2 Timothy 3:16

Contextual Overview

¹⁰You, however, know all about my teaching, my way of life, my purpose, faith, patience, love, endurance, ¹⁰ You, however, know all about my teaching, my way of life, my purpose, faith, patience, love, endurance, ¹⁰ Now you followed my teaching, conduct, purpose, faith, patience, love, perseverance, ¹⁰But you followed my teaching, conduct, purpose, faith, patience, love, perseverance, ¹⁰Timothy, you've seen how I ride and how I live. You've seen my purpose and know I've held fast. You've seen my faith, my patience, and my never-give-in attitude. ¹⁰ But you took as your example my teaching, behaviour, purpose, and faith; my long waiting, my love, my quiet undergoing of trouble; ¹⁰ But *thou* hast been thoroughly acquainted with my teaching, conduct, purpose, faith, longsuffering, love, endurance, ¹⁰ But you have followed my teaching, conduct, purpose, faith, patience, love, and endurance, ¹⁰ But you did follow my teaching, conduct, purpose, faith, patience, love, steadfastness, ¹⁰ But thou hast fully known my doctrine, manner of life, intention, faith, long-suffering, love, patience,

Bible Verse Review
  from Treasury of Scripure Knowledge

All: 2 Samuel 23:2, Matthew 21:42, Matthew 22:31, Matthew 22:32, Matthew 22:43, Matthew 26:54, Matthew 26:56, Mark 12:24, Mark 12:36, John 10:35, Acts 1:16, Acts 28:25, Romans 3:2, Romans 15:4, Galatians 3:8, Hebrews 3:7, Hebrews 4:12, 2 Peter 1:19-21

and is: Psalms 19:7-11, Psalms 119:97-104, Psalms 119:130, Micah 2:7, Acts 20:20, Acts 20:27, 1 Corinthians 12:7, Ephesians 4:11-16

for doctrine: 2 Timothy 3:10

for reproof: 2 Timothy 4:2, Proverbs 6:23, Proverbs 15:10, Proverbs 15:31, John 3:20, Ephesians 5:11-13, Hebrews 11:1,*Gr.

for instruction: 2 Timothy 2:25, Deuteronomy 4:36, Nehemiah 9:20, Psalms 119:9, Psalms 119:11, Matthew 13:52, Acts 18:25, Romans 2:20

Reciprocal: Deuteronomy 4:8 - General Deuteronomy 29:29 - revealed Job 32:8 - the inspiration Job 36:4 - perfect Psalms 102:18 - This Psalms 119:160 - Thy word is true from the beginning Zephaniah 1:1 - word Acts 16:1 - which Romans 4:23 - General Romans 12:2 - good 1 Corinthians 14:6 - doctrine Hebrews 5:13 - the word James 2:23 - the scripture 1 Peter 2:6 - it 2 Peter 1:21 - the prophecy

Cross-References

Genesis 3:1
Now the serpent was more crafty than any of the wild animals the LORD God had made. He said to the woman, "Did God really say, 'You must not eat from any tree in the garden'?"

Genesis 3:1
Now the serpent was more crafty than any of the wild animals the Lord God had made. He said to the woman, "Did God really say, ‘You must not eat from any tree in the garden'?"

Genesis 3:1
Now the serpent was more crafty than any beast of the field which Yahweh God had made. And he said to the woman, "Indeed, has God said, ‘You shall not eat from any tree of the garden'?"

Genesis 3:1
Now the serpent was more crafty than any beast of the field which the LORD God had made. And he said to the woman, "Indeed, has God said, 'You shall not eat from any tree of the garden'?"

Genesis 3:1
And the serpent was suttiller then euery beast of the fielde which ye lord God hadde made, and he sayde vnto the woman: yea, hath God saide, ye shall not eate of euery tree of the garden?

Genesis 3:1
The snake was the most clever of all the wild animals that the Lord God had made. The snake spoke to the woman and said, "Woman, did God really tell you that you must not eat from any tree in the garden?"

Genesis 3:1
Now the serpent was more subtle than any other wild creature that the LORD God had made. He said to the woman, "Did God say, 'You shall not eat of any tree of the garden'?"

Genesis 3:1
But and the serpent was feller than alle lyuynge beestis of erthe, whiche the Lord God hadde maad. Which serpent seide to the womman, Why comaundide God to you, that ye schulden not ete of ech tre of paradis?

Genesis 3:1
Now the serpent was more subtill then any beast of the field, which the LORD God had made, and he said vnto the woman, Yea, hath God said, Ye shall not eat of euery tree of the garden?

