God-Breathed Scriptures - Sola Scriptura, Pt 8

We are finally to what is normally called the Protestant ‘proof text’ for Sola Scriptura, 2 Tim 3:16. The heart of the question about verses 16 and 17 is not whether the Scriptures are inspired, but rather whether they make the person of God ‘complete’, whether Scripture is all that is needed to teach the believer the faith and practice of the church, as Protestants maintain. But to make that determination, we need to understand 2 Tim 3:16-17 in its immediate context, verses 14-17:

You, however, continue in the things you have learned and become convinced of, knowing from whom you have learned them, and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus. All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work. (2 Tim 3:14-17)

What has always set the Protestant and Catholic theologians apart has been something called ‘exegesis’, the interpretation of the biblical text based solely on what it says by drawing the original meaning out of the text and being careful not to read into the text something that is not there, which is what ‘eisegesis’ is.

The process of ‘exegesis’ involves: [1]

1. Observation: what does the passage say?
2. Interpretation: what does the passage mean?
3. Correlation: how does the passage relate to the rest of the Bible?
4. Application: how should this passage affect my life?

I give this definition because this is exactly what is going to happen in this blog. Unlike the Catholic Church, the Latin Vulgate – the Latin translation from the original Greek New Testament – is not our source, but the original Greek Gospels and Epistles that form the New Testament is. It is from the Greek that we want to draw our meanings from, not the Latin. [2]

The Verse in Context

Before we dive into this passage, and specifically verses 16 and 17, it’s important to understand the context of 2nd Timothy. Paul understood that he was going to be martyred soon, and this epistle would most likely be his last, which puts the date of its writing between 64 and 67 AD, just before his execution in Rome by the Emperor Nero. John MacArthur summarized 2nd Timothy as follows:

In this letter, Paul, aware the end was near, passed the non-apostolic mantle of ministry to Timothy (cf. 2:2) and exhorted him to continue [to be] faithful in his duties (1:6), hold on to sound doctrine (1:13, 14), avoid error (2:15–18), accept persecution for the gospel (2:3, 2:4; 3:10–12), put his confidence in the Scripture, and preach it relentlessly ( 3:15–4:5). [3]

This letter is a condemned man’s last encouragement and appeal to his ‘beloved son’ in the Christian faith (1:2, 4; 2:1). Chapter 1 is filled with encouragement (1:4-9) to guard the truth of the Gospel (1:13-14). Chapter 2 starts off with instruction to teach others the truths that he taught Timothy, who will then instruct others (2:2, 14). he then warns Timothy about not straying from the Gospel message (2:14-17) and not to associate with people who are consumed with the things of the world and who pervert the Word of God (2:17-18), run from the lusts and passions of this world and pursue the righteousness of God (2:22), and avoid idle speculation (2:23). In 2 Tim 2:24-26 he instructs Timothy to be kind to all, teach and be patient when wronged, providing gentle correction that it will lead to repentance and restoration.

Paul starts off chapter 3 (1-9) with a warning that people will be lovers of self, of money, arrogant, disobedient, haters of what is good, out for their own pleasure, rather than lovers of God. They will love learning (gnosticism?) but will never come to a knowledge of the Gospel. Paul reminds Timothy,

Now you followed my teaching, conduct, purpose, faith, patience, love, perseverance, persecutions, and sufferings, such as happened to me at Antioch, at Iconium and at Lystra; what persecutions I endured, and out of them all the Lord rescued me! Indeed, all who desire to live godly in Christ Jesus will be persecuted. But evil men and impostors will proceed from bad to worse, deceiving and being deceived. (2 Tim 3:10-13)

In verses 14-15, Paul then encourages Timothy to continue in the faith, which he has done for his entire life, having known the Scriptures, the “sacred writings”, and that they lead one to salvation by faith in Christ. He implores Timothy to “continue” or “abide, remain, and dwell” in the things he had learned and was convinced of. Paul tells him to do this for two reasons: [4]

1. He was to remember the proven integrity of those who had instructed him, which was not only mentoring by Paul but also his mother and grandmother who had nurtured him from childhood.
2. He had the benefit of a solid foundation of sound teaching from the “sacred writings”, the Scriptures, the Old Testament, which had led to his salvation in Christ Jesus by faith.

