Exegetical and Hermeneutical Commentary of 2 Timothy 2:19
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.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
2Ti 2:19
The foundation of God standeth sure.
Nevertheless
We should give full force to the . 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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 19. The foundation of God standeth sure] The word 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 , 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 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 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, The Lord approveth of them that are his. That on the seal of his followers is, . Let every one who nameth the name of the Lord (every Christian) depart from iniquity. Thus each has his peculiar inscription.
, Lord, instead of , 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 Gods 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 Gods 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. NeverthelessNotwithstandingthe subversion of their faith, “the firm foundation ofGod standeth” fast (so the Greek ought to betranslated). The “foundation” here is “the Church”[ALFORD], “theground” or basement support “of the truth” (1Ti3:15), Christ Himself being the ultimate “foundation”(1Co 3:11). In the steadfaststanding of the Church there is involved the steadfastcertainty of the doctrine in question (2Ti2:18). Thus the “house” (2Ti2:20) answers to the “foundation”; it is made up of theelect whom “the Lord knoweth” (acknowledgeth, recognizes,Psa 1:6; Mat 7:23;Joh 10:14; 1Co 8:3)as “His,” and who persevere to the end, though others “errconcerning the faith” (Mat 24:24;Joh 10:28; Rom 8:38;Rom 8:39; 1Jn 2:19).BENGEL takes “thefoundation” to be the immovable faithfulness of God (toHis promises to His elect [CALVIN]).This contrasts well with the erring from the faith on the partof the reprobate, 2Ti 2:18.Though they deny the faith, God abates not Hisfaithfulness (compare 2Ti2:13).
havingseeing that ithas [ELLICOTT].
seal“inscription”:indicating ownership and destination: inscriptions wereoften engraven on a “foundation” stone (Re21:14) [ALFORD]. Thiswill agree with the view that “the foundation” is theChurch (Eph 2:20). If it betaken God’s immovable faithfulness, the “seal” willbe regarded as attached to His covenant promise, with the inscriptionor legend, on one side of its round surface, “The Lord knoweth(it is ‘knew’ in the Septuagint, Nu16:5, to which Paul here alludes, altering it for his purpose bythe Spirit) them that are His”; on the observe side, “Letevery one that nameth (as his Lord, Ps20:7, or preacheth in His name, Jer20:9) Christ.”
departGreek,“stand aloof.”
from iniquity (Isa52:11). 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 knowethHis elect; our part is to believe, and by the Spirit depart from alliniquity, an unequivocal proof of our being the Lord’s (compareDeu 29:29; Luk 13:23-27).St. Lucian when asked by his persecutors, “Of what country artthou?” replied, “I am a Christian.” “What is youroccupation? . . . 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’srefreshment 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 suresoon to be followed by indulgence in iniquity. It was so with thefalse teachers (2Ti 3:2-8;2Ti 3:13).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 Nu 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.
Fuente: John Gill’s Exposition of the Entire Bible
| Cautions against Error. | A. D. 66. |
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. 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 honour, and some to dishonour. 21 If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work.
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 (v. 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, Ps. i. 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 (Matt. vii. 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. ii. 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 (v. 20): In a great house there are not only vessels of gold, c. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Howbeit (). Strong adversative, “however.”
Firm (). Old adjective, solid, compact, in N.T. only here, 1Pet 5:9; Heb 5:12; Heb 5:14. See in Col 2:5. For see 1Cor 3:11; Rom 15:20; 1Tim 6:19. Cf. in 1Ti 3:15.
Seal (). See 1Cor 9:2; Rom 4:11.
Knoweth (). Timeless aorist active indicative of . Quotation from Nu 16:5.
Let every one depart ( ). Paraphrase of Num 16:27; Isa 26:13; Isa 52:11; Jer 20:9. Second aorist active imperative of (intransitive use), “Let every one stand off from.” Probably another echo of the rebellion of Korah.
Fuente: Robertson’s Word Pictures in the New Testament
Nevertheless [] . Mostly in John. o P. Only here in Pastorals. The foundation of God standeth sure [ ] . 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 [] 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 [] . 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 [ ] . 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 [] . 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.
Fuente: Vincent’s Word Studies in the New Testament
1) “Nevertheless the foundation of God standeth sure” (ho mentoi stereos themelios tou theou esteken) However the firm foundation of God stands,” sure, certain; Isa 28:16; Act 4:11-12; 1Co 3:11; 1Pe 2:5-8. Jesus Christ is that foundation sure, in securing men from hell and a basis for an honorable life.
2) “Having this seal” (echon ten sphragida tauten) “Having, holding, or containing this (kind of) seal.” This seal alludes to the identity of the builder whose name or authority was carved over doors in stone and/or in cornerstones, Deu 6:9; Deu 11:20; Rev 21:14.
THE KING’S FOUNDATION
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 have been erected by a certain Pharaoh. Here we have the royal cartouche, of the King of Kings set upon the foundation of the great palace of the Church.
-Charles Spurgeon
3) “The Lord knoweth them that are his” (egno kurios tous ontas autou) “The Lord knew (knoweth) those being of him, his own,” sealed by His spirit. His sheep are known and preserved by day and night as well as His church, Num 16:5; Joh 10:14; Joh 10:27; Eph 1:13; Mat 16:18.
4) “And let everyone that nameth the name of Christ” (kai pas ho onomazon to noma kuriou) “And let everyone naming the name of the Lord (everyone claiming to be a Christian);” let him live a separated life, from worldliness, 1Jn 2:15-17; 1Pe 4:15-16.
5) “Depart from iniquity” (aposteto apo adikias) “Let each stand away, stand off, or be separated from unrighteous conduct or iniquity,” Gal 5:25; 1Th 5:22.
Fuente: Garner-Howes Baptist Commentary
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,” (Mat 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.” (Psa 69:28; Phi 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.” (1Jo 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.” (177) 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” (Isa 4:1)
the woman is accounted to be his lawful wife; and to have “the name of Jacob called on” all his posterity (Gen 48:16) means that the name of the family shall be kept up in uninterrupted succession, because the race is descended from Jacob.
(177) “Let us not therefore be distressed by all the scandals that may arise. And yet let us study to walk in fear, not abusing the goodness of our God but knowing that, since he hath separated us from the rest of the world we must live as being in his house and as being his, in the same manner as he hath given to us the onward mark of baptism, that we may also have the signature of his holy Spirit, for he is “the earnest,” as Paul calls him, of our election, he is the pledge which we possess that we are called to the heavenly inheritance. Let us therefore pray to God that he may sign and seal in our hearts his gracious election, by his holy Spirit, and, at the same time, that he may keep us sealed and as shut up under the shadow of his wings; and if poor reprobates go astray and are lost, and if the devil drives them along, and if they do not rise again when they fall, but are cast down and ruined, let us, on our part, pray to God to keep us under his protection, that we may know what it is to obey his will, and to be supported by him. Though the world strive to shake us, let us lean on this foundation, that the Lord knoweth who are his; and let us never be drawn aside from this, but let us persevere and profit more and more, till God withdraw us from the present state into his kingdom, which is not liable to change.” — Fr. Ser.
Fuente: Calvin’s Complete Commentary
IS THERE ANY SAVING POWER IN THE CHRISTIAN PROFESSION?
2Ti 2:19.
THIS sentence, lying as it does at the heart of the second chapter of II Timothy, is a sort of key sentence of the chapter itself, and is also a succinct presentation of the Christian profession.
The times upon which we have fallen are evil. This is not to say that they are worse than they have ever been, nor yet to claim that they are worse than may yet be; but it is to recognize the common, almost the uniform, opinion. Leading editorials of our greater American newspapers are calling attention to this fact, and, as one remarks, practically every editor in towns, little and big, is taking his turn at this subjectthe wave of crime.
Not long since an ambassador contributed a series of articles on crime to the Saturday Evening, Post, and one great daily said concerning it, The problem is the gravest one of the dayso grave that the statement of its enormity can scarcely be exaggerated. It will be remembered that Judge Kavanaugh of Chicago, within the year 1927, has discussed this subject in something like a dozen extensive articles, and it cannot be forgotten that in practically every state in the union, from which capital punishment has been banished, there is now an active movement to reinstate the same, as a deterrent against the spread of crime that threatens the entire land. Practically every writer upon this subject has his suggested remedy, his philosophical prescription; and yet, up to the present hour there has risen no Moses to guide us out of this Egyptian danger save Jesus Christ, and no philosophy has been invented that successfully compares for one second with Christianity. That fact alone answers our question: Is there any saving power in the Christian profession? And that fact also provides a basis upon which we can proceed in this discourse.
Following closely, then, the lines of the text, I call your attention to The Christian Profession, The Practice of Righteousness, and The Secret of Power.
