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.
Nevertheless. Notwithstanding the subversion of their faith, 'the firm foundation of (i:e., laid by) God standeth' fast х ho (G3588) stereos (G4731) themelios (G2310) tou (G3588) Theou (G2316) hesteeken (G2476): the English version would require ho (G3588) themelios (G2310) stereos (G4731)]. Taking for granted the sureness of the foundation Paul predicates of it that it 'standeth fast.' The "foundation" here is not "the Church," the "ground" or basement support "of the truth" (1 Timothy 3:15; as Alford, Ellicott, etc.), Christ Himself being the ultimate "foundation" (1 Corinthians 3:11). The Church being the "house" (2 Timothy 2:20), can hardly be also "the foundation:" which would make the house to be founded on the house. Rather, "the foundation" is "the word of truth" (2 Timothy 2:15), "the truth" (2 Timothy 2:18); in contrast to Hymeneus and Philetus' "word" which 'eats as a canker' (2 Timothy 2:17) They pretend to build up, but really "overthrow," not indeed the word of truth, but "the faith of some" in it (2 Timothy 2:18). "Nevertheless, notwithstanding the overthrew of their faith the object of faith, "the word of truth," 'the sure foundation of God stands fast.' The "house" (2 Timothy 2:20) is the elect whom "the Lord knoweth" (acknowledgeth as His, Matthew 7:23; John 10:14; 1 Corinthians 8:3), and who persevere to the end, though others 'err concerning the truth' (Matthew 24:24; John 10:28; Romans 8:38-39; 1 John 2:19).
Bengel makes "the foundation" the immoveable faithfulness of God (to His promises to His elect). Though reprobates 'err concerning the truth' (2 Timothy 2:18), and deny the faith, God abates not His faithfulness (cf. 2 Timothy 2:13). 'The word of the truth' inseparably involves God's truthfulness to His Word: the "foundation" is primarily 'the word of the truth,' including, secondarily, God's faithfulness to His promises to His own people. Not the word of truth as a bare theory, but as a surely appropriated foundation of faith and hope standeth fast as the safeguard against error (1 Peter 1:22-25: contrast Psalms 11:3; Psalms 82:5). It is the foundation of God, not the fiction of man: objective, not merely subjective.
Having - seeing it hath (Ellicott).
Seal - inscription: indicating ownership and destination. Inscriptions were often engraven on a "foundation" stone (Revelation 21:14) (Alford). The "seal" is the token of assurance or security attached to His word of truth ("the foundation of God"), with the legend on one side of its round surface.
The Lord knoweth, [once for all: aorist, egnoo (G1097): from eternity knew; not as the Lord knoweth, but not man; for believers do know their being His (1 John 5:19; Romans 8:16); but the Lord knoweth so as to approve of and acknowledge. His knowing them as His involves His making Himself known to them (John 10:14; John 10:27; Revelation 2:17; Luke 13:25-27). Not God the Creator, but "the Lord," the Redeemer. His knowing is elective (Amos 3:2); communicative, as it imparts the consciousness of God's recognition to the soul (Psalms 31:7); distinctive (Psalms 1:6) between the godly and the ungodly: the Septuagint (Numbers 16:5), egnoo (G1097) ho (G3588) Theos (G2316) tous (G3588) ontas (G5607) autou (G846) kai (G2532) tous (G3588) hagious (G40), to which Paul alludes]
Them that are his; on the obverse side,
Let everyone that nameth (as His Lord, Psalms 20:7; Acts 22:16; or preacheth in His name Jeremiah 20:9)
... Christ depart, х aposteetoo (G848)] - 'stand aloof.' From iniquity (Isaiah 52:11). In both clauses there may be an allusion to Numbers 16:5; Numbers 16:26, Septuagint God's part and man's part: God chooseth and "knoweth" His elect: the inner legend of the seal read by believers-a secret between God and their soul: they in faith, by the Spirit, 'depart from all iniquity:' the outer legend to be read by professors, as a test of sincerity and a warning against self-deception. He cannot be honoured with the name Christian who dishonours, by iniquity, the Author of the name. Blandina's refreshment amidst tortures was, 'I am a Christian, and with us Christians no evil is done' (Eusebius, 'Ecclesiastical History,' 2 Timothy 2:1). Apostasy from the faith is soon followed by iniquity (2 Timothy 3:2-8; 2 Timothy 3:13).