Chapter 3, 2 Timothy chapter 3. So we're not starting Leviticus tonight. I need a bit more time in terms of background and just figuring out how to consolidate some of that material. So next Wednesday night we'll have a hymn sing, so April 26th.

In the sanctuary, we'll have a hymn sing. We've done that before. And then, God willing, the following Wednesday, which will be May 3rd, we'll start Leviticus. So, if you've got friends and family and neighbors and loved ones that can't, you know, think of anything other than Leviticus, invite them to come on Wednesday night, because we should be there for a little while.

People in the church today would say, Leviticus, what's that? It's interesting that Naphtali said those brothers didn't have a clue about the book of Judges. It's just interesting the way things are that way. But anyway, so 2 Timothy 3, our focus is on verses 16 and 17, the surpassing value of the word of God.

You've heard this material before. I think it is encouraging though by way of review. and to remind us why we come here on Wednesday night, because we're here to study God's precious word. But I'll read it, read the chapter as a whole, and then as I said, our focus is on verses 16 and 17. But know this, that in the last days perilous times will come, for men will be lovers of themselves, lovers of money, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, unloving, unforgiving, slanderers, without self-control, brutal, despisers of good, traitors, headstrong, haughty, lovers of pleasure rather than lovers of God, having a form of godliness but denying its power, and from such people turn away.

For of this sort are those who creep into households and make captives of gullible women loaded down with sins, led away by various lusts, always learning and never able to come to the knowledge of the truth. Now as Janus and Jambres resisted Moses, so do these also resist the truth, men of corrupt minds, disapproved concerning the faith, but they will progress no further, for their folly will be manifest to all, as theirs also was. But you have carefully followed my doctrine, manner of life, purpose, faith, long-suffering, love, perseverance, persecutions, afflictions, which happened to me at Antioch, at Iconium, at Lystra, what persecutions I endured. And out of them all the Lord delivered me.

Yes, and all who desire to live godly in Christ Jesus will suffer persecution. But evil men and imposters will grow worse and worse, deceiving and being deceived. But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them. and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus. All Scripture is given by inspiration of God and is profitable for doctrine, for reproof, for correction, for instruction and righteousness, that the man of God may be complete, thoroughly equipped for every good work.

Amen.

Introduction: Contrast in 2 Timothy 3

Well, as we look at this particular chapter, there's an obvious contrast. You see what Paul warns Timothy against, and then you see what Paul demands or exhorts Timothy to be about. So in chapter 3, verses 1 to 9, he describes the opposition. He describes those who are opposed to the church.

This isn't the pagan this isn't the state, this isn't the commies, these are people that infiltrate the church and that at least profess faith in Jesus. You see that in verse 5, having a form of godliness but denying its power, and from such people turn away. So they'd be in the midst of the places where Timothy was, he was to avoid them. He then gives a brief description of their tactics and methodology in verses 6 to 9, but then in verse 10, again, that contrast.

He encourages Timothy, you have carefully followed my doctrine, manner of life, purpose, faith, long-suffering love, perseverance. So you have not gone down that track. Avoid those who have gone down that track and continue to be faithful in following my example. And then he highlights once again, verse 13, evil men and imposters will grow worse and worse, deceiving and being deceived.

And so then he exhorts Timothy, but you must continue in the things which you have learned and been assured of, knowing from whom you have learned them. And then he gives this great statement concerning the scriptures in verse 15. And that from childhood you have known the Holy Scripture. So he's talking specifically here about the Old Testament.

When we get to verse 16 and he says, all scripture is given by inspiration of God, he means primarily the Old Testament. Now there will be letters having been written by this time and there were letters being circulated within the churches. So we'll look at that data in a moment. primary emphasis is on the scriptures of the Old Testament and then those apostolic letters that had been circulating. So 2 Timothy is the last letter that the Apostle Paul wrote, probably around 64.

So he had already written all of his other letters, which were being circulated. The four gospel records were already written. Some date John later on into later than No, maybe in the mid-60s. They date Revelation late.

My own personal view is that all the New Testament documents were completed prior to AD 70. But whatever the case, there were letters written, Matthew, Mark, Luke for sure, so those gospel records were being circulated, as was Acts. So Luke wrote the Book of Acts and the Gospel of Luke. They circulated together, those two documents.

So when he says all scripture, he means the Old Testament and then those extant letters that had been making their way in the church. But back to verse 15, and that from childhood you have known the Holy Scriptures which are able to make you wise for salvation through faith which is in Christ Jesus. Which is a very incredible statement. Through the Old Testament you can come to saving faith in our Lord Jesus Christ.

I don't think everybody that's ever professed faith in Jesus has absolutely believed that the Old Testament is sufficient to present Christ to a sinner such that that sinner can be saved, but that's what Paul says. And that's what Jesus says, for in them you think you may have everlasting life, eternal life, and these are they which testify of me. And so having referred to the Holy Scriptures, now he gives us this wonderful statement in verses 16 and 17 concerning the surpassing value of the Word of God.

The Identity of Scripture

So I want to look first at the identity of Scripture, secondly the authority of Scripture, and then thirdly the utility of Scripture. And first, notice the identity. So he says all Scripture, or we could translate it every Scripture, whatever Scripture we have is what he's speaking about. So the Old Testament, as I said, is primarily in view.