THE CHRISTIAN PROFESSION
Let every one that nameth the Name of Christ.
Christ is basal in the Christian profession. The men and women who make that profession declare their acceptance of Him as Gods Son and mans Saviour. They announce, at the same time, their intention of loyalty to Him, and they affirm not only their belief that He is alive for evermore, but also their conviction that by His Spirit He lives in them. They hold first of all to the historic Christ; they believe what the Bible says about Him; they believe that He was the Child of Prophecy; they believe that He was born of a Virgin; they believe that event occurred in Bethlehem of Judea; they believe that His Deity manifested itself when, as a boy, His wisdom confounded the learned men of His day; they believe that His miracle-working was further proof of His Deity; they believe that on Calvarys Cross He suffered in the stead of sinners, and that when He arose from the grave He conquered against death, not for Himself alone, but for all that put their trust in Him. They believe that He bodily ascended to the right hand of the Father, and there abides as our High Priest, and they believe that He will come again to take the worlds throne and reign on earth for a thousand years.
To the skeptical all this is a mere superstition, but to the thoughtful it rests on unshaken facts. That such a character came into history, no unprejudiced student doubts; that He was crucified is no longer a debatable question, and as one man recently said, On the night His body was sealed in the tomb, His enemies were sure He would never be heard from again. Now, after nineteen centuries, He is the outstanding Name of all ages the outstanding personality of all races. He is too great to be memorialized in any earthly hall of fame. His millions of followers feel that, reducing Him to such a level as that comparison would create, would be nothing short of disgraceful to His incomparable character. And this is not because He wrote many books; not because He surpassed in any particular profession; not because He headed great armies, overturned bad governments, and created an ideal state in the world, but rather because, by the Spirit He revealed when living, and through the Holy Ghost sent to the world after His ascension, He has regenerated individuals and become the Saviour of such institutions as will put their trust in Him, and even touches an unbelieving world with a masterly and ameliorating hand.
At this present moment war is the worlds one fear. The experience of 191418 was so horrible that the hearts of all men chill with the thought of its repetition on a larger and infamously more destructive scale. To that possibility science daily contributes, and against that certainty there stands but one figure, and that is Christ. The anti-military movement of the present moment is the product of Christs Spirit. Recently, the Literary Digest called attention to the proposed action of the Federal Council of Churches, through a resolution presented by Dr. Charles Clayton Morrison, suggesting the cessation of chaplain appointments to the army and navy. But upon sober consideration it was decided that these pronounced Christian men in the army were an anti-war influence, and that their numbers should not be decreased, but increased instead. Whether that reason was sound or not, it is absolutely certain that Christ, while a Man of war against all wrongs, is the Prince of Peace, and His Second Appearance is the only prospect of that prophetic time when men shall learn war no more forever.
Christs reception or rejection is a personal decision. There are so-called ministers of the Gospelmodernistswho are undertaking now the task of bringing the nations to Christ. We admire their heroism, but hold in little esteem their judgment. Christ came not to call states, but rather sinners to repentance. The wisdom of that fact appears upon a moments reflection. States are only collections of individuals under an agreed government, and you cant change the character of the former until you have changed that of the latter. States do not determine the character of individuals, but individuals do determine the character of states. So, then, it is written, every one of us shall give account of himself to God.
When the late war was on, there were men who blamed the Church for not stopping it. But how can minority determine the conduct of the majority? The following statistical report was recently put forth in a Scranton, Pennsylvania publication. There are approximately 53,000,000 people in the United States under twenty-five years of age. Only about 16,000,000 of these are getting any kind of Christian instruction. 37,000,000 of them are without Sunday School, parochial school, or week-day Bible instruction. In fact, some years ago a somewhat careful survey was made. There were at that time 1,000,000 children in the Chicago public schools and 800,000 of them were receiving no religious education of any sort. That is to say, four out of five were taught nothing of Christ and of His redeeming love. And yet, there are those who would tell you that Christianity is to blame for the present holocaust of crime, but all such speak without any rational basis. When it is remembered that not anything like all those who were taught the Christian faith, accepted it, their greater minority is understood, and the Christless estate of the people at large is evidenced.
Conduct in its last analysis is a question of character. Character is not something that comes to us by birth. There may be an inheritance of some better traits. We believe there are! But character rests in the adoption and practice of right principles. That Christianity has been and abides the best embodiment of those principles, only blatant atheists debate.
Recently the world has been shocked by the brutal crime of Edward Hickman. The newspapers of the country have played up the fact that he was a faithful attendant upon a Sunday School; and, of course, atheistic publications and superficial skeptics seize upon that and try to make it appear that such conduct might be expected from such an institution. Alas, how far fetched the argument! History attests the opposite truth.
The Literary Digest of January 21, 1925, contributes an article on The Sunday School a Crime Antidote, and says, Regular attendance upon Sunday School during the period of character formation would cause the criminal courts and jails to close, for there would be no Taw material to work on. This is not a platitude from the pulpit. It is an expression of belief of a judge who has had long experience. In the eighteen years that he has sat on the bench in two courts, Supreme Court Justice Lewis L. Fawcett, of Brooklyn, has had more than 4,000 boys less than twenty-one years arraigned before him, charged with various degrees of crime. But, of this large number, only three were members of a Sunday School at the time of the commission of their crimes. And, says Justice Fawcett, as he is quoted in the New York Herald, Even these three exceptional cases were technical in character and devoid of heinousness, so that they are scarcely worth mentioning. * * In view of this significant showing, I do not hesitate to express the conviction that attendance by young men at Sunday School or other regular religious work, with its refining atmosphere, is signally preventive against crime and worthy of careful study by those who are dismayed by the increase of crime on the part of the young men of America! About all that men who profess to be Truthseekers need is one case in 4,000, provided they can employ that one case to the discredit of the Christianity they hate. But could any higher compliment be paid to the Christian profession than to find out that of 4,000 criminals, 3,997 of them were without Christianity in any form?
However, this should not be a surprise, even, for the character of Christianity is also suggested by the text. It is by nature
THE PRACTICE OF RIGHTEOUSNESS
Hence, Pauls words to Timothy, Let every one that nameth the Name of Christ depart from iniquity.
Of the Christian, righteousness is expected. That would not be true if Christianity had not a past history. But from the day when Paul turned from his egoism to humility, from his persecutions to compassion, and from the spirit of a murderer to the Gospel ministry, Christ has commonly so influenced the lives of men that they have, like Paul, looked on Him and believed.
The volume by Harold Begbie, Twice Born Men, proves how radical that reformation often is, taking the murderer and making him a man of the kindest and most compassionate sentiments; a drunkard, and making of him the most sober and upright of citizens; the whore-master, and filling his mind with purity. And its influence is not restricted to the individual, but, from him, radiates into society.
Rabbi Albert G. Minda recently said truly, Are our human relationships built on justice or injustice? Is society being solidified through the power of love and mercy or being undermined by the corroding forces of hatred and malice? The answers to these questions will indicate to what degree God is functioning in modern life as a Power making for righteousness. And then he adds, The major religious denominations have framed programs of social justice which enunciate the ideals of justice, love and humility, as they apply to all spheres of present-day life and human endeavor. And while he does not name the Name of Christ, it is absolutely known that that Name gives meaning to his further words, To a humanity suffering the wounds of war and ever fearing Mars, they hold forth the vision of universal peace * * and unto a society divided by the barriers of race, color, creed, they offer the ideal of a common brotherhood. Thats absolutely true of Christianity.
This leads, then, to a second statement:
With a Christian righteousness is commonly found. This is so true that even unbelievers have been compelled to admit it. Here is a pronounced illustration of that fact with which the world has long since been made familiar. In 1832, when Charles Darwin was making his trip around the worlda trip on which he was building up his infidel philosophy of evolutionhe speaks of stopping on the coast of Tierra del Fuego, the most savage spot in all the worldso savage that he would not put the practice of that tribe into writing, and gave it as his opinion that that tribe was the missing link between man and monkey, and that it would be useless to attempt civilization with such people. And yet, at that very time there was playing in the yard of an English almshouse a little boy who was destined later to accept Christ as his Saviour and become a missionary to this people. He told them of Jesus, the Saviour from sin, and the truth at his lips transformed them, and the savage people became one of the most Christian tribes in all the world; so much so that when Darwin saw them again he was amazed at the mighty change that had come over them, and admitted the desirability of Christian missions. Is it any wonder that one speaking of it says, If, then, there is a continent so low and loathsome that it has no hope, send Jesus to that shore. Or, if there is a drunkard or harlot, or blasphemer you want to see reclaimed, preach Christ. When the time comes that our atheists can show such an uplift in morals and life as the Christian missionary brought to Tierra del Fuego, they can speak. Until that time, they should be silent.
