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Warm praise of Timothy on account of his better disposition, and incitement to continue therein
2Ti_3:10-17
2Ti_3:11. Persecutions, afflictions, &c. (comp. 2Co_11:24-28; Col_1:24, and other places).—Which came unto me at Antioch, at Iconium, at Lystra (comp. Act_13:50; Act_14:19). The question has been asked, why the Apostle selected just these pages from the journal of the history of his sufferings. The reason is obvious. In those regions Timothy was known from childhood; there had he first met the Apostle; there had he received the first impression of his word and work; and perhaps the lofty spirit of Paul’s faith, which he evinced under these persecutions, had co-operated in the conversion of Timothy. Besides this also, before all, towards the end of his course, the recollection of the first deeds and sufferings of the servant of Christ came forcibly into the foreground.—What persecutions I endured, ïἵïõò äéùãìïὺò ὑðÞíåãêá ; no exclamation (Erasmus, Flatt, Mack, Heydenreich), but a simple relative proposition in proof of his ὑðïìïíÞ , but at the same time a transition to the humble glorifying of God.—But out of (them) all the Lord delivered me (comp. 2Ti_4:17-18). Calvin: “Consolatio, quæ temperat afflictionum acerbitatem, quod scil. prosperum finem habent. Ergo perinde hoc valet, ac si dixisset: expertus es, deum mihi nunquam defuisse, ita non est, quod dubites, meo exemplo ipsum sequi.”
2Ti_3:12. yea, and all … suffer persecution. Just as the Apostle desires to avoid the appearance even of regarding his persecutions for the cause of the Lord as anything entirely exceptional, on account of which he might be not a little proud, he adds the observation, to what has already been said, that in the kingdom of God, on the contrary, the rule is of force for all, to enter into glory through suffering, and that therefore Timothy also, if he desired it even, would not be able to avoid this suffering, unless he wished wholly to deny his calling. Although it is not improbable that he utters this prophecy of distress especially in view of the approaching êáéñïὶ ÷áëåðïß (comp. 2Ti_3:13), his word need not be at all restricted thereto. He proclaims persecution for all that will live godly in Christ Jesus. ÈÝëïíôåò used here, with emphasis, of the governing determination to follow after godliness in spite of all hindrances. The words have the sense, all who resolve, who are discreet therein, to live piously, &c. (see Winer, Gramm., p. 541). The Christian life is represented here designedly as a life of godliness, with a side glance at the immoral life and endeavor of the false teachers. But that no other godliness than that which springs forth from the roots of a living faith is here under consideration, is sufficiently clear from the additional clause, in Christ Jesus.
2Ti_3:13. But evil men and seducers, &c. Once again the Apostle comes back to what has been said, 2Ti_3:1-9, as well to refer to one of the immediate causes of the predicted persecutions, 2Ti_3:12, as also to remove from Timothy the possible misconception that he would be able to disarm wholly the enemies of the truth by a godly walk and endurance.—Evil men and seducers, ãüçôåò ; here no species of the general genus ðïíçñïὶ ἄíèñùðïé , but a more specific designation of these latter, in proof that he speaks expressly of those bad men whom he had described before, and, 2Ti_3:8, had compared with Egyptian magicians. (Upon these Goëtæ generally, see Lechler, “Acts,” p. 103.) It is a very flat explanation to translate the word, without farther signification, only in the sense of deceivers.—Shall wax worse and worse (see upon 2Ti_2:16; 2Ti_3:9).—Deceiving and being deceived, ðëáíῶíôåò êáὶ ðëáíþìåíïé ; occupied continually in deceiving, and in error. He who leads others in the way of error, remains himself, by no possibility, in the right way.
