Celibacy as an obligation of the minister of God.
This passage has been quoted in support of the Romish doctrine of the celibacy of the clergy. Like other favorite references of the advocates of this regulation, however, it only requires to be examined to show that its bearing is quite of an opposite character. Its terms are not by any means absolute or universal. Not even the whole lifetime of the prophet nor his entire ministry are within the scope of the prohibition. It was a special revelation for exceptional circumstances, and must not be converted into a general rule.
I. THE LIMITATIONS IMPOSED UPON THE PROPHET, AND THEIR REASONS.
1. The Command related to:
2. That Jeremiah himself was alone required to observe this restriction might at first appear strange were it not for his exceptional position.
II. THE BEARING OF THESE UPON THE QUESTION OF THE "CELIBACY OF THE CLERGY." It is obvious that, as there were many other ministers of God in Judah and Jerusalem at that time to whom the command was not given, it was intended for one occupying an exceptional position. Further, there is no necessary permanent obligation attaching to it. A certain contingency is regarded—a time of distress and bloodshed—and the conduct of the prophet is directed with regard to that. But the celibacy of the clergy is a permanent institution with those who uphold it. No regard is paid to special circumstances or times. And the office of the Christian minister is not to be considered as occupied for a season of short-lived, delusive peace, but instituted and maintained in a world which is being reconciled to God; in which the Holy Spirit is given to them that ask it for direction and comfort; and whose institutions are more and more influenced by the laws of the kingdom of God. So in St. Paul's day it was the "present distress' which gave rise to the injunction. The world was conceived of as approaching a grand climateric; a sudden and overwhelming calamity was to inaugurate Christ's reign amongst men. Much will depend upon this, viz. Is the minister of the gospel a prophet of evil or a preacher of peace and glad tidings? If the latter, it can hardly be necessary that he should assume the bearing of Jeremiah. And the influence of a celibate clergy upon the general institutions of marriage has been found to be pernicious, lowering its relative sacredness and violating the law of nature, which is its greatest safeguard.
III. PRINCIPLES OF GENERAL OBLIGATION INVOLVED. The duties and restraints here imposed upon the prophet are not rightly apprehended when supposed entirely peculiar to office and position. They are not wholly those of a class or a special individual, but rather the generally obligatory principles of the spiritual life intensified and specialized. Every Christian ought to hold himself ready to sacrifice and to adapt himself as the duties imposed upon him under given circumstances may require.
1. The responsibilities of marriage. One's own happiness merely is not to be consulted m marrying, but the probabilities of comfort and right upbringing of children that may be born. A season of calamity such as that now foretold was a sufficient reason against contracting marriage, as by that means its effects would only be the more widely extended.
2. Consciousness of God's displeasure ought to exert a restraining influence upon men. The marriage feast and the usual rejoicings that take place on such occasions show that they are regarded as of a joyous nature, and not amongst the sterner duties. It was but fitting, therefore, that it should be refrained from in view of what was about to take place. It would have shown a heedlessness of God's anger provoking the more signal punishment. The "marrying and giving in marriage" of the antediluvians was a sign of their godlessness and unbelief.
3. The responsibility of example is here presented in an extreme form. What would have applied to the case of a private person thus forewarned was of greater force in that of one occupying an exceptional position and necessarily of great public influence. If the declarer of the Divine message had himself exhibited no sign of restraint or chastened severity of life, how could others be expected to believe him? The life of the preacher is the best illustration of his doctrine, and it naturally is regarded by others with special and critical attention.—M.