The exceptions in conduct, with the Christian profession, only prove the rule. It was said to be true that Adolph Hoetelling, Michigans recent brutal murderer, was a deacon in the Christian church. And it is a fact that in Illinois a while ago a minister participated in poisoning his own wife and aided and abetted the poisoning of a paramours husband, that these barriers to their illegitimate love might be removed. But, do such exceptions demonstrate the non-desirability of Christianity?
By no means! Their newspaper value was found in the fact that they were exceptions. If they were everyday occurrences, nobody would be shocked by it; but they are so rare that all society is amazed.
When Loeb and Leopold murdered, in the most unthinkable manner, their little friend, and even blood cousin of one, the newspapers did not play up the fact that they were both unbelievers in the Christian faith, or even that one of them was a boastful atheist. That circumstance leaked out in connection with their trial, when Clarence Darrow sought to soften the crime by showing its agreement with the university philosophy that Babe Leopold had imbibed. When the three DAutremont boys shot down and killed, in cold blood, conductor, engineer and fireman on an Oregon train, that they might loot it of its wealth, the newspapers did not play up the fact that they were ardent advocates of evolution, but one of them later announced the same as a partial explanation of his conduct.
But has any living man ever been heard of who defended a crime in the name of Christianity? Or can any man, intelligently reading the Scriptures and without prejudice, charge up criminal conduct to Christian teachings? Hardly! For the morals of the Old Testament even, and every sacred sentence of the New, harmonizes with the demand of Paul, namely, that Every one that nameth the Name of Christ depart from iniquity. When, therefore, a professed Christian commits the same, he is transgressing not only the precepts of his profession, but doing an irreparable violence to its plain demands.
No, Christianity is not responsible for crime. Christianity is the enemy of every wrong, personal, domestic and national, and the friend of every right. And when you go back into history you find that it was Christianity that ended piracy at sea, Christianity that abolished slavery from the practice of nations, Christianity that opposed child-abandonment, child-neglect and child-abuse of every sort. He who took the little ones up in His arms, laid His hands upon them and blessed them, has been their defender in all ages. It is Christianity that cares for the weak and incites its devotees to build hospitals, provide nurses, and inspire the greatest physicians. It is Christianity that fights the white slave traffic; that forced the adoption of the Eighteenth Amendment, and lies back of every great moral reform. And it is Christianity that creates such organizations as the Antisaloon League, and that blessed organization, the Womans Christian Temperance Union, wearing its white ribbon before the world, attesting its faith in purity and its demands for sobriety. It is Christianity that will keep the Eighteenth Amendment on the statute books of our nation and make impossible the election of the wet Governor Smith to the presidency of the United States.
Do I need, then, to discuss the question, Is there any saving power in the Christian profession? The answer is evident.
I conclude, however, with the discussion of
THE SECRET OF POWER
The Bible, Christianitys text Book, is a volume of moral uplift. Recently a speaker in our prayer meeting, said in his address, There are some portions of the Bible that I do not care for, and later in a personal conversation, I asked to know what he meant by such a statement. He said, Well, the Bible is to me like a well-filled table and I can feed on what I like. I said, Then do you mean to say that it contains aught that is not needful for you or for some other man. He said, No, I believe everything found in it is profitable for somebody at sometime, and then he added further, It is like a medicine chest; today I need this portion of it; tomorrow another may meet my demands. The figures are apropos. Some years since I was in St. Louis. It was a Saturday night and I was in my room at a hotel. Waking at one oclock in the morning I found that my tonsils were rapidly swelling and fear seized me that I should be incapacitated for the three services of the Sunday. I wished for a physician, and particularly did I crave hydrogen dioxide, for more than once had I been able with that gargle to reduce the fever and recover from the danger. Little dreaming that there was any near me, I rose and went to the bathroom to gargle hot water, and lo, in my bath room I saw a medicine chest. Eight or ten different remedies were before my eyes. Twenty-five cents in the slot would secure any one of them; and lo, to my delight, dioxide was there. I dropped my quarter in, took the bottle out, and through the hours of the night gargled it again and again. By morning I was myself, the disease had subsided, and three times that day I preached the Gospel with increasing physical strength.
How many and what frightful moral diseases the Bible has cured! It is a panacea indeed; and it is doubtful if there is a single moral affliction that has befallen man for which it is not a sufficient antidote if it were but taken. It was almost an accident that I discovered in my bathroom that night exactly what I needed; and had I not been in diligent search of the best at handhot water I never would have known that the medicine chest was there with the very thing that would effect a cure.
How many men are suffering from moral afflictions who could, if they would but search the sacred pages of this Book, find in them an antidote! No less an authority than William E. Gladstone said: Who doubts that, times without number, particular portions (of the Bible) find their way to the human soul as if embassies from on high, each with its own commission of comfort, of guidance or of warning? What crisis, what trouble, what perplexity of life has failed or can fail to draw from this inexhaustible treasure-house its proper supply? * * In the retirement of the chamber, in the stillness of the night season, upon the bed of sickness, and in the face of death, the Bible will be there, its several words, how often winged with their several and special messages, to heal and to soothe, to uplift and uphold, to invigorate and stir. Our own ex-President, Mr. Coolidge, speaking a while ago, said, It would be difficult to conceive of any kind of religious instruction which omitted to place its main emphasis on the precepts of this great Book. It has been the source of inspiration and comfort to those who have had the privilege of coming in contact with it, and wherever it goes, it raises the whole standard of human relationship.
But there is another secret of power in Christianity of which I want to speak:
The ChurchChrists Bodyprovides wholesome companionship. The time used to be when there were three institutions that were linked hand in hand in a righteous endeavor to lead our youth. They were the Christian family, the Christian school, and the Church of God. It is a sad fact, and one that we grieve deeply, that, in the majority of instances, the so-called Christian school is no longer a contributor to that end, but a purveyor of skepticism instead, with its immoral results. And it must be admitted also that there are apostate churches whose atmosphere, while not all unwholesome, is not spiritual, and consequently ineffective. But thanks be to God for those churches where Christ is honored, His precepts are revered and the atmosphere of which is Christian! There, people, old and young, may find the finest companionship.
One morning not long since a dear girl came into this church. She came, sensible of her sin; she came out of moral struggle in the hope of extricating herself from companionships she knew to be not helpful but hurtful. She told us, in the after-meeting in the side room, of her struggle and how she had decided to divorce unwholesome friends, but in loneliness had gone back to them again. I exacted a promise from her that she would appear in the Girls Club. Whether she kept that promise or not, I do not know. I have never learned; neither have I seen her since, but more than once in the night watches I have prayed, and in my thinking in my own study she has been before me; and I have known perfectly that her need was Christ first, but instantly thereafter, companionship of the sort that the Church of God alone can give and would contribute.
A young woman, or man, of good health and youthful spirit, tempted by nature itself and by the untoward conditions of the city life, can scarcely hope for spiritual or moral victory apart from companionship of another and better sort. We believe that the Church of God was given to that very end and that no institution ever known to earth is comparable to it in such service.
Personally we are grateful for the memories of a Christian family in which to grow up; and never while breath is in our body will we cease to recognize the refining and morally exalting influence of the Presbyterian Christian college from which we graduated, and yet, when the last word is spoken that may be spoken for family and school, the Church of God remains as the most exalted and exalting of all the institutions known to life itself. It has been more to me than flesh and blood, and more than college culture, for it has not only provided me with Christian companionship, but kept before my eyes the Christ.
And after all, it is Christ who imparts the power that proves victory. The world has its millions to bear testimony to that fact; and among those millions there are literally thousands who were flung away and forgotten By the world, to whom Christ came, and in Him they found not only a Friend but a Saviour indeed.
Not long since, The Associated Press of America carried a very pitiful, and yet inspiring story. It was the story of a little news lad who, on a Christmas Eve in 1864, crawled into a packing box, and taking his little street chum with him, they covered themselves with old newspapers and rags. And yet, just because it was Christmas Eve, the night that commemorated Christs coming into the world, these waifs entertained hope, and Johnnie Carroll took off his stocking and hung it outside the box, hoping for a visit from Santa Claus. The night passed, the cold was increasing, and when the morning broke, and these little, neglected waifs crawled from beneath the heap of old papers and rags, gathered from the alley, the stocking was as empty as ever, and Johnnies foot was badly frozen. He pulled himself into his ragged clothes and climbed out of the box to find his foot was so painful that by the time he had limped his way through the alley to the street, he sat down on the sidewalk to cry.
His father, a Union soldier, had died in a military hospital in the South. His mother, trying to reach him, had left this little lad in a Cincinnati station until she could go out and make a few purchases, and for some reason, never known to the lad, she never came back.
