Continue in What You Learned; All Scripture Is God-Breathed (2 Timothy 3:14–17)

Specifically: aa) yourself remaining in the saving teaching you have received (3:14–17), bb) tirelessly imparting it to others as well (2 Tim. 4:1–4). In the exposition of these points, the aim is not so much to clarify the duty of acting in precisely this way, but rather to set forth the incentives that inspire such action.

For remaining in the received teaching, there are two incentives: α) knowing from whom you learned (2 Tim. 3:14)—and: β) that from childhood you have known the Holy Scriptures (2 Tim. 3:15–17).

2 Tim. 3:14. But as for you, continue in what you have learned and been assured of, knowing from whom you learned it.

But as for you, continue—be unshakeable and firm—in what? In what you have learned, εμαθες,—“and been assured of,” επιστωθης,—and what you received not by memory alone, but by heartfelt conviction, in which you were persuaded and assured to the point of tangibility. “Be,” he says, “unchanging, and ‘do not fret because of evildoers, nor envy the man who prospers in his way, doing lawlessness’ (Ps. 36:1, 7). You did not merely learn, but were assured—you received the teaching with conviction” (blessed Theophylact [see the same in St. Chrysostom and Oecumenius]). This reminder alone was sufficient to rekindle the first zeal in all its force: for such is the property of remembrance, that it powerfully revives both the inspiration that accompanied what is being recalled (2 Pet. 1:13), and “stirs up the pure understanding” (2 Pet. 3:1). But this effect is strengthened most of all by St. Paul with the following words: “knowing from whom you learned it.”

St. Timothy was taught by the very one who is writing—St. Paul. But the force of inspiration did not flow from this alone, but chiefly from the One by whom St. Paul himself was taught, and Who always so manifestly protected his teaching. All this was known to St. Timothy. By bringing all this to mind, St. Paul, like a mirror gathering the rays of warmth into a single point, directed them upon the soul of St. Timothy—and it could not but be kindled with all the warmth of inspiration and zeal for spreading and establishing upon earth those truths that came from heaven and give salvation to the world. Blessed Theodoret writes: “hold firmly to the teaching, the truth of which you have learned by experience; for this the Apostle expressed by the word επιστωθης — you were assured. Timothy was an eyewitness of the Apostolic miracles and himself performed many such. Herewith the Apostle also points to the authority of the teacher, making the teaching all the more firm: ‘knowing from whom you learned it.’” Ambrosiaster speaks similarly: “knowing that the authority of the one from whom St. Timothy learned stands firm and unshakeable. For he himself had seen the miracles performed by the Apostle, and before miracles every word of doubt or objection falls silent.”

2 Tim. 3:15. And that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus.

“St. Paul presents Timothy with two incentives to remain unmoved in the received teaching: the first—that you learned, he says, not from some ordinary person, but from him—Paul, which is as much as to say, from Christ; the second—that you did not learn just yesterday or the day before, but from childhood, and you have Divine knowledge deeply rooted within you. And it will not permit you to do anything unreasonable” (blessed Theophylact). St. Timothy from childhood knew and held to one truth—the truth revealed in the Old Testament Scriptures. St. Paul, through these same Scriptures, with the help of God’s grace and the Apostolic full armor of the gifts of God’s Spirit, drew him to faith in the Lord Saviour. This was for him not something new, but the same thing he had been reading in the Scripture—only without clearly understanding of whom and of what the Prophets were speaking. The Apostle gave him this understanding, removing for him the veil that ordinarily lay over the Old Testament. From that time on, for St. Timothy the same Scripture was no longer the same in understanding—it shone for him with a different, better, and more perfect light. But this addition of knowledge did not make him estranged from the Scriptures. He still approached them reverently and submissively received instruction in them, seeing in them the prefigurement of all the New Testament economy of salvation. St. Paul, having reminded him of his own enlightenment by faith, now also points to the source from which conviction toward faith was drawn. St. Timothy must have felt himself enclosed within a certain inviolable circle, so that no impulse toward any view differing from those he had held hitherto could reach his mind from any direction. “You,” he says, “from an early age have studied Holy Scripture; on it you were nourished; and therefore your faith must be firm, and nothing ought to harm it; its root lies deep and has been strengthened over a long time; therefore nothing can uproot it” (St. Chrysostom).