New Testament Endorsement of the Old

You see a lot of New Testament endorsement of the Old Testament. So it's not necessary, I think, to go through all the passages, but we have, say, for instance, in Luke 24, so beginning from Moses and the prophets, the Lord Jesus taught all things concerning himself from those particular passages. Every time you have in the New Testament, it is written, and there is an Old Testament reference. You see that the New Testament authors receive the Old Testament as the God-breathed Word.

As Jews, those having come out of Old Covenant religion, they would have already esteemed, they would have already revered, and they would have already respected and received the Old Testament as the authoritative Word of God. So when he says all Scripture is given by inspiration of God, again I think everybody agrees in terms of the Old Testament, but we need to as well establish that he's speaking about the New Testament.

Apostolic Authority of the New Testament

And there's three things we ought to appreciate about the New Testament scripture. They were written by apostles, or apostolic men. If they weren't written specifically by apostles, in the case of Luke and Mark, they were directly under apostles. So Luke had a relationship with the apostle Paul, and Mark had a relationship with the apostle Peter.

So when we say that they're apostolic writings, that means that the apostles were responsible for them, even if it were the case that a non-apostle had written them. But the apostles' role in the Church was, in fact, unique. When we look at, say, for instance, Ephesians chapter 4, as we've been moving through there, on our Sunday night services, Christ gave gifts to the church. And the first in that list is apostles.

The apostles were on par with the prophets of the Old Testament. They were the men that said, thus saith the Lord. One theologian, a man by the name of Herman Ritterbos, said, for the communication and transmission of what was seen and heard in the fullness of time, Christ established a formal authority structure to be the source and standard for all future preaching of the gospel. From the beginning of his public ministry, we see Jesus' intent on sharing his own power with others so that this authority would take visible, tangible shape for the foundation and extension of the church on earth.

In fact, you can turn back to the book of Ephesians to chapter 2 in particular. Chapter 2 at verse 20, having been built on the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone. So when we come to the documents of the New Testament, I think there's an approach to the Bible as a whole that is somewhat like the Koran. It's just a bunch of random things sort of thrown together and bound together in one place.

But that's not the case with the scriptures. The scriptures have one author. The divine author is God. Now, he used about 40 different men to pen the actual words.

But as we go on in this passage, those words were God-breathed. They're given by inspiration. So when we talk about divine authorship of Holy Scripture, we recognize that it's God. God gave us this Word.

He used human instruments, but the human instruments recorded the Word that He would have for us. That's why it makes perfectly good sense to understand that all of the Bible helps us understand all the rest of the Bible. The best interpreter of Scripture is the Scripture itself. Where the Holy Spirit speaks in one place, we can compare in other places, and it helps to shine the light upon the various texts of Scripture.

So the Apostles had a unique role within the context of the Church. You see that in Matthew chapter 10, Jesus selected the 12 Apostles, He gave them authority, He gave them power, and He gave them a commission. And then as time progressed, they wrote letters, and they circulated those letters among the churches. So the apostles had a particular role, and the apostles had a consciousness concerning the scripture itself.

When we read, for instance, the apostle Paul, he understood that he was writing the word of God. He understood that what he was penning was, in fact, authoritative in the churches. If you turn back to 1 Corinthians, chapter 7, 1 Corinthians chapter 7, just a few passages in this regard. 1 Corinthians chapter 7, specifically at verse 12. He says, but to the rest, I, not the Lord, say, if any brother has a wife who does not believe and she is willing to live with him, let him not divorce her.

Now, in terms of the particular language that he uses, but to the rest, I, not the Lord, he's not suggesting that what he describes in this particular context is less authoritative. It is as authoritative, it's in the letter that he pens under the inspiration of the Holy Spirit. The reason why he says, I command, not the Lord, because the Lord in his earthly ministry didn't deal with the issue of mixed marriages, and that's what he's dealing with in this particular context. So he's writing, as an authoritative representative of Jesus Christ, a letter that binds the people of God to obedience.

As well, look at 1 Corinthians chapter 14. 1 Corinthians chapter 14, specifically at verses 37 and 38. He says, If anyone thinks himself to be a prophet or spiritual, let him acknowledge that the things which I write to you are the commandments of the Lord. But if anyone is ignorant, let him be ignorant. And then over in 1 John 1, we have John's testimony that he's an eyewitness, an eyewitness of the glory of Jesus Christ, and he's writing from that vantage point.

In 1 John 1, that which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the word of life, the life was manifested, and we have seen, and bear witness, and declare to you, that eternal life, which was with the Father, and was manifested to us. That which we have seen and heard, we declare to you, that you also may have fellowship with us. And truly, our fellowship is with the Father, and with His Son, Jesus Christ, and these things we write to you, that your joy may be full. This is the message which we have heard from him and declared to you that God is light and in him is no darkness at all.

So the apostles had consciousness concerning scripture. And again, this is just a few passages. There's a lot. We're going to look at a few more as we move along.

But consider this testimony from Justin Martyr. He was one of the early church fathers. He lived in AD 100 to AD 165. So if John the Apostle did make it to the 90s, he was dead by the time of Justin Martyr.

So Justin Martyr writing at that early age says, for the apostles in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them. You'll sort of get this report from outside of Christianity, and sometimes from fringe Christianity, that, you know, there was all these letters that were written by the early fathers, and why weren't they considered scripture? Well, those early fathers didn't see themselves as writing scripture. Those early fathers did not see themselves on par with the apostles.