Flung thus upon the world at the tender age of five, he turned to the task of caring for himself. And now on this morning in his seventh year, he sat on the curb sobbing with pain, attended only by George Wilson, his waif friend.
That morning, however, there passed that way a wealthy and kindly man. Hearing the sobbing and seeing the child, he inquired what was the matter. On listening to the childs story, Murray Shipley believed it, took the child home with him, and later established a childrens home, placing John and his street companion, George, in the same.
Out of that Home Johnnie was adopted by a well-to-do Quaker family living near Indianapolis. They treated him as though he had been their own flesh and blood. They educated him in a law college at Cincinnati. He rose in his profession until James J. Hill learned of him and made him chief counsellor in the legal department of his Railroad Systems, and he is now the chief counsellor of the Baltimore and Ohio Railway. During President Wilsons tenancy of office he was his technical advisor.
Such is the marvelous illustration of what a man may do for a waif without parents, without friends, without means, cold, hungry and neglected! And every man who read the story, deep in his heart, thanked God for Shipley who picked up the waif and put him on the way to such eminent success.
But through the ages Jesus Christ has touched many a lad with His tender hand and made him to live the largest, most beautiful, and blessed life. Many a Magdalene He has lifted out of her sin into the most consecrated character. Many a bigot He has changed from a Saul to an apostle of the faith as He did with Paul. Yea, even murderers may hope in Him, since to one who hung on the cross, and in answer to his cry for mercy, He said, To day shalt thou be with Me in paradise.
Young men and women, may I remind you tonight, in concluding this sermon, that even the most sinful are sure to come to feel their need of Him. Hickman, the braggart, is now spending his time with the Bible, so the press tells us. Ruth Snyder, whose lust led her to be a murderess, feared to go before God until she had turned to the Church of Rome and had sought through it, absolution. And Judd Gray, her weak paramour, for months before he paid the awful price of life for his guilt, pondered day and night, we are told, the Sacred Word; and through its study came to hope that God would have a mercy that State and Society refused to show.
It may be easy enough to be an infidelyea, even a braggart atheistwhen health is riotous, when food and clothing are at hand, when human companionship is not denied us; but when the day of death draws nigh, whether it come through stealthy sickness, sapping strength, or in the hangmans noose that will express at once the frightfulness of crime and at the same time end the period of probation, then, oh, then, we know our need of Christ: ChristGod manifest in the flesh, Christ Gods messenger of mercy, Christmans Saviour from sin, Christthe sours only hope!
Fuente: The Bible of the Expositor and the Evangelist by Riley
CRITICAL AND EXPLANATORY NOTES
2Ti. 2:19. The foundation of God standeth sure.R.V. the firm foundation of God standeth. St. Pauls 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 Gods 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 Hamlets. Meet for the masters 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 crumbledGod 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 earththeir use being according to their qualityso 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 Spirits 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 Masters 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 Christs service?
1. Uprightness of character.
2. Fidelity to duty.
3. Love.
4. Peace.Lay Preacher.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(19) Nevertheless the foundation of God standeth sure.Better rendered, Nevertheless Gods firm foundation standeth. Nevertheless, that is to say, though some may be shaken in faith by the unhappy teaching above referred to, yet assuredly Gods 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 foundationis 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 sentencesthe one told of comfort and hope, reminding men God would ever know His own; the other told of duty, reminding men that Gods 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. Gods 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 deliberatelythe 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘However that may be the firm foundation of God stands, having this seal, “The Lord knows those who are his’, and, ‘Let every one who names the name of the Lord depart from unrighteousness.’
‘However that may be the firm foundation of God stands.’ Whatever the heresies that arise, and however many are led astray or have their faith overthrown, it will not affect the firm foundation that God has laid, which stands solid and has been sealed by God with two seals, one declaring that He knows those who are His, and the other declaring that all who name the Name of the Lord must depart from unrighteousness. The basic principle is clear. Here is certainty. Nothing can stand in the way of God’s purposes. Those who are His elect are secure, and in return they are being called on to turn from unrighteousness.
But what is the ‘firm foundation of God’?
1) Some have referred this foundation to the ‘sure foundation’ described in Isa 28:16, (although the rendering in LXX does not specifically lend itself to the connection). If we do refer it to this verse on the basis of the Hebrew text (‘the sure foundation’) then the firm foundation that stood there was the statement ‘he who believes will not be in a hurry’ (because ‘in quietness and confidence would be their strength’ – Isa 30:15). That would tie in well with the fact that the foundation here also connects with two such statements and would in the end make the firm foundation here refer to the sovereign purpose of God, as it did there.
2) Others see the firm foundation as simply indicating the foundation which is God’s eternal purpose, which is sealed in two ways, one by the certainty that He knows those who are His, and the other by the requirement that those who name the Lord’s Name depart from unrighteousness. We can compare how in the Old Testament ‘the prophetic teaching ‘ was sealed (Isa 8:16), and the prophetic future was sealed (Dan 12:4; Dan 12:9). Here then we may see the foundation as God’s sovereign overall purpose seen as a firm foundation that is sealed, just as it is God’s purposes that are sealed and opened up in Revelation 5-6. Then the statements can be seen as revealing the working out of that eternal purpose.
3) Others see the foundation as Jesus Christ Himself (Mat 21:42). As it was in Him that the eternal purposes of God for the salvation of His own was being accomplished, this is very similar to 1) and 2), but with the additional element of His personal Being and activity. And the assurance is that He knows those who are His, and the requirement is that those who name His Name should depart from unrighteousness. This certainly agrees with the idea that the Lord ‘knows’ His own as found on His own lips in Mat 7:23; Mat 25:12; Joh 2:24; Joh 5:42; Joh 6:64; Joh 10:14; Joh 13:18; and also in Rom 8:29; 1Co 8:3; Gal 4:9; 1Pe 1:2, compare also Amo 3:2. It is also made clear in Mat 7:23 that those who do not depart from unrighteousness are not known by Him.
4) Others see it as referring to the foundation that God has laid in the Apostles and Prophets, with Jesus Christ Himself being the chief cornerstone. Then it is the foundation on which is built the whole household of God which is growing into a holy Temple in the Lord, as a dwellingplace of God in the Spirit (Eph 2:20). Thus in the end the firm foundation here is the church, as founded on Jesus Christ and His words (see Mat 16:18), whether worldwide or local. The ancient practise of engraving inscriptions on buildings in order to indicate their purpose then explains the two sealing statements. This would certainly then tie in to some extent with the idea of the ‘great house’ mentioned in 2Ti 2:20, but if that was the intention why was the latter ‘a great house’ and not the Temple (as it could easily have been)?
5) Others suggest that the firm foundation is simply the foundation of the household of God, the church, seen as a regular household set up by the Father (which would fit in with the following illustration). See 1Ti 3:15, where the ‘household of God’ is ‘the church of the living God’, and compare Joh 8:35-36; Heb 3:1-6. See also all the parables which depict the people of God as a household (e.g. Mat 25:14-30; Luk 11:36-40; Luk 11:42-48; Luk 15:11-32; Luk 16:1-13).
6) Still other suggestions are that the foundation is the truth of the Gospel, or the work of God in the believer.
The two statements which are the seal of the firm foundation have been connected with Num 16:5; Num 16:26, where Moses says to Korah and his friends, ‘in the morning YHWH will show who are His, and who are holy’, which in LXX is ‘God has visited and known those who are His’ (Num 16:5) and ‘depart from the tents of these wicked men, and touch nothing of theirs, lest you be consumed in all their sins’ (Num 16:26). (‘Depart from unrighteousness’ could then indicate that those who name the Name of the Lord should remove themselves from the presence of the false teachers). That incident is very pertinent here, for there too men were rebelling against God’s truth, and were opposing the appointed leaders of the people of God. And there too the Lord knew who were His, and called on all his people to depart from unrighteousness. Others see the second statement as coming from Isa 52:11, ‘Depart, depart, go you out from there, touch no unclean thing, go you out of the midst of her. Be you clean who bear the vessels of the Lord.’ The same verb for ‘depart’ is used in LXX, but there they are bearers of the vessels of the Lord, not the actual vessels.
Whichever interpretations we prefer we must not lose sight of the fact that the general principle is the same. Firstly that God’s purpose is sure and firmly founded whatever happens, and secondly that He knows who are true and who are not, and that He requires those who are true to depart from unrighteousness.
Fuente: Commentary Series on the Bible by Peter Pett
Those Who Are Truly the Lord’s Are Built On The Firm Foundation Of God And Are Inwardly Sealed By The Fact That He Knows Them As His, And Outwardly Sealed By The Fact That For His Sake They Depart From Unrighteousness ( 2Ti 2:19-26 ).
