Down to Earth But Heavenly Minded

What does 2nd Timothy Chapter 3 mean?

Chapter 3 offers two mirror-image perspectives from Paul to Timothy. These are useful in and of themselves, but the contrast they represent is also useful. The first passage denounces apostasy and the signs of false teaching (2 Timothy 3:1–9), something Timothy is strongly warned against. The second section relates to ways to defeat or overcome apostasy and false teaching (2 Timothy 3:10–17). The primary means of defense against error is the God-inspired written word (2 Timothy 3:16).

In verses 1–9 Paul speaks of difficult times in the last days (2 Timothy 3:1). As used in this passage, Paul does not mean the “end times,” or some period in the future. The “last days” as used here is what is commonly called “the church age,” the era of Christianity in the world which continues through today. Paul particularly warns Timothy—the recipient of this letter—not to associate with the people he is describing.

After noting the characteristics of evil people, Timothy is told to avoid such people (2 Timothy 3:2–5). Those who act like this are deceived (2 Timothy 3:6–7). A comparison is then made between such evil people and Jannes and Jambres rebelling against Moses in the Old Testament (2 Timothy 3:8), concluding their sins will be clear to all just as in that case (2 Timothy 3:9). According to tradition, these two men were among the Egyptian magicians who competed against Moses during the Exodus (Exodus 7:11–12, 22; 8:7, 18).

In verses 10–17 Paul transitions first to his own life. He speaks of his godly actions (2 Timothy 3:10) and the persecutions he has faced during his ministry (2 Timothy 3:11), stating that every person who wants to live a godly life in Christ Jesus will be persecuted (2 Timothy 3:12). Evil people will continue (2 Timothy 3:13), but Timothy was to stand firm in the truth of God (2 Timothy 3:14–15). Paul concludes with a well-known passage on the inspiration of Scripture, declaring “all Scripture” as literally “God-breathed” and useful for many different means to equip God’s people for every good work (2 Timothy 3:16–17).

The fact that Paul so clearly shows the opposite signs in his life, as compared to these false teachers, is evidence which supports his ministry. This is reason for Timothy to be secure in the instruction Paul has given him. Since Timothy has not only seen the life Paul has lived, but has even shared in some of his sufferings, he can be sure that what Paul says is sincere and trustworthy.

Chapter Context
In prior chapters, Paul has encouraged Timothy through an appeal to his lifelong spiritual heritage. He has also instructed Timothy to remain focused on the work of God, rather than pointless bickering. Here, Paul will present more warnings about the attitude of false teachers and those who reject God in favor of their own preferences. Just as he taught previously, Paul warns Timothy in no uncertain terms to avoid these behaviors and those who participate in them. This chapter is the high point of Paul’s letter, leading to his final instructions to Timothy found in chapter 4.

Verse by Verse

Verse 1. But understand this, that in the last days there will come times of difficulty.

Paul begins this new section with a warning. This passage uses wording similar to Paul’s words in 1 Timothy 1:9, which were also in connection with a list of sinful actions. First, Paul describes a time period known as “the last days.” Biblically, the “last days” began with the start of the church (Acts 2:17). Peter also spoke of the “last days” in 2 Peter 3:3, as did James (James 5:3), and the author of Hebrews (Hebrews 1:2). The “last days,” as used in the New Testament, are not necessarily a reference to some era of the distant future, but a time period that began with the dawning of the church age and continues today.

Second, these last days will be difficult. False teachers in Ephesus—like many deceitful teachers today—claimed that faithfulness to God would lead to material blessings. In contrast, Paul clearly taught that godly living would be difficult. The following verses chronicle the sins of evil people found in Paul’s time, issues still seen today.

Context Summary
Second Timothy 3:1–9 is Paul’s extensive list of godless traits, which will characterize false teachers and unbelievers. In verses 2 through 5, Paul will list nineteen separate qualities which are to be condemned. Among these are selfishness, arrogance, slander, hedonism, and denial of the truth of God. According to Paul, despite the apparent success of these false teachers, they will eventually be seen for what they are, and punished. Timothy, like other believers, should steer clear of such people.

Verse 2. For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy,

Paul begins an extensive list—some 19 traits in all—of attributes found in evil people. Both these behaviors, and those who persist in them, are to be avoided. Verse 2 includes the first eight attributes.

First, people will be selfish, rather than serving others.

