2 Timothy 2:19

Here we see what we may comfort ourselves with, in reference to this, and the little errors and heresies that both infect and infest the church, and do mischief.

I. It may be a great comfort to us that the unbelief of men cannot make the promise of God of no effect. Though the faith of some particular persons be overthrown, yet the foundation of God standeth sure (Ti2 2:19); it is not possible that they should deceive the elect. Or it may be meant of the truth itself, which they impugn. All the attacks which the powers of darkness have made upon the doctrine of Christ cannot shake it; it stands firm, and weathers all the storms which have been raised against it. The prophets and apostles, that is, the doctrines of the Old and New Testament, are still firm; and they have a seal with two mottoes upon it, one on the one side, and the other on the other, as is usual in a broad seal. 1. One expresses our comfort - that the Lord knows those that are his, and those that are not; knows them, that is, he owns them, so knows them that he will never lose them. Though the faith of some be overthrown, yet the Lord is said to know the ways of the righteous, Psa 1:6. None can overthrow the faith of any whom God hath chosen. 2. Another declares our duty - that every one who names the name of Christ must depart from iniquity. Those who would have the comfort of the privilege must make conscience of the duty. If the name of Christ be called upon us, we must depart from iniquity, else he will not own us; he will say in the great day (Mat 7:23), Depart from me, I never knew you, you workers of iniquity. Observe, (1.) Whatever errors are introduced into the church, the foundation of God standeth sure, his purpose can never be defeated. (2.) God hath some in the church who are his and whom he knows to be his. (3.) Professing Christians name the name of Christ, are called by his name, and therefore are bound to depart from iniquity; for Christ gave himself for us, that he might redeem us from all iniquity, Tit 2:14.

II. Another thing that may comfort us is that though there are some whose faith is overthrown, yet there are others who keep their integrity, and hold it fast (Ti2 2:20): In a great house there are not only vessels of gold, etc. The church of Christ is a great house, a well-furnished house: now some of the furniture of this house is of great value, as the plate in a house; some of small value, and put to mean uses, as the vessels of wood and earth; so it is in the church of God. There are some professors of religion that are like the vessels of wood and earth, they are vessels of dishonour. But at the same time all are not vessels of dishonour; there are vessels of gold and silver, vessels of honour, that are sanctified and meet for the Master's use. When we are discouraged by the badness of some, we must encourage ourselves by the consideration of the goodness of others. Now we should see to it that we be vessels of honour: we must purge ourselves from these corrupt opinions, that we may be sanctified for our Master's use. Observe, 1. In the church there are some vessels of honour and some of dishonour; there are some vessels of mercy and other vessels of wrath, Rom 9:22, Rom 9:23. Some dishonour the church by their corrupt opinions and wicked lives; and others honour and credit it by their exemplary conversation. 2. A man must purge himself from these before he can be a vessel of honour, or meet for his Master's use. 3. Every vessel must be fit for its Master's use; every one in the church whom God approves must be devoted to his Master's service and meet for his use. 4. Sanctification in the heart is our preparation for every good work. The tree must be made good, and then the fruit will be good.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Nevertheless--Notwithstanding the subversion of their faith, "the firm foundation of God standeth" fast (so the Greek ought to be translated). The "foundation" here is "the Church" [ALFORD], "the ground" or basement support "of the truth" (Ti1 3:15), Christ Himself being the ultimate "foundation" (Co1 3:11). In the steadfast standing of the Church there is involved the steadfast certainty of the doctrine in question (Ti2 2:18). Thus the "house" (Ti2 2:20) answers to the "foundation"; it is made up of the elect whom "the Lord knoweth" (acknowledgeth, recognizes, Psa 1:6; Mat 7:23; Joh 10:14; Co1 8:3) as "His," and who persevere to the end, though others "err concerning the faith" (Mat 24:24; Joh 10:28; Rom 8:38-39; Jo1 2:19). BENGEL takes "the foundation" to be the immovable faithfulness of God (to His promises to His elect [CALVIN]). This contrasts well with the erring from the faith on the part of the reprobate, Ti2 2:18. Though they deny the faith, God abates not His faithfulness (compare Ti2 2:13).

having--seeing that it has [ELLICOTT].

seal--"inscription": indicating ownership and destination: inscriptions were often engraven on a "foundation" stone (Rev 21:14) [ALFORD]. This will agree with the view that "the foundation" is the Church (Eph 2:20). If it be taken God's immovable faithfulness, the "seal" will be regarded as attached to His covenant promise, with the inscription or legend, on one side of its round surface, "The Lord knoweth (it is 'knew' in the Septuagint, Num 16:5, to which Paul here alludes, altering it for his purpose by the Spirit) them that are His"; on the observe side, "Let every one that nameth (as his Lord, Psa 20:7, or preacheth in His name, Jer 20:9) Christ."

depart--Greek, "stand aloof."

from iniquity-- (Isa 52:11). In both clauses there may be an allusion to Num 16:5, Num 16:26, Septuagint. God's part and man's part are marked out. God chooseth and knoweth His elect; our part is to believe, and by the Spirit depart from all iniquity, an unequivocal proof of our being the Lord's (compare Deu 29:29; Luk 13:23-27). St. Lucian when asked by his persecutors, "Of what country art thou?" replied, "I am a Christian." "What is your occupation? . . . I am a Christian." "Of what family? . . . I am a Christian." [CHRYSOSTOM, Orations, 75]. He cannot be honored with the name Christian, who dishonors by iniquity, Christ, the Author of the name. Blandina's refreshment amidst her tortures was to say, "I am a Christian, and with us Christians no evil is done" [EUSEBIUS, Ecclesiastical History, 5.1]. Apostasy from the faith is sure soon to be followed by indulgence in iniquity. It was so with the false teachers (Ti2 3:2-8, Ti2 3:13).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

19 Nevertheless the foundation of God standeth firm. We know too well, by experience, how much scandal is produced by the apostasy of those who at one time professed the same faith with ourselves. This is especially the case with those who were extensively known, and who had a more brilliant reputation than others; for, if any of the common people apostatize, we are not so deeply affected by it. But they who in the ordinary opinion of men held a distinguished rank, having been formerly regarded as pillars, cannot fall in this manner, without involving others in the same ruin with themselves; at least, if their faith has no other support. This is the subject which Paul has now in hand; for he declares that there is no reason why believers should lose heart, although they see those persons fall, whom they were wont to reckon the strongest.

He makes use of this consolation, that the levity or treachery of men cannot hinder God from preserving his Church to the last. And first he reminds us of the election of God, which he metaphorically calls a foundation, expressing by this word the firm and enduring constancy of it. Yet all this tends to prove the certainty of our salvation, if we are of the elect of God. As if he had said, “The elect do not depend on changing events, but rest on a solid and immovable foundation; because their salvation is in the hand of God.” For as

“every plant which the heavenly Father hath not planted must be rooted up,” (Matthew 15:13,)

so a root, which has been fixed by his hand, is not liable to be injured by any winds or storms.

First of all, therefore, let us hold this principle, that, amidst so great weakness of our flesh, the elect are nevertheless beyond the reach of danger, because they do not stand by their own strength, but are founded on God. And if foundations laid by the hand of men have so much firmness, how much more solid will be that which has been laid by God himself? I am aware that some refer this to doctrine, “Let no man judge of the truth of it from the unsteadfastness of men;” but it may easily be inferred from the context, that Paul speaks of the Church of God, or of the elect.

Having this seal The word signaculum (which denotes either “a seal” or “the print of a seal”) having led into a mistake some people who thought that it was intended to denote a mark or impress, I have translated it sigillum (a seal,) which is less ambiguous. And, indeed, Paul means, that under the secret guardianship of God, as a signet, is contained the salvation of the elect, as Scripture testifies that they are

“written in the book of life.” (Psalm 69:28; Philippians 4:3.)

The Lord knoweth who are his This clause, together with the word seal, reminds us, that we must not judge, by our own opinion, whether the number of the elect is great or small; for what God hath sealed he wishes to be, in some respect, shut up from us. Besides, if it is the prerogative of God to know who are his, we need not wonder if a great number of them are often unknown to us, or even if we fall into mistakes in making the selection.

Yet we ought always to observe why and for what purpose he makes mention of a seal; that is, when we see such occurrences, let us instantly call to remembrance what we are taught by the Apostle John, that

“they who went out from us were not of us.” (1 John 2:19.)

Hence arises a twofold advantage. First, our faith will not be shaken, as if it depended on men; nor shall we be even dismayed, as often happens, when unexpected events take place. Secondly, being convinced that the Church shall nevertheless be safe, we shall more patiently endure that the reprobate go away into their own lot, to which they were appointed; because there will remain the full number, with which God is satisfied. Therefore, whenever any sudden change happens among men, contrary to our opinion and expectation, let us immediately call to remembrance, “The Lord knoweth who are his.”

Let every one that calleth on the name of Christ depart from iniquity As he formerly met the scandal by saying, “Let not the revolt of any man produce excessive alarm in believers;” so now, by holding out this example of hypocrites, he shews that we must not sport with God by a feigned profession of Christianity. As if he had said, “Since God thus punishes hypocrites by exposing their wickedness, let us learn to fear him with a sincere conscience, lest anything of that kind should happen to us. Whoever, therefore, calleth upon God, that is, professeth to be, and wisheth to be reckoned, one of the people of God, let him keep at a distance from all iniquity.” For to “call on the name of Christ” means here to glory in Christ’s honorable title, and to boast of belonging to his flock; in the same manner as to have

“the name of a man called on a woman” (Isaiah 4:1)

the woman is accounted to be his lawful wife; and to have “the name of Jacob called on” all his posterity (Genesis 48:16) means that the name of the family shall be kept up in uninterrupted succession, because the race is descended from Jacob.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(19) Nevertheless the foundation of God standeth sure.—Better rendered, Nevertheless God’s firm foundation standeth. Nevertheless, that is to say, though some may be shaken in faith by the unhappy teaching above referred to, yet assuredly God’s firm foundation stands unshaken. “The firm foundation laid by God” is the Church of Christ, which is here termed a foundation laid by God, because it, the Church of Christ, is the ground-storey of the glorious Temple of the future. In other words, the Church of Christ is here considered as the foundation of a far grander building, which, in the fulness of time, will rest upon its massive work (see Eph_2:19-22)., and this ground-storey, the corner-stone of which is Christ, “standeth” age after age, in spite of any efforts which may be made to destroy or even to shake it. The term “foundation,” here used for the Church of God on earth, is remarkable, and points to a great truth: that, after all, this life is but a beginning, and that “His Church” here is but a foundation—is only the first and early storey of that glorious Church the Divine Architect has planned, and will complete in heaven.

Having this seal.—It was a custom, which dates back from the very earliest times, to inscribe upon a building or a monument an inscription which told of its origin and purpose. In some cases, as in the oldest monuments of Egypt, the engraved writing told the name of the royal or priestly builder; so in Rev_21:14, we read how in the wall of the City of God there were twelve foundations, and on them were engraved the names of the Twelve Apostles of the Lamb. On this “foundation storey,” of which St. Paul was now speaking, was carved a legible inscription in two sentences—the one told of comfort and hope, reminding men God would ever know “His own;” the other told of duty, reminding men that “God’s own” had no share in unrighteousness. It is called “a seal” here instead of an inscription, for a seal best conveys the idea of the solemn binding character of the writing.

The Jew was especially accustomed to see the words and promises of his God written or graven on his doorposts and on his gates. (See Deu_6:9; Deu_11:20. See, too, the words of Job_19:24, where he would have his most solemn declaration of faith graven or sealed on a rock for ever.)

The Lord knoweth them that are his.—This was the first sentence of the inscription graven on the foundation-storey. The words were probably a memory of Num_16:5; but the thought here goes far deeper. God’s own people, as they read the words graven on the foundation “with an iron pen and with lead for ever,” are ever reminded of their deepest, highest, truest comfort. “The Lord knoweth them that are His.” The words may be paraphrased: “He knows His own because He loves them;” never will He cease to know them, but will keep them for ever and for ever. Compare, too, the words of the Good Shepherd (Joh_10:14; Joh_10:27-29).

And, Let everyone that nameth the name of Christ depart from iniquity.—The thought and the words are from the Old Testament. The thought is expressed in a wider and more general form in Isa_52:11 : “Depart ye, depart ye, go ye out from thence, touch no unclean thing . . . Be ye clean, that bear the vessels of the Lord;” and for the words “nameth the name of the Lord,” see Isa_26:13. “Naming the name of Jesus” must be understood in the sense of the last clause of 1Co_12:3; in other words, this sentence of the inscription signifies that no man confessing with the heart that Jesus is Lord can commit iniquity deliberately—the two things are utterly incompatible. “Iniquity” here includes the teaching of those false men above alluded to, as their teaching led away from the truth, and resulted in a lax and evil way of life.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2Ti_2:19

The foundation of God standeth sure.

Nevertheless

We should give full force to the μέντοι. If the spirit of the apostle was perturbed with vain babblings, or cruel mortification, or the spread of plausible or perilous theories, he required to fall back upon great and deep principles. (H. R. Reynolds, D. D.)

The foundation

Rather, Gods firm foundation stands, i.e., the Church, the great house of 2Ti_2:20, but here designated by its foundation, because the antithesis is to the baseless fabrics of heresy. Other explanations have been: the doctrine of the resurrection of the body, the promises of God, the fidelity of God, Christ, the Christian faith, the election of God. But the context and the analogy of Eph_2:19-22 leave little doubt of the correctness of the first interpretation. (Speakers Commentary.)

The foundation of God

The scene here is one of destruction and desolation. On all sides houses are shaken and overturned. The houses are individuals or communities professing to believe the gospel. The faith of some, of many diversely minded and diversely influenced, is overthrown. But, amid the storm and wreck occasioned by false principles issuing in corrupt practice, there is a building which standeth sure. Now it may be the Church collective of which it is said, the Church which has the Lords promise that the gates of bell shall not prevail against her. But it may also be the individual believer that is intended; for the collective Church and the individual believer are on the same footing. For my present purpose I take the text in this latter view, and hold it to be descriptive of the Christian man, continuing steadfast and firm in his faith amid many surrounding instances of backsliding and apostasy. He is a tower, or temple, or building of some sort standing sure; being the foundation of God. And in token of that security he is sealed. He is doubly sealed; sealed on both sides.

I. The Lord knoweth them that are His.

1. The Lord knoweth them that are His by signs or marks or tokens bearing on His interest or right of property in them, His ownership of them. Thus, He knows them as given to Him by the Father from before all worlds, in the everlasting covenant. The Lord knoweth them that are His as redeemed by Him. He knows them by the Spirits work in them also.

2. The other class of marks or tokens by which the Lord knoweth them that are His, those bearing upon their interest or right of property in Him, do unquestionably come within the range and sphere of your consciousness and experience. They are, in fact, in the main, but an expansion, or unfolding, of the last of the three former ones, the work of the Spirit making you Christs, and Christ yours, and keeping you evermore in this blessed unity.

(1) The Lord knoweth them that are His, by the need they have of Him.

(2) By the trust they put in Him.

(3) By the love they bear to Him.

(4) By the work they do for Him.

(5) By their suffering for and with Him.

(6) As waiting for Him.

Now, put together all these marks by which the Lord knoweth them that are His, and say what must His thus knowing them mean? what must it imply and involve? Nay, rather, what will it not include of watchful care, tender pity, unwearied sympathy, unbounded beneficence and liberality and bountifulness?

II. Let every one that nameth the name of Christ depart from iniquity.

1. Naming the name of Christ comes before departing from iniquity. This is the evangelical arrangement. And it is the only one that can meet the sinners case.

2. Naming the name of Christ is to be followed by departing from iniquity: and that not only in the form of a natural and necessary consequence to be anticipated, but in that of obedience to a peremptory command. It is not said, He that nameth the name of Christ may be expected, or will be inclined, or must be moved by a Divine impulse, to depart from iniquity. But it is expressly put as an authoritative and urgent precept. Let him that nameth the name of Christ depart from iniquity.

3. Naming the name of Christ and departing from iniquity thus go together. They are not really twain, but one. There is not first a naming of the name of Christ, as if it were an act or a transaction to be completed at once, and so disposed of and set aside; and then thereafter a departing from iniquity, as its fitting consequence and commanded sequel. The two things cannot be thus separated. For, in truth, naming the name of Christ involves departing from iniquity; and departing from iniquity is possible only by naming the name of Christ. (R. S. Candlish, D. D.)

The palace and its inscription

I. The safety of the church is founded on Gods immutability. Whether the truth is regarded as an abstract existence, or as personified in the Church, it takes its stand on this attribute of the Divine Being. All ecclesiastical history is but a commentary upon the fact that the foundation of the Lord standeth sure. The pledge of Church safety rests on Fact and Promise. Time would fail us to trace out the former. We see it in that dark vessel ploughing the waves of an ocean-sepulchre, and settling on the crest of Ararat. We see it in those weeping tribes by the river of Babylon; for though their harps are silent, the very breeze that stirs the willow echoes the voice of Israels God! We see it in that pillar of cloud and in that pillar of light. We hear Daniel rejoicing over it in the lions den, and the faithful Hebrews proving it in the furnace of fire, and all the countless multitudes of Christs confessors deepen the voice of confirmation! History is our stronghold of proof. We dare the sceptic to unbolt the door of the past, and show us wherein the Divine immutability has failed. Shall we turn to Promise, to show the Churchs safety? It is like turning to a sky lighted with constellations of suns, or to a world bespangled with rarest flowers, or to a land flowing with milk and honey. To record the promises were a task almost equal to transcribing the entire Bible.

II. The seal with which God has enstamped the Church partakes of his immutability. There is no mistaking it. Time does not obliterate it. The seal cannot be successfully counterfeited in the eye of God. He knows His own.

1. This seal is ornamental. A monarchs star is a mere toy--give it time and it will rot. Young men, you seek after the decorative, here it is! It shall be an ornament of grace unto thy head, and chains about thy neck.

2. This seal is a passport to confidence. Christianity has won many compliments in its practical outworking, from those who effect to despise the evidence on which its claim to divinity is founded!

3. This seal is an earnest of future glory. Such is the testimony of Scripture (2Co_1:21-22; Eph_4:30).

III. The seal indicates discrimination and appreciation of character. The Lord knoweth them that are His. What mean those strange words? In the wide sense of creation all men are Gods--in the sense of Providence all are the pensioners of His bounty; and Jesus Christ is the propitiation for our sins, and not for ours only, but for the sins of the whole world. There are standing places in the universe, from which all humanity may be regarded as the peculiar property of God. But there is an inner circle in which are found hearts differing from the majority--hearts bearing the seal of God-property.

1. The thought that God appreciates the Christian character, and will finally glorify it, is to the believer a source of comfort.

2. This thought, moreover, imparts a sense of security.

3. This thought, again, suggests principles of action. Fond as we may be of comfort, and anxious to be assured of security, there is something positive expected from our Divine relationship. If God knows me, the world must know me too. The Christian has a profession to maintain.

IV. Distinctions in moral character may exist without the seal of divine appreciation. If all men were Gods in the peculiar sense of the text, there would be no special meaning in its terms. A class is referred to, in contradistinction to all other classes. There are only two sections in the domain of moral being--the good and the bad; these again being broken up into almost endless sub-divisions, shades and stages of development. To make the leading proposition clearer, take a sample of instances:--

1. Here is a man of keen religious sensibility. A tender heart is a great treasure, indeed, but let not a few tears be considered proof of penitence.

2. Here is the rigid formalist. Religion is a life, not a form: it is an actual power and not an elaborate creed. The Cross, and not the pew, is the true way to heaven.

3. A third hopes in the mercy of God. A benevolent God, he argues, will not destroy one of His own creatures. He forgets the harmony of the Divine attributes. Overlooking an outraged justice, he hopes in an insulted love. Terrible is the portion of those who bear not Gods seal (Rev_9:3-4).

V. The church, as a palace, must have unity, completion, and design. The Church is not a broken fragment or a shattered limb. It is a whole, where individual members have their part to play. The largo stones and the small ones must be side by side. The position that each shall occupy in the temple must be determined by the wise Master-builder. If one member is jealous of anothers position there is an end to unity and progress. We are each dependent on the other. (J. Parker, D. D.)

The firm foundation

The time in which we live presents two striking, and to many minds incongruous, features.

