Timothy II - Expositional Study
THE VESSELS OF THE HOUSE
Scripture Reading: 2 Timothy 2:20-21 (KJV)
Introduction
Paul sometimes speaks of Christians as members of a household, as in Ephesians 2:19, "Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God". In our present text, however, he thinks of Christians as vessels of a household. He was a vessel himself; for, in sending Ananias to him, in Acts 9:15, the living Lord said, "He is a chosen vessel unto Me, to bear My Name..." As one might take a container from the cabinet, filling it with water for those at the dinner table, so, the Lord took up Paul, and filled him, that he might bear His Name, which is Water of Life, to parched and weary souls. We, too, can be such a vessel – each in our own way, our own sphere, and degree; and, it is about these vessels of the House that Paul speaks to Timothy. To begin with, let us consider their situation and its privilege.
The Bible often emphasizes the attractive environment of those that believe. For example, "A vineyard in a very fruitful hill" (Is. 5:1): God's people set amid spiritual surroundings conducive to the production of a wondrous harvest. They failed and only "brought forth wild grapes". But that was not the fault of their situation. Or again, "He shall be like a tree planted by the rivers of water" (Ps. 1:3). A tree must have water, and it is fascinating to see how some kinds (the alder, for instance) if planted a distance away from it will instinctively push roots in its direction. It is almost like they can feel with their tendrils until it is found. Truly by this waterside, near which "the trees of righteousness, the planting of the Lord" (Is. 41:3) are set, there is found all the moisture needed to ensure that they shall be fruitful, and their leaf shall not wither. Then, "The lines are fallen unto me in pleasant places; yea, I have a goodly heritage" (Ps. 16:6). How many of us have reason to be eternally, and daily, grateful for: a godly home, a faithful congregation of believers, an inspiring friend, and a caring Lord!
Notice another way. In Colossians 1:2, Paul writes, "to the saints and faithful brethren...which are at Colosse"; and considering the wickedness of the place it would be hard indeed to be a "saint" for long, and how surprising it would be if "brethren" should remain "faithful" for any length of time. But in any environment, the secret of continuance are the words, "In Christ." It is because of their inner environment "in Christ", that they are able to stand up to their outer environment "at Colosse". To illustrate, suppose yourself to be shipwrecked, alone and doomed, desiring to send a message home. You have paper and pen, and you manage to write a few words. Then you throw it into the sea, thinking it might wash up on some distant beach, reaching someone who will send help. But if the paper only is thrown into the sea, the writing will quickly be undecipherable and the paper will soon become pulp. On the other hand, before throwing the message into the sea, you placed it into a bottle, sealing it up. So now, whatever you wrote on paper is preserved no matter the circumstances because the bottle preserves it. "In Christ" we are safe, even "at Colosse".
No matter the point of view, a Christian is in a most satisfactory situation. Another illustration is in our present text: He is "in a great house", the church, "the foundation" (v. 19). "Great" – in its spaciousness, embracing obedient sinners of all races and cultures, "a great multitude which no man could number" (Rev. 7:9); "Great" – in its wealth, capable of satisfying the needs of all its residents, because they are the beneficiary of "the God of [every kind of] grace" (1 Pet. 5:10); "Great" – in its fellowship, enjoying within its embrace so many who have had such rich experience with God, who are ready and happy to pass it on to their fellow inhabitants; "Great" – above all in its Lord: the Master of the House being our "Wonderful Counsellor, Mighty God, Everlasting Father, Prince of Peace" (Is. 9:6). It is for the House that "the government shall be upon His shoulder". To be the humblest vessel in such a House is the highest privilege afforded by life.
We should never forget that privilege carries responsibility. Therefore, in that "great House" we are expected to be of use. Each of us has an allotted task; not the same task for all, but some task for each. The vessels were not intended to simply be beautiful, but useful. Perhaps some reading this have on occasion been part of a great banquet in a fancy house. Perhaps the host family had exquisitely beautiful, immensely valuable plates or silverware serving no useful purpose, holding no nourishment or refreshment: simply to be looked at and admired, not intended to be used in any practical way. This is not the kind of vessel that Christians are to be. But rather we are to be the earnest offerers of prayer – use me Lord, use even me; as Thou wilt, and when, and where. Such, then, is the situation of these vessels, with the privilege they enjoy, and the responsibility they incur. Notice now their classification and its challenge.