And intriguingly, with Justin Martyr, he knows that two of them were not written by apostles. He knows that Mark and Luke were not apostles, but they were apostolic men. They were under the authority of the apostles. Irenaeus lived in 8130 to 202.

He says, we have learned from none others the plan of our salvation than from those through whom the gospel has come down to us, which they did at one time proclaim in public and at a later period by the will of God handed down to us in the scriptures to be the ground and pillar of our faith. So when you look at the data in the early church fathers, it is not the case that they thought they were on par with the apostles. They understood all too well that there was a demarcation between the apostolic era and these church fathers. And they revered those texts, they received those texts, and they respected those texts, and they treated them as scripture, as the authoritative word of God Most High.

It wasn't the case that there was this great debate, and it was finally settled in the 300s, and all that sort of thing. No, it was pretty early on, especially with Matthew, Mark, Luke, and John, and then the Pauline epistles. There was not a lot of debate, and not a lot of difference of opinion. There were the odd heretics, there were men that did question the various books, or some of the books.

There was a man in the second century by the name of Marcion, and Marcion liked Paul's epistles, but he wanted to change a few of them, and the only gospel record that he accepted was Luke. Well, Marcion was a heretic. He was outside of orthodoxy. The orthodox men, by and large, received the apostolic documents and writings.

And while some of them were disputed later on, it was nevertheless the case that early on, this 27-book canon of the New Testament not forced itself upon the Church, but definitely evidenced itself as the Word of God. You'll often hear times of people saying about the canon or the rule of Scripture that the Church decided what was inscripturated. No, the Church discovered or the church recognized what was Scripture. And there's rationale for that.

If you're interested, I would suggest come to the Confession Study in the next couple of weeks. We're going to be in Chapter 1, and I hope to deal a bit with canon or canonicity, because that's a very important topic. How do we know that the New Testament is what we're supposed to have? several years ago and probably it'll come back, you know, the lost book or the gospel of Thomas or the gospel of whoever, all these competitors, all these documents that are outside of the canon of scripture that some today suggest should be within scripture. Well, there's a criteria that was utilized to determine those books or to recognize those books that were in fact in the canon.

It's a very fascinating study. But as well, it's a very simple study. It's not like the book of God fell out of heaven and it was just there and all these people discovered it. It was a very organic process.

The Apostles were installed or ordained by Christ, they went out and preached, they went out and taught, they wrote down these things, they started sending these letters around the churches. The Apostle Paul, same sort of thing. When he's in his jail cell, what's he doing? He's not sort of just marking the the wall or lamenting his woes, but he's writing scripture.

We call those the prison epistles. He writes Ephesians, he writes Philippians, he writes Colossians, he writes Philemon when he's in his first imprisonment. He's writing the Word of God, and he's conscious of the fact that he is writing the Word of God. So when it comes to the Apostle Paul, turn to 1 Thessalonians 5.

Let's confine ourselves specifically to his epistles at this point. Again, this applies to all of the apostles. We see it very obviously in Paul's treatment.

Paul's Consciousness of Writing Scripture

Notice that Paul insisted in 1 Thessalonians 5 at verse 27. Paul insisted that his letters be read in the churches. 1 Thessalonians 5.27, I charge you by the Lord that this epistle be read to all the holy brethren. Which is a big deal, right? What was read in the synagogue?

What was read in the early church? It was the word of God. And then turn over to Colossians. Colossians chapter 4.

Paul insisted that his letters be exchanged among the churches. Notice in Colossians 4 at verse 16, when this epistle is read among you, see that it is read also in the church of the Laodiceans, and that you likewise read the epistle from Laodicea. Again, this is one of the marks of canonicity, circulation of the letters. It's not the case that there was just this one little group of churches that got this one little document and they became this one little Christian church.

No, there was this circulation of the New Testament documents throughout the churches and they saw collectively what God had done in terms of these men. Paul insisted that his letters be obeyed. We already saw that in 1 Corinthians 14 at verse 37, but turn to 2 Thessalonians chapter 2. 2 Thessalonians chapter 2, specifically at verse 1. 2 Thessalonians 2 at verse 15. Therefore, brethren, stand fast and hold the traditions which you were taught, whether by word or our epistle.

Stand fast and hold the traditions which you were taught, whether by word or our epistle. In other words, obey. And then 3.14. 3.14. If anyone does not obey our word in this epistle, note that person and do not keep company with him that he may be ashamed.

Now, if you read through the New Testament, and you read through what you can glean in terms of the life and ministry of the Apostle Paul, he doesn't come across as an egocentric guy. He doesn't come across as a sort of megalomaniac. He doesn't come across as this proud, arrogant wretch. No, he celebrates men preaching the truth even if they're doing it out of spite for him.

He says that in Philippians chapter 1. So for a man that is humble, a man that is godly, a man that is lowly, a man that is self-effacing, for him to demand that people obey his letters And to demand that if somebody in a church does not obey his letters, then they should be disciplined or dealt with by the church indicates that he understands something about the nature of his writing. And then in 1 Corinthians chapter 2, he knows specifically that his words are given by the Spirit. 1 Corinthians chapter 2, specifically at verse 12. Now we have received not the spirit of the world, but the spirit who is from God, that we might know the things that have been freely given to us by God.