2Ti_3:14. But continue thou, &c. Here also, as in 2Ti_3:10, is Timothy placed, in a complimentary way, over against the false teachers, but at the same time is warned emphatically to continue to walk in the way already struck upon.—But continue thou in the things, å ʼ í ïἷò = ἐí ôïýôïéò , ἅ ἔìáèåò (comp. Joh_8:31; Mat_24:13).—Which thou hast learned and hast been assured of. The last word is added, because, without this subjective conviction of the heart, it would not have been possible for Timothy to hold out in the things he had learned, amid so many persecutions. Ðéóôüù = confirmo, ðéóôïῦí ôéíá ; to convince any one of anything, to furnish him with authentic knowledge (the Vulgate incorrectly: quæ tibi credita sunt; and Luther: “And to thee is entrusted”). The Apostle will simply state that the thing learned was the possession of Timothy not objectively only, but subjectively also. Still one, but one touching (intime) recollection, he now adds: Knowing of whom thou hast learned them; in other words, Thou knowest that thou hast not learned the truth from an unknown and suspicious quarter, but from a quarter which deserves thy highest confidence. If the Recepta, ðáñὰ ôßíïò , be the genuine reading, then we must not, with some interpreters, think of Christ, but of Paul exclusively, as the teacher of Timothy (comp. 2Ti_3:10). If, on the other hand, with Tischendorf and others, we adopt the reading in the plural, ðáñὰôéíùí , according to the rule, lectio difficilior præferenda, then this reminder is related to 2Ti_1:5, and recalls to the memory of Timothy the religious instruction of Lois and Eunice, the benefit of which he had received so early, and the power and value of which it was impossible for him now to mistake. In no event, in the meanwhile, are we to think here of the ðïëëïὶ ìÜñôõñåò (2Ti_2:2).
2Ti_3:15. And that from a child, &c. A second motive, which runs parallel with the first, and concludes with an encomium upon Holy Scripture itself (2Ti_3:16-17). That, ὅôé ; not to be understood in the sense of because (Vulg., Luther), but to be conjoined with åἰäþò ; “which particle is used to denote not merely knowledge, but also reflection;” (De Wette).—From a child up, ἀðὸ âñÝöïõò (comp. 2Ti_1:5).—Thou hast known the holy Scriptures. [“The word ἱåñÜ , sacred, is to be distinguished from ἅãéá , holy, sancta. The former word, ἱåñÜ , expresses the reverence with which these writings were regarded. It bespeaks the sacredness of the Scriptures in the general esteem and veneration of the Jewish and Christian churches; and as separated from all common writings. Cf. Horat., A. P. 2Tim 397: “Secernere sacra profanis;” Wordsworth, in loco.—E. H.] The Holy Scriptures here are exclusively those of the Old Testament, not at all these of the New Testament (upon an alleged citation of Luke in 1Ti_5:18, see upon this place). As memoranda of the especial revelation of God to His chosen people, they are called elsewhere, ἡ ãñáöÞ , ãñáöáὶ ἃãéáé , &c Upon their division at that time, amongst the Jews, see upon Luk_24:44.—Which are able to make thee wise unto salvation. Óïößóáé , used in a somewhat different sense in 2Pe_1:16 also, is here not to be understood of elementary, mere foundation-laying instruction, but of practical knowledge, penetrating ever deeper and deeper. ÄõíÜìåíá must not be construed as Præteritum (Bengel: quæ poterant), but as Præsens. It signifies not only what the Holy Scriptures did in the youth of Timothy, but also what they are able to accomplish continuously. To make wise unto salvation, åἰò óùôçñßáí , is to make so wise that one becomes actually, for one’s self, a partaker of the Messianic óùôçñßá . The Holy Scriptures of the Old Covenant do this indeed, not in a magical-mechanical, but in an ethical-psychological way; and therefore Paul adds, through faith which is in Christ Jesus; i.e., by means of faith, if indeed the faith in Christ Jesus be in thee. The Apostle names an indispensably necessary subjective condition for the right use of the Old Testament, through the absence of which, it is much to be feared that the use of it will not leave behind the wished-for fruit. Not every one can be made wise unto salvation by the writings of the Old Covenant, but only every one who believes in Christ. Faith in Christ is, as it were, a torch, by the light of which we can first read aright and understand the dim colonnades and mysterious inscriptions in the ancient venerable temple of the Old Covenant. [“Observe that the Apostle doth not say that these Scriptures were of themselves sufficient to make Timothy wise to salvation, but only that with ‘faith in Christ Jesus’ they were sufficient for that end;” Whitby, in loco. “Or may not the due appreciation of the Scriptures collectively be more safely relied on as the result and consequence of the belief in Christ …?” S. T. Coleridge.—“Das Ansehen der heiligen Schrift kann nicht den Glauben an Christum begründen, vielmehr muss dieser schon vorausgesetzt werden um der heiligen Schrift ein besonderes Ansehen einzuräumen;” Schleiermacher, Glaubenslehre, § 128.—The two foregoing extracts refer to Canonical Scripture as we recognize it. “Do we receive the Holy Scripture first, as authority in matters to be believed, and therefore Christ? Or do we receive Chrst first, and therefore the Scriptures? The question is not, whether we must know anything of Scripture, whether we must receive any of its statements, whether we must accept its witness for Christ prior or subsequent to faith in Him; but it is, whether we shall receive it as coming, in some special sense, from God, as bearing His mark, as vested with some authority, prior or subsequent to faith in our Lord. Commonly, the order now insisted upon by preachers and apologists for the gospel is, the Holy Scriptures first, and therefore Christ. I believe in the reversal of this order, and maintain, Christ first, and therefore the Scriptures;” Sermon on the “Order in Things to be Believed.”—E. H.]
