Original Meaning
Paul’s Sufferings (3:10–13)
PAUL’S AUTOBIOGRAPHICAL NOTES in the Pastorals serve several purposes. They demonstrate the sovereign grace of God in his life, acknowledge that faithful service does bring suffering, and provide a model for Timothy. The present passage accomplishes the second and third of those purposes. It opens with the emphatic “You, however,” which calls Timothy as a witness to the difference between the false teachers just described and Paul’s teaching and way of life. Paul chooses a verb (NIV “know all about”) that means “to follow.” As Knight observes, this word has a double sense, both of being with Paul to observe some of these things and “primarily, and more profoundly…of the ‘following’ that takes place ‘with the mind’ and that ‘understands’ and ‘makes one’s own’ that which one follows, as in 1 Timothy 4:6.”1
The word “teaching” stands first in a list of characteristics that are positive contrasts to the characteristics of the false teachers in verses 2–5. This word for teaching (didaskalia) is prominent in the Pastoral Letters, occurring fourteen other times (1 Tim. 1:10; 4:1, 6, 13, 16; 5:17; 6:1, 3; 2 Tim. 3:16; 4:3; Titus 1:9; 2:1, 7, 10).2 Not only is the occurrence of didaskalia at the beginning of this list important; it is repeated as the first important use of Scripture mentioned in verse 16.
As Paul’s list progresses in verse 10, he is not flattering himself but rather showing where his values are, values that are not optional or relative but of absolute importance in the life of the Lord’s servant. Not only Paul’s teaching, but also his character distinguishes him from false teachers and the itinerant philosophers mentioned above. The word translated “way of life” occurs only here in the New Testament, but was common in classical literature. While “purpose” is not an unusual word (it occurs twelve times in the New Testament), its use here calls for attention because in 1:9 Paul has written of God’s “purpose and grace” (see comments there). We must understand God’s purpose as revealed in Scripture and order our lives to follow that plan.
In place of the familiar “faith, hope, and love” Paul replaces “hope” with “patience” and after “love” writes “endurance.” These four words convey the idea of waiting a situation out with steadfastness, an appropriate action for a person who has hope. Paul has already alluded to his sufferings in the Pastoral Letters, but these refer to events in specific cities that took place prior to Paul’s meeting with Timothy in Lystra (Acts 13:14–52 [esp. vv. 45, 50]; 14:1–5, 8–20 [esp. v. 19]; 16:1–2).
Although Paul mentions that the Lord rescued him from these persecutions (v. 11), he makes the point in verse 12 that “everyone who wants to live a godly life in Christ Jesus will be persecuted.” This verse reinforces 1:8–12; 2:3, 9–10. It is striking that Paul cites the noun “persecutions” twice in verse 11 and a related verb once in verse 12. He moves from his own experience to that of Christians in general. The word pantes (“everyone”) in verse 12 does not, in this context, mean everyone without exception, but rather everyone in general as opposed to just Paul himself. Persecution is not exceptional for those who want to live a life that is “godly” (the adverb eusebos has the same root as the word for religion or piety that is prominent in the Pastorals, see 1 Tim. 2:2; 3:16; 4:7–8; 6:3, 5, 6, 11; 2 Tim. 3:5; Titus 1:1).
Having moved from the sole figure of Paul to all those who want to live a godly life in Christ Jesus, we now face the contrasting figures of “evil men and impostors” (v. 13). The NIV “while” (v. 13) translates the Greek de, which is usually translated “but.” There is really a double contrast in this section: (1) between the godly in verse 12 and the evil people in verse 13, and (2) between those evil people in verse 13 and Timothy in verse 14. In addition to “evil” Paul describes these people as “impostors” (goes, a sorcerer or someone out to swindle the public) and describes them with two participles, “deceiving” and “being deceived.” In this context goes clearly refers to people who make a practice of trying to mask their evil intentions to cheat others (see the contrasting attitude of Paul in 1 Thess. 2:3–5).
