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■ 디모데후서 3장
1. 네가 이것을 알라 말세에 고통하는 때가 이르리니
This know also , that in the last days perilous times shall come .
2. 사람들은 자기를 사랑하며 돈을 사랑하며 자긍하며 교만하며 훼방하며 부모를 거역하며 감사치 아니하며 거룩하지 아니하며
For men shall be lovers of their own selves , covetous , boasters , proud , blasphemers , disobedient to parents , unthankful , unholy ,
3. 무정하며 원통함을 풀지 아니하며 참소하며 절제하지 못하며 사나우며 선한 것을 좋아 아니하며
Without natural affection , trucebreakers , false accusers , incontinent , fierce , despisers of those that are good ,
4. 배반하여 팔며 조급하며 자고하며 쾌락을 사랑하기를 하나님 사랑하는 것보다 더하며
Traitors , heady , highminded , lovers of pleasures more than lovers of God ;
5. 경건의 모양은 있으나 경건의 능력은 부인하는 자니 이같은 자들에게서 네가 돌아서라
Having a form of godliness , but denying the power thereof : from such turn away .
6. 저희 중에 남의 집에 가만히 들어가 어리석은 여자를 유인하는 자들이 있으니 그 여자는 죄를 중히 지고 여러 가지 욕심에 끌린 바 되어
For of this sort are they which creep into houses , and lead captive silly women laden with sins , led away with divers lusts ,
7. 항상 배우나 마침내 진리의 지식에 이를 수 없느니라
Ever learning , and never able to come to the knowledge of the truth .
8. 얀네와 얌브레가 모세를 대적한 것 같이 저희도 진리를 대적하니 이 사람들은 그 마음이 부패한 자요 믿음에 관하여는 버리운 자들이라
Now as Jannes and Jambres withstood Moses , so do these also resist the truth : men of corrupt minds , reprobate concerning the faith .
9. 그러나 저희가 더 나가지 못할 것은 저 두 사람의 된 것과 같이 저희 어리석음이 드러날 것임이니라
But they shall proceed no further : for their folly shall be manifest unto all men, as theirs also was .
10. 나의 교훈과 행실과 의향과 믿음과 오래 참음과 사랑과 인내와
But thou hast fully known my doctrine , manner of life , purpose , faith , longsuffering , charity , patience ,
11. 핍박과 고난과 또한 안디옥과 이고니온과 루스드라에서 당한 일과 어떠한 핍박 받은 것을 네가 과연 보고 알았거니와 주께서 이 모든 것 가운데서 나를 건지셨느니라
Persecutions , afflictions , which came unto me at Antioch , at Iconium , at Lystra ; what persecutions I endured : but out of them all the Lord delivered me .
12. 무릇 그리스도 예수 안에서 경건하게 살고자 하는 자는 핍박을 받으리라
Yea , and all that will live godly in Christ Jesus shall suffer persecution .
13. 악한 사람들과 속이는 자들은 더욱 악하여져서 속이기도 하고 속기도 하나니
But evil men and seducers shall wax worse and worse , deceiving , and being deceived .
14. 그러나 너는 배우고 확신한 일에 거하라 네가 뉘게서 배운 것을 알며
But continue thou in the things which thou hast learned and hast been assured of , knowing of whom thou hast learned them;
15. 또 네가 어려서부터 성경을 알았나니 성경은 능히 너로 하여금 그리스도 예수 안에 있는 믿음으로 말미암아 구원에 이르는 지혜가 있게 하느니라
And that from a child thou hast known the holy scriptures , which are able to make thee wise unto salvation through faith which is in Christ Jesus .
16. 모든 성경은 하나님의 감동으로 된 것으로 교훈과 책망과 바르게 함과 의로 교육하기에 유익하니
All scripture is given by inspiration of God , and is profitable for doctrine , for reproof , for correction , for instruction in righteousness :
17. 이는 하나님의 사람으로 온전케 하며 모든 선한 일을 행하기에 온전케 하려 함이니라
That the man of God may be perfect , throughly furnished unto all good works .
■ 주석 보기
【딤후3:1 JFB】딤후3:1-17. Coming Evil Days: Signs of Evil Already: Contrast in the Doctrine and Life of Paul, Which Timothy Should Follow in Accordance with His Early Training in Scripture.