Here Paul affirms the certainty of the Christian’s position as known to Christ, and as therefore safe in His arms, with the result that he must depart from unrighteousness and seek to be a pure vessel suitable for the Master’s use. Thus Timothy must flee what is bad and follow what is good, refusing to be drawn into strife and showing love, patience and meekness towards his opponents so as hopefully to win them back to Christ from the snares of the Devil.
Analysis.
a
b And, ‘Let every one who names the name of the Lord depart from unrighteousness (2Ti 2:19 b).
c Now in a great house there are not only vessels of gold and of silver (2Ti 2:20 a).
d But also of wood and of earth (2Ti 2:20 b).
e And some unto honour, and some unto dishonour (2Ti 2:20 c).
d If a man therefore purge himself from these (2Ti 2:21 a)
c He will be a vessel unto honour, sanctified, meet for the master’s use, prepared unto every good work (2Ti 2:21 b).
b But flee youthful lusts, and follow after righteousness, faith, love, peace, with those who call on the Lord out of a pure heart and foolish and refuse ignorant questionings, knowing that they gender strifes, and the Lord’s servant must not strive, but be gentle towards all, apt to teach, forbearing, in meekness correcting those who oppose themselves (2Ti 2:22-25 a).
a If perhaps God may give them repentance unto the knowledge of the truth, and they may recover themselves out of the snare of the devil, having been taken captive by him unto his will (2Ti 2:25-26).
Note how in ‘a’ the foundation of God stands sure and the Lord knows those who are His, while in the parallel the hope is that those who are truly His, who have strayed, will be recovered from the snare of the Devil. In ‘b’ those who name the Name of the lord must depart from iniquity, and in the parallel the iniquity from which they must depart is described. In ‘c’ there are vessels of gold and silver, and in the parallel vessel unto honour (and therefore gold or silver) sanctified and fit for the Master’s use. In ‘d’ there are vessels of wood and earthenware, and in the parallel the Christian mist purge himself from these. In ‘e’, and centrally, some vessels are to honour and some to dishonour (or less honour).
Fuente: Commentary Series on the Bible by Peter Pett
SECTION 3. Those Who Are Truly the Lord’s Must Equip Themselves Accordingly, Especially In View Of The Grievous Times That Are Coming ( 2Ti 2:19 to 2Ti 3:17 ).
Having called on him to endure hardness and suffering, Paul now calls Timothy to a life of holiness and establishment in the truth according to the Scriptures. Those who would serve the Lord are to rest secure in the fact that He knows them, and are to purify themselves, and look to the Scriptures, so that they are prepared and furnished unto every good work (2Ti 2:21; 2Ti 3:17). This involves fleeing from the temptations of the flesh and mind (Eph 2:3) and following the way of righteousness, faith, peace and love along with all who call on the Name of the Lord from a pure heart (2Ti 2:22), just as he has (2Ti 3:10), rejecting foolish ideas out of hand, and seeking gently to restore any who have strayed from or come short of the truth (2Ti 2:22-26; 2Ti 3:6-7) and have been deceived (2Ti 3:8-9; 2Ti 3:13). For grievous times are coming when true godliness will be thrust aside (2Ti 3:1-5), and foolish men and women who are led astray will indulge in unsavoury desires (2Ti 3:6-9), which will in the end only bring them to a standstill (2Ti 3:9). Meanwhile Timothy is to follow the example of Paul, revealing faith, longsuffering, love and patient endurance, and enduring persecutions and sufferings like he had, for these are the lot of all who will live in a way that is pleasing to God (2Ti 3:10-12). Realising that evil men and impostors will only ‘wax worse and worse, deceiving and being deceived’ (2Ti 3:13) he must ensure that he himself is firmly grounded in the Scriptures, and thus be furnished to every good work (2Ti 3:13-17).
Overall Analysis.
a
b This involves fleeing from youthful desires (2Ti 2:22 a).
c And following righteousness, faith, love and peace, along with all who call on God out of a pure heart (2Ti 2:22 b).
d Rejecting foolish questionings which only produce strife (2Ti 2:23-24).
e And gently seeking to lead back to the truth those who have gone astray, as the Lord’s servant making them captive to the will of God, or as a result of being ‘taken alive’ by the Devil (2Ti 2:25-26).
f For grievous times are coming when men will fully let loose what they are as evidenced by their sinful lives, while justifying it in the name of false religion (2Ti 3:1-5).
e This will include those who are taken captive by men who creep into their houses and lead them astray (2Ti 3:6-7).
d And those who withstand the truth as Pharaoh’s magicians withstood Moses (2Ti 3:8-9).
c Timothy is therefore to follow Paul’s example of faith, longsuffering, love and patient endurance, recognising that he and all who would live godly live must endure persecutions and suffering like Paul did, while evil men will get worse and worse (2Ti 3:10-13).
b For evil men and impostors will get worse and worse (2Ti 3:13).
a But Timothy is to abide in the truth, looking to the Scriptures, and becoming a man of God ‘completely furnished unto every good work’ (2Ti 3:14-17).
Note how in ‘a’ the honourable vessel is to be prepared unto every good work while in the parallel Timothy is to be completely furnished unto every good work. In ‘b’ he is to flee from youthful desires, in contrast in the parallel with those who get worse and worse. In ‘c’ he is to follow after righteousness, faith, love and peace, and in the parallel follows Paul’s teaching and ways, faith, longsuffering, love and patient endurance. In ‘d’ he is to reject foolish questionings and strife, and in the parallel describes Pharaoh’s magicians who attacked Moses’ with foolish questionings and strife (Exo 7:11; Exo 7:22 compare Exo 8:18-19 when they ceased questioning). In ‘e’ he is to gently seek to lead back to the truth those who have gone astray, as the Lord’s servant making them captive to the will of God, and in the parallel Paul describes those who have been taken captive by false teachers and have been led astray. In ‘f’, and centrally, is the warning of the grievous times that are coming.
Fuente: Commentary Series on the Bible by Peter Pett
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.
Fuente: The Popular Commentary on the Bible by Kretzmann
2Ti 2:19. Nevertheless, the foundation, &c. The word , oiker, which originally signifies a foundation, has sometimes been applied by the Hebrews to an article of faith; sometimes to a covenant, bill of contract, bond or obligation. St. Paul has more than once used Greek words in the same latitude with the Hebrew, as he seems to have done here. Indeed Grotius, who took the word for “the foundation of a building,” interprets it, “the seal of all inscription upon the foundation stone,” and refers to Zec 3:9; Zec 4:10. Upon which Archbishop Tillotson has very justly observed, that in the words of this text the apostle declares to us the terms of the covenant between God and man; for the word , which is here translated foundation, according to the usual signification, is likewise (as learned men have observed) sometimes used for an instrument of contract, whereby two parties obliged themselves mutually to each other: and this notion of the word agrees very well with what follows, concerning the seal affixed to it, which is very suitable to a covenant, but not at all to a foundation. It is true, indeed, as Grotius has observed, there used antiently to be inscriptions on foundation stones; and the word , which we render a seal,may likewise signify an inscription;and then the sense will be very current, thus: The foundation of God standeth sure, having this inscription. But it is to be considered, that, though the word may signify an inscription, yet it is only an inscription upon a seal; which has no relation to a foundation, but is very proper to a covenant, or mutual obligation; and accordingly, the seal affixed to this instrument or covenant between God and man, is, in allusion to the custom of those countries, said to have an inscription on both sides; on GOD’s part there is this impress or inscription, The Lord knoweth them that are his; that is, “God will own and rewardthose that are faithful to him:” and on our part,Let every one that nameth the name of Christ depart from iniquity. See 1Ti 6:19. Num 16:5.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Ti 2:19 . As a contrast to the unsettling action of the heretics, we have ] (properly an adjective, supply ) 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 God’s 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 must be something which, according to the next verse, can also be regarded as , viz. as Heydenreich says: (similarly de Wette and Wiesinger). Paul, however, calls it , 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). Chrysostom’s explanation is inapposite: ; for Paul is not thinking here of individual believers, but of the church of which they are members. Possibly the 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 and the verb point to a definite, concrete conception in the apostle’s mind.
and form a contrast to . 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: ] , “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 , according to Wiesinger, “as a guarantee that the has an existence not to be shaken;” or, better still, as God’s 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 for ), is . Haec sententia a parte Dei (Wolf).
] 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: ] Haec sententia a parte hominum (Wolf). is the sum total of everything opposed to God, including heresy.
. . . , according to Wahl, is equivalent to , nomen Dei invocare. This is incorrect; it corresponds rather to the phrase: . ( , 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 of individual believers, and is therefore compelled to give this thought an incorrect reference: ; , , , .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2248
THE STABILITY OF THE COVENANT
2Ti 2:19. The foundation of God standeth sure, having this teal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ, depart from iniquity.
