is God-breathed
The term "God-breathed" is translated from the Greek word "θεόπνευστος" (theopneustos). This unique term signifies that Scripture is not merely human words about God but is directly inspired by God Himself. The imagery of breath suggests life and spirit, indicating that the Scriptures are living and active, carrying the very essence and authority of God. This concept is central to the doctrine of inspiration, affirming that the Bible is infallible and authoritative in all matters of faith and conduct.

and is useful
The word "useful" comes from the Greek "ὠφέλιμος" (ophelimos), meaning beneficial or profitable. This highlights the practical value of Scripture in the life of a believer. The Bible is not just a historical document but a living tool that provides guidance, wisdom, and instruction for daily living. It is meant to be applied, shaping the character and actions of those who follow its teachings.

for instruction
The term "instruction" is translated from the Greek "διδασκαλία" (didaskalia), which refers to teaching or doctrine. This underscores the role of Scripture in educating believers in the truths of the faith. The Bible serves as the primary source of Christian doctrine, providing the foundational teachings necessary for understanding God's will and purpose.

for conviction
"Conviction" is derived from the Greek word "ἐλεγμός" (elegmos), which can also mean reproof or rebuke. This aspect of Scripture's usefulness involves correcting false beliefs and behaviors, bringing individuals to a realization of their errors. The Bible acts as a mirror, reflecting the truth and exposing areas in need of change, leading to repentance and spiritual growth.

for correction
The word "correction" comes from the Greek "ἐπανόρθωσις" (epanorthosis), meaning to restore to an upright state. This suggests that Scripture not only points out errors but also provides the means to correct them. It guides believers back to the right path, offering solutions and direction for living a life that pleases God.

and for training in righteousness
"Training in righteousness" is translated from the Greek "παιδείαν τὴν ἐν δικαιοσύνῃ" (paideian tēn en dikaiosynē). "Paideia" refers to the process of education or discipline, while "dikaiosynē" means righteousness or justice. This phrase indicates that Scripture is instrumental in developing a life characterized by righteousness, teaching believers how to live in a way that reflects God's character and standards. The Bible serves as a comprehensive guide for moral and ethical living, shaping individuals into mature followers of Christ.

The rendering followed by the English version, and which is certainly grammatically possible, by making--"all Scripture" the subject, and "given by inspiration of God" the predicate, declares positively the inspiration of all the Old Testament Scriptures, for this is what the Apostle must have referred to, if we understand this verse as we have it rendered in the English version above. The New Testament at this period was certainly not all written; for instance, St. John's Gospel, St. John's Epistles, the Epistle to the Hebrews, and the Apocalypse, with several of the Catholic Epistles, probably were composed at a later date than that assigned to this letter to Timothy. St. Paul, massing together an evidently well-known number of writings under the term ???? ?????, spoke of the Jewish Scriptures, the "canon" of which was then determined.

But such a declaration of the inspiration of these writings to Timothy and to those associated with him would seem unnecessary and uncalled for. Timothy and the trained Jew of the first century would never dream of doubting the divine origin of their most prized and sacred writings. There is nothing in the verses immediately preceding which would call out such a statement. It seems, therefore, on exegetical, as well as on grammatical, considerations best to follow the interpretation of those ancient and venerable witnesses the Syriac and Latin (Jerome's) versions, and to understand St. Paul's words here, as asserting that every inspired writing (this, it should be observed, does not exclude those recent sacred compositions which--Gospels or Epistles--he had seen or written himself, and the divine origin of which he well knew) is profitable for doctrine, &c. Thus he exhorted Timothy to show himself a contrast to the false teachers--ever shifting their ground and waxing worse and worse--by keeping steadily to the old teaching of doctrine and of life. He was not to change, not to advance, but was to remember that every inspired Scripture was profitable for doctrine and for life. It was by these writings, St. Paul would remind him, that he must test his teaching. On the way in which "inspiration of God" was understood in the Church of the first days, see Excursus at the end of this Epistle.

Inspiration of God.--This thought, perhaps, rather than these words, is admirably paraphrased by St. Peter: "Holy men of God spake as they were moved by the Holy Ghost" (2Peter 1:21). The various uses of Holy Scripture in the training of the man of God are set forth in the enumeration which closes this verse. These sacred writings must, in all ages, St. Paul would urge, be the hand-book of the Christian teacher. From it he must prove the doctrines he professes; hence, too, he must draw his reproofs for the ignorant and erring. It must be the one source whence he derives those instructions which teach the Christian how to grow in grace.

EXCURSUS ON NOTES TO II. TIMOTHY.

ON THE WAY IN WHICH "INSPIRATION OF GOD" [2Timothy 3:16] WAS UNDERSTOOD IN THE EARLY CHRISTIAN CHURCH.

"See and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls."

--Jeremiah 6:16. . . .

(1) that such a sentence as that which arises from (B) necessarily implies that there are some γραφαὶ which are not θεόπνευστοι, just as Πᾶν ἔργον ἀγαθόν implies that there are some works which are not good; πᾶσα εὐλογία πνευματική (Ephesians 1:3), that there are some blessings which are not spiritual; πᾶν ἔργον πονηρόν (2 Timothy 4:18), that there are some works which are not evil; and so on. But as γραφή is invariably used in the New Testament for "Scripture," and not for any profane writing: it is not in accordance with biblical language to say, "every inspired Scripture," because every Scripture is inspired.

(2) The sentence, taken according to (B), is an extremely awkward, and, as Alford admits. harsh construction, net supported in its entirety by one single parallel usage in the whole New Testament.

(3) The sentence, taken according to (A), is a perfectly simple one, and is exactly parallel with 1 Timothy 4:4, Πᾶν κτίσμα Θεοῦ καλόν καὶ οὐδὲν ἀπόβλητον, "Every creature of God is good, and nothing to be refused." . . .

Parallel Commentaries ...