2 Timothy 2:20

2Ti_2:20-21

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.

The house and its vessels

The words imply a parable which is not formally interpreted. Rising as it does, however, from the thought of the foundation in 2Ti_2:19, we shall not be far wrong in assuming that the great house is (as in 1Ti_3:15) the Church of God. The sequel of the parable presents questions of greater difficulty. Are we, with the majority of interpreters, to identify the vessels made to honour with silver and gold, those of wood and earth with the vessels made to dishonour? In this case the difference between the two sets of vessels is, in the interpretation of the parable, purely ethical. All true members of Christ are as the gold and sliver, all unworthy members as the wood and clay. And, as the material of which the vessel is made does not depend upon itself, it might seem at first as if we had here, as in the parable of the tares and the drag-net, to interpolate the thought that the man whom the vessel represents may, by purifying himself, transmute his nature, and pass from the one class to the other. I venture to think that a different interpretation gives a far truer meaning. The classes of vessels correspond to the gifts which men have received (as in the parable of the talents we have the five, the two, the one), and each has its proper use and honour in the great house of the Church of God. But in each case, of the gold as of the clay, it is true that purity is the one essential condition of honourable use. The man of poorer gilts (to pass from the sign to the thing signified) may, if he keeps himself pure, be a vessel made to honour. If the silver and gold are allowed to be defiled by that which is unclean, if holiest things find vilest using, then even they are in danger of serving only as vessels for dishonour, of showing (not ceasing even then to fulfil a Divine purpose) that the righteous judgment of God is against them that commit such things. In this case the words, If a man purge himself retain their full significance, and we have no need to interpolate the idea of a self-transmuting process, changing the earthen vessel into gold. (E. H. Plumptre, D. D.)

The Church a kingly house

I. The true visible Church is like a great and kingly house. For, did net the King of kings contrive its platform? lay its foundation? rear its walls? and perfect its building? Doth He not protect it, dwell in it, and prescribe laws to govern it? For its circle, is not that also great, spacious? Doth it not extend itself to the four corners of the world? Who can number the inhabitants of it? or tell the tenth part of this household? Is not its provision wonderful? Do not its servants eat angels food, bread from heaven, and drink the choicest wines, the water of life?

II. In the visible Church are good and bad persons.

III. All Gods servants are not equally sanctified.

IV. Strong Christians are like vessels of gold. First, they are resembled to vessels, both good and bad persons; this is common to all. Secondly, unto vessels of gold and silver; this is proper to the good, not the bad. Why to vessels? Because they are capable to receive the water of grace and corruption, as vessels any liquid or solid matter. Again, they are of use in Gods house, like vessels in mans. And grown Christians are like golden vessels; for they are rare, precious, pure, glorious; of honour, profit, and will endure the fire, hammer, and come out of the furnace the more purged from tin, dross, corruption. And, as noblemen engrave their arms on the one, so doth God imprint His image on the other. But you will say, How may I know myself to be such? Well enough; for golden vessels have the most fiery trials, endure much hammering, are strongest set on by the devil, have the hottest skirmishes in their captains army, scatter the words of grace the farthest, and rejoice in the greatest tribulation.

V. Weaker Christians are like vessels of silver.

VI. The wicked are not equally corrupted.

VII. Persons less profane are like wooden vessels.

VIII. The basest sort of men be like earthen ones.

IX. The final estate of men is but twofold. (J. Barlow, D. D.)

The house of God and utensils of it

I. What is the great house here spoken of? The Church is sometimes in Scripture called the house of God (1Ti_3:15; Heb_3:2), and here a great house. If the greatness of that material house of God, erected by Solomon, was measured by the number of workmen, which were 200,000, and of the years wherein it was a building, which were seven; much more may we conceive this spiritual house great, which hath been from the beginning of the world a setting up, both by Gods own hand, and infinite numbers and millions of workmen, patriarchs, prophets, apostles, pastors, teachers, martyrs, confessors, professors, and holy men in all ages. And for the parts, the foundation is of pure gold, even Jesus Christ. The stones not dead, as in other houses, but living stones (1Pe_2:5). And the whole house is, saith St. Peter, a spiritual house; so as great things are spoken, and might more be spoken, of this great house of God.

II. What are these vessels of gold and silver, of wood and earth? As in the material house of God, the temple, were vessels for all services, both more honourable, of gold and silver, and others of baser matter; so in this spiritual house (typified by that) are vessels, that is, persons of sundry sorts, distinguished in our text.

1. in themselves, by their matter, gold, silver, wood, earth.

2. In their use and end, honour and dishonour.

Now, out of each part observe somewhat.

1. In that the Church is the house of God, and we all profess ourselves to be within this house, we learn two things:

(1) To walk careful in Gods presence, who dwelleth in it. In other great houses many things pass and are done, which the master knows not, for that he is not always at home, and, if he were, yet his eye could not be in all corners. But the owner of this house is never from home, and His eye pierceth into every part of His house, and is on every person, so that nothing can escape Him.

(2) To acquaint ourselves with His will and directions.

2. In that the Church is the house of God, it follows every Christian is a part of this house (Heb_3:6). And therefore we must--

(1) Give the Lord possession of His house.

(2) Having once given Him possession, beware of sacrilege. What was once dedicated to God might never be profaned.

1. Note that there must necessarily be a mixture of good and bad in the visible Church; vessels of divers sorts.

2. Note how the Lord esteems of a godly man, though he be good but in part. He calls him a vessel of gold and a vessel of honour, even where much dross remains to be purged.

But how shall I know that I am indeed a vessel of honour?

1. In respecter himself, he purgeth himself from these things. What is this purging or purifying? According to our former resemblance, we may conceive the metaphor to be taken from goldsmiths, who used to try and purify their metals from dross, before they can frame it to a vessel of honourable use and service. Even so doth the Lord with His chosen. Who must cleanse and purify? Every man himself, none excepted, that will be a golden vessel. This purging is all one with our sanctification; the whole work of which is Gods, as appears--

(1) By His promise (Isa_4:4).

(2) By Christs testimony (Joh_15:2).

(3) By His prayer for the whole Church (Joh_17:17).

(4) By the prayers of all saints (Psa_51:1-19).

And yet we are said to purge ourselves; yea, to convert ourselves, and make ourselves new hearts. When--

1. Being renewed by the Spirit, we co-operate with Him in using the means, In not resisting His work. From what must a man purge himself? From these things--that is, lusts and defilements, errors in judgment and practice, in faith and manners, of which he had spoken before; implying sin to be the foulest filthiness in the world, and that it defiles the whole man. But when must he purge himself? The apostle speaks in the present time, for there is no purgatory hereafter. Again, the present time noteth a continued act; so as every man must always while he liveth be purging away these things.

2. The second mark for the trial of such a one is in respect of God. He is meet for the Lord. Before God can use men as vessels of honour, Himself must first fit and prepare them to honourable services. We are His workmanship, created in Christ unto good works (Eph_2:10).

3. The third is in respect of godliness. Prepared to every good work. Where--

(1) The object works good in the author, rule and kind, piety and mercy.

(2) The extent--every.

(3) The readiness to it--Whence? of God. (T. Taylor, D. D.)

The great house and the vessels in it

After all, says the apostle in effect, though in fewer words, it is not such a very great wonder that there should be persons in the Church who are not of the sterling metal of sincerity, nor of the gold and silver of truth, which endures the fire. You must not look at Hymenteus and Philetus as if they were prodigies, there have been many like them and there will be many more; these ill weeds grow apace, in all ages they multiply and increase. Where beneath the skies shall we find absolute purity in any community? The very first family had a Cain in it, and there was a wicked Ham even in the select few within the ark. Isaac, with all his quiet walk with God, must be troubled with an Esau, and ye know how in the house of Jacob there were many sons that walked not as they should. I have chosen you twelve, and one of you is a devil. In the great field which Christ has sown, tares will spring up among the wheat, for the enemy takes pains to sow them; neither is it possible for us to root them up. In the kings garden briars will grow, thorns also and thistles will the most sacred soil yield to us. Even the lilies, of Christ grow among thorns. You cannot keep the best of churches altogether pure. Yea, lift your eyes even to the skies, and though there be myriads of stars, yet ye shall mark wandering stars among them, and meteors which are and are not, and are quenched in the blackness of darkness for ever. Until we shall come to the heaven of the Most High we must expect to find chaff mixed with the wheat. Coming to the text, the apostle suggests the encouragement I have already given, under a certain metaphor. The Church of God being ill the world has its common side and its common vessels, but being also a heavenly house has also its nobler furniture, far more precious than gold which perisheth though it be tried with fire.

I. First let us consider the great house. The apostle compares the Church to a great house. We feel sure he is not speaking of the world; it did not occur to him to speak about the world, and it would have been altogether superfluous to tell us that in the world there are all sorts of people,--everybody knows that. The Church is a great house belonging to a great personage, for the Church is the house of God, according to the promise--I will dwell in them, and walk in them.

1. It is a great house because planned and designed upon a great scale.

2. Because it has been erected at great cost, and with great labour.

3. Because its household arrangements are conducted on a great scale. Speak of fine flour--behold, He has given us angels food; speak of royal dainties--behold, the Lord hath given us fat things full of marrow, wines on the lees well refined. What a perpetual feast doth the Lord Jesus keep up for all His followers.

4. For the number of its inhabitants. How many have lived beneath that roof-tree for ages. What a swarm there is of the Lords children, and yet not one of the family remains unfed. The Church is a great house wherein thousands dwell, yea, a number that no man can number.

5. Because of its importance. The Church is a great house because it is Gods hospice, where He distributes bread and wine to refresh the weary, and entertains wayfarers that else had been lost in the storm. It is Gods hospital, into which He takes the sick, and there He nourishes them until they renew their youth like the eagles. It is Gods great pharos with its lantern flashing forth a directing ray so that wanderers far away may be directed to the haven of peace. It is the seat of Gods magistracy, for there are set thrones of judgment, the thrones of the house of David. The great house of the Church is the university for teaching all nations, the library wherein the sacred oracles are preserved, the treasury wherein the truth is deposited, and the registry of new-born heirs of heaven. It is important to heaven as well as to earth, for its topmost towers reach into glory.