Second, evil people will be obsessed with wealth. Material things are not evil in and of themselves, but the love of money is a root of all kinds of evil (1 Timothy 6:10).

Third, these people will be “proud,” meaning they are preoccupied with people noticing them and their actions. This is related to concepts such as arrogance, but puts the expectation on others. A “proud” person not only thinks highly of themselves, they expect other people to demonstrate approval.

Fourth, such people will be “arrogant.” This is from the Greek word hyperēphanoi, literally meaning “putting one’s self above others.” This term seems to refer more to one’s state of mind, while the idea of “selfishness” involves a similar problem, but in deeds.

Fifth, these evil people will be “abusive.” The Greek word used here refers to speaking slander or evil of others: blasphēmoi.

Sixth, these wicked ones would break the commandment to honor one’s parents (Exodus 20:12). This is a common thread in the lives of those who despise authority. Children who do not respect their parents typically do not respect anyone. Those who do not honor their parents, in this context, have problems beyond simple family conflict.

Seventh, they will be “ungrateful” or unthankful. This closely relates to the ideas of selfishness and arrogance; those who are ungrateful typically feel entitled to certain things—rather than being thankful when they receive, they are angry when they do not.

Eighth, these depraved people will be “unholy,” not truly desiring to live according to God’s truth. God is described in the Bible as “holy,” which means “set apart” (Exodus 15:11; Isaiah 6:3). In contrast, these evil people are unholy, immersed in the fallen world. This echoes an illustration Paul used in 2 Timothy 2:20–21.

Verse 3. heartless, unappeasable, slanderous, without self-control, brutal, not loving good,

In verse 2, Paul began to list some of the evil traits associated with the “last days”—the era of the church, which continues through today. Paul continues here by adding six additional traits to the eight already noted.

First, evil people will be “heartless,” from the Greek astorgoi. This term is the combination of the negative a, meaning “not” or “against,” with the root word storge. That Greek root word refers to a natural, affectionate love. Storge is typically summarized as “parental love.” In this context, it not only means those who fail to show proper love to children. It also means those who are inhumane towards others.

Second, evil people will be “unappeasable,” from the Greek word aspondoi. This means those who refuse to hold to agreements, who cannot be convinced to agree on anything. Some translations use the word “irreconcilable.”

Third, these wicked people will be “slanderous.” This Greek term is diaboloi, which means one who lies, slanders, or makes false accusations. This is the root of English words such as diabolic. From a Christian standpoint, this is one of the titles of Satan: “The Devil,” meaning the one who lies and slanders others. A hallmark of this fallen world is the tendency to tear down others with gossip, lies, and hateful speech.

Fourth, these evil people will be “without self-control.” Self-control is part of the fruit of the Spirit (Galatians 5:22–23). The presence of self-control is mentioned frequently by Paul as an important trait in the life of a Christian (1 Corinthians 7:5, 9; 9:25; Galatians 5:23; 1 Timothy 2:9, 15; 2 Timothy 1:7). Self-control implies a person who is not selfish or arrogant, as mentioned in verse 2.

Fifth, evil people will be “brutal,” from the Greek word anēmeroi. This most literally means “savage or untamed.” Paul’s use of it here might refer to physical violence, but it certainly implies a wild and un-controlled attitude.

Sixth, Paul says that evil people will be known for a hatred for godly things. Interestingly, Paul uses the Greek word aphilagathoi, which suggests a very personal aspect to this hate. In other words, these evil people do not merely despise “goodness,” they specifically dislike “good people.” This certainly agrees with Jesus’ warning to the disciples: those who love God will be hated by the world (John 15:18–21).

Verse 4. treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God,

Paul is currently describing the traits of evil people, as seen in the “last days”—meaning the era of the church, which continues through today. Prior verses mentioned fourteen negative characteristics, and this verse adds four more. Verse 5 will add one final attribute, for a total of nineteen.

First, evil people will be “treacherous,” or those who act like traitors. Prior verses mentioned these people as “irreconcilable,” or “unappeasable” (2 Timothy 3:3), meaning those who cannot be convinced to agree or to honor an agreement. The accusation here is similar, but more focused on one’s behavior. “Traitors” are those who actively work against the interests of their so-called friends and allies.

Second, evil people will be “reckless,” which includes the idea of not thinking before acting, or acting in a thoughtless manner. This is the “ready-fire-aim” mentality, one which is incompatible with higher ideals such as self-control.

