Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: 2 Timothy 3:16 - King James

Verse	Translation	Text
2Ti 3:16	King James	All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
All scripture--Greek, "Every Scripture," that is, Scripture in its every part. However, English Version is sustained, though the Greek article be wanting, by the technical use of the term "Scripture" being so well known as not to need the article (compare Greek, Eph 3:15; Eph 2:21). The Greek is never used of writings in general, but only of the sacred Scriptures. The position of the two Greek adjectives closely united by "and," forbids our taking the one as an epithet, the other as predicated and translated as ALFORD and ELLICOTT. "Every Scripture given by inspiration of God is also profitable." Vulgate and the best manuscripts, favor English Version. Clearly the adjectives are so closely connected that as surely as one is a predicate, the other must be so too. ALFORD admits his translation to be harsh, though legitimate. It is better with English Version to take it in a construction legitimate, and at the same time not harsh. The Greek, "God-inspired," is found nowhere else. Most of the New Testament books were written when Paul wrote this his latest Epistle: so he includes in the clause "All Scripture is God-inspired," not only the Old Testament, in which alone Timothy was taught when a child (Ti2 3:15), but the New Testament books according as they were recognized in the churches which had men gifted with "discerning of spirits," and so able to distinguish really inspired utterances, persons, and so their writings from spurious. Paul means, "All Scripture is God-inspired and therefore useful"; because we see no utility in any words or portion of it, it does not follow it is not God-inspired. It is useful, because God-inspired; not God-inspired, because useful. One reason for the article not being before the Greek, "Scripture," may be that, if it had, it might be supposed that it limited the sense to the hiera grammata, "Holy Scriptures" (Ti2 3:15) of the Old Testament, whereas here the assertion is more general: "all Scripture" (compare Greek, Pe2 1:20). The translation, "all Scripture that is God-inspired is also useful," would imply that there is some Scripture which is not God-inspired. But this would exclude the appropriated sense of the word "Scripture"; and who would need to be told that "all divine Scripture is useful ('profitable')?" Heb 4:13 would, in ALFORD'S view, have to be rendered, "All naked things are also open to the eyes of Him," &c.: so also Ti1 4:4, which would be absurd [TREGELLES, Remarks on the Prophetic Visions of the Book of Daniel]. Knapp well defines inspiration, "An extraordinary divine agency upon teachers while giving instruction, whether oral or written, by which they were taught how and what they should speak or write" (compare Sa2 23:1; Act 4:25; Pe2 1:21). The inspiration gives the divine sanction to all the words of Scripture, though those words be the utterances of the individual writer, and only in special cases revealed directly by God (Co1 2:13). Inspiration is here predicated of the writings, "all Scripture," not of the persons. The question is not how God has done it; it is as to the word, not the men who wrote it. What we must believe is that He has done it, and that all the sacred writings are every where inspired, though not all alike matter of special revelation: and that even the very words are stamped with divine sanction, as Jesus used them (for example in the temptation and Joh 10:34-35), for deciding all questions of doctrine and practice. There are degrees of revelation in Scripture, but not of inspiration. The sacred writers did not even always know the full significancy of their own God-inspired words (Pe1 1:10-12). Verbal inspiration does not mean mechanical dictation, but all "Scripture is (so) inspired by God," that everything in it, its narratives, prophecies, citations, the whole--ideas, phrases, and words--are such as He saw fit to be there. The present condition of the text is no ground for concluding against the original text being inspired, but is a reason why we should use all critical diligence to restore the original inspired text. Again, inspiration may be accompanied by revelation or not, but it is as much needed for writing known doctrines or facts authoritatively, as for communicating new truths [TREGELLES]. The omission here of the substantive verb is,' I think, designed to mark that, not only the Scripture then existing, but what was still to be written till the canon should be completed, is included as God-inspired. The Old Testament law was the schoolmaster to bring us to Christ; so it is appropriately said to be "able to make wise unto salvation through faith in Jesus Christ": the term wisdom being appropriated to a knowledge of the relations between the Old and New Testaments, and opposed to the pretended wisdom of the false teachers (Ti1 1:7-8). doctrine--Greek, "teaching," that is, teaching the ignorant dogmatic truths which they cannot otherwise know. He so uses the Old Testament, Rom 1:17. reproof--"refutation," convicting the erring of their error. Including polemical divinity. As an example of this use of the Old Testament, compare Gal 3:6, Gal 3:13, Gal 3:16. "Doctrine and reproof" comprehend the speculative parts of divinity. Next follow the practical: Scripture is profitable for: (1) correction (Greek, "setting one right"; compare an example, Co1 10:1-10) and instruction (Greek, "disciplining," as a father does his child, see on Ti2 2:25; Eph 6:4; Heb 12:5, Heb 12:11, or "training" by instruction, warning, example, kindnesses, promises, and chastisements; compare an example, Co1 5:13). Thus the whole science of theology is complete in Scripture. Since Paul is speaking of Scripture in general and in the notion of it, the only general reason why, in order to perfecting the godly (Ti2 3:17), it should extend to every department of revealed truth, must be that it was intended to be the complete and sufficient rule in all things touching perfection. See Article VI, Common Prayer Book. in--Greek, "instruction which is in righteousness," as contrasted with the "instruction" in worldly rudiments (Col 2:20, Col 2:22).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

