kai! "ὠφέλιμος πρὸς διδασκαλίαν, πρὸς " ἐλεγμόν,” πρὸς
175
ν οι. , ἐπανορ-ν Seer Tim. iv.8,
θωσιν, πρὸς Σπαιδείαν “τὴν ἡ ἐν “ δικαιοσύνῃ - 17. ἵνα " ἄρτιος ἢ 6 w Here
τοῦ Θεοῦ ἄνθρωπος, ' πρὸς " πᾶν " ἔργον " ἀγαθὸν “ ἐξηρτισμένος. IV. τ. "Διαμαρτύρομαι 3 " ἐνώπιον "τοῦ " Θεοῦ καὶ ΄ Χριστοῦ Ἰησοῦ,"
y Eph. vi. 4, Heb. xii. 5, 7, 8, 11. 2 lim. ii. 2x and 1 Tim. ii. 10. b See r Tim. ii. 3.
z Tit. iti. 5, cf. Eph. iv. 24. ο Exod. xxviii. 7, Acts xxi. 5 only.
only,
xi Esd. viii. 52, I Macc. xiv.
4 only. a Here only, not LXX. b See a See 1 Tim. v. 31.
10m. καί bef. ὠφέλιμος f, vgcle. boh., syrpesh,
2 So ΝΑΟΕΕ, 31, 80, two others; ἔλεγχον DKLP. 3 Ins. οὖν ἐγὼ DcKL, syrbel,
4Ins. τοῦ Κυρίου ΏεΚΙ,, go., syrpesh and syrhcl c,* "Ino. Χριστ. DeKL, vgcle, syrr., arm.
is best taken as a repetition and expan- sion of that which has just preceded; θεόπνευστος corresponding to ἱερά, and ὠφέλιμος, κ.τ.λ., to σοφίσαι, κ.Τ.λ.: Every writing which is inspired by God is also profitable. γραφή of course has exclusive reference to the definite collection of writings which St. Paul usually designates as ἣ γραφή or αἱ γραφαί; but it is used here in a partitive, not in a collective sense. A parallel case is John xix. 36, 37, ἣ γραφή . . - ἑτέρα γραφή. Hence the rendering writing or passage is less free from ambiguity than scripture (R.V.). The nearest parallel to this ascensive use of καί, as Ellicott terms it, is Gal. iv. 7, εἰ δὲ vids, καὶ κληρονόμος. See also Luke i. 36, Acts XxVi. 26, xxvill. 28, Rom. viii. 29. θεόπνευστος : If there is any polemical force in this adj., it is in reference to heretical writings, the contents of which were merely intellectual, not edifying. In any case, the greatest stress is laid on ὠφέλιμος. St. Paul would imply that the best test of a γραφή being θεόπν- ευστος would be its proved serviceable- ness for the moral and spiritual needs of Ma.) see kom.) χν. 4, 2 Pet. ή. 20) 25. This, the R.V. explanation of the pas- sage, is that given by Origen, Chrys., Thdrt., syrr., the Clementine Vulg., Omnis scriptura divinitus inspirata utilis est ad docendum etc. [The true Vulg. text, however, is insp. div. et utilis ad doc.| The other view (A.V., R.V.m.), which takes καὶ as a simple copula, Every Scripture is inspired and profitable, is open to the objection that neither in the antecedent nor in the following context is there any suggestion that the inspira- tion of Scripture was being called in question; the theme of the passage be- ing the moral equipment of the man of God. For this view are cited Greg.
Naz., Ath. It is to be added that it is possible to render πᾶσα γραφή, the whole of Scripture, on the analogy of Matt. il. 3, πᾶσα ᾿Ιερόσολυμα (Eph. ii. 21 cannot be safely adduced as a case in point); but it is unnecessary and un- natural.
διδασκαλίαν (see notes on 1 Tim. 1. 10) and ἐλεγμόν represent respectively positive and negative teaching. Simi- larly ἐπανόρθωσιν and παιδείαν have re- lation respectively to “the raising up of them that fall,”? and the disciplining the unruly ; ad corrigendum, ad erudiendum (Vulg.).
τὴν ἐν δικαιοσύνῃ: a παιδεία which is exercised in righteousness. Compare the dissertation on the παιδεία Κυρίου; Heb. xii. 5 544. παιϑεία in reff. is used in relation to children only.
Ver. 17. ἄρτιος: perfectus, completely equipped for his work as a Man of God. τέλειος would have reference to his per- formance of it. :
ὁ τοῦ θεοῦ ἄνθρωπος: see on I Tim. vi. 11. The Man of God has here a primary reference to the minister of the Gospel.
πρὸς πᾶν, κ.τ.λ.: see ii. 21; and, for this use of πρός, τ Pet. iii. 15, 2 Cor. ii. 16, x. 4, Eph. iv. 29, Heb. v. 14 and on ἐξαρτίζω, Moulton and Milligan, Expositor, vii., vii. 285.