1. There is great unrest in the realm of religious thought and life. On every side are heard voices of dissent from both theological and ecclesiastical dogmas. Schools and Churches are shaken with strife. Many are anxiously questioning concerning the stability of the Christian faith, and not a few are prophesying evil. There is a strong and increasing revolt against traditionalism. But With this commotion in the realm of religious thought there is

2. a great increase of practical Christianity. Missions both at home and abroad are pushed more vigorously than ever, and with larger results. Education for the people advances with leaps and bounds. Philanthropic enterprises multiply in number and increase in wisdom and efficiency continually. The Church is stripping off her dainty garments and grappling with social problems in a new spirit. There is a broadening application of Christianity to life, such as no past age has witnessed. In a word, the situation is this: The power of dogma wanes, but the power of truth waxes; forms are decadent, life is crescent; religious authority is challenged on every side, spiritual influence broadens and deepens. Here is a seeming contradiction or anomaly. Many do not understand the times. In their alarm over the upheaval in the realm of religious thought they fail to see or to appreciate the uplift in the realm of religious life. Can we not see that

God fulfils Himself in many ways,

Lest one good custom should corrupt the world?

There is a firm foundation of God. A careful study of the Scriptures, of history, and of experience makes clear--

(1) That the essential basis of Christianity is not an institution, nor even a book. Christianity was before the Church. Christianity was before the New Testament. It produced the Gospels and Epistles, as in the olden time the prophetic spirit and experience antedated and produced the prophetic history and literature. Men forget this. They forget that God and the soul, and God revealing Himself to the soul, precede the institutions and records of religion.

(2) It is clear also that the essential basis of Christianity is not a creed. Faith existed before dogma. It terminates in a personality and not in a proposition or any series of propositions. Dogma is the result of an attempt to express and justify faith as an intellectual possession. It is natural and inevitable that men should make this attempt. But the process which goes on in the sphere of the understanding, or even its result, must not be identified with Christianity any more than physiology should be identified with the exercise of physiological functions, or dietetics with eating, or optics with seeing. Creeds change as life and thoughts change. They must change if there is life. Thought grows. Experience deepens. All creeds save the simplest, the most elemental, are left behind. They are not basal, but resultant. They belong to the sphere of the understanding.

(3) The essential basis of Christianity is a personal revelation of God in and through the man Christ Jesus, and a personal experience of a Divine communion and a Divine guidance. How do we know God? Not by argument, but by experiencing the touch of God on the soul. There is a Divine impact on the spirit of man. Argument is always subordinate to experience. How do we know God as Father? Through the revelation of the archetypal Divine Sonship in Christ and the experience of sonship through fellowship with Him. Spiritual experience underlies Christianity. The great spiritual verities comes to us always as experiences. They authenticate themselves in consciousness. How do you know that Christ is Divine? said a Methodist bishop to a frontiersman whom he was examining for admission into the ministry. The brawny-limbed and little-cultivated but big-hearted man looked at the bishop a moment in silence, and then, as his eyes filled with tears, he exclaimed: Why, bless you, sir, He saved my soul! It was another way of saying : I know whom I have believed, and I am persuaded that He is able to keep that which I have committed unto Him until that day. This experience of God is inseparable from the perception and the acceptance of an inclusive ethical principle that makes life the progressive realisation of a Divine ideal of righteousness. The experience of a Divine communion and the attraction of a Divine ideal belong to the essence of Christianity. Let every one that nameth the name of the Lord depart from unrighteousness. Christianity has its essential basis, then, in a personal revelation of God in and through the Christ, and a personal experience of God as life and love, as source and goal, as ideal and law. The Book, or the institution, may be a means to the experience, but the experience is fundamental. Along this line of experience lies the test of all doctrines. Truth is realised in being. This foundation stands sure. It is not shaken by changes in Church or creed. History is full of illustrations. The Reformation came shattering the mediaeval Church as with throes of earthquake. Many sincere souls cried out in dismay that Christianity was overthrown. But the convulsion passed, and Christianity put on new power to bless the world. Within the present century geology began to tell its marvellous story of creation, and many devout souls saw in it a deadly menace to religion. Genesis became a rallying-ground for the alarmed theological hosts. But truth had its way. Old ideas and interpretations of the Mosaic cosmogony fell away, and Christianity spread more and more widely among the people. Then came Darwin, with his appalling and atheistical ideas of evolution! Then, indeed, the ark of God was in danger! Doughty champions of the faith drew their weapons for battle, while the timid were ready to exclaim that Church and Bible alike were doomed unless the new foe were vanquished. The foe has proved the best of friends. Evolution soon appeared to be a great structural principle of thought in all realms of study. It has entered the domains of sociology, politics, history, philosophy, and even theology. Meanwhile Christianity, better understood by the very principle that seemed to threaten its life, increases in power continually. Nothing is shaken and overturned by human progress but what ought to be shaken and overturned. Nothing true ever perishes. Christianity has proved itself hospitable to every advance in knowledge, and to every social and political change that has been a step forward in the long battle-march of humanity. They are guilty of a great error who base the validity of the gospel of Divine love and eternal life on any theory of creation or inspiration, or on any fixed scheme of social and political organisation. They say; If this theory of inspiration or salvation or church order is discredited, Christianity is discredited. But a hundred theories have been discredited, and even disproved, and Christianity is better authenticated and has a wider and stronger hold on the world to-day than ever. The firm foundation of God standeth. These are marks of abiding Christianity: The personal experience of God and the spiritual attraction of righteousness--God in the soul, a motive and an ideal. Cultivate the passion, not for safety, but for righteousness, the realisation of love in conduct. Strive not for fixedness, but for growth. Spiritual permanence is permanence of growth in knowledge and goodness. Love for God and man walks with sure feet through paths where selfishness stumbles and sinks in bogs of doubt and despair. Keep the mind open to the ever-teaching Spirit of God. There are withheld revelations that wait for the unfolding of capacity in man to receive God's disclosure. Be content with nothing. Let faith in God and love to man be the broad base on which to build the aspiring structure of an eternal life. That foundation standeth sure. Trust God for the future of humanity. The world was not made in jest, nor does the kingdom of God rest on a contingency. Faith, as well as love, casteth out fear. Two boys were talking together of Elijah's ascent in the chariot of fire. Said one; Wouldn't you be afraid to ride in such a chariot? No, said the other, not if God drove! God drives the chariot of human progress, and it mounts as it advances. God is in His world, not outside of it. He is redeeming it from sin. He is making men. He is fulfilling His holy and beneficent purpose. Fear not, but believe and hope, for the power as well as the glory is His to whom be glory for ever and ever. (P. S. Moxom.)

The foundation and its seal

I. First, let us think of the lamentable overthrow which the apostle so much deplored.

1. The apostle observed with sorrow a general coldness. It was in some respect coldness towards himself, but in reality it was a turning away from the simplicity of the doctrine of salvation by grace through faith (see the 15th verse of the previous chapter).

2. Furthermore, the apostle saw with much alarm that teachers were erring. He names two especially, Hymenaeus and Philetus, and he mentions the doctrine that they taught--not needlessly explaining it, but merely giving a hint at it. They taught, among other things, that the resurrection was past already. I suppose they had fallen into the manner of certain in our day, who spiritualise or rationalise everything.

3. In Pauls day many professors were apostatising from the faith because of the evil leaders. Sheep are such creatures to follow something that, when they do not follow the shepherd, they display great readiness to follow one another.

4. Paul also deplored that ungodliness increased. He says that the profane and vain babblings of his time increased unto more ungodliness.

II. Now let us turn to the subject which supplied Paul with consolation. He speaks of the abiding foundation: Nevertheless the foundation of God standeth sure. What is this foundation which standeth sure? Those who have interpreted the passage have given many meanings to it, but I believe that all those meanings are really one. For the sake of clearness I would give three answers to the inquiry: the foundation is, secretly, the purpose of God; doctrinally, the truth of God; effectively, the Church of God; in all, the system of God whereby He glorifies His grace.

III. Now, we are to look at this foundation and observe the instructive incription. I think this figure best expresses the apostles intent; he represents the foundation-stone, as bearing a writing upon it, like the stone mentioned by the prophet Zechariah of which we read, I will engrave the graving thereof, saith the Lord of hosts, and I will remove the iniquity of that land in one day. The custom of putting inscriptions upon foundation-stones is ancient and general. In the days of the Pharaohs, the royal cartouche was impressed upon each brick that was placed in buildings raised by royal authority. The structure was thus known to bare been erected by a certain Pharaoh. Here we have the royal cartouche, or seal, of the King of kings set upon the foundation of the great palace of the Church. The House of Wisdom bears on its forefront and foundation the seal of the Lord. The Jews were wont to write texts of Scripture upon the door-posts of their houses; in this also we have an illustration of our text. The Lord has set upon His purpose, His gospel, His truth, the double mark described in the text--the Divine election and the Divine sanctification. This seal is placed to declare that it belongs to the Lord alone, and to set it apart for His personal habitation. If I might use another illustration, I can suppose that when the stones for the temple were quarried in the mountains, each one received a special mark from Solomons seal, marking it as a temple stone, and perhaps denoting its place in the sacred edifice. This would be like the first inscription, The Lord knoweth them that are His. But the stone would not long lie in the quarry, it would be taken away from its fellows, after being marked for removal. Here is the transport mark in the second inscription: Let every one that nameth the name of Christ depart from iniquity. The first mark--

1. Is concerning God and us. The Lord knoweth them that are His.

2. The text teaches us that the Lord discriminates. Some who bear His name are not His, and He knows them not.

3. The Lord knoweth them that are His signifies that He is familiar with them, and communes with them. They that are really the Lords property are also the Lords company: He has intercourse with them.

4. Further, the words imply Gods preservation of His own; for when God knows a man He approves him, and consequently preserves him. The second seal is concerning us and God--Let every one that nameth the name of Christ depart from iniquity. Observe how the practical always goes with the doctrinal in holy Scripture. Those whom free grace chooses, free grace cleanses. This is a sweeping precept as to the thing to be avoided: let him depart from iniquity--not from this or that crime or folly, but from iniquity itself, item everything that is evil, from everything that is unrighteous or uuholy. The text is very decisive--it does not say, Let him put iniquity on one side, but, Let him depart from it. Get away from evil. All your lives long travel further and further from it. Do you know where my text originally came from? I believe it was taken from the Book of Numbers. Read in the sixteenth chapter the story of Korah, Dathan, and Abiram. In the Septuagint almost the same words occur as those now before us. The Lord Jesus is exercising discipline in His Church every day. It is no trifling matter to be a Church member, and no small business to be a preacher of the gospel. If you name the name of Christ, you will either be settled in Him or driven from Him. There is continually going on an establishment of living stones upon the foundation, add a separating from it of the rubbish which gathers thereon. (C. H. Spurgeon.)

The stability of Gods purpose

It may be asked, how did it happen that under the direct observation of the apostles themselves, standing as they did on such exclusive ground, acting in the name and by the authority of the Lord Jesus Christ, and clothed with all the awful powers of their high office--how happened it that so many and such dangerous errors arose? It might be permitted--

1. To ascertain the faith and put to the test the obedience of the sincere. There must be heresies that these may be proved and made manifest.

2. To show that the claims of the religion of Jesus Christ are not guided or influenced by secular authority, and that mens minds are left perfectly free, at liberty to think and determine for themselves.

3. To illustrate the nature of the early discipline of the Christian Church. It was not such as affected mens properties or lives, as has too frequently been the case where ecclesiastical authority has been felt. Paul put down error by virtue of his authority as an apostle; but we find nothing carnal in any of his proceedings.

4. To furnish occasions for developing more clearly the essentials of Christianity. Three topics of reflection are suggested to us here--

I. The stability of Gods purpose. The idea which we found on this part of the subject is, the certain continuance and continual accomplishment of Gods purposes, spite of all difficulties, oppositions, and enemies. But it has respect chiefly--

1. To the truth of God; and

2. To the Church of God.

II. The special objects of Gods purpose. The foundation of God standeth sure; having this seal, the Lord knoweth them that are His, etc.

1. In speaking of the special objects of Gods love, we shall notice chiefly the character under which they are described--they are His. This implies knowledge, discrimination, approbation, acknowledgment. They are His--His by dedication.

2. His in consequence of a gracious influence on their hearts.

3. His in consequence of an interest in Christ. But this question is naturally suggested: How are we to determine whether we are His? How are we to know that we belong to the number of the called, and chosen, and faithful? The answer is ready--Let every one that nameth the name of Christ, depart from iniquity, and this leads us--

III. To consider the Holy character which ought to result from Christian principles. Consider here--

1. The profession assumed. They name the name of Christ. This includes in it an admission of His authority--a reception of His doctrines--a public avowal of their sentiments and convictions.

2. The obligation enjoined. Let him depart from iniquity. To depart from iniquity is to hate it--to be habitually opposed to the commission of it--to avoid it with the greatest circumspection--to seek and pursue whatever is opposed to it.

3. This is enjoined by the authority of Him whose name we bear. Can we think on that holy name without calling to mind the purity it should inspire? He gave Himself for us that He might redeem us from all iniquity. Think of His character--it was holy and heavenly: of His doctrines--every word of God is pure: of His institutions--they are all designed to promote our sanctification: of the great ends and designs of His government--these are all connected with our purity. There is not a doctrine, not a testimony, not a precept which Christ has laid down, not a promise which He has caused to be recorded, which does not lead to the inculcation of holiness. On all parts of the Christian system we see inscribed, Be ye holy, for I am holy.

4. This is enforced by the peculiar discoveries of revelation. Can you mention a doctrine which does not lead to holiness?

5. This departure from iniquity is an essential and constituent part of the salvation of the gospel.

6. This is provided for by the continual agency of the Holy Spirit.

7. This is the design of all gospel institutions.

8. This is the great end of all providential dispensations.

9. It is that without which all our professions would be nullified and useless. (J. Fletcher, D. D.)

What is religion

We have come in our day into times precisely like those of the apostle, in which there is a great movement throughout the whole civilised world, and a great change of feeling, either of apprehension or of words, in regard to the stability of the Christian religion. I declare that the essential elements of Christianity were never so apparent as to-day; that they were never so influential; that they were never so likely to produce institutions of power; that they never had such a hold on human reason and human conscience; and that the religious impulse of the human race was never so deep and never so strong in its current. In the first place, then, we must recollect that there may be very great changes around about religion, in its external forms, without any essential interior change, nay, even with the augmentation of its interior power. Some men think that anything which is a revelation from God must be always one and the same thing; but Gods revelation is alphabetic; it is a revelation of letters, and they can be combined and recombined in ten thousand different words, varying endlessly. The great facts which are fundamental to consciousness, once being given, are alphabetic; and these facts may be combined; and with the development of the human race in intelligence and moral excellence they go on taking new forms, and larger experiences must have a larger expression. It is said that men do not believe in virtue. Well, when a man tells me that the refinements of the schoolmen are lapsing on questions which relate to eternal regeneration through the Son of God, and that many of the fine distinctions between ability natural and ability spiritual are going outer mens thoughts and out of much use, I admit it; but I say that the great fundamental truths of religion, namely, the nature of man, the wants of man, and Divine love as a sufficient supply for human wants--instead of growing weaker are growing stronger in mens minds. After all the pother that is made about the doctrines of human depravity, and the need of regeneration by the power of the Holy Ghost, are they not true? Men kick them about like so many footballs; but do they not recognise them as true when they are stated in a different way from that in which they have been accustomed to hear them stated, and in a way which is suited to the experience of our times? Men think these truths are passing out of the world; but I say they are simply taking another form of exposition. The truths themselves are inherent, universal, indestructible. Religion is not one thing. It means the moving of the human soul rightly toward God, toward man, and toward duty. He who is using his whole self according to laws of God is religious. Some men think that devotion is religion. Yes, devotion is religion; but it is not all of religion. Here is a tune written in six parts, and men are wrangling and quarrelling about it. One says that the harmony is in the bass, another that it is in the soprano, another that it is in the tenor, and another that it is in the alto; but I say that it is in all the six parts. Each may, in and of itself, be better than nothing; but it requires the whole six parts to make what was meant by the musical composer. Some men say that love is religion. Well, love is certainly the highest element of it: but it is not that alone. Justice is religion; fidelity is religion; hope is religion; faith is religion; obedience is religion. These are all part and parcel of religion. Religion is as much as the total of manhood, and it takes in every element of it. All the elements of man hood, in their right place and action, are constituent parts of religion; but no one of them alone is religion. It takes the whole manhood, imbued and inspired of God, moving right both heavenward and earthward, to constitute religion. I ask you to consider what religion is according to the definition of Paul--The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. I do not care whether a man whitewashes or blackwashes his fence, or whether he uses guano or barn-yard manure, or what his mode of cultivation may be, the question is, Does he get good fruit? If he does, his method is good. Now, I take it that the apostle is speaking of religion when he speaks of the fruit of the Spirit; and the fruit of the Spirit is what? Orthodoxy? Oh, no. Conscience? Not a bit of it. One of the fruits of the Spirit is love; and is love dead? Another fruit of the Spirit is joy; and is joy gone? Peace, the strangest of fruits--is it not slowly coming to be that which is the unison of all other qualities with blessedness in the soul? Ye, then, who mourn because particular modes are changing, and think that religion is dying out, look deeper, and pluck up hope out of your despair, and confidence out of your fear; and to you that think religion is going away because of science, let me say that science is the handmaid of religion. It is the John Baptist, oftentimes, that clears the way for true religion. By religion I do not mean outward things, but inward states. I mean perfected manhood. I mean the quickening of the soul by the beatific influence of the Divine Spirit in truth, and love, and sympathy, and confidence, and trust. That is not dying out. (H. W. Beecher.)

The sure foundations

It is the nature of truth, as it is developed by human intelligence and used for practical purposes, to gather to itself instruments and institutions. The permanence of great fundamental truths, and the infinite variability of the exponents of truth, in the form of law, custom, philosophical statement--these are the two great truths with which we are to expound the past history of religion in the world, and by which also we are to prepare the way for its development in the days that are to come. After a while men lose sight of the truth in the instruments of it. They cease to worship the thing, and worship its exponent; so that, by-and-by, it is not the truth that men follow so much as its institutions. And so, as soon as this takes place, men, following their senses and their lower nature, begin a process of idolatry, of professionalism; and they become worshippers of the sensuous. So it comes to pass that all religions tend on the one side downward, and on the other side upward. The tendency to carry on truth to a higher and nobler form co-exists with another tendency to hold the truth in just the same confined forms with which it has hitherto been served. And so Churches find in themselves the elements of explosion and of controversy. Then comes revolution or reformation. Then comes sectarianism, or the principle, rather, from which sects grow. Now, in the time of St. Paul, vast changes were taking place. Mosaism, or religion as developed through the instrumentality of Mosaic institutions, had ripened and gone to seed, and was passing away; and in so far as the Gentile world was concerned, there was no further attempt on the part of the apostles to teach religion by the old forms and under the old methods. If you turn your eyes toward the Greek nation, which was the thinking nation of the world, they had knowledge, philosophy and art, but they had no moral sense. If you turn to the Roman empire, there was organisation, there was law, and an effete idolatry. Now came Christianity. But Christi-unity in itself, in its very origin, was vexed with schisms, with disputings; and it was in the midst of these confusions that Paul made the declaration of our text, that the foundation of God standeth sure. No matter what this man thinks, or that man teaches; no matter what shadows come or go, be sure of one thing--that the immutable foundations of religion stand. They will not be submerged permanently, nor will they rot in the ground; and they have this seal or superscription, written, as it were, on the corner-stone: The Lord knoweth them that are His. There is the great truth of Divine existence, and intelligence, and active interference in human affairs. God is not blotted out by mens doubts, or reasonings, or philosophies, themselves caused by the interpenetration of Divine thought upon human intelligence. God knoweth them that are His. Let every one that nameth the name of Christ depart from iniquity. That is the other seal--aspiration for goodness; departure from all evil; an earnest, thorough and persistent seeking after a godly manhood. There are the two elements. There are fundamental elements in a Christian Church which we ought to speak of, and which we ought to mean when we speak of fundamental doctrines, and there are those which are necessary for the formation of the individual character, and for the transformation of man from an animal to a spiritual being. These are the fundamental truths which stand connected with the existence, government, and power of God in the world; and also with the organised development of human nature, that it may rise toward God. Now, it so happens that there are a great many things fundamental to theology which are not at all fundamental to human nature; and it so happens, on the other side, that there are in human nature a great many things which are fundamental to the organisation of a noble and manly character, but are hardly recognisable in theology at all. We ought, then, to clear our minds of the misuse of the term fundamental doctrines. No doctrines are fundamental except those that teach the Divine existence and government, or that teach the condition and wants of human nature, and its reconstruction, its re-organisation into Christian manhood. Men cannot live without religion. They cannot be men without it. The State calls for it; art calls for it; home and domesticity call for it; the voice of mankind and the voice of the ages have called and are calling for it; and they are either ignorant or cowardly who fear that any great disaster is going to befall religion in consequence of the progress which is taking place in the investigation of truth. Do you believe in a providence? Is this great world floating without a rudder, without a pilot or a captain? is time made up of chance-drifts? or is there a God? If there is a God, has He a future, and is He steering time and the race towards that future? And will He sleep or forget, and allow the race to run to ruin? The Word of God, the foundations of God, stand sure. Now, this general fear will lead us to take into Consideration the necessity of a closer union and affiliation of true Christian people. It seems to me what we need is, not to go back to old systems, or to cling to the old Churches, but simply this: that we should search for the great fundamental facts and truths which stand connected with the development of human nature from animalism to spirituality, and work together on these common grounds. Not that I would abolish ordinances, days, or institutions. I say to every sect, Act according to your belief in regard to these things. Keep your theory; ordain as you think best; organise as you think best; let your ordinances be such as you think best; make your philosophical systems such as you think best; but stand with your brethren. Do not let the veins of your life run just as far as the walls of your church, and then come back again; let them go forth throughout Christendom. (H. W. Beecher.)