Verse 15 states that the Scriptures are ‘able’ to give you the wisdom that leads to salvation. The word ‘able’ means “to have power by virtue of one’s own ability and resources.” [5] So the sacred writings of Scriptures themselves, without any outside assistance, have the power and the innate sufficiency to give someone the wisdom required to lead them to salvation. And remember, we are only talking about the Old Testament at this point. Now, how much more is this true of the New Testament?

God-Breathed

Everything Paul has said from chapter 1 through chapter 3 verse 15 has led him to the message so clearly stated in verse 16,

All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; (NASB)

I especially like how the ESV is translated here,

All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, (ESV)

Although I generally use the New American Standard Bible (NASB) translation, the English Standard Version (ESV) actually captures the meaning of the Greek word, “theopneustos” (which is translated as “is inspired by God” in the NASB), much better when it translates this same Greek word as, “is breathed out by God”. Albert Barnes (1798-1870), in his Commentary [6] on this verse, describes its meaning as “to breathe, to breathe out”. It is rooted in the creative breath of God, and we see this same meaning in Gen 2:7 where God breathed into the nostrils of Adam, and in John 20:22 when Jesus breathed on the disciples to receive the Holy Spirit (See also Ps 33:6). But the idea is not the ‘breathing into’, but upon the ‘breath’ of God, His ‘breathing out’ action. B.B. Warfield, who wrote extensively on this, said,

What it [the Greek text] says of Scripture is, not that it is ‘breathed into by God’ or is the product of the Divine ‘inbreathing’ into its human authors, but that it is breathed out by God, ‘God-breathed’, the product of the creative breath of God. In a word, what is declared by this fundamental passage is simply that the Scriptures are a Divine product, without any indication of how God has operated in producing them. [7] [emphasis added]

The emphasis is not on what it does for mankind, which is where we would normally drive the meaning. The emphasis is on God, His action. Scripture has the divine breath of God. So, ‘All Scripture is God-breathed.’ And now this verse takes on a new meaning, its proper meaning. Scripture is impregnated with the divine, creative breath of God. Just like God's divine breath breathed life into Adam, that same divine breath of God breathes His life into the Scriptures. This is how the Word of God can so easily lead us to salvation.

One might think “All Scripture” here is again a reference to only the Old Testament, but that would be a mistake. As I wrote about in The Canon: Internal and External Evidence, Paul’s reference to “Scripture” in 1 Tim 5:18 included a portion of both Deut 25:4 and Luke 10:7, in the same verse, and Peter included Paul’s epistles while speaking of “Scriptures” in 2 Pet 3:16. So we cannot blindly state that the “All Scripture” in 2 Tim 3:16, only refers to the Old Testament. In addition to these two verses, there is also 1 Cor 14:37 where Paul referred to his own writings as inspired (“a command of the Lord”). We could also add 2 Th 2:15, since Paul expected the Thessalonians to adhere to his writings as they carried his apostolic authority. These are all strong witnesses that “all scripture” included the current New Testament writings that Timothy most likely had (besides 1st Timothy). [8]

Many Catholic scholars limit the reference of “All Scripture” to just the Old Testament to blunt the possible meaning of it referencing both Old and New Testaments, but at least one Post Nicene church father, Rufinus (AD 344-410), was convinced that verse 16 referred to the New Testament books as well. When this limitation to only the Old Testament was raised after the Council of Trent by Jesuit and cardinal, Robert Bellarmine in the 16th century, William Whitaker, of the same era, answered his question quite effectively,

My opinion is that these words refer to the new Testament also: … However, if he [Paul] spake only of the books of the old Testament, then our argument may be pressed more closely. For if the books of the old Testament are sufficient for all the ends here enumerated, then much rather do the scriptures of the old and new Testament together contain a full body of doctrine. [9]

The meaning is clear – if the Old Testament by itself is “profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate [complete], equipped for every good work,” then imagine what the Old and New Testaments together can do! Robert Bellarmine ended up making the Protestant point even stronger than it already was, and still is. And once again, we have a rebuttal of a Catholic position, this time for 2 Tim 3:16, that has gone unanswered for the last 450 yrs.

