XVI. The Holy Scriptures

Transcription

1 XVI. The Holy Scriptures April 22/23, Timothy 3:10-17 Aim: To recognize that the Bible is God s inspired, inerrant Word, which is sufficient to lead us to salvation, teach truth, refute error, correct sinners, train believers, and equip for service. Timothy s continuance in the apostolic ministry was a vital concern of Paul in the Pastoral Letters. And it is the main concern of 2 Timothy 3:10-17, which has as its central imperative the word continue in verse 14. This is the key command (and only command) in this section. Paul grounds this call to continuance on two things first, remembering the past (vv ) and, second, focusing on the Scriptures (vv ). A. Following Paul s Example (2 Tim. 3:10-13) The conjunction but marks a contrast and a change of emphasis. The faithful character and ministry of Paul and Timothy s imitation of the apostle are contrasted with the ungodly character and ministry of the false preachers and teaches mentioned in verses 1-9. In contrast to the phony lives and ministries of the false teachers, Paul issued an emphatic call to Timothy to remember his apostolic lifestyle and virtues. The language behind the opening phrase, You, however, know all about suggests deep intimacy. Parakoloutheō literally means to accompany or follow alongside and was used metaphorically of conforming to something as a matter of conviction. In ancient Greece, philosophers used the word to describe the close relationship between a teacher and his disciple or student. It meant to study at close quarters, to follow in spirit, to note carefully with a view to reproducing, to trace out as an example, and so to take as an example. The apostle cites his own example not for his own enhancement but for Timothy s encouragement. Paul s life had borne rich testimony to God s faithfulness. Paul was challenging Timothy to recall the deep master-disciple intimacy that had begun with Timothy s conversion as a teenager during Paul s first missionary journey in Asia Minor. Paul had been present and very likely was instrumental in Timothy s conversion. Certainly Paul had become large in Timothy s world at this time. Since that time the young man had walked alongside Paul, studying him in varied circumstances in diverse cultures. Paul thus calls Timothy to pattern his beliefs, his thinking, and his lifestyle after him (cp. 1 Cor. 4:16). In the Greek text, the definite article precedes each of the descriptive nouns in verses 10 and 11, grammatically connecting each to the possessive pronoun my and thereby giving it repeated emphasis. The idea is, but you followed my teaching, [my] conduct, [my] purpose and so on. The nine leadership qualities, or characteristics, mentioned in 3:10-13 can be divided into three categories: ministry duties (3:10a), personal virtues (3:10b), and difficult experiences (3:11-13). 1. Ministry Duties (3:10a) Paul confidently affirmed that Timothy was intimately acquainted with his lifestyle my teaching, my way of life, my purpose. Unlike the false teachers, Paul s way of life confirmed his teaching. Timothy Notes.doc p May-09

2 Didaskalia ( teaching ) is a general term referring to instruction or doctrine. The reference here is to the specific, divinely inspired, apostolic teaching that Timothy had heard expounded so often and so carefully by Paul, his beloved instructor. By putting teaching at the head of the list of things that Timothy has followed, Paul is again reflecting the primacy of apostolic doctrine and the centrality of the teaching ministry of the church. But doctrine must be linked with life, and so the next six virtues bring out the practical character of the apostle s impact upon Timothy. Timothy had observed and was to continue following Paul s conduct (agōgē), his general behavior, his lifestyle, his pattern of daily living. It refers to his upright life in service to the gospel. It was dictated by what he believed. Like Paul s, Timothy s living had been consistent with his teaching. He had lived what he preached. That combination is imperative for any effective ministry. A leader s purpose (prothesis) or chief aim in life relates to his personal motive for service, the driving passion of his heart. It is his single-minded devotion to fulfilling his call. Paul continually discharged his responsibility to proclaim, without compromise or deflection, the gospel of Jesus Christ and the full counsel of God. 2. Personal Virtues (3:10b) Alongside his lifestyle, Paul raised the memory of his virtues his faith, patience, love, endurance. Faith, love, and hope are the cardinal Christian virtues. Endurance stands for hope in this list because it leads to the next subject persecution. The unusual virtue inserted here is patience, thus giving it special emphasis. The word here means patience with people. These four virtues faith (toward God), love (toward all), patience (toward others), and endurance (to the end) were showcased in Paul s life. Pistis ( faith ) is here better rendered faithfulness. The apostle is not referring to saving faith but to the faithfulness and trustworthiness of those who are already saved. The idea is that of faithfully living the truth that is professed, faithfully trusting and relying on