II. We will now go inside the great house, and we at once observe that it is well furnished. Our text, however, invites us to note that it contains a number of meaner vessels, articles of the coarser kind for ordinary and common uses. Here are trenchers and buckets of wood, and pitchers and pots and divers vessels of coarse pottery. Some have thought that this figure of vessels to dishonour relates to Christians of a lower grade, persons of small grace and of less sanctified conversation. Now, although believers may from some points of view be comparable to earthen vessels, yet I dare not look upon any child of God, however low in grace, as a vessel to dishonour. Moreover, the word these refers to the earthen and wooden vessels, and surely they cannot represent saints, or we should never be told to purge ourselves from them. Besides, that is not the run of the chapter at all. The real meaning is, that in the Church of God there are unworthy persons serving inferior and temporary purposes, who are vessels to dishonour. They are in the Church, but they are like vessels of wood and vessels of earth, they are not the treasure of the mansion, they are not brought out on state occasions, and are not set much store by, for they are not precious in the sight of the Lord. The apostle does not tell us how they came there, for it was not his intent to do so, and no parable or metaphor could teach everything; neither will I stay to describe how some professors have come into the Church of God, some by distinct falsehood and by making professions which they knew were untrue, others through ignorance, and others again by being self-deceived, and carried away with excitement. The parable does not say how they got there, but there they are, and yet they are only vessels of wood and vessels of earth. The vessels in the great house are, however, of some use, even though they are made of wood and earth; and so there are persons in the Church of God whom the Lord Jesus will not own as His treasure, but He nevertheless turns them to some temporary purpose. Some are useful as the scaffold to a house, or the dogshores to a ship, or the hedges to a field. I believe that some unworthy members of the Church are useful in the way of watch-dogs to keep others awake, or lancets to let blood, or burdens to try strength. Some quarrelsome members of the Church help to scour the other vessels, lest they should rust through being peaceful. There is one thing noticeable, viz., that the wooden and earthen vessels are not for the Masters use. When He holds high festival His cups are all of precious metal. How sad it is that many Christians are useful to the Church in various ways, but as for personal service rendered to the Lord Jesus Christ Himself, in that they have no share whatever and never can have till grace changes them from wood to silver, or from earth to gold. Note that in these vessels of which the apostle speaks the substance is base. They are wood, or they are earth, nothing more. So are we all by nature of base material, and grace must make us into silver or into golden vessels, or the Master cannot Himself use us, nor can our use in the Church ever be to honour. These vessels unto dishonour, though turned to some account, require a good deal of care on the part of the servants. When our forefathers used to eat from wooden trenchers, the time the good wives used to spend in scalding and cleaning to keep them at all sweet to eat upon was something terrible, and there are members of the Church who take a world of time from pastors and elders to keep them at all decent; we are continually trying to set them right, or keep them right, in the common relationships of life.

III. We are now going into the treasury, or plate room, and will think of the nobler vessels. These are, first of all, of solid metal, vessels of silver and vessels of gold. They are not all equally valuable, but they are all precious. Did you ever hear how vessels come to be golden?--

There stood a golden chalice wondrous fair,

And overflowing with deep love for him.

He raised it to His gracious lips, and quaffed

The wine that maketh glad the heart of God,

Then took the cup to heaven.

1. On the vessels to honour you can see the hall mark. What is the hall mark which denotes the purity of the Lords golden vessels? Well, He has only one stamp for everything. When He laid the foundation what was the seal He put upon it? The Lord knoweth them that are His, and let every one that nameth the name of Christ depart from all iniquity. That was Gods seal, the impress of the great King upon the foundation-stone. Do we find it here? Yes, we do. If a man, therefore, purge himself from these he shall be a vessel unto honour. You see that the man who is the golden or silver vessel departs from all iniquity, and that is the token of his genuine character.

2. Notice, however, that they are purged, for the Lord will not use filthy vessels be they what they may.

3. And then notice that these gold and silver vessels are reserved as well as purged. They are made meet for the Masters use. As Joseph had a cup out of which he alone drank, so the Lord takes His people to be His peculiar treasure, vessels for His personal use.

4. Oh, for a holy character and holy communion with God; then we shall be golden vessels fit for the Masters use, and so, according to the text, we shall be ready for every good work, ready for the work when it comes, and ready at the work when it has come, because completely consecrated to God and subject to His hand,

IV. We must speak about the Master.

1. He is introduced here, you see, as having certain vessels meet for His use, and this shows that He is in the house. Secondly, the Master knows all about the house, and knows the quality of all the vessels. And then reflect that the Master will use us all as far as we are fit to be used. What comes of this, then, lastly? Wily, let us bestir ourselves that we be purged, for the text says, If a man therefore purge himself. (C. H. Spurgeon.)

The Christian vessel

1. Vessels of gold and silver. We are reminded here of the vessels used in tabernacle and temple service, golden basins for the blood, golden dishes for the bread, golden flagons for the wine, golden snuffers, snuff dishes, and oil vessels, for the lamps. Then there were the silver sockets for the foundations of the tabernacle, silver fillets and hooks, silver vessels, attached to the brazen altar. To prepare these, the gold and silver needed refining theft the dross might be purged away by the fire. In figure we see the refining process through which God passes His people that they may be fit for His use (Mal_3:2-3). He sits and watches until the reflection of Himself is visible in the hearts and lives of those whom He is refining. If we would be honoured in special service in the sanctuary, and be found prepared unto every good work, we must cheerfully and willingly submit to the refiner, and the refiners fire. Self must be consumed, all impurity of motive must be purged away, all the faith that God esteems so precious must be tried to its utmost power of endurance.

2. Vessels of wood and of earth. These are the vessels for everyday and ordinary use--for the Masters constant use in His house. A wooden vessel is formed out of the rough timber, and must undergo the sharp cutting of saw, plane, and chisel. The Lord finds many knots and guarls in the rough material, from which He fashions these vessels, and He knows how to use the sharp tools of discipline and trial. He will shape our lives according to His own design, and the pattern after which we are made will be a heavenly one. An earthen vessel is made out of the clay under the hands of the potter. We are the clay (Isa_64:8). Some are inclined to boast of superiority of ancestry, but after all it is only clay. To be made into vessels the clay must needs be soft to receive the impression of the hand of the potter. It must be free from grit and other hard substances, otherwise it will not yield to the hand. God would have us as the clay, able to take the impression, and yield to the pressure of His will. He must remove all the grit of self and pride, and the many hard substances that find their way in, otherwise the vessel will be marred in the hands of the potter (Jer_18:5). The wheel was a horizontal disk on which the clay was placed, and made to rotate rapidly. Day by day, the wheel of our life spins round, and God would fashion us by our daily circumstances and surroundings. When the wheel stops how will He find us? Finished or unfinished? Unto honour or dishonour? Complete or marred? Has He not frequently almost stopped the wheel, and, finding the vessel marred, has made it again another vessel, as it hath pleased Him? Many can thank God for the change in their lives, produced through sickness sanctified to their souls.

3. All the famous porcelain works have their private marks burned into the vessels they produce, so that they can be easily identified at any time. So the Great Potter has placed His private mark on all who are His handiwork, and the mark has been burned in by the fire of His love, thus becoming indelible, and easy of identification.

4. The vessel made and marked, and prepared in the furnace, is now fit for use, and is to be in constant use, by being filled with treasure. Look for a moment into yonder house. It is breakfast-time, and the little white earthenware mug stands full of milk on the table for little Mary. Afterwards it is washed and put away ready for use, and in the course of the morning her little brother asks for a drink of water. Mary fills her mug and give it to him. Again the vessel is put aside ready for use. A friend calls and leaves a nosegay of flowers. Down runs the child to fill her mug with water to revive the flowers, and the house is filled with their perfume. At the door later on a poor creature falls fainting and exhausted, and the mug, ready again, is quickly brought containing some wine or other restorative, that is poured down the sufferers throat. It is only an earthen vessel, but it is prepared for every good work by being kept clean. What shall we be? Only vessels, to do one thing, only a Sunday-school teacher, only a tract distributor, only a church member. Let us ask the Master to use us in every way He chooses. Let us be for Him the basin wherewith He may wash some soiled ones, or a vessel wherewith He may give of the milk of the Word to His babes, or the bearer of the message of atoning blood, or all these, as He may have need. Let us purge ourselves from all filthiness of flesh and spirit; be sanctified by the truth, and reserved absolutely for His use and for no other.

5. If not a vessel of mercy, then a vessel of wrath, If not in His hand for His use in His household, then to be dashed in pieces, and to be but a potsherd cast away amongst the rubbish. (G. Soltan.)

Holy vessels

I. The vessels of honour are originally unholy. Were it not thus, why are we commanded to purge, to cleanse ourselves?

II. The vessels of honour are to be purged.

III. The holy are honourable.

1. For, are not such the nearest unto the nature of God?

2. Set apart for the most noble ends?

3. Can any else truly hate evil? detest base courses?

4. And who but they shall be crowned with immortal glory?

IV. Sanctified men are meet instruments for the use of their master.

V. The Lord hath use for his holy vessels.

VI. Sanctified persons for every good work are prepared. Not for one, but all. They can fast, pray, hear, read, meditate; deny themselves, afflict their souls, give alms, do and suffer anything. What God affirms they believe, what He commands they obey, what He doth they approve. (J. Barlow, D. D.)

Fitness for the Lords service

I. Our text describes the service to which Christians are called. It is described in three ways.

1. A Christian in his service should be an honour to himself. Worthy of the nature God has given him, worthy of his capabilities, worthy of his privileges, and worthy of his position and opportunities and means. Now we naturally estimate all service by the heart there is in it. There are differences in true service; some lower and some higher. The supreme aim of Christian men must be spiritual service by spiritual means.