The foundations of the Christian faith

The scepticism which we have to meet to-day concerns itself not with specific doctrine, but with the very roots and foundation of Christian faith itself. Time was when t, he foundation of Christian faith was the authority of the Church. The authority of the Church as the foundation of Christian faith has passed away. Nor is the Bible, the printed Book, in any true and profound sense the foundation of our Christian faith. Underneath the Bible there is a foundation on which the Bible itself rests. Now modern thought proposes, in lieu of these two foundations, another, the human reason, and it asks us to bring all our questionings and our faiths to the bar of the intellect, and have them adjudged and determined there. I shall not stop to argue whether reason be a sufficient foundation for our Christian faith; but I undertake to say that it is not the foundation of our Christian faith, and that we believe not because things are asserted by the Church, not merely because they are printed in the Book, not merely because they commend themselves to our reason. Deep down in the human life there is yet a foundation underneath all these. We do not object to bringing all Christian faiths to the bar of reason. We believe our Christian faith is not unreasonable; but there are truths which are not arrived at by argumentative processes; they are not reached by processes of logic; they are not demonstrated; they are known. AEsthetic truths, we do not prove them, we see them. All our moral beliefs rest on this foundation; we do not argue them, we know them. Love, patriotism, honesty, justice, truth, by what chemical processes will you analyse these? How will you put them into the scales and weigh them; by what logical demonstration will you prove they exist? Now that which is true in respect of all the aesthetic elements of life, that which is true in respect of the moral element of life is true in respect of the great spiritual realm. Our articles of Christian faith rest on our vital, personal, living experience in them. Why do I believe in God? Why do you believe in your mother? You have seen her. I beg your pardon; you never saw your mother. You have seen the eyes, the forehead, the cheeks, the face--that is not mother. If that be mother, then why, when the form lies prostrate, and you press the kiss upon the lips, and they give no answering kiss back, and you press the hand, and it gives no answering pressure back, why burst you into tears? Why wring your hands with grief? The lips are there, the brow is there, the cheeks are there, all that you ever saw is there. But mother is gone; and love, patience, fidelity, self-sacrifice, long-suffering--that is what makes the mother that you loved--that you have never seen. And we believe in God because we have known the tenderness of His love, because in times of great weakness He has strengthened us, and in times of great sorrow He has comforted us, and in times of great darkness He has guided us, because we have known in our inmost experience the power that is of God in lifes struggle. Why do you believe in immortality? It is not because of the philosophical arguments that have been addressed to you; it is not because of the proof texts you can find in the Scriptures; we know that we are immortal, as the bird knows that it has power to fly while yet it lies in its nest, and waits for the moment when it shall soar off into the invisible air. There is no better argument for immorality than that of the French Christian to his deistical friend. When the deist had finished a long scholastic argument, the Christian Frenchman replied, with a shrug of the shoulders, Probably you are right; you are not immortal, but I am. Now, when this view of the foundation of the Christian faith is employed, men sometimes object to it and say, You are appealing to our feelings, you are not willing to test Christian truth where all truth must be tested, in the clear light of reason; you are appealing to our feelings, to our prepossessions, to our desires, to our sentiments. Not at all. I am putting our Christian faith on that foundation on which all our knowledge and all our belief rest, albeit our Christian faith stands closer to the foundation than anything else. All that science has taught us, all that travel, all that history, all that observation, either of our own or observations of others, all is based, in the analysis, upon this--the truthfulness either of our own personal consciousness, or of the consciousness of others. Now, we carry in our hearts the consciousness of a Divine presence outside ourselves. We look upon this life of Christ, and it stirs within us a new and a Divine life. We know the power there is in the pardoning and atoning grace of the Lord Jesus Christ. Why do we believe the Bible is an inspired Book? Because it is an inspiring Book, because it has given us comfort that no other book ever did, life that no other book ever gave, strength that no other book ever gave, because in our own personal use and experience of it it has been the life of God in our hearts. Moreover, our Christian faith rests not merely upon our own consciousness, it rests upon the concurrent consciousness of innumerable witnesses. But mark you one thing more. Our Christian faith rests on our consciousness, on the concurrent consciousness of witnesses verified by actual testimony. Christianity is not a theory. It proposes to do something for me. Compare old Rome with England or America of to-day with all our vices, with all our shortcomings, with all our corruptions, and behold what is the answer of history to the claim that Christ has made. Why, when Mr. Morse first proposed the magnetic telegraph it was not strange that men were sceptical. When he said By touching a little key here I communicate a message to a man a thousand miles yonder, no wonder that wise and conservative people shook their heads and shrugged their shoulders, and said, Impossible! But when the wire had been laid from Washington to Baltimore, and the first message was flashed through that wire, Behold what God hath wrought, how could any man doubt when the work was achieved? Some of you will say, Ah! this will not give us a well-defined theology. Well, perhaps not. But who can stand and look out into the vast future, and define immortality? Who can look up into the heavens and define God? Who can look into his own soul and define there the sins that have oppressed him, or the Saviour that has redeemed him from them? No, no; our experiences do transcend all our definitions, being beyond them. And some of you will say, This is well for those of you that have this experience, but I have it not. Is that any reason why you should not believe? Now, let us reason this matter one moment. Because you do not enjoy the music of Beethoven will you therefore conclude that all musical enjoyment is a myth? Because you, standing on the deck of an Atlantic steamer, cannot see the light of the far-distant lighthouse which the ship captain with his better trained eye does see, will you conclude that he is mistaken and you are right? If it be true that there is a testimony coming from innumerable hosts of witnesses to the reality of Gods presence, to the certainty of immortality, to the inspiration of Gods Book, to the vital saving power of a living Christ, will you reject the light because you are blind? Will you deny the truth because you see it not? A father and his son stand on the shores of the Bay of Fundy. A great tidal wave forty feet in height comes roiling in, when the boy catches the fathers hand in terror, and cries, Run, father, run; the ocean is going to wash us away. The father looks and smiles upon the lad, and says, Wait, wait. The great wave dashes itself into innumerable atoms of foam upon the great rock, and sweeps back into the ocean. And when this tidal wave of scepticism shall have expended its force it will be found broken into innumerable atoms of foam at the foot of a rock which shall stand through all the future, as in all the past, the Rock of Ages. (L. Abbott. D. D.)

The Lord knoweth them that are His.

All Gods people favourites

It is said of Tiberius, the emperor, that he never denied his favourite Sejanus anything, and often prevented his request; so that he needed only to ask and give thanks. All Gods people are His favourites, and may have all that their hearts can wish, or their need require. (J. Trapp.)

Affectionate remembrance

At Bury St. Edmunds, I went to the infirmary of the workhouse, where, amongst other patients in bed, I conversed with an old m an, who, if I remember rightly, was over eighty years of age. As it lay outside the counterpane, I noticed that his arm from the elbow to the wrist was covered, after the manner of sailors tattooing, with numerous letters. On asking him what they were, he said, Why, you see, sir, Ive had nine children, and all are gone; some I know be dead, and some I dont know whether they be dead or alive, but theyre all the same to me; I shall never see any of them again in this world. But Ive got all their initials here on my arm; and its a comfort to me as I lie here to look at em and think of em. It was all that this poor old man could do for his sons; but he held them in affectionate remembrance, though he needed not the sight of their initials to remember them by. Our heavenly Father knoweth and taketh pleasure in all them that are His. He bears them all on His heart, and His power to help and to bless them is as great as His wealth of love. (B. Clarke.)

Hidden Christians

There are stars set in the heavens by the hand of God, whose light has never reached the eye of man; gems lie covered in the dark abysses of earth that have never yet been discovered by the research of man; flowers which have grown in blushing beauty before the sun, that have never been seen by the florist; so there may be Christians, made such by God, who are hidden from the knowledge of this world. (John Bate.)

Unknown, yet well known

Many of the greatest saints have lived and died unknown and uncared for by the world. These are Gods secret ones, unknown to men, well-known to God. About some of the saints and apostles we hear much; the lives and works of St. Paul and St. Peter are familiar to us all. It is not so with St. Bartholomew, and yet none of the martyrs worked more faithfully, or suffered more severely. He who laboured so successfully for Christ, and suffered so severely, is only mentioned four times in the New Testament, and then very slightly. There is no word to record his hard toil, his burning love, his patient suffering, and his noble death. And so it is with many of the greatest of Gods saints. No one knows the name of Naamans little servant, who brought her master to God. The names of the Holy Innocents appear in no earthly book. That pious widow who gave all she had to the Temple is not named; and there are thousands of others, who though unknown, are well known to God, whose names are not written on earth, but are written in heaven. There are many who are now living for God, and working for Him, and suffering for Him, of whom this world knows nothing. There will not be, perhaps, a paragraph about them in the newspapers, but the Lord knoweth them that are His. God has hidden saints in everyplace, dwelling under cottage thatch, as well as in great houses. These are the gems which no earthly eye has ever valued, but they will shine none the less brightly on that day when God makes up His jewels. (H. J. Wilmot-Buxton, M. A.)

The Lord knoweth them that are His

The Church at Ephesus, at a very early age, suffered from that stumbling-block--the falling away of professors. Oh! I do not wonder at the pain and the perplexity which the young missionary at Ephesus seemed to feel, at the thought of the falling away of many whom he had been wont to teach, and love, and hope, and pray for. But mark the delightful emphasis of that nevertheless--Nevertheless the foundation of God standeth sure. Perhaps, of those who set out with you on the road to heaven, some years ago, it may have been your painful lot to see one after another stop, lie down, and go to sleep, and die. Nevertheless, nevertheless! the foundation of God standeth sure. Or, look again at that nevertheless. One by one the friendships and the happinesses of life have been melting away from you. And now every idol has been pulled down; and now almost the only hope of your earthly support is gone: oh! with what sweetness at such amoment will that thought come back to you, Nevertheless the foundation of God standeth sure! You have a Friend that never can leave you. Or it may come closer than this. It may please God to bring trial more home to your heart. He may lead you through a long, dark cloud, where it may seem to you as if every trace of comfort was obliterated for ever,--Nevertheless the foundation of God standeth sure. Beneath the feet the foundation stands. The building may fall, but the corner-stone is safe. There is pardon; though there is no sense of it. There is faith; though there is not the joy in believing. There is Christ; though there is not the feeling of Christ. That cloud will roll over, and when the morning breaks, it will light up that foundation, brighter, clearer, and more saving, for ever. For Nevertheless the foundation of God standeth sure. You see, then, that the whole of a mans peace and all his security depend upon this,--What is his foundation? It is the plainest of all plain Scriptural truths, that the only foundation of any souls safety is the Lord Jesus Christ. Other foundation can no man lay than that is laid, which is Christ Jesus. Other foundation may have a momentary peace; but this only can support the super-structure for eternity. Now this truth the apostle carries out into a little more detail. In order to do it, his mind borrows an image from a ceremony common at the commencement of the erection of a public building, when a king, as he lays the foundation-stone, sets upon it the impression of the royal seal. In like manner, as if to give the believers hope a two-fold security, God is said not only to lay the foundation, but to seal it; and when He seals it, He seals it to Himself, by the oath with which He confirms it; and to the believer, by the Spirit in which He gives it. Now, that seal, with which God stamps every converted soul, is two-fold. Or, to speak more accurately, it is a single seal which has two faces. Accordingly, on the heart of every child of God, on the ground of it, there will be found two inscriptions, which the hand or seal of God has engraven there. In other words, there are two fundamental principles which God has placed there. The one stands out clear, legible, and large--The Lord knoweth them that are His. And the other is like unto it--Let every one that nameth the name of Christ depart from iniquity. The seal must have been twice stamped--both inscriptions must have been there--before the soul is safe, and stands quite sure. Now, let us look at the two sides of that seal; first, separate; and then together.

I. The first in the relation, as also the first that is laid upon the heart, is the impression of Gods love. The Lord knoweth them that are His. This records that truth of truths on which the whole gospel rests, as upon one base--that salvation is all of Gods eternal, sovereign love. This must be held by every man who wishes to enjoy the peace of God: that it was God who knew me, loved me, and cared for me, and drew me long before I ever had any thoughts of Him. The whole of a mans safety depends upon this: The Lord knew me from all eternity; the Lord knew me when He drew me to Himself; the Lord knows me now--all my little thoughts and works: the Lord knows I am trying to serve Him; the Lord knows I wish to love Him. But as the one side of Gods seal is privilege, the other is duty.

II. The one is Gods love, the other is your holiness. Let every one that nameth the name of Christ depart from iniquity. The two sides must never be divided. But as the stamp of Gods love is laid, so must the stamp of mans obedience be laid. Gods love first, to teach that there can be no real obedience till there is first a sense of Gods love. Feelings often have deceived us, and they will deceive again. But the question is, practically, Are you departing from iniquity? Observe the expression. It is not one single act; but it is a gradual, progressive retiring back from evil, because, more and more, the good prevails. Now, bow is it? Say you have conquered the acts of sin, have you conquered the desires? Say you have conquered the desires, have you conquered the thoughts? Do you think that your temper is being every day more subdued? Is your pride lessened? Your worldliness, and your covetousness--are they receding? Would your own family--would your own dearest friend have cause to say, that you are growing every day in grace? Is it a seal, think you, that can be read of all men upon you? Could they see it exemplified? (J. Vaughan, M. A.)

Inscription on foundation stones

The figure is probably drawn from the practice of engraving inscriptions on one or both sides of the foundation-stone. So, in Rev_21:14, the names of the twelve apostles are found on the twelve foundations of the mystical Jerusalem. The Lord knoweth them that are His. Not as expressing the knowledge that flows from an inscrutable decree, but, as in 1Co_8:3; 1Co_13:12; Joh_10:14, the knowledge, implying love and approval, which Christ has of those who are truly His. This represents one side of the life of the believer, but, lest men interpret the truth wrongly, the other side also needs to be put forward, and that is found in personal holiness. (E. H. Plumptre, D. D.)

The chosen known to God

The Lord knoweth them that are His is a citation from the Septuagint of Num_16:5, and a moments consideration will show bow appositely the apostle quotes this passage. Korah, Dathan, and Abiram had gathered themselves together against Moses on the plea of the holiness of the whole congregation: all the congregation, they said, are holy, every one of them, and the Lord is among them: wherefore then lift ye yourselves up above the congregation of the Lord? Hero then certain bad men had got hold of a true principle, but were applying it wrongly and rebelliously. It was quite true that all the congregation were holy, but it was also true that God had especially sanctified the sons of Levi above the remainder of His people. Korah and his company came forward with specious pretensions to superior spirituality; they asserted that all the people of Israel were priests of God--a great truth in itself, but not, therefore, to supersede another truth, viz., that God had chosen a certain tribe to be specially His priests. So Hymenaeus and Philetus asserted a great truth, viz., the nature and importance of the spiritual resurrection; but because they so asserted it as to supersede by it another plainly revealed truth, they undermined and overthrew the very faith itself, and proved themselves to be the children of Satan, and not of God. (M. F. Sadler, M. A.)

Inconspicuous lives related to heaven

In modern times it has been found out that, by a wise adaptation of electricity, an organ can be played many miles away, under certain conditions. If the keyboard is connected with the battery, and the wires run, no matter how far, even hundreds and thousands of miles--if the battery be properly charged and the wires run, say, to New Orleans, the organist sitting here may thunder there the majestic tones of an anthem. And if you consider that the human soul is a battery, and that all its wires run into the heavenly land, there are many inconspicuous persons living in the world of whom we see and hear and know nothing, but from whom to heaven wires go, and around whose souls are angel assemblies gathered together chanting joyful songs; and there are many men a knowledge of whom the telegraph wires are busy communicating, and about whose fame the newspapers pile telegraph upon telegraph; there ate many noisy men respecting whom there is much ado made on earth, but there is not a single wire that runs between them and the other life. (H. W. Beecher.)

Gods knowledge of His children

I remember a story of Mr. Mack, who was a Baptist minister in Northamptonshire. In his youth he was a soldier, and calling on Robert Hall, when his regiment marched through Leicester, that great man became interested in him, and procured his release from the ranks. When he went to preach in Glasgow he sought out his aged mother, whom he had not seen for many years. He knew his mother the moment he saw her, but the old lady did not recognise her son. It so happened that, when he was a child, his mother had accidentally wounded his wrist with a knife. To comfort him she cried, Never mind, my bonnie bairn, your mither will ken you by that when you are a man. When Macks mother would not believe that a grave, fine-looking minister could be her own child, he turned up his sleeve and cried, Mither, mither, diona ye ken that? In a moment they were in each others arms. All, the Lord knows the spot of His children! He acknowledges them by the mark of correction. What God is to us in the why of trouble and trial is but His acknowledgment of us as true heirs, and the marks of His rod shall be our proof that we are true sons. He knows the wounds He made when exercising His sacred surgery. (A. Maclaren, D. D.)

Pretended spirituality

It is as if Paul said, Here are false teachers who, under a show of great spirituality, have overthrown the faith of some in the Church. They have come as angels of light. They have said, The only real resurrection is the resurrection of a dead soul to the knowledge of God. Why trouble yourselves about any other resurrection except this? And by these specious words--words which apparently only highly spiritual men could say--they have opened the flood-gates of unbelief; but God, after all, knows who are sound and who are rotten at heart. The Lord knoweth them that are His. The Lord sees through every pretence of sanctity. The sure foundation of God standeth, for God knows the souls who really and truly belong to Him. He knows them infallibly, and no one knows them but He. You see, St. Paul evidently implies that these falsely spiritual teachers, and those who were led by them, were not in heart Gods true people. We learn from this that our faith may be subverted and our souls ruined by pretenders to spirituality in religion. We may extend this to our doctrines of the faith besides the resurrection of the body. The two sacraments, for instance, have each an outward part, which touches the body, or which is received by the body; and God has made the reception of the inward grace of the sacrament to depend, ordinarily speaking, on the reception of the outward sign. And now I have to put you on your guard against another form of specious yet false spirituality, with which a very large proportion of our modern religious literature is saturated. Beware of books and tracts, and appeals and sermons, full of deep doctrine and evangelical statements, without any duty--any lowly, common-place, homely Christine duty, mixed up with such doctrine or Gospel statements. No book of religion can possibly be more spiritual than St. Pauls Epistle to the Ephesians. And yet, what sort of exhortations have we in the fourth chapter of this most spiritual Epistle? What I have said respecting the teaching of St. Paul is equally true of that of his brother apostles, SS. Peter, James, and John. Remember, then, that ii our standard of Christianity is the teaching of the apostles, then writings, full of high experience or sweet assurance, without any inculcation of lowly duty, are simply unscriptural, and so unspiritual. (M. F. Sadler, M. A.)

The seal of the foundation of God

The inscription is twofold; the first part relating to God, the second to ourselves; the first confirming our faith, the second directing our practice; the first permitting us to trust our all on our Redeemer, the second inciting us to work out our own salvation with fear and trembling.

I. In the visible Church the bad are mingled with the good. Many bear the name of Christian who have not even the outward appearance of the reality; others profess much with their lips, but are strangers to the power of religion in the heart: others, again, are despised by man, who yet bear about with them that pearl of great price--a true and lively faith, without which the rich are poor, and with which the poor are richer than all the world could make them. But all this is surrounded with such a mist Of circumstances and forms and conventional habits, that the difference is well nigh imperceptible to human eyes. Certain broad lines of distinction between those who may be the Lords, and those who certainly are not, may easily be drawn; but much will still be left where we may hope or fear, but cannot know. But God knows. His eye pierces through the outward covering of professions, and looks directly on the heart. And there is much comfort in the belief that God thus knoweth them that are His.