These things we also speak, not in words which man's wisdom teaches, but which the Holy Spirit teaches, comparing spiritual things with spiritual. And then turn over to the book of 2 Peter. 2 Peter, just to sort of round out this study concerning Paul and his epistles, we'll get it from another party, even Peter the Apostle. Notice what Peter says in 2 Peter chapter 3, specifically at verses 14 to 16. 2 Peter 3, 14, Therefore, beloved, looking forward to these things, be diligent to be found by him in peace, without spot and blameless, and consider that the longsuffering of our Lord is salvation, as also our beloved brother Paul, according to the wisdom given to him, has written to you. Now, our primary focus is on the next verse, but incidentally, this is one of the arguments for Pauline authorship of the book of Hebrews.

Because Peter is writing to Jewish believers. And so he says, as also our beloved brother Paul, according to the wisdom given to him, has written to you. Who's that? Hebrew believers, Jewish believers.

But then notice his statement in verse 16. as also in all his epistles, speaking in them of these things, in which are some things hard to understand." There's a doctrine called the perspicuity of scripture, which means it's clarity. And under perspicuity of scripture, it means that those things necessary for our understanding of who God is and the way of salvation by grace through faith in Jesus is clear. It's absolutely crystal clear. But there is some difficulty in the scripture.

Just because we know justification by grace through faith alone, doesn't necessarily mean our eschatology is airtight. So there's some things that are tough to understand. And so Peter acknowledges that. As also in all his epistles, speaking of these things, in which are some things hard to understand, which untaught and unstable people twist to their own destruction, as they do also the rest of the scriptures.

So he equates Paul's epistles with the rest of the scriptures. That if you distort them or you twist them, you do so to your own destruction. As well, turn to 1 Timothy chapter 5. 1 Timothy chapter 5. Again, just establishing that what we have in the New Testament wasn't some hippies that kind of got inspired and wrote some poems and sort of threw it all together in a book and here we have it now and we call it the Word of God.

No, they were conscious that what they were doing was, in fact, unique. They were conscious that what they were doing was, in fact, from God. Notice in 1 Timothy 5, specifically at verse 17, to begin, Now, as Paul often does, he goes to the Scripture to confirm, affirm, and corroborate the particular exhortation that he gives. So in verse 18 he goes to the scripture.

For the scripture says, you shall not muzzle an ox while it treads out the grain, and the laborer is worthy of his wages. Now he quotes from Deuteronomy and he quotes from Luke 10 under the heading of scripture. So just as Deuteronomy is binding upon the people of God, so is Luke's gospel binding on the people of God. The scripture says you shall not muzzle an ox while it treads out the grain and the laborer is worthy of his wages.

And then one final passage in 2 Peter chapter 1. 2 Peter chapter 1. When I say 1 finally, I mean in our study tonight. Again, there's lots more texts in scripture that indicate that they knew what they were doing. 2 Peter chapter 1, verses 19 to 21, a familiar passage. And so we have the prophetic word confirmed, which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your hearts.

So we have the reality that Paul's letters were written according to the wisdom given to him, The letters were written in the category of divinely inspired scripture, and they carry eternal consequence. To distort them, or to disagree with them, or to disobey them brings you into the place of chastisement or perhaps judgment. So the unique role of the apostles within the context of the local church, or in the first century church, he understood that all scripture is given by inspiration of God. Certainly Genesis to Malachi, but certainly these apostolic documents that were being written, again, by the time he writes 2 Timothy, many of them had been completed, many of them had been circulating among the churches, they had been received and the people of God were being edified.

The Authority of Scripture

So when we go back to 2 Timothy 3.16, we see all scripture. That's the identity. Then comes the authority. Notice it says, is given by inspiration of God.

And the word here is literally, literally God breathed. God breathed. It's breathed out by God Most High. And when it comes to the doctrine of inspiration, it's not like a poet who goes up on Mount Sham and gets inspired and writes a lovely poem about the beauty that he witnesses.

That's not what inspiration means when we talk about it in terms of apostolic ministry and writing letters to the churches. Inspiration means that God breathed through them. So whatever Paul wrote, whatever John wrote, whatever James wrote, whatever Peter wrote, whatever Isaiah writes, whatever Moses writes, those are God's words. But it doesn't violate Moses, or Jeremiah, or John, or James, or Peter.

It's an intriguing thing. We refer to it as the doctrine of organic inspiration. So God leaves the men intact. They write in their own style.

Paul's style is not John's style. There's a difference between Romans 6 and 1 John 1 in terms of writing and grammar and syntax and structure and all that sort of thing. So he doesn't violate those men in terms of, you know, they're all going to produce the same sort of a product. James, for instance.

I think James has a lot of the ministry of the gospel record in his writing. There seems to be a lot of sort of Proverbs, Matthew. There's just things in there that are different than, again, say, how John writes or how Peter writes. So God in His infinite wisdom uses those men.

He doesn't violate those men or make those men something other, but through those men, those men write the very word of God Almighty. It is the most beautiful and excellent expression of God's ability and demonstration of His power.

Organic Inspiration Defined

So the word literally means God breathed. And it doesn't mean that Paul himself was inspired. So if Paul goes down to the local market and he orders some meat, that's not inspiration. He's not inspired when he's sort of walking through the Agora and he's looking at things.

