하나님나라를 꿈꾸며(Kingdom of God)

13 while xevil people and impostors will go on from bad to worse, deceiving and ybeing deceived. 14 But as for you, zcontinue in what you have learned and have firmly believed, knowing from whom1 you learned it 15 and how afrom childhood you have been acquainted with bthe sacred writings, cwhich are able to make you wise for salvation through faith in Christ Jesus. 16 dAll Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, 17 that ethe man of God2 may be complete, fequipped gfor every good work.

x [Rev. 22:11]

y Titus 3:3

z [1 Tim. 4:6]

1 The Greek for whom is plural

a [Eph. 6:4]; See ch. 1:5

b [John 5:39]

c Ps. 119:99

d Rom. 15:4; 2 Pet. 1:20, 21

e See 1 Tim. 6:11

2 That is, a messenger of God (the phrase echoes a common Old Testament expression)

f [Luke 6:40]

g See ch. 2:21

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤후 3:13–17.

13 악한 사람들과 속이는 자들은 더욱 악하여져서 속이기도 하고 속기도 하나니

14 그러나 너는 배우고 확신한 일에 거하라 너는 네가 누구에게서 배운 것을 알며

15 또 어려서부터 성경을 알았나니 성경은 능히 너로 하여금 그리스도 예수 안에 있는 믿음으로 말미암아 구원에 이르는 지혜가 있게 하느니라

16 모든 성경은 하나님의 1)감동으로 된 것으로 교훈과 책망과 바르게 함과 의로 2)교육하기에 유익하니

17 이는 하나님의 사람으로 온전하게 하며 모든 선한 일을 행할 능력을 갖추게 하려 함이라

1) 또는 영감

2) 또는 징계

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤후 3:13–17.

12절에서 바울은 그리스도안에서 경건하게 살고자 하는 자에 대해서 언급했다면 이제 13절에서는 이와 정반대의 사람들에 대해서 언급한다. 

 

13절) 그들은 악한 사람들과 속이는 자들이다. ‘악한 사람들’는 ‘포네로이 안드로포이’의 번역이다. ‘악한’은 ‘포네로스’인데 ‘도덕적으로 나쁜 또는 잘못된’의 의미이다. 

‘속이는 자들’로 번역된 ‘고에테스’는 본래 ‘슬피 곡하다’라는 의미의 동사 ‘고아오’의 파생 명사로 돈을 벌기 위하여 매우 슬픈 것처럼 위장하여 운다는 점에서 이 단어는 ‘속이는 자들, 사기꾼들’이란 의미를 지닌다. 이 단어는 여기에서 한번 등장하는데 이들은 앞서 8절에서 언급된 얀네와 얌브레와 같이 당시 에베소 교회에 침투한 거짓 교사들을 지칭한다. 거스리는 여기서 말하는 속이는 자들을 마법사라고 주장하여 얀네와 얌브레가 애굽의 마법사들 즉 술객이었음을 환기시켜주는 동시에 이러한 특성이 거젓 교사들과 상통함을 드러내기 위해서 이 표현을 사용한 것이라고 말한다. 이 속이는 자들의 길은 당장에는 성공의 길인 것 같지만 결국 자신이 쳐놓은 돛에 자신이 빠져드는 어리석은 행동인 것이다. 

 

‘더욱 악하여져서’, ‘더욱 ~져서’라는 표현은 ‘프로콥수신’은 ‘자라가다, 나아가다’로 번역되는 ‘프로콥토’의 미래 능동태이다. 이를 직역하면 ‘그들은 그 악 위에 자라갈 것이다’이다. 이는 점점 악이 자라나는 모습을 잘 보여준다. 

‘속이기도 하고 속기도 하나니’는 ‘속이다’는 뜻의 동사 ‘플라나오’의 현재 분사 능동태 복수형인 ‘플라논테스’와 현재 분사 수동태 복수형 ‘플라노메노이’가 각각 사용된다. 이는 속이는 자들은 자신들이 적극적으로 속일 뿐만 아니라 속임을 당할 수 밖에 없음을 생생하게 보여준다. 

결국 악한 이들은 더욱 악하여주기 속이는 자들은 더욱 속고 속이는 행동을 하게 된다는 것이다. 

 

14절) ‘그러나’로 번역된 역접 접속사 ‘데’는 앞선 13절의 ‘악한 사람들과 속이는 자들’과 극명하게 대조됨을 보여준다. 본문의 ‘너는’은 2인칭 주격 단수 대명사인 ‘쉬’가 사용되었는데 이는 ‘디모데’를 지칭하는 것이다. 

바울은 디모데에게 배우고 확신한 일에 거할 것을 명령한다. ‘거하라’로 번역된 ‘메네’는 ‘머무르다’라는 의미의 동사 ‘메노’의 현재 명령형으로 ‘계속해서 끝까지 머물러 있어야 함’을 의미한다. 