2. A Christian in his service must be useful to his Master. Meet, etc. It is intimated in this view of our service that we do not work apart and alone as master-workmen, choosing our own work, choosing how to do it, and finishing and round-it off by ourselves. We work under a master, we receive out work at his hands, we do it according to his directions, we do it under his eye, and when it is done we bring it to him that he may put it to its proper use. It is the glory of a master-worker that he can use the services of a thousand workmen, give full scope to their faculties, and then by the use he makes of their work double its value.

3. A Christian in his service should be prepared unto every good work. Prepared for good work. There are stages in goodness. There is good desire, the conception and digestion of the plan for carrying out the desire, the provision of means, and, last of all, the actual work. Prepared unto every good work. The world is wide; human needs are great; God calls sinful men to a high destiny. The obstacles in the way are great and many; how great must the design be, and how manifold the work which embraces all. But our Master is prepared unto every good work, and He gives His servants power like His own.

II. The preparation necessary for such service. In every department of Gods kingdom fitness is the law of service. It is true that what man deems fit may be foolishness with God; and what God deems fit may be foolishness with man. In this sense the Cross, and the preaching of the Cross are foolishness. Again, it has pleased God to accomplish great results by slender human instruments, that He might teach us rightly to estimate the value of our own work and His. But all this does not alter the fact that so far as mans work is used, it is used according to its fitness. God does not employ ignorant men to teach wisdom, nor worldly men to produce spirituality, nor lovers of ease to conduct great enterprises, nor selfish men to generate enthusiasm of love. Wherein does preparation consist?

1. In purity of life. Personal worth is the foundation of service, and the measure of personal worth is the measure of fitness for service. Two considerations show the need of eminent personal worth as a preparation.

(1) We never do anything well till we have caught the spirit of it, till it possess us, till we live in it and find our joy in it.

(2) Men are slow to believe in goodness--i.e., in goodness as the proper result of personal principle. They are apt to explain it as the result of circumstances, of a good natural disposition, of what is necessary to maintain with credit a Christian profession. This suspicion is often excessive and unreasonable, but there it is; and he who would win men to righteousness must have personal worth to overcome it.

2. Purity of doctrine is not less necessary than purity of life. Personal excellence enables a man to do good chiefly by enabling him to bear witness of Christ. John the Baptist was as eminent in personal worth as any man that ever lived; yet he spoke of himself as only a voice. It was needful for the work appointed him that he should be a man of sterling worth; but what would his personal worth have done for Judea apart from his witness to Christ? The personal worth of Gods people does not enable them to save men; but it does enable them to bear witness to Him who can save. (John Pilhans.)

The Masters use

I. First comes meetness. In the renewed spirit, the chastened imagination, the energised conscience, the obedient will, we find the highest ineptness for spiritual service.

1. Meetness comes from faculty patiently used. This is true of all faculty. Mr. Ruskin shows us how hard it is to draw a straight line, how none but an accustomed hand can do it. Men shrink from commencement. If you wish to skate, you must not mind a fall, the graceful curve is not a gift, but a growth. The most able musician once had the drill of exercises. The most perfect classic once toiled over unpoetical grammar-books. Christian service is not an easy service; to teach a child is not merely an inspiration, but an education. Of course faculty varies, and there are diverse adaptations. Talents are differentiated--ten, five, one--but all have talents.

2. Meetness comes through suffering patiently borne. Many of the Churchs best angels are not the ablest or the cleverest, but the humblest. Sorrow often does what no other agency can achieve. Suffering creates sympathy and tenderness to the erring, and consciousness of our own frailty. Moreover the heavenly world becomes clearer to the eye that is purified by trial.

3. Meetness comes from instrumentalities faithfully employed. These are divine and wonderful. As soldiers, we have the perfect panoply of the heavenly armour. As stewards, we have each a many-acred farm to care for. As vine-dressers, we have the sun and shade and shower, and God has given us our own sweet vineyard of Church or home. If we do not the work nearest to us, we shall do no other. Reynolds, it is said, could sit thirty-six hours before the canvas without a break to bring out in beauty the human face divine. How seldom have we ever lingered enthusiastically at our work to bring out on the living canvas of the human heart the beautiful likeness of Jesus Christi Let us be diligent. Meetness will come through meditation which is prayer in preparation, and prayer which is meditation spoken; and, above all, from the consciousness of dependence on the spirit of the living God, who will strengthen us with all might in our inner man.

II. Ministration. We come here to the word use. Use characterises all the works of God. The running stream is more than a line of silver beauty in the landscape; it brings fertility and blessing with it. The sea bears the freight of commerce, and brings the healthful ozone on its bosom, as well as spreads its broad expanse of beautiful blue. The tree gives you shade in summer, and breathes out its air of oxygen. We cannot as yet discern all uses; but use there is, delicate and exquisite, in all the works of God.

1. The Christian man is to be a useful man, not a self-indulgent one. We are under a Master. Alas! how many take Christ as a Saviour who do not take Him as a Master, and seldom ponder how much they can obey Him!

2. We are of use to the Master. He has condescended to link His kingdom in its extension with our poor endeavours. Christian work is not merely a kind of spiritual exercise. Your living and your loving heart, your sanctified energies, are useful to the Master.

3. We must give our best to the Master. It is sad, in this England of ours, to think how little faculty is cultured. The Scotch set us a splendid example in this respect, so do the Germans. Dr. Guthries autobiography shows what Scotch lads did and do to rise, not merely in position, but in attainment! They have had heroes other than those who fought at Bannockburn--heroes of the parish school and college. It is not lamentable to find faculty so little cultivated amongst us? How few fit themselves for higher posts! (W. M. Statham.)

The holiness of use

Who are they whom the apostle sees enthroned; his vessels unto honour; the people whom the law of creation praises and places on high? They are the sanctified, he writes. A favourite epithet with him, which our translators frequently rendering thus, have sometimes rendered, hallowed and sometimes holy, and the fundamental idea of which is separation. Hence its ancient application to the firstlings of the Hebrew flocks and herds as being animals taken out from the rest, and set apart for God, to be laid upon His altar. St. Pauls sanctified ones, then, are Gods sacred ones--Gods saints. But that is not telling us much. What is it to be a sacred person, we ask; what is a saint? They, you know, have been designated sacred who have withdrawn from common mundane pursuits to occupy themselves mainly with religious exercises, in the performance of religious rites and ceremonies; and saint, you may hear applied, not seldom, with half a sneer; to those who are interested in and zealous for theological dogmas, or scrupulous in abstaining from practices and amusements to which the generality are addicted, or given to church worship and pious talk. The real sacredness, however, the real sanctity in men, consists according to the implication and suggestion of the term employed here, in personal surrender to the Divine claims upon us; in separation from self-indulgence and self-will, from contrary inclinations and propensities, to be what Heaven would have us be, to cultivate conformity to the Divine ideal. This is glory, teaches the apostle; this is to enjoy rank and commendation; being good and doing nobly. But now, we have not advanced very far after all. Our explanatory words wait to be explained. What is it to be good and do nobly, to be worthy and act well our part, which St. Paul describes theologically as sanctification, or devotion to the will of God? In whom is it exemplified? and our writer answers shortly: In those who are meet for the blasters use, or, more correctly, in those who are useful for the Master. The saint, then, is eminently the useful person. Holiness is use. It is not in mere having, nor yet in being and doing, that it is reached; but in being and doing beneficially. But while without some use we are naught, there is a certain special use which it is necessary to yield in order to be a saint, and the yielding of which reveals and marks the saint. Useful for the Master, says the apostle. He has been comparing society to a house containing divers kinds of vessels--of which house he has implied that Jesus Christ is the Lord and Head; and the hallowed vessels therein are the vessels, he tells us, that are profitable to Him. Now, we may be said to be profitable to another, as we are contributing to the fulfilment of his wishes and ideas, as we are instrumental in forwarding his views, in advancing his purposes. We are useful for Christ, can only be useful for Him in that way--by helping to promote His ends. And what are they? What was His grand passion, the object that burdened and consumed Him? Was it not, speaking broadly, and according to His own constant testimony, that men might be quickened and raised to live more abundantly? But here, probably, many an earnest, well-meaning soul will be moved to say, I really do not know, I really cannot tell, whether or no I am of any such use in the world, and, what is more, I seem to have so little chance or power; my scope is so narrow, my ability so small. And as if to meet and answer these, and encourage and assure them, St. Paul hastens to add to the words, Useful for the Master, the qualifying explanatory clause, being prepared or ready to every good work. We do not know, we cannot tell, whether we are divinely helpful. Not a few are so to a considerable extent without perceiving it. They live sincerely and beautifully, and die wearily, unconscious of how noble or wide their effect has been. But while unable to decide concerning the amount of our helpfulness, we can tell whether we are ready to do every good work that may be done by us in our sphere; whether we carry about within us a spirit and disposition to serve; whether we are alive to each open door of opportunity and quick to enter in and occupy; whether we have a heart sensitively responsive to needs that appeal, to the calls and claims of the hour; whether our desire and aim is to make a good work of whatever is laid upon us to do, to do it according to our light and power in the best and perfectest way, let it be the painting of a picture or the sweeping of a room, preaching a sermon or managing a business. We can tell whether it is thus with us. But what then? Why the apostle implies that such alertness to do well at every step, on every occasion, is certain to involve the radiation from us of some helpfulness; that you may conclude you are for some use if only you are eager and anxious to discharge faithfully each duty as it presents itself, to answer duly to the requirements of the time and place, to the facts before you. And now a word in conclusion, concerning what is necessary in order to reach and maintain this hallowed state of use in preparedness for every good work. If a man purge himself from these, says St. Paul, that is, from the vessels unto dishonour, of which he has been speaking, as mixed with others in the house--If a man purge himself from these, then shall he be a vessel unto honour. It is intimated, you see, that none are found saints to begin with; that to become such and remain such we must need engage and persevere in effort, in effort to cleanse and emancipate ourselves; that there is that which has to be shaken off and risen out of. And there is, around us, morally adverse, morally opposing atmospheres, unavoidable contacts and intercourses that tend to deaden and depress, popular maxims and sentiments, prevailing ideas and fashions, the spirit of the world seeking other things altogether than the things which are Jesus Christs, and encountered continually at every turn, insinuating and insidious. All this has to be resisted and surmounted. (S. A. Tipple.)