GOD has a people whom he will preserve from apostasy: but he will keep them by the instrumentality of their own care and watchfulness. There were some in the apostolic age seduced from the faith, and led to think that the resurrection was passed already. But St. Paul entertained no fears for the ark of God. He was persuaded that God would keep his faithful people: they overthrew the faith of some: nevertheless, &c.
I.
What is meant by the foundation of God
It does not seem to refer to the doctrine of the resurrection. The context indeed mentions this doctrine; but the immediate connexion of the text is with the apostasy that had prevailed. The foundation relates rather to the covenant of grace. In some respects Christ is the only foundation [Note: 1Co 3:11.]. Nevertheless the covenant of grace may be represented in this light
It is the foundation of Gods dealings towards us
[From a regard to it he bears with us in our unconverted state [Note: Eze 36:21-23; Eze 36:32.]: from a regard to it he effects our conversion [Note: 2Ti 1:9. Jer 31:3.]: from a regard to it he endures our backslidings after conversion [Note: 1Sa 12:22.]: from a regard to it he restores us after we have fallen [Note: Luk 22:32.].]
It is also the foundation of our hope towards God
[We have no claim upon God independent of the covenant; but in his covenant with Christ, and with us in him, he has engaged to give us all that we want [Note: 1Co 3:22-23.]. We receive spiritual blessings, only as being parties in it [Note: Rom 8:29-30.]; the continuance of those blessings to us is only in consequence of our interest in it [Note: Rom 9:16.].]
This foundation standeth sure.
II.
Wherein its stability consists
The foundation of God is represented as having a seal [Note: There is no confusion of metaphor here, because foundation stones often have , an inscription (as the word means, Rev 9:4.) But there is peculiar propriety in the metaphor of a seal as applied to a covenant.]. This seal is Gods unchanging love; God knoweth them, &c.
[Knowledge is here, as in many other places, put for love [Note: Psa 1:6.]: in this sense it is represented as a seal of the covenant. Love is stamped, as it were, on every part of the covenant, gives a kind of validity to it, and is inseparable from it.]
This unchanging love is the stability of the covenant
[We should continually forfeit our interest in it: no believer whatever, if left to himself, would be steadfast in it. Our daily transgressions are sufficient to exclude us from it for ever; but Gods love changeth not [Note: Jam 1:17. Rom 11:29.]. He betroths us to himself in faithfulness for ever [Note: Hos 2:19.]. He loves and keeps us, not for our sake, but for his own names sake [Note: Deu 7:6-8.]: hence all our security arises [Note: St. Paul considers the steadfastness of the foundation as connected with, and depending on, Gods immutable regard for his people; and to this is their final salvation to be ascribed, Mal 3:6.].]
The covenant, however, does not make void our obligations to holiness,
III.
The improvement we should make of it
The privileges of Christians are exceeding great: but we are in danger of turning the grace of God into licentiousness. Hence the Apostle cautions us against abusing this covenant [Note: If were translated but the sense would be incomparably more clear: it has this sense in many places; and is so translated, 2Ti 3:11 and 1Co 16:12.]
[They who name the name of Christ are those who profess Christs religion; and that profession supposes them to be interested in the covenant. But continuance in sin would be inconsistent with that profession: the covenant prohibits the indulgence even of the smallest sin. It provides strength for the mortification of every lust; it secures holiness to us as well as salvation; it engages for our salvation only in a way of holiness. Let it not then be made a ground of presumptuous security: let it rather operate as an incentive to diligence; let it incline every one to stand at the greatest distance from sin [Note: .].]
Infer
What rich consolation is here for every true believer!
[There ever have been some apostates from the Church of Christ; but their defection does not disprove the stability of Gods covenant. The reason of their departure is accounted for by St. John [Note: 1Jn 2:19.] Let not then any be dejected when they see the falls of others. God knows his sheep, and will suffer none to pluck them out of his hands. Nor need any despond on account of their indwelling corruptions: it is not sin lamented, but sin indulged, that will destroy the soul. Let every one be more anxious to lay hold on this covenant: it will be found at last, that it is ordered m all things and sure.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
(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. (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 honour, and some to dishonour. (21) If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work.
Reader! what a glorious truth is here! How are all the persons of the Godhead brought into one view, in their Covenant offices and characters to confirm the everlasting purposes toward the Church it Christ. The foundation is in God’s eternal decree, and therefore most sure. Eph 1:4 . It is founded also in Christ the rock of ages. Deu 32:31Deu 32:31 ; 1Co 3:11 . And it is sealed by the Holy Ghost. Eph 1:13 . And the sure consequence resulting from this everlasting security, is that the Lord willeth them by his grace, while enjoining them by his precept, to depart from errors both in faith and practice. God’s biddings are enablings where the work of regeneration hath passed on the heart.
The similitude which Paul adopts to illustrate the doctrine he is upon, is very beautiful. He considers the Church of Christ, as a great house, where many enter: for it is an open house. And both Professor and Profane, as well as the children of the household will come. But the difference is at once marked. The vessels of mercy are called gold and silver. Such are Christ’s Jewels. Mal 3:17 . The vessels of wood and earth are to dishonor. There needs no further comment. The figure explains itself. But how doth the subject strike the mind of the child of God, when he calls to remembrance from what source alone, the one is chosen to honor, and the other to dishonor! And how doth that question involuntarily arise in the mind, on such a review; Lord, how is it that thou dost manifest thyself unto us, and not unto the world? Joh 14:22 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
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 . . ? Very various interpretations have been given. , says Thdrt., . : 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., the congregation of the faithful, considered as a foundation of a building placed by God, the 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 Satan 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 ., and the . 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: , ): 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, , , , , . 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 , , ).
Fuente: Henry Alford’s Greek Testament
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 rather than . , so as to express the better its immobility, unaffected by those who , . . .; cf. (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 compare the use of , Act 16:5 , and of , Col 2:5 .
: It was noted on 1Ti 6:19 that in the two places in which 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.
. . .: The words are taken from Num 16:5 , , “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 .
. . .: The language is perhaps another echo of the story of Korah: . (Num 16:26-27 ). But Isa 52:11 is nearer in sentiment, , , , cf. Luk 13:27 . Also Isa 26:13 , , , . 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 is equivalent to , the abstract for the concrete; cf. 2Ti 2:21 , “purge himself from these”.
Fuente: The Expositors Greek Testament by Robertson
2 Timothy
THE FOUNDATION AND THE SEAL
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’
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
the foundation, &c, = God’s firm foundation.
sure = firm. Greek. stereos.
Here; Heb 5:12, Heb 5:14; 1Pe 5:9. Compare Act 16:5. Col 2:5,
Lord. App-98.
knoweth = knew. App-132. A reference here to Num 16:5.
Christ. The texts read “the Lord”. as above.
from. App-104.
iniquity. App-128. May allude to Num 16:26.
Fuente: Companion Bible Notes, Appendices and Graphics
19.] Firm endurance, notwithstanding this overturning of the faith of some, of the church of God: its signs and seals. Nevertheless (cf. Ellicott) Gods firm foundation standeth (not, as E. V. ungrammatically, the foundation of God standeth sure. But what is . . ? Very various interpretations have been given. , says Thdrt., . : 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., -the congregation of the faithful, considered as a foundation of a building placed by God,-the 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 Satan 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 ., and the . 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: , ): 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, , , , , . 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, , ).
Fuente: The Greek Testament
2Ti 2:19. [nevertheless, Engl. Vers.], indeed sure) The antithesis is, they subvert, 2Ti 2:18 : add by all means the note on 1Ti 3:15. Indeed () has its Apodosis in the , but, 2Ti 2:20.- , the foundation of God) Hebr. , 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.-, 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 [ and are conjugates]. Paul expresses the meaning of to be firm, sure.-, the seal) Sentences in former times were wont to be engraven on seals.-, this) to which the whole remaining part of this verse is to be referred.- , the Lord knows) , , 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 He will make known, ibid.-, 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.- , let him desist from iniquity) Ibid., 2Ti 2:26 : , 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, , etc., DEPART YE, DEPART YE, touch no UNCLEAN THING (); be ye clean that bear the VESSELS () 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.- ) 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.- , the name) Concerning the name of the Lord, concerning the Lord knowing none save His own, concerning unrighteousness, comp. Mat 7:22-23.
Fuente: Gnomon of the New Testament
2Ti 2:19
Howbeit the firm foundation of God standeth, having this seal,-Great and good men may turn from the truth, may make shipwreck of their own souls and may lead others down to ruin, yet the foundation of God remains steadfast and sure. Gods faithfulness to himself, to his promises, to them that trust him as the foundation of all hope of good here and hereafter stands sure and the seal is given.