1. also—Greek, "but."
last days—preceding Christ's second coming (벧후3:3; Jude 18). "The latter times," 딤전4:1, refer to a period not so remote as "the last days," namely, the long days of papal and Greek anti-Christianity.
perilous—literally, "difficult times," in which it is difficult to know what is to be done: "grievous times."
shall come—Greek, "shall be imminent"; "shall come unexpectedly" [Bengel].
【딤후3:1 CWC】[INSTRUCTING A TEACHER OF TEACHERS]
The instruction may be divided into three or four parts.
(a) He is instructed concerning his duty as a teacher of teachers (2:2), but in that connection is again exhorted to firmness, or rather to strength and "hardness," which are practically the same (verses 1 and 3). What figure of speech does Paul use to illuminate his theme? What particular lesson would be drawn from it (verse 4)? What second figure does he use at verse 5? Here is a reference to the Olympian games. How must a man have contended in order to win the crown? What third figure is used at verse 6? What reward does the faithful husbandman receive? It is easy to see from these illustrations the direction in which this young minister required encouragement and warning. He must separate himself from the world, strive faithfully and obediently, and work diligently to receive the blessing. In this connection, what fact was he to keep in mind (8)? Note how Paul once more digresses to his own example. He •was not laying upon Timothy any burden he did not himself bear. Indeed, on behalf of the Gospel just spoken of, he suffered "hardship," (for so the word "trouble" should be translated in verse 9), and he also endured (10). For whose sake was it done? And why? Speaking of the "eternal glory" the elect were going to obtain, was it an assured experience for them (11-13)?
(b) Again, in this instruction to Timothy as a teacher of teachers, he is directed to caution them about idle and foolish words (14). But no sooner is this dictum laid down than he is once more exhorted as in the other case, to be the kind of teacher he would have others be. To what is he exhorted in verse 15? What do you suppose that expression means, "Rightly dividing the word of truth ?" In reply, note the three classes of peoples into which Paul divides mankind in 고전10:32. Do you not think that "rightly dividing the word of truth" must mean giving to each of these their "portion of meat in due season"? But how can this be done where one is ignorant of the dispensational teaching of the Bible, which we are trying to emphasize in this Commentary? What is to be avoided in this teaching (verse 19)? To what physical disease is that kind of foolish teaching likened in the next verse? How careful we need to be not to allow our study of dispensational truth to become fanatical gangrene! How much we need the wisdom from above, the balance of mind and heart which the Holy Spirit alone can supply!
But we need not pursue our inquiries into this chapter further. The same mingled exhortation, instruction and warning continue throughout, and can be brought out by the student through questioning and patient waiting for the answer to suggest itself as above.
(e) Proceeding to chapter three, Timothy receives instruction concerning the last times, i. e., the times at the end of the present age. What kind of times does the Spirit of God, say they will be (1)? The word "perilous" is in the Revised Version "grievous." What shall constitute their grievous character (2-5)? What class of persons are designated as influenced by these things, and why (6, 7)? How does the Apostle seek to strengthen Timothy against these things by his own example (10-13)? And what exhortation does he now receive (14-16)? What tribute to the Holy Scriptures is in verse 15? And how is their authority and infallibility affirmed in the following verse? The Revised Version renders this verse a little differently, but this is one of the places where the King James translation is to be preferred not only as the stronger, but also the more scholarly of the two. To what "charge" to Timothy does this illusion to the Holy Scriptures lead (4:1, 2)? What consideration adds solemnity to that charge (1)? What consideration make that charge to be necessary (3, 4)? What office is Timothy to exercise in addition to that of an overseer and teacher in order to "make full proof" or fulfil his ministry (5)? What consideration personal to Paul, adds solemnity to this exhortation (6-8)?
【딤후3:1 MHCC】Even in gospel times there would be perilous times; on account of persecution from without, still more on account of corruptions within. Men love to gratify their own lusts, more than to please God and do their duty. When every man is eager for what he can get, and anxious to keep what he has, this makes men dangerous to one another. When men do not fear God, they will not regard man. When children are disobedient to their parents, that makes the times perilous. Men are unholy and without the fear of God, because unthankful for the mercies of God. We abuse God's gifts, if we make them the food and fuel of our lusts. Times are perilous also, when parents are without natural affection to children. And when men have no rule over their own spirits, but despise that which is good and to be honoured. God is to be loved above all; but a carnal mind, full of enmity against him, prefers any thing before him, especially carnal pleasure. A form of godliness is very different from the power; from such as are found to be hypocrites, real Christians must withdraw. Such persons have been found within the outward church, in every place, and at all times. There ever have been artful men, who, by pretences and flatteries, creep into the favour and confidence of those who are too easy of belief, ignorant, and fanciful. All must be ever learning to know the Lord; but these follow every new notion, yet never seek the truth as it is in Jesus. Like the Egyptian magicians, these were men of corrupt minds, prejudiced against the truth, and found to be quite without faith. Yet though the spirit of error may be let loose for a time, Satan can deceive the nations and the churches no further, and no longer, than God will permit.