All scripture--Greek, "Every Scripture," that is, Scripture in its every part. However, English Version is sustained, though the Greek article be wanting, by the technical use of the term "Scripture" being so well known as not to need the article (compare Greek, Eph 3:15; Eph 2:21). The Greek is never used of writings in general, but only of the sacred Scriptures. The position of the two Greek adjectives closely united by "and," forbids our taking the one as an epithet, the other as predicated and translated as ALFORD and ELLICOTT. "Every Scripture given by inspiration of God is also profitable." Vulgate and the best manuscripts, favor English Version. Clearly the adjectives are so closely connected that as surely as one is a predicate, the other must be so too. ALFORD admits his translation to be harsh, though legitimate. It is better with English Version to take it in a construction legitimate, and at the same time not harsh. The Greek, "God-inspired," is found nowhere else. Most of the New Testament books were written when Paul wrote this his latest Epistle: so he includes in the clause "All Scripture is God-inspired," not only the Old Testament, in which alone Timothy was taught when a child (Ti2 3:15), but the New Testament books according as they were recognized in the churches which had men gifted with "discerning of spirits," and so able to distinguish really inspired utterances, persons, and so their writings from spurious. Paul means, "All Scripture is God-inspired and therefore useful"; because we see no utility in any words or portion of it, it does not follow it is not God-inspired. It is useful, because God-inspired; not God-inspired, because useful. One reason for the article not being before the Greek, "Scripture," may be that, if it had, it might be supposed that it limited the sense to the hiera grammata, "Holy Scriptures" (Ti2 3:15) of the Old Testament, whereas here the assertion is more general: "all Scripture" (compare Greek, Pe2 1:20). The translation, "all Scripture that is God-inspired is also useful," would imply that there is some Scripture which is not God-inspired. But this would exclude the appropriated sense of the word "Scripture"; and who would need to be told that "all divine Scripture is useful ('profitable')?" Heb 4:13 would, in ALFORD'S view, have to be rendered, "All naked things are also open to the eyes of Him," &c.: so also Ti1 4:4, which would be absurd [TREGELLES, Remarks on the Prophetic Visions of the Book of Daniel]. Knapp well defines inspiration, "An extraordinary divine agency upon teachers while giving instruction, whether oral or written, by which they were taught how and what they should speak or write" (compare Sa2 23:1; Act 4:25; Pe2 1:21). The inspiration gives the divine sanction to all the words of Scripture, though those words be the utterances of the individual writer, and only in special cases revealed directly by God (Co1 2:13). Inspiration is here predicated of the writings, "all Scripture," not of the persons. The question is not how God has done it; it is as to the word, not the men who wrote it. What we must believe is that He has done it, and that all the sacred writings are every where inspired, though not all alike matter of special revelation: and that even the very words are stamped with divine sanction, as Jesus used them (for example in the temptation and Joh 10:34-35), for deciding all questions of doctrine and practice. There are degrees of revelation in Scripture, but not of inspiration. The sacred writers did not even always know the full significancy of their own God-inspired words (Pe1 1:10-12). Verbal inspiration does not mean mechanical dictation, but all "Scripture is (so) inspired by God," that everything in it, its narratives, prophecies, citations, the whole--ideas, phrases, and words--are such as He saw fit to be there. The present condition of the text is no ground for concluding against the original text being inspired, but is a reason why we should use all critical diligence to restore the original inspired text. Again, inspiration may be accompanied by revelation or not, but it is as much needed for writing known doctrines or facts authoritatively, as for communicating new truths [TREGELLES]. The omission here of the substantive verb is,' I think, designed to mark that, not only the Scripture then existing, but what was still to be written till the canon should be completed, is included as God-inspired. The Old Testament law was the schoolmaster to bring us to Christ; so it is appropriately said to be "able to make wise unto salvation through faith in Jesus Christ": the term wisdom being appropriated to a knowledge of the relations between the Old and New Testaments, and opposed to the pretended wisdom of the false teachers (Ti1 1:7-8).

