Kingdom dynamics

A Profitable Practice

Abreham G

All scripture is God breathed and is profitable for teaching/doctrine, reproof, correction, for training in righteousness, so that the man of God might be complete/thoroughly equipped for every good work.

(2 Tim 3:16-17)

A friend once made a suggestion that this verse is theologically connected to Genesis 2:7. God breathed into Adam and he became a living being who could do God’s will. In the same way the scriptures have God’s breath in them. They do God’s will as they communicate God’s redemptive purpose to humanity. That makes them unique from many other classical or modern literary works.

As Christians we mostly resort to this verse to prove and defend the divine origin of holy scriptures. However, the benefit of scriptures will not be understood or appreciated until one gets into a serious conversation with what they teach. This is true of other aspects of life as well.

Let us for a moment consider the word profitable (Gk hophelimos) and how Paul used it in his writings. In fact we find this word only in the Pastoral Epistles (I & II Timothy and Titus). In all its occurrences it is associated with a life pattern that requires discipline and consistency. For instance in 1 Tim 4:8 it appears twice. There Paul discussed the benefit of bodily exercise/gymnastics (Gk. gymnasia). He stressed that godliness has a far superior benefit than gymnastics. The other instance is Titus 3:8 where Paul encouraged Titus to confidently teach believers to show their faith in good deeds, which, according to him, are profitable for men (and women). Gymnastics or godliness or engaging in good deeds are virtues that require daily discipline and perseverance. Likewise growing in the faith requires engaging with the scriptures. There is no other way. We cannot wish ourselves into spiritual maturity without making effort to go deeper into the word of God.

The scriptures bring us closer to hearing God’s voice. They sensitize us even to the extent of feeling heaven’s heartbeat. They help us identify where God is going and how we are to follow him. They make us discern between the holy and the profane, the honorable and the mundane. God uses the scriptures to change and shape us so that we may be more like him and less like us.

The irony however is that less and less Christians are interested in a serious dialogue with scriptures. What many prefer is memorizing a couple of verses for personal evangelism and defense of their faith (or denominational stance). I too have been there. There were days when my friends and I were armed with a couple of verses and invade the streets. God indeed used those days to win people to his kingdom. My fear is that the concern for evangelism and apologetics (defense of the faith) is affecting the way we approach Scripture reading (like the way evangelistic concerns shaped our congregational worship). We tend to be versities, good at quoting verses, leaving aside the grand scheme of things. When the concern shifted from evangelism to health and wealth, we continued treating the Bible as a guide book on how to be healthy and wealthy. We made the scriptures what we want them to be instead of becoming what they want us to be.

Yet there remained some fundamental questions that need answers. What is the place of holy scriptures in God’s purpose of redemption? How does God use them to accomplish that purpose? How are scriptures to be read, understood and applied? What are some of affirming reading/s of scriptures? By affirming, I mean a reading that is theologically affirming to the beliefs of the Church of God, a reading that fosters love and devotion for God and one another, all in all, a Christian (however broad the term is) reading of scriptures. I cannot discuss these questions in this article. I just want to highlight the larger issues that revolve around the Scripture.

Coming back to II Timothy, Paul was imprisoned in Rome because of his faith and ministry to the gentiles (2 Tim 1:11, 16-17). He was charged with a serious offense for which he could face execution (2 Tim 2:9, 4:6-8). He was alone, chained and deserted by his friends (2 Tim 1:15 and 4:16). Moreover, there were pseudo ministers everywhere who were leading believers into apostasy. These final moments looked bleak. His sole comfort was that there were others who would continue in the ministry of the gospel. Timothy was one of them. But where would Timothy go for sound teaching/doctrine for himself and the people he was responsible for? How would he be corrected and reproved? Definitely, he would not go to Judaism or Greek mythology. Paul did not advise him to move into that direction. Instead he encouraged him to be a devout student of scriptures. Because he could not find any credible repository of the faith other than the holy writings.¹ A man of God becomes perfect for every good work through the instruction, reproof, and correction of holy scriptures. Timothy, his fellow ministers and the people of God at large have no where to turn to for teaching/doctrine, correction, reproof and instruction in this new life called Christianity, except the holy scriptures. Through them God informs, challenges, and transforms us. Would we preserve in them!

Until I come, devote yourself to the public reading (of scriptures), to exhortation, and to teaching/doctrine, . . . Pay close attention to yourself and to your teaching/doctrine; persevere in these things, for in doing this you will save both yourself and those hearing you. (1 Tim 4:13 and 16)

1      Paul himself was a student of the scriptures. In 2 Timothy he frequently alludes to the Old Testament. In chap. 2:19 the rebellion of Korah and his allies (Numbers 16), in chaps. 2:22 and 3:15-17 the appeal of wisdom for young Israelites (Proverbs 1-9), in chap. 4:6 the sacrificial rituals of Leviticus, and in chap. 3:8-9 the opposition of Pharaoh’s magicians (Exodus 7:11 and 8:7) are some of these allusions. With regard to the last reference there is a debate among biblical scholars concerning its implications. Paul mentioned the names of Jannes and Jambres, two magicians in Pharaoh’s court who opposed Moses and Aaron. We do not find their names in the Book of Exodus. They are found in Rabbinic literatures of antiquity. Some take this inclusion as Paul’s endorsement of traditions as having equal footing with scriptures. I think that is an overstretch.