5 edition of Hath not the potter found in the catalog.
|The Physical Object|
|Pagination||xvi, 59 p. :|
|Number of Pages||78|
nodata File Size: 9MB.
Man shapes himself first, and then God sees what He can do with him. For it was God's sovereign purpose, even in the formation of Adam, to make these two kinds of vessels in the way of sin and grace and along the line of election and reprobation. And when He places us where we ought to be, prostrate in the dust; when He takes that darkness of sin out of our mind and that rebellious pride out of our heart, we will no longer reply against Him, but humbly worship with fear and trembling, and confess: Thou art the Potter; we are the clay; have Thine own way, Lord, forever and ever, and I will be still.
The figure which the apostle uses to illustrate the relation of the absolute sovereignty in which God stands to man is a very familiar one. Hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor? Has not the apostle clearly set forth that salvation is Hath not the potter of him that willeth, nor of him that runneth, but of God that showeth mercy?
He has, according to the presentation in the words of my text, one lump of clay.
And some he makes crude and unfinished, to serve as ash cans and garbage containers, vessels unto dishonor. " Hath not the potter power over the clay? The vessels unto dishonor, if they could protest and talk to the potter, have no right to say: "We had some rights of our own to begin with, and these rights you violated when you shaped us into ash-pots and garbage cans.
But the truth the apostle had been developing brings us face to face with the revelation of the absolute Sovereign, who accomplishes all His good pleasure and does all things for His own Name's sake. The point of the text, therefore, is very evident. As to the text, this interpretation is in conflict with the plain meaning of the figure of the potter and the clay.
And the apostle, realizing the rebellious state of the sinful heart, introduces a second objection that will undoubtedly be lodged against his doctrine, and especially to the teaching contained in the preceding section of this chapter, as concluded in verse 18: "Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
When of the same lump he makes definite vessels, ash-pots, garbage containers, on Hath not the potter one side, and beautiful vases, ornamental vessels that receive a place of honor in your home, on the other hand, the vessels have no right to protest, whatever they may be and whatever purpose they may serve in their finished form.
Hath not the potter power over the clay, to make of the same lump vessels unto honor and vessels unto dishonor? But when He speaks, let us listen. The potter does not make vessels unto honor, and permit vessels unto dishonor to develop by themselves; but he forms them both. This central idea of the figure the apostle himself emphasizes when he explains: "Shall the thing formed say unto him that formed it, Why hast thou made me thus?
But with equal abhorrence we reject as unscriptural the view that sin was a mere accident, that God did not hold the reins as the governor of the universe when man fell and all the world was submerged in the darkness of sin and death.
But the interpretation would defend the right of the potter to use different vessels already prepared to the purpose to which they are most nearly adapted. Scripture here teaches very plainly that God has the indisputable right to do with men, even with a view to their eternal destiny, as He pleases.
God found righteous Moses and the wicked Pharaoh; and the former He uses as a vessel unto honor, the latter as a vessel unto dishonor.
The former are the objects of His eternal mercy; the latter of His sovereign wrath.
The figure speaks of one and the same lump of clay; and there certainly is no distinction of quality in the clay that would induce the potter to make different vessels.