Sanctifted and meet for tile Masters use

For a moment the apostle drops the figure of the house and the foundation, to take it up again in the remaining portion of the sentence. Purification from vessels would be a very incongruous figure. What St. Paul says is--If therefore any man shall have purged himself from these evil associations or corrupting ideas, from persons whose words are like the deadly poison of contagious gangrene, then he will be a vessel unto honour, whether his faculties cause him to resemble the golden goblet or the silver lamp; the wooden bowl or the porcelain vase; if pure and conscientious, faithful and good, he will be consecrated to noblest uses, serviceable to the Master of the house, and prepared for every good work. (H. R. Reynolds, D. D.)

Fit for use

I remember reading of a man who, having a grudge against a railway company, threw a bar of soap into their tank of water. The soap was dissolved, introduced into the boiler, and as soapy water does not generate steam, the engine by and by came to a standstill. The fires were all right but there was no steam; and we must, figuratively speaking, keep the soap out, or God cannot use us. Remember we owe allegiance to Him who needs every thought of the heart. (G. F. Pentecost.)

A clean vessel

If in haste we would give a draught of refreshing water to a traveller, we take from our shelf the first vessel which is clean. We pass over the elegant and richly-chased cup for the earthenware mug, if the latter has a cleanliness which the former lacks. And our Lord Jesus will gladly use us for His service, though we be but common ware, if only we are clean and ready for use. In our hospitals the instruments used in operations are constantly kept in carbolic acid, that they may not carry the slightest contagion to the open wound; and we cannot touch the open and festering wounds which sin has caused without injury to ourselves and others, unless we are ever in the flow of the blood and water of which St. John speaks. (F. B. Meyer, B. A.)

Holiness and service

Through the whole of Scripture we find that whatever God sanctifies is to be used in the service of His holiness. Holiness and selfishness, holiness and inactivity, holiness and sloth, holiness and helplessness, are utterly irreconcilable. Whatever we read of as holy was taken into the service of the holiness of God. Holiness is essential to effectual service. In the Old Testament we see degrees of holiness, not only in the holy places, but as much in the holy persons. In the nation, the Levites, the priests and then the High Priest, advance from step to step; as in each succeeding stage the circle narrows, and the service is more direct and entire, so the holiness required is higher and more distinct. It is even so in this more spiritual dispensation; the more of holiness, the greater the fitness for service; the more there is of true holiness the more there is of God, and the more true and deep is the entrance He has had into the soul. The hold He has on the soul to use it in His service is more complete. (Andrew Murray.)

Various vessels

All the vessels of Christs house are not of one size. (S. Rutherford.)

What service might have been done by greater sanctification

When Nelson served under Admiral Hotham, and a certain number of the enemys ships had been captured, the commander said, We must be contented: we have done very well. But Nelson did not think so, since a number of the enemys vessels had escaped. Now, said he, had we taken ten sail, and allowed the eleventh to escape when it had been possible to have got at her, I could never have called it well done. If we have brought many to Christ we dare not boast, for we are humbled by the reflection that more might have been done had we been fitter instruments for God. (C. H. Spurgeon.)

The stimulus of holiness

Holiness is a source of every kind of human excellence. For it sets to work all our powers, and sets them to work in the best possible direction. It gives to intellectual effort its noblest aim, viz., to comprehend and to convey to others the life-giving truth of God; and it guards intellectual success from the perils which surround it. It gives the noblest motive for the care and development of the body; for it shows us that the powers even of our perishing body may work out eternal results. And it gives the only pure motive, and a very strong motive, for effort after material good; for it teaches that this worlds wealth may be a means of laying up treasure in heaven. Thus holiness quickens, develops, and elevates all our powers. (J. A. Beet.)

The beauty of service

Once upon a time, says the legend, a dispute arose between three young ladies as to which had the most beautiful hand. One sat by a crystal stream and dipped her snowy hand into the water and held it up. Another plucked strawberries till the ends of her tapering fingers were pink. Another gathered violets till her hands were fragrant. Thereupon an aged woman passed by, hungry, emaciated, decrepit. Who will give me a gift, said she, for I am poor? All three young ladies denied her request; but a poor peasant girl, who stood near, unwashed in the stream, unstained by the pink of strawberries, unadorned with flowers, gave her a simple gift and cheered the aged pilgrim. Then, turning back, she asked the three young ladies what they disputed about. They told her, and lifted up their beautiful hands for her to decide. Beautiful, indeed! exclaimed she, with radiant countenance. But which is the most beautiful? asked they. It is not the hand that is washed in the purling brook, said she; it is not the hand that is tipped with delicate pink; it is not the hand garlanded with fragrant flowers, it is the hand which gave a gift to the destitute that is most beautiful. And as she spoke her body was slowly transfigured, her wrinkles gradually vanished, her staff suddenly dropped, and there flew up to heaven, in a blaze of glory, the radiant form of an angel of God. Yes, the sanctification of man means the sanctification of all that the man has to do. It means the sanctification of the hand, the feet, the brain, the heart, the temper, the disposition, the pocket, the whole man, inwardly and outwardly. It is the perfecting of the heart that makes the perfection of every state in life.

The service of love

We may be blameless without being faultless. If it be asked what practical difference there is in such a distinction, we may take, as an example, a little child whose loving heart is bent upon pleasing her mother. Her first little task of needlework is put into her hands. But the little fingers are all unskilled, nor has she any thought of the nicety required; still with intense pleasure she sets stitch after stitch, until at last she brings it to her mother; she has done her best and does not dream of failure. And the mother taking it, sees two things: one is a work as faulty as it well can be, with stitches long and crooked; and the other is that smiling, upturned face, with its sweet consciousness of love. Not for anything could she coldly criticise that work. She thinks of the effort to please, and how little she could expect in a first attempt. It is the childs best for the time being. So she commends her and even praises the poor, imperfect work, and then gently and most lovingly shows her how she may do still better. The child is blameless, but her work not faultless. It will be nearer and nearer faultless, as day after day she gathers skill, and even new ideas of care and faithfulness in her tasks; but still in her mothers eyes she is at first, as well as at last, her blameless child. (S. F. Smiley.)

Reasons why you are not used

You are admitted into a great house, along the walls of which are four shelves; on the lower shelf the gold, on the second the silver, on the third the wood, and on the fourth--high, way up where you would think the dust collected--the earthern vessel. Upon one of these four shelves there is each one of those in this congregation. You say, I am not gold, I am not silver, I am rather wooden if anything, or earthenware; my place is on the very top shelf, and when I ask if you can tell which of those four shelves holds the vessels to honour, you say, Oh, I suppose those golden or silver ones beneath, and my lot will never be there. The Master enters. Wilt Thou tell us to-day, for our hearts are all aflame to be used by Thee in the foreign mission or home mission field, where we may stand, to be vessels of honour? And He says: I cannot tell by the outside appearance. I must look in. He takes the gold, and says: That wont do, it is not clean. He takes the silver one and puts it back with a sad look. It is not clean. Bat it may be He comes to those upper shelves, and takes down one of the very commonest of the vessels, and I see a smile come over His face as He lifts it, and He presses it to His lips, and says: This will do; this is a vessel to honour, this is a choice vessel, it is clean. If a man cleanse himself he shall be a vessel to honour. Ah, but, Master, there is nothing inside of it. That doesnt matter. I will put inside what has got to be put inside. I only want a clean vessel to put it in. God says, My child, you have failed, not because you lack the talent or power, but are deficient in the one thing you might accomplish, having the cleansed heart. (F. B. Meyer.)

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

2Ti 2:20-21. But in a great house — Such as the Christian Church soon became, taking in multitudes of Gentiles in all parts of Asia, Macedonia, Greece, and Italy, and such as it has long been, and now is; there are not only vessels of gold and silver — Designed for the most honourable uses; but of wood and of earth — Intended for uses less houourable. The apostle alludes to the houses of nobles, princes, and other great persons, in which are usually found vessels of different materials, and for various uses. Thus, in the visible church, there always have been, are, and will be, persons of different gifts or abilities, and intended for different offices, as is also represented where the apostle compares the members of the church of Christ to the different members of the human body, as Rom 12:4-5; 1Co 12:12-27, and elsewhere. And some to honour, and some to dishonour — That Isaiah , 1 st, Some designed and qualified for more honourable offices than others; and, 2d, Some whose holy tempers and practices are an honour to the religion they profess; and others who, if by departing from outward iniquity they obtain a name and place among the people of God, and are reckoned members of the visible church, yet, by their hypocrisy, formality, lukewarmness, and negligence, are so far from adorning the doctrine of God their Saviour, or from being an honour to the cause of Christ, that they are a disgrace to it. But if a man purge himself from these — 1st, By making application by faith to Christ’s cleansing blood, 1Jn 1:7; 1 John 2 d, By praying for and receiving God’s purifying Spirit, Eze 36:25-27; 1Pe 1:2; 1 Peter 3 d, By receiving and obeying the purifying word, Joh 15:3; 1Pe 1:23; 1 Peter 4 th, By exercising purifying faith, Act 15:9; Acts , , 5 th, By self-denial and mortification Rom 8:13; he shall be a vessel unto honour — He shall be a credit to the religion of Jesus; sanctified — That is, separated from sin and sinners, and dedicated to God in heart and life; meet for the master’s use — For the service of Christ; prepared unto — And employed in; every good work — Which he is called to perform. Add to this, not only may those who are vessels unto dishonour in the bad sense, and a reproach to the Christian cause, become an honour to it by their vital piety and active virtue; but those whose gifts are inferior, and who are like vessels of wood and earth, only fit for lower offices in the church, may, by properly exercising their gifts and graces, so improve them as to become qualified for higher and more useful offices; and be, as it were, vessels of silver and gold. For to him that hath, that makes a right use of, and improves what he hath, shall more be given, Mat 13:12. Still, however, they will be but vessels; empty in themselves, and useless, if not filled by, and employed for, the Lord.