‘배우고’로 번역된 ‘에마데스’는 본래 ‘배우다, 학습하다’라는 의미의 ‘만다노’의 부정 과거형이다. 이는 이러한 학습이 디모데가 어릴적부터 시작되었다는 사실을 전해준다(15절). 또한 ‘확신한’으로 번역된 ‘에피스토테스’는 본래 ‘확실하게 하다’라는 의미의 원형 ‘피스토오’의 부정과거 수동태로 신앙의 습득이 단순히 학습하고 배우는 과정을 통해서만 완성되는 것이 아님을 보여준다. 즉 배우는 것은 결국 성령의 역사를 통해 전인격의 좌소인 마음에 적용되어 확신으로 변모될 때 비로소 완성되는 것이다. 

그렇다면 디모데는 참된 복음의 진리를 누구로부터 배웠는가? ‘누구에게서’에 해당하는 ‘티논’은 의문 대명사 ‘티스’의 복수형이다. ‘너는 네가 누구에게서 배운 것을 알며’를 직역하면 ‘너는 그것을 누구누구에게서 배웠는지를 알고 있다’로 그 대상은 외조모 로이스와 어머니 유니게 또한 디모데의 영적 아비인 바울을 지칭하는 것이다. 

 

-  3:14 With contrasting δέ and especially with emphatic σύ and the verb μένε, “remain,” set in opposition to προκόψουσιν, “they will progress,” Paul places Timothy and what he should do in sharp contrast with the progressive error of the false teachers. Timothy is to “remain” in the sense of “continuing” (present imperative μένε; cf. in the PE 1 Tim. 2:15; 2 Tim. 2:13; F. Hauck, TDNT IV, 576) in the things that he has learned.

οἷς is dative by attraction to the case of its unexpressed antecedent in its position following the preposition ἐν. What Timothy is to remain in is not indicated, except that it is what he has learned and has become assured of. ἔμαθες (aorist of μανθάνω; see 1 Tim. 2:11) is used here of what Timothy has “learned” through being taught, as the following clause demonstrates (BAGD s.v. 1). ἐπιστώθης** (aorist of πιστόω, a NT hapax), “have become convinced of,” indicates that what Timothy learned he embraced as true and reliable. With this verb we see that Paul appeals not to traditionalism or to the status quo but to adherence to what Timothy has become convinced is true.

The encouragement to remain in such teaching is based on Timothy’s knowledge of whom he learned it from. (Later Paul will appeal to the source from which Timothy was taught, “the holy scriptures” [vv. 15–17].) The participle εἰδώς, “knowing,” is used here, as often by Paul, to ask the recipient to recall what he knows quite well (in the PE: 1 Tim. 1:9; Tit. 3:11; 2 Tim. 2:23). παρά with the genitive is used after ἔμαθες (and other verbs of learning), as often in Greek literature (see BAGD s.v. παρά I.3c), to designate the person(s) from whom one has learned. Here those persons are represented by plural τίνων (for the textual evidence for the plural see NA26). The further statement in v. 15 implies that his childhood teachers, Lois and Eunice (1:5), are included in this plural, but since this is an additional comment and not an epexegetical statement, it does not exclude Paul. Furthermore, the statement here recalls the beginning of this section, where Paul says that Timothy has followed his teaching (v. 10). Paul surely intends here to appeal to Timothy to continue in Paul’s teaching since, as vv. 10–11 make clear, Timothy has known well the reality in Paul’s life of the truth he teaches. Others who are included in that plural are then added in v. 15.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

NA K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

26 K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 442–443.

 

15절)  ‘또 네가 어려서부터 성경을 알았나니’, 이는 디모데가 유대인임을 보여준다. '브레푸스’는 ‘어린아이, 태중에 있는 아이(눅 1:41), 젖먹이, 유아’를 의미한다. 이런 점에서 디모데는 외조모 로이스와 어머니 유니게로부터 매우 어린 시절부터 성경을 배웠다는 것을 알 수 있다(딤후 1:5). ‘네가 알았나니’로 번역된 ‘오이다스’는 ‘알다’라는 의미의 동사 ‘에이도’의 현재 능동태 직설법으로 디모데가 어린 시절부터 현재까지 지속된 생애속에서 성경을 알고 있다는 사실을 강조한다. 

‘성경’으로 번역된 ‘타 히에라 그람마타’에서 ‘히에라’는 ‘거룩한’이란 의미의 형용사로 고전 9:13에서 성전을 가리키는데 사용되었다. ‘그람마타’는 ‘문자, 문서, 책’이란 의미로 ‘쓰다, 기록하다’라는 의미의 동사 ‘그라포’에서 파생된 명사이다. 이는 고후 3:6이나 롬 2:29의 경우 ‘영’을 의미하는 ‘프뉴마’와 대도죄는 의미로 사용되었다. 직역하면 ‘거룩한 문서, 거룩한 책’이다. 

디모데가 어릴적부터 할머니와 모친에게서 배운 성경은 구약을 지칭하는 것이다. 