A twofold classification is now brought to our attention: first, a division of personal worth – "gold and silver; wood and earth"; second, a division of spiritual contrast – "some to honour, and some to dishonour".
First, we consider a division of personal worth – "gold and silver; wood and earth". Notice the words in 1 Corinthians 3:12, about building upon the One Foundation "gold, silver, precious stones; wood, hay, stubble" – speaking of different kinds of work. In our present text, Paul speaks of different kinds of worker.
"Gold and silver" – the rich ware on the dining-table; "wood and earth" – materials for the kitchen and scullery. These latter must be contented with their menial tasks. One cannot bring them into dining-room use. There are some Christians whom God cannot employ in higher service, perhaps because of poor character, humdrum quality, etc.: precluding us from better engagement, unless some means is found of changing us completely.
What a step-up if we became silver vessels. "All King Solomon's drinking vessels were of gold, and all the vessels of the house...were of pure gold; none were of silver; it was nothing accounted of in the days of Solomon" (1 Kings 10:21). Let us not strive after that; but, instead, "Covet earnestly the best..." (1 Cor. 12:31). Not to be silver, but gold. God would have us all be gold.
Yes, but can this delightful improvement be effected: can "wood" ever hope to be something else, or better? "For brass I will bring gold, and for iron I will bring silver, and for wood brass..." (Is. 60:17). Thanks be to God: wood can move, through brass, and through iron, to silver, and even to gold itself. Notice it says "I will" do this: it is beyond our doing. We simply bring our wooden selves to Him, obeying His Word, asking Him to make us golden, and He will do it. Let us, then, face up to the challenge all this brings upon us: which of these is my true character? Am I satisfied to remain on a lower level? Shall I be prepared, at any cost, to hand myself over to Him for His transforming touch and process? To His earliest disciples, He said, "Follow Me, and I will make you..." (Matt. 4:19). They could not do it themselves. What was the secret of Moses' magnificent life? It is found in 1 Samuel 12:6 (margin): "The Lord...made Moses". First He made him safe; then He made him humble; next He made him willing; and then He made him successful. We should make the prodigal's prayer our own, "Make me..." (Luke 15:19). Yes, one of His servants, a fisher of men, a veritable Moses, a vessel of gold.
Second, let us consider a division of spiritual contrast – "some to honour, and some to dishonour". It is generally supposed that the honor mentioned is that of the vessel; but it is also possible that it is the honor of the Master. Certainly, the former is not altogether absent, for "them that honour Me, I will honour" (1 Sam. 2:30); but the main thing is His glory, not ours!
Some of the vessels are "to honour" – they are so clean, bright, beautiful, useful, and valuable that they reflect glory upon Him to Whom they are so proud to belong. It was so with Paul, for after describing the revolutionary change by the Living Christ in his character and conduct, he adds, "And they glorified God in me" (Gal. 1:24). It was the Master, not the vessel that had the honor. What a soul-satisfying epitaph Paul's words would make; what a glorious summing-up of our lives; if only we could deserve them.
However, some of the vessels are "to dishonour" – a cracked plate, a dirty cup. Yes, a shame to themselves. Who would want to use anything like that? What a dishonor to their owner if they ever found their way to His table. And talking about that dirty vessel, do not forget that it is not only the outward uncleanness that is so reprehensible. Remember the Lord's own words to the woeful scribes and Pharisees, "Ye make clean the outside of the cup and of the platter, but within..." (Matt. 23:25). May we all be "clean every whit" (John 13:10) – clean every bit! Anything less, in some measure, is bound to bring discredit upon Him. Instead of being cracked or unclean vessels, let us seek to be both whole and wholesome, that we may take our places on the good side of this division.
