Canaanites

[Wheeler]

St. Paul says, "All Scripture is there for teaching, reproof and correction".

St. Pauls said, ALL not some, not parts but ALL. That means all versions of Scripture. I prefer the Septuagint but the Masoretic text is also scripture. All Scripture is there for teaching, reproof and correction

The Septuagint reads, Jeremiah, 20.11, "But the Lord was with me as a mighty man of war: therefore they persecuted me...."

In the Apocolypse, Jesus comes down on a War charger, He comes as the war God again.

Have you not heard, "The saints shall rejoice in glory; and shall exult on their beds. The high praises of God shall be in their throat, and two-deged swords in their hands; to execute vengence on the nations and punishment among the peoples; to bind their kings with fetters and their nobles with manacles of iron; to execute on them the judgement written: This honor have all his saints." Psalm 149.

God in the Old Testament is a War God. He fights for his people.

Do you know of the shield of Achilles?

[Justin Kissel]

FWIW...

Having offered much exhortation and consolation from other sources, he adds that which is more perfect, derived from the Scriptures; and he is reasonably full in offering consolation, because he has a great and sad thing to say. For if Elisha, ho was with his master to his last breath, when he saw him departing as it were in death, rent his garments for grief, what think you must this disciple suffer, so loving and so beloved, upon hearing that his master was about to die, and that he could not enjoy his company when he was near his death, which is above all things apt to be distressing? For we are less grateful for the past time, when we have been deprived of the more recent intercourse of those who are departed. For this reason when he had previously offered much consolation, he then discourses concerning his own death: and this in no ordinary way, but in words adapted to comfort him and fill him with joy; so as to have it considered as a sacrifice rather than a death; a migration, as in fact it was, and a removal to a better state. "For I am now ready to be offered up," (2 Tim. 4:6) he says.

For this reason he writes: "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness." (2 Tim. 3:16) All what Scripture? all that sacred writing, he means, of which I was speaking. This is said of what he was discoursing of; about which he said, "From a child thou hast known the holy Scriptures." (2 Tim. 3:15) All such, then, "is given by inspiration of God"; therefore, he means, do not doubt; and it is "profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works." (2 Tim. 3:16-17) - Saint John Chrysostom, Homily 9 on Second Timothy

But godliness, that makes man as far as can be like God, designates God as our suitable teacher, who alone can worthily assimilate man to God. This teaching the apostle knows as truly divine. "Thou, O Timothy," he says, "from a child hast known the holy letters, which are able to make thee wise unto salvation, through faith that is in Christ Jesus." (2 Tim. 3:15) For truly holy are those letters that sanctify and deify; and the writings or volumes that consist of those holy letters and syllables, the same apostle consequently calls "inspired of God, being profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished to every good work." (2 Tim. 3:16-17) No one will be so impressed by the exhortations of any of the saints, as he is by the words of the Lord Himself, the lover of man. For this, and nothing but this, is His only work-the salvation of man. - Clement of Alexandria, Exhortation to the Greeks, 9

I am aware that the Scripture of Enoch, which has assigned this order (of action) to angels, is not received by some, because it is not admitted into the Jewish canon either. I suppose they did not think that, having been published before the deluge, it could have safely survived that world-wide calamity, the abolisher of all things. If that is the reason (for rejecting it), let them recall to their memory that Noah, the survivor of the deluge, was the great-grandson of Enoch himself; and he, of course, had heard and remembered, from domestic renown and hereditary tradition, concerning his own great-grandfather's "grace in the sight of God," (cf Gen. 6:8 ) and concerning all his preachings; since Enoch had given no other charge to Methuselah than that he should hand on the knowledge of them to his posterity. Noah therefore, no doubt, might have succeeded in the trusteeship of (his) preaching; or, had the case been otherwise, he would not have been silent alike concerning the disposition (of things) made by God, his Preserver, and concerning the particular glory of his own house.

If (Noah) had not had this (conservative power) by so short a route, there would (still) be this (consideration) to warrant our assertion of (the genuineness of) this Scripture: he could equally have renewed it, under the Spirit's inspiration, after it had been destroyed by the violence of the deluge, as, after the destruction of Jerusalem by the Babylonian storming of it, every document of the Jewish literature is generally agreed to have been restored through Ezra. But since Enoch in the same Scripture has preached likewise concerning the Lord, nothing at all must be rejected by us which pertains to us; and we read that "every Scripture suitable for edification is divinely inspired." (2 Tim. 3:16) By the Jews it may now seem to have been rejected for that (very) reason, just like all the other (portions) nearly which tell of Christ. Nor, of course, is this fact wonderful, that they did not receive some Scriptures which spake of Him whom even in person, speaking in their presence, they were not to receive. To these considerations is added the fact that Enoch possesses a testimony in the Apostle Jude. - Tertullian, On the Apparel of Women, 1, 3

Here, however, some one may object, appealing to the notion just put forward of the unfolding of the first fruits last, and may say that the Acts and the letters of the Apostles came after the Gospels, and that this destroys our argument to the effect that the Gospel is the first fruits of all Scripture. To this we must reply that it is the conviction of men who are wise in Christ, who have profited by those epistles which are current, and who see them to be vouched for by the testimonies deposited in the law and the prophets, that the apostolic writings are to be pronounced wise and worthy of belief, and that they have great authority, but that they are not on the same level with that "Thus sayeth the Lord Almighty." (2 Cor. 6:18 ) Consider on this point the language of St. Paul. When he declares that "Every Scripture is inspired of God and profitable," (2 Tim. 3:16) does he include his own writings? Or does he not include his dictum, "I say, and not the Lord," (1 Cor. 7:12) and "So I ordain in all the churches," and "What things I suffered at Antioch, at Iconium, at Lystra," (2 Tim. 3:11) and similar things which he writes in virtue of his own authority, and which do not quite possess the character of words flowing from divine inspiration. Must we also show that the old Scripture is not Gospel, since it does not point out the Coming One, but only foretells Him and heralds His coming at a future time; but that all the new Scripture is the Gospel. It not only says as in the beginning of the Gospel, "Behold the Lamb of God, which taketh away the sin of the world;" (Jn. 1:29) it also contains many praises of Him, and many of His teachings, on whose account the Gospel is a Gospel. - Origen, Commentary on the Gospel of John, 1, 5

[George Australia]

St. Paul says, "All Scripture is there for teaching, reproof and correction". St. Pauls said, ALL not some, not parts but ALL. That means all versions of Scripture.

No, it doesn't mean that at all.