God. Patience translates makrothumia, which carries with it the additional ideas of steadfastness and long-suffering. Paul is speaking of the resolute and persistent spirit of the servant of Christ who never gives up and never gives in, regardless of the cost. In particular, Paul was patient with all those many people who tried to make his existence difficult. Agapē is the volitional, purposeful, unselfish love that is superior even to faith and hope (1 Cor. 13:13) and is the first fruit of the Spirit (Gal. 5:22). Unlike the false teachers who only loved themselves, money and pleasure, Paul had love for God and for other people. Hupomonē is commonly translated patience, but in this context the idea is more that of perseverance, not so much with difficult people as with makrothumia, but as with difficult or adverse circumstances. Hupomonē carries the idea of remaining under, and it sometimes is translated endurance. Paul had God s grace which enabled him to display a positive attitude to the effects upon him which the pressure of life brought. 3. Difficult Experiences (3:11-13) a) Paul s Past (3:11) Paul recalls their shared history of suffering and persecution by referring to Antioch, Iconium, and Lystra. He could have recalled other instances Timothy had observed say, in Philippi Timothy Notes.doc p May-09

3 (Acts 16:19-34) or Ephesus (2 Cor. 1:1-11) or Rome (Phil. 1:12-18). But he chose to appeal to sufferings that surrounded Timothy s origins. The apostle s bearing during these trying events may well have made a deep impression on Timothy s mind and may even have been the major factor in influencing Timothy s attachment to the apostle. Apparently Paul s purpose was to concentrate on sufferings that had left an indelible impression on the young man. The three cities were in Timothy s home province of Galatia, the first place during Paul s missionary journeys where Luke mentions hostility against him. Paul had been driven by persecution from Pisidian Antioch (Acts 13:50), he had to flee from Iconium when a plot to lynch him was uncovered (Acts 14:5-6), and he was stoned and left for dead in Lystra (Acts 14:19-20). These persecutions all took place before Timothy joined the team (cp. Acts 16:1-4). Yet Lystra was Timothy s hometown, and he probably witnessed Paul s ministry and persecution there. In spite of that, he was later willing to join Paul on his journeys, and Paul may well be reminding Timothy of that fact. From the very beginning Timothy had counted the cost of following and ministering for Christ. What a memory for Timothy! How they must have played and replayed in the young man s heart. Remembrance of these things steeled him for faithful continuance. During his first encounter with Paul and for the next several decades, Timothy had the unparalleled privilege of living beside and working with this man of great courage, resolution, and character. Diōgmos ( persecutions ) is from the verb diōkō, which has the literal meaning of putting to flight. Timothy has devoted himself to the gospel, which has meant that he has shared in many of the hardships that Paul has undergone. Timothy was facing opposition and ridicule, the normal prelude of sufferings or afflictions (pathēmasin). As far as we know, he did not suffer to the same degree as his mentor. Timothy knew God had delivered Paul, and that knowledge should have reinforced his own courage to stand against the apostate teachers and persecutors. Paul s intention in recounting these hardships is to encourage Timothy to press on. Paul endured (hupēnegka), just as Timothy needs to. But more importantly, Paul points Timothy to the faithfulness and sovereignty of God: Yet the Lord rescued me from all of them (v. 11b). This is a near quotation of Psalm 34:19, where King David celebrated his deliverance. The knowledge of the presence of God is a source of strength and comfort to those who suffer for the gospel. The only way Paul was going to get released from his dungeon was by going to his death, and he was at peace with that. But God had rescued him time and time again, which meant that He would do it for Timothy again and again if He willed to do so. Timothy had often suffered in his work, but Paul encouraged him not to allow that to dishearten him. One of the ways in which he could seek inspiration was to look back on his life and see how the Lord had led him thus far. We can learn a great deal by remembering some of the things which have happened to us in the past. We can compare our situation today with what it was some ten or twenty years ago. We shall find that we can trace God s hand at work in our lives as we remember how He has brought us through many times of trial and testing. b) The Christian s Future (3:12-13) Fittingly, Paul gave Timothy a spiritual axiom to remember. The first part was specifically for him: In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted (v. 12). Jesus gives this truth classic expression: No servant is greater than his master. If they persecuted me, they will persecute you also (Jn. 15:20). Jesus (both God and the godliest of Timothy Notes.doc p May-09

