I. Introduction
Oxford Dictionaries has decided that the word of the year in 2016 was post-truth. According to journalist Amy Wang (2016) Oxford Dictionary defines post-truth as “relating to or denoting circumstances in which objective facts are less influential in shaping public opinion than appeals to emotion and personal belief.” Truth is now subjective. Fact is the handmaiden to feeling. Truth is subservient to emotions. Doubt is in the driver’s seat while truth takes a backseat.
Such an intolerance of truth leaves the Christian standing on an island holding the Bible with the belief that Scripture claims its complete truthfulness (Jn. 17:17). Can Christians place their confidence in Scripture’s authority while such an intolerance of truth is propagated? From Paul’s letter to Timothy one can see that Paul was persuaded by Scripture’s truthfulness and admonished Timothy to continue to believe in this foundational truth of both Judaism and Christianity (2 Tim. 3:15-17).
The beginning of the third chapter of 2 Timothy is Paul’s warning of difficult times coming in the last days (2 Tim. 3:1). Wickedness, evil and false teachers will increase (3:2-9). The bookend of this section is concluded with the statement that people will not endure sound doctrine and will turn from the truth (4:3-4). Looking at the context of 2 Timothy 3:16-17 one can see that people will forsake truth and in turn wickedness will increase. However, Paul exhorts Timothy to continue in the sacred scriptures that he has been taught since his childhood (2 Tim. 3:14-15). Next, Paul reminds Timothy of Scripture’s character, function, and objective (2 Tim. 3:16-17).
Christians can place their confidence in Scripture’s authority by reason of Scripture’s divine origin.
- The Character of Scripture (2 Timothy 3:14-16)
- Sacred Writings (2 Tim. 3:15)
Amidst an increase in evil, false teaching, and persecution for living a godly life, Timothy is to stand firm on what he has been taught, namely the sacred writings (3:15). Bible commentator Donald Guthrie remarks, “He is to continue in the sense of ‘abiding’ in the things he has learned and been assured of” (Guthrie, 1979, p. 162). The word “continue” in the Greek is in the present tense and suggests that Timothy had been living what he had been taught from perhaps his mother and grandmother since he was child (1:5; 3:15). Timothy was to continue not only in what he had been taught, but what he had believed. Truth was not solely to be taught, it was to be believed.
The source of Timothy’s assurance is the “sacred writings.” The NIV translates the Greek form heira grammata as “holy Scriptures.” Bible commentator Walter Liefeld comments, “The holy Scriptures refer to what we know as the Old Testament and what the Jewish people call the Tanach” (Liefeld, 1999, p. 278). The phrase heira grammata is rather peculiar in light of verse sixteen. Ben Witherington wrote, “This is of course a reference to the Old Testament for there was no New Testament as of yet. As a Jew with a Jewish mother, Timothy apparently had been instructed in the Torah, perhaps particularly the Pentateuch, which may be one reason why Paul chose the example from the life of Moses earlier in this chapter” (Witherington, 2006, p. 359). The sacred writings were to be the foundation for Timothy’s faith, due to the fact that they were able to make one wise for salvation through faith in Jesus Christ (3:15b).
Inspired Scripture (2 Tim. 3:16)
Paul continues his thought on the “sacred writings” that all Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness (3:16). Again the reader is presented with the question as to why Paul used two different Greek terms to describe Scripture. In verse 15 Paul uses heira grammata and now uses “graphe.” According to Kevin Smith (2010) the Greek word graphe occurs 50 times in the Greek New Testament (p. 95). Concerning graphe Smith continues, “Although in extra biblical Greek it could refer simply to a piece of writing, in the New Testament it is a technical term for ‘sacred scripture” (Smith, 2010, p. 95). The issue remains about whether Paul is including portions of the New Testament that had been completed at that time. Smith answers this question succinctly: “Forty-seven of the 50 occurrences of graphe refer unambiguously and exclusively to the Old Testament. Two, however, hint that the teachings of Christ and the writings of Paul were already considered as ‘scripture’ in the early decades of the church” (Smith, 2010, p. 95).
At this juncture of the New Testament church, and before the New Testament canon had been completed, certain of Jesus’ sayings had been considered Scripture (1 Cor. 7:10). Paul also expected his own letters to be read publicly as authoritative (Col. 4:16). The Apostle Peter also invariably suggested that Paul’s letters as Scripture (2 Peter 3:15-16). It should also be noted within this context Paul included his own teaching as something Timothy had followed (2 Tim. 3:10).