Profitable and Complete

Verse 16 ends with,

profitable for teaching, for reproof, for correction, for training in righteousness;

The God-breathed Scriptures are ‘profitable’ in 4 ways:

1. For teaching – the Greek word here means ‘for doctrine.’ So, Scripture provides sound doctrine to the believer.
2. For reproof – rebuke, reprimand, for conviction of sin. The purpose is repentance, to bring us back into fellowship with God.
3. For correction – restoration, for the purpose of restoring one’s life or character back to what is pleasing to God.
4. For training in righteousness – instructs us in the proper way to live, since our goal is to please God, which is the only way to be in fellowship with Him.

Since the apostles are no longer living and there is no other infallible record of special revelation in existence, and since Scripture knows no other source but itself to be designated ‘theopneustos’ [God-breathed], it follows that holy Scripture stands in a unique category all its own. It is sufficient for all matters necessary to be believed and practiced by the Church of Jesus Christ. [10]

And finally, verse 17,

so that the man of God may be adequate, equipped for every good work.

The NASB chooses to translate the Greek word ‘artios’ as ‘adequate’ which does not capture the proper meaning of the word. The Greek word actually means ‘complete, perfect’. So a better translation is found in the ESV,

that the man of God may be complete, equipped for every good work.

The Greek word for ‘equipped’ is ‘exartizo’ which means ‘thoroughly furnished’. So if we allow the Scriptures to teach, reprove, correct and train us in righteousness, then we will be made complete and we will then be thoroughly furnished and equipped for every good work.

Putting it all together is the Amplified translation for 3:16-17:

All Scripture is God-breathed [given by divine inspiration] and is profitable for instruction, for conviction [of sin], for correction [of error and restoration to obedience], for training in righteousness [learning to live in conformity to God’s will, both publicly and privately—behaving honorably with personal integrity and moral courage]; so that the man of God may be complete and proficient, outfitted and thoroughly equipped for every good work.

The Voice of the Church Fathers on 2 Tim 3:15-17

And it’s not just modern day Protestants that understand this verse as outlined above, many of the church fathers that wrote on this verse saw it the same way concerning the sufficiency of Scripture. John Chrysostom (AD 347-407) wrote in his Homilies on the Gospel According to John, commenting on 3:16,

Great is the profit of the divine Scriptures, and all-sufficient is the aid which comes from them. And Paul declared this when he said, ‘Whatsoever things were written aforetime [previously], were declared aforetime for our admonition upon whom the ends of the world are come, that we through patience and comfort of the Scriptures might have hope.’ (Rom 15:4; 1 Cor 10:11) For the divine oracles [the Scriptures] are a treasury of all manner of medicines, so that whether it is needful to quench pride, to lull desire to sleep, to tread under foot the love of money, to despise pain, to inspire confidence, to gain patience, from them [the Scriptures] one may find abundant resources. For what man of those who struggle with long poverty or who are nailed to a previous disease, will not, when he reads the passage before us, receive much comfort? [11] [emphasis added]

And from John of Damascus (AD 652-750), commenting on this verse,

All Scripture, then, is given by inspiration of God and is also assuredly profitable (2 Tim 3:16). Wherefore to search the Scriptures is a work most fair and most profitable for souls. … For through the Holy Scriptures we are trained to action that is pleasing to God, and untroubled contemplation. For in these we find both exhortation to every virtue and dissuasion from every vice. If, therefore, we are lovers of learning, we shall also be learned in many things. For by care and toil and the grace of God the Giver, all things are accomplished. For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened (Luke 11:10). Wherefore let us knock at that very fair garden of the Scriptures … [12] [emphasis added]

As you can see, up through the 7th century the church still understood what 2 Tim 3:16-17 was saying, as these two church fathers demonstrated. And not only these two, there were others: Cyril of Alexandria (AD 412-444), Theodoret of Cyrrhus (AD 393-466), and Basil of Caesarea (AD 330-379).