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

3. Personally purged and pure both from lusts and heresy, he may meekly instruct others, 2Ti_2:20-26.

20. But—Although this separation of characters is necessary, yet there surely will be a mixed whole.

A great house—The Church, as Alford and Huther say. But were the errorists (who are clearly represented by the vessels to dishonour) part of the Church? More strictly the house is the great body of thinkers with whom Timothy had to do; and, perhaps still more comprehensively, the great world of free agents, as the same two classes of vessels in Rom_9:21-22, signify.

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

2 Timothy

THE GREAT HOUSE AND ITS VESSELS

2Ti 2:20-21

OUR text begins with a ‘but.’ It, therefore, suggests something which may seem to contradict or to modify what has gone before. The Apostle has been speaking about what he calls the ‘foundation of God,’ or the building founded by God, whereby he means the Church. He has been expressing triumphant confidence that, as thus founded, it is indestructible, whatever dangers may threaten or defections may weaken it. But the very contemplation of that grand ideal suggests darker thoughts. He carries on his metaphor, for the ‘great house’ is suggested by ‘the foundation of God,’ and yet the two things do not refer to precisely the same object. The building founded by God which stands fast, whatever happens, is what we call in our abstract way, the ‘invisible Church,’ the ideal community or aggregate of all who are truly joined to Jesus Christ. The great house is what we call the visible Church, the organisation, institution, or institutions comprising those who profess to be thus joined. The one is indestructible, as founded by God; the other is not, being made by men, and composed of heterogeneous elements.

This heterogeneousness of its elements is suggested by the further metaphor, of the vessels of different materials, value, and use. The members of the Church are the various vessels. When we come down from the heights of ideal contemplation to face the reality of the Church as an organisation in the world, we are confronted with this grave fact, that its members are some of them ‘gold and silver,’ some of them ‘wood’ and ‘earth.’ And that fact modifies the triumphant confidence already uttered, and imposes upon us all very plain duties. So I wish to look now at the three things that are suggested to me here. First, a grave fact as to the actual condition of the Church as an organised institution; second, an inspiring possibility open to us all; and, lastly, a plain direction as to the way by which the possibility may become a reality.

I. Then we have here a grave fact as to the actual condition of the Church as an organised institution.

‘In a great house there are vessels of gold and silver.’ There they stand, ranged on some bufet, precious and sparkling, and taken care of; and away down in kitchens or sculleries there are vessels of wood, or of cheap common crockery and pottery. Now, says Paul, that is like the Church as we have to see it in the world. What is the principle of the distinction here? At first sight one might suppose that it refers to the obvious inequality of intellectual and spiritual and other gifts or graces bestowed upon men; that the gold and silver are the more brilliantly endowed in the Christian community, and the wood and the earth are humbler members who have less conspicuous and less useful service to perform. But that is not so. The Bible never recognises that distinction which the world makes so much of, between the largely and slenderly endowed, between the men who do what are supposed to be great things, and those who have to be content with humbler service. Its principle is, ‘small service is true service whilst it lasts,’ and although there are-diversities of operation, the man who has the largest share of gifts stands, in Heaven’s estimate, no whit above the man who has the smallest. All are on the one level; in God’s great army the praise and the honours do not get monopolised by the general officers, but they come down to the privates just as abundantly, if they are equally faithful.

And then another consideration which shows us that it will not do to take gold and silver on the one hand, and wood and earth on the other, as marking the cleavage between the largely and the slenderly endowed members of the Church, is the fact that the way to get out of the one class and into the other, as we shall have to see presently, is by moral purity and not by the increase of intellectual or other endowments. The man that cleanses himself comes out of the category of ‘wood’ and ‘earth,’ and passes into that of ‘gold and silver.’ Thus the basis of the distinction, the ground of classification, lies altogether in goodness or badness, purity or impurity, worthiness or unworthiness. They who are in the highest degree pure are the ‘gold and silver.’ They who are less so, or not at all so, are the ‘wooden’ and the ‘earthen’ vessels. The same line of demarcation is suggested in another passage which employs several of the same phrases and ideas that are found in my text. We read in it about the foundation which is laid, and about the teachers building upon it various elements. Now these elements, on the one hand ‘gold, silver, and precious stones,’ and on the other hand ‘wool, hay, and stubble,’ may be the doctrines that these teachers proclaimed, or perhaps they may be the converts that they brought in. But in any case notice the parallelism, not only in regard to the foundation, but in regard to the distinction of the component parts of the structure - ‘gold and silver,’ as here, and the less valuable list headed, as here, by ‘wood; and then, by reason of the divergence of the metaphor, ‘hay and stubble,’ in the one ease, and ‘earthenware’ in the other. But the suggestion of both passages is that the Church, the visible institution, has in it, and will always have in it, those who, by their purity and consistency of Christian life, answer to the designation of the gold and the silver, and those who, by their lack of that, fail into the other class, of wooden and earthen vessels.

Of course it must be so. ‘What act is all its thought had been?’ Every ideal, when it becomes embodied in an institution, becomes degraded; just as, when you expose quicksilver to the air, a non-transparent film and scum creeps across the surface. The ‘drag-net’ in one of Christ’s parables suggests the same ides, There are no meshes that ever man’s knitting-needle has formed that are fine enough to keep out the bad, as the Church necessarily includes both sets of people.

I do not need to dwell upon the question as to whether in these least worthy members of that community are included people that have some faint flickering light of God in their hearts, real though very imperfect Christians, or whether it means only those who are nominally, and not at all really, joined to the Lord. The parting lines between these two classes are very evanescent and very slight; and it is scarcely worth while calling them two classes at all. But only let me remind you that this recognition of the necessary intermingling of unworthy and worthy professors in every Christian Church is no reason for us Nonconformists departing from our fundamental principle that we should try to keep Christ’s Church clear, as far as may be, of the intrusion of unworthy members. The Apostle is not speaking about the conditions that ought to be imposed as precedent to connection with the visible Church, but he is speaking about the evil, whatever the conditions may be, that is sure to attach to it. It attaches to this community of ours here, which, in accordance with New Testament usage, we have no hesitation in calling a Church. We try to keep our communion pure; we do not succeed; we never shall succeed. That is no reason why we should give up trying. But in this little house there are ‘vessels of gold and silver,’ and ‘vessels of wood and earth, and-some to honour and some to dishonour.’

But whilst this necessity is no reason for indiscriminate admission of all manner of people into the Christian Church, it is a reason for you that are in it not to make so much as some of you do of the fact that you are in, and not to trust, as some of you do, to the mere nominal, external connection with the ‘great house.’ You may be in it, but you may be down in the back premises, and one of the vessels that have no honourable use. Lay that to heart, dear friends. It is not for me to apply general principles to individual cases, but I may venture to say that, like every true pastor of a Christian community, I cannot help seeing that there are names of people on Our rolls who have a name to live and are dead.

II. Now, secondly, here we have an inspiring possibility open to us all.

On certain conditions any man may be ‘a vessel unto honour,’ by which, of course, is meant that the vessel - that is to say, the man - gets honour.

And how does he get it? By service. If you will look at the passage carefully, you will see that after this general designation of ‘a vessel unto honour,’ there follow three characteristics of the vessel, which taken together make its honour. I shall speak about them in detail presently, but in the meantime let me point out how here there is embodied the great principle of the New Testament that the true honour is service. ‘It shall not be so among you; he that is chief amongst you let him be your servant.’ Just as Jesus Christ, ‘knowing that He came from God and went to God, and that the Father had given all things into His hand, laid aside His garments, and took a towel, and girded Himself, and washed the disciples’ feet,’ so we, if we desire honour and prominence, must find it in service; and if we have by God’s gift, and the concurrence of circumstances, possessions or resources of mind, body, or estate, which make us prominent and above our brethren, we are thereby the more bound to utilise all that we have, and all that we are, for His service. If a man is ambitious let him remember this that service is honour, use is dignity, and there are none other.

But now turn for a moment to these three characteristics which are here set forth as constituting the honour of the vessels of gold and silver. The first is ‘sanctified,’ or as it might perhaps better be expressed, consecrated. For, as I suppose many of us know, the foot, idea of sanctification or holiness is not the moral purity which goes along with the expression in our thoughts, but that which is the root of all evangelical purity - via, the yielding of ourselves to God. Consecration is the beginning of purity, and consecration is honour. No man stands higher, in the true Legion of Honour of the Heavens, than he who bears on his breast and in his heart, not a knot of ribbon, but the imprint of a bloody Cross, and for the sake of that yields himself, body, soul, and spirit to God’s service. The vessels that are devoted are the sacrificial vessels of the Temple, which are sacred beyond the golden cups of household use, and yet the commonest domestic utensils may become honourable by virtue of their being thus consecrated. So one of the old prophets. using the same metaphor as my text, with a slightly different application, says that in the day when the Kingdom of God assumes its perfect form upon earth, every pot in Jerusalem shall be as the bowls of the altar, and on the very horse-bells shall be written, ‘Consecrated to the Lord.’ The vessel unto honour must be sanctified.