The Lord knoweth them that are his:-Those who trust him he will never forsake. Of this class, Jesus Christ said: My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, and no one shall snatch them out of my hand. (Joh 10:27-28.)
and, Let every one that nameth the name of the Lord depart from unrighteousness.-Let everyone who takes the name of the Christ upon him be careful to depart from iniquity. We believe in Christ, are consecrated to him through faith, in baptism take his name upon us and should be careful to depart from all unrighteousness; therefore, believers must separate themselves from all iniquity, injustice, and wrong. [The words, nameth the name of the Lord, must be understood in the sense that no man can confess that he believes with all his heart that Jesus is the Christ the Son of the living God and deliberately practice unrighteousness. The two things are utterly incompatible-incapable of existing together. Unrighteousness here includes the teaching of false teachers as their teachings led away from the truth and resulted in an evil and lax way of life.]
Fuente: Old and New Testaments Restoration Commentary
A Vessel unto Honor
2Ti 2:19-26
Two men had been named whose teachings had overthrown the faith of some; but in contradistinction to this lamentable defection, Paul turns with thankfulness to the firm foundations of faith on which the Church is built. They stand firm, because they rest on incontestable facts, and are authenticated by the Christian experience of centuries. Medallion inscriptions were often placed on foundation stones. Here are two affixed to those of the Church-one between God and the believer, the other between the believer and the world. What a privilege to be known by God! What a responsibility to work worthily of Him before men!
From the house the Apostle proceeds to the vessels within. Each of us stands on one of those four shelves. But those to be honored and which are most often in the Masters hands are not necessarily the gold vessels, but the clean ones, of whatever material. Cleanliness counts more with God than cleverness. Do not be anxious about your service; be ready for the Master to use you. Lie like a silver cup in the trough of the fountain, 2Ti 2:25. Repentance is Gods gift, but there is a peradventure in it. Men are drunk with the worlds drugs; they need to be recovered. Notice that we may rescue for God men whom the devil has entrapped.
Fuente: F.B. Meyer’s Through the Bible Commentary
Chapter 5 Separation and Service
2Ti 2:19-26
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. 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 honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master s use, and prepared unto every good work. Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. But foolish and unlearned questions avoid, knowing that they do gender strifes. And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will. (vv. 19-26)
In our consideration of the earlier verses of this chapter we have seen the believer presented in five different aspects: as son, soldier, athlete, husbandman (or farmer), and workman or artisan. And now in these closing verses we come to consider him in two more characters: first, as a vessel for the display of the glory of God; and, second, as the servant of the Lord.
All that we have here is in view of declension and corruption coming into the professing church. It had begun already and, as we have seen, Hymenaeus and Philetus were misleading many. There is something rather interesting about their very names, which suggest that these men were of agreeable and pleasant character, and yet they were using their natural charm to mislead Gods people. Hymenaeus is really the singing man; the word means a wedding song. Philetus is the kissing man; the name means a lover. The two would make quite a combination! These two false teachers were seeking to mislead the churches.
You can never be sure about a man just because he has a nice, attractive personality. Satans ministers, like Satan himself, can appear in very persuasive roles. And so the Apostle tells us to be on our guard. No matter how much false teaching may come in, Nevertheless the foundation of God standeth sure. Our blessed Lord said to Peter, Upon this rock [Christ the Son of the living God] I will build my church; and the gates of hell shall not prevail against it (Mat 16:18). All the power of the enemy has been brought against the church of God down through the centuries, but the church abides and will abide until the Lord comes again. Having this seal, The Lord knoweth them that are his. We may not know for certain, but it is not for us to judge.
We are responsible, though, to walk in the truth and depart from error. And, let every one that nameth the name of Christ [or, of the Lord] depart from iniquity. Separation from known evil is mandatory. We are commanded to depart from iniquity, or lawlessness, to depart from self-will, and this includes all forms of ungodliness and worldliness. Let every one that nameth the name of Christ depart from [lawlessness], depart from having his own way. This will settle many questions for young Christians. So many young Christians say, Is it wrong to do this? Is it wrong to do that? That is hardly the question for you as a Christian to ask. Rather, one should inquire, Is this something that is profitable? Is it something that will help to make my Lord more precious to me? Will it draw me closer to Him? Every Christian should have the desire to please the Lord Jesus Christ. True Christian living is subjection to His will.
In the next verse the Apostle uses a little parable. He says, In a great house [that is, a house of a wealthy person, a mansion] there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. As you enter such a great house you may see on the sideboard in the dining room beautiful silver, golden, or cut-glass goblets, and other vessels, while out in the kitchen and in the cellar there will be earthenware vessels and vessels of baser metal. Some to honour, and some to dishonour. The vessels unto honor are for the pleasure of the family and are used for the refreshment of their guests. These vessels are displayed openly where all may see them. They must be kept clean and bright, and after each using they must be separated from the other vessels of less value.
If a man therefore purge himself from these, he shall be a vessel unto honour. Every Christian should be a vessel for the display of Gods glory in this scene-a vessel unto honor. But in order that this might be, we need to be clean, not only clean ourselves but also clean as to our associations. We are to purge ourselves by separating from evil associates and from everything unholy in our lives. Thus we shall be vessels unto honour, sanctified, and meet for the Masters use, and prepared unto every good work.
Let me try to illustrate this. Suppose we are in a great house. The host has brought some friends home, and he desires to refresh them. So he goes into the dining room and looks for some beautiful goblets, but there are none. He calls a servant and asks where the goblets are-the silver goblets, or the cut glass, whatsoever they may be. The servant replies, Why, there was a banquet here last night, and all the vessels are out in the kitchen to be cleaned. The host directs him to go out and clean them and bring them to him so that his guests may be served. The servant has to separate these valuable vessels from all the mixture that is out there in the kitchen sink. Every piece has to be purged, individually cleansed, and so made fit for use. Then he brings them in and presents them to the host, who takes the vessels and uses them unto honor.
You see, Christians are like those vessels. There is a sad mixed condition in Christendom today, saved and unsaved, often united in the same church fellowship. There are those who profess to know the Lord and those who have never confessed Him, and people wonder why there is so little power and blessing. If you want to please the Lord who has made you His own, you must separate yourself from all that is unclean. Then you will be a vessel unto honour, sanctified, and meet for the masters use, and prepared unto every good work.
Paul adds, Flee also youthful lusts. Youth is the time when natural desires predominate, when carnality and concupiscence are very manifest. We are to flee these things. We are not to allow them to have dominion over us. On the contrary, we are to follow righteousness, faith, [love], peace, with them that call on the Lord out of a pure heart. We are to be separated from those who are unclean, and to fellowship with those who walk before God in righteousness and holiness of life.
In the next place we are warned against occupation with trivial matters. He says, But foolish and unlearned questions avoid, knowing that they do gender strifes. After we have taken our stand for God, after we come out from the world or from some worldly church where the truth is no longer preached, it is so easy to be self-satisfied and occupied with minor questions, and thus lose the sweetness and attractiveness that should characterize one who is separated to the Lord Himself.
In the next verse we have the seventh aspect in which the believer is presented in this chapter. And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient. It is difficult sometimes to be faithful to the truth without becoming quarrelsome. We are called upon to earnestly contend for the faith which was once delivered unto the saints (Jud 1:3). We are not to be contentious or querulous, manifesting a bad spirit about right things, but we are to be characterized by the spirit of grace even as we stand firmly for the Word of God. In meekness instructing those that oppose themselves. The man who opposes the truth is working harm to himself. We need to remember this. It will make us kind and considerate as we seek to recover them from error, if God peradventure will give them repentance to the acknowledging of the truth. Some who were the bitterest enemies of the gospel have been won for Christ by faithful dealing. And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.
This second chapter of 2 Timothy has a very important message for us in these times of declension, when corruption and false doctrines abound on every hand. It is a time when believers in the Lord Jesus Christ need to be more careful about their contact with things that defile the Spirit. We need to take to heart these words, and separate ourselves from everything unclean and everything unholy. We need to yield ourselves entirely to the Lord to be guided and directed by Him that we may be vessels unto honor. Let us so manifest Christ in our lives that we will make the truth attractive to those who do not know Him. Sometimes we do harm to the very cause for which we stand because of the harsh and unkind spirit that dominates us. It took a long time for many of us to see some of these things, and, therefore, we should be patient and sympathetic in dealing with others who have not yet understood them.
In writing to the Philippians, the Apostle says, Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing (3:15-16).
Fuente: Commentaries on the New Testament and Prophets
Lord
Jehovah. Num 16:5.