doctrine--Greek, "teaching," that is, teaching the ignorant dogmatic truths which they cannot otherwise know. He so uses the Old Testament, Rom 1:17.

reproof--"refutation," convicting the erring of their error. Including polemical divinity. As an example of this use of the Old Testament, compare Gal 3:6, Gal 3:13, Gal 3:16. "Doctrine and reproof" comprehend the speculative parts of divinity. Next follow the practical: Scripture is profitable for: (1) correction (Greek, "setting one right"; compare an example, Co1 10:1-10) and instruction (Greek, "disciplining," as a father does his child, see on Ti2 2:25; Eph 6:4; Heb 12:5, Heb 12:11, or "training" by instruction, warning, example, kindnesses, promises, and chastisements; compare an example, Co1 5:13). Thus the whole science of theology is complete in Scripture. Since Paul is speaking of Scripture in general and in the notion of it, the only general reason why, in order to perfecting the godly (Ti2 3:17), it should extend to every department of revealed truth, must be that it was intended to be the complete and sufficient rule in all things touching perfection. See Article VI, Common Prayer Book.

in--Greek, "instruction which is in righteousness," as contrasted with the "instruction" in worldly rudiments (Col 2:20, Col 2:22).

Notes on the Bible, by Albert Barnes, [1834]
All Scripture - This properly refers to the Old Testament, and should not be applied to any part of the New Testament, unless it can be shown that that part was then written, and was included under the general name of "the Scriptures;" compare Pe2 3:15-16. But it includes the whole of the Old Testament, and is the solemn testimony of Paul that it was all inspired. If now it can be proved that Paul himself was an inspired man, this settles the question as to the inspiration of the Old Testament. Is given by inspiration of God - All this is expressed in the original by one word - Θεόπνευστος Theopneustos. This word occurs nowhere else in the New Testament. It properly means, God-inspired - from Θεός Theos, "God," and πνέω pneō, "to breathe, to breathe out." The idea of "breathing upon, or breathing into the soul," is that which the word naturally conveys. Thus, God breathed into the nostrils of Adam the breath of life Gen 2:7, and thus the Saviour breathed on his disciples, and said, "receive ye the Holy Ghost;" Joh 20:22. The idea seems to have been, that the life was in the breath, and that an intelligent spirit was communicated with the breath. The expression was used among the Greeks, and a similar one was employed by the Romans. Plutarch ed. R. 9:p. 583. 9. τοὺς ὀνείρους τοὺς θεοπνεύστους tous oneirous tous theopneustous. Phocylid. 121. τῆς δὲ θεοπνεύστου σοφίης λόγος ἐστὶν ἄριστος tēs de theopnoustou sophiēs logos estin aristos. Perhaps, however, this is not an expression of Phocylides, but of the pseudo Phocylides. So it is understood by Bloomfield. Cicero, pro Arch. 8. "poetam - quasi divino quodam spiritu inflari." The word does not occur in the Septuagint, but is found in Josephus, Contra Apion, i. 7. "The Scripture of the prophets who were taught according to the inspiration of God - κατὰ τὴν ἐπίπνοιαν τὴν ἀπὸ τοῦ Θεοῦ kata tēn epipnoian tēn apo tou Theou. In regard to the manner of inspiration, and to the various questions which have been started as to its nature, nothing can be learned from the use of this word. It asserts a fact - that the Old Testament was composed under a divine influence, which might be represented by "breathing on one," and so imparting life. But the language must be figurative; for God does not breathe, though the fair inference is, that those Scriptures are as much