Genesis 3:1
Now the serpent was more subtil than any beast of the field which the Lord God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?

Gill's Notes on the Bible

All Scripture is given by inspiration of God,.... That is, all holy Scripture; for of that only the apostle is speaking; and he means the whole of it; not only the books of the Old Testament, but of the New, the greatest part of which was now written; for this second epistle to Timothy is by some thought to be the last of Paul's epistles; and this also will hold good of what was to be written; for all is inspired by God, or breathed by him: the Scriptures are the breath of God, the word of God and not men; they are "written by the Spirit", as the Syriac version renders it; or "by the Spirit of God", as the Ethiopic version. The Scriptures are here commended, from the divine authority of them; and which is attested and confirmed by various arguments; as the majesty and loftiness of their style, which in many places is inimitable by men; the sublimity of the matter contained in them, which transcends all human understanding and capacity ever to have attained unto and discovered; as the trinity of persons in the Godhead, the incarnation of Christ, the resurrection of the dead, c. The purity and holiness of them before observed, show them to be the word of him that is of purer eyes than to behold iniquity as also their harmony and agreement, though wrote by different persons, in different places, and ages, and at sundry times, and in divers manners; what seeming inconsistencies are observed in them may, with labour and industry, by divine assistance, be reconciled. The predictions of future events in them, as particularly concerning Josiah and Cyrus, by name, long before they were born, and especially concerning Jesus Christ, and which have had their accomplishment, and many others in the New Testament both by Christ and his apostles, are a proof that they could not be the writings of men, but must have the omniscient God for their author; the impartiality of the writers of them, in not concealing the mean extract of some of them, the sins of others before conversion, and even their sins and failings afterwards, as well as those of their nearest relations and dearest friends, strengthens the proof of their divine authority; to which may be added, the wonderful preservation of them, through all the changes and declensions of the Jewish church and state, to whom the books of the Old Testament were committed; and notwithstanding the violence and malice of Heathen persecutors, particularly Dioclesian, who sought to destroy every copy of the Scriptures, and published an edict for that purpose, and notwithstanding the numbers of heretics, and who have been in power, as also the apostasy of the church of Rome; and yet these writings have been preserved, and kept pure and incorrupt, which is not the case of other writings; nor are there any of such antiquity as the oldest of these: to which may be subjoined the testimony of God himself; his outward testimony by miracles, wrought by Moses and the prophets, concerned in the writings of the Old Testament, and by the apostles in the New; and his internal testimony, which is the efficacy of these Scriptures on the hearts of men; the reading and hearing of which, having been owned for the conversion, comfort and edification of thousands and thousands, and ten thousand times ten thousand: and

is profitable for doctrine; for the discovering, illustrating, and confirming any doctrine concerning God, the being, persons, and perfections of God; concerning the creation and fall of man; concerning the person and offices of Christ, redemption by him, justification by his righteousness, pardon by his blood, reconciliation and atonement by his sacrifice, and eternal life through him, with many others. The Scripture is profitable for ministers to fetch doctrine from, and establish it by; and for hearers to try and prove it by:

for reproof; of errors and heresies; this is the sword of the Spirit, which cuts all down. There never was, nor is, nor can be any error or heresy broached in the world, but there is a sufficient refutation of it in the Scriptures; which may be profitably used for that purpose, as it often has been by Christ and his apostles, and others since in all ages:

for correction; of vice; there being no sin, but the evil nature of it is shown, its wicked tendency is exposed, and the sad effects and consequences of it are pointed out in these writings: for instruction in righteousness; in every branch of duty incumbent upon men; whether with respect to God, or one another; for there is no duty men are obliged unto, but the nature, use, and excellency of it, are here shown: the Scriptures are a perfect rule of faith and practice; and thus they are commended from the usefulness and profitableness of them.

Barnes' Notes on the Bible

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 2 Peter 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 Genesis 2:7, and thus the Saviour breathed on his disciples, and said, “receive ye the Holy Ghost;” John 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 Matthew 22:43; 2 Peter 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 1 Timothy 4:16.

For reproof - On the meaning of the word here rendered “reproof” - ἐλέγγμος elengmos - see the notes on Hebrews 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 John 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.

Clarke's Notes on the Bible

Verse 16. 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, c. 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, 2 Timothy 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 δικαιοσυνη. 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 2 Timothy 3:15, and then all that is spoken in the following verse will be literally accomplished.