Consider the story of the old vessels of the Temple – in its spiritual applications, a most fascinating and most instructive story. We might call it, A Tale in Three Chapters.
Chapter 1 – Dedicated. "Solomon brought in the things which David his father had dedicated, even the silver and the gold and the vessels" (1 Kings 7:51). It was a great moment; like the day we were dedicated to the Lord, bringing ourselves. All we were and had. Giving ourselves over into His hand, praying that He would take us and make us what He would have us to be. That day of dedication will always be one of the red-letter days in our lives; a day which will always stand out in our memories as one of our chief joys, for "when the burnt-offering began, the song of the Lord began also" (2 Chron. 24:27). But, a sad thing comes in our story.
Chapter 2 – Desecrated. First, in captivity, "all the vessels of the house of God (Nebuchadnezzar) brought to Babylon" (2 Chron. 36:18). Then, in shame, "they brought the golden vessels that were taken out of the temple of the house of God, and the king, and the princes, and his wives, and his concubines drank wine in them" (Dan. 5:3). These vessels so happily dedicated to His service are now terribly desecrated by His enemies. All too often has this happened in the spiritual history of believers; once blessed, now wretched; once used of God, now brought into the bondage of sin, and utter shame. Hopefully, we will all humbly and prayerfully turn to the inspired injunction, "Let him that thinketh he standeth take heed lest he fall" (1 Cor. 10:12). Thank God this is not the end of the story. Because he was a son, the prodigal son, found his way home. The promise stands, "I will heal their backsliding" (Hos. 14:4).
Chapter 3 – Delivered. "All the vessels of gold and silver did Sheshbazzar bring up...from Babylon to Jerusalem" (Ezra 1:11). There they are, back in the old place, ready for the old service; their sad wanderings over, their glad homecoming complete. If we have strayed from the keenness of that glorious dedication, and the happiness of those early days of service, may we turn back to Him, that we may hereafter be vessels of gold, bringing honor to His name.
We now return to our present text. We can sense how natural it is that this father, Paul, should write thus to his spiritual son, Timothy. Like every father worth the name, he desires the best for his boy. He would have him be the best kind of vessel, become the utmost use to others, and bring highest honor to the Master. Timothy is a leader, a man of responsibility in the church, but even he needs the word of warning and exhortation. There is an old saying that "The corruption of the best is the worst", so Satan is ever cunningly plotting to get the best, and unfortunately too often he succeeds. Whether among the bigger fish or the lesser, we should all give heed. Observe that Paul stresses the possibility of improvement in our level of Christian experience and service. We may be but wood or earth, we may be dishonoring to the Master, but these things need not be the last word. There is always the tendency downwards; but whenever we find ourselves "beginning to sink" (Matt. 14:30), there is always the ever-ready Hand stretched forth to answer our prayer and meet our need. Paul lays his emphasis not on the vessel's descent to the lower levels, but on their ascent to the higher, and so in verse 21 he deals with their elevation and its secret.
Notice first the exaltation – "he shall be a vessel unto honour". He had been different, but that was changed. Note the implications of this sublime alteration.