2Ti_3:16. All Scripture is given by inspiration of God. [“Every portion of Scripture, being inspired (i.e., because it is inspired), is also profitable;” Wordsworth on the place.] Although the article is wanting here, nevertheless, by virtue of the connection, it is not to be doubted a moment that the Apostle is speaking decidedly and exclusively of the ãñáöÞ of the Old Covenant, as of a well-completed whole. All Scripture is to be taken in the same sense as ðᾶóá ïἰêïäïìÞ (Eph_2:21), the whole building; ðᾶóá ðáôñßá (Eph_3:15), the whole race; ðᾶóá ἀíáóôñïöÞ (1Pe_1:15), the whole conversation. In no case can the absence of the article in a word so frequently used as ãñáöÞ surprise us, since it is employed, in fact, almost as a proper name. The Apostle speaks also of the collection of the Old Testament Scriptures, without excepting any portion either directly or indirectly, although he will not have attributed, naturally, to all the books of this collection an equal value. Had he wished to say only: Each Scripture which is given by God is useful also (De Wette), he would not only have written something very vague and of little importance, but also he would have lost sight of the whole distinction between sacred and profane Scripture, which in this place, least of all, could have been his purpose.—Given by inspiration of God, Èåüðíåõóôïò ; first attribute of Scripture, whereupon further, in a breath, the other praise follows, êáὶ ὠöÝëéìïò , ê . ô . ë . Luther incorrectly: All Scripture, given by God, is useful, &c.; Bengel, better: “ Èåüðí . est pars, non subjecti, sed prædicati quam enim scripturam dicit Paulus, per se patet.” It is just as arbitrary to leave out êáὶ , as it is to translate it here by also (Heinrichs). That an inspired composition was also useful, was intelligible of itself indeed; but it is evidently here the design of the Apostle to give his witness to Scripture by a general commendation, and to direct the attention of Timothy to it for (in view of) the time when Paul would no longer be here. “Etiam post Pauli obitum Timotheus eo magis ad Scripturam alligatur. Non ad sese unum Paulus adstringit Timotheum, sed eum quamlibet adultum in fide filium Scripturas jubet adhibere. Hoc perpendere, debent, qui doctoribus suis, quorum discipline semel innutriti erant, ita se addicunt, ut extra eorum circulum nihil e scriptura deinceps oblatum admittant;” Bengel.—Given by inspiration of God, Èåüðíåõóôïò ; to be taken, like ἔìðíåõóôïò , and others, in a passive sense (see Winer, p. 88) = diviniter inspirata, breathed through and inspired by God; so that the Divine Spirit makes up its principle (comp. 2Pe_1:21). For the behoof, further, of the right conception of the matter, the passages of the classical writers, where they make mention of the divine afflatus, are to be compared; e.g., the known word of Cicero, “Nemo vir magnus sine aliquo afflatu divino unquam fuit.” De Nat. Deo, ii. 66, &c., quoted by De Wette upon this place.—And is profitable for doctrine, ðñὸò äéäáóêáëßáí ; for theoretical instruction in everything in the sphere of religion, which without it would remain unknown to us.—For reproof, ðñὸò ἔëåã÷ïí (or ἐëåãìüí ) (comp. Tit_2:15; 1Ti_5:20); for the reproving conviction of all that is unholy and ungodly in man.—For correction, ðñὸò ἐðáíüñèùóéí ( ἅðáî ëåãüì .) = emendatio; strictly, the placing right again.—For instruction, ðñὸò ðáéäåßáí , ad institutionem (comp. Tit_2:12). The Holy Scripture of the Old Testament remains the instruction-book for the new man in Christ Jesus.—In righteousness, ôὴí (sc, ðáéäåßáí ) ἐí äéêáéïóýíῃ ; a more precise exhibition of the sphere of life in which the just-named ðáéäåßá moves, namely, that of unfeigned godliness.
