21

In verse 19-21 Paul continued his contrast of the true and the false. The true are God’s own people, the church, and God’s solid foundation. The two quotations of verse 19 come from the account of Korah’s rebellion during Israel’s wilderness period. God distinguished his own true people from the rebellious followers of korah (Num 16:5) and urged them to separate themselves from the wicked ways of the rebels (Num 16:26). The image of the vessels in verses 20-21 is reminiscent of Romans 9:21, though Paul’s application is somewhat different. In 2 Timothy the emphasis is on becoming a clean vessel. The gold and silver vessels, the ‘noble’ ones are the ‘best china,’ that which is used for special occasions. The ‘ignoble’ vessels (lit. ‘Dishonorable’) are probably those used to remove refuse and excrement from the house. Paul had the false teachers in mind. He called on Timothy to keep himself pure from the faith of their ways in order that he might be a 

'A Vessel for honour' 2 Timothy 2:19-21 Kannada. (Joshua Paul.J)

“Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” 2 Timothy 2:15. 
 
‘Paul urged Timothy to instruct his people both positively and negatively. Positively, he was to remind them of the truth of the Gospel and the need of perseverance, as he had just set it forth in the faithful saying of verses 11-13. Negatively, he was to warn them about the dangers of the false teachers. Their teachings were worthless and divisive, having no redeeming value, destroying those who listened to them (vs 14). Paul’s main charge against the false teachers was that they were argumentative, warring over words, dividing and perverting people with their talk. They were a sickness, like a creeping gangrene that ate at the flesh of the church (vs 17). He singled out two of the leaders of the heresy, Hymenaeus and Philetus. Hymenaeus was one of the pair that Paul had earlier put out of the church (1 Tim 1:20). The fact that he was still having an impact on the church indicates the difficulty of the situation Timothy was facing in the Ephesian congregation. Paul pointed out a specific tenet of their false teaching: they maintained that the resurrection had already occurred (vs 18). This probably meant that they claimed believers were already perfected in the Spirit and thus already shared the life to come. Such was a common belief in later Gnostic system systems. It was often accompanied by a libertine lifestyle. This may have been the case at Ephesus and possible source of Paul’s concern over the guilt-ridden consciences of some within the congregation (3:6) 
 Paul urged Timothy to avoid the useless, godless argumentation of the false teachers. They had missed the path, straying from the truth (vs 18). In contrast, Timothy was to make every effort to win God’s approval by not being ashamed of the Gospel (1:8,12,16) and by ‘correctly handling’ literally means ‘cutting straight’ and was used such things as fitting stone masonry, plowing straight furrows, and cutting a path. Paul may have intended a contrasting image. The false teachers had missed the path altogether; Timothy was to cut a straight path for his people in his faithful presentation of the truth of the gospel.’ 
 
Source: ‘Paul and his letters.’ John B. Polhill

“Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” 2 Timothy 2:15.

‘Paul urged Timothy to instruct his people both positively and negatively. Positively, he was to remind them of the truth of the Gospel and the need of perseverance, as he had just set it forth in the faithful saying of verses 11-13. Negatively, he was to warn them about the dangers of the false teachers. Their teachings were worthless and divisive, having no redeeming value, destroying those who listened to them (vs 14). Paul’s main charge against the false teachers was that they were argumentative, warring over words, dividing and perverting people with their talk. They were a sickness, like a creeping gangrene that ate at the flesh of the church (vs 17). He singled out two of the leaders of the heresy, Hymenaeus and Philetus. Hymenaeus was one of the pair that Paul had earlier put out of the church (1 Tim 1:20). The fact that he was still having a

Confronting Unhealthy Teaching. 2 Timothy 2:14-18. Kannada (Joshua Paul.J)

The Example of Christ 
The supreme example for every believer is Christ himself. Christ suffered and died; the faithful servant of Christ must be willing to share in suffering. Paul often saw his ministry in terms of sharing Christ’s sufferings (Rom 8:17; Col 1:24). He was doing so now in the confines of a Roman prison, treated like a common criminal (vs 9). Yet, though he was in chains, the gospel itself remained unchained, just as it had in an earlier imprisonment (Phi 1:12-18), just as it had in his first roman imprisonment (Acts 28:30-31). Paul had no doubt about his own salvation; God would hold him in trust until the final day (2 Tim 1:12). Paul wanted all Gods chosen to experience the same assurance of salvation, and so he boldly shared the gospel, willing to endure whatever hardship might result, whether chains or even death. He urged Timothy to have the same resolve, the same willingness to suffer. 
 