1. It is a guarantee of the safety of those who are His, whatever may be their station, or how powerful soever their enemies.

2. Joined to this belief also is the comfortable conviction that, where God has begun a good work, He will perform it unto the day of Jesus Christ (Php_1:6).

3. And this truth furnishes a key to the mystery, that in the visible Church the bad are ever mingled with the good. To human eye they are, but not to Gods.

II. But this is but part of the seal or inscription on the foundation of Gods temple, and the part with which, however confirmatory of our faith and consolatory to our weakness, we have the less immediate concern. This relates to Gods knowledge, the other to our duties. Let every one that nameth the name of Christ depart from iniquity.

1. Gods foreknowledge does not at all diminish mans responsibility, nor detract from the necessity of our own endeavours.

2. Mans holiness is the end of Gods predestination. He has chosen those who are His, not simply to be happy, but to be holy. Would we read Gods eternal counsels concerning ourselves? We may do so with reverence and trembling hope; but only in our growing freedom from sin, and the increasing holiness of our lives. (John Jackson, M. A.)

Let every one that nameth the name of Christ depart from iniquity.--Iniquity here includes the teaching of those false men above alluded to, as their teaching led away from the truth, and resulted in a lax and evil way of life. (H. D. M. Spence, M. A.)

Departing from iniquity the duty of all who name the name of Jesus

We are--

I. To show who they are whom the Lord charges to depart from iniquity. The text tells you it is everyone who names the name of Christ.

1. Baptized persons, capable to discern betwixt good and evil.

2. Who profess faith in Christ, and hope of salvation through Him.

3. Who pray to God through Christ.

4. Who profess faith in Christ, and holiness of life also.

5. Communicants who name the name of Christ in a most solemn manner, by sitting down at His table, before God, angels, and men.

II. To show what is implied in this departing from iniquity which God chargeth us to aim at. Here let us inquire in what this departure, this happy apostasy, lies. There is--

1. A giving up with our rest in sin. God chargeth you to awake and bestir yourself, to spring to your feet, and prepare to make progress in the ways of holiness.

2. A going off from sin, and giving up with it: If I have done iniquity, I will do no more (Job_34:32).

3. A standing off from sin, as the word properly signifies: Avoid it, pass not by it, turn from it, and pass away (Pro_4:15).

4. A going off to the other side, namely, to Christ and holiness.

5. A going farther and farther from sin. Let us inquire what of iniquity God charges us to depart from. It is the accursed thing, with which we have nothing to do. We must depart from all sin, from the whole of it. We must depart--

(1) From under the dominion of sin (Rom_6:12).

(2) From the practice of sin (Isa_56:7).

(3) From the devising and contriving of sin.

(4) From the love of sin (Eze_14:6).

(5) From the enjoyment of the fruits of sin.

(6) From the occasions of sin, and all temptations to it (Eze_14:6).

(7) From the workers of iniquity (2Co_6:17).

We now proceed--

III. To explain the nature of this charge. You may know the nature of this charge given to them in the text, by these following properties. It is--

1. An universal charge, and this in two respects.

(1) In respect of the persons naming. Every one, says the text, who nameth the name of Christ.

(2) In respect of the sins which you are to depart from (Eze_18:31).

2. A peremptory charge (Act_17:30).

3. A charge for the present time (Psa_95:7-8).

4. A charge with certification, a charge upon your highest peril (Heb_12:25). We are now

IV. To show why those particularly who name the name of Christ are charged to depart from iniquity. All to whom the gospel comes are so charged, but those who profess Christ are in a special manner thus charged. For--

1. The practice of iniquity is a contradiction to their profession; so that they cannot have this practice, but they give the lie to their profession.

2. Whosoever partakes of Christs salvation departs from iniquity; for salvation from sin is the leading and chief part of Christs salvation.

3. The practice of iniquity is in a peculiar manner offensive to God, and grieving to His Spirit.

4. It reflects a peculiar dishonour upon God; such sins bring a scandal upon that holy name and religion which they profess (Rom_2:24). We are now--

V. To make some practical improvement. This doctrine shows us--

1. That all and every one amongst us, by the authority of God who made us, and in whose name we were baptized, are obliged to depart from iniquity.

2. That for men to abstain from the sacrament of the supper, to this end that they may not be abridged of their liberty in sinful courses, is not only impious, but childish and foolish.

3. That they are bold adventurers, and run a dreadful risk, who come in their sins, unrepented of, and not sincerely resolved against, and sit down at the Lords table.

4. Behold here how the Lords table is fenced, by a fence of Gods own making. Our text debars from this holy table whosoever will indulge themselves in, and will not part with, any known sin whatsoever; particularly--

(1) All neglecters of the duties of piety towards God.

(2) All who make not conscience of their duty towards men, righteousness, mercy, and charity.

(3) All those who are not sober in their lives (Tit_2:12).

(4) All those who suffer their tongues to go at random, and make no conscience of their words.

(5) All those who make no conscience of inward purity, the keeping of the heart.

(6) All those who entertain and indulge themselves in any known sin, or in the neglect of any known duty, or are not content to have their sin and duty discovered to them (Psa_66:18).

5. Behold how the door of access to the Lords table is opened to all true penitents, whose hearts are loosed from, and set against, all sin.

6. This shows us the necessity of self-searching, examining ourselves on this occasion (1Co_11:28). We exhort you to depart from iniquity, turn from your sins, since you name the name of Christ. (T. Boston, D. D.)

How is gospel grace the best motive to holiness? -

I. Departing from iniquity is no cause of justification.

II. Departing from iniquity hath its influence upon, though no cause of, our salvation (Heb_12:14).

III. Holiness is indispensably necessary unto all justified persons. As it was necessary that Christ should take upon Him our flesh, so it is as necessary that we should receive from Him His Spirit. As it is storied of one who was very debauched and wicked, and, taking up a Bible, which by his religion he had not been acquainted with (being a Papist), he confessed that whatsoever book that was, it made against him; so unless thou dost sincerely labour after holiness, there is never a word in all the book of God that speaks any comfort unto thee, none of the fruit that grows upon the Tree of Life can be tasted by thee. This might be more evinced if we fix our mind on these following reasons:--

1. From the nature of God. I mean the essential holiness of His nature, by which He cannot have communion with any one that is unholy, no more than light can have fellowship with darkness; but He indispensably hates and opposes all wickedness, and hath declared His enmity against it. Neither can the gospel change Gods nature, or make Him less to abhor sin. It is indeed a declaration of the way and means which God hath ordained to exalt his grace and mercy to the sinner by; but it is in saving of him from his sin, and not with it.

2. From the requisites in the gospel itself. All the privileges of the gospel do include or pre-suppose departing from iniquity. How did the Jews search every hole and corner of their houses to find out leaven, and how earnestly did they cast it away I or else the paschal lamb would not have availed them, and the destroying angel would not have passed from them. And these things are our examples (1Co_10:7), and tell us, that unless we industriously search out and cast away the leaven of sin and Wickedness, the very death of Christ, the Lamb of God, will profit us nothing. Let us take a view of the privileges of those that are saved by the gospel, and see how they are obliged to holiness by them.

(1) Election is the first. And if we are chosen in Christ Jesus, the apostle tells us, that we are chosen in Him, that we should be holy and without blame before Him (Eph_1:4).

(2) Our vocation is unto holiness.

(3) Our regeneration, or being born again, which the gospel insists so much upon, is in being made like unto God. Partakers of the Divine nature (2Pe_1:4).

(4) And what is glory, which we seek for, and endeavour after, but only holiness in perfection? (Rom_2:7.) Grace is glory in the bud, glory is grace in the flower. Christian is not an empty name; and being called so makes us not to be so. Every one is not a scholar, or an artist in any faculty, who is called so. Besides, Christianity is a practical science; and thou hast no more of it than thou dost practise. What should an unholy heart do in heaven? There are no carnal delights.

3. It is written in our very natures, did we but understand them. Every man that receives a reasoning soul is, by his receiving of it, obliged to give God a reasonable service.

IV. Free pardon the best motive to become holy.

1. If it be to expiate for by-past offences, or to merit undeserved favours, it must needs be abominable in the sight of God, being the highest act of pride or presumption that can be imagined. Let our works be what they will, though the best are as filthy rags (Isa_64:6), if they be offered unto God by way of barter or exchange, they become most abominable: as if God stood in need of something that we have, or that we were so sufficient as to be able to benefit God too.

2. To depart from iniquity, or to labour in holiness, in order to express our thankfulness unto God for His mercies in Jesus Christ, is most grateful and most forcible.

3. Love unto God for all His glorious excellencies, especially for His mercy in Christ Jesus, is the best principle of holiness and of our departing from iniquity. God requires His children to give Him their heart (Pro_23:26). Now love is as a fire which many waters cannot quench. Difficulties will be overcome, and obedience will be permanent, where true love to God is. And this love in the soul to God is begun by and flows from Gods love first unto the soul, as fire kindles fire: He loved us first (1Jn_4:19). (T. Boston, D. D.)

The obligation of Christians to a holy life

I. What obligation the profession of Christianity lays upon men to live holy lives.

1. He that professeth himself a Christian professeth to entertain the doctrine of Christ, to believe the whole gospel, to assent to all the articles of the Christian faith, to all the precepts and promises and threatenings of the gospel. Now the great design, the proper intention of this doctrine, is, to take men off from sin, and to direct and en courage them to a holy life.

2. He that professeth himself a Christian professeth to live in the imitation of Christs example, and to follow His steps, who did no sin, neither was guile found in His mouth.

3. He that calls himself a Christian hath solemnly engaged himself to renounce all sin and to live a holy life. Thus you see what obligation the profession of Christianity lays upon us to holiness of life. From all which it is evident that the gospel requires something on our part. For the covenant between God and us is a mutual engagement; and, as there are blessings promised on His purl, so there are conditions to be performed on ours.

II. I come now to the second thing propounded, and that is, to persuade those who profess Christianity to answer those obligations to a Holy life, which their religion lays upon them.

1. Consider how unbecoming it is for a man to live unsuitably to his profession.

2. Consider how great a scandal this must needs be to our blessed Saviour and His holy religion. As we would not proclaim to the world that the gospel is an unholy and vicious institution, let us take heed that we bring no scandal upon it by our lives, lest the enemies of our religion say as Salvian tells us they did in his time--Surely if Christ had taught so holy a doctrine, Christians would have lived holier lives.

3. And, lastly, let us consider the danger we expose ourselves to by not living answerably to our religion. Hypocrites are instanced in Scripture as a sort of sinners that shall have the sharpest torments and the fiercest damnation. (J. Tillotson, D. D.)

The obligations of Christians to depart from iniquity

I. Every professing Christian does name the name of Christ, and is called by His name, even as the disciples were called Christians first at Antioch; nay, even before that naming at Antioch, every believer in Christ--every one baptized into His name--was virtually so called. And we may say, as every pupil or disciple of the various schools and sects of philosophy acknowledged the master, and assumed the name of the school to which he belonged; and as the soldier wore the badge of the commander, and of the corps to which he was attached; and as idolaters had the name of the idol-god whom they worshipped upon their hands or upon their forehead; so, in like manner, in a far higher and in the most eminent and religious sense, every Christian showed his school, the company, the corps to which he belonged, to be that of Christ Jesus the Lord, whose name he bears, and into whose service he has been admitted.

II. Press upon you departure from all sin.

1. One great end of the religion of Jesus is the destruction of sin and the encouragement of holiness. Can any one doubt of this? Can the most superficial examination of its terms, and language, and ordinances, leave any one to doubt of this? I appeal to the testimony of enemies, of wicked men, and of evil spirits in proof of this. Why has the gospel been so hated and opposed? And, from the whole current of prophecies, types, and positive declaration of the great Author of the Gospel, is it not undeniable that the destruction of the works of the devil was the grand end of the wondrous dispensation?

2. If any spark of gratitude be kindled in your hearts to Him who hath given Himself for you, to deliver you from this present evil world, and to bless you in turning every one of you from your iniquities, and who hath done this at such an expensive rate, redeeming you not with corruptible things, as silver and gold, but with His own precious blood, surely you will depart from all iniquity.

3. Again, the credit of religion, regard to the honour of Christ, should lead you to depart from all iniquity. It is said of the Pythagoreans, an ancient sect of philosophers, that they used to send a coffin to unworthy members who had disgraced the sect, intimating that they were considered as dead and gone.

4. Finally, if you would maintain your peace of mind and your good hope through grace, and have the first part of this text and motto secured--The Lord knoweth them that are His--see that the second part of it which we have been illustrating be fulfilled and carried through, even departing from all iniquity. (W. H. Burns.)

Christians bound to cultivate holiness of heart and life

I. Consider to whom the text is addressed.

1. It may be said of all professing Christians that they have named the name of Christ. The text is not addressed to infidels. Those who have merely named the name of Christ have His name, but have nothing of His nature; they have something to do before they can depart from iniquity. It is idle to tell the captive to leave his prison till the fetters are broken which chain him to its floor; before a dead man walks he must live; before the branch bears ii must be grafted; before the water wells from the frozen fountain the springs must be thawed; and the breeze and the breath of heaven must blow down the valley before its dry bones are changed into living men; and so before a man can, by one step, leave iniquity, he must be made a new creature in Jesus Christ.

2. Our text is addressed to real Christians. When the apostle said, Let every one that nameth the name of Christ depart from iniquity, it was a very different thing to do so then and to do it now; it is one thing to swim down the stream and another thing to make head against it; the mere naming the name of Christ is nowadays no evidence at all that a man is a true lover of Jesus.

II. Christs people are called on to depart from iniquity. The text calls on you who are lovers of Jesus not only to abstain from open and barefaced iniquity, not only to maintain before the world the high honour of your Masters cause, but to part with your secret and your sweetest sins.

III. The love of Christ should lead us to depart from all iniquity. Can a lover of Jesus think of the shame, the spitting, scourging, crucifying, and very tempest of evils they rained down on the head of a beloved Saviour, and not hate his sins?

IV. Seek Divine grace to enable you to depart from all iniquity. Sin is like the negros colour: it is not an accidental property; he is born with it; the water of the broad sea cannot wash it away; the art of man cannot remove it; in change of climate he remains unchanged; you may carry him to shiver amid the snows of Greenland; he may exchange the shadow of his palm trees for a hut of snow, the burning sands for the frozen sea, he is as dark as ever; nothing but a miracle of nature can change the negros colour, and nothing but a miracle of grace can change the sinners heart; though you wash thee with nitre, and take thee much soap, yet thine iniquity is marked before me, saith the Lord. You have one of two things to choose--you must either depart for Christ from iniquity, or you must depart for iniquity from Christ. (T. Guthrie, D. D.)

The moral tendency of the gospel

I. The great design of almighty God in the dispensation of the gospel is our improvement in holiness and virtue here, in order to the attainment of eternal life hereafter. The gospel is not a fanciful theory, containing a system of speculative opinions, which have little or no connection with virtue and happiness. Universal obedience is declared to be requisite. Having thus considered the nature of our holy religion, we are now--

II. To consider the consequences of living unsuitably to that profession.

1. He who names the name of Christ, without departing from iniquity, exposes himself to reproach and contempt. Men will not be imposed upon by an empty possession. They cannot indeed see into our hearts, and notice the motives by which we are actuated; but they can observe our good or bad actions, and judge whether our lives be answerable to our profession.

2. But the consequences of vice in a professed Christian extend farther than to the sinner himself. A wicked life in a professed Christian is attended with more than ordinary mischief: it not only serves to seduce, like every other evil example, but it has a strong tendency to stagger a weak and honest mind. Perplexities crowd upon his mind. He begins to suspect the truth of religion, and to regard it as an empty profession. His zeal abates; he relaxes in the discharge of his duty; and throws religion away as a mere imposition. His enemies rejoice; his friends weep. Religion has lost an advocate; the world has gained a triumph; but his blood will be required of your hands.

3. But the consequences of iniquity, in a professed Christian, extend farther than individuals; they extend to the cause of Christianity; nay, even to our blessed Savior Himself. It is an indignity offered to Christ, and an outrage committed upon the gospel, in the disguise of a friend. It seems to declare either that Christianity countenances immorality, or that it wants authority to enforce its laws. On both which suppositions it destroys its authority as coming from God.

4. A wicked life, as it injures the weak and reflects discredit on religion and its author, also exposes the sinner himself to the most imminent danger. There are many circumstances which aggravate the guilt, and will add to the punishment of a wicked Christian. The more indulgent the father who commands, the more ungrateful is the son who disobeys; the more plain and reasonable the command, the more inexcusable the breach of it; the more powerful the motives to obedience, the more obstinate the disobedience; the more advantages and means of improvement, the more culpable the neglect, and the more dreadful the condemnation. (Andrew Donnan.)

Particular in small things

Ralph Waldo Emerson was a man of rare integrity, and so particular about small things as to be punctilious. One day a new cooking-stove had been provided for his house, and although the stove came highly recommended it proved thoroughly refractory and aggravating, and did everything but what it was expected to do. At length the family was in despair, and some one suggested sending it to auction. What! exclaimed Emerson, transfer our own perplexity to another pair of shoulders? No, never! unless the stove be labelled imperfect. And imperfect it was labelled, and sold at a heavy discount. (New Zealand Methodist.)

A holy life

The following testimony borne to the character of the Rev. John Fletcher by Wesley, in the funeral sermon which he preached for him soon after his death, serves to explain the powerful influence which he exerted on the age in which he lived, an influence which has not yet died out. I was intimately acquainted with him for about thirty years. I conversed with him morning, noon, and night, without the least reserve, during a journey of many hundred miles; and in all that time I never heard him speak an improper word, or saw him do an improper action. To conclude: many exemplary men have I known, holy in heart and life, within fourscore years; but one equal to him I have not known, one so inwardly and outwardly devoted to God. So unblamable a character in every respect I have not found either in Europe or America, and I scarce expect to find another such on this side eternity.

Power of holy lives

I was once privileged to lead an aged man across a thoroughfare--that old man of whom you may read in a tract called, I never Lost but Once. Some rough men, attracted by his patriarchal appearance, cleared a way for him through the carts and boys, and as he acknowledged their kindness with a low bow of his silver head, I heard one man say, If ever there was a godly party, that is one; the face dont tell lies.

A good life enforces teaching

A gentleman from England wrote that he went to some one of our cities in the morning prayer-meeting of one of the churches; that during the meeting a man spoke with little or no animation, and the address was wanting in all the elements calculated to produce an impression. Yet, to his astonishment, the entire meeting appeared to be listening with rapt attention, and it was but a little before he saw many of the people were in tears. He was so utterly surprised at the result that he was led to inquire about it at the close of the service. He was told that the man who had spoken was so remarkable for his uniform Christian consistency, and was so gentle and affectionate, that his words were always weighty, for that his life had secured him the affection of the whole church. This visitor wrote further that he went to the meeting the following morning, and was much interested in the whole service, and specially so in a gentlemans address, who spoke with such fervour and eloquence as to excite his feelings intensely, so that he found him self weeping profusely, and supposed that everybody in the meeting would be as much excited as himself; but on looking around, he found that he was the only weeper to be seen. Again he was astonished; but the solution was the fact that while his brethren did not question his being a Christian, his life had not compelled their homage. (S. B. Halliday.)

Running from sin

We once heard Dr. W. F. Broadus tell of a little girl who, in the days when the conversion of children was not the subject of as much prayer as now, applied for membership in a Baptist chapel. Were you a sinner, asked an old deacon, before this change of which you now speak? Yes, sir, she replied. Well, are you now a sinner? Yes, sir, I feel I am a greater sinner than ever. Then, continued the deacon, what change can there be in you? I dont know how to explain it, she said, but I used to be a sinner running after sin, but now I hope I am a sinner running from sin. They received her, and for years she was a bright and shining light; and now she lives where there is no sin to run from.

Sin ruinous

A man must have hell taken out of him if he is to escape hell. (Norman Macleod.)

The stability of holiness

A building which demands holiness, carries within itself no ground of dissolution and overthrow. (Van Oosterzee.)

Inconsistent Christians false witnesses

Dr. E. W. Benson (Archbishop of Canterbury) said that a well-known advanced freethinker had told him that he was more impressed by the inconsistency between the theoretical teaching and the social practice of cultivated and active-minded Christians in respect of wealth, advancement, and luxuriousness than by our doctrinal difference. And what was his inference? That the standard of the gospel was too high--that its morality was impracticable, as tested by the lives of those who accepted it, and that it was, therefore, not divine.

