# 2 Timothy 3.16 **Book:** [2 Timothy](/codex/2-timothy/) · NASB95 ## Verse > All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness. (2 Timothy 3:16, NASB95) ## Immediate context (±2 verses) **NASB95** ([NASB95](/codex/nasb95/)) > 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 Timothy 3:14-17, NASB95) ## Setting - **Speaker:** Paul the Apostle. - **Audience:** Timothy, his protégé and the pastor of the church at Ephesus; through Timothy, the wider apostolic community. - **Location and time period:** Paul writing from prison in Rome, c. AD 67, shortly before his martyrdom under Nero. 2 Timothy is widely held to be Paul's *last* letter; the personal-final-words tone is unmistakable (4:6-8, "I have fought the good fight…"). - **Polemical context:** the letter warns Timothy against false teachers (3:1-9) and against the broader cultural drift toward unfaithfulness in the last days. The verse on Scripture's character grounds Timothy's resistance: the Scripture you've known from childhood is what equips you against the deception. ## Theological reading The verse is the **foundational New Testament text on the doctrine of biblical inspiration**, the locus classicus for the church's understanding of *what* Scripture is in its origin and *what* Scripture does in its function. Two main claims, each loaded. **1. *Pasa graphē theopneustos*, "All Scripture is God-breathed."** *Theopneustos* (Greek *theos* + *pneō*, "to breathe") is a NT *hapax legomenon* and one of the most theologically loaded single words in the New Testament. The KJV "given by inspiration of God" / NASB "inspired by God" / NIV "God-breathed" / ESV "breathed out by God" all attempt to render the *active* sense: Scripture is the product of God's outbreathing. The verse does not say Scripture *contains* divine words or that *some* of it is God-breathed; it says *all* Scripture *is* God-breathed. The *active* / *passive* nuance matters. *Theopneustos* is grammatically passive (formed with the *-tos* verbal-adjective ending), but in context the meaning is *originated by the breath of God*, God is the breather, Scripture is what He has breathed out. The image is reminiscent of God breathing the spirit-of-life into Adam (Gen 2:7) and Christ breathing the Spirit on the disciples (John 20:22), divine inbreathing produces what carries divine life and authority. **2. The grammatical question, "All Scripture is inspired" vs "All inspired Scripture is."** Two possible readings of the Greek *pasa graphē theopneustos kai ōphelimos*: - **Predicative reading** (NASB, ESV, NIV, KJV majority): "All Scripture *is* inspired *and* profitable…", both adjectives are predicates; the verse declares Scripture's inspiration. - **Attributive reading** (some older translations, occasional revisionist proposals): "All inspired Scripture *is also* profitable…", *theopneustos* is attributive, only *ōphelimos* is predicate; the verse merely asserts that *the inspired part* of Scripture is also useful. The predicative reading is the mainstream Christian interpretation. The attributive reading creates two problems: (a) it leaves open which Scripture is inspired and which is not; (b) it requires reading the *kai* ("and") in an unusual ascensive way that the parallel with v. 17's *equipping* result-clause does not naturally support. The grammatical case for the predicative reading is laid out at length in B. B. Warfield's *Inspiration and Authority of the Bible* (1948). **3. *Pasa graphē*, "all Scripture."** What did Paul mean by "Scripture"? In immediate context, the *hiera grammata* ("sacred writings") that Timothy has known *from childhood* (v. 15), i.e., the Hebrew Bible / Old Testament. But the term *graphē* in NT usage is broader: 2 Peter 3:16 already references Paul's letters as *graphas* (Scripture); the canonical-formation process develops the application to NT writings. The doctrine of inspiration extends naturally, once Scripture is recognized, to whatever the Church recognizes as Scripture. **4. The four functions.** "Profitable for *teaching* (*didaskalia*), for *reproof* (*elenchos*), for *correction* (*epanorthōsis*), for *training in righteousness* (*paideia*)." - **Teaching**, positive instruction in doctrine and life - **Reproof**, exposing what is wrong; convicting - **Correction**, restoring what has gone astray - **Training in righteousness**, ongoing formation in the moral life The four are sometimes treated as a comprehensive grid (positive doctrine / negative correction / restoration / formation). The cumulative point: Scripture is *adequate* for the believer's whole spiritual formation. **5. The result clause (v. 17).** *"So that the man of God may be adequate (*artios*), equipped (*exērtismenos*) for every good work."* The result of Scripture's character and function is the *complete equipping* of the believer for all of life. *Artios* and *exērtismenos* both belong to the same Greek word-family (*artios* = fitted / complete; *exērtismenos* = thoroughly equipped); the doubled word emphasizes the *sufficiency* of Scripture for the believer's task. This is the textual ground for the Reformation principle of **sola Scriptura**, Scripture *alone* sufficient (in the relevant sense, sufficient for faith and life) to equip the believer. ## The doctrine of inspiration, historical development The verse anchors the church's doctrine of inspiration. Major historical-theological positions: - **Verbal-plenary inspiration** (the historic Christian view): every word (verbal) of every part (plenary) of Scripture is God-breathed; God's breath extends to the level of words, not just ideas; and to the whole of Scripture, not just to specific topics. This is the Westminster, Augsburg, and Belgic-Confession position; defended in B. B. Warfield, *Inspiration