The tragedy of these impostors is compounded by the fact that they not only deceive but are themselves “being deceived.” In a master stroke, Paul once again calls on the verb prokopto (lit., “make progress”) to describe them (“will go from bad to worse”; see the related noun in 1 Tim. 4:15, used in a positive sense, and the verb prokopto in 2 Tim. 2:16, used sarcastically, as well as “not get very far” in 3:9).
Bridging Contexts
THE BOOK. This passage offers four separate pictures, which stand in contrast to each other. (1) The apostle Paul and those like him are being persecuted for his faith and life. (2) The persecutors are portrayed as “evil” and “impostors.” (3) Timothy and others like him are seeking to learn by reading this letter. (4) The fourth is not a portrait but a “still life” painting of a book—not just a book but the Book, which for two millennia now has encouraged those in the first picture, rebuked those in the second, and trained those in the third. The expression still life, while appropriate in artistic terms, is certainly inappropriate for the living Scriptures, which have brought life to untold millions of believers.
Verses 16 affirms that “all Scripture is God-breathed”; before and after that verse stand examples of what it can accomplish. It makes a person “wise for salvation through faith in Christ Jesus,” and it has a series of functions— “teaching, rebuking, correcting and training in righteousness”—that thoroughly prepares one “for every good work.” This encompasses the purpose expressed in Ephesians 2:8–10: salvation by grace through faith for good works.
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. We have concluded that the “Scripture” referred to here includes both Old and New Testaments because of the reference in 2 Peter 3:16 to Paul’s writings as “Scriptures.” No distinction is drawn in the New Testament between Paul’s letters and the other books as regards their divine origin and authority, so it is reasonable to apply 2 Timothy 3:16 to the entire Bible.
Defining an orthodox of Scripture. The period of reaction against “higher criticism” of the Bible saw successive attempts to define an orthodox doctrine of Scripture. (1) At first it seemed that a simple affirmation of Scripture as “inspired” would suffice.
(2) But the potential for vagueness in the meaning of that word made it insufficient, so the phrase “plenary (full) inspiration” came into use. That expression had the advantage of including the entire Bible in its affirmation, but still left some room for vagueness.
(3) “Verbal inspiration” clarified the extent and focus of inspiration beyond that of general ideas. This, however, introduced another misunderstanding, for “verbal” was sometimes misunderstood to mean “dictated.” This conjured up a caricature of the biblical writers as sitting with their minds in neutral, mechanically writing down words and syllables they heard from heaven. Such a process would have excluded such factors as individual style, feeling, and insight. It also encouraged the wrong use of the word “literal,” as in the question, “Do you believe that the Bible is literally true?” The intention of the question, of course, was to ask if one believes that every word is true, but if the question is taken “literally,” it really inquires whether a person thinks that all the literature in the Bible is literal as opposed to figurative.
(4) Much care is therefore needed in choosing terminology that explains the meaning of inspiration accurately over against inadequate definitions and concepts. One definition that has gained wide acceptance is “inerrancy.” Yet even this term raises questions. Does it mean that whatever appears in Scripture is true, whether regarding history, science, or theology, or does it apply to theological truths but allows, for example, for inadequate scientific knowledge on the part of ancient writers? Few would have a problem with such an expression as “as the sun set,” for we accept that as an accommodation to a commonly observed phenomenon. But this introduces detailed discussions, such as whether the mustard seed is actually the “smallest of all seeds” (Matt. 13:32, NLT) universally, or only in Palestine, or only in the span of Jesus’ knowledge. Such issues are not ignored by those who use the term inerrancy, but at the same time they prefer to focus on what Scripture specifically affirms, especially about itself, taking literary form and genre as well as purpose into consideration.5
In the process of dealing with such literary implications of various views of inspiration is the theological implication of the Greek word theopneustos
(“God-breathed”). Can what is God-breathed contain error? The term inerrant, clumsy though it is, specifically addresses that question. Such discussions have occupied theologians and biblical scholars for decades, and rightly so. Meanwhile, the Scriptures are doing their work of leading people to salvation through faith in Christ and on to training for every good work.6
Contemporary Significance
THE UNIQUENESS OF the Bible. In the days when street preachers were a common sight in New York City a man named Charlie King could sometimes be seen running around his hat, which was placed on a street corner near Times Square, shouting, “It’s alive! It’s alive!” When a crowd gathered he would pick up his hat, under which was a Bible and from which he would proceed to preach the gospel. At about the same time, a Christian organization in New York City that evangelized high school students was encouraging Christian students, however embarrassing it might seem, to carry a Bible with a red cover on top of their school books. In other quarters, evangelical churches, educational institutions, and other organizations were building statements into their creeds on the inspiration and authority of Scriptures, often incorporating the word “inerrant.”
