Vessels Of Honor And Of Dishonor

2:20-21 In any great house there are not only gold and silver vessels; there are also vessels of wood and earthenware. And some are put to a noble use and some to an ignoble use. If anyone purifies himself from these things, he will be a vessel fit to be put to a noble use, ready for any good work.

The connection between this passage and the one which immediately precedes it is very practical. Paul had just given a great and high definition of the Church as consisting of those who belong to God and are on the way to righteousness. The obvious rejoinder is: How do you explain the existence of the chattering heretics in the Church? How do you explain the existence of Hymenaeus and Philetus? Paul's reply is that in any great house there are all kinds of utensils; there are things of precious metal and things of base metal; there are things which have a dishonourable use and things which have an honourable use. It must be so in the Church. So long as it is an earthly institution it must be a mixture. So long as it consists of men and women, it must remain a cross-section of humanity. Just as it takes all kinds of people to make a world, so it takes all kinds of people to make the Church.

That is a practical truth which Jesus had stated long before, in the Parable of the Wheat and the Tares ( Matthew 13:24-30 , Matthew 13:36-43 ). The point of that parable is that the wheat and the tares grow together, and, in the early stages, are so like each other that it is impossible to separate them. He stated it again in the Parable of the Drag-net ( Matthew 13:47-48 ). The drag-net gathered of every kind. In both parables Jesus teaches that the Church is necessarily a mixture and that human judgment must be suspended, but that God's judgment will in the end make the necessary separations.

Those who criticize the Church because there are imperfect people in it are criticizing it because it is composed of men and women. It is not given to us to judge; judgment belongs to God.

But it is the duty of a Christian to keep himself free from polluting influences. And if he does, his reward is not special honour and special privilege but special service.

Here is the very essence of the Christian faith. A really good man does not regard his goodness as entitling him to special honour; his one desire will be to have more and more work to do, for his work will be his greatest privilege. If he is good, the last thing he will do will be to seek to stand aloof from his fellow-men. He will rather seek to be among them, at their worst, serving God by serving them. His glory will not be in exemption from service; it will be in still more demanding service. No Christian should ever think of fitting himself for honour but always as fitting himself for service.