and Authority of the Bible* (1948); J. I. Packer, *Fundamentalism and the Word of God* (1958); Carl Henry, *God, Revelation and Authority* (6 vols, 1976-1983); the *Chicago Statement on Biblical Inerrancy* (1978). - **Dynamic / partial inspiration** (early 20th-century liberal Protestantism): Scripture *contains* the Word of God but is not itself, in every part, the Word of God. The thoughts are inspired but not the words. The position is associated with Schleiermacher, Coleridge, the Princeton-vs-Modernist debates of the 1920s. - **Neo-orthodox** (Karl Barth, Emil Brunner): Scripture *becomes* the Word of God in the event of God's speaking through it; it is not in itself God's word but the witness to it. *Theopneustos* is reinterpreted in actualist categories. - **Limited inerrancy / errancy** (some 20th-century evangelical voices): Scripture is inspired but contains historical and scientific errors; inspiration extends to the salvation-message but not to incidental matters. The mainstream conservative-evangelical position remains verbal-plenary inspiration with the inerrancy-extension formulated in the *Chicago Statement* (1978). ## Patristic / scholarly note **Patristic.** The early church's doctrine of Scripture is articulated by Origen (*Contra Celsum*; *De Principiis*), Athanasius (*Letter to Marcellinus*), Augustine (*Letter to Jerome* 82; *Confessions* 13.15.16-19), Chrysostom (*Homilies on 2 Timothy* 9), and others. Augustine's *Letter 82* (to Jerome) is the locus classicus for the patristic doctrine of inerrancy: *"I have learned to yield such respect and honour only to the canonical books of Scripture: of these alone do I most firmly believe that the authors were completely free from error."* **Reformation.** Luther, Calvin, and the Reformed tradition (the *sola Scriptura* principle) are grounded substantially on 2 Tim 3:16-17. Calvin (*Commentary on the Pastoral Epistles*, 1548; *Institutes* I.7-9) treats the verse as foundational for the doctrine of Scripture's authority and self-attestation. **Modern scholarship.** William Mounce (*Pastoral Epistles* WBC, 2000); Philip Towner (*The Letters to Timothy and Titus* NICNT, 2006); George Knight (*The Pastoral Epistles* NIGTC, 1992); I. Howard Marshall (*The Pastoral Epistles* ICC, 1999); Andreas Köstenberger (in *Commentary on the New Testament Use of the Old Testament*, 2007). The Pauline authorship of the Pastoral Epistles is contested in critical scholarship; conservative scholarship retains it. **Apologetic deployment.** 2 Tim 3:16 is the standard NT citation in evangelical apologetics for the doctrine of biblical inspiration; cited in any major treatment from R. C. Sproul (*Knowing Scripture*, 1977) to Norm Geisler (*A General Introduction to the Bible*, 1986) to Wayne Grudem (*Systematic Theology*, 1994/2020, ch. 4-7) to Kevin Vanhoozer (*The Drama of Doctrine*, 2005). ## Connection to other passages - **2 Peter 1:20-21**, the *sister* NT text on inspiration: "no prophecy of Scripture is a matter of one's own interpretation… men moved by the Holy Spirit spoke from God", emphasizes the *human-instrumental* dimension of inspiration - **2 Peter 3:16**, Paul's letters categorized as *graphas* (Scripture), evidencing early NT canonical recognition - **Jeremiah 1:9**, "behold, I have put My words in your mouth", paradigmatic OT inspiration formula - **Hebrews 1:1-2**, the inspiration paradigm: God spoke through prophets and now through the Son - **John 10:35**, "Scripture cannot be broken", Jesus's explicit affirmation of Scripture's irrefragability - **Matthew 5:17-18**, Jesus's affirmation of every jot and tittle of the Law - **1 Corinthians 2:13**, "words taught by the Spirit", Pauline inspiration-language for his own teaching - [2 Corinthians 5.19](/codex/2-corinthians-5-19/), the reconciliation message Paul delivers as authoritative gospel ## Key words - G2315 - theopneustos, *theopneustos* (God-breathed, inspired by God), NT *hapax*; the load-bearing word - G1124 - graphē, *graphē* (writing, Scripture), the technical NT term for Scripture - G5624 - ōphelimos, *ōphelimos* (profitable, useful) - G1319 - didaskalia, *didaskalia* (teaching, doctrine) - G1882 - epanorthōsis, *epanorthōsis* (correction, restoration), NT *hapax* - G3809 - paideia, *paideia* (training, discipline, formation) - G0739 - artios, *artios* (complete, fitted, adequate) ## Quoted in **Arguments and defeaters:** - [Bible Contradictions Objection Defeater](/codex/bible-contradictions-objection-defeater/) - [Christians Not Under Mosaic Law](/codex/christians-not-under-mosaic-law/), via [2 Timothy 3.16-17](/codex/2-timothy-3-16-17/) - [Manuscript Variants Bible Corruption Objection Defeater](/codex/manuscript-variants-bible-corruption-objection-defeater/), via [2 Timothy 3.16-17](/codex/2-timothy-3-16-17/) - [Satanic Verses Objection Defeater](/codex/satanic-verses-objection-defeater/) **Concepts:** - [Bible Contradictions Objection](/codex/bible-contradictions-objection/) - [Canon](/codex/canon/) - [Christian Discernment](/codex/christian-discernment/), via [2 Timothy 3.16-17](/codex/2-timothy-3-16-17/) - [Divine Hiddenness](/codex/divine-hiddenness/) - [Hearing God](/codex/hearing-god/) - [Inerrancy](/codex/inerrancy/) - [Inspiration](/codex/inspiration/) - [Pneumatology](/codex/pneumatology/) - [Quick Objection Responses](/codex/quick-objection-responses/) - [Sola Scriptura](/codex/sola-scriptura/), via [2 Timothy 3.16-17](/codex/2-timothy-3-16-17/) **Passages:** - [Luke 24.27](/codex/luke-24-27/) - [Luke 24.44](/codex/luke-24-44/) --- _Scripture quotations taken from the **New American Standard Bible®** (NASB), Copyright © 1960, 1971, 1977, 1995 by **The Lockman Foundation**. Used by permission. All rights reserved. [www.lockman.org](https://www.lockman.org)_