Then again, ‘meet for the master’s use.’ On the great buffet in the banqueting hall, the cup in the centre, that belongs to the householder, and is lifted to his glowing lips, is the most honourable of all. Every Christian man amongst us may be used by the Christ, and may - more wonderful still! - be useful to Christ. That is condescension, is it not? You remember how, when He would, in modest prophetic pomp, once for all assert in public His claim to be the King of Israel, He sent two of His servants ‘into the village over against’ them with this message, ‘The Lord hath need of him,’ the humble ass. Jesus Christ needs you to carry out His purposes, to be His representatives and the executors of His will, His viceroys and servants in this world. And there is no honour higher than that I, for all my imperfections and limitations, with all my waywardness and slothfulness, should yet be taken by Him, and made use of by Him. Brother l have you any ambition to be used by Jesus, and to be useful to Jesus? And are you of any use to Him? Have you ever been? The questions are for our own hearts, in the privacy of communion with God. I leave them with you.

‘Ready for every good work.’ The habit of service will grow. A man that is consecrated, and being used by Jesus Christ, will become more and more useful all round. It ought to be our ambition to be men-of-all-work to our Lord. There is great danger of our all yielding to natural limitations, as we suppose them, and confining ourselves to what we take to be our role. It is all right that that should be the prominent part of our ministry in the world. But let us beware of the limitations and the onesidedness that attaches to us, and be ready for the distasteful work, for the uncongenial work, for the work to which our natural fastidiousness and temperaments do not call us. Let us, as I say, try to be many-sided, and to stand with our loins girt and our lamps burning, and our wills held well down, and say ‘ Lord! what wouldst Thou have me to do? Here am I; send me.’

III. Now a word about the last point that is here, and that is the plain direction as to the way in which this possibility may become a reality for us all.

‘If a man purge himself from these.’ These; whom? The’ vessels to dishonour.’ Get out of that class. And how? By purifying yourselves. So, then, there is no necessity of any sort which determines the class to which we belong except our own earnestness and effort. You remember our Lord’s other parable of the four sowings in four different soils. Was there any unconquerable necessity which compelled the wayside soil to be hard and beaten, or the rocky one to be impermeable, or the thorny one to be productive only of thorns and briars? Could they not all have become good soil? And why did they not? Because the men that they represented did not care to become so. And in like manner there is no reason why the earthen pot should not become gold, or the wooden one silver, or the silver one gold - ay! or the gold silver, or the silver wood, or the wood earth. Paul was an earthen vessel, and he became ‘a chosen vessel’ of gold. Judas was a vessel of silver, and he became s vessel of earth, and was dashed in pieces like a potter’s vessel. So you can settle your place. How do you settle it? By purity. Character makes us serviceable. Christ’s kingdom is more helped, His purposes advanced, His will furthered, by holy lives than by shining gifts. And whether you can do much for Him by the latter or no, you can do more for Him by far by means of the former. And you can all have that if you will.

Only notice that purity which makes serviceable, and therefore honourable, and is capable of degrees as between silver and gold, is to be won by our own efforts. ‘If a man therefore shall purify himself.’ I know, of course, that whoever has honestly set himself, for Christ’s sake, to the task of purifying himself, very soon finds out that he, with his ten thousand, cannot beat the king that comes against him with twenty thousand; and if he is a wise man he sends an embassage, not to the enemy, but to the Emperor, and says, ‘Come Thou and help me.’ If we try to purify ourselves, we are necessarily thrown back upon God’s help to do it. But there must be the personal effort, and that effort must go mainly, I think, in the direction of effort to grasp and hold by faith and obedience the Divine Life which come into us and purifies us; and in the other direction of effort to apply to every part of our character and conduct the divine help which we bring to our aid by our humble faith.

So, brethren, we can, if we will, purify ourselves, and we shall do it most surely when we fall back upon him, and say, ‘Give me the power - that I may perfect holiness in the fear of the Lord.’

Some of us are vessels in another house. But Christ has bound the strong man and spoiled his goods, and taken from him all the armour in which he trusted, and the vessels which he used. And if we will only take Christ’s liberation, and cast ourselves on His grace and power, then we shall be lifted from the dark and doleful house of the strong man, and set in the great house of the great Lord. Yield not your members as instruments of unrighteousness, but yield yourselves unto God, and your members as instruments of righteousness to Him.

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

2:20-21 Building on 2:19, Paul uses imagery about the utensils in a wealthy home (see Rom 9:21). Within God’s household one should endeavor to be like a utensil that is cherished rather than one that is treated with contempt.

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

2Ti 2:20. Μεγάλῃ, great) Such is the Church.—χρυσᾶ καὶ ἁργυρᾶ, of gold and of silver) of precious materials, hard, able to endure fire.—ξὑλινα καὶ ὀστράκινα, of wood and earth) of viler materials, fragile, and fearing the fire.—καὶ ἃ μὲν—ἃ δὲ) and the former indeed, viz. those of gold, to honour; but the latter, viz. those of wood, to quite a different purpose. Even the gold vessel may be applied to dishonourable purposes; that of wood, to such as are honourable; but that does not easily happen in a well regulated household. Members of the Church inferior in point of gifts and degrees of faith and sanctification are not vessels for dishonour, nor ought any one ἐκκαθαίρειν, to purge himself from these.

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

2Ti_2:20. To the church as the θεμέλιος τοῦ Θεοῦ only those belong whom the Lord acknowledges as His, and who abstain from every kind of ἀδικία. This thought is contained in 2Ti_2:19. But there were also in the church ἄδικοι, opposing the gospel by word and deed. This strange fact Paul now explains by a figure: ἐν μεγάλῃ δὲ οἰκίᾳ] The Greek expositors understand by οἰκία the world, to which Calvin rightly objects: ac contextus quidem huc potius nos ducit, ut de ecclesia intelligamus; neque enim de extraneis disputat Paulus, sed de ipsa Dei familia. It is different with the similar passage in Rom_9:21 ff.

οὐκ ἔστι μόνον σκεύη χρυσᾶ καὶ ἀργυρᾶ, ἀλλὰ καὶ ξύλινα καὶ ὀστρὰκινα] By the former articles are meant the worthy, genuine members of the church; by the latter, those not genuine (not: those less good, Estius, Mosheim, and others): each class, however, contains degrees within itself; comp. Mat_13:23 (Wiesinger). The apostles distinction is given more precisely in the next words, which cannot be referred alike to each of the two classes named, but express the same antithesis: καὶ ἃ μὲν εἰς τιμήν, viz. the σκεύη χρ. κ. ἀργ.; ἃ δὲ εἰς ἀτιμίαν, viz. the σκεύη ξυλ. κ. ὀστράκ. To this Hofmann objects, that the material of the vessels does not determine their purpose and use, and that the second clause, therefore, does not correspond with the first; the first antithesis rather declares that in the house of God there are members of rich gifts and spiritual attainments, and members whose gifts are few and who spiritually are of no consideration. But in this way there is manifestly imported an antithesis of which there is no hint in the context. It is indeed true that vessels even of wood and clay may be applied to honourable uses; but undue pressure is laid on the apostles words when they are interpreted in accordance with such a possibility.

εἰς τιμήν and εἰς ἀτιμίαν do not refer to the house, nor to their possessor, on whom they bring honour or shame (Matthies), but to the vessels themselves (de Wette, Wiesinger, van Oosterzee). To some honour is given, to others shame, i.e. in the various uses to which they are applied by their possessors. The insertion of ἑτοιμασμένα would give an unsuitable thought; see Meyer and de Wette on Rom_9:21.

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

2Ti 2:20 . Although the notional Church, the corpus Christi verum , is unaffected by the vacillation and disloyalty of its members, nevertheless ( δὲ ) the Church as we experience it contains many unworthy persons, the recognition of whom as members of the Church is a trial to faith. The notional Church is best figured as a foundation, which is out of sight. But the idea of the superstructure must be added in order to shadow forth the Church as it meets the eye. It is a house, a Great House too, the House of God (1Ti 3:15 ), and therefore containing a great variety of kinds and quality of furniture and utensils. On οἰκία , a whole house, as distinguished from οἶκος , which might mean a set of rooms only, a dwelling, see Moulton in Expositor , vi., vii. 117. There are two thoughts in the apostle’s mind, thoughts which logically are conflicting, but which balance each other in practice. These are: (1) the reality of the ideal Church, and (2) the providential ordering of the actual Church. Until the drag-net is full, and drawn up on the beach, the bad fish in it cannot be cast away (Mat 13:47-48 ). This is the view of the passage taken by the Latin expositors, e.g. , Cyprian, Ep . Lev 25 . The explanation of the Greek commentators, that by the “great house” is meant the world at large, is out of harmony with the context. It is to be observed that St. Paul expresses here a milder and more hopeful view of the unworthy elements in the Church than he does in the parallel passage in Rom 9:21-22 . There “the vessels unto dishonour” are “vessels of wrath fitted unto destruction”. Here they are all at least in the Great House, and all for some use, even if for less honourable purposes than those served by the vessels of gold and silver; and the next verse suggests that it is perhaps possible for that which had been a “vessel unto dishonour” to become fit for honourable use in the Master’s personal service. We are reminded of the various qualities of superstructure mentioned in 1Co 3:12 , “gold, silver, costly stones, wood, hay, stubble”. See also Wis 15:7 . Field, Notes, in loc. , suggests that δεσπότης here is best rendered the owner . See notes on 1Ti 3:15 ; 1Ti 6:1 .

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

The taking away of an objection: it is no dishonor to the good man of the house, that he hath not in a great house all vessels of one sort and for one service, but we must look to this, that we be found vessels prepared to honor.

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

in a great house--that is, the visible professing Christian Church (Ti1 3:15). Paul is speaking, not of those without, but of the [visible] family of God [CALVIN]. So the parable of the sweep-net (Mat 13:47-49) gathering together of every kind, good and bad: as the good and bad cannot be distinguished while under the waves, but only when brought to shore, so believers and unbelievers continue in the same Church, until the judgment makes the everlasting distinction. "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, Dialogue against the Luciferians, 302] (compare Mat 20:16).

vessels of gold . . . silver--precious and able to endure fire.

of wood and earth--worthless, fragile, and soon burnt (Co1 3:12-15; Co1 15:47).

some . . . some--the former . . . the latter.

to dishonour-- (Pro 16:4; Rom 9:17-23).