He's inspired as he takes pen to paper and as he writes the letters that God had intended for him to write. So it doesn't mean they're inspired men the way that a poet is. It doesn't mean they're inspired men that whatever they say is the word of God. No, it's whatever they write, when they're writing the word of God, that's the word of God.

So there's some things, some qualifications to make sure that we understand there. So, when it says that all scripture is given by inspiration of God, this underscores, obviously, the origin comes from God, and thus the authority. If it comes from God, then it's definitely authoritative. Our confession says in chapter 1, paragraph 4, the authority of scripture, for which it ought to be believed, depends not upon the testimony of any man or church. but holy upon God who is truth itself, the author thereof, and therefore it is to be received because it is the word of God." So it doesn't depend on what the church said.

The church recognized that. But it was the fact that these letters bear the very mark of God upon them that, again, not forced themselves upon the churches, but certainly made it obvious that these were, in fact, documents to be received by the churches that came from the apostles that Jesus authorized, that Jesus appointed for that very task. So when Jesus picks these 12 men, Jesus knows that He's training them, that they're going to be the ones that go out and preach after His ascension, and they're going to be the guys that write these letters to the churches. And so He does this according to His plan and purpose, so that they pen the Word of God Most High, so that we're not left in this world on our own.

We've got the Old and we've got the New Testaments. All Scripture is given by inspiration of God. So when you think about scripture, we think about, say, the attributes of God. God is spirit, he's infinite, he's eternal, unchangeable, he's being, wisdom, power, holiness, justice, goodness, and truth.

I think there's three attributes of scripture that are very helpful for us to remember. First, inspired. And again, God-breed, given by inspiration of God. Then, infallible. and then inerrant.

So inerrant means that the Bible doesn't lie. Infallible means that the Bible cannot lie. Now, within the last, I'd say, 50, 60, 70 years, well, the last 100 years, there was a big debate about inerrancy. Some would say, well, we don't need to maintain inerrancy.

It doesn't matter if there's actually errors in the Bible, because it's the truth of the words and whatever and the feelings and, you know, the existential connection that we get. Well, no. It needs to be true. Who's the arbiter?

If this is not correct, then maybe Jesus' resurrection is not correct. So inerrancy is something that the conservatives over the last hundred years have battled hard for. Well, of course, people look back at the confession and they say, well, it doesn't use inerrant, but it uses infallible. If a document is infallible, which means it cannot lie, then it's inerrant, meaning it does not lie.

The one contains the other. And so the confessions, the 17th century confessions, call the scriptures infallible. For our own modern use, we need to also parse it down to inerrant. The scriptures are trustworthy in all that they affirm concerning history, science, doctrine, ethics, religious practice, or any other topic.

That's a very necessary emphasis in our day because inerrancy has been challenged over the last hundred years.

Inspired, Infallible, Inerrant

So inspired, infallible, inerrant. I think those are three good I's for you to remember in terms of scripture. So that's the identity of Scripture, that's the authority of Scripture.

The Utility of Scripture

Then notice that Paul speaks concerning the utility or usefulness of Scripture, or profitability of Scripture. And he gives a general statement, and then he gives a specific statement. Notice the general statement. All scripture is given by inspiration of God and is profitable for doctrine, for reproof, for correction, and for instruction in righteousness.

So there's your sort of general utility with reference to the Word of God. And then the specific utility is in verse 17, that the man of God may be complete, thoroughly equipped for every good work. So it has particular reference to the man that's in the trenches preaching and teaching the Word of God. But in terms of general usefulness with reference to the Bible, we see that it's profitable for doctrine, reproof, correction, and for instruction in righteousness.

Profitable for Doctrine

Now just to parse this out a little bit, in terms of doctrine, this was the focus of Timothy's ministry. Look at 1 Timothy chapter 4. 1 Timothy chapter 4, specifically at verse 6. If you instruct the brethren in these things, you will be a good minister of Jesus Christ, nourished in the words of faith and of the good doctrine which you have carefully followed." Notice in 4.13, "'Til I come, give attention to reading, to exhortation, to doctrine." Now that's in the context of public worship. So when it comes to public worship, read the Bible, exhort from the Bible, and teach the doctrine of the Bible.

Notice in 2 Timothy 2.2, 2 Timothy 2.2, this is a ministry and a duty of the church of the Lord Jesus Christ. The things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also. So the church is to find faithful men within her ranks and teach them, commit them to them so that they may teach others also. So doctrine is primary.

Notice in 2 Timothy 2, 14-16, So shun this, but devote yourself to that, and understand that it's the Word of God that the people of God ultimately need to hear. Notice in 225, in humility, correcting those who are in opposition, if God perhaps will grant them repentance so that they may know the truth. And then in 4.2, last statement in terms of a command that Paul gives to the church. He gives Timothy some specific commands in verses 9 and following, but the last corporate command of the apostle Paul is 2 Timothy 4.2.

Preach the word, be ready in season and out of season, convince, rebuke, exhort with all longsuffering and teaching. So, with reference to doctrine, this was to be the focus of Timothy's ministry. And I love John Murray's statement concerning doctrine. He says, doctrine concerns the whole range of thought respecting God, the world, man, man's paramount interests, his destiny.

If doctrine is to us cold, dead, and lifeless, then there are only two alternatives. Either our doctrine is not of Scripture, or we ourselves are cold and lifeless. We do nothing properly without thought, and we think nothing aright except as we think the truth of Him who is the King Eternal, Immortal, Invisible, the only God. Lack of biblical doctrine is lack of interest in God and His will for us, and this is godlessness." I think that's a powerful statement.

