2 Timothy 2:20, 21
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 honor, and some to dishonor. If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master’s use, and prepared unto every good work.
Many men are still even now perplexed to account for the fact, that the wicked are suffered to remain, and are not yet destroyed. Now doubtless various reasons may be assigned for this, as, that they may be converted, or that by their punishment they may be made an example to the multitude. But Paul here mentions a similar case. For he says,
In a great house there are not only vessels of gold and silver, but also of wood and earth. Showing by this, that as in a great house it is likely there should be a great difference of vessels, so here also, in the whole world, for he speaks not of the Church only, but of the world at large. For think not, I pray, that he means it of the Church; for there he would not have any vessels of wood or of earth, but all of gold or silver where is the body of Christ, where is that pure virgin, without spot, or wrinkle, or any such thing. And this is what he means to say: Let it not disturb you that there are corrupt and wicked men. For in a great house there are such vessels. But what then? They do not receive the same honor. But some are to honor and some to dishonor. Nay, says one, in a house they may be of some use, but not at all in the world. Though God employs them not for such honorable service, he makes use of them for other purposes. For instance, the vainglorious man builds much, so does the covetous man, the merchant, the tradesman, the magistrate; there are certain works in the world suited to these. But the golden vessel is not of such a nature. It is employed about the royal table. He does not say however that wickedness is a necessary thing, (for how should it be?) but that the wicked also have their work. For if all were of gold or of silver, there would be no need of the viler sort. For instance, if all were hardy, there would be no need of houses; if all were free from luxury, there would be no need of dainties. If all were careful only for necessaries, there would be no need of splendid building.
If therefore a man purge himself from these, he shall be a vessel unto honor, sanctified. Do you see that it is not of nature, nor of the necessity of matter, to be a vessel of gold or of earth, but of our own choice? For otherwise the earthen could not become gold, nor could the golden descend to the vileness of the other. But in this case there is much change, and alteration of state. Paul was an earthen vessel, and became a golden one. Judas was a golden vessel, and became an earthen one. The earthen vessels, therefore, are such from uncleanness. The fornicator and the covetous man become earthen vessels. But how then does he say elsewhere, ‘We have this treasure in earthen vessels,’ so that he does not despise but honor the earthen vessel, speaking of it as the recipient of the treasure? There he shows the nature itself, and not the form of the material. For he means to say that our body is an earthen vessel. For as earthenware is nothing else but baked clay, so is our body nothing but clay consolidated by the heat of the soul; for that it is earthen, is evident. For as such a vessel is often by falling broken and dashed to pieces, so our body falls and is dissolved by death. For how do our bones differs from a potsherd, hard and dry as they are? Or our flesh from clay, being, like it, composed of water? But, as I said, how is it that he does not speak contemptuously of it? Because there he is discoursing of its nature, here of our choice. If a man, he says, purge himself from these, not merely cleanse, but cleanse out, that is, cleanse himself perfectly, he shall be a vessel unto honor, sanctified, and meet for the Master’s use. The others therefore are useless for any good purpose, though some use is made of them. And prepared unto every good work. Even though he do it not, he is fit for it, and has a capacity for it. We ought therefore to be prepared for everything, even for death, for martyrdom, for a life of virginity, or for all these.
Ver. 22. Flee also youthful lusts.
Not only the lust of fornication, but every inordinate desire is a youthful lust. Let the aged learn that they ought not to do the deeds of the youthful. If one be given to insolence, or a lover of power, of riches, of bodily pleasures, it is a youthful lust, and foolish. These things must proceed from a heart not yet established, from a mind not deeply grounded, but in a wavering state. What then does he advise in order that none may be captivated by these things? Flee youthful imaginations, but
Follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.
He calls virtue in general, righteousness: godliness of life, faith, meekness, charity.