But all this was already present in St. Timothy. Is it conceivable that there could be any wavering in him—the beloved disciple of St. Paul and his successor? Why then such reminders? In the Apostle’s words there is the ring of a farewell address (St. Chrysostom): until now I have been teaching you; now it falls to you to seek instruction in the Scripture; guided by a clear faith in the Lord, you are able to discern in it all that is needful for salvation. This Scripture—alone, without faith—is covered by a veil, but through faith in Christ the Lord this veil has been removed for you, and Scripture in every respect can make you wise for salvation. Ambrosiaster writes: “Knowledge of the Old Testament brings great benefit. In it the Person of Christ the Saviour is depicted and His Incarnation proclaimed for the redemption of the human race. This is why the Apostle exhorts St. Timothy to advance in this knowledge: for this ancient thing is the strength and support of the new.” Likewise St. Damascene: “By Holy Scripture he means the Law and the Prophets, which could raise him to wisdom, that is, to Christ. For in Him is the fulfillment of the Law and the Prophets.” Blessed Theophylact draws from this the lesson: “Worldly knowledge makes a man wise in deceiving others with contentious sophisms; thence the ruin of the soul. But Divine knowledge is not so: it makes wise for salvation.” St. Chrysostom expounds this at greater length, especially in relation to the ordering of life according to God. “The Scriptures set forth what ought to be done and what ought not. They are a light for those in darkness. Whoever knows the Scriptures as he ought is not troubled by anything that happens, endures all things manfully, accepts some things by faith and ascribes them to the inscrutable economy of God, while for others he finds foundations and examples in the Scriptures. In God almost all things are hidden, and it is impossible to search out His works. Know only this: that God orders all things, that He provides for all things, that we are free, that God accomplishes some things and permits others, that He desires nothing evil, that not all things come to pass by His will but some also by ours—indeed, all that is evil is from us alone, while all that is good comes both from us and from His help, and nothing is hidden from Him; thus He works in all things. Knowing this, observe what is good, what is evil, and what is indifferent: namely—virtue is good, vice is evil, and wealth, poverty, illness, life, death, plots against us, slanders, and the like are indifferent. Having come to know this, you will at the same time understand that the righteous suffer here, while if some of them prosper, it is so that virtue may not appear terrible; the wicked rejoice here, so that they may receive punishment there; if some of them are also punished here, it is so that evil may not seem good and their deeds go unpunished; if they are not all punished, it is so that faith in the day of resurrection may not be lost; among the good there are people who do evil deeds, for which they give account here (that is, are punished), just as among the wicked there are people who do good deeds, for which they receive their reward here, so that they may suffer full punishment for the evil there; the works of God are for the most part inscrutable; the difference between us and God is great, and what exactly it is cannot be said. If we reason in this way, nothing will trouble us; but we shall reason so if we constantly listen to the Scripture; for there we will find many examples and instructive teachings for all that has been said.”

With these two arguments, all has been said that was sufficient for inspiring firm holding and guarding of the confession both in oneself and in others. But St. Paul deemed it necessary to append to the latter argument about Divine Scripture a definition—universal for all times and for all persons—of the beneficence of occupying oneself with the reading of Scripture in the pursuit of spiritual advancement. One must not, however, overlook the fact that if Scripture is such for all, it is all the more so for a pastor, when he properly fulfills the duty laid upon him.

2 Tim. 3:16–17. All Scripture is God-breathed and profitable for teaching, for reproof, for correction, for instruction in righteousness: that the man of God may be complete, thoroughly equipped for every good work.

“All Scripture” — πασα γραφη. Some translate this as in our Slavonic version: every Scripture, while others: all Scripture. There is nothing to dispute, for “every Scripture” contains the same thought as “all Scripture.” “Every Scripture” must be understood as: every Book of Scripture—every historical Book, every instructive Book, and every prophetic one. Bring them all together, and you will have all Scripture. And that “every Scripture” must be so understood is evident from the fact that here “every Scripture” signifies the same as what was said before: “the Holy Scriptures,” ιερα γραμματα — and this is the designation for the Books of Divine Scripture. Blessed Theophylact writes: “Some raise the question: how did the Apostle say here ‘every Scripture is God-breathed’? Are Greek writings also God-breathed? And, finding it difficult to resolve, they translate not ‘is God-breathed,’ but: being God-breathed—so that the sense would be: every Scripture that is God-breathed is also profitable. But they ought to have taken into account that the Apostle says here πασα γραφη — every Scripture, having said before ιερα γραμματα — ‘the Holy Scriptures you have known.’ And it is self-evidently clear that by πασα γραφη — ‘every Scripture’—he means here the same thing he previously designated by the words ιερα γραμματα — ‘Holy Scriptures’—by which is ordinarily meant the Books of Holy Scripture, or the Bible” (the same in St. Chrysostom).

“So, every Holy Scripture is God-breathed; therefore,” he says, “do not doubt it” (St. Chrysostom). God-breathed; for, as St. Peter testifies, “no prophecy of Scripture comes about by the prophet’s own interpretation” (is not spoken of one’s own accord). “For no prophecy was ever produced by the will of man, but holy men of God spoke as they were moved by the Holy Spirit” (2 Pet. 1:20–21). “The Apostle distinguished Holy Scripture from human writings by calling it God-breathed; for through the Prophets and Apostles, God’s grace, or the Holy Spirit, uttered God’s truth” (blessed Theodoret).