Fuente: Scofield Reference Bible Notes
the foundation: Pro 10:25, Isa 14:32, Isa 28:16, Mat 7:25, Luk 6:48, 1Co 3:10, 1Co 3:11, Eph 2:20, 1Ti 6:19, Heb 11:10, Rev 21:14
standeth: Mat 24:24, Mar 13:22, Rom 8:31-35, Rom 9:11, Heb 6:18, Heb 6:19, 1Jo 2:19
sure: or, steady, Psa 112:6, Psa 125:1, Psa 125:2
having: Hag 2:23, Zec 3:9, Zec 4:7-9, Eph 4:30
The Lord: Num 16:5, Psa 1:6, Psa 37:18, Psa 37:28, Nah 1:7, Mat 7:23, Luk 13:27, Joh 10:14, Joh 10:27-30, Joh 13:18, Rom 8:28, Rom 11:2, 1Co 8:3, Gal 4:9, Rev 17:8
Let: Num 6:27, Psa 97:10, Isa 63:19, Isa 65:15, Mat 28:19, Act 9:14, Act 11:26, Act 15:17, Rom 15:9, Rom 15:20, 1Co 1:2, Eph 3:15, Rev 2:13, Rev 3:8, Rev 22:4
depart: Job 28:28, Psa 34:14, Psa 37:27, Pro 3:7, Rom 12:9, 2Co 7:1, Eph 4:17-22, Eph 5:1-11, Col 3:5-8, Tit 2:11-14, 1Pe 1:13-19, 2Pe 1:4-10, 2Pe 3:14, 1Jo 3:7-10
Reciprocal: Gen 18:19 – For I Exo 28:11 – engravings of a signet Exo 33:12 – I know Num 3:40 – General Ezr 1:11 – the vessels Est 8:8 – may no man reverse Job 22:23 – put Job 23:10 – he knoweth Job 31:6 – know Psa 4:3 – that the Psa 11:3 – If the Psa 19:7 – sure Psa 31:7 – known Psa 82:5 – all the Psa 85:8 – but Psa 101:4 – know Psa 130:4 – that thou mayest Pro 8:13 – The fear Pro 13:19 – depart Son 8:6 – as a seal Isa 43:1 – thou art mine Jer 1:5 – I knew Jer 24:5 – I acknowledge Eze 9:4 – set a mark Eze 9:6 – but Mat 25:12 – I know Mat 27:66 – sealing Mar 12:16 – image Mar 14:15 – he will Luk 8:13 – which Joh 6:37 – shall Joh 6:39 – this Joh 6:64 – For Joh 10:3 – and he Rom 7:15 – allow Rom 8:29 – whom 2Co 1:22 – sealed Eph 1:4 – that Eph 1:13 – ye were 1Th 5:9 – not 2Pe 1:10 – to make Rev 2:2 – know Rev 7:2 – having
Fuente: The Treasury of Scripture Knowledge
PRIVILEGE AND DUTY
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.
2Ti 2:19
The whole of a mans peace and all his security depend upon thisWhat is his foundation? Therefore, I pray you now, each one, to make it an individual concern, whether or not we find the evidence, each one of us, in our own souls, of being on the Lords foundation.
Let us look at the seal. It has two sides.
I. The one sideprivilege.The Lord knoweth them that are His. This records that truth of truths on which the whole Gospel rests, as upon one basethat 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 nowall my little thoughts and works; the Lord knows I am trying to serve Him; the Lord knows I wish to love Him.
II. The other sideduty.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. I believe, brethren, and I am sure, that after all there is not and there cannot be any certain evidence, which any man can have, of his interest in Christ, unless he is a growing Christian. Feelings often have deceived us, and they will deceive again. But the question is, practically, Are you departing from iniquity? I speak to those who name the name of Christ. Now, mind, to be permitted to name the name of Christ is a very serious thing; it is a very solemn responsibility. Every time you professevery time you name that blessed name, it is like taking a pledge, a pledge to holiness; for in that name there is such a depthin that blessed, awful name, there is such love, that to name the name of Christ, and then to sin, makes that sin a thousand-fold. It is this which gives sin its blackest dieyou name the name of Christ. It is this which will be your condemnation, if you are condemned at the judgment daythat you named the name of Christ. Therefore, beware! You wear that glorious title of Christian. It is a name for the higher heaven, or the deeper hell. Depart 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.
Rev. James Vaughan.
Fuente: Church Pulpit Commentary
2Ti 2:19. Nevertheless. The preceding verse states that the faith of some men was being overthrown by false teaching. A man’s faith must be resting upon some foundation or base, and the faith in God is based on the facts of the Gospel. If a man is seduced by false teaching to forsake that divine foundation, it will be the ruination of his faith, yet he cannot take the foundation along with him into ruin. In spite of the desertion of some professing believers, the foundation remains unmoved. Because of these precious truths, the ones who remain faithful need not be discouraged, for the Lord knoweth (recognizes and cares for) his own. That is, amid the turmoil and confusion of the backsliders, the Lord will not lose sight of those who are remaining on the unmoveable foundation. A seal is an inscription attached to a book or other document or any other important article, that signifies the approval of an authority concerned. This is used figuratively to denote the surety of acceptance for all who will remain true to God. However, to receive and keep such a seal, each man must keep himself apart from iniquity. The last word is from ADIKIA, which Thayer defines, “unrighteousness of heart and life.” But in order to be free from it, the professors of faith (those who nameth the name of Christ) must depart from such a life, and not expect God to perform a special miracle to rid them of sin.
Fuente: Combined Bible Commentary
2Ti 2:19. The foundation of God standeth sure. The Greek requires, The strong (or firm) foundation of God stands fast. What is this strong foundation? And what is the imagery employed? The idea was, as we have seen, a familiar one with St. Paul, and is referred sometimes to Christ Himself (1Co 3:11), sometimes to good works (1Ti 6:19). Here it would seem to represent the thought that Gods unchanging truth is the foundation of His Church.
Having this seal. 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. Every one who names the name of the Lord, who speaks of Christ as His Lord, and therefore calls himself a Christian, is bound by so doing to depart from iniquity. Though not a quotation, we may perhaps recognise an echo of the Depart ye, depart ye of Isa 52:11.
Fuente: A Popular Commentary on the New Testament
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.
Fuente: Expository Notes with Practical Observations on the New Testament
2Ti 2:19. Nevertheless the foundation of God That is, the foundation of Gods 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 Christs and his peoples 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 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 Lords 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 19
The foundation of God; the foundation which God has laid,–meaning that portion of the professing church which he had established, as is indicated by what follows.–Let every one, &c.; that is, there was a test to determine the genuineness of discipleship, in the personal holiness which was manifested as the fruits of a religious profession.
Fuente: Abbott’s Illustrated New Testament
“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.”
God knows them that are His – what a blessing to know! We don’t have to worry about slipping through the cracks – when we are His; we know He will be watching over us.
Linked with this thought is the other side of the coin – ACT LIKE IT! If we are His we ought to depart from sin and act like the children of God that we are, not like the lost that wallow in their sin.
The back side of this is that if you aren’t departing from iniquity and name the name of Christ then one might question if you are truly His. Not that we are to judge and condemn but that we ought to be wise in how we allow people to operate or not operate within the church, our families and our lives.
If we have people in our church that live with some ongoing sin, we must wonder if they are truly His and whether we want them active in our churchs activities – as in teaching etc.
Many churches are so desperate for workers that they call upon those that are not really believers to do the Lord’s work – not wise, not even smart.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
2:19 {11} Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that {g} nameth the name of Christ depart from iniquity.
(11) A digression, in which he heals the offence that rose by their falling away. Firstly, he shows 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 often mistake hypocrites for true brethren. But we must take heed that we are not like them, but rather that we are indeed such as we are said to be.
(g) That serves and worships him, and as it were named of him, a faithful man or Christian.
Fuente: Geneva Bible Notes
2. Faithfulness in personal life 2:19-21
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Even though some in the Ephesian church were upsetting and being upset, the universal church itself had stood and would continue to stand firm (Gr. perfect tense; cf. 2Ti 2:20-21; Isa 28:16 LXX; 1Co 3:10-12; Eph 2:20-22; 1Ti 3:15; 1Ti 6:19). The witness (seal) to this was the truth contained in two passages from the Old Testament (Num 16:5, and Isa 52:11 or possibly Num 16:26; cf. Joe 3:5). The first passage assures that God differentiates between His faithful servants and those who are unfaithful. The second calls on those who choose to identify themselves with the Lord to abstain from wicked behavior. Seals in New Testament times indicated ownership, security, and authenticity.
"What is intended is the ’seal’ of ownership that the architect or owner would have inscribed on the foundation stone (similar in some ways to our modern cornerstones)." [Note: Fee, p. 257. Cf. Guthrie, p. 150.]