 

‘구원에 이르는 지혜가 있게’, 15절 중반부터 17절까지는 성경의 영감과 성경이 성도들에게 주는 유익을 밝히는 매우 중요한 구절이다. 디모데는 어릴적 부터 배운 이 내용을 통해서 구원에 이르렀다. 

헨드릭슨은 ‘죄인들로 하여금 가장 큰 악에서 해방되게 하고 최고의 선을 소유하는 자가 되게 하는 하나님의 이 놀라운 역사는 구약 성경에서 그리스도 예수를 만나는 것을 배워야 하는 것이다.’라고 했다. 성경 전체는 그리스도를 주목한다. 구약은 예수 그리스도를 명시적으로 다루지는 않지만 그를 예표한다. 신약은 이것의 성취를 다룬다. 그렇기에 지금 바울은 디모데가 비록 구약 성경을 어려서부터 배워왔지만 이것이 그리스도 예수 안에 있는 믿음으로 이끌고 디모데로 하여금 구원에 이르게 하는 지혜가 있음을 증거하고 있다. 그리스도 없는 성경은 무가치하다. 우리는 모든 성경을 읽으면서 예수 그리스도라는 안경, 프리즘으로 그것을 읽어내야 한다. 그러할 때 모든 성경은 우리를 구원에 이르게 하는 지혜를 보여준다. 

 

-  3:15 This verse adds another object of the participle εἰδώς (v. 14), as the conjunctions καί and ὅτι indicate (cf. Ellicott). Timothy also knows that (καὶ ὅτι) he has known (οἶδας) from childhood not only his teachers but also the source of the teaching itself, the “holy scriptures.” βρέφος** is used of both the “unborn child” (Lk. 1:41, 44) and the “infant” (Lk. 2:12, 16; 18:15; Acts 7:19; 1 Pet. 2:2). ἀπὸ βρέφους, used in Greek literature with the meaning “from childhood” (see BAGD s.v. 2; cf. Mk. 9:21), implies that Timothy has known the scriptures from then until now. The Mishnah tractate Pirke Aboth (5:21), from the end of the first century a.d., gives five years of age as the time that a Jewish child is fit for scripture (for other sources see Str-B III, 664–66).

ἱερὰ γράμματα, “holy scriptures,” is not used elsewhere in the NT and is probably used here because of Timothy’s Jewish background, since the phrase was used among Greek-speaking Jews to designate the OT (see BAGD s.v. γράμμα 2c; G. Schrenk, TDNT I, 763f.; cf. especially Josephus, Ant. 10.210; Ap. 1.54; Ap. 1.39f. enumerates the books of the Hebrew canon as comprising the Jewish scriptures). ἱερά was used to indicate the association of the scriptures with God (Philo defines ἱερός in Quis Rerum Divinarum Haeres Sit 171; see also G. Schrenk, TDNT III, 226–29). It is difficult to decide whether τά before ἱερὰ γράμματα is part of the original text or not (for manuscript evidence see NA26), but that makes little difference since the phrase was used with the same meaning with and without the article (cf. BAGD s.v. γράμμα 2c; G. Schrenk, TDNT I, 765 n. 13). It is commonly agreed that because of the technical character of the expression no article is needed (e.g., BAGD s.v. γράμμα 2c; Schrenk, 765; Dibelius-Conzelmann).

In the participial clause attached to ἱερὰ γράμματα by the (possibly repeated) article τά, Paul gives the central purpose of the “holy scriptures.” In doing so he echoes Jesus’ statements to the same effect (cf., e.g., Lk. 24:25–27, 44–47; Jn. 5:39, 46) and verbalizes what was evident in his own use of scripture in preaching to Jews (cf. Acts 17:2–3). τὰ δυνάμενα, “which are able,” affirms that the ἱερὰ γράμματα have a certain innate ability, which is specified in the following infinitive clause (for this construction in Paul see, e.g., Rom. 15:14; 16:25; Gal. 3:21; Eph. 3:20). That which the scriptures are able to do is “to make wise unto salvation,” as they did for Timothy (σε). “To make wise,” σοφίσαι, means here “to teach” or “instruct” one about something. That about which the scriptures teach is identified as “salvation” (σωτηρίαν; see 2:10, the other PE* occurrence). σωτηρία is used in the NT of the spiritual deliverance from bondage to sin that Christ brings (see BAGD s.v. 2). Scripture’s instruction does not itself bring salvation but points “to” (εἰς) it or leads one toward it (εἰς σωτηρίαν also in Rom. 1:16; 10:1, 10; 2 Cor. 7:10; Phil. 1:19; Acts 13:47; Heb. 9:28; 11:7; 1 Pet. 1:5; 2:2).