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

Verse 20. 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 honourable, others in a less honourable, office. To these he seems also to compare the same persons.

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

20 In a great house He now goes farther, and demonstrates by a comparison, that when we see some who, for a time, made a show of distinguished piety and zeal, fall back shamefully, so far from being troubled on account of it, we ought rather to acknowledge that this arrangement is seemly and adapted to the providence of God. Who will find fault with a large house, in which there is abundance of every kind of furniture, and which accordingly contains not only those articles which are fitted for purposes of display, but likewise those which are of a meaner sort? This diversity is even ornamental, if, while the sideboard and the table glitter with gold and silver, the kitchen is furnished with vessels of wood and of earthenware. Why then should we wonder if God, the head of the family, so rich and so abundantly supplied with everything, has in this world, as in a large house, various kinds of men, as so many parts of furniture?

Commentators are not agreed, however, whether the “great house” means the Church alone, or the whole world. And, indeed, the context rather leads us to understand it as denoting the Church; for Paul is not now reasoning about strangers, but about God’s own family. Yet what he says is true generally, and in another passage the same Apostle extends it to the whole world; that is, at Romans 9:21, where he includes all the reprobate under the same word that is here used. We need not greatly dispute, therefore, if any person shall apply it simply to the world. Yet there can be no doubt that Paul’s object is to shew that we ought not to think it strange, that bad men are mixed with the good, which happens chiefly in the Church.

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

(20) But in a great house there are not only vessels of gold and of silver.—The Apostle goes on with the same thought of the “Church of God on earth,” but he changes the imagery. He has been speaking of this Church as the “foundation-storey that cannot be moved” of a still more glorious edifice. He now, as it were, answers a question which would naturally occur to Timothy and to many a devout reader or hearer of the Epistle when they came to this part of the argument. How comes it, then, one would ask, that in this visible Church on earth are so many unworthy members? How is it that in this changeless, abiding foundation of the great Temple of the future, against which all earthly storms may beat, and yet never shake its massive storeys, so many useless crumbling stones are taken for the building?

In a great house, argues St. Paul—still thinking of the Church, but changing the foundation image for that of a great house—are always found two distinct kinds of vessels—the precious and enduring, and also the comparatively valueless and lasting for out a little while; the first kind are destined for honour, the second for dishonour. In St. Paul’s mind, when he wrote these words, the natural sequel to his far-reaching and suggestive comparison of the “foundation” (2Ti_2:19) were the words of his Master, who had once compared His Church to a drag-net of wide sweep, including in its take something of every kind out of the vast sea-world. The “net”—His Church—was together and to hold in its meshes its great take—the good and the bad, the useful and the useless—till the end of the world. So St. Paul writes how in a great house there must be these varieties of vessels—some for honour, others for dishonour. By these vessels the genuine and spurious members of the Church are represented as forming two distinct classes; and in these classes different degrees of honour and dishonour besides exist—the vessels of gold and silver, the vessels of wood and of earth. To Timothy these comparisons would at once suggest the true and false teachers in his Church at Ephesus; but the reference is a far broader one, and includes all members of the Church of Christ. The enduring nature of the metals gold and silver are contrasted with the perishable nature of the other materials, wood and earth. The former will remain a part of the Church for ever; the latter will only endure until the end of the world.

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

20. The connexion is; ‘False teachers may do great damage; but the real truth, the strong main structure, is uninjured and stable, while at the same time there may be some bad work in it as well. And to turn from the structure to the furniture, we must distinguish similarly between the good and the bad portions, the valuable and the worthless.

But in a great house] Though is better than either ‘but’ A.V. or ‘now’ R.V. Wordsworth explains well of the ‘imperfections and blemishes which exist in the Visible Church on earth,’ and quotes Augustine ‘in congregatione Christiana,’ Serm. 15; where ‘congregatio’ is in the large sense in which St Jerome for example uses it ‘Ecclesia enim congregatio vocatur’ (in Proverb. c. 30), and in which ‘congregation’ is used in our English version of the XXXIX. Articles ‘Ecclesia Christi visibilis est coetus fidelium.’ Our Lord’s parable of the Drag-net is the best parallel to this description of the ‘mixed and imperfect condition of the Church on earth,’ Mat_13:47.

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

But in a great house,.... This simile the apostle makes use of, to show that it need not seem strange, nor should it be distressing to anyone's mind, to hear that men of such wicked principles and practices should be in the church of God, who are before mentioned; since in every great house or palace, the house of a nobleman, or palace of a king, there is a variety of vessels of different matter, and for different uses, and some are mean, despicable, and dishonourable; and so it is in the church of God: for by this great house, in the application of the simile, is not meant the world, as some think; for though that is a house built by God, who built all things; and is a very large one, and full of inhabitants, comparable to vessels; and there are in it both good and bad, as always have been; yet it is no startling thing to any man, that there should be bad men in it; rather the wonder is, that there should be any good; but by this house is meant the church of the living God, the pillar and ground of truth, Ti1 3:15; see Gill on Ti1 3:15.

There are not only vessels of gold and of silver; persons who are members of the visible church, who are comparable to gold and silver, for their worth and value, and preciousness in the sight of Christ, who accounts them his jewels, and peculiar treasure; and for their excellency and usefulness in the church, by reason of those differing gifts bestowed upon them; and for their lustre and purity, both of doctrine and of life; and for their solidity and duration:

but also of wood, and of earth: there are others in a visible church state, who are like to dry wood, destitute of the grace of God, and are fit matter for Satan to work upon, and by them raise and increase the flames of contention and division, and will be fit fuel for everlasting burnings; and there are others who are sensual, and carnal, and worldly, who mind earth, and earthly things, and have no spirituality, nor spiritual mindedness in them:

and some to honour; who are designed for honourable service, and behave honourably, and are worthy of honour in the church; are honourable officers, or members in it; and are to the honour of Christ, and the Gospel; and shall at last enjoy honour, glory, immortality, and eternal life.

And some to dishonour; who are to the disreputation of the church, the dishonour of religion, and scandal of the Gospel; by them God is dishonoured, his ways evil spoken of, his doctrines blasphemed, and his name reproached; and who are themselves dishonourable among men now, and will be covered with shame and everlasting contempt hereafter.

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

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.

Ver. 20. There are not only, &c.] Wonder not therefore, murmur not that there are a mixture of good and bad in God’s house. He knows how to serve himself of both, Rom 9:20-22. Neither be offended that some of great note fall away, as did Hymenaeus and Philetus. God hath his vessels of all sorts.

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

But in a great house - Still keeping up the comparison of the church with a building. The idea is, that the church is a large edifice, and that in such a building we are not to expect entire uniformity in all the articles which it contains.

There are not only vessels of gold and of silver, ... - You are not to expect to find all the articles of furniture alike, or all made of the same material. Variety in the form, and use, and material, is necessary in furnishing such a house.

And some to honour, and some to dishonour - Some to most honorable uses - as drinking vessels, and vessels to contain costly viands, and some for the less honorable purposes connected with cooking, etc. The same thing is to be expected in the church. See this idea illustrated at greater length under another figure in the notes at 1Co 12:14-26; compare the notes, Rom 9:21. The application here seems to be, that in the church it is to be presumed that there will be a great variety of gifts and attainments, and that we are no more to expect that all will be alike, than we are that all the vessels in a large house will be made of gold.

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

In a great house there are, &c. Though St. John Chrysostom by a great house, understands this world, and seems to think that in the Church there are non but precious vessels of gold and of silver, yet this is only true of the perfect part of the Church, as it comprehends the elect only. The common exposition, by the great house, understands the Catholic Church of Christ here upon earth, in which are mixed both vessels of gold and of earth, both good and bad; both the faithful that will be saved, and others that will be lost by not persevering in the faith and grace of Christ. Every one’s endeavour must be to cleanse himself from these, to depart from the ways of iniquity, by the assistances of those graces which God offers him, that so he may be a vessel unto honour, not troubling himself about the mysteries and secrets of predestination, but believing and knowing for certain, that if he be not wanting on his part, he can never be lost: and therefore let him follow the admonition of St. Peter, 2 Peter i. 10. "Wherefore, brethren, labour the more, that by good works you may make sure your vocation and election: for doing these things, you shall not sin at any time." (Witham)

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

Look as it is in a great house, there are several vessels, made of several materials, and for several ends and uses; some are made of gold, some of silver, some of wood, some of earth; some made and bought for more noble and honourable uses, others for more vile, base, and dishonourable uses: so it is in the church of God, which is large, and like a great house. In it are many members; some have obtained like precious faith with us, who are as gold tried in the fire, or like silver purified seven times, by the word of God, and his Spirit sitting as a refiner upon their hearts. But all they are not gold or silver who glitter in an outward profession; some of them have earthy, wooden souls, savouring only sensual things, having nothing of precious faith in them, and are not yet purged from their filthiness, wanting all truth of grace, or sincerity of love. Some, whose work is to honour God, being created to good works, and whose reward will be to be honoured and glorified by him: others, who, by their apostacy from their faith and profession, and by their wicked lives, will dishonour him, and will be eternally rejected by him, as reprobate silver, and sons of perdition.

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

Now for but, A.V; unto for to, A.V (twice). Now in a great house, etc. "Now" is hardly the right conjunction. It should rather be "howbeit." The object of the figure of the various vessels in the "great house" is to show that, though every one that names the Name of the Lord ought to depart from unrighteousness, yet we must not be surprised if it is not so, and if there are found in the Church some professing Christians whose practice is quite inconsistent with their profession. Perhaps even the vilest members of the visible Church perform some useful function, howbeit they do not mean it. With this mention of the vessels, compare the enumeration inkina); 1Co_3:12. Of earth (ojstra) only hereh, 2Co_4:7, where it is also applied to skeu) "earthen vessels;" as it is in the LXX, e.g. ggov. Lev_6:28; and to a (Num_5:17) Ostrakon "a tile." (For the same figure, see (Rom_9:22, Rom_9:23)

Vers. 20, 21.