Third, evil people will be conceited. The original Greek description used by Paul is tetyphōmenoi, which literally means to surround with smoke or mist. As a metaphor, this was used to describe someone who was blinded by their own sense of self-worth. This ties in closely to the concepts of arrogance and recklessness mentioned earlier in the passage. The ungodly often blind themselves through their own actions. This term is sometimes translated as “puffed up” with pride.

Fourth, evil people will be more concerned with hedonism and entertainment than with the will of God. This is an overwhelmingly common barrier to faith in the gospel. Many people reject the idea of Christianity on the grounds that they would have to “give up” certain sinful pleasures. This, as other terms in Paul’s list suggest, is a near-sighted and ignorant assumption. In truth, nothing is more freeing that saving faith in Christ (John 10:10).

The New Testament often draws a distinction between the natural, sinful behaviors of man and the godly behaviors we are called to as Christians. Evil people “count it pleasure to revel in the daytime” (2 Peter 2:13). Before knowing Christ, “We ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures” (Titus 3:3). Yet those who faithfully serve God choose “rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin” (Hebrews 11:25).

Verse 5. having the appearance of godliness, but denying its power. Avoid such people.

This verse is the last of nineteen total attributes Paul has condemned in this passage. These behaviors are indicative of a person who is rejecting the will and wisdom of God. This commentary by Paul began in verse 2 and runs as a single descriptive sentence through here, in verse 5.

Here, Paul states that evil people are known for putting on the “window dressing” of faith in God, but rejecting the actual power of the Holy Spirit. This echoes Paul’s condemnation of evil in Titus 1:16. In other words, these wicked ones want to be seen as good people, or as spiritual people, or as teachers, but were not truly following God (1 Timothy 1:3–7). They had religion, but they did not have a legitimate relationship with God built upon truth (2 Timothy 3:16–17). This would also include those who overtly pick and choose when to obey God, and when to dismiss His message.

After a lengthy description of evil people, Paul gives a blunt application: “Avoid such people.” Two important observations can be made here. First, this advice is in a personal letter to Timothy, so the wicked ones Paul is referring to existed when this letter was written. Paul had specific people in mind whom Timothy was to avoid. These people could tempt him to sin or turn him from true teaching.

Second, however, avoiding false teachers is somewhat different than dealing with other people. Paul clearly taught elsewhere that avoiding absolutely all contact with sinful persons is impossible (1 Corinthians 5:9–10). While keeping away from immorality is important in general, Timothy is to specifically steer clear of those who claimed to follow God yet denied it through their false actions and teachings. It’s particularly important for Christians to demonstrate a clear separation from those who claim to be Christians but whose actions say otherwise.

Verse 6. For among them are those who creep into households and capture weak women, burdened with sins and led astray by various passions,

In verses 2–5 Paul described the traits of evil people. He clearly taught Timothy to avoid those who claim to know God yet live in sinful ways. What Paul describes is a smaller group, within the previous category of wicked ones. Some, but not all, of these false teachers are involved in additional evil actions. Paul’s description here suggests a con-man or swindler. He uses the Greek word aichmalōtizontes, which implies a “leading away,” or a “taking captive.” This implies one who turns a certain way of thinking into something else.

This probably involved scam artists and other thieves. It may have also meant those who physically seduced women. The idea of a false teacher taking advantage of women in their own homes would have been repulsive to Timothy and other believers.

These men are certainly targeting those who are vulnerable. The second half of this verse is constructed in Greek to show that the traits are about the same “weak women” Paul mentions. Such women are noted as having three concerns, two of which are listed in this verse. First, they were “burdened with sins.” In other words, they had other sinful actions in their lives in addition to the problems brought upon them by false teachers. Second, these women were “led astray by various passions.” These were likely not only referring to sexual passions, but to “various” areas of life in which weaknesses occurred.

Verse 7. always learning and never able to arrive at a knowledge of the truth.

In addition to the two concerns of “weak women” who were being taken advantage of by false teachers in the previous verse, Paul says these women were “always learning” but were “never able to arrive at a knowledge of the truth.” This refers to those who are always seeking the newest, latest, greatest spiritual teaching. In modern terms, this is sometimes referred to as a person who is “so open-minded that their brains have fallen out.” At some point, a person needs to recognize truth and accept it, rather than constantly bouncing from one fad to the next.