This salvation is received, says Paul here as elsewhere, διὰ πίστεως τῆς ἐν Χριστῷ Ἰησοῦ (διὰ πίστεως 15x in Paul—in Rom. 3:22 and Gal. 2:16 followed by Ἰησοῦ Χριστοῦ[Χριστοῦ Ἰησοῦ as a variant reading], in Phil. 3:9 by Χριστοῦ, in Gal. 3:26 by ἐν Ἰησοῦ Χριστῷ, usually with reference to some aspect of salvation, as here, and in Eph. 2:8 with σῴζω). διά with the genitive denotes that πίστεως is the means or instrument of salvation. πίστεως is used here in the active sense of “believing” or “trusting” in Christ as one’s Lord and thus as one’s Savior (Rom. 10:9 expresses what is in view here, and, like this passage, says in v. 10 that the result is σωτηρία). τῆς before ἐν Χριστῷ Ἰησοῦ emphasizes that “the” faith is that which is in Christ Jesus. Paul uses πίστις with ἐν followed by one or more of the names and titles of Christ several times (Gal. 3:26; Eph. 1:15; Col. 1:4; 1 Tim. 3:13) and thus specifies the object of faith by indicating the one “in,” or upon, whom it rests (cf. M. Harris, NIDNTT III, 1212). The object of this faith is Χριστῷ Ἰησοῦ (cf. 1:1, 10; 1 Tim. 1:1–2).

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

Str-B H. Strack and P. Billerbeck, Kommentar zum Neuen Testament aus Talmud und Midrasch I–V. 3rd ed., München, 1956.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

Ant. Antiquitates Judaicae (Josephus)

Ap. Contra Apionem (Josephus)

Ap. Contra Apionem (Josephus)

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

NA K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

26 K. Aland and B. Aland, eds., Novum Testamentum Graece. 26th ed., Stuttgart, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

NIDNTT C. Brown, ed., The New International Dictionary of New Testament Theology I–III. Grand Rapids, 1975–78.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 443–444.

 

16절) 본문은 성경 전체가 하나님의 영감으로 기록되었음을 보여주는 가장 중요한, 유명한 구절이다. 

‘모든 성경’이라고 번역된 ‘파사 그라페’는 앞선 15절에서 언급된 성경(히에라 그람마타’와 어떤 차이가 있는가? 디모데가 배운 성경은 구약임에 틀림없다. 하지만 여기서 말하는 ‘성경’은 구약만이 아닌 신약 성경을 모두 포함한다. 실제로 구약 39권이 정경으로 인정된 것은 AD 90년경 얌니아 종교회의에서 이고, 신약 성경 27권이 정경으로 정식 인정 받은 것은 AD 397년경 카르타고 회의에서 이다. 그럼에도 불구하고 신구약 성경이 권위있는 하나님의 말씀으로 인정받아 정경이 된 것은 단순히 교회의 공식적인 결정이 있었기 때문이 아니라 성경이 그 자체로 스스로 그르스도인들의 심령에 하나님의 말씀임을 자증했기 때문이다. 그러므로 우리는 하나님께서 그것을 정경이 되게 하셨기에 정경이 되었음을 기억해야만한다. 

 

‘하나님의 감동으로’로 번역된 ‘데오프뉴스토스’는 ‘하나님, 신’을 의미하는 ‘데오스’와 ‘바람이 불다, 호흡하다’라는 의미의 동사 ‘프네오’의 합성어이다. 이 ‘프네오’에서 ‘성령, 영혼’을 의미하는 ‘프뉴마’가 파생되었다. 이는 성경 전체에서 이곳에서 한번 등장하지만 매우 중요한 표현이다. 이는 ‘하나님께 감동된, 하나님께서 숨을 불어 넣으신, 하나님의 성령으로 만들어진’을 의미한다. 마치 창 2:7에서 하나님이 흙으로 사람을 지으시고 그 코에 생기를 불어넣으심으로 사람이 생령이 됭 것처럼 성경 역시 하나님의 호흡으로 지어진 것이라는 사실을 드러낸다. 이 구절은 신구약 성경 전체가 하나님의 감동, 성령의 영감에 의해 지어진 것이라는 것을 아주 강력하게 증언한다. 하나님은 전지하신 하나님(Omniscient God)이심으로 전지하신 하나님께서 지으신 것에는 결코 오류가 있을 수 없다. 이 형용사는 서술적 용법으로 사용되었다. 성경 모두는 하나님의 영감에 의해 기록된 것이며 그 모두가 유익한 것이다. 구약 성경의 경우 ‘여호와께서 말씀하시되’라고 기록되지 않은 단순한 서술도 모두 하나님의 영감으로 기록된 것이며 신약도 마찬가지이다. 성경 전체 영감성과 성경 무오성은 성경 스스로가 말하는 자기 주장이다. 하나님께서는 인간 저자들의 인격이나 개성, 특성을 말살하시지 않으신다. 하나님께서는 인간 저자의 인격, 개성, 특성, 역사적 정황을 고려하여 유기적으로 역사하신다(유기적 영감).