"Sanctified" – yielded. The root idea of the word is not holiness, but set apart or dedicated and only in a secondary sense, holiness, holy, because that is the natural outcome of being set apart. The thought is, put aside for Him; but can He do anything with the vessel? This brings us to:
"Meet for the Master's use" – the word translated, "meet", means "usable". That cracked plate we considered or that dirty cup, would be unusable, not meet, for His use. There is a lot He will have to do to us before we can be useable to Himself. Up to a point, He can use anybody, in any condition. God has often used utterly godless men to work out His purposes in the world. We can see that in the Bible, as well as the writings of the early church fathers; but He can never use us to the full, as He wills, until and unless we are made usable. Then:
"Prepared unto every good work" – a preacher accustomed to a large audience may refuse an invitation to work for a handful: yet, the latter may be an excellent place to work. Too many today are prepared unto every 'great' work, but not unto every 'good' work, for good work is sometimes small work. Philip, the evangelist, was a vessel of life to multitudes of thirsty souls in the course of the great work at Samaria (Acts 8); but, when he was required to leave all that and to teach one needy soul, passing through the desert, he was just as ready and eager. For him, big work and small work were the same; and he was "prepared" for either one. Our Master was ready to spend and be spent for the crowds of inquiring people at Sychar (John 4);but, He had already given Himself unsparingly to bring "living Water" to one poor, sinful, famishing woman. Both the Lord and His disciple were "prepared unto every good work", whether it be big, or little; whether it be alone, or in the limelight. Yes, the vessel that is to be "unto honour" must be prepared to be the pitcher for quenching a multitude, or just the "cup of cold water" for one little one (Matt. 10:42). In the spiritual significance and application of all this, it is true to say that the vessel which is to be "unto honour" must learn to surrender completely its own volition; set apart, usable, ready for whatever comes within the Master's will; anything, anywhere, any time, and at any cost. "I say to this man, Go, and he goeth; and to another Come, and he cometh; and to my servant, Do this, and he doeth it" (Matt. 8:9). Such is the ideal relationship between Master and vessel; such is the actual relationship to Him of those who have been transmuted into "gold", those who have been exalted to the "honor" roll.
Now, consider the explanation – "if a man therefore purge himself from these". Here is the principle of separation: an unpopular subject, but one that is fundamental to deeper usefulness. "Sanctified" is a separation to God; but part and parcel of that is this "purge", which is a separation from all that is not of God. There is no question that those whom God has most used in blessing other people are those in whom this "separation from" is an active principle. Some of us do not purge ourselves from anything. Instead we do everything and go everywhere exactly as people of the world do. It would not be right to say that God does not use such Christians; but, it is indubitably true that He does not use them to the full, as He uses those who are completely separated; who are "all out" for Him. Such a separation does not mean that a Christian must be stand-offish, aloof and a bad 'mixer'. Was ever a man more friendly to all and sundry than "the Man Christ Jesus?" Yet, Hebrews 7:26 describes Him as "separate from sinners". He, Himself, in the course of His prayer for us, said, "These are in the world...they are not of the world" (John 17:11, 16); in it but not of it. Friendly, but free seems the right attitude; and when we say "friendly" we mean no more than that, for we are not to make a friend of the world. According to James 4:4, that would be enmity against God. Not friends, but friendly; and, with all our friendliness, free of all in them, as well as in their life and behavior which is not of God.
Purging ourselves from sin, though not the only thing, is an obvious duty – "wherefore come out from among them, and be ye separate, and touch not the unclean thing" (2 Cor. 6:17), adding the positive blessed consequence of such a clean-cut severance: "and I will receive you." There is also to be a separation from, a purging from, everything that ministers to self. Consider the advice to runners in the Christian race, "Let us lay aside every weight..." (Heb. 12:1). Usually, these "weights" are looked upon as the things in life which, while not in themselves actually wrong, are yet hindrances in running the race; but this may not be a correct interpretation. The word for "weight" is a medical word, and refers to superfluous flesh. Thus, we are inclined to think that this is a training rule, as if to say, "Let us lay aside every ounce of superfluous flesh". That would be most germane to the context, for it is just what an athlete in his training attempts to do. If correct in our exegesis here, then we are exhorted to see that self be reduced to its minimum; self perhaps being the Christin's biggest problem and greatest hindrance.
Conclusion
One final thought from our present text: It is from "these" that we are expected to purge ourselves. To what does that little pronoun refer? It seems evident that it is the "wood and earth", and the "dishonour", to which the word points. That is, the second-rate things and people. Let us decide not to have our company among "the lower levels" of mankind; let us beware of those in the church who are content with anything less than the best or they will, sooner or later, drag us down to their level. Therefore, if by a deliberate, specific, and complete act (such is the force of the Greek verb), we cut ourselves away from the life, company, habits, outlook, and behavior of the worldly, then we will be well on the way to reaching that 'higher level' in Christ, as represented by the word, "honour". May this be our aim, and, by the Spirit, our attainment.