2Ti_3:17. That the man of God, &c.; statement not of the aim of Scripture in general, but of the design of the just-named instruction, which indeed is secured only through the Scripture. The man of God (1Ti_6:11); a special description of Timothy (see the place) here, of the Christian generally, as of a man who is born of God through the Holy Ghost, and is affiliated with God. For every Christian who makes the prescribed use of the Scripture, aims at the instruction it imparts, there is the same high goal.—Perfect, ἄñôéïò ( ἃðáî ëåãüì .) = ôÝëåéïò (Col_1:28); strictly, fitting.—Thoroughly furnished unto all good works (comp. Eph_2:10); in other words: Aptus ad omne bonum opus peragendum. Usually the word ἔñãïí ἀãáèüí is construed here in an official relation (Bengel: “Genera talium operum enumerantur” 2Ti_3:16); but there is nevertheless no reason for confining the meaning of the Apostle in such narrow limits. He wishes to say, in a wholly general manner, what instruction by the Scripture will secure for every believer, continuous, growing, inward capacity and readiness for the accomplishment of everything pleasing to the Lord.
2. It is an inestimable privilege, when one feels free, as Paul, to refer not only to his word, but also to his example. This can he only, who, with the same fidelity as the great Apostle, knows how to surrender himself to the principle, that with the preacher even everything must preach.
3. The history of the sufferings and of the deliverance of Paul, is in many respects typical for subsequent ministers of the word.
4. The education of Timothy is a convincing proof of the blessing of family devotion to God Church and school must be inwardly united, if they will work upon the heart for faith and conversion. There is no more effectual agency for the unchristianizing of a State, than the banishment of the Holy Scriptures from the schools, in consideration of in differentists, deists, and Jews, as is the case now, e, g., in Holland [and likely to become the case in the United States. A very serious matter for the Christian people of this country. We are organized under a Constitution which guarantees liberty of conscience. There are some millions of our citizens who are conscientiously opposed to the use of the Bible in the public schools. The Constitution was framed by Protestants; but the unforeseen character of the immigration has demanded, and demands now, an utterly unforeseen application of our organic laws. Positive Christianity cannot therefore be taught in the public schools of the country, under the sanction of the Constitution.—E. H.]
5. There was a time when the Old Testament was placed unhesitatingly side by side with the New, and the theologian confirmed religious truths promiscuously by a number of citations from both, as the jurist appealed to the Corpus Juris. Through the influence of the Schleiermacher-theology, on the other hand, an undervaluation of the Old Testament has come up, which likewise has brought no blessing upon the Church. For the development of modern theology, much will depend upon the relation in which it will place itself to the Scriptures of the Old Covenant. The Apostle gives us here (2Ti_3:15) a valuable hint for the right decision, which is as far removed from an undervaluation, as from an overestimate of it.
6. Upon this statement of the Apostle (2Ti_3:15-17) is founded the churchly doctrine of the perspicuitas ct sufficientia sacræ Scripturæ. What is said here actually of the Old Testament, can be affirmed with far higher propriety of the New; and the Roman Catholic prohibition of the Bible has difficulty in maintaining itself against such convincing testimonies (comp. Joh_5:39; Luk_16:31, and other places). It is worthy of remark, that Paul, in view of death, has likewise given such a testimony concerning Scripture. Certainly it is proof that he, the Apostle of liberty, bowed unqualifiedly and humbly before the well-understood authority of the word of God. It is as if he foresaw the whole calamity which departure from the words of Scripture would one day bring upon the Church of the Lord. A faithful and honest adherence to Scripture is the best Palladium for the Church against rationalism, mysticism, and Romanism.