Any one of these attempts to feature the Holy Scriptures could have drawn criticism or ridicule, but each was a deliberate attempt to proclaim the unique importance of the Bible. There are many ways we can do this today; but unless the Word of God is obeyed, preached, and taught as it should be, we are neither giving it due honor nor letting it do its job.7 Bible societies like the International Bible Society (which distributes the NIV), Bible publishers like Zondervan (which publishes the NIV), Wycliffe Bible translators and other missionaries who translate the Scriptures, Sunday school teachers who explain it, preachers who proclaim it—and everyone who studies it, lives it, teaches it, raises a family based on its teachings, witnesses from it, and prays to God and praises him from its message—all have a significant part in the application of Scripture.
Biblical preaching and teaching. Whether or not preachers choose a straight expository style, every sermon should bring the Bible to bear on whatever topics are discussed. We may say that good sermons come both from above and from below. They come from above (from the Lord) in that they have their source and their authority in the written Word of God; they come from below (i.e., where we live) in that the themes they deal with come in part from the experiences and needs of the congregation. A sermon that is not applied to contemporary life or that lacks contemporary significance may be a fine exposition of Scripture, but it is not an expository sermon, which, by definition, takes the circumstances of the hearer into consideration. A book that deals with computer circuitry or computer language may have technical excellence, but it is of little benefit to the user if it does not explain how to put the computer to use.
The other side of the coin is that exhortations have no substance, basis, or authority if they lack specific biblical foundation. Further, while a sermon on a single text can have great force, if we expect the listener to go home and derive further direction from Scripture, preachers must show how the text arises from the immediate and larger context and how to both understand and apply it. Whether or not a Sunday school student will love and study the Scriptures over a lifetime may in large measure be determined by how well the teacher both motivates and enables students to study on their own (yes, even children, if they are of an appropriate age level).
Teaching child and adult classes is not a privilege for the doctrinally elite. Bible classes can be unutterably boring if the teacher lacks the skills and motivation to make them interesting and relevant. (Someone once said that it is a sin to make the gospel boring!) The most mature and knowledgeable Christian is not necessarily the most competent teacher. It is not only a brave but a responsible pastor who is willing to disappoint a would-be teacher who is not competent or prepared, in order to foster the teaching ministry of someone who may be less mature but more inspiring and willing to prepare well. If we are going to have teachers who have known Scripture from their infancy (v. 15), we certainly have the means to motivate and equip them, provided that we are willing to devote ourselves to that significant task. Much as the church may trumpet the doctrine of biblical inspiration, unless we all live it and unless it is taught enthusiastically and skillfully, we may produce a result opposite to what we desire.
We may have expected that the final effect of a proper use of the Scriptures would be doctrinal maturity or knowledgeable ministry. Instead, Paul once more encourages good works (v. 17), showing that God is mainly interested in the life and actions of the believer, not simply or even primarily in professional church ministry. It is no accident that this passage on Scripture occurs in conjunction with the pictures of the persecuted Christian, the persecuting opponent, and the person who serves God. The Bible contains many pages of narratives concerning ordinary people who live, work, and walk in God’s presence. It is these examples, along with specific doctrinal teachings, that equip us “for every good work.”