【딤후3:2 JFB】2. men—in the professing Church. Compare the catalogue, 롬1:29, &c., where much the same sins are attributed to heathen men; it shall be a relapse into virtual heathendom, with all its beast-like propensities, whence the symbol of it is "a beast" (계13:1, 11, 12, &c.; 17:3, 8, 11).
covetous—Translate, "money-loving," a distinct Greek word from that for "covetous" (see on 골3:5). The cognate Greek substantive (딤전6:10) is so translated, "the love of money is a (Greek, not 'the') root of all evil."
boasters—empty boasters [Alford]; boasting of having what they have not.
proud—overweening: literally, showing themselves above their fellows.
blasphemous—rather, "evil-speakers," revilers.
disobedient to parents—The character of the times is even to be gathered especially from the manners of the young [Bengel].
unthankful—The obligation to gratitude is next to that of obedience to parents.
unholy—irreligious [Alford]; inobservant of the offices of piety.
【딤후3:3 JFB】3. truce-breakers—rather as the Greek is translated in 롬1:31, "implacable."
false accusers—slanderers (딤전3:11; 딛2:3).
incontinent, fierce—at once both soft and hard: incontinently indulging themselves, and inhuman to others.
despisers, &c.—"no lovers of good" [Alford]; the opposite of "a lover of good" (딛1:8).
【딤후3:4 JFB】4. heady—precipitate in action and in passion.
high-minded—literally, "puffed up" with pride, as with smoke blinding them.
lovers of pleasure … God—Love of pleasure destroys the love and sense of God.
【딤후3:5 JFB】5. form—outward semblance.
godliness—piety.
denying—rather as Greek, "having denied," that is, renounced.
the power—the living, regenerating, sanctifying influence of it.
turn away—implying that some of such characters, forerunners of the last days, were already in the Church.
【딤후3:6 JFB】6. of this sort—Greek, "of these," such as were described (딤후3:5).
creep into—stealthily.
laden with sins—(사1:4); applying to the "silly women" whose consciences are burdened with sins, and so are a ready prey to the false teachers who promise ease of conscience if they will follow them. A bad conscience leads easily to shipwreck of faith (딤전1:19).
divers lusts—not only animal lusts, but passion for change in doctrine and manner of teaching; the running after fashionable men and fashionable tenets, drawing them in the most opposite directions [Alford].
【딤후3:7 JFB】7. Ever learning—some new point, for mere curiosity, to the disparagement of what they seemed to know before.
the knowledge—Greek, "the perfect knowledge"; the only safeguard against further novelties. Gnosticism laid hold especially of the female sex [Estius, 1.13.3]: so Roman Jesuitism.
【딤후3:8 JFB】8. Now—Greek, "But"; it is no wonder there should be now such opponents to the truth, for their prototypes existed in ancient times [Alford].
Jannes … Jambres—traditional names of the Egyptian magicians who resisted Moses (출7:11, 22), derived from "the unwritten teaching of the Jews" [Theodoret]. In a point so immaterial as the names, where Scripture had not recorded them, Paul takes the names which general opinion had assigned the magicians. Eusebius [Preparation of the Gospel], quotes from Numenius, "Jannes and Jambres were sacred scribes (a lower order of priests in Egypt) skilled in magic." Hiller interprets "Jannes" from the Abyssinian language a trickster, and "Jambres" a juggler" (행13:8).
resist—"withstand," as before. They did so by trying to rival Moses' miracles. So the false teachers shall exhibit lying wonders in the last days (마24:24; 살후2:9; 계13:14, 15).
reprobate—incapable of testing the truth (롬1:28) [Bengel]. Alford takes passively, "not abiding the test"; rejected on being tested (렘6:30).