-  3:16 All Scripture would refer first to the OT but by implication also to at least some NT writings, which by this time were already being considered as Scripture (see 1 Tim. 5:18 and note; 2 Pet. 3:15–16 and note). Breathed out by God translates a Greek word (theopneustos) that does not occur in any other Greek text (biblical or otherwise) prior to this letter. Some therefore suggest that Paul coined this term from words meaning “God” and “breathed,” which is certainly possible. The term stresses the divine origin and thus the authority of Scripture. Paul does not point to the human authors of Scripture as inspired people but says that the writings themselves (“Scripture,” Gk. graphē, “writing,” which in the NT always refers to biblical writings) are the words spoken (“breathed out”) by God. Whereas it seems that Paul and Timothy’s opponents stressed certain aspects or portions of Scripture (e.g., genealogies, 1 Tim. 1:4; cf. Titus 3:9), Paul stresses the authoritativeness of all of Scripture. The divine origin of Scripture is the reason for its power to convert (2 Tim. 3:15) and its usefulness in training (v. 17). Because Scripture comes from God himself, “all” of it is profitable in a range of ways, ultimately leading to righteousness.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2342.

-  3:16 The reminder of Timothy’s long acquaintance with the scriptures and their central function (v. 15) leads Paul to conclude this section with a fuller statement on the divine origin and specific usefulness of scripture (v. 16) and on the purpose that it serves in the life of the man of God (v. 17).

The exegesis of this verse requires the resolution of a number of questions: Does γραφή refer here to various passages of scripture or is it used as a collective, and if the latter, what collection does it refer to? Does πᾶσα mean “every” or “all”? Is θεόπνευστος active or passive in meaning? Does it function as an attributive adjective (“God-breathed scripture”) or as a predicate adjective (“scripture is God-breathed”)? In other words, where should the understood verb “is” be placed, after γραφή (“scripture is God-breathed”) or after θεόπνευστος (“God-breathed scripture is …”)? This in turn is tied to whether καί is a conjunction between θεόπνευστος and ὠφέλιμος (“God-breathed and profitable”) or an adjunctive adverb “also” (“Godbreathed scripture is also profitable”). We take up these questions in order (for a helpful discussion of most of these questions see, in addition to the works cited below, House, “Biblical Inspiration”).

γραφή (NT 50x [30x singular], Pl. 14x [9x singular]) was used in the Greek of the day for any piece of writing, but in the NT it is used only of holy scripture (BAGD s.v. 2; cf. G. Schrenk, TDNT I, 751ff.). This is borne out by its use here in parallel with ἱερὰ γράμματα (v. 15). Singular γραφή is often used in the NT of a particular passage of scripture (BAGD s.v. 2a; Schrenk, 752f.), and some have claimed that this is its only use (e.g., Lightfoot, Galatians, 147). Nonetheless, it is also used in the NT for scripture as a whole (see BAGD s.v. 2b β for examples; Schrenk, 753–55; Warfield, Inspiration and Authority, 236–39). This understanding would seem to be demanded by 2 Pet. 1:20 (“no prophecy of scripture”) and often even when a particular passage from scripture is quoted. In 1 Pet. 2:6, for example, the particular passage is said to be “contained in Scripture” (περιέχει ἐν γραφή; cf. Acts 8:32). The same may be said where scripture is personified (e.g., “scripture says,” Rom. 4:3; 9:17; 10:11; Gal. 4:30; 1 Tim. 5:18; so also Gal. 3:8, 22). In 2 Tim. 3:16 we may well have another example of γραφή referring to scripture as a whole, but the answer to that question is tied up with the understanding of the use of πᾶσα.

πᾶς, when joined to an anarthrous noun, is usually understood as “every” (BAGD s.v. 1a α who, however, go on to say “scarcely different in [meaning] from the pl[ural] ‘all’ ”; BDF §275.3; MHT III, 199; C. F. D. Moule, Idiom-Book, 94f.; Robertson, Grammar, 771f.). But this rule is not absolute: With certain anarthrous nouns, e.g., collectives or proper nouns (cf. Thayer, Lexicon, s.v. I.1c), the meaning “all” is intended (e.g., Rom. 11:26; Mt. 28:18; Acts 2:36; possibly also Eph. 2:21; 3:15; for more examples and further discussion see the grammars cited, especially Robertson, 772). Singular γραφή is used at least twice elsewhere anarthrously “as definite without the article” (Robertson, Grammar, 772, referring to 1 Pet. 2:6; 2 Pet. 1:20). Furthermore, it is used in the NT of “the scripture,” i.e., almost as a proper name and certainly at times as a collective, whether with or without the article (cf. van Oosterzee; House, “Biblical Inspiration,” 55f.).

θεόπνευστος** (a biblical hapax) is a compound of the word for God, θεός, and the verb “breathe,” πνέω, using the first aorist stem πνευς-, with the verbal adjective ending -τος. The word may be properly rendered “God-breathed,” though under the influence of Vulgate inspirata the more common, but somewhat less accurate, English rendering has been “inspired by God” (cf. 2 Pet. 1:21). If this is a passive verbal form, it indicates that scripture’s source is the breath of God, i.e., that scripture itself is a result of that action. If it is active, it indicates that scripture is filled with God’s breath and that it breathes out the Spirit of God. The latter was argued by Cremer in a later edition of his Lexicon (cf. pp. 730–32 in contrast with the other position, p. 282).