1. Knight, Pastoral Epistles, 438.
2. The word “teacher” (didaskalos) occurs in 1 Tim. 2:7; 2 Tim. 1:11; 4:3. The verb “teach” (didasko) occurs in 1 Tim. 2:12; 4:11; 6:2; 2 Tim. 2:2; Titus 1:11. Another word for teaching (didache) occurs in 2 Tim. 4:2; Titus 1:9.
3. The NRSV (among others) provides this alternative as a footnote: “Every Scripture inspired by God is also [useful]….”
4. The literature on this issue is extensive. Perhaps the finest contemporary discussion in a commentary is in Knight, Pastoral Epistles, 444–48.
5. There are, of course, other issues, such as textual differences. At one level it can be said that small differences between manuscripts are secondary, no more of a problem than different transcriptions or translations, say, of a speech in Russian. The issue is not whether the copies are correct but whether the original was true. This all calls, however, for scholarly discussion that would take us far beyond the purposes of this commentary.
6. On the topic of inspiration, in addition to such classic works as J. Orr's Revelation and Inspiration (1910) and B. B. Warfield's Inspiration and Authority of the Bible (1927), the articles “Inspiration” in ISBE, 2:839–49; “Inspiration, History of the Doctrine of” in ISBE, 2:849–54, and “Bible, Inspiration of” in EDT, 145–49 provide excellent summaries. The article “Bible, Inerrancy and Infallibility of” in EDT, 141–45 is also useful. Two volumes edited by D. A. Carson and John D. Woodbridge contain pertinent articles: Hermeneutics, Authority, and Canon (Grand Rapids: Zondervan, 1986) and Scripture and Truth (Grand Rapids: Baker, 1992; orig. publ. by Zondervan in 1983).
7. For a step-by-step explanation of how to build an expository sermon from the New Testament text see Walter Liefeld, New Testament Exposition (Grand Rapids: Zondervan, 1984).
Original Meaning
The Importance of Scripture (3:14–17)
VERSE 14 BEGINS with the strong “but…you” and contains a call to Timothy to consistency in doctrine and conviction. Not only had Timothy “learned” the truth from Paul and others, he had become “convinced” of it. The reason for this lies largely with the integrity of the people from whom he learned it, such as his grandmother Lois and his mother Eunice (1:5). Surely Paul has himself in mind also.
The “holy Scriptures” refer to what we know as the Old Testament and what the Jewish people call the Tanach. Jesus, during the forty days between his resurrection and ascension, taught how the Scriptures pertained to him (Luke 24:32, 44–47). Salvation does not come automatically from reading the Scriptures, but they “are able to make you wise for salvation through faith in Christ Jesus.”
Verses 16–17 are the strongest statement in the Bible about itself. We understand that the word “Scripture” (graphe) includes the New Testament, since 2 Peter 3:16 cites the writings of Paul among the “Scriptures” (also graphe). The word translated “God-breathed” (theopneustos) in the NIV is more commonly translated “inspired,” which is less awkward but also less accurate. The term inspired is much too broad in its common usage today to convey the force of the Greek theopneustos, which is formed from theo (the root form of the word “God”) and pneustos (from a Greek root having to do with breathing).