4 men) was the persecuted man par excellence! (cp. Is. 53:7). Paul also understood and experienced this truth (cp. Acts 14:21-22; 1 Th. 3:2-3; Phil. 1:29; 3:10-11). The desire to live a life wholly pleasing to God sets Christians apart from unbelievers and compels them to speak up for the honor of Christ. This brings scorn and persecution. Believers need to brace themselves for the fact that doing what is right will not always be rewarded in this life, and in fact will often lead to hardship (cp. Mt. 10:22; Acts 14:22; 1 Pe. 4:12). The faithful believer should expect persecution and suffering for Christ s sake. Not every godly believer will be maligned, imprisoned, tortured, or martyred for his faith. But all faithful believers should expect opposition from the world. If anyone accepts a set of standards that are different from the world s standards, he is bound to have trouble. This may come in subtle forms of rejection being ignored, being patronized, a mocking look, condescension. Timothy knew all this, but to hear it from Paul again in the period just before his death was bracing. This was reality, and the acceptance of it placed Timothy on solid ground for what was to come. There was another, final part of the axiom: while evil men and imposters will go from bad to worse, deceiving and being deceived (v. 13). Ponēros ( evil ) refers to malignant character or activity. Imposters translates goētes, which literally refers to one who wails or howls. Because sorcerers, wizards, and magicians commonly used wails in their incantations, the term was sometimes used to describe such people, and hence was used of any deceivers or imposters. If the Jannes and Jambres of verse 8 were among the magicians of Pharaoh s court, imposters obviously could here carry the meaning of sorcerer. But Paul s warning to Timothy applies to imposters of any sort who pervert God s Word. Paul goes on to say that Christians cannot expect the situation in this life to get any better. Evil men who oppose the truth of God and imposters who try to lead God s people astray will continue in a downward spiral to more and more degradation. These are sobering words and should cause the church to guard against a triumphalist attitude. They should also call the church to vigilance, guarding the truth, holding fast to the Word of God, studying it and being transformed by it. Such enemies of Christ will proceed (prokoptō, see vs. 9) from bad to worse. Paul does not specifically state whether the regressing is internal or external, and it seems likely he was referring to both. As men themselves proceed from bad to worse, so does their influence on others. B. Continuing in Learning (2 Tim. 3:14-15) Paul essentially repeats the exhortation he made at the beginning of this epistle in 1:5-6. He says here, in effect, Unlike the evil men and imposters about which I just gave warning, you, however, are fundamentally different. Whereas they are unbelievers and are characterized by self-love and its many related sins (vv. 1-9), you belong to the Lord and have emulated the goldy virtues I have through God s grace (vv ). 1. Godly Teachers (3:14) Paul urges Timothy to continue (meve) in the gospel that he had learned. In contrast to the false teachers with their constant endeavor to advance to something new, Timothy may be satisfied with what he has already received. The basis of this confidence in the tradition is Timothy Notes.doc p May-09

5 twofold. It is assured by Timothy s knowledge of his teachers and his knowledge of the Scriptures. Have learned is from mantanō, which is related to manthētes ( disciple ) and carries the connotation of intentional learning by inquiry and observation. Timothy had not learned from Scripture and from his instructors incidentally but by intent. It was those strong convictions, held with equally strong tenacity that made Timothy a worthy prospect to follow in the footsteps of Paul. Timothy had become convinced of the gospel through the instruction of three people his beloved mother Lois, his grandmother Eunice (cp. 1:15), and his closest friend, the Apostle Paul. His Hebrew mother and grandmother had educated him in the Old Testament Scriptures. When Paul came preaching the gospel from the Old Testament, they believed in Christ, and, with Paul s aid, then instructed Timothy, so that he too believed. From the lips of his mother, grandmother, and mentor, Timothy heard the doctrine of the gospel message, and from their impeccable lives he saw it lived out. And that had a saving effect on him. 2. God s Teaching (3:15) Lois and Eunice began to teach Timothy from the earliest possible age, literally from infancy (apo brethous), the substance of the Old Testament. From them he learned of the great events and grand passages of the Old Testament. And building on that, they taught him the Bible s precepts and principles. How important it is, therefore, for us to train up our children in the ways of God! (Prov. 22:6). What they learn in infancy remains with them for the rest of their lives. To bring up children to know and love the Bible and its teaching is the greatest of blessings. As Timothy came to faith, he understood that Jesus fulfilled the sacrificial system, the Passover lamb, the Tabernacle, and all the array of messianic prophecies. Timothy s knowledge of the Scriptures from infancy on formed a substantial ground and