【딤후3:9 JFB】9. they shall proceed no further—Though for a time (딤후2:16) "they shall advance or proceed (English Version, 'increase') unto more ungodliness," yet there is a final limit beyond which they shall not be able to "proceed further" (욥38:11; 계11:7, 11). They themselves shall "wax worse and worse" (딤후3:13), but they shall at last be for ever prevented from seducing others. "Often malice proceeds deeper down, when it cannot extend itself" [Bengel].
their folly—literally, "dementation": wise though they think themselves.
shall be manifest—Greek, "shall be brought forth from concealment into open day" [Bengel], (고전4:5).
as theirs … was—as that of those magicians was, when not only could they no longer try to rival Moses in sending boils, but the boils fell upon themselves: so as to the lice (출8:18; 9:11).
【딤후3:10 JFB】10. fully known—literally, "fully followed up" and traced; namely, with a view to following me as thy pattern, so far as I follow Christ; the same Greek as in Lu 1:3, "having had perfect understanding of all things." His pious mother Eunice and grandmother Lois would recommend him to study fully Paul's Christian course as a pattern. He had not been yet the companion of Paul at the time of the apostle's persecutions in Antioch, Iconium, and Lystra (행13:50; 14:5, 19), but is first mentioned as such 행16:1-3. However, he was "a disciple" already, when introduced to us in 행16:1-3; and as Paul calls him "my own son in the faith," he must have been converted by the apostle previously; perhaps in the visit to those parts three years before. Hence arose Timothy's knowledge of Paul's persecutions, which were the common talk of the churches in those regions about the time of his conversion. The incidental allusion to them here forms an undesigned coincidence between the history and the Epistle, indicating genuineness [Paley, Horæ Paulinæ]. A forger of Epistles from the Acts would never allude to Timothy's knowledge of persecutions, when that knowledge is not expressly mentioned in the history, but is only arrived at by indirect inference; also the omission of Derbe here, in the Epistle, is in minute accordance with the fact that in Derbe no persecution is mentioned in the history, though Derbe and Lystra are commonly mentioned together. The reason why he mentions his persecutions before Timothy became his companion, and not those subsequent, was because Timothy was familiar with the latter as an eye-witness and Paul needed not to remind him of them, but the former Timothy had traced up by seeking the information from others, especially as the date and scene of them was the date and scene of his own conversion.
doctrine—"teaching."
manner of life—"conduct," "behavior."
purpose—The Greek is elsewhere usually used of God's "purpose." But here, as in 행11:23, of Paul's determined "purpose of heart in cleaving unto the Lord." My set aim, or resolution, in my apostolic function, and in every action is, not my selfish gain, but the glory of God in Christ.
long-suffering—towards my adversaries, and the false teachers; towards brethren in bearing their infirmities; towards the unconverted, and the lapsed when penitent (딤후4:2; 고후6:6; 갈5:22; 엡4:2; 골3:12).
charity—love to all men.
patience—"endurance"; patient continuance in well-doing amidst adversities (딤후3:11; 롬2:7).
【딤후3:10 MHCC】The more fully we know the doctrine of Christ, as taught by the apostles, the more closely we shall cleave to it. When we know the afflictions of believers only in part, they tempt us to decline the cause for which they suffer. A form of godliness, a profession of Christian faith without a godly life, often is allowed to pass, while open profession of the truth as it is in Jesus, and resolute attention to the duties of godliness, stir up the scorn and enmity of the world. As good men, by the grace of God, grow better, so bad men, through the craft of Satan, and the power of their own corruptions, grow worse. The way of sin is down-hill; such go on from bad to worse, deceiving and being deceived. Those who deceive others, deceive themselves, as they will find at last, to their cost. The history of the outward church, awfully shows that the apostle spake this as he was moved by the Holy Ghost.
【딤후3:11 JFB】11. afflictions—"sufferings."
which—Greek, "such as."
in Antioch—of Pisidia (행13:14, 50, 51).
Iconium—(행14:1-5).
Lystra—(행14:6, 19).
what—How grievous.
out of … all … Lord delivered me—(딤후4:17; 시34:17; 고후1:10). An encouragement to Timothy not to fear persecutions.
