Verses 16–17 are the strongest statement in the Bible about itself. We understand that the word “Scripture” (graphe) includes the New Testament, since 2 Peter 3:16 cites the writings of Paul among the “Scriptures” (also graphe). The word translated “God-breathed” (theopneustos) in the niv is more commonly translated “inspired,” which is less awkward but also less accurate. The term inspired is much too broad in its common usage today to convey the force of the Greek theopneustos, which is formed from theo (the root form of the word “God”) and pneustos (from a Greek root having to do with breathing).

The main exegetical issue is where to place the unexpressed verb “is” and how to interpret the Greek word kai (which can mean either “and” or “even, also”). The first option is to understand the unexpressed “is” as coming after “all Scripture,” so that the description “God-breathed” is true of all Scripture. In this case “God-breathed” and “useful” are predicate adjectives, joined by “and” (kai). The niv adds a second understood “is” and thus renders this, “All Scripture is God-breathed and is useful.…” This is the understanding also in nrsv, nkjv, nlt, nasb, jb, and others. The alternative is to understand the verb “is” as coming after “God-breathed,” and to understand the word kai to mean not “and” but “also.” In this case, “God-breathed” is understood as an attributive adjective—that is, it is part of the noun phrase and thus defines (and limits) the subject. In this case it means, “All God-breathed Scripture is also useful …” (cf. reb, “All inspired Scripture has as its use …”). This leaves open the possibility that there is other Scripture that is not inspired and therefore not useful.

It can be argued that the most natural reading is the first. (1) If “God-breathed” were attributive, it would more normally have been placed before the noun “Scripture.” (2) “God-breathed and … useful” is a balanced phrase in itself. Many other arguments have been made, however, and many statistics are offered on each side of the issue. The tendency over the past decades seems to be toward the first option, and modern translations offer that as the preferred rendering of the text. It has been argued that the main point of verse 16 is the usefulness of Scripture, not its inspiration. This is the logical direction of the text, but it is important to note that the inspiration of Scripture is foundational to its usefulness.

The first use of Scripture Paul lists is doctrinal (“teaching”; see v. 10 and comments). Its use for “rebuking” and “correcting” may not seem primary to the modern reader. However, given the major function of the Pastoral Letters to address the problem of false teaching in Ephesus and Crete, these functions have obvious significance. The appearance of these two words here is probably due to their strength and appropriateness in the overall context of correction. There may be a sequence intended here: first, refuting the false teaching that Timothy was confronting, and second, straightening everything out. The final item in the sequence is providing an ongoing “training in righteousness” (see the verbal form of the word “training” in Titus 2:11–14 and comments there). Structurally, “teaching” stands at the head of this series and the purpose of it all is expressed in verse 17, “for every good work.”

The importance of good works in the Pastoral Letters cannot be overemphasized. These are the marks of the genuine servants and people of God in contrast to the false teachers. This emphasis is consistent with the repeated theme of the blending of sound doctrine and godly living, which starts with the reference to purity, faith, and a good conscience in 1 Timothy 1:5–19, then is evident in the qualifications for elders and deacons (ch. 3), is important in the life of Timothy as an example in the church (4:6–16), is seen in the requirements for widows who are supported (5:3–10), and is stressed in many other passages.

Verses such as 1 Timothy 2:10; 5:10, 25; 6:18; 2 Timothy 2:21; Titus 2:7, 14; 3:1, 8, 14 refer to good works. Other passages teach us that we are not saved by good works (2 Tim. 1:9; Titus 3:5). Two ministries in particular are called (lit.) a “good work”—that of overseers (1 Tim. 3:1) and that of an evangelist (2 Tim. 4:5). To affirm the inspiration of Scripture and the importance of strong doctrinal teaching, therefore, has strong implications both for the correction of error and the pursuit of good works.