Divine Origin (2 Tim. 3:16a)
Paul was not hesitant to claim Scripture’s divine origin for he wrote to Timothy, “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Timothy 3:16). Another issue within the text of 2 Timothy 3:15-17 is the phrase “breathed out by God.” Breathed out by God has also been translated as “inspired by God” (NASB); “is given by inspiration of God” (KJV); “All Scripture is God-breathed” (NIV). The Greek word used to describe this divine authorship is theopneustos, which is a compound Greek word, comprised of theos (God); pneo (breathe); and pneuma (Spirit). There is some suggestive use of the creation account where God created by simply speaking (Gen. 1:3-31). Considering that Timothy had been brought up being taught the Old Testament, especially the Torah, he would understand Paul’s usage of inspiration (2 Tim. 3:14-15).
But how does this inspiration process work? How does God “inspire” biblical writers? Witherington gives his opinion: “These questions are not answered here. What is suggested is that whatever the process, the product is God’s Word, telling God’s truth” (Witherington, 2006, p. 360). J.I. Packer comments, “The thought is not of God as breathing through Scripture, or of Scripture as breathing out God, but of God as having breathed out Scripture” (Packer, 1996, p. 227). Scripture is a divine product of God. It should it be noted that Paul emphatically says that all Scripture is breathed out by God, leaving little room for doubt in the truthfulness of any portion of Scripture.
II. The Functions of Scripture (2 Timothy 3:16b-17)
The function of Scripture is that it is profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Timothy 3:16). Smith comments on the second part of this text, “Paul’s own emphasis, however, is on the rest of the passage. The inspiration of Scripture was not disputed. Paul’s aim was not to assert the inspiration of the Scriptures, but to elucidate the value of the inspired scriptures” (Smith, 2010, p. 100). Timothy was to continue in what he had believed, which was a contrast to those who had swerved from truth and from listening to truth (2:18; 4:4). This was due to that fact that inspired Scripture was profitable, despite what others thought. Therefore, Scripture has at least four functions: teaching, reproof, correction and training in righteousness. Scripture’s divine origin produces its useful functions in the life of the Christian. Paul alluded to Scripture’s usefulness in Romans 15:4, “For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope.”
Teaching
The King James Version translates didaskalian as “doctrine.” Ackerman writes, “This refers to instruction in doctrine and conduct. In the Pastoral Epistles, the focus of true teaching is the gospel” (Ackerman, 2016, p. 360). Mounce (2000) adds that didaskalian is a technical term for the doctrinal formulation of Scripture (p. 570). Paul’s first point of emphasis in the function of Scripture is its value for teaching. Looking at the context of 1 and 2 Timothy one can see that the church in Ephesus was continually battling false teachers and false teaching (1 Tim. 1: 3-4, 19; 4:1-4, 7; 5:19-20; 6:4-5, 20-21; 2 Tim. 2:16-18, 23; 3:1-7; 4:4). Scripture is to be used as the combatant for false doctrine. If Timothy was going to lead the churches he had to do so by teaching Scripture, and doing so with precision (2 Tim. 2:15).
Reproof and Correction
Paul moves from Scripture’s usefulness for doctrine to its usefulness for conduct. This is the only appearance of elegmon, which is the Greek word for reproof. This involves the idea of correcting errant behaviors or ideas. What Scripture reproves can inevitably be corrected by it. Leifeld comments, “The first use of Scripture Paul lists is doctrinal. Its use for ‘rebuking’ and ‘correcting’ may not seem primary to the modern reader. However, given the major function of the Pastoral Letters to address the problem of false teaching in Ephesus and Crete, these functions have obvious significance” (Liefeld, 1999, p. 280). That significance is that biblical doctrine not only rebukes false teaching, but also corrects it. In other words, Scripture can straighten out what false teaching has perverted.