【딤후3:12 JFB】12. Yea, and—an additional consideration for Timothy: if he wishes to live godly in Christ, he must make up his mind to encounter persecution.
that will, &c.—Greek, "all whose will is to live," &c. So far should persecution be from being a stumbling-block to Timothy, he should consider it a mark of the pious. So the same Greek is used of the same thing, Lu 14:28, 33, "intending (Greek, 'wishing') to build a tower … counteth the cost."
live godly in Christ—(갈2:20; 빌1:21). There is no godliness (Greek, "piously") or piety out of Christ. The world easily puts up with the mask of a religion which depends on itself, but the piety which derives its vigor directly from Christ is as odious to modern Christians as it was to the ancient Jews [Bengel].
shall suffer persecution—and will not decline it (갈5:11). Bishop Pearson proves the divine origination of Christianity from its success being inexplicable on the supposition of its being of human origin. The nature of its doctrine was no way likely to command success: (1) it condemns all other religions, some established for ages; (2) it enjoins precepts ungrateful to flesh and blood, the mortifying of the flesh, the love of enemies, and the bearing of the cross; (3) it enforces these seemingly unreasonable precepts by promises seemingly incredible; not good things such as afford complacency to our senses, but such as cannot be obtained till after this life, and presuppose what then seemed impossible, the resurrection; (4) it predicts to its followers what would seem sure to keep most of the world from embracing it, persecutions.
【딤후3:13 JFB】13. Reason why persecutions must be expected, and these becoming worse and worse as the end approaches. The breach between light and darkness, so far from being healed, shall be widened [Alford].
evil men—in contrast to the "godly" (딤후3:12).
seducers—literally, "conjurers." Magical arts prevailed at Ephesus (행19:19), and had been renounced by many Ephesians on embracing Christianity: but now when Paul was writing to Ephesus, symptoms of a return to conjuring tricks appeared: an undesigned coincidence [Burton]. Probably sorcery will characterize the final apostasy (계13:15; 18:23; 22:15).
wax worse—literally, "advance in the direction of worse" (see on 딤후3:9). Not contradictory to that verse: there the diffusion of the evil was spoken of; here its intensity [Alford].
deceiving, and being deceived—He who has once begun to deceive others, is the less easily able to recover himself from error, and the more easily embraces in turn the errors of others [Bengel].
【딤후3:14 JFB】14. But … thou—Whatever they may do. Resuming the thread begun at 딤후3:10.
learned—from me and thy mother and grandmother (딤후1:5; 2:2).
assured of—from Scripture (딤후3:15).
of whom—plural, not singular, in the oldest manuscripts, "from what teachers." Not only from me, but from Lois and Eunice.
【딤후3:14 MHCC】Those who would learn the things of God, and be assured of them, must know the Holy Scriptures, for they are the Divine revelation. The age of children is the age to learn; and those who would get true learning, must get it out of the Scriptures. They must not lie by us neglected, seldom or never looked into. The Bible is a sure guide to eternal life. The prophets and apostles did not speak from themselves, but delivered what they received of God, 2Pe 1:21. It is profitable for all purposes of the Christian life. It is of use to all, for all need to be taught, corrected, and reproved. There is something in the Scriptures suitable for every case. Oh that we may love our Bibles more, and keep closer to them! then shall we find benefit, and at last gain the happiness therein promised by faith in our Lord Jesus Christ, who is the main subject of both Testaments. We best oppose error by promoting a solid knowledge of the word of truth; and the greatest kindness we can do to children, is to make them early to know the Bible.
【딤후3:15 JFB】15. from a child—literally, "from an infant." The tender age of the first dawn of reason is that wherein the most lasting impressions of faith may be made.
holy scriptures—The Old Testament taught by his Jewish mother. An undesigned coincidence with 딤후1:5; 행16:1-3.
able—in themselves: though through men's own fault they often do not in fact make men savingly alive.
wise unto salvation—that is, wise unto the attainment of salvation. Contrast "folly" (딤후3:9). Wise also in extending it to others.
through faith—as the instrument of this wisdom. Each knows divine things only as far as his own experience in himself extends. He who has not faith, has not wisdom or salvation.
which is in—that is, rests on Christ Jesus.