But Warfield demonstrates that in patristic literature the word bears “a uniformly passive significance, rooted in the idea of the creative breath of God” (Inspiration and Authority, 275; see further 245–96). He further indicates that this conclusion is confirmed by “the consideration that compounds of verbals in -τος with θεός normally express an effect produced by God’s activity” (281; see 281f. for a list of more than seventy-five such compounds; cf., e.g., θεοδίδακτος, “instructed by God,” 1 Thes. 4:9). He notes that this is in accord with “the Hebraic conviction that God produces all that He would bring into being by a mere breath” (286). Warfield’s study has proved to be so convincing that BAGD list only his work in its bibliographic note on θεόπνευστος.

Is θεόπνευστος an attributive adjective (“God-breathed scripture”) or a predicate adjective (“scripture is God-breathed”)? Considering γραφή and θεόπνευστος by themselves, either view is grammatically possible. Roberts seeks to answer this question by appealing to use elsewhere in the NT of πᾶς with a noun and adjective and with no other word intervening in the sequence. In all such cases the adjective is attributive (“Note on the Adjective,” following Spence, “2 Timothy 3:15, 16”; cf. also Roberts’s “Every Scripture”; all three articles list twenty-one such passages; these data go against Simpson’s and Kelly’s argument that the adjective, if attributive, would precede the noun, at least as a general rule). The problem with appealing to this usage is that in each of these other occurrences the construction of the sentence did not permit the predicate adjective understanding. But here that alternative is possible. Furthermore, several passages in the list do, in fact, have intervening words (e.g., 2 Thes. 2:17; Tit. 2:10).

The only NT passage with the same word order (allowing for an intervening word) that also parallels πᾶσα γραφὴ θεόπνευστος by having a following καί and another adjective is 1 Tim. 4:4. There the adjective is a predicate adjective. This tips the scales in favor of understanding θεόπνευστος as a predicate adjective, though both alternatives remain possible. Also to be considered are the location of the understood verb “is,” the force and meaning of καί, and the intended meaning of the passage as a whole.

The natural understanding of two adjectives connected by καί is that they are used in the same way, whether attributively or predicately. This favors placing the verb “is” before θεόπνευστος so that the two adjectives remain together as predicate adjectives (cf. again 1 Tim. 4:4). Compelling considerations would be needed to place the verb between them. Bernard (with others, e.g., Ellicott) argues that attributive use would make γραφὴ θεόπνευστος parallel to ἱερὰ γράμματα and that for Paul to make such a direct affirmation about scripture, that it is “God-breathed,” would be irrelevant. But these arguments do not seem compelling. The latter is a subjective evaluation that not all find convincing. In fact, in a letter that restates many basic truths to encourage Timothy, it is not at all strange to find this truth emphasized, especially when knowing it will help Timothy use scripture for the purposes described in vv. 16b–17, which, in effect, follow from this fundamental affirmation. Furthermore, taking θεόπνευστος as attributive would imply that Paul did not regard all γραφή as God-breathed—a position that would be incredible, since by γραφή he always means scripture. It would also require that καί be understood as having the ascensive force of “also,” which does not seem correct since in this construction “also” (καί) could just as well be omitted (cf., e.g., NEB). This understanding of καί is much less natural.

On balance it appears that understanding θεόπνευστος as predicate has somewhat more in its favor, though attributive use cannot be ruled out. In line with this and our discussion of πᾶς, we translate “all scripture is God-breathed and profitable [useful],” and in doing so agree in essence with most modern English translations (e.g., RSV, NASB, TEV, NIV).

Paul appears to be saying, therefore, that all scripture has as its source God’s breath and that this is its essential characteristic. This is another way of saying that scripture is God’s word (cf. Jesus’ use of “scripture” and “word of God” in apposition to each another in Jn. 10:35). The same thing is also said when the NT uses “God says” for what is found in scripture, whether the words were originally spoken by God or not (see Warfield, Inspiration and Authority, 299–348) and when Paul insists that the message he speaks consists of words taught by God’s Spirit (1 Cor. 2:12–13; cf. Heb. 3:7; Acts 1:16; 2 Pet. 1:21).

We have seen that Paul uses γραφή like others in the NT to refer to that which they regard as the written word of God. But is the OT all that he intends in the phrase πᾶσα γραφή? It would, indeed, be in accord with the context to conclude that he uses the phrase as a virtual synonym of ἱερὰ γράμματα (v. 15) so that he can say more about the origin and character of the “sacred scriptures” and indicate that their usefulness extends beyond leading to salvation to include all the aspects of one’s life before God.