The power of a good life

A sceptic towards whom a Christian had shown great kindness, said to him, I dont believe in Christ, but I do believe in you, and I will try to believe in Christ because you tell me it is He who has made you what you are. (J. Clifford, D. D.)

Christ dishonoured by the inconsistencies of His professed people

A recently-erected edifice has fallen: how do men treat the fact? They instantly connect it with the architect or the builder. When a chemical experiment has failed, how is it looked upon? Instantly the manipulator is blamed for want of skill, or for want of judgment in the selection of the quality of his materials. So all the practices of the Church are carried back to Christ, and He is magnified or crucified afresh, according to their nature. (J. Parker, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Ti 2:19. Nevertheless the foundation of God — That is, the foundation of God’s church, represented as a house, 2Ti 2:20; 1Ti 3:15; 1Pe 2:5; in which God dwells, Eph 2:22; as a family inhabiting a house, Heb 3:3; as a temple, Eph 2:21; in which God displays his glory, communicates his blessings, receives the prayers, praises, and oblations of his people, and is worshipped in spirit and in truth. The foundation of this church Isaiah , 1 st, The great truth spoken of 2Ti 2:8, namely, the resurrection of Christ, the principal support of the whole fabric of Christianity, as manifesting Christ to be the Son of God, Rom 1:4; confirming his doctrine, showing the efficacy of his atonement, Rom 4:25; obtaining for us the Holy Spirit, Joh 16:7; showing the necessity of our rising to a new life, Rom 6:4-5; Eph 2:5-6; proving that we shall rise at the great day; that immortality is before us; and that we ought, therefore, to set our affections on, and seek, the things above. 2d, The doctrine of our resurrection through Christ, which is a capital article of Christianity, (Heb 6:1; 1Co 15:19,) and all the other fundamental doctrines of the gospel connected with that of Christ’s and his people’s resurrection, termed, (Eph 2:20,) the foundation of the apostles and prophets; that is, the foundation laid by them. See the note there, and on 1Ti 3:15-16. 3d, Christ himself, in whom all these doctrines are yea and amen, is the foundation of his church, and of the knowledge, experience, and practice of every individual belonging to it, of which see the note on 1Co 3:11. This three-fold foundation standeth sure — Remains immoveable and the same, throughout all ages. But who build on this foundation? Who are true members of this church, true worshippers in this spiritual temple? This we learn from the next clause. Having this seal — Or inscription, as the word σφραγις often signifies, meaning the mark made by a seal, as well as the seal itself. So it signifies Rev 9:4; and the expression is here used with propriety, in allusion to the custom of engraving upon some stones laid in the foundation of buildings, the names of the persons by whom, and the purposes for which, the structure was raised. See Zec 3:9. And nothing can have a greater tendency to encourage the confidence and hope, and at the same time to engage the obedience of sincere Christians, than the double inscription here mentioned. One part of this is, The Lord knoweth — Or acknowledgeth; them that are his — Namely, those who truly turn to him in repentance, faith, and new obedience, or who confess with their mouth the Lord Jesus, even when their confessing him might be followed with the loss of all things, with imprisonment and martyrdom, and who believe with their heart unto righteousness, that God hath raised him from the dead, Rom 10:9-10. All such he assuredly knows, acknowledges, and will favour and protect as his. Dr. Whitby supposes that the apostle alludes here to Num 16:5, To-morrow the Lord will show who are his, and who is holy; and that the clause has a peculiar reference to the apostles, in opposition to heretical teachers. Let it be observed, however, that all these will manifest that they are the Lord’s not merely by naming the name of Christ — Or making a profession of Christianity; but by departing from iniquity — Without which they would not be worthy of being accounted members even of the visible church, as they would show themselves visibly, or evidently, to be of the devil, by doing his works, Joh 8:4; 1Jn 3:8.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Howbeit for nevertheless, A.V; firm foundation of God standeth for foundation of God standeth sure, A.V; this for the (1611 copy), A.V; the Lord for Christ, A.V and T.R.; unrighteousness for iniquity, A.V The firm foundation of God standeth; i.e., though the faith of some is thrown down like a wall built with untempered mortar, the foundation which God has laid fast and firm stands unmoved and unmovable. This is equally true of individual souls (the at stereai of Chrysostom), and of the Church, against which the gates of hell shall not prevail. Compare our Lord"s saying, when the Pharisees were offended at him, "Every plant which my heavenly Father hath not planted shall be rooted up"; (Mat_15:13) and those in Joh_10:28, Joh_10:29; and liov 1Jn_2:19. Qeme in classical Greek is always an adjective agreeing with liqov expressed or understood. In the New Testament it is used only as a substantive (Luk_6:48; 1Co_3:10; 1Ti_6:19, etc.) Here the word seems to be employed, not so much to denote a foundation on which a house was to be built, as to denote strength and solidity. The elect of God are like foundationstones, which may not be moved. Having this seal. In Rev_12:14 the twelve foundationstones of the new Jerusalem were each inscribed with the name of an apostle. In like manner there are inscriptions, of the nature of seals, on God"s strong foundations, showing their immutable condition. One is, "THE LORD KNOWETH THEM THAT ARE HIS," taken verbatim from the LXX of Num_16:5: the other is, "LET EVERY ONE THAT NAMETH THE NAME OF THE LORD DEPART FROM UNRIGHTEOUSNESS," This is nowhere to be found in the Old Testament.

The first part of the verse is indeed equivalent to Kurie to sou ojnomazomen in Isa_26:13, but there is nothing to answer to the second part. The passages quoted by commentators from Num_16:26 and Isa_52:11 are far too general to indicate any particularreference. Possibly the motto is one of those "faithful sayings" before referred to. The two inscriptions, taken together, show the two sides of the Christian standing God"s election, and man"s holiness. (comp. 1Jn_1:6 1Jn_3:7, 1Jn_3:8)

The comfort amidst abounding apostasy.

Though some turn away from the truth, God"s Church stands firm in its grand integrity.

I THE CHURCH OF GOD IN ITS EVER-DURING STABILITY. "Howbeit the firm foundation of God standeth.

1. The Church is very properly called a foundation, because it is placed in the world as the platform on which the whole future household of faith is to rest. (Eph_2:20) Christ is the Cornerstone of the foundation.

2. It stands firm from age to age on its unshaken foundation, notwithstanding all the efforts made to destroy it. It was to be the constant witness to the truth amidst all error and apostasy.

II THE CHURCH OF GOD WITH ITS TWOFOLD INSCRIPTION. "Having this seal, The Lord knoweth them that are his; and, Let every one that nameth the Name of the Lord depart from unrighteousness." It was an ancient custom to engrave upon a building an inscription which told of its origin and purpose. The names of the apostles were written in the twelve foundations el the apocalyptic city of God. (Rev_21:14) The Church has a seal with a double inscription, which displays the true character of the edifice.

1. One inscription is the legend of comfort and hope. "The Lord knoweth them that are his." What a comfort there is in the thought of this individualizing knowledge! What a hope there is in the thought that the saints are God"s "purchased possession"!

2. Another inscription is the legend of duty. "Let every one that nameth the Name of the Lord depart from unrighteousness." There is no place for unrighteousness in the Church of God. Therefore believers must separate themselves from all evil. T.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

2Ti_2:19. The foundation of God standeth sure.—R.V. “the firm foundation of God standeth.” St. Paul’s one foundation is Jesus Christ in His complete character and work. Having this seal.—Probably in allusion to the practice of engraving inscriptions over doors and on pillars and foundations.

2Ti_2:20. Of earth.—Of burnt clay. St. Paul says God’s treasure is entrusted to earthen vessels (2Co_4:7).

2Ti_2:21. Purge himself from these.—The form of the word “purge” is intensive, as Chrysostom noted: “He said not cleanse, but cleanse out, that is cleanse absolutely.” It is no indifferent reform that will please St. Paul, but reform altogether, like Hamlet’s. Meet for the master’s use.—Fit for using by the master of the house.

2Ti_2:22. Youthful lusts.—Pertaining to youth and characteristic of it. “Effeminate luxury, immoderate laughter [pleasure], empty honour, and suchlike things” (Theodoret). Follow righteousness.—As in 1Ti_6:11, the apostle warns Timothy to flee from some things and follow others, so he does here. With them that call on the Lord.—The question here is whether Timothy is to follow righteousness, etc., with them, or whether he is to adopt a pacific course towards those who call, etc. With Heb_12:14 in view, perhaps the view of Ellicott and Huther that the latter is the meaning is the better.

MAIN HOMILETICS OF THE PARAGRAPH.—2Ti_2:19-22

The Security and Purity of the Church.

I. The Church is Divinely founded.—“The foundation of God standeth sure” (2Ti_2:19). Or, according to R.V., “Howbeit the firm foundation of God standeth.” The Church is secure because it rests on God: no other foundation could bear the magnificent superstructure which is being built upon it. There is a story told of Julian the Apostate that, in his youth, he tried to raise a memorial shrine to the holy Mamas; but as he built, the earth at the foundation crumbled—God and the holy martyr refusing to accept the labour and offering of his hands. It is a significant allegory of men who toil and build on rotten and insecure foundations.

II. The Church has a Divine and a human aspect.—

1. The Divine aspect. This is indicated in the inscription, “The Lord knoweth them that are His” (2Ti_2:19). The members of the Church live in different ages, in different climes, among different nationalities, and in varying conditions; but the Lord knows them all, and each one has his place in the grand Divine commonwealth. The omniscient God is the strength and comfort of His Church. 2. The human aspect. “Let every one that nameth the name of Christ depart from iniquity” (2Ti_2:19). The Lord recognises as His only those who are holy. Some seventy years after Pentecost the veil is lifted by the hand of a Roman statesman from the comparative obscurity of the Christian Church, and discloses an army of soldiers of the cross whose bond of union is still stamped conspicuously with the apostolic seal, “Let every one that nameth the name of Christ depart from iniquity.” At the commencement of the second century Pliny reports to Trajan, as the result of what he could extort from the Christians in his province, “that this was the sum of their fault or error, that they were wont to meet together on a stated day before sunrise and sing a hymn to Christ as God, and bind themselves by a sacramentum that they would not commit theft or robbery or adultery, that they would not break faith nor repudiate a trust.” A memorable record! honourable to the Roman to whose impartial accuracy it is due, as well as to the Church whose clear and simple character it reflects, and more precious, alike in its historical and in its practical instruction, than many a famous volume (Wace).

III. The grade of membership in the Church depends on moral character (2Ti_2:20).—As in a great house there are vessels of gold and silver, and wood and earth—their use being according to their quality—so in the Church every member has his place and use. “The ark of Noah is a type of the Church: as in the former there were together the leopard and the kid, the wolf and the lamb, so in the latter the righteous and sinners, vessels of gold and silver, with vessels of wood and earth” (Jerome). The distinguishing feature in the Church is not wealth, ability, or social distinction, but holiness.

IV. High moral character qualifies for exalted service in the Church (2Ti_2:21).—Paul was himself a vessel of honour: once among those of wood and of earth, he afterwards became by grace one of gold. Full out-and-out consecration to God is the qualification for noblest work. God entrusts His loftiest missions to His holiest servants.

V. The Church demands purity in all its members (2Ti_2:22).—Especially are youthful lusts to be shunned. There are some temptations which are best conquered by flight. The graces of righteousness, faith, charity, must be followed in “peace with all that call upon God out of a pure heart.” The Church is the centre of peace and purity.

Lessons.—

1. The Church is dear to God.

2. The Church is a witness for God.

3. The Church is powerful only as it is pure.

GERM NOTES ON THE VERSES

2Ti_2:19. Christians must forsake Evil.

I. Those described.—“Every one that nameth the name of Christ.”—

1. To name the name of Christ is to accept Him.

2. To profess Him openly.

3. To be identified with Him.

II. The command.—“Depart from iniquity.”

1. Because a departure from iniquity is involved in accepting Christ.

2. Because otherwise we must be involved in the deepest guilt.

3. Because we must be acting a part characterised by the vilest hypocrisy.

4. Because in Christ there is grace and strength to obey this command.—Stewart.

The Foundation of God.

I. The Lord knoweth them that are His.—

1. As redeemed by Him.

2. By the Spirit’s work in them.

3. By the need they have of Him.

4. By the love they bear Him.

5. By the work they do for Him.

6. By their suffering for and with Him.

7. As waiting for Him.

II. Let every one that nameth the name of Christ depart from iniquity.—

1. Naming the name of Christ comes before departing from iniquity.

2. Is to be followed by departing from iniquity.

3. Naming the name of Christ and departing from iniquity thus go together.—R. S. Candlish.

2Ti_2:21. Fit for the Master’s Service.

I. There are some in the Church the Master cannot use because they are not fit for service.—

1. Because they hold false doctrines.

2. Because they are given to vain babblings.

II. What constitutes fitness for Christ’s service?—

1. Uprightness of character.

2. Fidelity to duty.

3. Love.

4. Peace.—Lay Preacher.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

2 Timothy

THE FOUNDATION AND THE SEAL

2Ti 2:19

THERE was a great deal in the Apostle Paul’s last days to excuse despondency and sadness. For himself he was poor, and a prisoner, lonely and old, looking forward to the near approach of a bloody death. For the gospel and the Church the outlook was black too. Evil had already begun to lift its head, and was threatening to increase. So this, his last letter, is full of gloomy vaticinations, but in it there is none of the pessimism that belongs to old people, none of the despondency which so often seizes upon leaders of thought and action when they come to the end of their lives, and see how little they have done, and how threateningly the clouds are gathering. But throughout, side by side with the clearest perception of evil symptoms and growing dangers, there is unconquerable confidence.

This text is a remarkable illustration of that. He has just been speaking about errors that are threatening to flood the Church, and he speaks with very grave and vehement words. And then all at once with this ‘nevertheless’ he, as it were, swings right round, and his whole soul leaps up in the glad confidence that, whatever may happen, and whatever has to be abandoned, and whoever may go away, ‘the foundation of God stands sure.’ So he heartens up his young brother Timothy, who seems to have been of a great deal softer stuff than the old man, and bids him be of good cheer and quit himself like a man.

The words of my text, then, seem to me to be very precious to us in regard to the widest interests of Christianity, and in regard to our own individual standing, especially in times like those in which our lot is east; times of transition, when a great deal is going that past generations used to think sacred, and a great many timid people are trembling for the Ark of God; and a great many old people like me are thinking that the old gospel is in danger of passing away from the face of the earth. ‘Nevertheless the foundation of God standeth sure.’ So let me just say a word or two about this text.

I. Look at this joyous confidence of the old man, side by side with the clearest perceptions of encircling dangers.

The ‘foundation,’ in the New Testament, is generally Jesus Christ Himself. Here the metaphor is used in a somewhat different fashion. The ‘foundation’ in the present case is not a part of a building, but the whole building, conceived of as being founded by God. ‘The foundation of God’ is, in other words, that which is founded by God - that is to say, the whole house, whatever that may be, which he himself has ‘established on the tops of the mountains.’ And you will find that that explanation is borne out by the fact that in the very next verse the Apostle speaks about ‘the house,’ which he also meant when he spoke of the foundation of God. Of course that ‘house’ is, in one aspect, the Church, but the Church not as a mere institution or external organisation, but as being the witness to the gospel It is that, and the Christ who is the gospel, which stands firm, whatever may happen. There is a great deal of idolatry of the Church. What makes it precious, and what makes it eternal, is the message that is committed to its charge.

Now it seems to me to be of very prime importance that this joyous confidence, calm and assured, should be the habitual temper of us all. The more distinctly and clearly we apprehend, and the more painfully we feel the perils, the imperfections, and the threatening errors of the present, the more should we take our stand upon this one truth, that what God has founded is indestructible, and, standing there, we may look all round the three hundred and sixty degrees of the horizon, and no matter what formidable dangers may arise, and hurry across, darkening the sea like the thunder-clouds in the heavens, we may be sure that no tempest can break which will damage the ship that carries Christ and His fortunes. Man may go, ‘nevertheless’; errors may arise, ‘nevertheless’; Churches, individuals, may become unfaithful, ‘nevertheless’; candlesticks may be removed, lights quenched, communities may be honeycombed by worldliness, if the salt may lose its savour, ‘nevertheless that which is founded by God stands sure.’ The history of the past tells us that. Why, it is the miracle of miracles that Christian people having been what they have been, and being what they are, the Church of God has not been annihilated long, long ago. Why is it? Only because that which it bears and He who is in it are indestructible, and whilst the envelope may be changed, the central Truth and the living Person who is in the Church, in spite of all its corruptions and infirmities, cannot die, nor be suppressed nor removed.

So, brethren, standing firmly as we may upon this rock of a Church indestructible, because of the immortal Christ who is in it and the eternal gospel which is committed to it, it does not become us to have our hearts in our mouths at every change that may be passing, and that must necessarily pass, upon the external organisation, which is subject, like other institutions, to time and change. What can go, let it go. It is the dead leaves that are blown off the trees. Men make breakwaters with endless pains, and deposit great blocks of concrete that they think will fling back the wildest waves in vain spray, and a winter storm comes, and one wave puts out its tongue and licks up the whole structure, and it is a mass of ruins. Yes; and the same storm that smashed the breakwater runs up harmlessly on the humble sand which God has made to be His breakwater, and which has the power to say to the wildest tempest: ‘Here shall thy proud waves be stayed.’ Much may go, ‘nevertheless the foundation of God stands sure.’ So do not be frightened out of your wits - that is to say, out of your confidence - by ‘higher criticism’ and ‘advanced views, ‘ and right-hand defections and left-hand corruptions, and the failures of communities that call themselves churches to live up to the height of their responsibilities, or at the approach of new ways of looking at old truths. And do not fancy that because the cart that carries the ark jogs, and the oxen stumble, there is any harm coming to the ark. ‘The foundation of God standeth sure.’ So let us welcome change of all that is human in the doctrine, and polity, and practice of God’s Church, and never mind what becomes of men-made creeds, and men-made ceremonies, and men-made churches. What is of God will stand. Let us be glad when ‘the things that can be shaken’ are ‘removed,’ that ‘the things which cannot be shaken’ may stand all the more firmly.

II. Notice here the divine side of the guarantee of this confidence.

‘The firm foundation of God stands’; and then the Apostle goes on, in a very picturesque fashion, ‘having this seal.’ That is a mixture of metaphors which makes a rhetorician’s hair stand on end. Paul does not mind about mingling metaphors. You cannot very well seal a foundation, but the idea in his mind is that of the confirmation, the guarantee, the pledge of the confidence that he has just been expressing. He goes on to expand the metaphor. The seal has two inscriptions on it, like the obverse and reverse of a coin, or like two sentences which might be written on the two lintels of a door. The one gives the divine and the other the human sides of the guarantee.

As for the former, the divine, it is, ‘The Lord knoweth them that are His.’ ‘The Lord’ here is, I take it, Christ. And what is the guarantee that is contained in these words? If you seek for the explanation of that phrase in its deepest, most blessed, most courage-giving sense, listen to diviner words than Paul’s. ‘I know My sheep, and am known of Mine, as the Father knoweth Me, and I know the Father.’ That knowledge is not the mere divine attribute of omniscience, which may have in it consolation, or may not, but it is something far more tender, close, gracious, and strength-giving than the bare thought of an all-seeing eye. The ‘knowledge’ which Jesus has of His sheep is a knowledge based upon, and perfected in, closest love and tenderest sympathy, and of which that ineffable communion from the depths of eternity, in which the Father knoweth the Son, and the Son knoweth the Father, and the two knowledges intertwine and interflow into one sacred, and, to us, inconceivable bond, is the example. Thus close, though we cannot say so close; thus tender, though we cannot say so tender; thus loving, though we cannot say so loving, is the bond of that knowledge which unites Jesus Christ to every soul that belongs to Him. And with that guarantee of a knowledge which means the closest union that is possible, the individuality of the two united persons being preserved, surely there comes, floated, as it were, like some precious treasure in a cedar ark upon the surface of that ocean of divine knowledge, the assurance that such a knowledge will guard against all evil and all danger its peaceful and happy objects. If the Lord thus ‘knows them that are His,’ the knowledge will be a wall of fire round about them, as well as a glory in the midst of them.

That knowledge means, then, protection and care. He will not lose what belongs to Him. He is not such a careless Owner as that a sheep may stray out of the fold and the Shepherd never notice it. He is not such a careless Householder as that from His purse there may drop, and into some dusty corner may roll away, a coin, and He not know that He has lost one of the pieces. He is not such a heartless Brother as that the younger brother may go away into the far-off land and there be starving, and the Brother’s heart at home have no pangs and no sense of separation. But He ‘knows them that are His,’ and, knowing them, He holds them with the grip of tenacious possession as well as of tender love.