7. The dogma of the inspiration of Scripture belongs also to those which urgently demand a new treatment and development. [John Sterling, according to the late Archdeacon Hare, “grew to regard an intelligent theory of inspiration, and of the relation of the Bible to the faith which it conveys, as the most pressing want of our Church. That it is a most pressing one, is indeed certain; and such it has long been acknowledged to be by those who meditate on theology.” (Hare, “Mem.,” p. 130.). This is only one voice; but the echoes of it are audible in every quarter. It may be doubted if the subject admit of reduction to dogmatic form. What the authority of the sacred Scripture is, may be readily stated; what its inspiration is, will inevitably be stated under a variety of forms—certainly until men will, by common consent, observe the difference between inspiration and an infallible intelligence in the person inspired. I look, therefore, to an “intelligent theory” rather than to a satisfactory setting forth, under new forms, of the dogma of inspiration.—E. H.] While the notion of a purely mechanical inspiration, according to which the sacred writers were nothing more than scribæ et actuarii Spiritus Sancti, simply without volition, has been properly relinquished as untenable, very little has as yet been done, comparatively, for the development of the conception of Scripture as an organic whole, by which as well the divine as the human side must be distinctly set forth. An article by Richard Rothe, Zur Dogmatik, in the Theologische Studien und Kritiken, 1859 [and published in book form, Zur Dogmatik, 1863], contains valuable hints. Our passage has always been regarded correctly, in this respect, as classical, since what the Apostle here says of the Old Testament is still more emphatically true of the New. We must nevertheless acknowledge that this passage alone is not sufficient to found a theory of inspiration upon, since the relation of human activity to the disposing power of the Spirit of God in the composition of Holy Scripture is not stated in words, and the question, whether we must consider here an inspiration of words, or of things, remains wholly unanswered. A correct theory of inspiration will not rest upon this or the other passage of Scripture, but can truly and vitally result only from a consideration of the object which is the product of Divine inspiration. The Baconian observation—method (induction) carries us farther here, than the atomistic procedure of those who, in their critical zeal, cut up Scripture into a number of pieces, but who, amid this, have no eye for the complete unity of Scripture, and who do not observe the forest, in their preference for particular trees. One can consult farther, upon this disputed point, the dogmatic writings of Twesten, Martensen, Nitzsch, Lange, and others, and also particularly what always remains a significant work, even when one cannot follow in all respects the views of the author: Gaussen, Theopneustie ou inspiration plenière des saintes Écritures, as well as also the weighty letters of Fred. de Rougemont, Christ et ses Témoins, Paris, 1856, 2 vols. Furthermore, the sterling French productions of P. Jalaguyer, Merle d’Aubigné, not to mention others of late years. Among the ablest advocates for the authority and inspiration of Holy Writ against modern unbelief in the Dutch Reformed Church, the name of Isaac da Costa (1860) deserves always to be held in honor. We need also here the “non nova, sed nove” of Vincentius of Lirins.
8. The quadruplex usus of the Sacred Scripture of the Old Covenant, is confirmed by the Apostle’s own example, who, in his writings, often, employs the Old Testament for all these different ends. For doctrine, he makes use, e.g., of the history of Abraham (Gen_15:6), in the discussion of the doctrine of justification, Romans 4. For reproof, as often as he puts to shame his opponents by citations from the Old Testament, e.g., Romans 9-11. For correction, e.g., 1Co_10:1-10. For instruction (comp. Heb_12:7), Rom_15:4. Amongst all the Apostles, no one deserves in a higher degree than Paul the honorable title of a doctor biblicus. The manner and way in which he has considered, employed, and quoted the Old Testament, alone would deserve to constitute the subject-matter of a special inquiry.
9. “Holy Scripture is the treasury and armory of the Christian Church. It meets every need of the children of God. Each irresolute, struggling Christian, powerless in doubt, must lay the blame upon himself if he do not employ this source of strength and of life;” Heubner.
Starke: Cramer: If there be many corrupting and evil babblers, there are notwithstanding, here and there, also truthful and good teachers.—Let the former go, follow the latter.—Wilt thou be pious, and have good days only? Thou errest. Consider ! So it has been good for no saint; here do battle, there rest.—Hedinger: If one be persecuted, he must not therefore conclude at once that he is a hypocrite or godless.—To have been led away, does not exculpate, yet has the seducer the greater sin, although both are ruined.—Osiander: He who will teach others rightly, and will himself live rightly, must beforehand learn rightly.—Langii Op.: Let each Christian consider that, by virtue of his baptis mal covenant, he must be a man of God, who does not live unto himself, nor unto the world, but with denial of self and of the world, unto God.—The perfection of a Christian shows itself amid the imperfection therein, that he apply sincerely and continually the received divine power of grace not only for one and for another, but for all good works (Heb_13:21).