the production of God, or are as much to be traced to him, as life is; compare Mat 22:43; Pe2 1:21. The question as to the degree of inspiration, and whether it extends to the words of Scripture, and how far the sacred writers were left to the exercise of their own faculties, is foreign to the design of these notes. All that is necessary to be held is, that the sacred writers were kept from error on those subjects which were matters of their own observation, or which pertained to memory; and that there were truths imparted to them directly by the Spirit of God, which they could never have arrived at by the unaided exercise of their own minds. Compare the introduction to Isaiah and Job. And is profitable. - It is useful; it is adapted to give instruction, to administer reproof, etc. If "all" Scripture is thus valuable, then we are to esteem no part of the Old Testament as worthless. There is no portion of it, even now, which may not be fitted, in certain circumstances, to furnish us valuable lessons, and, consequently, no part of it which could be spared from the sacred canon. There is no part of the human body which is not useful in its place, and no part of it which can be spared without sensible loss. For doctrine - For teaching or communicating instruction; compare the notes on Ti1 4:16. For reproof - On the meaning of the word here rendered "reproof" - ἐλέγγμος elengmos - see the notes on Heb 11:1. It here means, probably, for "convincing;" that is, convincing a man of his sins, of the truth and claims of religion, etc.; see the notes on Joh 16:8. For correction - The word here used - ἐπανόρθωσις epanorthōsis - occurs nowhere else in the New Testament. It means, properly, "a setting to rights, reparation, restoration," (from ἐπανορθόω epanorthoō, to right up again, to restore); and here means, the leading to a correction or amendment of life - "a reformation." The meaning is, that the Scriptures are a powerful means of reformation, or of putting men into the proper condition in regard to morals. After all the means which have been employed to reform mankind; all the appeals which are made to them on the score of health, happiness, respectability, property, and long life, the word of God is still the most powerful and the most effectual means of recovering those who have fallen into vice. No reformation can be permanent which is not based on the principles of the word of God. For instruction in righteousness - Instruction in regard to the principles of justice, or what is right. Man needs not only to be made acquainted with truth, to be convinced of his error, and to be reformed; but he needs to be taught what is right, or what is required of him, in order that he may lead a holy life. Every reformed and regenerated man needs instruction, and should not be left merely with the evidence that he is "reformed, or converted." He should be followed with the principles of the word of God, to show him how he may lead an upright life. The Scriptures furnish the rules of holy living in abundance, and thus they are adapted to the whole work of recovering man, and of guiding him to heaven.

Notes on the Bible, by Albert Barnes, [1834]

All Scripture - This properly refers to the Old Testament, and should not be applied to any part of the New Testament, unless it can be shown that that part was then written, and was included under the general name of "the Scriptures;" compare Pe2 3:15-16. But it includes the whole of the Old Testament, and is the solemn testimony of Paul that it was all inspired. If now it can be proved that Paul himself was an inspired man, this settles the question as to the inspiration of the Old Testament.