Now, many of you, several of you, some of you, I don't know what the actual demographics are, come out of a reformed background, but those in the non-reformed world would have heard, doctrine divides. Why do we need doctrine? It's not that big of a deal. Just let's love Jesus.

In the broader evangelical and less than stellar evangelicalism, there's this emphasis on loving Jesus and loving one another, but we don't want all that dry, dusty doctrine. Well, how do you navigate when the apostle says it's profitable for doctrine? It's an absolute must that the church is indoctrinated by the word of God so that we can think God's thoughts after him.

Profitable for Reproof

But he goes on, it's profitable for doctrine and then he says for reproof. Now the scripture is profitable to reproof or rebuke wrong behavior in the people of God. And we shouldn't shy away from this. This is one of the purposes for it.

You know, we say, oh, I don't want to read the Bible because I feel bad after. Well, I mean, I don't know what to tell you. Maybe just repent and then you'll feel good, right? Or I don't want to go to that church because all we ever hear is how bad we are.

That's not good. It shouldn't only ever be how bad we are, but we do need to hear about sin. And so the scripture is profitable to rebuke or reprove wrong behavior in the people of God. But glance over to Titus 1 as well.

The scripture is profitable to expose the errors of false teachers. Notice in Titus 1.9, holding fast the faithful word as he has been taught that he may be able by sound doctrine both to exhort and convict those who contradict. So there is a reproving nature or a reproving point to the scriptures, and it's profitable for that. And so there's this emphasis, we receive doctrine, we learn the teaching of Holy Scripture, there's also this reproof that comes as well.

When we learn And when we're shown and when it's demonstrated to us in the Scripture, whether we're reading it by ourselves, or somebody else is reading it to us, or we're sitting under preaching, that's a good thing. It's not a bad thing. We should want to be reproved and rebuked. And

Profitable for Correction

then comes correction. So we've got this utility. It teaches us, it reproves us, and then as well, it corrects us. It doesn't leave us bleeding and battered and bruised, but it provides the remedy, and it provides the way of recourse, and it provides the way of redress.

And so that's a blessed thing. The scripture is profitable in setting persons on the right track with reference to belief and conduct. It not only exposes heresy and ungodly conduct, but it also prescribes the right path. And if you're thinking biblically, and you're thinking properly, this passage of scripture ought to be foundational when it comes to church life.

I mean, if you're going to pick a church where they've got the best entertainment, and they've got the best coffee, and they've got a great latte, and they've just got such upbeat music, and it's so positive. Okay, but can the guy preach? When all is said and done, it's all Scripture is given by inspiration of God. All Scripture is profitable for doctrine, for reproof, for correction.

Profitable for Instruction in Righteousness

And then notice, for instruction in righteousness, the Scripture is profitable for instructing God's children in the way that they should go. In fact, Psalm 119.9, how can a young man cleanse his way? By taking heed according to your word. If we do not appropriate the Word of God and use it in the manner that God specifies, we're not going to be healthy, vital people of God.

If we're not getting the doctrine, if we're not experiencing the reproof, if we're not receiving the correction, if we're not being instructed in righteousness, guess what? We're going to be stagnant. We're going to be, you know, non-mobile. We're going to just be spinning our wheels.

If you turn to the book of Hebrews, Hebrews chapter 5. Hebrews chapter 5. He describes sort of sluggishness, and we need to appreciate that he's not describing this in a positive way. So notice in Hebrews 5 at verse 12, he says, For though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of God.

And you have come to need milk and not solid food. For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe. But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil. He's not commending them for this.

He's not saying that this is a good thing. He's reproving them. He's saying that you should be further along now. You should have made some gains.

There should have been some movement forward in terms of progress in the Christian faith. It's sort of like an exercise program. It's like anything we set our minds to. We start off in mathematics with with 2 plus 2, and that's great for when we're, I don't know, how old are you when you learn 2 plus 2?

Probably pretty young. Very young. What, 5? 3? 2? 1? I don't know.

It's been a long time since I had kids that age. When do they know 2 plus 2? But if they're 22 and that's all they're knowing, You're probably going to say, look man, get up off the couch, stop playing Nintendo, and learn some more. You've become stagnant.

That's not a good thing. So the author of Hebrews, Paul the Apostle, exhorting these people, you're stagnant. If you're back in 2 Timothy 3, jump back up in the context to verse 6. Notice, for of this sort are those who creep into households and make captives of gullible women loaded down with sins, led away by various lusts.

Look at this next phrase, always learning and never able to come to the knowledge of the truth. I've met those people in my life. Not here, I'm not saying, you know, outing anybody in our church, but you meet these people that they've been Christians for 20, 30, 40 years. They still don't know basic Bible truth.

They don't know basic doctrinal truth. They couldn't define for you justification. And I'm not looking for Westminster Shorter Catechism number 33, but something in the ballpark, something that resembles the doctrine. I know that this was big with Ligonier.

I don't know if it's still something they do, but they used to go to these Christian conferences, and they'd stand outside, ask the Christians basic questions, and they wouldn't get anywhere near a decent answer. Now these are people that are going to conferences and coming out of conferences that you would expect are probably the people that invest a little more time and perhaps money and effort and whatever in sort of appropriating the Christian faith. You've got a handful of guys out there from Sproul's group saying, hey, what's justification? Again, that's not, this isn't the, you know, splitting the atom in terms of theology.