Heubner: Are we able to bear witness before God, that we, for Christ’s sake, would suffer persecution? then have we in so far forth abundant consolation (Mat_5:11).—There is no standing still in evil.—Is there a more melancholy spectacle than a man who ever sinks deeper and deeper?—An actual conviction, not a more outwardly received opinion, alone gives courage in preaching.—It is especially the mother’s duty to make the children acquainted with the Bible.—The Bible should be the proper storehouse for the clergy.—Lisco: As the walk, so the reward.—Search the Scripture.—Of the power of the Divine word.—The word of God an indispensable teacher, a severe ruler, and a genuine helper to salvation.—Tholuck: Seven remarkable sermons upon Holy Scripture, as means of grace, according to the leading of this text, in the fourth volume of his “Sermons,” 1843, pp. 48–139.—Van Oosterzee, Sermon on 2Ti_3:14-17. Upon the value and right use of Holy Writ: (1) Its value (2Ti_3:16-17); (a) Its origin; (b) its uses; (c) its power; (2) its use (2Ti_3:14-15; (a) Search the Scriptures early; (b) use them believingly; (c) remain true to them always.
Tholuck: “A Book that has had such a past as the Bible, will have also a future.”
Footnotes:
2Ti_3:10.—[See the exposition. Lachmann reads, ðáñçêïëïýèçóáò ; so likewise the Cod. Sin. Wordsworth agrees with Tischendorf, and reads ðáñçêïëïýèçêáò , perf.—E. H.]
2Ti_3:11.—[The spelling here in the Cod. Sin. is peculiar: ἀíôéï÷ßᾳ , åἰêïíßῳ .—E. H.]
2Ti_3:12.—[Cod. Sin., æῆí åὐóåâῶò , instead of the usual order; so also A., Orig.—E. H.]
2Ti_3:14.—With A. C. F. G., and others, ôßíùí , instead of ôßíïò , must be read. Also Lachmann, Tischendorf, Cod. Sin.
2Ti_3:16.—[Vulg., “Omnis Scriptura divinitus inspirata utilis est,” &c. Murdock’s Syriac-English Version: “Al scripture that was written by the Spirit is profitable,” &c. Origen once (quoted by Huther), èåüðíåõóôïò ïὖóá , ὠöἐëéìïò ἐóôé . Bishop Pearson: “All scripture was given,” &c. (“Creed,” Am. ed., p. 490). Wordsworth’s critical note upon this passage is simply amazing. See the place, vol. ii., p. 477. He renders: “Every portion of Scripture being inspired (i.e., because it is inspired), is also profitable,” and makes it apply not only to the Old Testament, but also to all the books of the New Testament, which were written before A. D. 67.—The following, by the late Henry Nelson Coleridge, who edited Samuel Taylor Coleridge’s “Confessions of an Inquiring Spirit,” may interest the reader (pp. 96, 97): “The English version is: ‘All scripture is given by inspiration of God, and is profitable,’ &c. And in this rendering of the original, the English is countenanced by the established version of the Dutch Reformed Church: ‘Alle de Schrift ist van Godt ingeven, en de is mittigh,’ &c. And by Diodati: ‘Tutta la Scrittura è divinamente inspirata, ed util,’ &c. And by Beza: ‘Tota Scriptura divinitus est inspirata, et utilis,’ &c.—The other rendering is supported by the Vulgate: ‘Omnis Scriptura, divinitus inspirata, utilis est ad,’ &c. By Luther: ‘Denn alle Schrift, von Gott eingegeben, ist nütze zur,’ &c. And by Calmet: ‘Toute l’Ecriture, qui est inspirée de Dieu, est utile,’ &c. And by the common Spanish translation: ‘Toda Escritura, divinamente inspirada, es util para enseñar,’ &c. This is also the rendering of the Syriac (Peach.), and the Arabic version, and is followed by Clement of Alexandria, Origen, and most of the Fathers. See the note in Griesbach. Tertullian represents the sense thus: ‘Legimus, Omnen Scripturam, ædificatione habitem, divinitus inspirari,’ De Habit. Mal., c. 3. Origen has it several times, èåüðíåõóôïò ïὖóá , ὠöἐëéìüò ἐóôé , and once as in the received text.”—E. H.]
2Ti_3:16.—[Lachmann reads ἐëåãìüí , after A. C. G., instead of ἔëåã÷ïí ; so, too, Sin. The meaning is the same.—E. H.]