The Church in its visible aspect before the world.

The apostle seems to be answering the question why there are such unworthy members in the visible communion of the Church.

I THE CHURCH IS LIKE A GREAT HOUSE WITH VARIOUS SORTS OF VESSELS. "Now in a great house there are not only vessels of gold and silver, but also of wood and of earth; and some unto honour, and some unto dishonour.

1. It is contended that the great house here is not the Church, butChristendom, that is, all that calls itself Christian, because the Church consists only of saints.

2. It is the Church, however, of which the apostle is speaking in thecontext, and not the world; but whereas in the last verse it was the invisible Church, it is here the Church visible that is, the Church in the aspect it presents to the world. The distinction between the Church visible and the Church invisible is clearly recognized in Scripture. The one represents the Church as it is seen by God; the other, as it is seen by man. The one represents the Church as to its true idea and constitution; the other, as it has appeared in the world as a mixed communion. The Church visible appears like a great house with two distinct kinds of vessels some very precious and durable, others comparatively valueless, easily and soon broken. There are vessels for honour and vessels for dishonour. The idea is much the same as that of the dragnet in the parable. (Mat_13:47-49)

II THE DUTY OF SEPARATION FROM THE VESSELS OF DISHONOUR. "If a man therefore purge himself from these, he shall he a vessel unto honour, sanctified, meet for the Master"s use, prepared unto every good work." The thought of separation from the false teachers was, no doubt, uppermost in the apostle"s mind, but it has a wider scope.

1. It is our duty to withdraw from error. This withdrawal may be effected in several ways. The apostle says to Timothy, "From such withdraw thyself"; (1Ti_6:5) he says to Titus, "A man that is a heretic avoid". (Tit_3:10) The separation may take place by the heretic being cast out of communion; or avoided in the intercourse of life; or, in the last resort, the believer may withdraw himself from the society which fails to cast him out. Or the believer may be called upon to "purge himself terms which seem to imply personal defilement in a separate walk of holiness and purity. He must purge himself from heresy and impurity.

2. The right dedication and destination of the vessel for honour.

(1) He will become "sanctified," in its double sense consecrated to God and walking in the purity of a separated life.

(2) He will be serviceable to the Master of the house in all the various ministries to which he may be called.

(3) He will be prepared unto every good work. Unlike the unwise and the evil man, who is to all good works reprobate, he is, as created in Christ Jesus unto good works, enabled to run in the way of the Lord"s commandments. T.C.

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

But in a great house - Such as the church, it is not strange that there are not only vessels of gold and silver, designed for honourable uses, but also of wood and of earth - For less honourable purposes. Yet a vessel even of gold may be put to the vilest use, though it was not the design of him that made it.

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

Ver. 20. Here the apostle passes to another and apparently somewhat contradictory aspect of the church—from the church viewed as God’s firm foundation, all solid and compact, to the church as a house composed of various and, to a certain extent, heterogeneous materials. The distinction is simply that of the real and the professing, or the invisible and the visible church. But (δὲ, the adversative, indicating something diverse from the preceding) 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, others to dishonour. That by the great house is to be understood the church as an outstanding, visible institution, is the nearly unanimous opinion of commentators, although Chrysostom insists on its being taken to mean the world, as the apostle (he says) wished everything in the church to be considered of gold and silver. But the question is as to the facts of the case, not what the apostle might wish to be such; and the whole tenor of his discourse here has respect to what in some way or another stands related to God as His household, in a religious point of view, in which respect there can be no doubt that there is a mixed condition of things—a false as well as a true. Considered in this light, there are certain obvious resemblances between it and the utensils of a large dwelling-house, accompanied, no doubt, as usual in such comparisons, with underlying differences, which require to be kept in the background. But, so far as here put, the similitude is apt and natural: the vessels of gold and silver in such a house, being in themselves of costly material, and reserved for honourable uses, differ widely, though pertaining to the same establishment, from those of wood and earthenware, which are of little intrinsic worth, and fit only for meaner services. And such relatively to each other are the two great parties in God’s professing church: the one God’s true elect, His jewels, as He elsewhere calls them, or peculiar treasure, preserved by His faithful guardianship, and destined to His eternal glory; the other, those who have but an outward standing in the household, and if capable, perhaps, of performing some inferior offices, yet never attaining either here or hereafter to the honour of God’s saints, because destitute of the spiritual life which constitutes the essential property of such. This is the highest that can be said of the latter class; for if in certain things they may do a little service to the interests of the church, in others of a more vital nature they cannot; but, as a rule, do much dis-service. In the great conflict which is proceeding between good and evil, God does not receive from them the honour to which He is entitled, and they in turn must be treated by Him with dishonour, awaking at last to “shame and everlasting contempt.” They are of Israel, yet not Israel; called, but not chosen.

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

Our apostle had told us at 2Ti 2:17-18, of certain heretics; such as Hymeneus and Philetus, whose doctrines did eat like a canker or gangrene: he tells us here, that it is not to be wondered at, that there should be such persons in the church, because the visible church is God’s great house, now it is no uncommon thing in great men’s houses, to have vessels of all sorts, some of wood and earth, others of gold and silver, some to honourable uses, and others to dishonourable.

In like manner it is in the church of Christ, there will be number of orthodox and also of heterodox Christians, hypocrites and sincere Christians. He also advises Timothy, therefore, not to be scandalized at them, but to purify himself from them, to keep himself pure from heresy and impiety; hereby he would manifest himself to be a vessel unto honour, sanctified and meet for the master’s use; that is, for the service and glory of God, and disposed for every good work.

Learn hence, That all Christians, but especially the ministers of Christ, ought to be, like the consecrated vessels of the temple, dedicated and set apart for our Lord’s especial use and service: we are not only with other Christians dedicated by baptism, but consecrated at our solemn ordination: so that there is a sacredness upon our persons; and to prostitute ourselves to any lust, is a greater profanation than Belshazzar was guilty of, when he desecrated the holy vessels of the temple.

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

20–22. But in a great house. As in a house there are vessels of honor and dishonor, gold and earthen, so in the house of God, the church, there are even some earthy materials.

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

20. ἐν μεγάλῃ δὲ οἰκίᾳ. But, it must be remembered, although the Church is holy, that in a great house &c. The δέ introduces the answer to a possible objection to the suitability of such watchwords for the visible Church. In a great house there are vessels of every kind. The lesson is the same as that in the Parable of the Draw Net (Mat 13:47 ff.); it is noteworthy that this is the only place where St Paul directly expresses the thought of the Church embracing evil members as well as good.

οὐκ ἔστιν μόνον κ.τ.λ., there are not only vessels of gold and silver, but also of wood and of earth, and some unto honour and some unto dishonour. We have already the idea of vessels ‘for honour’ and ‘for dishonour,’ i.e. for dignified and for ignoble or petty uses, in Rom 9:21. “To the former class belonged the table, to the latter the footstool, according to Diod. Sic. XVII. 66,” is the interesting observation of Field (Ot. Norvic. III. 130). St Paul’s thought however is not merely of a difference in use between the different vessels, for all service may be ‘honourable’ in itself, but of the sorrowful fact that some are destined εἰς ἀτιμίαν, as unworthy of being εἰς τιμήν; cp. Wis 15:7.

St Paul has the adjective ὀστράκινος again in 2Co 4:7; cp. Lev 6:28.

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

20.] Those who are truly the Lord’s are known to Him and depart from iniquity: but in the visible church there are many unworthy members. This is illustrated by the following similitude. But (contrast to the preceding definition of the Lord’s people) in a great house (= ἐν τῇ οἰκουμένῃ πάσῃ, Chrys., who strenuously upholds that view; so also Thdrt. and the Greek Commentators, Grot., al.: but far better understood of the church, for the reason given by Calv.: “contextus quidem huc potius nos ducit, ut de ecclesia intelligamus: neque enim de extraneis disputat Paulus, sed de ipsa Dei familia:” so also Cypr., Aug., Ambr., all. The idea then is much the same as that in the parable of the drag-net, Mat 13:47-49: not in the parable of the tares of the field, as De W.: for there it is expressly said, ὁ ἀγρὸς ἐστὶν ὁ κόσμος) there are not only vessels of gold and silver, but also of wood and earthenware; and some for honour, some for dishonour (viz. in the use of the vessels themselves: not, as Mack, al., to bring honour or dishonour on the house or its inhabitants. Estius, anxious to avoid the idea of heretics being in the church, would understand the two classes in each sentence as those distinguished by gifts, and those not so distinguished: and so Corn.-a-lap., al.: but this seems alien from the context: cf. especially the next verse. On the comparison, see Ellic.’s references).

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

20. μεγάλῃ οἰκίᾳ …] i.e. the Church (so Ambros. Thd. and modern Commentators, though many Patristic Comm. interpret it of the world). The illustration is perhaps suggested by Isa 52:11 ἀπόστητε, ἀπόστητε . . . ἀκαθάρτου μὴ ἅψησθε, οἱ φέροντες τὰ σκέυη κυρίου: cf. Wisd 15:7, Rom 9:20-23. The object is twofold, to teach Timothy patience with varieties of character within the Church, cf. 1Co 12:20-26, but mainly to warn him against contact with all impurity and false teaching.

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

But the church embraces a variety of characters. Unrighteous men steal into it. So, in a great household establishment there are vessels fit only for base uses.

House [οικια] . As qemeliov foundation indicates the inward, essential character of the church, oijkia exhibits its visible, outward aspect. The mixed character of the church points to its greatness [μεγαλη] .

Vessels [σκευη] . See on Mt 12:29; Mr 3:27; Act 9:15; Act 27:17; 1Pe 3:7.

Of wood and of earth [ξυλινα και οστρακινα] . Xulinov wooden only here and Rev 9:20. Ostrakinov of baked clay, only here and 2Co 4:7 (note). Comp. the different metaphor, 1Co 3:12. Some to honor and some to dishonor. After Rom 9:21.

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