So there is the deep, the sure, the divine guarantee that the foundation standeth firm. So, brethren, it is wise for us to look at the dangers, to be fully aware of the perils, to be tremblingly conscious of our own weakness, but it is folly and faithlessness to look at the danger so exclusively, or to feel our own weakness so keenly as that either one or the other, or both of them combined, shall obscure to our sight the far greater and confidence-giving truth of the knowledge, the sympathy, and the extended protecting hand, of our Brother and our Lord. We belong to Him if we have yielded our hearts to Him, and He will not ‘suffer His Holy One to see corruption,’ here or hereafter. If you look down from the narrow ledge of the Alpine arrete to the thousand feet of precipice on either side of the two or three inches where you have your footing you will get giddy and fall. If you look up you will walk steadily. Do not ignore the danger, nor pro-sumptuously forget your own weakness, but remember ‘when I said my foot slippeth Thy mercy held me up.’ Recognise the slippery ice and the feeble foot, and couple with them the other thought, ‘The Lord knoweth them that are His. ‘

III. Now, lastly, here we have the human side of the guarantee.

The reverse of the coin, the other side of the foundation bears, deep-cut, this inscription: ‘Let every one that nameth the name of Christ depart from iniquity,’ and the two inscriptions are always to be held together. Look how they fit one another. The one is a promise; the other is a commandment. The one says a deep thing about God; the other says a plain thing about us. It is of no use going up into the heights of ‘the Lord knoweth them that are His,’ unless you also come down to the simple teaching,’ Let every one that nameth the name of Christ depart from iniquity. The Jews believed the first of these two inscriptions, and it was all their religion; look what wild work it made of them and their morality, and their whole nation. There have been plenty of Christian people who have been so absorbed in the contemplation of ‘unconditional election,’ ‘eternal predestination,’ ‘final perseverance,’ and all the rest of the theological formularies that have been spun out of these words, that they have forgotten the other side altogether. And so there has been licence, and a presumptuous building upon a supposed past; there has been a contempt for the ‘outsiders,’ and the driving of a coach and six through the plainest teachings of common righteousness and morality. And the only way to keep ‘the Lord knoweth them that are His’ from being a minister of sin is, in the same breath, to say, ‘Let every one that nameth the name of Christ depart from iniquity.’

To name the Name of Christ is the same as to say that you are His. And if you are, the best proof that you do belong to Jesus Christ is your living the life of plain, practical righteousness, and putting away from yourself everything that is evil. People talk about looking into themselves for evidences of their being ‘saved,’ as they say. I would rather take your neighbour’s opinion as to whether you are saved or not than yours; and you will be far more likely to come to the possession of calm assurance that you do belong to Jesus Christ, if your assurance is based upon this, ‘I am living as He would have me to do.’ That is the infallible sign that you are His. That homely, pedestrian righteousness, down amongst the commonplaces of daily life, and the little things of it, that, and not emotions, however soaring; not aspirations, however ardent; not the consciousness of communion apart, however deep and sweet, is the sign that we are Christ’s. However necessary all these things are, still they are necessary mainly as means to an end, and the end of all the revelation of God in Jesus Christ, and of all these joys and experiences of the individual Christian soul, is to make us live righteously, soberly, godly, in this present world. And the more we do thus live, the more we shall get, not only the consciousness of belonging to Jesus Christ, but the help by which we shall be able to stand.

So, dear brethren, my one last word to you is, hold these two things ever together in your minds and thoughts. ‘What God hath joined together, let not man put asunder.’ You have a right to be confident, because, far deeper than, and prior to, anything that you do, there are the knowledge, the love, the sympathy, and the outstretched hand of the loving and upholding Saviour. But you have only the right to the confidence based upon his knowledge of you, if that confidence is working in you a departing from iniquity. If you know that you are trying, in your poor way, to do that, and that you are trying to do it for His sake, and because you think that you are His, then, whatever may happen to others, whatever may befall some of the outworks of your faith or belief, whatever changes may impend, you may be sure of this, that ‘the foundation of God standeth sure,’ and that, weak as we are, building upon Him who is the foundation, we shall be able to resist all the assaults of evil

Only remember, that Christ Himself has told us that many would come to Him and say, ‘Lord! Lord! have we not prophesied in Thy name, and in Thy name done many wonderful works?’ And He will say unto them,

‘Depart from Me, I never knew you,’ and the proof that He never did is that He has to address them as ‘Ye that work iniquity’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

Of Clean and Unclean Vessels.

v. 19. Nevertheless, the foundation of God standeth sure, having this seal, the Lord knoweth them that are His. And, Let everyone that nameth the name of Christ depart from iniquity.

v. 20. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor and some to dishonor.

v. 21. If a man, therefore, purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the Master’s use, and prepared unto every good work.

There are two thoughts that stand out in the connection between this section and the preceding one. For one thing, Paul wanted to show that the Word of God stands firm against all error, and in the second place, he wanted to expose the methods of the errorists. To warn against carnal security and to encourage true sanctification, that was his purpose. It is a great comfort to the believers: Truly the solid foundation of God stands secure, having this seal: The Lord knows those that are His; and: Let every one that mentions the name of the Lord refrain from unrighteousness. God Himself has laid a foundation here on earth, and that foundation of God remains secure, it stands firm against all attacks. His holy Church is built upon Christ as the Rock of Ages, and all attempts of the enemies to overthrow this Church have failed and must fail. A person, therefore, that deliberately denies a fundamental doctrine of the Christian truth thereby places himself outside of the pale of Christianity, whether he be a hearer or a teacher. But whenever such sad cases occur, the edifice of the Church itself remains unmoved, firm, and secure, Mat 16:18; Eph 2:19-22; 1Co 3:1-23; 1Co 9:1-27; 1Co 10:1-33; 1Co 11:1-34; 1Co 12:1-31. One or more individual stones or whole companies may fall away, but the City of God shall not be moved, For the seal or inscription of the foundation is: The Lord knows them that are His. This fact is our security, our guaranty for the everlasting firmness of the Church. Since it does not depend upon men’s ideas and efforts, but only upon the mercy of God if a person is accepted into the Church as a living stone, therefore the structure is safe. But since these persons are known only to Him, since His merciful knowledge has brought them to the acceptance of Jesus Christ as their Savior, therefore He will use all care to keep them steadfast in is Word and faith until the end. The second inscription of the seal brings out this warning with double force. Every person that has mentioned or named the name of Christ as His Savior and Lord thereby has placed himself under the obligation to refrain from all unrighteousness. If he should again indulge in unrighteousness in any form, if he should in any way become guilty of godlessness, he would thereby deny the truth and its holy Author and lose his position in the Church. While a Christian thus, on the one hand, is fully certain of the grace of God in Christ Jesus and never for a moment has a doubt concerning his soul’s salvation, he, on the other hand, is very careful not to yield to the false comfort, as though the conversion which he has once experienced were an absolute guaranty for his obtaining eternal life.

Timothy might now have the idea that it was an easy matter to decide who had the true faith in his heart, and that therefore a congregation might act very quickly. To meet this possibility, Paul adds a short explanation in the form of a parable: But in a large house there are not only gold and silver vessels, but also of wood and of clay, and some to honor, some, however, to dishonor. In order to represent the Church of Christ as it appears in this world, the apostle uses the picture of the vessels in a large household, the various dishes, articles of furniture, tools and instruments, etc. He wants to show how the various members of the so-called visible Church are to be judged, so far as gifts and moral condition are concerned. In doing this, he divides the vessels into two groups. In the first group the apostle shows the contrast between the richly and the poorly endowed Christians, between such as have a high degree of courageous faith and such as are like a broken reed or a smoking flax. This distinction is found also in other passages of Scripture, Mat 13:23; 1Co 12:14-27. The second group named by St. Paul presents a parallel to Rom 9:22; for here we have the contrast between such as have an honorable and such as have a dishonorable purpose. Through the unmerited grace and mercy of God certain Christians attain to honor and glory, others, through their own fault, are doomed to dishonor, disgrace, and destruction. For them the Word of God is a savor of death unto death, 2Co 2:16. So far as the application of the entire verse is concerned, it presents no great difficulties. We have not only a Paul in the Church, but also an Ananias, not only a Barnabas, but also a John Mark, not only an elder with a rich fund of Christian knowledge, but also a simple mother that clings to the Catechism truths. On the other hand, it is true also that there are, by the side of the true and faithful Christians, also such as are Christians in name only, hypocrites and errorists. It behooves the leader of the congregation, therefore, the pastor, to be very careful in forming judgments, lest he do someone a bitter wrong by hasty conclusions.

The apostle himself makes the application of his precept: If one will only keep himself unspotted from the latter, he will be a vessel unto honor, consecrated, altogether meet for the Master’s use, ready unto every good work. This is not written for Timothy’s personal information only, but is intended to serve as a guide for all times. If the vessels unto dishonor become manifest as such, then it is the duty of every one to separate himself from such, of course, after the steps of admonition have been observed. Every person preserving his Christian integrity in this manner would be judged accordingly, as a true vessel unto honor. He will be like one of the Old Testament Temple vessels, consecrated to the Lord. His entire life and conduct will serve for the honor of the Lord, for the hallowing of His name. Such a person will in truth be a member of the holy nation of the Lord, the Lord Himself revealing His holiness in him. Such a Christian will be ready and willing for the performance of every good work, and therefore of the greatest usefulness to the Lord. This continual purging should take place in the so-called visible Church at all times, lest the dross remain mixed with the gold, even in the eyes of men. Upon the last great day the final separation of the wheat and the chaff will take place.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

2:19 Paul assures Timothy that the false teaching will not win (see 3:9), and he reinforces the call to purity. • foundation stone: This metaphor emphasizes immunity to destruction (Isa 28:16) and might reflect a temple (see also 1 Tim 3:15; 1 Cor 3:11; Eph 2:20; 1 Pet 2:4-7; Rev 21:14). • The Lord knows: This quotation alludes to Num 16:5. • All who belong to the Lord must turn away from evil: See Isa 52:11; cp. Num 16:26-27; Lev 24:16; Ps 6:8.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Ti 2:19. Ὁ μέντοι στερεὸς [‘nevertheless,’ Engl. Vers.], indeed sure) The antithesis is, they subvert, 2Ti 2:18: add by all means the note on 1Ti 3:15. Indeed (μέντοι) has its Apodosis in the δὲ, but, 2Ti 2:20.—θεμέλιος τοῦ Θεοῦ, the foundation of God) Hebr. עיקר, foundation, that is, the subject which is the point at issue (the matter in question); for example, in a contract [the subject-matter, which is the foundation on which the contract rests], as Sam. Petitus observes, Var. Lect. c. 10. The foundation of God, on which they who are His depend, so that they cannot be overthrown, is the immoveable faithfulness of God.—ἕστηκεν, hath stood and stands) It is said to stand, for to remain unmoved as a sentence, a decree, is said to stand [to be fixed]. The word desist, presently occurring, corresponds to it [Ἀποστήτω and ἕστηκεν are conjugates]. Paul expresses the meaning of הקים to be firm, sure.—σφραγῖδα, the seal) Sentences in former times were wont to be engraven on seals.—ταύτην, this) to which the whole remaining part of this verse is to be referred.—ἔγνω Κύριος, the Lord knows) ἐπέσκεπται καὶ ἑπέγνω ὁ Θεὸς τοὺς ὄντας αὐτοῦ, καὶ τοὺς ἁγίους προσηγάγετο πρὸς ἑαυτόν, God has looked upon and knows them that are His, and draws His saints near to Him, Num 16:5. He knows His own in love, nor ceases to know them, but always preserves them as His; and that fact יו̇דַע He will make known, ibid.—καὶ, and) Observe, says Petitus, according to Paul, that some words were written on both sides on the round surface of the seal; for on the one face of the seal these words are read, the Lord knows, etc., but on the other, let him desist, etc.—ἀποστήτω ἀπὸ ἀδικίας, let him desist from iniquity) Ibid., 2Ti 2:26: ἀποσχισθητε ἀπὸ τῶν σκηνῶν τῶν ἀνθρώπων τῶν σκληρῶν τούτων, be separated from the tents of these wicked men. Paul uses the abstract, iniquity, for the concrete; comp. 2Ti 2:21 (note), if a man by purging himself shall go forth from these; and at the same time he has regard to that passage of Isa 52:11, ΑΠΟΣΤΗΤΕ, etc., “DEPART YE, DEPART YE, touch no UNCLEAN THING (ΑΚΑΘΑΡΤΟΥ); be ye clean that bear the VESSELS (ΣΚΕΥΗ) of the Lord.” The Imperative, let him desist, pronounced in the name of God, implies power to depart; and also implies the blessedness of those who depart.—πᾶς ὁ ὀνομάζων) every one that names the name of Christ, as his Lord: comp. Act 19:13, note. That is done by preaching, Jer 20:9, and by celebrating His name, Psa 20:7.—τὸ ὄνομα, the name) Concerning the name of the Lord, concerning the Lord knowing none save His own, concerning unrighteousness, comp. Mat 7:22-23.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Ti_2:19. As a contrast to the unsettling action of the heretics, we have ὁ μέντοι στερεὸς θεμέλιος τοῦ Θεοῦ ἔστηκεν] θεμέλιος (properly an adjective, supply λίθος) is originally the foundation-stone of a building; if that signification be retained here, the building can only mean the church of Christ. The question then arises, what is its foundation-stone? and to this various answers have been given. Ambrosius understands it to be Gods promises; Bengel, the fides Dei immota; Heinrichs, the Christian religion; Ernesti, the doctrine of the resurrection (2Ti_2:18); Calvin, the election of grace. All this is arbitrary. The θεμέλιος must be something which, according to the next verse, can also be regarded as οἰκία, viz. as Heydenreich says: ἐκκλησια τεθεμελιωμένη ὑπὸ Θεοῦ (similarly de Wette and Wiesinger). Paul, however, calls it θεμέλιος, not because that word denotes a building, which is not the case, but because the church, as it was originally set by God in the world, only forms the foundation of the building which is to be perfected gradually (so, too, van Oosterzee). Chrysostoms explanation is inapposite: αἱ στερεαὶ ψυχαὶ ἑστήκασι πεπηγυίαι καὶ ἀκίνητοι; for Paul is not thinking here of individual believers, but of the church of which they are members. Possibly the θεμέλιος does not mean anything definite, and the apostle merely intends to say that the church is firmly founded (Hofmann); but that is not probable, especially as the attribute στερεός and the verb ἕστηκεν point to a definite, concrete conception in the apostles mind.

στερεός and ἕστηκεν form a contrast to ἀνατρέπουσι. Though the faith of some may be destroyed, the foundation of God, i.e. which God has laid, still stands firm, unwavering.

The mark of this is given in the next words: ἔχων τὴν σφραγῖδα ταύτην] σφραγίς, the seal, is partly a means of keeping safe, partly a sign of relevancy, partly a form of declaration whereby a document or the like is proved to be valid. Here it is the inscription[38] on the θεμέλιος, according to Wiesinger, as a guarantee that the ἐκκλησία ὑπὸ τοῦ Θεοῦ τεθεμελιωμένη has an existence not to be shaken; or, better still, as Gods testimony to the peculiar nature of the structure (similarly Hofmann: because through it God so acknowledges the structure as to declare of what nature He means it to be when thus founded); van Oosterzee combines the two interpretations.

Paul mentions two inscriptions. The first, with allusion to Num_16:5 (the LXX. puts וְיֹדֵעַ for וְיֹדַע), is ἔγνω κύριος τοὺς ὄντας αὑτοῦ. Haec sententia … a parte Dei (Wolf).

ἔγνω] Bengel: novit amanter, nec nosse desinit, sed perpetuo servat suos: a word of comfort for the believers exposed to the destroying influence of the heretics in the church. The other inscription (with which we may compare Num_16:26; Isa_52:11) runs: ἈΠΟΣΤΉΤΩ ἈΠῸ ἈΔΙΚΊΑς Πᾶς Ὁ ὈΝΟΜΆΖΩΝ ΤῸ ὌΝΟΜΑ ΚΥΡΊΟΥ] Haec sententia … a parte hominum (Wolf). ἈΔΙΚΊΑ is the sum total of everything opposed to God, including heresy.

ὈΝΟΜΆΖΕΙΝ ΤῸ ὌΝ. Τ. ΚΥΡ., according to Wahl, is equivalent to קָרָא בְּשֵׁם יְהֹוָה, nomen Dei invocare. This is incorrect; it corresponds rather to the phrase: ἘΠΙΚΑΛΕῖΣΘΑΙ ΤῸ ὌΝΟΜ. ΚΥΡΊΟΥ (ΤῸΝ ΚΎΡΙΟΝ, 2Ti_2:22). Bengel correctly says: quisquis nominat nomen Christi, ut domini sui.

This second inscription is an exhortation to believers to abstain from all unrighteousness notwithstanding the seductive influence of the heretics.

Heydenreich: two truths must likewise characterize the indestructible temple of God, the church, and these denote the comfort and hope, but also the duty and reponsibility of the true worshippers of Jesus.[39]

[38] The figure is founded on the custom of placing inscriptions on the doorposts as well as on the foundation-stones; comp. Deu_6:9; Deu_11:20; Rev_21:14.

[39] Chrysostom understands θεμέλιος of individual believers, and is therefore compelled to give this thought an incorrect reference: πόθεν δηλαὶ εἰσίν; ἀπὸ τοῦ τὰ γράμματα ταῦτα ἔχειν ἐπὶ τῶν πραγμάτων, ἀπὸ τοῦ γνωρίζεσθαι ὑπὸ τοῦ Θεοῦ καὶ μὴ συμπαραπόλλυσθαι, ἀπὸ τοῦ ἀφιστάναι ἀπὸ ἀδικίας, ταῦτα τὰ γνωρίσματα τοῦ θεμελίου.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Ti 2:19 . “We will not fear. The city of God … shall not be moved” (Psa 46:2 ; Psa 46:4 ; cf. Heb 12:28 ). The Church of the New Covenant is like the Church of the Old Covenant: it has an ideal integrity unaffected by the defection of some who had seemed to belong to it. “They are not all Israel, which are of Israel.… All Israel shall be saved” (Rom 9:6 ; Rom 11:26 ). “They went out from us, but they were not of us; for if they had been of us, they would have continued with us” (1Jn 2:19 ). The Church, as existing in the Divine Knowledge, not as apprehended by man’s intellect, is the firm foundation of God (R.V.), i.e. , that which God has firmly founded. It is called here θεμέλιος τοῦ θεοῦ rather than οἶκος τ . θεοῦ , so as to express the better its immobility, unaffected by those who ἀνατρέπουσι , κ . τ . λ .; cf. στύλος καὶ ἑδραίωμα τῆς ἀληθείας (1Ti 3:15 ). There can hardly be an allusion to the parable with which the Sermon on the Mount closes, Luk 6:48-49 . With στερεός compare the use of στερεόω , Act 16:5 , and of στερέωμα , Col 2:5 .

ἔχων τὴν σφραγῖδα : It was noted on 1Ti 6:19 that in the two places in which θεμέλιος occurs in the Pastorals, there is a condensation of expression resulting in a confusion of metaphor. Here the apostle passes rapidly from the notion of the Church collectively as a foundation, or a building well founded, to that of the men and women of whom it is composed, and who have been sealed by God (see reff. and also Eze 9:4 ; Joh 6:27 ; 2Co 1:22 ; Eph 1:13 ; Eph 4:30 ; Rev 7:3-8 ). They are marked by God so as to be recognised by Him as His; and this mark also serves as a perpetual reminder to them that “they are not their own,” and of their consequent obligation to holiness of life (1Co 6:19-20 ). There is no allusion to the practice of carving inscriptions over doors and on pillars and foundation stones (Deu 6:9 ; Deu 11:20 ; Rev 21:14 ). The one seal bears two inscriptions, two mutually complementary parts or aspects: ( a ) The objective fact of God’s superintending knowledge of His chosen; ( b ) the recognition by the consciousness of each individual of the relation in which he stands to God, with its imperative call to holiness.

Ἔγνω Κύριος κ . τ . λ .: The words are taken from Num 16:5 , ἐπέσκεπται καὶ ἔγνω ὁ θεὸς τοὺς ὄντας αὐτοῦ , “In the morning the Lord will shew who are His”. The intensive use of know is Illustrated by Gen 18:19 , Exo 33:12 ; Exo 33:17 , Nah 1:7 , Joh 10:14 ; Joh 10:27 , 1Co 8:3 ; 1Co 13:12 ; 1Co 14:38 , R.V.m., Gal 4:9 .