The main exegetical issue is where to place the unexpressed verb “is” and how to interpret the Greek word kai (which can mean either “and” or “even, also”). The first option is to understand the unexpressed “is” as coming after “all Scripture,” so that the description “God-breathed” is true of all Scripture. In this case “God-breathed” and “useful” are predicate adjectives, joined by “and” (kai). The NIV adds a second understood “is” and thus renders this, “All Scripture is God-breathed and is useful….” This is the understanding also in NRSV, nkjv, nlt, nasb, jb, and others. The alternative is to understand the verb “is” as coming after “God-breathed,” and to understand the word kai to mean not “and” but “also.” In this case, “God-breathed” is understood as an attributive adjective—that is, it is part of the noun phrase and thus defines (and limits) the subject. In this case it means, “All God-breathed Scripture is also useful…” (cf. reb, “All inspired Scripture has as its use…”). This leaves open the possibility that there is other Scripture that is not inspired and therefore not useful.3
It can be argued that the most natural reading is the first. (1) If “God-breathed” were attributive, it would more normally have been placed before the noun “Scripture.” (2) “God-breathed and…useful” is a balanced phrase in itself. Many other arguments have been made, however, and many statistics are offered on each side of the issue. The tendency over the past decades seems to be toward the first option, and modern translations offer that as the preferred rendering of the text.4 It has been argued that the main point of verse 16 is the usefulness of Scripture, not its inspiration. This is the logical direction of the text, but it is important to note that the inspiration of Scripture is foundational to its usefulness.
The first use of Scripture Paul lists is doctrinal (“teaching”; see v. 10 and comments). 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. The appearance of these two words here is probably due to their strength and appropriateness in the overall context of correction. There may be a sequence intended here: first, refuting the false teaching that Timothy was confronting, and second, straightening everything out. The final item in the sequence is providing an ongoing “training in righteousness” (see the verbal form of the word “training” in Titus 2:11–14 and comments there). Structurally, “teaching” stands at the head of this series and the purpose of it all is expressed in verse 17, “for every good work.”
The importance of good works in the Pastoral Letters cannot be overemphasized. These are the marks of the genuine servants and people of God in contrast to the false teachers. This emphasis is consistent with the repeated theme of the blending of sound doctrine and godly living, which starts with the reference to purity, faith, and a good conscience in 1 Timothy 1:5–19, then is evident in the qualifications for elders and deacons (ch. 3), is important in the life of Timothy as an example in the church (4:6–16), is seen in the requirements for widows who are supported (5:3–10), and is stressed in many other passages.
Verses such as 1 Timothy 2:10; 5:10, 25; 6:18; 2 Timothy 2:21; Titus 2:7, 14; 3:1, 8, 14 refer to good works. Other passages teach us that we are not saved by good works (2 Tim. 1:9; Titus 3:5). Two ministries in particular are called (lit.) a “good work”—that of overseers (1 Tim. 3:1) and that of an evangelist (2 Tim. 4:5). To affirm the inspiration of Scripture and the importance of strong doctrinal teaching, therefore, has strong implications both for the correction of error and the pursuit of good works.
Bridging Contexts
THE BOOK. This passage offers four separate pictures, which stand in contrast to each other. (1) The apostle Paul and those like him are being persecuted for his faith and life. (2) The persecutors are portrayed as “evil” and “impostors.” (3) Timothy and others like him are seeking to learn by reading this letter. (4) The fourth is not a portrait but a “still life” painting of a book—not just a book but the Book, which for two millennia now has encouraged those in the first picture, rebuked those in the second, and trained those in the third. The expression still life, while appropriate in artistic terms, is certainly inappropriate for the living Scriptures, which have brought life to untold millions of believers.
Verses 16 affirms that “all Scripture is God-breathed”; before and after that verse stand examples of what it can accomplish. It makes a person “wise for salvation through faith in Christ Jesus,” and it has a series of functions— “teaching, rebuking, correcting and training in righteousness”—that thoroughly prepares one “for every good work.” This encompasses the purpose expressed in Ephesians 2:8–10: salvation by grace through faith for good works.
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. We have concluded that the “Scripture” referred to here includes both Old and New Testaments because of the reference in 2 Peter 3:16 to Paul’s writings as “Scriptures.” No distinction is drawn in the New Testament between Paul’s letters and the other books as regards their divine origin and authority, so it is reasonable to apply 2 Timothy 3:16 to the entire Bible.
Defining an orthodox of Scripture. The period of reaction against “higher criticism” of the Bible saw successive attempts to define an orthodox doctrine of Scripture. (1) At first it seemed that a simple affirmation of Scripture as “inspired” would suffice.