But another possibility is that Paul is enlarging on the previous reference by using another term and especially by his use of πᾶσα. He probably uses γραφή in 1 Tim. 5:18 (see the comments there) to refer to words of Jesus (found in Lk. 10:7). Another NT writer includes Paul’s letters in the category of γραφή (2 Pet. 3:15–16). Paul insisted that his letters be read (1 Thes. 5:27), exchanged (Col. 4:16), and obeyed (e.g., 1 Cor. 14:37; 2 Thes. 2:15) and identified the words he used to communicate the gospel message as “those taught by the Spirit” (1 Cor. 2:13). In this letter Paul has praised Timothy for following his teaching (v. 10), has urged Timothy to continue in what he has learned from Paul (v. 14), has commanded Timothy to retain “the standard of sound words” that he has heard from Paul (1:13), has commanded him to entrust what he has heard from Paul to faithful men so that they could teach others (2:2), and has insisted that Timothy handle accurately “the word of truth” (2:15). After his remarks on πᾶσα γραφή he will urge Timothy to “preach the word” (4:2), i.e., proclaim the apostolic message, about which Paul has said so much in this letter.

It seems possible, therefore, that Paul by his use of πᾶσα γραφή is expanding the earlier reference to the OT to include those accounts of the gospel that may have been extant and perhaps also his own and other apostolic writings that have been “taught by the Spirit” (1 Cor. 2:13; cf. for this view, e.g., Stott). This understanding also fits well in this context. It provides a reason for Paul’s use of πᾶσα and for his change from ἱερὰ γράμματα, an OT designation, to πᾶσα γραφή, a possibly more inclusive term. It would gather together Paul’s concern for the preservation and communication of the gospel and the apostolic understanding and application of that gospel and place it on a par with the OT, as 2 Pet. 3:16–17 clearly does. And it would provide a clearer background for and transition to his demand that Timothy “preach the word” (4:2). However, we can only say that this is a possibility that should be considered alongside the other.

Looking at the question from a later historical perspective, it can be said that the unqualified statement that “all scripture is God-breathed” would apply to all the writings that belong to the category of γραφή, including those that were not extant when Paul wrote. Paul’s statement is not that “these” certain writings are God-breathed and no others, but that “all” γραφή are God-breathed. The way in which he makes this affirmation gives us warrant to relate that truth to “all” of the NT, since it is recognized to be γραφή (cf. 2 Pet. 3:16–17, where this has already taken place in the NT age).

Paul adds a rather full statement about scripture’s usefulness. He says that scripture is ὠφέλιμος** (cf. 1 Tim. 4:8; Tit. 3:8; cf. also Paul’s use of the cognate verb ὠφελέω and noun ὠφέλεια outside the PE), “useful,” in the sense of yielding a practical benefit. The benefit that scripture yields is spelled out in the πρός (“for”) phrases that follow (cf. BAGD s.v. πρός III.3c).

Scripture is useful, first, for διδασκαλία (see 1 Tim. 1:10) in the sense of “instruction,” “teaching.” That is to say, scripture instructs one by means of its content (cf. NEB: “teaching the truth”). Similarly, Rom. 15:4 says of the scriptures (pl. γραφαί) that “whatever was written in earlier times was written for our instruction.” There Paul makes a hermeneutical generalization to indicate to his readers why he is quoting a particular passage of scripture and applying its general truth to them. This is a practice that he, along with other writers of the NT and Jesus and the apostles in their preaching and teaching, followed regularly, as is evidenced by the large number of OT quotations and allusions in the NT (see also 2 Tim. 2:19; 1 Tim. 5:18, the latter referring to both Dt. 25:4 and a saying of Jesus as γραφή; Michel, Paulus und seine Bibel; Ellis, Paul’s Use of the OT). It is this sense of the purpose of scripture that Paul is expressing in the four phrases here (cf. further his practice in Acts 17:2).

Second is ἐλεγμόν** (a NT hapax that appears in the LXX), used here in the sense of “reproof” or “rebuke.” If the four purposes of scripture listed here are reflected in the four duties in 4:2 (“preach the word … reprove, rebuke, exhort”), then this hapax is elucidated by ἐλέγχω there. NEB paraphrases with “refuting error” (TEV: “rebuking error”). Third is ἐπανόρθωσιν** (a NT hapax; cf. ἐπιδιορθόω in Tit. 1:5), which is used in the sense of “correcting” or “setting right” (LSJM; see also Spicq), most likely with reference to conduct, as it sometimes was in extrabiblical literature (see BAGD for references; for the papyri see MM; for a different perspective see H. Preisker, TDNT V, 450f.).

Fourth is παιδείαν τὴν ἐν δικαιοσύνῃ. παιδεία** (also in Eph. 6:4; Heb. 12:5, 7, 8, 11) is used in the sense of “training, instruction” (cf. G. Bertram, TDNT V, 596–625, especially 624f.). The training in view here is training “in righteousness,” i.e., it “is designed to produce conduct whereby δικαιοσύνη is actualised” (Bertram, 624, quoting Wohlenberg). δικαιοσύνη (see 1 Tim. 6:11), “righteousness, uprightness,” is used here in the sense of “right conduct” (G. Schrenk, TDNT II, 210; similarly in 1 Tim. 6:11; 2 Tim. 2:22; Rom. 6:13; 9:20a; 14:17; Eph. 5:9).

