2Ti 3:14-17 | Barnes | STEP | Verse 14. But continue thou in the things which thou hast learned and hast been assured of . To wit, the truths of religion. Timothy had been taught those truths when a child, and he had been confirmed in them by the instructions of Paul. Amidst the errors and seductions of false teachers, Paul now exhorts him to hold fast those doctrines, whoever might oppose them, or whatever might be the consequence. Comp. . Knowing of whom thou hast learned them . To wit, of his mother ) and of Paul, . The reference seems to be particularly to the fact that he had learned these truths first from the lips of a mother, ; and the doctrine taught here is, that the fact that we have received the views of truth from a parent's lips, is a strong motive for adhering to them . It is not to be supposed, indeed, that this is the highest motive, or that we are always to adhere to the doctrines which have been taught us, if, on maturer examination, we are convinced they are erroneous; but that this is a strong reason for adhering to what we have been taught in early life. It is so, because, (1.) a parent has no motive for deceiving a child, and it cannot be supposed that he would teach him what he knew to be false; (2.) a parent usually has had much more experience, and much better opportunities of examining what is true, than his child has; (3.) there is a degree of respect which nature teaches us to be due to the sentiments of a parent. A child should depart very slowly from the opinions held by a father or mother; and, when it is done, it should be only as the result of prolonged examination and prayer. These considerations should have the greater weight, if a parent has been eminent for piety, and especially if that parent has been removed to heaven. A child, standing by the grave of a pious father or mother, should reflect and pray much, before he deliberately adopts opinions which he knows that father or mother would regard as wrong. (b) "continue"

2 Timothy 3:14-17

Verse 14. But continue thou in the things which thou hast learned and hast been assured of. To wit, the truths of religion. Timothy had been taught those truths when a child, and he had been confirmed in them by the instructions of Paul. Amidst the errors and seductions of false teachers, Paul now exhorts him to hold fast those doctrines, whoever might oppose them, or whatever might be the consequence. Comp. 2Ti 1:13.

Knowing of whom thou hast learned them. To wit, of his mother 2Ti 1:5) and of Paul, 2Ti 1:13. The reference seems to be particularly to the fact that he had learned these truths first from the lips of a mother, 2Ti 3:15; and the doctrine taught here is, that the fact that we have received the views of truth from a parent's lips, is a strong motive for adhering to them. It is not to be supposed, indeed, that this is the highest motive, or that we are always to adhere to the doctrines which have been taught us, if, on maturer examination, we are convinced they are erroneous; but that this is a strong reason for adhering to what we have been taught in early life. It is so, because,

(1.) a parent has no motive for deceiving a child, and it cannot be supposed that he would teach him what he knew to be false;

(2.) a parent usually has had much more experience, and much better opportunities of examining what is true, than his child has;

(3.) there is a degree of respect which nature teaches us to be due to the sentiments of a parent. A child should depart very slowly from the opinions held by a father or mother; and, when it is done, it should be only as the result of prolonged examination and prayer. These considerations should have the greater weight, if a parent has been eminent for piety, and especially if that parent has been removed to heaven. A child, standing by the grave of a pious father or mother, should reflect and pray much, before he deliberately adopts opinions which he knows that father or mother would regard as wrong.

(b) "continue" 2Ti 1:13 Verse 15. And that from a child thou hast known the holy Scriptures. That is, the Old Testament; for the New Testament was not then written. Jn 5:39. The mother of Timothy was a pious Hebrewess, and regarded it as one of the duties of her religion to train her son in the careful knowledge of the word of God. This was regarded by the Hebrews as an important duty of religion, and there is reason to believe that it was commonly faithfully performed. The Jewish writings abound with lessons on this subject. Rabbi Judah says, "The boy of five years of age ought to apply to the study of the sacred Scriptures." Rabbi Solomon, on De 11:19, says, "When the boy begins to talk, his father ought to converse with him in the sacred language, and to teach him the law; if he does not do that he seems to bury him." See numerous instances referred to in Wetstein, in loc. The expression used by Paul--from a child, (αποβρεφους) does not make it certain at precisely what age Timothy was first instructed in the Scriptures, though it would denote an early age. The word used βρεφος denotes,

(1.) a babe unborn, Lk 1:41,44;

(2.) an infant, babe, suckling. In the New Testament, it is rendered babe and babes, Lk 1:41,44, 2:12,16, 1Pet 2:2; infants, Lk 18:15; and young children, Acts 7:19. It does not elsewhere occur, and its current use would make it probable that Timothy had been taught the Scriptures as soon as he was capable of learning anything. Dr. Doddridge correctly renders it here "from infancy." It may be remarked then,

(1.) that it is proper to teach the Bible to children at as early a period of life as possible.

(2.) That there is reason to hope that such instruction will not be forgotten, but will have a salutary influence on their future lives. The piety of Timothy is traced by the apostle to the fact that he had been early taught to read the Scriptures, and a great proportion of those who are in the church have been early made acquainted with the Bible.

(3.) It is proper to teach the Old Testament to children-- since this was all that Timothy had, and this was made the means of his salvation.

(4.) We may see the utility of Sabbath schools. The great and almost the sole object of such schools is to teach the Bible; and from the view which Paul had of the advantage to Timothy of having been early made acquainted with the Bible, there can be no doubt that if Sunday schools had then been in existence, he would have been their hearty patron and friend.

Which are able to make thee wise unto salvation. So to instruct you in the way of salvation, that you may find the path to life. Learn hence,

(1.) that the plan of salvation may be learned from the Old Testament. It is not as clearly revealed there as it is in the New, but it is there; and if a man had only the Old Testament, he might find the way to be saved. The Jew, then, has no excuse if he is not saved.

(2.) The Scriptures have power. They are "able to make one wise to salvation." They are not a cold, tame, dead thing. There is no book that has so much power as the Bible; none that is so efficient in moving the hearts, and consciences, and intellects of man-kind. There is no book that has moved so many minds; none that has produced so deep and permanent effects on the world.

(3.) To find the way of salvation, is the best kind of wisdom; and none are wise who do not make that the great object of life.

Through faith which is in Christ Jesus. Mk 16:16. Rom 1:17. Paul knew of no salvation, except through the Lord Jesus. He says, therefore, that the study of the Scriptures, valuable as they were, would not save the soul unless there was faith in the Redeemer; and it is implied, also, that the proper effect of a careful study of the Old Testament, would be to lead one to put his trust in the Messiah.

(c) "which are able" Jn 5:39 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.