(2) But the potential for vagueness in the meaning of that word made it insufficient, so the phrase “plenary (full) inspiration” came into use. That expression had the advantage of including the entire Bible in its affirmation, but still left some room for vagueness.
(3) “Verbal inspiration” clarified the extent and focus of inspiration beyond that of general ideas. This, however, introduced another misunderstanding, for “verbal” was sometimes misunderstood to mean “dictated.” This conjured up a caricature of the biblical writers as sitting with their minds in neutral, mechanically writing down words and syllables they heard from heaven. Such a process would have excluded such factors as individual style, feeling, and insight. It also encouraged the wrong use of the word “literal,” as in the question, “Do you believe that the Bible is literally true?” The intention of the question, of course, was to ask if one believes that every word is true, but if the question is taken “literally,” it really inquires whether a person thinks that all the literature in the Bible is literal as opposed to figurative.
(4) Much care is therefore needed in choosing terminology that explains the meaning of inspiration accurately over against inadequate definitions and concepts. One definition that has gained wide acceptance is “inerrancy.” Yet even this term raises questions. Does it mean that whatever appears in Scripture is true, whether regarding history, science, or theology, or does it apply to theological truths but allows, for example, for inadequate scientific knowledge on the part of ancient writers? Few would have a problem with such an expression as “as the sun set,” for we accept that as an accommodation to a commonly observed phenomenon. But this introduces detailed discussions, such as whether the mustard seed is actually the “smallest of all seeds” (Matt. 13:32, NLT) universally, or only in Palestine, or only in the span of Jesus’ knowledge. Such issues are not ignored by those who use the term inerrancy, but at the same time they prefer to focus on what Scripture specifically affirms, especially about itself, taking literary form and genre as well as purpose into consideration.5
In the process of dealing with such literary implications of various views of inspiration is the theological implication of the Greek word theopneustos
(“God-breathed”). Can what is God-breathed contain error? The term inerrant, clumsy though it is, specifically addresses that question. Such discussions have occupied theologians and biblical scholars for decades, and rightly so. Meanwhile, the Scriptures are doing their work of leading people to salvation through faith in Christ and on to training for every good work.6
Contemporary Significance
THE UNIQUENESS OF the Bible. In the days when street preachers were a common sight in New York City a man named Charlie King could sometimes be seen running around his hat, which was placed on a street corner near Times Square, shouting, “It’s alive! It’s alive!” When a crowd gathered he would pick up his hat, under which was a Bible and from which he would proceed to preach the gospel. At about the same time, a Christian organization in New York City that evangelized high school students was encouraging Christian students, however embarrassing it might seem, to carry a Bible with a red cover on top of their school books. In other quarters, evangelical churches, educational institutions, and other organizations were building statements into their creeds on the inspiration and authority of Scriptures, often incorporating the word “inerrant.”
Any one of these attempts to feature the Holy Scriptures could have drawn criticism or ridicule, but each was a deliberate attempt to proclaim the unique importance of the Bible. There are many ways we can do this today; but unless the Word of God is obeyed, preached, and taught as it should be, we are neither giving it due honor nor letting it do its job.7 Bible societies like the International Bible Society (which distributes the NIV), Bible publishers like Zondervan (which publishes the NIV), Wycliffe Bible translators and other missionaries who translate the Scriptures, Sunday school teachers who explain it, preachers who proclaim it—and everyone who studies it, lives it, teaches it, raises a family based on its teachings, witnesses from it, and prays to God and praises him from its message—all have a significant part in the application of Scripture.
Biblical preaching and teaching. Whether or not preachers choose a straight expository style, every sermon should bring the Bible to bear on whatever topics are discussed. We may say that good sermons come both from above and from below. They come from above (from the Lord) in that they have their source and their authority in the written Word of God; they come from below (i.e., where we live) in that the themes they deal with come in part from the experiences and needs of the congregation. A sermon that is not applied to contemporary life or that lacks contemporary significance may be a fine exposition of Scripture, but it is not an expository sermon, which, by definition, takes the circumstances of the hearer into consideration. A book that deals with computer circuitry or computer language may have technical excellence, but it is of little benefit to the user if it does not explain how to put the computer to use.