Is given by inspiration of God - All this is expressed in the original by one word - Θεόπνευστος Theopneustos. This word occurs nowhere else in the New Testament. It properly means, God-inspired - from Θεός Theos, "God," and πνέω pneō, "to breathe, to breathe out." The idea of "breathing upon, or breathing into the soul," is that which the word naturally conveys. Thus, God breathed into the nostrils of Adam the breath of life Gen 2:7, and thus the Saviour breathed on his disciples, and said, "receive ye the Holy Ghost;" Joh 20:22. The idea seems to have been, that the life was in the breath, and that an intelligent spirit was communicated with the breath. The expression was used among the Greeks, and a similar one was employed by the Romans. Plutarch ed. R. 9:p. 583. 9. τοὺς ὀνείρους τοὺς θεοπνεύστους tous oneirous tous theopneustous. Phocylid. 121. τῆς δὲ θεοπνεύστου σοφίης λόγος ἐστὶν ἄριστος tēs de theopnoustou sophiēs logos estin aristos.

Perhaps, however, this is not an expression of Phocylides, but of the pseudo Phocylides. So it is understood by Bloomfield. Cicero, pro Arch. 8. "poetam - quasi divino quodam spiritu inflari." The word does not occur in the Septuagint, but is found in Josephus, Contra Apion, i. 7. "The Scripture of the prophets who were taught according to the inspiration of God - κατὰ τὴν ἐπίπνοιαν τὴν ἀπὸ τοῦ Θεοῦ kata tēn epipnoian tēn apo tou Theou. In regard to the manner of inspiration, and to the various questions which have been started as to its nature, nothing can be learned from the use of this word. It asserts a fact - that the Old Testament was composed under a divine influence, which might be represented by "breathing on one," and so imparting life. But the language must be figurative; for God does not breathe, though the fair inference is, that those Scriptures are as much the production of God, or are as much to be traced to him, as life is; compare Mat 22:43; Pe2 1:21. The question as to the degree of inspiration, and whether it extends to the words of Scripture, and how far the sacred writers were left to the exercise of their own faculties, is foreign to the design of these notes. All that is necessary to be held is, that the sacred writers were kept from error on those subjects which were matters of their own observation, or which pertained to memory; and that there were truths imparted to them directly by the Spirit of God, which they could never have arrived at by the unaided exercise of their own minds. Compare the introduction to Isaiah and Job.

And is profitable. - It is useful; it is adapted to give instruction, to administer reproof, etc. If "all" Scripture is thus valuable, then we are to esteem no part of the Old Testament as worthless. There is no portion of it, even now, which may not be fitted, in certain circumstances, to furnish us valuable lessons, and, consequently, no part of it which could be spared from the sacred canon. There is no part of the human body which is not useful in its place, and no part of it which can be spared without sensible loss.

For doctrine - For teaching or communicating instruction; compare the notes on Ti1 4:16.

For reproof - On the meaning of the word here rendered "reproof" - ἐλέγγμος elengmos - see the notes on Heb 11:1. It here means, probably, for "convincing;" that is, convincing a man of his sins, of the truth and claims of religion, etc.; see the notes on Joh 16:8.

For correction - The word here used - ἐπανόρθωσις epanorthōsis - occurs nowhere else in the New Testament. It means, properly, "a setting to rights, reparation, restoration," (from ἐπανορθόω epanorthoō, to right up again, to restore); and here means, the leading to a correction or amendment of life - "a reformation." The meaning is, that the Scriptures are a powerful means of reformation, or of putting men into the proper condition in regard to morals. After all the means which have been employed to reform mankind; all the appeals which are made to them on the score of health, happiness, respectability, property, and long life, the word of God is still the most powerful and the most effectual means of recovering those who have fallen into vice. No reformation can be permanent which is not based on the principles of the word of God.

For instruction in righteousness - Instruction in regard to the principles of justice, or what is right. Man needs not only to be made acquainted with truth, to be convinced of his error, and to be reformed; but he needs to be taught what is right, or what is required of him, in order that he may lead a holy life. Every reformed and regenerated man needs instruction, and should not be left merely with the evidence that he is "reformed, or converted." He should be followed with the principles of the word of God, to show him how he may lead an upright life. The Scriptures furnish the rules of holy living in abundance, and thus they are adapted to the whole work of recovering man, and of guiding him to heaven.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
righteousness (See Scofield) - (Jo1 3:7).