【딤후3:16 JFB】16. All scripture—Greek, "Every Scripture," that is, Scripture in its every part. However, English Version is sustained, though the Greek article be wanting, by the technical use of the term "Scripture" being so well known as not to need the article (compare Greek,엡3:15; 2:21). The Greek is never used of writings in general, but only of the sacred Scriptures. The position of the two Greek adjectives closely united by "and," forbids our taking the one as an epithet, the other as predicated and translated as Alford and Ellicott. "Every Scripture given by inspiration of God is also profitable." Vulgate and the best manuscripts, favor English Version. Clearly the adjectives are so closely connected that as surely as one is a predicate, the other must be so too. Alford admits his translation to be harsh, though legitimate. It is better with English Version to take it in a construction legitimate, and at the same time not harsh. The Greek, "God-inspired," is found nowhere else. Most of the New Testament books were written when Paul wrote this his latest Epistle: so he includes in the clause "All Scripture is God-inspired," not only the Old Testament, in which alone Timothy was taught when a child (딤후3:15), but the New Testament books according as they were recognized in the churches which had men gifted with "discerning of spirits," and so able to distinguish really inspired utterances, persons, and so their writings from spurious. Paul means, "All Scripture is God-inspired and therefore useful"; because we see no utility in any words or portion of it, it does not follow it is not God-inspired. It is useful, because God-inspired; not God-inspired, because useful. One reason for the article not being before the Greek, "Scripture," may be that, if it had, it might be supposed that it limited the sense to the hiera grammata, "Holy Scriptures" (딤후3:15) of the Old Testament, whereas here the assertion is more general: "all Scripture" (compare Greek,벧후1:20). The translation, "all Scripture that is God-inspired is also useful," would imply that there is some Scripture which is not God-inspired. But this would exclude the appropriated sense of the word "Scripture"; and who would need to be told that "all divine Scripture is useful ('profitable')?" 히4:13 would, in Alford's view, have to be rendered, "All naked things are also open to the eyes of Him," &c.: so also 딤전4:4, which would be absurd [Tregelles, Remarks on the Prophetic Visions of the Book of Daniel]. Knapp well defines inspiration, "An extraordinary divine agency upon teachers while giving instruction, whether oral or written, by which they were taught how and what they should speak or write" (compare 삼하23:1; 행4:25; 벧후1:21). The inspiration gives the divine sanction to all the words of Scripture, though those words be the utterances of the individual writer, and only in special cases revealed directly by God (고전2:13). Inspiration is here predicated of the writings, "all Scripture," not of the persons. The question is not how God has done it; it is as to the word, not the men who wrote it. What we must believe is that He has done it, and that all the sacred writings are every where inspired, though not all alike matter of special revelation: and that even the very words are stamped with divine sanction, as Jesus used them (for example in the temptation and 요10:34, 35), for deciding all questions of doctrine and practice. There are degrees of revelation in Scripture, but not of inspiration. The sacred writers did not even always know the full significancy of their own God-inspired words (벧전1:10, 11, 12). Verbal inspiration does not mean mechanical dictation, but all "Scripture is (so) inspired by God," that everything in it, its narratives, prophecies, citations, the whole—ideas, phrases, and words—are such as He saw fit to be there. The present condition of the text is no ground for concluding against the original text being inspired, but is a reason why we should use all critical diligence to restore the original inspired text. Again, inspiration may be accompanied by revelation or not, but it is as much needed for writing known doctrines or facts authoritatively, as for communicating new truths [Tregelles]. The omission here of the substantive verb is,' I think, designed to mark that, not only the Scripture then existing, but what was still to be written till the canon should be completed, is included as God-inspired. The Old Testament law was the schoolmaster to bring us to Christ; so it is appropriately said to be "able to make wise unto salvation through faith in Jesus Christ": the term wisdom being appropriated to a knowledge of the relations between the Old and New Testaments, and opposed to the pretended wisdom of the false teachers (딤전1:7, 8).
doctrine—Greek, "teaching," that is, teaching the ignorant dogmatic truths which they cannot otherwise know. He so uses the Old Testament, 롬1:17.
reproof—"refutation," convicting the erring of their error. Including polemical divinity. As an example of this use of the Old Testament, compare 갈3:6, 13, 16. "Doctrine and reproof" comprehend the speculative parts of divinity. Next follow the practical: Scripture is profitable for: (1) correction (Greek, "setting one right"; compare an example, 고전10:1-10) and instruction (Greek, "disciplining," as a father does his child, see on 딤후2:25; 엡6:4; 히12:5, 11, or "training" by instruction, warning, example, kindnesses, promises, and chastisements; compare an example, 고전5:13). Thus the whole science of theology is complete in Scripture. Since Paul is speaking of Scripture in general and in the notion of it, the only general reason why, in order to perfecting the godly (딤후3:17), it should extend to every department of revealed truth, must be that it was intended to be the complete and sufficient rule in all things touching perfection. See Article VI, Common Prayer Book.
in—Greek, "instruction which is in righteousness," as contrasted with the "instruction" in worldly rudiments (골2:20, 22).
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