This last description of false teachers in verses 6–7 depicts one of the lowest acts that could be taken. They took advantage of women in their own homes, deceiving them with false teachings and leading them into further sin. True teachers of God’s Word were to treat “older women as mothers, younger women as sisters, in all purity” (1 Timothy 5:2). Perhaps this was why 2 John 1:10–11 taught about false teachers: “If anyone comes to you and does not bring this teaching, do not receive him into your house or give him any greeting, for whoever greets him takes part in his wicked works.”

Verse 8. Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men corrupted in mind and disqualified regarding the faith.

Jannes and Jambres are typically understood as characters from the Exodus, as men who fought against Moses when he sought to free the Jewish people from Egypt. Though not explicitly mentioned in Scripture, these two names were traditionally associated with two of Pharaoh’s magicians who opposed Moses (Exodus 7:11–12, 22; 8:7, 18). These men were known for three things.

First, they opposed the truth. They stood against the command God had given through Moses to let the Jewish people go from slavery.

Second, these men were spiritually and intellectually depraved. They did not know God, did not seek God, and did not believe His words.

Third, these men’s teachings earned them only rejection by God. Paul’s words here resemble his writing in Colossians 2:18–19: “Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions, puffed up without reason by his sensuous mind, and not holding fast to the Head.” Such people, in Ephesus and Colossae, did not truly know God despite their claims to be spiritual leaders.

Verse 9. But they will not get very far, for their folly will be plain to all, as was that of those two men.

Paul ends this section condemning the ungodliness of false teachers on a more uplifting note, at least for true believers. Regardless of the efforts, and even the temporary success, of false teachers, they will not succeed for long. Paul also explains why: Those who live sinful lives will eventually be discovered (Numbers 32:23).

Referring again to Jannes and Jambres (2 Timothy 3:8), Paul concludes that the fate of false teachers will be the same. Jannes and Jambres were, according to Jewish tradition, the names of two leading magicians of Pharaoh. These were the men who opposed Moses when he followed God’s command to tell Pharaoh to let the Jewish people go free from slavery. Though they were able to reproduce the signs of Moses at first (Exodus 7:11–12, 22; 8:7), they eventually could not (Exodus 8:18; 9:11). Everyone knew their power had been surpassed by the God of Moses.

Despite early, superficial success, a false teacher will eventually be exposed for who and what he is. The same would be true of those who opposed Timothy through false teachings.

Verse 10. You, however, have followed my teaching, my conduct, my aim in life, my faith, my patience, my love, my steadfastness,

Verses 10–17 compose the second main section of chapter 3. Paul transitions from the ungodly actions of evil people and false teachers to his own godly life and its influence on Timothy. Seven items are presented in this verse, regarding specific areas in which Timothy has closely observed Paul’s teaching. These support the reality of Paul’s beliefs and are meant to be imitated by Timothy. This, in harmony with the rest of the New Testament, reveals the connection between beliefs and actions (James 2:14).

Paul uses clear and expressive Greek in this passage, which emphasizes his intended meaning. Paul indicates that Timothy has “followed” these examples, given in verses 10 and 11. “Followed” is from the Greek word parēkolouthēsas, which means “to observe closely, to follow, to imitate, or to examine in depth.” In other words, Timothy has personal knowledge of Paul’s example, has studied him closely, and has accompanied him in these in the past. Paul will also punctuate each of the following items with the Greek term tē, meaning “the:” as in “the teaching, the conduct, the aim of life…”

This is meant, in part, to support the validity of Paul’s witness. Because Timothy has seen, in person, Paul’s experience of all these things, he knows firsthand that this is a sincere, truthful message.

First, Timothy followed Paul’s teaching. This was to be expected, after their ministry together in Acts 16, as well as Paul’s writings to him in 1 and 2 Timothy.

Second, Timothy followed Paul’s conduct or actions. He was considered Paul’s “true child in the faith” (1 Timothy 1:2).

Third, Timothy followed Paul’s “aim in life,” meaning he was a person of purpose whose focus was the gospel. Just as Paul strove to follow God first and foremost, so did Timothy.

Fourth, Timothy followed Paul’s faith, a general phrase that could include both salvation and ongoing faithfulness as a believer.

Fifth, Timothy followed Paul’s patience. Paul constantly extolls the virtues of patience in his writings (Romans 2:7; 8:25; 2 Corinthians 6:6; Galatians 5:22; Ephesians 4:2; Colossians 1:11; 3:12; 1 Timothy 1:16; 2 Timothy 4:2).