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]

righteousness

(See Scofield) - (Jo1 3:7).

Vincent's Word Studies, by Marvin R. Vincent [1886]
All Scripture (πᾶσα γραφὴ) Better, every Scripture, that is, every passage of Scripture. Scripture as a whole is as αἱ γραφαί or αἱ γραφαί ἅγιαι. Ἱερά is never used with γραφὴ. Γραφὴ is the single passage, usually defined by this, or that, or the, or which saith. Is given by inspiration of God (θεόπνευστος) N.T.o. olxx. From θεὸς God and πνεῖν to breathe. God-breathed. The word tells us nothing of the peculiar character or limits of inspiration beyond the fact that it proceeds from God. In construction omit is, and rend. as attributive of γραφὴ every divinely-inspired Scripture. And is profitable (καὶ ὠφέλιμος) According to A.V., καὶ and is merely the copula between two predicates of γραφὴ. It is divinely inspired and is profitable. According to the interpretation given above, καὶ has the force of also. Every divinely-inspired Scripture is, besides being so inspired and for that reason, also profitable, etc. Ὡφέλιμος profitable, Pasto. See on Ti1 4:8. For doctrine (πρὸς διδασκαλίαν) Better, teaching. Comp. to make thee wise, Ti2 3:15. Reproof (ἐλεγμόν) Better, conviction. N.T.o. oClass. Comparatively frequent in lxx, mostly in the sense of rebuke: sometimes curse, punishment. See Ps. of Solomon 10:1, but the reading is disputed with ἐλέγχῳ. See on the verb ἐλέγχειν, Joh 3:20. Correction (ἐπανόρθωσιν) N.T.o. Twice in lxx. Restoring to an upright state (ὀρθός erect); setting right. Instruction (παιδείαν) Better, chastisement or discipline. See on Eph 6:4. In lxx mostly correction or discipline, sometimes admonition. Specially of God's chastisement by means of sorrow and evil.

Vincent's Word Studies, by Marvin R. Vincent [1886]

All Scripture (πᾶσα γραφὴ)

Better, every Scripture, that is, every passage of Scripture. Scripture as a whole is as αἱ γραφαί or αἱ γραφαί ἅγιαι. Ἱερά is never used with γραφὴ. Γραφὴ is the single passage, usually defined by this, or that, or the, or which saith.

Is given by inspiration of God (θεόπνευστος)

N.T.o. olxx. From θεὸς God and πνεῖν to breathe. God-breathed. The word tells us nothing of the peculiar character or limits of inspiration beyond the fact that it proceeds from God. In construction omit is, and rend. as attributive of γραφὴ every divinely-inspired Scripture.

And is profitable (καὶ ὠφέλιμος)

According to A.V., καὶ and is merely the copula between two predicates of γραφὴ. It is divinely inspired and is profitable. According to the interpretation given above, καὶ has the force of also. Every divinely-inspired Scripture is, besides being so inspired and for that reason, also profitable, etc. Ὡφέλιμος profitable, Pasto. See on Ti1 4:8.

For doctrine (πρὸς διδασκαλίαν)

Better, teaching. Comp. to make thee wise, Ti2 3:15.

Reproof (ἐλεγμόν)

Better, conviction. N.T.o. oClass. Comparatively frequent in lxx, mostly in the sense of rebuke: sometimes curse, punishment. See Ps. of Solomon 10:1, but the reading is disputed with ἐλέγχῳ. See on the verb ἐλέγχειν, Joh 3:20.

Correction (ἐπανόρθωσιν)

N.T.o. Twice in lxx. Restoring to an upright state (ὀρθός erect); setting right.