reason to continue in the gospel. He could see how it all fit together, how everything culminated in Christ, and that salvation through Christ alone was the answer. Good teaching is something to hang on to. Timothy had been taught the truth about God, man, and salvation from sin. Whatever happened, he was to persist in adhering to these truths. Among Greek-speaking Jews, the Jewish Scriptures (our Old Testament) were often referred to as hieros grammata ( the sacred writings ). It was on those sacred writings that the faith of Lois and Eunice was built and on which the faith and devotion of Timothy was built as well. As they became exposed to New Testament truth, the reality of the Old Testament anticipation turned to realization. The connection of Old and New Testaments here clearly indicates continuity between them. The law was meant to make Israel wise unto salvation (eis sōtērian), though the law itself does not save. Salvation comes only through faith in Christ Jesus. The mere reading of Scripture is ineffective in securing salvation unless faith is in operation, faith centered entirely in Christ. The law drives us away from ourselves and to the one who can save. We must trust Christ, not in our own abilities and merits. The heart and soul of effective evangelism, therefore, is the faithful preaching, teaching, and witnessing of the truth as it is revealed in Scripture. Two other aspects of biblical teaching arise from these verses. One is that it must be believed with conviction ( firmly believed ). Faith is not a nebulous concept. True saving faith entails content, a body of truth. Secondly, the reception of this truth depends in no small part on the Timothy Notes.doc p May-09

6 character and trustworthiness of those who teach the Scriptures. This is another reminder of the importance of character in the lives of those who are responsible for teaching the truth to others, whether in the context of the church or of the family. C. Equipping through the Scriptures (2 Tim. 3:16-17) The mention of the holy writings occasioned Paul s classic statement about the nature and sufficiency of the Bible. This text, containing the Bible s most famous statement of the inspiration of Scripture, is set in the context of continuance going on, remaining in the gospel. What Christians believe about the Scriptures has everything to do with their continuance and service in the faith. 1. Scripture Is Inspired (3:16a) a) Inspiration Some scholars suggest that All Scripture is inspired should be translated, All Scripture inspired by God is, which would leave open the possibility that some Scripture is not inspired by Him. But that rendering would make the Bible worthless as a reliable guide to divine truth, because we would then have no way to determine which part of it is inspired by God and which is not. Paul s thought is that the Scripture that gives salvation must therefore be inspirited by God. The words of men could never transform the inner person (Ps. 19:7). Similar Greek constructions in other parts of the New Testament (e.g., Rom. 7:12; 2 Cor. 10:10; 1 Tim. 1:15; 2:3; 4:4; Heb. 4:17) argue strongly from a grammatical perspective that all Scripture is inspired is the proper translation. Scripture is the revelation conveyed, inspiration is the means. Theopnuestos is a compound word meaning breathed out by God or literally God-breathed (Theo means God, and pneustos means breath ). This belief that Scripture was breathed into by God perfectly expresses the view of the first-century Jews about the Old Testament writings. By whatever means, God divinely superintended the accurate recording of His divinely breathed truth by His divinely chosen men. In a supernatural way, He has provided His divine Word in human words that any person, even a child, can be led by His Holy Spirit to understand sufficiently to be saved. Although the Word of God comes through human instruments, God is its ultimate author and source (cp. Heb. 3:7; 2 Pe. 1:20-21). It is important to understand that Scripture is inspired by God, not the men divinely chosen to record it. They were not inspired in the sense that we commonly use that term of people with extraordinary artistic, literary, or musical genius. Nor were they inspired in the sense of being personal repositories of divine truth which they could dispense at will. Many men who wrote Scripture, such as Moses and Paul, were highly trained in human knowledge and wisdom, but that learning was not the source of the divine truth they recorded. Scripture first of all and above all is from God and about God, His self-revelation to fallen mankind. From Genesis through Revelation, God reveals His truth, His character, His attributes, and His divine plan for the redemption of man, whom He made in His own image. The Bible is not a collection of the wisdom and insights of men. It is God s truth, His own Word in His own words. b) All Scripture Scripture is inspired and inerrant in both testaments. Some interpreters understand Scripture in this verse, in the light of the sacred writings of verse 15, to be a reference to the Old Testament. But it is significant that Paul uses a different word in this verse. The hieros grammata ( sacred Timothy Notes.doc p May-09

