The Foundation and its Seal

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2 Timothy 2:19

Nevertheless the foundation of God stands sure, having this seal, The Lord knows them that are his. And…

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 Paul's 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 apostle's 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 Solomon's 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 Lord's property are also the Lord's company: He has intercourse with them.

4. Further, the words imply God's 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.

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