Ἀποστήτω κ . τ . λ .: The language is perhaps another echo of the story of Korah: Ἀποσχίσθητε ἀπὸ τῶν σκηνῶν τῶν ἀνθρώπων τῶν σκληρῶν τούτων … μὴ συναπόλησθε ἐν πάσῃ τῇ ἁμαρτίᾳ αὐτῶν . καὶ ἀπέστησαν ἀπὸ τῆς σκηνῆς Κόρε (Num 16:26-27 ). But Isa 52:11 is nearer in sentiment, ἀπόστητε ἀπόστητε , ἐξέλθατε ἐκεῖθεν καὶ ἀκαθάρτου μὴ ἅψησθε , … οἱ φέροντες τὰ σκεύη Κυρίου , cf. Luk 13:27 . Also Isa 26:13 , Κύριε , ἐκτὸς σοῦ ἄλλον οὐκ οἴδαμεν , τὸ ὄνομά σου ὀνομάζομεν . The spiritual logic of the appeal is the same as that of Gal 5:25 , “If we live by the Spirit, by the Spirit let us also walk”. Bengel thinks that ἀπὸ ἀδικίας is equivalent to ἀπὸ ἀδίκων , the abstract for the concrete; cf. 2Ti 2:21 , “purge himself from these”.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

A digression: wherein he salveth that offense that rose by their falling away: showing first, that the elect are out of all danger of any such falling away: secondly, that they are known to God and not to us: and therefore it is no marvel if we count hypocrites oftentimes for true brethren: but we must take heed that we be not like them, but rather that we be indeed, such as we are said to be.

That serveth and worshippeth him, and is as it were named of him, a faithful man or Christian.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 19. The foundation of God standeth sure] The word θεμελιος signifies literally a foundation, and especially the foundation of a building; and metaphorically, the building itself, and often a noble mansion or palace. In this place the apostle compares the religion of Christ to a great or noble mansion. See 2Tim 2:20. And as this religion is founded on the authority and power of the Almighty, it necessarily must stand sure and be permanent. This house has an inscription on it, for so σφραγις, seal, is frequently understood; and this is evidently an allusion to the ancient temples. Above the door of the temple of Delphi there was the Greek word ει thou art, on which Plutarch has written an express treatise. In many of the Mohammedan mosques the walls are covered with inscriptions, which are ordinarily sentences taken from the Koran, relative to the majesty of God, or the nature of his worship. And we know that there was an inscription on the mitre of the high priest among the Jews, viz: kodesh laihovah, "Holiness to the Lord;" Ex 28:36; Ex 39:30. See also Zec 14:20. And this inscription may here be represented as being made with the seal of God, for he stamps this on all things belonging to himself and his worship.

But some suppose θεμελιος here to signify a contract or covenant by which two parties are bound to fulfil certain conditions and duties, the obligation to which, each takes on him by sealing the instrument with his seal. Among the Asiatics, these seals have scarcely ever any image or figure on them, but always some very expressive inscription. I have seen many of these, and several of them are now before me. The twofold inscription, i.e. one on the seal of each party, may be here alluded to; that on God's seal is, Εγνω Κυριος τους οντας αὑτου· The Lord approveth of them that are his. That on the seal of his followers is, Αποστητω απο αδικιας πας ὁ ονομαζων το ονομα Κυριου. Let every one who nameth the name of the Lord (every Christian) depart from iniquity. Thus each has his peculiar inscription.

κυριου, Lord, instead of χριστου, Christ, is the reading of almost all the MSS. of importance, and the principal versions.

The Lord knoweth] i.e. Approves, watches over, and provides for, them that are his true followers. To this his followers most cheerfully subscribe, and say: Let every one that nameth this Lord avoid every appearance of evil.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

19. Nevertheless the foundation of God standeth sure] R.V. alters into the less strong ‘howbeit’; the same conjunction, which St Paul does not use elsewhere, occurs five times in St John’s Gospel, and is rendered by R.V. ‘nevertheless,’ in Joh_12:42 (but with another conjunction added), ‘yet’ in Joh_4:27, Joh_20:5, ‘howbeit’ in Joh_7:13, Joh_21:4. The adjective ‘sure’ or ‘firm’ from its position must be attribute not predicate, the firm foundation. What is this ‘firm foundation’? St Paul’s thought is still of Timothy as chief teacher, of his true teachers, and of the false teachers; not (except by the way) of private believers or the whole Church. The passage then is parallel to 1Ti_3:14-16, where we have seen the Church is called the ‘pillar and ground of the truth’ with reference to the way in which office bearers ‘ought to behave themselves,’ ‘holding the mystery of the faith in a pure conscience,’ and avoiding ‘the snare of the devil.’ The foundation is therefore the Church built on apostolic doctrine, ‘strong in the strength which God supplies through His eternal Son’; cf. ‘on this rock—the apostolic confession of a true faith—I will build my church,’ Mat_16:18. And we may paraphrase, ‘Nevertheless the holy Apostolic church continueth stedfast, having these two marks of a faithful ministry, the Apostles’ teaching and the Apostles’ fellowship, a pure doctrine and a holy life.’

this seal] The Lord’s acknowledgment of His true ministers; ‘God knoweth His own, not Korah, Dathan, and Abiram, but Moses, the servant of the Lord,’ Num_16:5; and His warning to unholy teachers; ‘Ye shall knock at the door, saying, Lord, Lord, open to us; and he shall say to you, I know not whence ye are; depart from me all ye workers of iniquity,’ Luk_13:27. The former quotation is exact from LXX., with the alteration of ‘the Lord’ for ‘God’; the latter freely turns St Luke’s record into a maxim, adopting precisely the same Greek words for ‘depart’ and for ‘iniquity’. This is the more natural, as we recall the solitary pair of friends the inspired historian and the inspired correspondent, interchanging ‘comfortable words’ in that prison cell at Rome. ‘Only Luke is with me,’ ch. 2Ti_4:11. Cf. 2Ti_2:26 note on ‘taken captive.’

Alford justifies the adding of a ‘seal’ in this metaphor of the ‘foundation’ by regarding it as ‘probably in allusion to the practice of engraving inscriptions over doors (Deu_6:9; Deu_11:20) and on pillars and foundation stones (Rev_21:14).’

the name of Christ] The ms. authority is almost unanimous for the Lord instead of Christ; and this fits in remarkably with the above passage in St Luke.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Nevertheless, the foundation of God standeth sure,.... That faith, which is the faith of God's elect, is of the operation of God, and is the gift of his grace, and of which Christ is the author and finisher, is firm and immovable as a foundation; it is solid and substantial; it is the substance of things hoped for; and it is permanent and abiding; it stands sure, being supported by the power of God, and prevalent mediation of Jesus Christ; and so cannot be overthrown by false teachers, when an historical faith, or the faith of temporary believers may: or the doctrine of the resurrection of the dead is here meant, which was said to be past by the above false teachers; which is a fundamental doctrine of the Gospel, without which the preaching of it is vain, and faith is vain; and which is a doctrine of God, of pure revelation; and this will be effected by his power: this stands sure upon the testimony of the patriarchs, prophets, and of Christ, and his apostles; upon the sure word and writings both of the Old and New Testament; and will stand its ground against all opposition, and will have its certain effect; for the Lord Jesus knows who are his distinctly and perfectly; nor will he lose them, nor anything that belongs to them; not their bodies, any more than their souls, nor any dust of theirs, but will raise it up at the last day. Or else the doctrine of eternal election may be here designed; which is the foundation of all spiritual blessings, of faith and of holiness, of joy and comfort here, and happiness hereafter, and even of complete and everlasting salvation; and is of God's laying, and is owing to his sovereign pleasure and free rich grace; and stands sure, not on the foot of works, but upon the unchangeable and unfrustrable will of God; and this secures from a final and total deception by false teachers: and also into the account may be taken the persons of God's elect themselves; who are of God's founding, and are as immovable as the firmest foundation whatever, even as rocks and mountains, and stand sure upon the rock of ages, Christ Jesus, and shall never perish; nor can they be deceived by false Christs and false prophets, but will remain safe and sound, when the faith of ever so many is subverted by them.

Having this seal, the Lord knoweth them that are his: faith is sealed and insured to God's elect, by his foreknowledge and predestination of them; so that they certainly have it, and shall never lose it: and their election is according to God's foreknowledge of them; which designs not a foresight of their faith, holiness, and good works, as the motives of his choosing them; nor a bare prescience of their persons; but such a foreknowledge as includes special love to them, which is distinguishing, unchangeable, and everlasting; and this being a seal affixed to all the elect, shows the distinguishing grace of God in their election, the secrecy of it, and its firmness and irrevocableness, and also the safety of the chosen ones; things being sealed, to distinguish one thing from another, and to keep things secret, or to render them firm and authentic. So, among the Jews, seals were used in buying and selling, that it might be known what was bought, and to confirm the purchase (i). The inference from this comfortable doctrine is,

and let everyone that nameth the name of Christ; "or of the Lord", as the Alexandrian copy, and others, the Complutensian edition, the Vulgate Latin, Syriac, and Arabic versions read; that is, whoever either are called by the name of Christ, or Christians, or whoever call upon his name: let them

depart from iniquity; both from doctrinal iniquity, the errors and heresies of the above false teachers, which increased to ungodliness, and ate as a gangrene, and were the subversion of the faith of some; and from all practical iniquity, which those men, and their followers, especially the Gnostics, were guilty of; and, generally speaking, when men make shipwreck of faith, they put away a good conscience: and the apostle may also mean, that all such should depart from iniquitous men, from men whether of bad principles or practices, or both, and have no fellowship with them, it being unworthy of the name by which they were called. Some reference seems to be had to Num 16:5 and so the false teachers, and their followers, may be compared to Korah, and his company, and the elect of God to Moses, and the Lord's people, who were bid to depart from the tents of those wicked men; and who stood firm, sure, and safe, when the earth opened, and swallowed up the others.

(i) Maimon. Hilchot Mechira, c. 7. sect. 6, 7, 8.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

19 Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.

Ver. 19. Nevertheless the foundation] viz. Of God’s election, which is here compared to a sealed book: on the one side of the seal is written, "The Lord knoweth them that are his." On the other side, "And let every one that nameth," &c. This the apostle setteth forth, for the better settling of such as were shaken by the fall of Hymenaeus and Philetus, two such forward professors.

Standeth sure] As on a rock. Our English word "sure" seems to come from the Hebrew tzur, a rock.

Having this seal] A seal is for two ends, safety and secrecy. The Jews use to write on the back of their sealed packets, Nun, Cheth, Shin, that is, Niddui, Cherem, and Shammatha, all sorts of excommunication to him that shall offer to break up sealed businesses. God’s hidden ones are in a safe hand, and out of danger of utter apostasy, though he again suffereth the tree of his Church to be shaken, that rotten fruit may fall off.

The Lord knoweth them, &c.] In respect of the freeness of his election and immobility of his affection. Howbeit this knowledge that God hath of his, is carried secret, as a river underground, till he calls and separates us from the rest.

That nameth the name of Christ] He may have an infallible seal of salvation, that but nameth Christ’s name in prayer, that can say no more than Abba, Father, desiring and resolving to depart from iniquity.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Nevertheless the foundation of God is sure - Margin, “steady.” The meaning is, that though some had been turned away by the arts of these errorists, yet the foundation of the church which God had laid remained firm; compare Eph 2:20, “And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone.” As long as this foundation remained firm, there was no reason to be troubled from the few instances of apostasy which had occurred; compare Psa 11:3. It is not uncommon to compare the church to a building erected on a solid foundation; Eph 2:20-21; 1Co 3:9-10; Mat 16:18.

Having this seal - Or rather a seal with this inscription. The word “seal” is sometimes used to denote the instrument by which an impression is made, and sometimes the impression or inscription itself. A seal is used for security Mat 27:66, or as a mark of genuineness; Rev 9:4. The seal here is one that was affixed to the foundation, and seems to refer to some inscription on the foundation-stone which always remained there, and which denoted the character and design of the edifice. The allusion is to the custom, in rearing an edifice, of inscribing the name of the builder and the design of the edifice on the cornerstone. See Rosenmuller, Alte undneue Morgenland, No. 405. So the church of Christ is a building reared by the hands of God. Its foundation has been firmly and securely laid, and on that foundation there is an inscription always remaining which determines the character of the edifice.

The Lord knoweth them that are his - This is one of the inscriptions on the foundation-stone of the church, which seems to mark the character of the building. It always stands there, no matter who apostatizes. It is at the same time a fearful inscription - showing that no one can deceive God; that he is intimately acquainted with all who enter that building; and that in the multitudes which enter there, the friends and the foes of God are intimately known. He can separate his own friends from all others, and his constant care will be extended to all who are truly his own, to keep them from falling. This has the appearance of being a quotation, but no such passage is found in the Old Testament in so many words. In Nah 1:7, the following words are found: “And he knoweth them that trust in him;” and it is possible that Paul may have had that in his eye; but it is not necessary to suppose that he designed it as a quotation. A phrase somewhat similar to this is found in 1 Num 16:5, “the Lord will show who are his,” rendered in the Septuagint, “God knoweth who are his;” and Whitby supposes that this is the passage referred to. But whether Paul had these passages in view or not, it is clear that he meant to say that it was one of the fundamental things in religion, that God knew who were his own people, and that he would preserve them from the danger of making shipwreck of their faith.

And, Let every one that nameth the name of Christ depart from iniquity - This is the other seal or inscription which is made on the foundation which God has laid. The foundation has two inscriptions - the first implying that God knows all who are his own people; the other, that all who are his professed people should depart from evil. This is not found in so many words in the Old Testament, and, like the former, it is not to be regarded as a quotation. The meaning is, that it is an elementary principle in the true church, that all who become members of it should lead holy lives. It was also true that they would lead holy lives, and amidst all the defections of errorists, and all their attempts to draw away others from the true faith, those might be known to be the true people of God who did avoid evil.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

But the sure foundation of God and of the Christian faith standeth firm, though some fall from it, and will stand to the end of the world, the Church being built on a rock, and upon the promises of Christ, which cannot fail. Having this seal: the Lord knoweth who are his. The words are applied from Numbers xvi. 5. The sense is, that the faith and Church of Christ cannot fail, because God has decreed and promised to remain with his Church, and especially to protect his elect, to the end of the world. To know his, here is not only to have a knowledge, but is accompanied with a love and singular protection over them, with such graces as shall make them persevere to the end. --- And let every one that nameth (or invoketh) the name of the Lord, depart from iniquity. Several understand these words, which are similar to those Numbers xvi. 26. depart from the tents of these wicked men, to be as it were a second seal, or part of the seal of God’s firm decree, inasmuch as the elect by his grace, or when they are prevented and assisted by his grace, will always depart from iniquity; will remain firm in faith, and in the practice of good works: so that this may rather be an effect of the former seal, i.e. of God’s decree to protect his elect, than a different seal. (Witham) --- Whatever effects hell may make by its agents, the eternal edifice, of which the elect are living stones, is immoveable, being founded on the immutable decree of divine election, and upon the efficacious and infallible means, which separate the children of the wicked Adam, to bring them and to unite them to Jesus Christ.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Nevertheless the foundation of God standeth sure; notwithstanding that these two men (possibly of some note in the church of Ephesus) have fallen from the faith, and have been ill instruments to subvert the faith of others, yet God hath a number in the world, who are built upon the rock Christ Jesus, Mat 7:25; these are founded surely,

having this seal, The Lord knoweth them that are his; sealed, and confirmed in their state by the eternal decree and counsel of God, who hath foreknown his elect, both as to their number and perseverance; but God hath from eternity known who are his, and therefore such as truly are so must be kept through faith by his power to salvation, and it is not possible that these should be totally and finally deceived.

And, Let every one that nameth the name of Christ depart from iniquity; and every one that nameth the name of the Lord must depart from the tents of wicked men, who have made shipwreck both of faith and a good conscience. Therefore let not the apostacy of these men be a temptation to thee to think that the church of God may or shall fail; that cannot be, there can be no more lost than the sons of perdition, such as God never knew as his, though they put on a mark of Christianity and godliness, and deceived many. Those who have God’s seal upon them, and are of his foundation, shall stand and keep themselves from those damnable errors. Only, to let us know that neither the certainty of God’s decree or promise doth excuse our endeavours and using means for obtaining the thing decreed or promised, the apostle puts the verb in the imperative mood: Let him depart, &c.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

19. Nevertheless—Although the faith of some is overthrown, the basis of faith is permanent; for God’s foundation standeth (as Alford rightly renders) firm. What is that foundation? Alford and Huther both answer, the Church. But surely the Church has a deeper foundation than itself, namely, the incarnate and risen Saviour of 2Ti_2:8; the relation of the Church to whom is described in 2Ti_2:11-13. And although the denial of the resurrection, 2Ti_2:18, obscures Christ, and overthrows the structure of the faith of some, still that foundation, Jesus Christ, born and raised, standeth sure, the moveless basis of the faith of all persevering believers.

Having this seal—The seal suggests the motto inscribed upon the seal, yet the seal itself implies the surety of the foundation. Motto first:

Lord knoweth—An allusion to Num_16:5, “The Lord will show who are his;” in the Septuagint, “The Lord knoweth (or knew) who are his.” That is, Jehovah knew who of Israel were true worshippers, in contrast to Korah and his company. That seal-motto St. Paul declares is still unobliterated. Those who suffer and believe with him, 2Ti_2:11-13, will be by him confessed. Motto second:

Depart—A clear allusion, as Ellicott rightly suggests, to Num_16:26, where the true Israel are bidden to “Depart… from the tents of these wicked men,” the Korahites. So must the true believers in Christ depart from the iniquity of these deniers of the resurrection.

Nameth the name—As acknowledging him to be what his name means, the Lord.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But the foundation of God - His truth and faithfulness. Standeth fast - Can never be overthrown; being as it were sealed with a seal, which has an inscription on each side: on the one, The Lord knoweth those that are his; on the other, Let every one who nameth the name of the Lord, as his Lord, depart from iniquity. Indeed, they only are his who depart from iniquity. To all others he will say, "I know you not." Matt. vii, 22, 23

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Ver. 19. Nevertheless (μέντοι, here only in Paul’s writings, but frequently in John’s, certe quidem, expressive of opposition to the preceding, and preparing for an announcement of a contrary nature) the firm foundation of God stands, having this seal, “The Lord knoweth them that are His.” There can be no doubt that this is the proper mode of rendering—not, as in the Authorized Version, “The foundation of God standeth sure,” which is grammatically untenable. The apostle’s assertion is, that, notwithstanding the existence of such cases as he had just mentioned of defection from the truth and the consequent loss of salvation, there is a firm or strong foundation of God which remains stedfast. What, then, is the foundation? To this a great variety of answers have been given: with some it is the doctrine of the resurrection, denied by the heretics of the preceding verse; with others, the word of promise, or the plighted faith of God; with others, Christ or the Christian religion; with others, including Calvin, Calov, Wolf, and various besides, the election of God. It is quite possible to explain the apostle’s assertion in connection with each of these views, and to say only what is in perfect accordance with the truth of things, and has also a certain bearing on the matter immediately in hand. Yet, unless it be the last, they fail in presenting such a contrast to the evil, which the thought here suggested was intended to meet with an adequate corrective, as exactly suits the requirements of the case. The evil was an actual falling away in some from the belief of the truth, and their consequent loss, with all who came under their influence, to the church of Christ. Now, to meet this, and reassure the hearts of believers under it, something more was plainly needed than to point attention to the certainty of the fact itself of a coming resurrection, or of the word generally and promises of God, or of Christ as the manifested Saviour, and the religion introduced by Him. For all these might have been conceded to be as they are represented in Scripture, and yet the defection in question gone on unchecked, nay, possibly spreading and growing till everything was involved in ruin. There was needed to set over against it an objective good, which should practically circumscribe the evil, set bounds to its operation, by securing that there should be a succession of living witnesses to the truth, whom no temptation could mislead, nor false teaching beguile, into a betrayal of its interests. Such a security might be said to be furnished by the election of God, yet in this only as actually realized in a company of faithful men, who abide in the truth, and resist the errors that tend to undermine it. It is also only such a living embodiment of the election of God, not the abstract idea or doctrine itself, which could fitly be designated a foundation; for this necessarily has respect to an objective reality, a structure of some sort (material or spiritual), whereof it forms a part. So that, not precisely the divine act of election, but “the faithful elect,” as put even by the Catholic Estius, or, “which is the same thing, the church in the elect”—those chosen in Christ before the foundation of the world, and who are prepared and kept by omnipotent grace for the glory to which from the first they were destined—in a word, the members of the true or invisible as contrasted with the simply outward or professing church: these are what we may here most naturally understand by the foundation of God. They constitute His firm foundation, which stands amid both the assaults of adversaries and the defection of unstable souls, because held fast by His own eternal purpose and efficacious grace.