7 writings ) were the Hebrew Scriptures (the Old Testament), which Timothy had been taught from childhood. The word for Scripture (graphe), on the other hand, was commonly used in the early church not only of the Old Testament but also of God s newly revealed Word, in what came to be called the New Testament. Thus Scripture encompasses both the Old and New Testament (cp. 1 Tim. 5:18). The Pentateuch contains at least 680 claims to divine inspiration. Such claims are found 418 times in the historical books, 195 times in the poetic books, and 1,307 times in the prophetic books. The New Testament contains more than 300 direct quotations and at least 1,000 indirect references from the Old Testament, almost all of them declaring or implying that they were God s own Word. The apostolic writers understood the New Testament as well as the Old to be Scripture. The Apostle Peter includes Paul s writings in the category of Scripture (graphe) in 2 Peter 3:16. It is clear that Peter regarded Paul s writings to be Scripture! Add to this Paul s insistence that his own writings be read (1 Th. 5:27), exchanged and shared (Col. 4:16), and obeyed (1 Cor. 14:37; 2 Th. 2:15), and his claim that the very words of his message were words taught by the Spirit (1 Cor. 2:13). It is evident that he regarded his own writings as Scripture. Therefore, when he says, All Scripture is God-breathed, he is including the apostolic writings and indeed the totality of divine revelation. c) Content Scripture is inspired and inerrant in its words. To deny that all of the Bible is inspired obviously is to deny that all of the words of Scripture are inspired. Just as obviously, such denial places man as judge over God s Word, acknowledging as authentic and binding only those portions which correspond to one s personal predispositions. Whether the human judgment about inspiration is made by a church council, church tradition, or individual preference, it is based on subjective, sin-tainted, and imperfect knowledge and understanding. The point is this: the words of Scripture are always inerrant, whether or not they convey their full meaning to those who read them or can be fully understood by our limited comprehension. Scripture is also inspired and inerrant in everything it teaches and reports. Some scholars maintain that, because the Bible is not a textbook on such subjects as history, geography, and science, it is inerrant only when it speaks on spiritual and moral matters. But like those who claim to accept the underlying divine concepts and principles of Scripture but not its words, these interpreters also determine by their own resources what is divine and infallible and what is human and fallible. Again, man becomes the judge of Scripture. 2. Scripture Is Profitable (3:16b) When Paul says that Scripture is profitable, he is focusing on the sufficiency of God s written Word. Profitable translates ōphelimos, which includes the ideas of beneficial, productive, and sufficient. Scripture is sufficient in being comprehensive; it is absolutely sufficient to meet the spiritual needs of God s people. Everything that we know about God the Father, God the Son, and God the Holy Spirit comes straight out of the pages of this sacred book. Scripture is also complete. False religious systems that claim to be Christian invariably expose their falsehood by their view of Scripture. Mormonism considers The Book of Mormon to be as divinely inspired and authoritative as the Bible, in fact more so, because they view that book as being a latter-day, updated revelation from God. Christian Science views Science and Health, Timothy Notes.doc p May-09

8 With a Key to the Scriptures in the same way. Some charismatics claim to have received special revelations from God, which, if genuine, would carry the same divine authority as the Bible. For most of the twentieth century, a large percentage of members and a higher percentage of clergymen in most major Protestant denominations have not recognized the Bible as being wholly revealed by God and inerrant. Those views and many others like them share the common heresy of considering Scripture to be incomplete or inadequate. The apostle uses two pairs of words to flesh out Scripture s usefulness. The first pair teaching, rebuking have to do with doctrine. Together the teaching and the rebuking produce the boon of sound doctrine. The second pair correcting and training in righteousness have to do with conduct. Each pair has a negative and positive aspect associated with it. a) Doctrine Positively, all Scripture is useful for teaching. This is why the whole of both testaments must be studied not just Romans, not just the narratives of the Old Testament, not just the gospels. Didaskalia does not refer to the process or method of teaching but to its content. It refers specifically and exclusively to divine instruction, or doctrine, given to believers through God s Word. Again, teaching heads the list, focusing on Timothy s primary responsibility. Godbreathed Scripture provides for us the comprehensive and complete body of divine truth necessary to live as our heavenly Father desires for us to live. b) Reproof And of course, when this is done, there will also be rebuking. Those true to the Scriptures cannot