1Cor 10:11, 2Ti 3:16-17 | Barnes | STEP | Verse 11. For ensamples . Greek, Types . (τυποι). The same word which is used in . This verse is a repetition of the admonition contained in that verse, in order to impress it more deeply on the memory. . The sense is, not that these things took place simply and solely to be examples, or admonitions, but that their occurrence illustrated great principles of human nature and of the Divine government; they showed the weakness of men, and their liability to fall into sin, and their need of the Divine protection, and they might thus be used for the admonition of succeeding generations. They are written for our admonition . They are recorded in the writings of Moses, in order that we and all others might be admonished not to confide in our own strength. The admonition did not pertain merely to the Corinthians, but had an equal applicability to Christians in all ages of the world. Upon whom the ends of the world are come . This expression is equivalent to that which so often occurs in the Scriptures, as "the last time," "the latter day," etc. See it fully explained . It means the last dispensation; or, that period and mode of the Divine administration under which the affairs of the world would be wound up. There would be no mode of administration beyond that of the gospel. But it by no means denotes necessarily that the continuance of this period called "the last times," and "the ends of the world," would be brief, or that the apostle believed that the world would soon come to an end. It might be the last period, and yet be longer than any one previous period, or than all the previous periods put together. There may be a last dynasty in an empire, and yet it may be longer than any previous dynasty, or than all the previous dynasties put together. The apostle Paul was at special pains in to show, that by affirming that the last time had come, he did not mean that the world would soon come to an end. (*) "things" "types" (1) "ensamples" "examples"

1 Corinthians 10:11

Verse 11. For ensamples. Greek, Types. (τυποι). The same word which is used in 1Cor 10:6. This verse is a repetition of the admonition contained in that verse, in order to impress it more deeply on the memory. 1Cor 10:6. The sense is, not that these things took place simply and solely to be examples, or admonitions, but that their occurrence illustrated great principles of human nature and of the Divine government; they showed the weakness of men, and their liability to fall into sin, and their need of the Divine protection, and they might thus be used for the admonition of succeeding generations.

They are written for our admonition. They are recorded in the writings of Moses, in order that we and all others might be admonished not to confide in our own strength. The admonition did not pertain merely to the Corinthians, but had an equal applicability to Christians in all ages of the world.

Upon whom the ends of the world are come. This expression is equivalent to that which so often occurs in the Scriptures, as "the last time," "the latter day," etc. See it fully explained Acts 2:17. It means the last dispensation; or, that period and mode of the Divine administration under which the affairs of the world would be wound up. There would be no mode of administration beyond that of the gospel. But it by no means denotes necessarily that the continuance of this period called "the last times," and "the ends of the world," would be brief, or that the apostle believed that the world would soon come to an end. It might be the last period, and yet be longer than any one previous period, or than all the previous periods put together. There may be a last dynasty in an empire, and yet it may be longer than any previous dynasty, or than all the previous dynasties put together. The apostle Paul was at special pains in 2Thes 2 to show, that by affirming that the last time had come, he did not mean that the world would soon come to an end.

(*) "things" "types" (1) "ensamples" "examples"

2 Timothy 3:16-17

Verse 16. 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. Comp. 2Pet 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 θεοπνευστος theopneustos. This word occurs nowhere else in the New Testament. It properly means, God-inspired--from θεος, God, and πνεω, 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, Gen 2:7; and thus the Saviour breathed on his disciples, and said, "Receive ye the Holy Ghost," Jn 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. B. ix, p. 683, 9. τουςονειρουςτουςθεοπνευστους; Phocylid. 121. τηςδεθεοπνευστουσοφιηςλογοςεστιναριστος. 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 infiari. The word does not occur in the Septuagint, but is found in Josephus, C. Ap. i. 7. "The Scriptures of the prophets who were taught according to the inspiration of God, κατατηνεπιπνοιαντην αποτουθεου" In regard to the manner of inspiration, and to the various questions which have been started as to its nature, nothing can he 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 as much to be traced to him as life is. Comp. Mt 22:43, 2Pet 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 never could have arrived at by the unaided exercise of their own minds. Comp. Intro. 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. Comp. 1Timm 4:16.

For reproof. On the meaning of the word here rendered reproof ελεγχος--Heb 11:1. It here means, probably, for convincing; that is, convincing a man of his sins, of the truth and claims of religion, etc., Jn 16:8.

For correction. The word here used--επανορθωσις--occurs nowhere else in the New Testament. It means properly, a setting to rights, reparation, restoration, (from επανορθοω, 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.

(a) "All scripture" 2Pet 1:21 (b) "is profitable" Rom 15:4 Verse 17. That the man of God may be perfect. The object is not merely to convince and to convert him; it is to furnish all the instruction needful for his entire perfection. The idea here is, not that any one is absolutely perfect, but that the Scriptures have laid down the way which leads to perfection, and that if any one were perfect, he would find in the Scriptures all the instruction which he needed in those circumstances. There is no deficiency in the Bible for man, in any of the situations in which he may be placed in life; and the whole tendency of the book is to make him who will put himself fairly under its instructions, absolutely perfect.

Thoroughly furnished unto all good works. Marg., or "perfected" The Greek means, to bring to an end; to make complete. The idea is, that whatever good work the man of God desires to perform, or however perfect he aims to be, he will find no deficiency in the Scriptures, but will find there the most ample instructions that he needs. He can never advance so far, as to become forsaken of his guide. He can never make such progress, as to have gone in advance of the volume of revealed truth, and to be thrown upon his own resources in a region which was not thought of by the Author of the Bible. No new phase of human affairs can appear, in which it will not direct him; no new plan of benevolence can be started, for which he will not find principles there to guide him; and he can make no progress in knowledge or holiness, where he will not feel that his holy counsellor is in advance of him still, and that it is capable of conducting him even yet into higher and purer regions. Let us, then, study and prize the Bible. It is a holy and a safe guide. It has conducted millions along the dark and dangerous way of life, and has never led one astray. The human mind, in its investigations of truth, has never gone beyond its teachings; nor has man ever advanced into a region so bright that its light has become dim, or where it has not thrown its beams of glory on still far distant objects. We are often in circumstances in which we feel that we have reached the outer limit of what man can teach us; but we never get into such circumstance in regard to the word of God. How precious is the book Divine,

By respiration given!

Bright as a lamp its doctrines shine,

To guide our souls to heaven.

It sweetly cheers our drooping hearts

In this dark vale of tears;

Life, light, and joy, it still imparts,

And quells our rising fears.

This lamp, through all the tedious night

Of life, shall guide our way;

Till we behold the clearer light

Of an eternal day.