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also knew by actual, living experience, the altogether wonderful enabling of the grace of
God. Yet, in spite of all this, it is surely for our encouragement that this gifted,
prophetically appointed man, is at the last referred to the fourfold equipment of the
inspired Scriptures, just as any ungifted person must be to-day. We are therefore not
justified in sitting down with folded hands, simply because the day of "gift" and
"prophecy" has passed. "We have a more sure Word."
The word here translated "perfect" and the word translated "throughly furnished" are
both derived from the same root word, artuo, "to make ready", which is found in the N.T.
with but one figurative meaning, "to season with salt" (Mark 9: 50; Luke 14: 34;
Col. 4: 6), but this word is at the basis of a series of compounds and derivations that
speak of "making ready" and "equipping" for a particular purpose.
The word exertismenos, translated "throughly furnished", occurs, as we have already
seen, in Josephus:
"They were in a mighty disorder, and in want of all necessaries, and yet were to make
war with men" (Tois pasi kalos exertismenous) "who were thoroughly well prepared for
it" (Ant. 3: 2. 2).
Here the equipment is that of a soldier.
In chapter 2: the Apostle had used three figures in illustrating the special
characteristics of one who would press toward the mark for the prize; the soldier, the
athlete, and the husbandman. What inexhaustible supplies the Scriptures provide for the
man of God in these three great typical characters! Is he a good soldier? then his girdle
is the truth, his sword is the Word of God. Is he an athlete? then the histories of such
overcomers as Caleb and Joshua and those who obtained a good report (Heb. 11:) are his
example and inspiration. Is he a husbandman? the seed he sows is the Word of truth
and the harvest sure. It must be remembered that the "Scriptures" referred to in
II Tim. 3: 15, 16 are the O.T. books. The N.T. Scriptures were in process of
completion, but, at the time of writing, would not be accessible to Timothy as a whole.
The following comment from Conybeare and Howson is a useful note on "Doctrine",
"Correction" and "Instruction":
"St. Paul frequently uses the Old Testament for teaching, i.e., to enforce or illustrate
his doctrine, e.g., Rom. 1: 17. The numerous quotations from the Old Testament, in
Romans and Galatians, are worthy examples of its use for confutation. Epanorthosin
means the setting right that which is wrong. The Old Testament is applied for this
purpose by St. Paul in I Cor. 14: 21; I Cor. 10: 1-10, and generally, wherever he applies
it to enforce morality.
Paideian ten en dikaiosune.--The word paideia has the meaning of chastisement or
discipline; compare Heb. 12: 7. It is here used as a severer kind of epanorthosis. Thus
the Old Testament is applied in I Cor. 5: 13." (Life and Epistles of St. Paul).
It is the Old Testament that Paul speaks of in II Tim. 3: 15 and 16 as "sacred" and
"inspired of God". There is no problem about the N.T. It goes without saying that if the
O.T. be inspired, the N.T. must be. But the converse is just as true: if the O.T. be not