That's not, are you supralapsarian or infralapsarian? Can you explain, you know, the intricacies of an amillennial eschatol? We're not talking about that. How's a man saved?

So when we come to passages like these that tell us how important the Bible is, I think that a necessary or logical implication of that shows us how important the Bible ought to be in the life of the church. If the Bible is foundational in terms of faith and practice, then the Bible needs to be foundational in terms of a particular church. And so we look at churches, we use those marks in the Belgic Confession, Word of God, discipline, sacraments, those are a great three-fold grid. But it all hinges on that Word of God.

If that Word of God is not being utilized, if it's not being preached, if it's not being taught, if there's no reproof, no correction, no instruction in righteousness, then there is a deficiency. And so I think that this is a defining text, not only for our Christian life, but for church life, for everything that affects faith and practice. And then in terms of, back to the Psalm 119. So Psalm 119.9, how can a young man cleanse his way?

By taking heed according to your word. Psalm 119.105, your word is a lamp to my feet and a light to my path. Psalm 119, 130, the entrance of your words gives light. It gives understanding to the simple.

Psalm 119, 133, direct my steps by your word and let no iniquity have dominion over me. John 17, 17, sanctify them by your truth. Your word is truth. So, you know, in the history of the Church, it's typically those persons that utilize the Word of God that are healthy, that are vibrant, that are diligent, that are faithful.

I'm not suggesting that the person that hasn't memorized all Scripture, I'm not saying they're not Christians. There ought to be that impetus in all of us to grow in the grace and knowledge of our Lord and Savior, Jesus Christ, to get the doctrine, to get the reproof, to get the correction, and the instruction in righteousness.

Equipping the Man of God

And then the particular prophet is for the man of God, in verse 17, that the man of God may be complete, thoroughly equipped for every good work. It's not his leadership training, but ultimately scripture that completes the man of God. It's not his likability, but it's ultimately scripture that completes the man of God. It's not his charismata, but scripture that completes the man of God.

It's the scripture that is definitional in terms of the man of God. and that he may be equipped for every good work. George Knight comments on this text, since God created Christians for good works and calls on them to do good works, he has given scripture to instruct them so that they may know in principle what God expects of them and thus be equipped to do that particular good deed called for in each situation. So, in conclusion, you've got a very glorious statement here concerning the Old and the New Testaments. You've got a wonderful statement concerning the authority, or origin and authority, of that Scripture, and then the profitability of that Scripture.

And so this is why, God willing, we do what we do on Wednesday nights in terms of studying Scripture, and on Sunday in terms of preaching Scripture.

Psalm 119: How to Engage the Word

Now, in terms of one final sort of observation, turn back to Psalm 119. You've heard this before as well. I think it's a wonderful model in terms of the way we approach the Bible. or the way we should approach the Bible. So you've got that statement in Psalm 119, how can a young man cleanse his way?

And then you've got the answer, by taking heed according to your word. So we see that in the first place, the man of God, in this case, probably not the pastor, he's just a man of God, a woman of God, a person of God, whatever we're calling people these days, how can a person cleanse his way by taking heed according to your word? I think that refers to justification and sanctification. So how can a young man cleanse his way?

It obviously assumes that the young man's way stands in need of cleansing. He needs to come to the Savior. He needs to believe the gospel. He needs to come to Jesus Christ and be saved.

But then the life of sanctification. How does that young man continue to cleanse his way? He continues to cleanse his way through the use of the means of grace, through the Word of God Most High. Fax Spurgeon says, let him become a practical disciple of the Holy God, who alone can teach him how to overcome the world, the flesh, and the devil, that trinity of defilers by whom many a hopeful life has been spoiled.

He is young and unaccustomed to the road. Let him not be ashamed often to inquire of Him who is so ready and so able to instruct him in it. I remember reading Spurgeon elsewhere, and he was talking about the Bible, and he was talking about how, you know, if there's a difficulty that you come to in the scripture, a lot of people, I think, well, I just don't know. I'm not going to worry about it.

You can pray. You can ask God. And he uses the illustration. If you were reading a book that your next-door neighbor had written, and you came to a passage that you didn't understand, you'd probably walk over to your next-door neighbor's door and knock on it and say, well, what did you mean right there?

So he says, you can pray. You may not get an immediate answer, but certainly it's a good means to pursue in terms of understanding the Word of God. So this young man obeys the Word, but notice he engages the Word with a whole heart. Verse 10, with my whole heart I have sought you.

Oh, let me not wander from your commandments. Brethren, I understand that it's not always the case that our whole heart is engaged in the act of reading or in the act of preaching. This is another good thing for us to pray. God, help me by your grace to engage my whole heart to seek you.

And certainly let me not wander from your commandments. Notice as well, he memorizes the word. Verse 11, your word I have hidden in my heart that I might not sin against you. Phone Bibles are great, but Phone Bibles typically don't help you to memorize scripture.

My wife, Rebecca, and I were just musing the other day. You used to memorize phone numbers, didn't you? I did. I used to have phone numbers memorized.

I don't memorize anybody's phone number now. I mean, I think I know... I don't know yours. I don't know yours.

