What is in view in this passage is shown in vers. 14-18.

(a) There is to be no dispute about words which profit nothing, but rather subvert the hearers.

(b) Profane, vain babblings are to be shunned,.

(c) And certainly those from whom they come, as being identified with such iniquity.

Two such babblers are mentioned, and the evil results -to themselves and others whose, faith has been overthrown thereby.

"This overthrowing might seem to call in question God's foundation. Yet that remains firm.. .it is simply God's foundation abstractedly"(J. N. D., footnote, N.T.).

This is sealed or secured by two things:the -divine knowledge and obedience to the holy calling shown in separation or departure from iniquity. Those who are' the Lord's known ones so act.

"But," δε, introduces this statement, showing it to be adversative, by way of opposition and distinction; in some sort a statement .to be understood as opposed to what precedes-so, but (though what has just been said as to the foundation is certain) in a great house there are different classes of vessels as to materials, and as to the place in regard to service or use-some to honor, some to dishonor. Hence Timothy is to understand that be the foundation of God ever so secure there is in the realm of service marked distinctions to observe, as illustrated» in a great house with its various kinds of vessels and their different use. What is to be desired is that of being a vessel to honor, one specially near the master . and pleasing to Him.

The honor or dishonor pertains to the vessels. It is not a question of the Lord's honor or dishonor.

Now the distinction between "to honor" and "to dishonor" is not that of high and low station in the common service of one master, but rather that of being used by the master as in a special place, ready to his hand at any time, and so they are to honor; and on the other hand that of being unfit for use in his service, and so rejected or -cast, aside in disgrace. I hardly .think there is wrong in attaching an evil meaning to the vessels to dishonor, for the word here used seems to imply it, as reference to its usage in Scripture indicates. Compare the following-:Rom. 1:26", vile; Rom. 9:21, dishonor; 1 Cor. 11:14, shame; 1 Cor. IS:43, dishonor; 2 Cor. 6:8, dishonor; 2 Cor. 11:21, reproach. The wrong, it seems to me, has been in making this mean other things than those evils of which the context speaks, and which fall under the general term "iniquity." The separation here, and walking with those of pure heart (they being such because of separation), is from the evil of such teaching and striving as results in subverting the hearers and overthrowing the faith of people-in short, from iniquity. It is walking apart from those caught in such a snare of Satan, and being used for his will.

Translating this into the moral sphere, for it is certainly in this connection that the illustration is used, vessels found in the great house of Christendom may be either to honor as being used by the Master for His service, or to dishonor as being not suitable to the Master, and yet possibly used by another, even the sinister hand of Satan, for the fact is that in this great house there is an enemy at work as well as the true Master Himself. This enemy takes some in his snare for his will (ver. 26), by which the order and blessing of the house become seriously disturbed. Hymenaeus and Philetus would be vessels so used, and hence to dishonor. In principle, I should think this would go beyond simply individuals like Hymenaeus and Philetus, for it is evident that such may gather companies around ti^em-selves on the basis of their babbling or disputatious teaching. Therefore the separation in view here would include such companies; and the leader and the led in such cases would fall under Titus 3:10,11; Rom. 16:17-20; while verses 24-26 of 2 Tim. 2 would direct our activity toward those ensnared.

What then is essential to being a vessel to honor? It is such separation as the apostle here enjoins. It would seem that in verse 21 he returns in thought to the close of ver. 19-the withdrawal from iniquity; and he applies this to the case in hand, that of such things and persons as he had been speaking of in vers. 14-18. In making this application he selects for emphasis one feature only out of the illustration of a great house, that of being "a vessel to honor." Thus the point in the apostle's mind is how to be a vessel to honor-one fit for the Master to use.

In principle does not this passage furnish us with the scriptural ground for separation from the organizations and sects of Christendom in which the truth as to both doctrine, order, and- general practice is either neglected or refused, and human traditions and system substituted? Such separation is from them so as to practice those simple but divine principles of fellowship and order which are of God for His house.

As to the ninety and nine sheep in the parable, do they not have their counterpart, as far as application goes, to the murmuring Pharisees and scribes, who as far as their own thought was concerned were "such as have no need, of repentance?" By contrast heaven finds its pleasure, not in such, but in one repenting sinner. So too, it seems to me, the vessels to dishonor find their counterpart in the context. Is not the separation enjoined from iniquity as manifest in words and works which compromise or corrupt the truth and injure souls? John Bloore