 The reminder of Christ's suffering and of his own suffering led Paul to include a fifth and final "faithful saying." like the others, this one is confessional and poetic. Paul may have taken it from the worship of the church, more likely, he composed it himself; it is thoroughly within his own language and thought. It consists of four balanced couplets, each beginning with a conditional ("If") clause. The first looks to the initial Christian conversion experience of dying with Christ and rising to new life (Rom 6:8). The second focuses on perseverance: if we endure in our commitment to Christ, we will reign with him in his heavenly kingdom.

The Example of Christ
The supreme example for every believer is Christ himself. Christ suffered and died; the faithful servant of Christ must be willing to share in suffering. Paul often saw his ministry in terms of sharing Christ’s sufferings (Rom 8:17; Col 1:24). He was doing so now in the confines of a Roman prison, treated like a common criminal (vs 9). Yet, though he was in chains, the gospel itself remained unchained, just as it had in an earlier imprisonment (Phi 1:12-18), just as it had in his first roman imprisonment (Acts 28:30-31). Paul had no doubt about his own salvation; God would hold him in trust until the final day (2 Tim 1:12). Paul wanted all Gods chosen to experience the same assurance of salvation, and so he boldly shared the gospel, willing to endure whatever hardship might result, whether chains or even death. He urged Timothy to have the same resolve, the same willingness to suffer.

 The reminder of Christ's suffering and of his own suffering led Paul to includ

'Endure Hardship 3' . 2 Timothy 2:8-13. Kannada (Joshua Paul.J)

I was reading a book and I found a quote on Farmers- " Farmers don't Just work till the sun goes down, They work till the Job Gets done" isn't it so true of this Quote. 
"Paul returned to the theme of examples in verse 4-7. Here the examples are three models taken from secular life- the soldier, the athlete, and the farmer. Paul used the same three example in 1 Corinthians 9. there the examples of the soldier and the farmer illustrated how the workman is worthy of his hire (1 Cor 9:7). In 2 Timothy the main emphases are on hardship and effort and on future reward. The soldier gives his undivided attention and loyalty to his commanding officer and does not allow himself to be distracted by outside concerns. The soldiers of Christ likewise concentrate on His commander, Christ. The athlete competes by the rules. in the Olympic games, the rule prescribed a rigorous training period of ten months before one could participate in the games (Pausanias, Description of Greece 5.24.9). The successful athlete received a victor's crown. The farmer likewise could expect to receive from the fruits of his labor. The idea of reward was present in each of Paul's metaphors: the faithful servant of Christ can expect the eschatological reward. But the ideas of concentrated service, discipline, and hardship are the strongest emphases in the three metaphors. The servant of Christ can expect a share in hardship." 
source taken from Paul and his letters by John B. Polhill

I was reading a book and I found a quote on Farmers- " Farmers don't Just work till the sun goes down, They work till the Job Gets done" isn't it so true of this Quote.
"Paul returned to the theme of examples in verse 4-7. Here the examples are three models taken from secular life- the soldier, the athlete, and the farmer. Paul used the same three example in 1 Corinthians 9. there the examples of the soldier and the farmer illustrated how the workman is worthy of his hire (1 Cor 9:7). In 2 Timothy the main emphases are on hardship and effort and on future reward. The soldier gives his undivided attention and loyalty to his commanding officer and does not allow himself to be distracted by outside concerns. The soldiers of Christ likewise concentrate on His commander, Christ. The athlete competes by the rules. in the Olympic games, the rule prescribed a rigorous training period of ten months before one could participate in the games (Pausanias, Description of Greece 5.24.9). The successf

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