The other side of the coin is that exhortations have no substance, basis, or authority if they lack specific biblical foundation. Further, while a sermon on a single text can have great force, if we expect the listener to go home and derive further direction from Scripture, preachers must show how the text arises from the immediate and larger context and how to both understand and apply it. Whether or not a Sunday school student will love and study the Scriptures over a lifetime may in large measure be determined by how well the teacher both motivates and enables students to study on their own (yes, even children, if they are of an appropriate age level).
Teaching child and adult classes is not a privilege for the doctrinally elite. Bible classes can be unutterably boring if the teacher lacks the skills and motivation to make them interesting and relevant. (Someone once said that it is a sin to make the gospel boring!) The most mature and knowledgeable Christian is not necessarily the most competent teacher. It is not only a brave but a responsible pastor who is willing to disappoint a would-be teacher who is not competent or prepared, in order to foster the teaching ministry of someone who may be less mature but more inspiring and willing to prepare well. If we are going to have teachers who have known Scripture from their infancy (v. 15), we certainly have the means to motivate and equip them, provided that we are willing to devote ourselves to that significant task. Much as the church may trumpet the doctrine of biblical inspiration, unless we all live it and unless it is taught enthusiastically and skillfully, we may produce a result opposite to what we desire.
We may have expected that the final effect of a proper use of the Scriptures would be doctrinal maturity or knowledgeable ministry. Instead, Paul once more encourages good works (v. 17), showing that God is mainly interested in the life and actions of the believer, not simply or even primarily in professional church ministry. It is no accident that this passage on Scripture occurs in conjunction with the pictures of the persecuted Christian, the persecuting opponent, and the person who serves God. The Bible contains many pages of narratives concerning ordinary people who live, work, and walk in God’s presence. It is these examples, along with specific doctrinal teachings, that equip us “for every good work.”
1. Knight, Pastoral Epistles, 438.
2. The word “teacher” (didaskalos) occurs in 1 Tim. 2:7; 2 Tim. 1:11; 4:3. The verb “teach” (didasko) occurs in 1 Tim. 2:12; 4:11; 6:2; 2 Tim. 2:2; Titus 1:11. Another word for teaching (didache) occurs in 2 Tim. 4:2; Titus 1:9.
3. The NRSV (among others) provides this alternative as a footnote: “Every Scripture inspired by God is also [useful]….”
4. The literature on this issue is extensive. Perhaps the finest contemporary discussion in a commentary is in Knight, Pastoral Epistles, 444–48.
5. There are, of course, other issues, such as textual differences. At one level it can be said that small differences between manuscripts are secondary, no more of a problem than different transcriptions or translations, say, of a speech in Russian. The issue is not whether the copies are correct but whether the original was true. This all calls, however, for scholarly discussion that would take us far beyond the purposes of this commentary.
6. On the topic of inspiration, in addition to such classic works as J. Orr's Revelation and Inspiration (1910) and B. B. Warfield's Inspiration and Authority of the Bible (1927), the articles “Inspiration” in ISBE, 2:839–49; “Inspiration, History of the Doctrine of” in ISBE, 2:849–54, and “Bible, Inspiration of” in EDT, 145–49 provide excellent summaries. The article “Bible, Inerrancy and Infallibility of” in EDT, 141–45 is also useful. Two volumes edited by D. A. Carson and John D. Woodbridge contain pertinent articles: Hermeneutics, Authority, and Canon (Grand Rapids: Zondervan, 1986) and Scripture and Truth (Grand Rapids: Baker, 1992; orig. publ. by Zondervan in 1983).
7. For a step-by-step explanation of how to build an expository sermon from the New Testament text see Walter Liefeld, New Testament Exposition (Grand Rapids: Zondervan, 1984).