Instruction (παιδείαν)

Better, chastisement or discipline. See on Eph 6:4. In lxx mostly correction or discipline, sometimes admonition. Specially of God's chastisement by means of sorrow and evil.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
All scripture is inspired of God - The Spirit of God not only once inspired those who wrote it, but continually inspires, supernaturally assists, those that read it with earnest prayer. Hence it is so profitable for doctrine, for instruction of the ignorant, for the reproof or conviction of them that are in error or sin, for the correction or amendment of whatever is amiss, and for instructing or training up the children of God in all righteousness.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

All scripture is inspired of God - The Spirit of God not only once inspired those who wrote it, but continually inspires, supernaturally assists, those that read it with earnest prayer. Hence it is so profitable for doctrine, for instruction of the ignorant, for the reproof or conviction of them that are in error or sin, for the correction or amendment of whatever is amiss, and for instructing or training up the children of God in all righteousness.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
All Scripture is given by inspiration of God - This sentence is not well translated; the original πασα γραφη θεοκνευστος ωφιλιμος προς διδασκαλιαν, κ. τ. λ. should be rendered: Every writing Divinely inspired is profitable for doctrine, etc. The particle και, and, is omitted by almost all the versions and many of the fathers, and certainly does not agree well with the text. The apostle is here, beyond all controversy, speaking of the writings of the Old Testament, which, because they came by Divine inspiration, he terms the Holy Scriptures, Ti2 3:15; and it is of them alone that this passage is to be understood; and although all the New Testament came by as direct an inspiration as the Old, yet, as it was not collected at that time, not indeed complete, the apostle could have no reference to it. The doctrine of the inspiration of the sacred writings has been a subject of much discussion, and even controversy, among Christians. There are two principal opinions on the subject: 1. That every thought and word were inspired by God, and that the writer did nothing but merely write as the Spirit dictated. 2. That God gave the whole matter, leaving the inspired writers to their own language; and hence the great variety of style and different modes of expression. But as I have treated this subject at large in my Introduction to the Four Gospels and Acts of the Apostles, I must refer the reader to that work. Is profitable for doctrine - To teach the will of God, and to point out Jesus Christ till he should come. For reproof - To convince men of the truth; and to confound those who should deny it, particularly the Jews. For correction - Προς επανορθωσιν· For restoring things to their proper uses and places, correcting false notions and mistaken views. Instruction in righteousness - Προς παιδειαν την εν δικαιοσυνῃ. For communicating all initiatory religious knowledge; for schooling mankind. All this is perfectly true of the Jewish Scriptures; and let faith in Christ Jesus be added, see Ti2 3:15, and then all that is spoken in the following verse will be literally accomplished.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

All Scripture is given by inspiration of God - This sentence is not well translated; the original πασα γραφη θεοκνευστος ωφιλιμος προς διδασκαλιαν, κ. τ. λ. should be rendered: Every writing Divinely inspired is profitable for doctrine, etc. The particle και, and, is omitted by almost all the versions and many of the fathers, and certainly does not agree well with the text. The apostle is here, beyond all controversy, speaking of the writings of the Old Testament, which, because they came by Divine inspiration, he terms the Holy Scriptures, Ti2 3:15; and it is of them alone that this passage is to be understood; and although all the New Testament came by as direct an inspiration as the Old, yet, as it was not collected at that time, not indeed complete, the apostle could have no reference to it.

The doctrine of the inspiration of the sacred writings has been a subject of much discussion, and even controversy, among Christians. There are two principal opinions on the subject:

1. That every thought and word were inspired by God, and that the writer did nothing but merely write as the Spirit dictated.

2. That God gave the whole matter, leaving the inspired writers to their own language; and hence the great variety of style and different modes of expression.

But as I have treated this subject at large in my Introduction to the Four Gospels and Acts of the Apostles, I must refer the reader to that work.

Is profitable for doctrine - To teach the will of God, and to point out Jesus Christ till he should come.

For reproof - To convince men of the truth; and to confound those who should deny it, particularly the Jews.

For correction - Προς επανορθωσιν· For restoring things to their proper uses and places, correcting false notions and mistaken views.

Instruction in righteousness - Προς παιδειαν την εν δικαιοσυνῃ. For communicating all initiatory religious knowledge; for schooling mankind. All this is perfectly true of the Jewish Scriptures; and let faith in Christ Jesus be added, see Ti2 3:15, and then all that is spoken in the following verse will be literally accomplished.

Top