“Scripture is God-breathed and profitable”—as the breath of the mouth of the all-good God, which is life-giving for every creature, and especially for the rational creature (Ps. 103:30; 118:50). The holy prophet David describes the soul-saving character of the word of God thus: “The law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes” (Ps. 18:8–9). The beneficence of Divine Scripture indicated by the Apostle corresponds to this.

Scripture is, he says, “profitable for teaching,” προς διδασκαλιαν: for it enlightens the mind by communicating to it knowledge of every truth needful for our condition. “It teaches us the necessary dogmas and points out good rules of life” (Oecumenius). “It teaches us what we need to know. And there is nothing that is not resolved through Divine Scripture” (blessed Theophylact). “For what we do not know, we learn from Scripture” (blessed Theodoret). “If there is anything we need to know, if a perplexity arises, we can learn of it from here” (St. Chrysostom).

Having taught the truth, Scripture also leads “to reproof”: it reproves both falsehood and an unrighteous life. “If it is necessary to reprove falsehood—this too we can draw from here” (St. Chrysostom). “Scripture reproves our lawless life as well” (blessed Theodoret).

Having reproved, it inclines and guides “to correction”—both of false views and of bad habits of life. “It calls back to the right path those who have gone astray (both morally and intellectually)” (blessed Theodoret). That is, to replace wrong thinking with right thinking, and, forsaking bad habits, to turn to virtue. “If it is necessary to correct oneself or to receive instruction—if something is lacking and needs to be supplied—this too is drawn from Scripture” (St. Chrysostom).

For one who has set his ways aright, there remains the need to know how to walk the straight path—not going astray, but advancing and becoming ever more established in righteousness. And in this too Scripture instructs him—being profitable “for instruction in righteousness.” “It trains us in every form of virtue” (blessed Theodoret). “It makes us wise in the acquisition of righteousness and the doing of righteous deeds” (blessed Theophylact)—“it leads into righteousness or raises one to perfection in it” (Oecumenius).

“All this leads to perfection, and makes us belonging to the God of all” (blessed Theodoret). This is why the Apostle adds: “that the man of God may be complete.” The man of God is one who has dedicated himself to God and cares about pleasing God. Such a man is himself protected by God and abides under His tangible favor. Such a man is complete when he is able in every case both clearly to discern the will of God and with firmness to fulfill it entirely, in all the breadth in which it is known, to the laying down of his life. Whoever attains such completeness always acts fittingly—suitably to the person, to the time, and to the circumstances. This is why the Apostle expressed “complete” by the word αρτιος — which, word for word, is best rendered as: well-fitted. We ordinarily call ill-fitted the one who is always out of place, and well-fitted the one who is always apt. And it is precisely this kind of perfection that St. Paul promises to one who takes Divine Scripture as his guide in forming his mental, moral, and religious life and follows it unswervingly. “For this reason,” he says, “the instruction of the Scriptures was given—that the man of God may be ‘complete’; consequently, without them it is impossible to be complete” (St. Chrysostom). “The correction and ordering of character comes through Scripture, so that the man who lives according to God may lack nothing good. So if you also desire to become well-fitted, αρτιος — that is, perfect, sound, and always even in all things—take the Divine Scriptures as your counselors to that end” (blessed Theophylact).

The sense of completeness explained above is indicated precisely in the final words: “equipped for every good work. — Equipped,” εξηρτισμενος — fitted, adjusted—that is, one who both knows and is able to do every good thing, and to do it in the best possible manner. This is what Scripture makes of the man of God! Not merely one who takes part in good works, as though merely not shunning them, but one who is set up only for them, so that good works are all he does. “Not equipped for this or that particular work,” he says, “but for every work” (blessed Theophylact).

All that has been said about Scripture has application both in pastoral practice and in the life of every person. Scripture teaches, reproves, corrects, and trains every person in all good, thereby leading him to full perfection; and to the pastor, upon whom it falls to lead the flock along all the aforementioned paths, it provides complete and detailed guidance. Therefore, both pastors and every person ought to engage in the study of the Divine Scriptures—not casually, superficially, but substantially. St. Chrysostom presents St. Paul as exhorting St. Timothy: “Instead of me,” he says, “you have the Scriptures; when you wish to learn anything, you can learn it from here.” And immediately after he adds: “If this was said to Timothy, who was filled with the Holy Spirit, how much more does it apply to us?”

The work of pastoral zeal is the salvation of the souls entrusted to one. The chief means for this: β) persuasion through the preaching of the word of truth. This is what St. Paul now impresses upon Timothy (4:2): preach, be persistent. As an inspiration to this: α) he places the pastor before the face of God, at the moment of judgment, when he will have to give an account of his stewardship of the household (4:1). And lest the pastor succumb to the temptation of putting off the work of preaching until tomorrow, he adds: γ) make haste; soon there will come a time when many will no longer listen to the word of truth (4:3–4).