All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:
All Scripture, х pasa (G3956) graphee (G1124)] - 'Every Scripture;' i:e., Scripture in its every part. However, "all Scripture" is a justifiable translation, as the technical use of "Scripture" is so notorious as not to need the article (cf. Greek, Ephesians 3:15; Ephesians 2:21, in several manuscripts.) Graphee (G1124) is never used of any writings except the sacred Scriptures. The position of the two Greek adjectives [Theopneustos kai ofelimos] forbids taking the one as an epithet, the other as predicate (as Ellicott), 'Every Scripture given by inspiration of God is also profitable.' The adjectives are so closely connected that as one is a predicate, the other must be so too. This construction is not, as Ellicott's, harsh. х Theopneustos (G2315)] 'God-inspired' is found nowhere else. Most of the New Testament books were written when Paul wrote this his latest letter: so he includes in 'All Scripture [every portion of the hiera (G2413) grammata (G1121), "the Holy Scriptures"] is God-inspired,' not only the Old Testament, in which alone Timothy was taught when a child (2 Timothy 3:15), but the New Testament books, according as they were recognized in churches, having men gifted with "discerning of spirits," and so able to distinguish really inspired utterances, persons, and writings (1 Corinthians 12:10; 1 Corinthians 14:37) from spurious.
'All Scripture is God-inspired, and therefore useful:' because we see no utility in any portion, it does not follow it is not God-inspired. It is useful because God-inspired; not God-inspired because useful. One reason for the Greek article not being before "Scripture," may be that, if it had, it might have seemed to limit "Scripture" to the hiera (G2413) grammata (G1121), "Holy Scriptures" (2 Timothy 3:15) of the Old Testament, whereas the assertion is general: "all Scripture" [cf. pasa profeteia grafees, 2 Peter 1:20]. Plenary inspiration of every part of the Scriptures, as a living organic whole, is here set forth. The translation, 'all Scripture that is God-inspired is also useful,' would imply that there is some Scripture which is not God-inspired. But the exclusive New Testament sense of "Scripture" forbids this: and who would need to be told that "all divine Scripture is profitable?" Hebrews 4:13 would then have to be rendered, 'All naked things are also open to the eyes of Him,' etc.: so also 1 Timothy 4:4 (Tregelles 'On Daniel').
Knapp 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' (cf. 2 Samuel 23:1; Acts 4:25; 2 Peter 1:21). The inspiration gives God's sanction to all the words of Scripture, though they be the utterances of the individual writer, and only in special cases revealed directly (1 Corinthians 2:13). Inspiration is predicated of the writings, "All Scripture," not the persons. The question is not how God has done it: it is as to the word, not the men who wrote it. All the sacred writings are everywhere inspired, though not all alike matter of special revelation; even the words are divinely sanctioned, as Jesus used them (ex. gr., in the temptation, and John 10:34-35) for deciding all questions of doctrine and practice. There are in Scripture degrees of revelation, but not of inspiration.
The sacred writers did not even always know the full significancy of their own God-inspired words (1 Peter 1:10-12). Verbal inspiration is not mechanical dictation, but 'all Scripture is (so) inspired by God' that everything in it-its narratives, prophecies, citations, ideas, phrases, words-are such as He saw fit to be there. The present condition of the text is no ground against the original text being inspired, but is a reason why we should use all critical diligence to restore the original. 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 of "is," I think, marks that not only the Scripture then existing, but what was still to be written until the canon should be completed, is included as God-inspired. The Old Testament was the schoolmaster to bring us to Christ; so it is appropriately designated as "able to make wise unto salvation:" wisdom being appropriated to a knowledge of the relations between the Old and New Testaments, and opposed to the sophistical wisdom of the false teachers (1 Timothy 1:7-8).
Doctrine - teaching dogmatic truths which we cannot otherwise know. Paul so uses the Old Testament (Romans 1:17).
Reproof, ['Aleph (') A C G read elegmon (G1648a) for elengchon (G1650) (Delta)] - confuting error: including polemical divinity. As an example of this use of the Old Testament, cf. Galatians 3:6; Galatians 3:13; Galatians 3:16. 'Doctrine and reproof' comprehend speculative divinity. Next follows practical: Scripture is profitable for correction х epanorthoosis (G1882)], 'setting one right.' Compare the Old Testament used for this, 1 Corinthians 10:1-10, and instruction х paideian (G3808)], 'disciplining,' as a father his child. Note, 2 Timothy 2:25; Ephesians 6:4; Hebrews 12:5; Hebrews 12:11, "training" by instruction, warning, and chastisements. Compare an example of this use of the Old Testament, Deuteronomy 13:5; 1 Corinthians 5:13. The irreverent are 'confuted,' the frail 'set right' (Grotius). Scripture 'teaches' the ignorant, as the Ethiopian eunuch; 'confutes' the evil, as Elymas; 'sets right' the erring, as David; 'disciplines' the godly, as Paul's thorn in the flesh. Thus theology is complete in Scripture. Since Paul is speaking of Scripture in general, the only general reason why, in order to perfecting the godly (2 Timothy 3:17), it should extend to every department of revealed truth, must be that it was intended to be the complete and sufficient rule. See Article VI., 'Common Prayer Book.'
In - `instruction which is in х teen (G3588) en (G1722)] righteousness,' as contrasted with the "instruction" in worldly rudiments (Colossians 2:20; Colossians 2:22).