These church fathers understood how important Scripture is in the life of a believer. We need to live in the Word of God – reading, studying and meditating on it constantly, because it teaches us all that we need to know about God. The God-breathed Scriptures bring conviction of our sin, correction of our behavior and moral character, and teaches and trains us to live in conformity to God’s will. Scripture serves as the teacher and instructor, and through the work of the Holy Spirit, it is the only thing that can change us. It is what the Holy Spirit uses to mold us into a people of God who are ‘complete, equipped for every good work.’ It not only shows us our need for salvation and how to achieve that, it also teaches us and trains us how to live a righteous life. The purpose of Scripture is to mold us into the vessels of God that are fit to serve the living God.

We ought, then, to fall down before God and say: ‘Lighten my eyes lest I sleep unto death.’ It is plain, indeed, that ‘sleeping unto death’ means lapsing from sound and sacred doctrine; and we fall away from soundness when we fail to follow inspired Scripture, and instead let our minds be swayed by prejudices or incline towards parties who do not tread straight the paths of faith and by so doing stand convicted in the first instance of harming ourselves.

Cyril of Alexandria

Sola Scriptura - means that the Scriptures are the sole infallible rule of faith for the Church. Since they are ‘God-breathed’ (Mat 22:31; 2 Tim 3:16-17; 2 Pet 1:20-21), they are ultimate in authority, for there can be no higher authority than God Himself. All other rules of faith, creeds, councils, or anything else produced by the Church herself, are subject to the ultimate correction of God’s Word.

Church history has repeatedly and clearly proven one thing: once the highest view of Scripture is abandoned by any theologian, group, denomination, or church, the downhill slide in both theology and practice is inevitable.

James White

Footnotes

[1] What is the difference between exegesis and eisegesis?, GotQuestions.org.
[2] This is pointed out because in the 4th century, Jerome famously, or infamously, mistranslated ‘repentance’ (Greek: metanoia) into ‘do penance’ (Latin: pænitentia) when he translated the original Greek NT Gospels and Epistles into Latin for the Vulgate, which would then be used for the next 1200 years. In 1519, a Dutch priest named Erasmus updated and published the Greek New Testament from the available existing Greek manuscripts. This would be adopted by the Protestants that would lead the church back to Greek as the original language to draw its interpretation of Scripture.
[3] John MacArthur, Introduction to 2nd Timothy, reprinted from Grace to You, © 2007.
[4] Summarized from: David T. King, Holy Scripture, Ground and Pillar of Our Faith Vol I, (Battle Creek, WA: Christian Resource, Inc, 2001), pg. 72.
[5] Vine’s Expository Dictionary of New Testament Words (Peabody, MA: Hendrickson), p. 14.
[6] Barnes Commentary for 2 Tim 3:16, p/o Bible Portal.
[7] David T. King, Holy Scripture, Ground and Pillar of Our Faith Vol I, (Battle Creek, WA: Christian Resource, Inc, 2001), pg. 76.
[8] At a minimum, this would have included 1 Timothy, but very easily could have included several of the Gospels as well as other Epistles that were in circulation, especially Paul’s.
[9] William Whitaker, A Disputation on Holy Scripture (Forgotten Books, Classic Reprint Series, photocopy of published work, 1588), p. 632.
[10] David T. King, Holy Scripture, Ground and Pillar of Our Faith Vol I, (Battle Creek, WA: Christian Resource, Inc, 2001), pg. 82. Also, please see Rome's Special Revelation for why Scripture is our only infallible record of special revelation.
[11] Philip Schaaf, Nicene and Post Nicene Fathers, Series 1, Vol 14, Chrysostom, Homilies on the Gospel according to John, Homily 37 for John 5:6, Christian Classics Ethereal Library, https://www.ccel.org.
[12] Philip Schaaf, Nicene and Post Nicene Fathers, Series 2, Vol 9, John of Damascus, An Exact Exposition of the Orthodox Faith, Book IV, Chapter 17, Christian Classics Ethereal Library, https://www.ccel.org.

All Scriptures quotes are from the New American Standard Bible, 1995 Revision, unless otherwise noted. Verse links from Blue Letter Bible, https://www.blueletterbible.org/

For the best treatment of Sola Scripturain book form, please consider investing in the 3 volume set of: David T. King, Holy Scripture, Ground and Pillar of Our Faith,  Volume 1, Volume 2,  Volume 3 (Battle Creek, WA: Christian Resource, Inc, 2001). It's the guide I'm using to integrate some of my own study on this important subject. This book set is inexpensive and worth every penny.