This, accordingly, is the view now generally adopted by commentators—for example, by De Wette, Huther, Wiesinger, Ellicott, Alford; and it is the only one that fitly accords with what follows about the sealing, which has immediate respect to Christ’s true people, not to Christ Himself. Of course they are what they are only from their relation to Him; so that by this view He is not excluded from the foundation, but, as it were, subsumed; and they who would find Christ more directly in the passage are still obliged, when they come to the sealing, to couple His people with Him, and even to have special regard to them.

The notion of sealing with reference to a foundation is peculiar to this passage. For a literal foundation it were somewhat out of place, but not so when understood spiritually of those appointed to a particular calling or destination. It is in this way that the action of sealing is commonly employed in New Testament Scripture; it represents persons as somehow certified of God, or having a special pledge of security granted them (Joh 6:27; 2Co 1:22; Eph 1:13, Eph 4:30). Such, at least, is the prominent, if not in every case the exclusive, idea conveyed by the expression. It is plainly in that sense used here; the persons spoken of as sealed are those who derive from their peculiar relation to the divine foreknowledge what ensures their permanent stability and progress in the divine life. Genuine believers are God’s firm foundation, because they have their place and calling under this certification: “The Lord knoweth them that are His;” that is, knoweth them as such; and knowledge being necessarily for Him the ground of correspondent action. He regulates His procedure toward them accordingly. The passage itself, thus identified with the seal of God, is taken, with the substitution merely of Κύριος for Θέος, from the Sept. of Num 16:5, ἔγνω ὁ θεὸς τοὺς ὄντας αὐτοῦ—literally, God knew them that are His (all the verbs in the passage being in the past): He knew from the first who stood in that peculiar relation, and (it is implied) would take steps for making this manifest to all, as the Hebrew, indeed, quite distinctly states: He will show, or give to be known. It was spoken of those whom He had chosen to the priesthood, as contradistinguished from Korah and his company, who were seeking to thrust themselves into the office. When quoted, however, as a general statement, nothing depends upon the particular tense; and we may as well render knoweth as knew who are His. For the knowledge of God is not affected by the evolutions of time: what He knows now. He knew with equal certainty in the past; and it is not the time when the knowledge was possessed by Him, but the manner how it bears on the state and destiny of those who are the objects of it, that is the point of special moment.

The apostle adds another sentence, which cannot, like the former one, be regarded as a quotation, though in substance it occurs in other parts of Scripture: And let every one that names the name of the Lord (There can be no doubt that Κύριου is here the correct reading, being that of א, A, C, D, F, K, L.) depart from iniquity. To name the name of the Lord is to do more than call upon Him, or profess some knowledge of His mind and will; it is to assume that name as the one by which we would be called, or to identify ourselves with the cause and interests it represents. The expression points back to Old Testament usage, where we find not only “naming the name of,” but having “the name named upon,” sometimes “called,” or “put upon” one—that is, the name of Jehovah upon the people of His covenant. To have it so named or put upon them, implied the existence or expressed the acknowledgment of such a relationship (Gen 48:16; Num 6:27; Isa 26:13, Isa 43:7; Amo 9:12, etc.). And for any one to name the name of the Lord, in the sense meant by the apostle, is, in other words, to give himself out for a true believer in Christ, and formally to take up his position among those who look to Him for salvation. Let every one who does this, says the apostle, depart from iniquity, or unrighteousness, because everything of this description is at variance with the position assumed; it would be a practical lie upon it. This call, therefore, to depart from iniquity, expressed in the second apophthegm, we can readily see, forms a fitting sequel and counterpart to that contained in the first: the naming of the Lord’s name, and, in consequence, departing from iniquity, is, on man’s part, the reflex and practical outcome, as well as evidence, of the blessed distinction of being known by God as emphatically His. But it seems rather fanciful to consider the second word, couched in the form of an exhortation, as equally with the first included in the designation of seal, and forming, so to speak, the inscription on its reverse side. For seals had not, like coins, a reverse side, from which another impression different from the primary one could be made. Nor could an exhortation to a particular course of life, like a divine, perpetually influential act, have properly attributed to it anything of sealing virtue. The relation of the two sayings to each other may rather be regarded as corresponding to a similar pair in Eph 4:30, “Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption”—where the sealing is made to stand simply in the indwelling grace and action of God’s Spirit; and the call not to grieve Him is an exhortation to the line of duty which such a near and blessed relation to the Spirit involves as a natural sequence or imperative obligation. There is no need, or even propriety, in pressing the connection further here. It is God who seals the firm foundation, or secures a living and abiding membership in His church, by choosing and recognising those who belong to it as His; and the proof that this seal really exists in any particular case, because the sure, unvarying result in which it expresses itself, is the departure of him who has it from iniquity—his treading in the paths of righteousness. This bespeaks his living connection with the Holy One, while the want of it would as clearly indicate his alienation from Him.

Patrick Fairbairn — An Exposition of Ezekiel (1851), Jonah (1849), and The Pastoral Epistles (1874) — public domain. Text from a community e-Sword module.

Lord

Jehovah. Num 16:5.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

As if our apostle had said, "Notwithstanding that Hymeneus and Philetus, with others, are fallen away, nevertheless we know that the foundation of God, his holy covenant, standeth firm and sure, having a seal annexed to it, (as usually contracts have, whereby two parties do oblige themselves mutually to each other,) which seal on God’s part has this impress or inscription, The Lord knoweth them that are his; and on our part it is written, "Let every one that nameth the name of Christ depart from iniquity."

Learn hence, 1. That the covenant of God made with us in Christ Jesus is a firm and sure foundation to build our hopes of perseverance and eternal life upon: The foundation of God standeth sure.

Learn, 2. That the covenant (according to the nature of all covenants) is conditional; on God’s promising assistance, acceptance, and rewards; on our part a departing from all iniquity, and an obligation to the love and practice of universal holiness. All that make a profession of Christianity ought to take especial care that their lives may answer their light, their practices correspond with their profession; Christianity being not a speculative science, but a practical art of holy living.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

19. Nevertheless. Notwithstanding the faith of some is overthrown (verse 18), God's firm foundation stands. It stands unshaken. His promises are sure. Having this seal. On seals were often inscriptions, and the thought here is of the inscription. Upon this seal are two inscriptions. The first cheers with the assurance that the Lord knows his own, and will not forget them; the second shows who are his. The Lord knows his people, and his people obey him. Thus they may know that they are known of God.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

Just as precious and common containers can be used for honorable ways in a wealthy house, any person who turns to God can be used by God in honorable ways in doing good works. (See: Metaphor)

the firm foundation of God stands

Possible meanings are 1) "God's truth is like a firm foundation" or 2) "God has established his people like a building on a firm foundation" or 3) "God's faithfulness is like a firm foundation." In any case, Paul speaks of this idea as if it were a building's foundation laid in the ground. (See: Metaphor)

who names the name of the Lord

"who calls on the name of the Lord." Here "name of the Lord" refers to the Lord himself. AT: "who calls on the Lord" or "who says he is a believer in Christ" (See: Metonymy)

depart from unrighteousness

Paul speaks of unrighteousness as if it were a place from which one could leave. AT: "stop being evil" or "stop doing wrong things" (See: Metaphor)

containers of gold and silver ... containers of wood and clay

Here "containers" is a general word for bowls, plates, and pots, which people put food or drink into or on. If your language does not have a general word, use the word for "bowls" or "pots." Paul is using this as a metaphor to describe different types of people. (See: Metaphor)

honorable use ... dishonorable

Possible meanings are 1) "special occasions ... ordinary times" or 2) "the kinds of activities people do in public ... the kinds of activities people do in private."

cleans himself from dishonorable use

Possible meanings are 1) "separates himself from dishonorable people" or 2) "makes himself pure." In any case, Paul speaks of this process as if it were a person washing himself. (See: Metaphor)

he is an honorable container

Paul speaks about this person as if he were an honorable container. AT: "he is like the container that is useful for special occasions" or "he is like the container that is useful for activities good people do in public" (See: Metaphor)

He is set apart, useful to the Master, and prepared for every good work

This can be stated in active form. AT: "The Master sets him apart, and he is ready for the Master to use him for every good work" (See: Active or Passive)

He is set apart

He is not set apart physically or in the sense of location, but instead to fulfill a purpose. Some versions translate this "sanctified," but the text signals the essential idea of being set apart. (See: Metaphor)

translationWords

found

God

lord

name

righteous

gold

silver

honor

dishonor

set apart

lord

good

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

19. κυρίου. This is read by all the uncials and the versions; χριστοῦ of the rec. text has only scanty cursive authorities in its favour.

19. ὁ μέντοι στερεὸς θεμέλιος τοῦ θεοῦ ἕστηκεν. Howbeit, despite the subversion of some who are weak in the faith, the firm foundation of God standeth; not, as the A.V. has it, “the foundation of God standeth sure,” for στερεός is not the predicate here. This θεμέλιος τοῦ θεοῦ, ‘foundation laid by God,’ as the following words shew, is the Church, which remains firm (cp. 1Ti 3:15) despite the aberrations of individual members; cp. Heb 12:28. It is upon this foundation that the οἰκοδομνή or ‘building up’ of the faithful is based; cp. Eph 2:20, although the metaphor there is slightly different.

μέντοι is not found again in the Pauline Epistles, but is common in St John. στερεός also is used here only by St Paul (he has στερέωμα in Col 2:6), but occurs Heb 5:12; Heb 5:14; 1Pe 5:9.

ἔχων τὴν σφραγῖδα ταύην, having this seal. As the foundations of the New Jerusalem are said to have upon them the names of the Apostles (Rev 21:14; cp. also Rev 7:3), so this ‘foundation of God’ has a double inscription; cp. Deu 6:9; Deu 11:20.

Ἔγνω κύριος τοὺς ὄντας αὐτοῦ. The Lord knoweth them that are His, a quotation from Num 16:5, words addressed by Moses in stern reproof to the rebellious Korah and his company, ψευδοδιδάσκαλοι of the Old Covenant. Cp. Joh 10:14; Joh 10:27; and, for γινώσκω as used in a sentence of judgement, Mat 7:23.

καί· Ἀποστήτω ἀπὸ ἀδικίας πᾶς ὁ ὀνομάζων τὸ ὄνομα κυρίου, and, Let everyone that nameth the Name of the Lord depart from unrighteousness. This is not an exact quotation from any part of the O.T.; it resembles, however, several passages, e.g. Isa 52:11 and (in continuation of the parallel suggested in the previous quotation) Num 16:26; cp. also Isa 26:13. See crit. note.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

19.] Firm endurance, notwithstanding this overturning of the faith of some, of the church of God: its signs and seals. Nevertheless (cf. Ellicott) God’s firm foundation standeth (not, as E. V. ungrammatically, ‘the foundation of God standeth sure.’ But what is ὁ στερεὸς θεμ. τ. θεοῦ? Very various interpretations have been given. παρασαλεῦσαι, says Thdrt., οὐ δύνανται τὴν τῆς ἀληθείας κρηπῖδα. ὁ θεὸς γὰρ τοῦτον τέθεικε τὸν θεμέλιον: Cocceius, Michaelis, Ernesti, explain it the fundamental doctrine of the Resurrection: Ambr., the promises of God: Bengel, Vatabl., fidem Dei immotam: Bretschn., al., Christ, 1Co 3:11. Heinrichs, Rosenm., the Christian religion: Calv., Calov., Wolf, Corn.-a-lap., al., Dei electionem. Rather, as Mosh., Kypke, Heydenr., Mack, De W., Huther, Wiesinger, al., ἐκκλησία τεθεμελιωμένη ὑπὸ θεοῦ—the congregation of the faithful, considered as a foundation of a building placed by God,—the οἰκία spoken of in the next verse. So Estius: “Ipsa ecclesia rectissime firmum ac solidum Dei fundamentum vocatur, quia super petram, i.e. Christum, a Deo firmiter fundata, nullis aut Satanæ machinis aut tentationum fluctibus subverti potest aut labefactari: nam etsi quidam ab ea deficiunt, ipsa tamen in suis electis perseverat usque in finem.” He then cites 1Jn 2:19: Mat 24:24: Joh 10:28: Rom 8:35, Rom 8:39: and proceeds, “Ex his admodum fit verisimile, firmum Dei fundamentum intelligi fideles electos: sive, quod idem est, ecclesiam in electis.” Against the tottering faith of those just mentioned, he sets the στερεὸς θεμ., and the ἕστηκεν. It cannot be moved: Heb 12:28), having (“ ‘seeing it hath,’ part. with a very faint causal force, illustrating the previous declaration: cf. Donalds. Gr. § 615.” Ellic.) this seal (probably in allusion to the practice of engraving inscriptions over doors (Deu 6:9; Deu 11:20) and on pillars and foundation stones (Rev 21:14). The seal (inscription) would indicate ownership and destination: both of which are pointed at in the two texts following) (1) The Lord knoweth (see 1Co 8:3, note: ‘novit amanter (?), nec nosse desinit,’ as Bengel) them that are His (the LXX runs: ἐπέσκεπται καὶ ἔγνω ὁ θεὸς τοὺς ὄντας αὐτοῦ καὶ τοὺς ἁγίους, καὶ προσηγάγετο πρὸς ἑαυτόν): and (2) Let every one that nameth the name of the Lord (viz. as his Lord: not exactly equivalent to ‘calleth on the name of the Lord’) stand aloof from iniquity (the passage in Isa. stands, ἀπόστητε, ἀπόστητε, ἐξέλθατε ἐκεῖθεν, καὶ ἀκαθάρτου μὴ ἅψησθε, … ἀφορίσθητε οἱ φέροντες τὰ σκεύη κυρίου. It is clearly no reason against this passage being here alluded to, that (as Conyb.) it is expressly cited 2Co 6:17. Ellic. remarks, that it is possibly in continued allusion to Num 16:26, ἀποσχίσθητε ἀπὸ τῶν σκηνῶν, τῶν ἀνθρώπων τῶν σκληρῶν τούτων).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

19. Reassurance to Timothy—in spite of the false teachers’ work, ἐπὶ καταστροφῇ 14 and ἀνατρέπουσι 18, the foundation is firmly set and has its mark upon it; God knows his own, and they will depart from iniquity.

ὁ . . . θεμέλιος] i.e. either Christ Jesus and his Apostles (cf. 1Co 3:11, Eph 2:20, Rev 21:14): or, more widely, “the Church” (cf. 1Ti 3:15); or “the truth,” “the deposit” (Hillard): but the emphasis is on ἕστηκεν rather than on θεμέλιος.

σφραγῖδα] perhaps simply “inscription”; cf. Exo 28:36 ἐκτύπωμα σφραγῖδος ἁγίασμα κυρίου: or, more exactly, “seal,” whether the stonemason’s mark, denoting workmanship, or the owner’s mark, denoting “ownership, security, and destination” (H.D.B. s.v. “Seal”); cf. Joh 6:27, Eph 1:13, Eph 4:30.

ἔγνω] Perhaps, of foreknowledge, Rom 8:29; cf. Odes of Solomon, 8. 15, “I do not turn away my face from them that are mine, for I know them, and before they came into being I took knowledge of them, and on their faces I set my seal” (Dibelius): or more likely (as it is an adaptation of an O.T. phrase), of complete insight into character: cf. 1Co 8:3, Gal 4:9, Nah 1:7 κύριος . . . γιγνώσκων τοὺς εὐλαβουμένους αὐτόν, the aorist denoting the complete result of past watching (Moulton, N. T. Gr., p. 113)

ὁ ὀνομάζων τὸ ὄνομα] who names the name of Christ as his Lord, who calls himself Christian and worships Christ; cf. Lev 24:16, Jos 23:7, Isa 26:13.

Both inscriptions have their origin in the O.T., and probably both in the story of the rebellion of Korah, Num 16:5 ἐπέσκεπται καὶ ἔγνω ὁ θεὸς τοὺς ὄντας αὐτοῦ, 16:26 ἀποσχίσθητε ἀπὸ τῶν σκηνῶν τῶν ἀνθρώπων τῶν σκληρῶν τούτων: cf. Isa 52:11. But each is modified by sayings of the Lord; cf. Mat 7:23 οὐδέποτε ἔγνων ὑμᾶς, Luk 13:27 ἀπόστητε ἀπʼ ἐμοῦ πάντες ἐργάται ἀδικίας, so that the writer may be quoting from some early Gospel or collection of Christian sayings; cf. Apost. Const. ii. 54, καθὼς γέγραπται· τοῖς ἐγγὺς καὶ τοῖς μακράν, οὓς ἔγνω κύριος ὄντας αὐτοῦ (Resch, Agrapha, pp. 204-07).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Nevertheless [μεντοι] . Mostly in John. o P. Only here in Pastorals. The foundation of God standeth sure [ο στερεος θεμελιος του θεου εστηκεν] . Wrong. Stereov sure is attributive, not predicative. Rend. the firm foundation of God standeth. The phrase foundation of God, N. T. o. Qemeliov foundation is an adjective, and liqov stone is to be supplied. It is not to be taken by metonymy for oijkia house verse 20), but must be interpreted consistently with it, 137 and, in a loose way, represents or foreshadows it. So we speak of an endowed institution as a foundation. By; ' the sure foundation of God "is meant the church, which is" the pillar and stay of the truth "(1Ti 3:15), by means of which the truth of God is to withstand the assaults of error. The church has its being in the contents of" the sound teaching "(1Ti 1:10), which is" according to godliness "(1Ti 6:3), and which is deposited in it." The mystery of godliness "is intrusted to it (1Ti 3:16). Its servants possess" the mystery of the faith "(1Ti 3:9). In 1Co 3:11, Christ is represented as" the chief corner - stone. "In Eph 2:20, the church is built" upon the foundation of the apostles and prophets, "with Christ as the corner - stone, and grows into a" holy temple [ναον] in the Lord. " Here, the church itself is the foundation, and the building is conceived as a great dwelling - house. While the conception of the church here does not contradict that of Paul, the difference is apparent between it and the conception in Ephesians, where the church is the seat of the indwelling and energy of the Holy Spirit. Comp. 1Co 3:16, 17. Stereov firm only here, Heb 5:12, 14, and 1Pe 5:9 (note). %Esthken standeth, in contrast with overthrow verse 18).

Seal [σφραγιδα] . Mostly in Revelation. Only here in Pastorals. In Paul, Rom 4:11; 1Co 9:2. Used here rather in the sense of inscription or motto. Comp. Deu 6:9; Deu 11:20; Rev 21:14. There are two inscriptions on the foundation stone, the one guaranteeing the security, the other the purity, of the church. The two go together. The purity of the church is indispensable to its security.

The Lord knoweth them that are his [εγνω κυριος τους οντας αυτου] . The first inscription : God knows his own. Comp. Num 16:5; 1Co 13:12. For egnw knoweth, see on Gal 4:9. Them that are his, his ejklektoi chosen; see verse 10; Tit 1:1; Rom 8:33; Col 3:12; 1Pe 2:9; Rev 17:14. Not, however, in any hard, predestinarian sense. 138 Comp. Joh 10:14; Mt 7:23; Luk 13:25, 27.

Let every one that nameth the name of Christ depart from iniquity. The second inscription, concerning the purity of the church. For of Christ rend. of the Lord [κυριου] . Onomazwn nameth, only here in Pastorals. It means to give a name to, to style, as Mr 3:14; Luk 6:14; 1Co 5:11 : to pronounce a name as having a special virtue, as in incantation. as Act 19:13 : to utter a name as acknowledging and appropriating what the name involves, as a confession of faith and allegiance. So here. Comp. Rom 14:20; 1 Cor. v. 11; Isa 26:13. For onoma name, see on 1Th 1:12. Aposthtw ajpo ajdikiav depart from iniquity. For the verb, see on 1Ti 4:1. Mostly in Luke and Acts. Comp. Num 16:26; Isaiah. 52. 11. Whatever may be implied in God 's election, it does not relieve Christians of the duty of strict attention to their moral character and conduct. Comp. Phi 2:12. The gift of grace (Eph 2:8) is exhibited in making one a coworker with God (1Co 3:9). The salvation bestowed by grace is to be "carried out" (Phi 2:12) by man with the aid of grace (Rom 6:8 - 19; 2Co 6:1). What this includes and requires appears in Phi 3:10; Phi 4:1 - 7; Eph 4:13 - 16, 22 ff.; Col 2:6, 7.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.