Stott suggests that these four πρός phrases are arranged in two pairs, each with a negative word and a positive word, the first pair dealing with belief and the second with action (“creed and conduct”; cf. also Fee and Ridderbos). Thus he commends the NEB for the clarity of its paraphrase of each pair (“for teaching the truth and refuting error,” “for reformation of manner and discipline in right living”). If this attractive suggestion is correct, it provides a distinction between ἐλεγμόν and ἐπανόρθωσιν and presents a natural chiastic order, since the positive term precedes the negative in the first pair (instruction and reproof) and the negative precedes the positive in the second pair (correction and training in righteousness). Stott goes on to sum up the importance of these words admirably: “Do we hope, either in our own lives or in our teaching ministry, to overcome error and grow in truth, to overcome evil and grow in holiness? Then it is to Scripture that we must … turn, for Scripture is ‘profitable’ for these things.”

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BDF F. Blass and A. Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, tr. and rev. R. W. Funk from the 10th German ed. Chicago, 1961.

MHT J. H. Moulton, W. F. Howard, and N. Turner, A Grammar of New Testament Greek I–IV. Edinburgh, 1908–76.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

NEB New English Bible

RSV Revised Standard Version

NASB New American Standard Bible

TEV Today’s English Version (Good News Bible)

NIV New International Version

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

NEB New English Bible

NEB New English Bible

TEV Today’s English Version (Good News Bible)

LSJM H. G. Liddell and R. Scott, A Greek-English Lexicon, rev. and augmented by H. S. Jones and R. McKenzie, with a Supplement by E. A. Barber. Oxford, 1968.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

MM J. H. Moulton and G. Milligan, The Vocabulary of the Greek Testament. London, 1930.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

TDNT G. Kittel and G. Friedrich, eds., Theological Dictionary of the New Testament, tr. G. W. Bromiley, I–X. Grand Rapids, 1964–76.

NEB New English Bible

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 444–450.

 

-  3:17 That (in the sense of “in order that”) refers back to the preceding verse (v. 16), indicating the purpose of Scripture for the believer. man of God. Both the OT background of this phrase (see ESV footnote and note on 1 Tim. 6:11–12) and the context show that Paul is thinking specifically of Timothy as his delegate and a leader over the church (see 1 Tim. 1:3–4; 6:11). While this verse applies generally to all believers, Paul’s specific focus here is the preparation of Timothy to continue in his task when Paul is no longer present. equipped for every good work. In a broad sense this includes everything that God calls a believer to do. But, in a specific sense, this also supports the doctrine of the “sufficiency of Scripture,” that is, the idea that the truth contained in Scripture is sufficient in all matters pertaining to doctrine and moral behavior. Although there are no commands outside the Bible that apply to all of God’s people, this does not exclude individual guidance by the Holy Spirit on how to apply the universal commands of Scripture in particular situations (cf. notes on Gal. 5:16; 5:18).

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2342.

-  3:17 ἵνα with subjunctive ᾖ indicates either the purpose for which God intended scripture to be profitable (Robertson, Huther) or the result of such usefulness in a person’s life (Kelly). The former is more likely. The desired result is that the man of God be ἄρτιος** (a biblical hapax), “ ‘capable, proficient’ = able to meet all demands” (BAGD). Paul makes this statement about one whom he designates as ὁ τοῦ θεοῦ ἄνθρωπος,** a description that can apply to any Christian in general or to Timothy and any other Christian leader in particular. Here as in 1 Tim. 6:11 (the only other NT occurrence of the phrase; see the comments there for full discussion) this designation is probably used in the general sense, though it may have been chosen here, and there, because it could also have special application to Timothy as a leader. The sense of the passage is that scripture is given to enable any “person of God” to meet the demands that God places on that person and in particular to equip Timothy the Christian leader for the particular demands made on him (cf. 4:2).

The concluding participial phrase strengthens the ἵνα clause by affirming that “the person of God” has been “equipped” by scripture “for every kind of good work.” ἐξηρτισμένος, the perfect passive participle of ἐξαρτίζω, is used here with the meaning “having been equipped,” or “having been fully equipped” (with the perfective use of ἐκ- [Robertson]; from the same root as the adjective ἄρτιος). That for which (πρός) the person of God has been equipped is πᾶν ἔργον ἀγαθόν, i.e., every aspect and task of the Christian life, and in Timothy’s case, of the Christian ministry. The phrase πᾶν ἔργον ἀγαθόν, “every good work,” occurs several times in the PE (see 1 Tim. 5:10) and elsewhere in Paul’s letters. It signifies that without exception (πᾶν, “every,” in the sense of every kind) God has equipped “the person of God” to do what is “good,” i.e., what he has indicated in his scripture should be done, since he himself is the norm of all good. Since God created Christians for good works and calls on them to do good works (Eph. 2:10; Tit. 3:1; 2 Tim. 2:21), he has given scripture to instruct them so that they may know in principle what God expects of them and thus be equipped to do that particular “good deed” called for in each situation.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 450.