--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 632 of 769 url: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/632/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation, section 632. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/632/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 2 of 2. ## 632. 2 Timothy · 4 of 9 Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/632/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/632/#p-N ### Verse 19 [¶1] The foundation of God standeth sure - The word θεμελιος signifies literally a foundation, and especially the foundation of a building; and metaphorically, the building itself, and often a noble mansion or palace. In this place the apostle compares the religion of Christ to a great or noble mansion. See [2Tim 2:20]. And as this religion is founded on the authority and power of the Almighty, it necessarily must stand sure and be permanent. This house has an inscription on it, for so σφραγις, seal, is frequently understood; and this is evidently an allusion to the ancient temples. Above the door of the temple of Delphi there was the Greek word ει thou art, on which Plutarch has written an express treatise. In many of the Mohammedan mosques the walls are covered with inscriptions, which are ordinarily sentences taken from the Koran, relative to the majesty of God, or the nature of his worship. And we know that there was an inscription on the mitre of the high priest among the Jews, viz.: קדש ליהוה kodesh laihovah, "Holiness to the Lord;" [Exo 28:36]; [Exo 39:30]. See also [Zac 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. [¶2] But some suppose θεμελιος here to signify a contract or covenant by which two parties are bound to fulfill certain conditions and duties, the obligation to which, each takes on him by sealing the instrument with his seal. Among the Asiatics, these seals have scarcely ever any image or figure on them, but always some very expressive inscription. I have seen many of these, and several of them are now before me. The twofold inscription, i.e. one on the seal of each party, may be here alluded to; that on God's seal is, Εγνω Κυριος τους οντας αὑτου· The Lord approveth of them that are his. That on the seal of his followers is, Αποστητω απο αδικιας πας ὁ ονομαζων το ονομα Κυριου. Let every one who nameth the name of the Lord (every Christian) depart from iniquity. Thus each has his peculiar inscription. Κυριου, Lord, instead of Χριστου, Christ, is the reading of almost all the MSS. of importance, and the principal versions. [¶3] 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. ### Verse 20 [¶5] But in a great house - Here the apostle carries on the allusion introduced in the preceding verse. As the foundation of God refers to God's building, i.e. the whole system of Christianity, so here the great house is to be understood of the same; and the different kinds of vessels mean the different teachers, as well as the different kinds of members. In this sacred house at Ephesus there were vessels of gold and silver - eminent, holy, sincere, and useful teachers and members, and also vessels of wood and of earth - false and heretical teachers, such as Hymeneus and Philetus, and their followers. There are also in such houses vessels employed, some in a more honorable, others in a less honorable, office. To these he seems also to compare the same persons. ### Verse 21 [¶7] If a man therefore purge himself from these - He that takes heed to his ways and to his doctrines, and walks with God, will separate himself, not only from all false doctrine, but from all wicked men, and thus be sanctified and proper to be employed by the Master in every good word and work. The apostle has not made the application of these different similes, and it is very difficult to tell what he means. ### Verse 22 [¶9] Flee also youthful lusts - Not only all irregular and sensual desires, but pride, ambition, and, above all, the lust of power, to which most men will sacrifice all other propensities, their ease, pleasure, health, etc. This is the most bewitching passion in the human heart. Both in Church and state it is ruinous; but particularly so in the former. Timothy was now between thirty and forty years of age, the very age in which ambition and the love of power most generally prevail. Carnal pleasures are the sins of youth; ambition and the love of power the sins of middle age; covetousness and carking cares the crimes of old age. [¶10] Follow righteousness - Flee from sin, pursue goodness. Righteousness - whatever is just, holy, and innocent. Faith - fidelity both to God and man, improving that grace by which thy soul may be saved, and faithfully discharging the duties of thy office, that thou mayest save the souls of others. Charity - love to God and man. Peace among all the members of the Church, and as far as possible with all men; but especially among those who invoke the Lord out of a pure desire to glorify his name. ### Verse 23 [¶12] Foolish and unlearned questions - See the notes on [1Tim 1:4]; [1Tim 4:7] (note), and [Tit 3:9] (note). ### Verse 24 [¶14] The servant of the Lord must not strive - See on [1Tim 3:2] (note), [1Tim 3:3] (note). ### Verse 25 [¶16] Those that oppose - Αντιδιατιθεμενους. This seems to refer to those who opposed the apostle's authority; and hence the propriety of the allusion to the rebellion of Korah and his company. See observations at the end of the chapter. [¶17] If God peradventure - He was to use every means which he had reason to believe God might bless; and the apostle intimates that, bad as they were, they were not out of the reach of God's mercy. ### Verse 26 [¶19] And that they may recover themselves - The construction of this verse is extremely difficult, though the sense given by our translation is plain enough. I shall set down the original, and the principal English translations: - Και ανανηψωσιν εκ της του διαβολου παγιδος, εζωγρημενοι ὑπ' αυτου εις εκεινου θελημα. [¶20] And thei rise agein fro snaaris of the debyl, of whome thei ben holde captyffis at his wille. - Wiclif. First translation into English, 1378. [¶21] And to turne agayne from the snare of devell, which are holden in prison of him at his will. - Coverdale. First printed English Bible, 1535. [¶22] That they may come to themselves agayne out of the snare of the devyll, which are now taken of him at hys will. - Edward VIth's Bible, by Becke, 1549. [¶23] And they may recover their senses to perform his will, after being rescued alive by the servant of the Lord out of the snare of the devil. - Wakefield; who refers αυτου, him, to the servant of the Lord, [2Tim 2:24]. [¶24] And being caught alive by him out of the snare of the devil, they may awake to do his will. - Macknight; who remarks that αυτου, the relative, means the servant of the Lord; and εκεινου, the demonstrative, refers to God, mentioned [2Tim 2:15]. [¶25] I leave these different translations with the reader. [¶26] I Have referred, in the preceding notes, to inscriptions which appear on the buildings and coins of the Asiatics; such inscriptions are, in general, very curious, and carry with them a considerable show of piety to God, in the acknowledgment of his providence and mercy. I shall quote one merely as a curiosity, without supposing it to be immediately applicable to the illustration of the text. [¶27] There is extant a gold circular coin of the Great Mogul Shah Jehan, struck at Delhi, A. H. 1062, a.d. 1651, five inches and a half in diameter; on each side of this coin is a square, the angles of which touch the periphery; within this square, and in the segments, there are the following inscriptions: - [¶28] 1. Within the square, on one side, [¶29] The bright star of religion, Mohammed (a second Sahib Kiran) Shah Jehan, the victorious emperor. [¶30] 2. In the segment on the upper side of the square, [¶31] The impression upon this coin of 200 mohurs, was struck through the favor of God. [¶32] 3. On the lateral segment to the left, [¶33] By the second Sahib Kiran, Shah Jehan, the defender of the faith. [¶34] 4. On the bottom segment, [¶35] May the golden countenance from the sculpture of this coin enlighten the world. [¶36] 5. On the lateral segment to the right, [¶37] As long as the splendid face of the moon is illuminated by the rays of the sun! [¶38] 1. On the reverse, within the square, [¶39] There is no god but God; and Mohammed is the prophet of God. Struck in the capital of Shah Jehanabad, A. H. 1062. [¶40] 2. On the top of the square, [¶41] Religion was illuminated by the truth of Abu Beker. [¶42] 3. On the left hand compartment, [¶43] The faith was strengthened by the justice of Omar. [¶44] 4. On the bottom compartment, [¶45] Piety was refreshed by the modesty and mildness of Othman.