Sixth, Timothy followed Paul’s love, a key theme in Paul’s letters. This is most famously explained in 1 Corinthians chapter 13.

Seventh, Timothy followed Paul’s steadfastness or perseverance. Timothy had endured much, just as Paul had throughout his ministry.

Context Summary
Second Timothy 3:10–17 draws a strong contrast between the worldly, wicked behaviors of false teachers, and the conduct Timothy has seen from Paul. Not only has Timothy seen Paul’s suffering for the sake of Christ first-hand, he has often experienced it alongside his friend, as well. This adds to the validity of Paul’s teachings, which he strongly encourages Timothy to hold to. Above all, Timothy is to rely on the most secure, reliable, unchanging defense against error and false teaching: the ”God-breathed,” inspired, written Scriptures.

Verse 11. my persecutions and sufferings that happened to me at Antioch, at Iconium, and at Lystra — which persecutions I endured; yet from them all the Lord rescued me.

The previous verse listed seven traits in which Timothy “followed” Paul. Paul’s meaning is that Timothy has both direct personal knowledge, and experience, with these things. He knows he can trust Paul’s message, because he has seen Paul act out the very things he is teaching others. Verse 11 adds that Timothy also had close association with Paul’s persecution in places like Antioch, Lystra, and Iconium. Timothy was present in at least some of Paul’s persecutions (Acts 16). Regardless of the problems, Paul could say “the Lord rescued me.”

In Pisidia Antioch, religious opponents stirred up persecution to chase Paul out of the city (Acts 13:50–51). Lystra was even worse; Paul was stoned until the crowd thought he was dead, and then dumped outside of the city (Acts 14:19). Timothy was from Lystra and may have witnessed this event (Acts 16:1). It was here that Timothy joined Paul and became a missionary with him.

Verse 12. Indeed, all who desire to live a godly life in Christ Jesus will be persecuted,

Based upon Paul’s own experiences (2 Timothy 3:11), Paul could confidently point out that faithfulness to Christ leads to persecution from the ungodly world. This stands in stark contrast with the “prosperity gospel” of our time, which teaches that faithfulness to God leads to material blessings in this life. Paul taught that godly living included persecution. His own life served as a living testimony to this teaching. Even at the time of this letter, Paul was in prison, awaiting pending death for his faith.

The other apostles and many in the early church also experienced persecution for living a godly life in Christ Jesus. Traditionally, all of the apostles were martyred for their faith except for John, who was instead exiled to the island of Patmos where he wrote the book of Revelation. Hebrews 11 speaks of the suffering many of God’s people have endured, concluding, “And all these, though commended through their faith, did not receive what was promised, since God had provided something better for us, that apart from us they should not be made perfect (Hebrews 11:39–40). The awards for God’s people are eternal rather than mere earthly blessings, though God may choose to provide material blessings, as well.

Verse 13. while evil people and impostors will go on from bad to worse, deceiving and being deceived.

Persecution against godly people is to be expected in this world; it’s one of the few constants in life (2 Timothy 3:12). In contrast, the sins of “evil people and impostors” can be expected to get worse and worse. What Timothy was currently experiencing from these false teachers and evil people would not get any better. Such people would continue their “deceiving and being deceived.”

Paul often raised an alarm against the deceptions of false teachers. In Romans 16:18 he taught, “For such persons do not serve our Lord Christ, but their own appetites, and by smooth talk and flattery they deceive the hearts of the naive.” In Ephesians 5:6 he wrote, “Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience.” He often warned against spiritual deception (1 Corinthians 3:18; 6:9; Galatians 6:3; 1 Thessalonians 2:3; 2 Thessalonians 2:3). James (James 1:16, 26) and John (1 John 1:8; 2:26; 3:7; 2 John 1:7) also provided similar warnings. Deception was a major problem even in the earliest churches and continues to be an area of concern today.

Verse 14. But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it

Paul offers Timothy words of wisdom, emphasizing that Timothy’s calling and behavior have nothing to do with the acts of these evil men: “But as for you.” Timothy was a faithful follower of Christ, well-known to Paul and to those he led. Paul offered three specific reasons for this encouragement. First, Timothy was to maintain faithfulness to the teachings he was already walking in. Timothy had learned the Scriptures from his mother and grandmother (2 Timothy 1:5), as well as from Paul.