escape this duty. Elegmos ( reproof ) carries the idea of rebuking in order to convict of misbehavior or false doctrine. It is exposing of opponents and their errors. As with teaching, Scripture s work of reproof has to do with content, with equipping believers with accurate knowledge and understanding of divine truth, in this context divine truth that exposes falsehood and sin, erroneous belief, and ungodly conduct. Regular and careful study of Scripture builds a foundation of truth that, among other things, exposes sin in a believer s life with the purpose of bringing correction, confession, renunciation, and obedience. Every believer should be as grateful for the reproving work of the Word as for its encouragement. It is impossible to genuinely seek righteousness and truth if we do not hate and renounce sin and falsehood. c) Correction Correcting comes from the Greek word for straight. Those who accept its reproof will begin to find their lives straightening out. Epanorthōsis ( correction ) is used only here in the New Testament and refers to the restoration of something to its original and proper condition. In secular Greek literature it was used of setting upright an object that had fallen down and of helping a person back on his feet after stumbling. It means to set right once again that which was once in error. After exposing and condemning false belief and sinful conduct in believers, Scripture then builds them up through its divine correction. d) Training in Righteousness Under the correcting influence of Scripture, one then is ready for the Word s positive effect of training in righteousness. The righteousness that has come to the believer by faith is actualized by the training of God s Word. Training translates paideia, which had the original meaning of bringing up and training a child (paidion), but it came to be used of any sort of training. It also is rendered correcting (2 Tim. 2:25) and discipline (Eph. 6:4; Heb. 12:5, 7, 11). It is directed at Timothy Notes.doc p May-09

9 the ideas of instruction and building up. Until the Lord takes us to be with Himself, His Word is to continue training us in righteousness. 3. Scripture Is Equipping (3:17) The Bible can be of great value to an unbeliever. Most important, it will lead to salvation those who come to trust in the Savior and Lord it proclaims. But Paul is speaking here of Scripture s special value for preachers, who are able, with the Spirit s guidance, to understand and to proclaim the truths of God s Word. The apostle is addressing the man of God, a technical phrase used only of Timothy in the New Testament. In the Old Testament it is frequently used as a title for one who proclaimed the Word of God. In this context, man of God refers most directly to Timothy and, by extension, to all preachers. Artios ( adequate ) refers to persons who are complete, capable, and proficient in everything they are called to be or do. The verb exartizō ( thoroughly furnished ) adds further emphasis to the same thought. The purpose of Scripture is to make God s people competent and capable, providing them with the knowledge and character necessary to do His work in the world. The man of God is super-equipped by the Word of God. Equipped for every good work could be paraphrased, enabled to meet all demands of righteousness. By his life he will affirm the power of the Word to lead men to salvation and to equip them for righteous living and for faithful service to the Lord. 4. Summary Whether our purpose is to lead men and women to saving faith in Jesus Christ, to teach God s truth to believers, to refute error in the church, to correct and rebuild erring believers, or to training believers to live righteously, our supreme and sufficient resource is God s Word. It not only gives us the information to teach but also shaves us into living examples of that truth. One cannot help wondering why so many evangelical pastors of our day, like many Christians throughout history, have lost sight of that foundational truth. Every church, everywhere and in every time, should be totally committed to preaching, teaching, and implementing the Word, thereby pleasing and exalting the gracious and sovereign God who has revealed it. In an attempt to meet unbelievers where they are, many churches neglect serious study of the Bible because it does not always seem immediately relevant to people s lives. This has led to a lack of sequential, expository preaching in churches, which inevitably leads to biblical illiteracy. But we must recognize that the neglect of the Word will mean the demise of the church and the demise of its influence in the world. Do we treat the Bible as the very Word of God? Do we treasure it? Do we let anything interfere with the reading, teaching, and preaching of it? How churches answer these questions will define their future character and influence. Either all Scripture is God-breathed or it is not. Either it is useful or it is not. It either equips or it does not. The testimony of God s Holy Word is that it is His breath and that it is everything to believers (cp. Dt. 32:46-47). Because Scripture is everything to us, we can and must continue on in the gospel. For next time: Read 2 Timothy 4:1-8. Timothy Notes.doc p May-09