I still think I know Josh and Brittany's because they've had their number longer. But we used to memorize, right? When something's that accessible and that available, the tendency might be, well, I've got my phone, or I've got my computer, or I've got my Bible near. Well, memorizing scripture is more than just being able to recite it for, you know, points.

Your word I've hidden in my heart that I might not sin against you. There's a very good thing about memorizing scripture. It's, you know, the Romans 12 thing. but be transformed by the renewing of your mind. So don't be conformed to this world.

Okay, great. I don't want to be conformed to this world. I won't watch their filth. I won't participate in their garbage.

Now what? But be transformed by the renewing of your mind. We saw that on Sunday night. There's in sanctification a put on and a put off ethic.

Put off the bad, put on the good. Don't steal anymore, but get a good job and make enough money so that you can give it to others. Don't lie, but rather speak truth. So there's the put off and the put on.

So put off the bad in terms of the world, don't be conformed to it, but rather be transformed by the renewing of your mind. And scripture memory is a wonderful thing. It seems to be a lost art. I think that going back a few years, it seemed like more people were memorizing scripture. condemning, judging, I'm just suggesting this is a good practice in terms of, you know, helping us in our lives.

A person struggles with, you know, sins of the flesh. 2 Peter, or 1 Peter chapter 2, abstain from fleshly lusts which war against the soul. It's always seemed to me to be a good text to have ready in the mind to try to combat those particular sorts of things or the various temptations. If you're tempted to steal, memorize the 8th commandment and that's not a tough one really. So it's flushing out the bad, putting in the good.

And then notice as well, he depends upon divine instruction from the word. From the word in verse 12. Blessed are you, O Lord, teach me your statutes. Again, Spurgeon says, young man, the Bible must be your chart and you must exercise great watchfulness that your way may be according to its directions.

You must take heed to your daily life as well as study your Bible. And you must study your Bible that you may take heed to your daily life. With the greatest care, a man will go astray if his map misleads him. But with the most accurate map, he will still lose his road if he does not take heed to it.

The narrow way was never hit upon by chance. Neither did any heedless man ever lead a holy life. Spurgeon's comments on the Psalms is fantastic. It's online, you can find it, Treasury of David.

Very good stuff in this section on the young man keeping his way pure. And then notice, he engages the word with a desire to declare it to others. Verse 13, "...with my lips I have declared all the judgments of your mouth." He doesn't just internalize it, but he also publicizes it. He tells others.

When we are conquered by God's grace, there is that desire for us to tell others of God's grace. Notice that he engages the word with joy. Verse 14, I have rejoiced in the way of your testimonies as much as in all riches. So he uses a very obvious illustration, as much as in all riches.

If you found a bag of money, you'd certainly be happy. I'd be happy if I found a bag of money. Actually, I wouldn't. I'd think, man, they're going to come and get me.

I'm going to, you know, whatever. But we actually had a family here that did find a bag of money. They're not with us anymore, and they ended up getting it. They found lots of money. turned it in and got returned to them, so what a blessing.

But the psalmist uses that by way of analogy. I have rejoiced in the way of your testimonies as much as in all riches. And then notice he engages the word with meditation and contemplation. In verse 15, I will meditate on your precepts and contemplate your ways.

Another helpful thing about memorization. You got the word memorized. You're able then meditate upon it. You're able then to contemplate it.

Meditation in the Christian realm is not disengaging the mind. It's not Eastern meditation where you just go chant or hum and sit in the lotus position. But rather you are engaging your mind upon the Holy Scripture. You're thinking through it.

You're contemplating it. You're rolling it about. And then finally he engages the word with delight and determination in verse 16. I will delight myself in your statues.

There's the delight. And then notice the determination. I will not forget your word. He says several things along the way in Psalm 119 that are pretty powerful.

I will not. He is purposeful. He is determined. He is resolute that he's not going to compromise his position before a thrice holy God.

So just some hopeful, hopefully helpful encouragement from the young man in Psalm 119. Well I'll close in prayer and if there's any questions we can take those.

Closing Prayer

Father in heaven, we thank you for your word. We thank you for its profitability. We have tried and proven it and known it to be the case in our own hearts and lives. And we thank you for that word.

We thank you for Genesis to Revelation, for what it reveals to us concerning your power and your glory and your plan and purpose of salvation through your son, the Lord Jesus Christ. Thank you again for making us participants by your grace. We pray that you would help us to honor you and to serve and to glorify your great and awesome name. And we pray this through Jesus Christ, our Lord,

Scripture References

• Deuteronomy 25:4
• Psalm 119:9; 119:10; 119:11; 119:12; 119:13; 119:14; 119:15; 119:16; 119:105; 119:130; 119:133
• Matthew 10:1-4
• Luke 10:7; 24:27
• John 17:17
• Romans 12:2
• 1 Corinthians 2:12; 7:12; 14:37-38
• Ephesians 2:20; 4:11
• Colossians 4:16
• 1 Thessalonians 5:27
• 2 Thessalonians 2:15; 3:14
• 1 Timothy 4:6; 4:13; 5:17-18
• 2 Timothy 2:2; 2:14-16; 2:25; 3:1-9; 3:5; 3:6-7; 3:10; 3:13; 3:15; 3:16-17; 4:2
• Titus 1:9
• Hebrews 5:12-14
• 1 Peter 2:11
• 2 Peter 1:19-21; 3:14-16
• 1 John 1:1-5