Second, he was to continue in what he had established clearly as his beliefs. Timothy had both learned God’s truth and had believed the gospel. Both were important parts of Timothy’s life and ministry. He had likely been led to faith in Christ by Paul in his hometown of Lystra (Acts 16:1), later following Paul as a fellow missionary before becoming the leader of the Christians in Ephesus. Third, Timothy had deep personal experience with the man from whom he had learned these truths. The prior verses were specifically meant to describe the various ways in which Timothy had seen evidence of Paul’s own faith.

Paul had taught to Timothy the same gospel which he had received after his encounter with Jesus on the Damascus road (Acts 9) and had learned from the apostles who had been with Christ (Galatians 1:18). Timothy had the advantage of personally learning the teachings of Christ from Paul and other early Christians prior to the completion of the New Testament writings.

Verse 15. and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus.

In addition to personal teachings about Jesus from Paul and other early Christian leaders, Timothy had been trained in the Torah from an early age by his mother and grandmother (2 Timothy 1:5). This verse notes his lifelong immersion in the word of God. Timothy was most likely literate, something not as common in his time as it is today. He had both heard and probably read from the Torah at the local synagogue in Lystra (Acts 16:1). At the very least, his mother and grandmother instructed him in the Jewish scriptures. He had a Greek father and was not circumcised until he was an adult, but had a strong Jewish influence from his mother’s side of the family.

Paul also adds the primary point of the written word of God, both Old Testament and New: leading people to a saving knowledge of God: Jesus Christ. The Old Testament writings gave wisdom for salvation, but salvation itself came through Jesus Christ (Ephesians 2:8–9). Paul notes the importance of the Old Testament, while also emphasizing the saving role of Jesus as the fulfillment of the Law and the Prophets (Matthew 5:17–20).

Verse 16. All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness,

After noting the importance of the “sacred writings” for wisdom for salvation in the previous verse, Paul makes one of the most important and frequently-quoted statements in the entire Bible: “All Scripture is breathed out by God.” The “All Scripture” in this case most specifically referred to the Old Testament, since the full New Testament did not yet exist. At the time Paul wrote these words, books such as the Gospel of John and Revelation had not yet been written. However, this principle would still apply to all Scripture given by God, including the 27 books of the New Testament. New Testament writers recognized Scripture even as it was written (2 Peter 3:15–16).

The description here of God’s word is the Greek theopneustos. This is very literally translated as “God-breathed.” Human authors put the words to paper, through their own personal perspectives and styles. But the ultimate source of this information is not human, but divine. The Greek language makes this particular description even more layered. The Greek root word pneo is used for wind, breath, a spirit, or “the” Spirit. This is a wordplay Jesus uses when speaking to Nicodemus (John 3:8). In a symbolic sense, in Greek, the word Paul uses is a model of the Bible itself: an extension of God’s will, formed out of His spirit, in written form.

As such, this written Scripture is perfect (Psalm 19; 119). Because all Scripture is perfect, it is “profitable” for many areas of life. Paul lists four areas in this verse. First, Scripture is profitable for teaching. It is to be used to instruct people to know God better. Second, Scripture is profitable for reproof or rebuke, the idea of exposing or pointing out sin. Third, Scripture is useful for correction. Scripture both points out sin and offers a solution to it. Fourth, Scripture is profitable for training in righteousness. Though similar to teaching, training is more focused on practical application. From Scripture we learn what is true, what is wrong, how to correct wrong, and how to apply truth.

Verse 17. that the man of God may be complete, equipped for every good work.

Paul concludes this chapter and section on Scripture stating that it can make the “man of God” “complete” and “equipped for every good work.” The description “man of God” was used in the Old Testament of Moses (Deuteronomy 33:1), Samuel (1 Samuel 9:6), and other prophets (1 Kings 12:22). The term is not as common in the New Testament. There, only Timothy is referred to as a man of God. In addition to this verse, Paul uses the phrase regarding Timothy in 1 Timothy 6:11.

The man of God is helped by Scripture in two areas. First, he “may be complete,” a term referring to maturity. Timothy’s study and application of Scripture would make him a mature Christian man who could successfully lead other believers. Second, he would be “equipped for every good work.” Regardless of the need, Timothy would have the worldview he needed to properly live out his faith. It is accurate biblical understanding that better enhances biblical application to life’s issues.

End of Chapter 3.

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