Training in Righteousness
Paul uses the word “training.” The Greek word for training is paideia. Sound biblical teaching may include the discipline. Paul uses this same word (paideia) in Ephesians 6:4 in reference to fathers to train or instruct their children in the fear of the Lord. Mounce comments, “Positively, Scripture is useful to train in righteousness since it provides not only the content of belief but also the guidelines for conduct” (Mounce, 2000, p. 570). Training in righteous insinuates that Timothy should use Scripture to teach believers how to live righteously. Scripture was not only to be used to correct false doctrine, but also to correct erroneous behavior. In essence orthodoxy should lead to orthopraxy. Smith writes, “Thus the scriptures are useful for correcting both doctrinal and behavioral error. Training in righteousness denotes guiding believers regarding how to live righteously” (Smith, 2010, p. 101).
III. The Objective of Scripture (2 Timothy 3:17)
Paul concludes his thought by reminding Timothy of scripture’s objective: “That the man of God may be complete, equipped for every good work” (2 Timothy 3:17). The objective of Scripture follows the four functions of teaching, reproof, correction and training in righteousness. Bible commentator Phillip Towner wrote, “Ultimately, Paul’s argument about Scripture’s inspiration and usefulness is not an academic matter but a very practical one. In v. 17 he adds a statement that describes the chief purpose toward which his logic has been pressing all along – ‘that the person of God’ might be capable, fully equipped for every good deed’” (Towner, 2006, p. 592).
The Greek word for “man” is anthropos which has been translated as “person” in many other bible translations. Mounce comments on Paul’s use of anthropos: The phrase is directed specifically to Timothy, a ‘man of god’ (1 Tim. 6:11), and to all Christian leaders, but by implication to all Christians (hence, ‘person’)” (Mounce, 2000, p. 571). Therefore, Paul’s list of Scripture’s function was not exclusive to ministers, but to all Christians who seek to live righteously.
The person of God will be complete and equipped for every good work by studying Scripture. Ackerman wrote, “The goal is that believers become artios. This rare NT word has the basic meaning of ‘being well fitted for some function, complete, capable, proficient” (Ackerman, 2016, p. 361). In essence it describes what is proper of becoming a Christian.
However, Scripture not only will complete (artios) believers they will also be thoroughly equipped (exertismenos) for every good work. Ackerman comments, “The ek prefix at the beginning adds emphasis and shows that something has been completely prepared for service” (Ackerman, 2010, p. 361). The “good works” refers to exceptional behavior towards a person’s God-given calling and how they treat others (1 Tim. 2:10; 5:10, 25; 6:18; 2 Tim. 2:21).
Smith comments, “The point of 1 Timothy 3:16-17 is that the Scriptures equip the man of God to do what God wants in all circumstances; they equip him by instructing him as to what God expects” (Smith, 2010, p. 103). Therefore, Scripture can correct erroneous teaching and behavior due to its divine origin. If God is the author of Scripture, then one can come to the conclusion that Scripture can lead one to be complete and thoroughly equipped for every good work that comes from God.
IV. Conclusion
Just as Timothy could place his utmost confidence in Scripture’s truthfulness, Christians can place their confidence in Scripture’s authority by reason of Scripture’s divine origin. Second Timothy 3:16-17 affirms that “all Scripture is God-breathed.” Within the context Paul gives examples of what Scripture can accomplish for the Christian. First, it makes one “wise for salvation through faith in Jesus Christ.” Scripture has the power to bring one to faith in Jesus Christ, and to bring one to the knowledge of the truth (1 Tim. 2:4; 2 Tim. 2:25; James 1:18; 1 Pet. 1:23). False teaching and erroneous doctrine never leads to a knowledge of the truth, and only leads to ungodly living (2 Tim. 2:16; 3:7-8). Second, Scripture is profitable for teaching, for reproof, for correction and for training in righteousness. This encompasses how Scripture works in the life of the Christian. Christians are not to wander off into myths, and vain babbling. They are to be complete, and equipped for every good work. Christians can be complete and thoroughly equipped because Scripture has been given by God. Liefeld concludes, “The affirmation of inspiration at the center must not be isolated from this context of purpose. At the same time, one’s belief about the meaning of inspiration must not be camouflaged by exclusive emphasis on those purposes” (Liefeld, 1999, p. 284). Therefore, Christians can place their entire trust in Scripture for developing a worldview, and living it out, because God is the Author of all Scripture.
[This essay was written as the final research paper and capstone for my bachelor’s degree in Biblical Studies from Indiana Wesleyan]
References
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