Chapter Four

“The First of Our Duties”: The Ministry of the Word

Section 35: The Importance of Teaching in Ministry

Teaching the Scripture—“the distribution of the word”—is one of our first duties as spiritual leaders. It is a great and demanding work “requiring no little spiritual power” to deliver seasonable and sound teaching. Sound teaching from God’s word addresses matters most important to life and reality.

35. In regard to the distribution of the word, to mention last the first of our duties, of that divine and exalted word, which everyone now is ready to discourse upon; if anyone else boldly undertakes it and supposes it within the power of every man’s intellect, I am amazed at his intelligence, not to say his folly. To me indeed it seems no slight task, and one requiring no little spiritual power, to give in due season to each his portion of the word, and to regulate with judgment the truth of our opinions, which are concerned with such subjects as the world or worlds, matter, soul, mind, intelligent natures, better or worse, providence which holds together and guides the universe, and seems in our experience of it to be governed according to some principle, but one which is at variance with those of earth and of men.

Section 36: Avoiding Two Great Dangers in Teaching the Trinity

Teaching requires great skill to deal with the deep realities of salvation history, especially the doctrine of the Trinity. Teaching the doctrine of the Trinity is risky. Godly teachers must avoid two great errors: denying the three distinct persons of the Godhead in an effort of preserving the unity of the Godhead or denying the unity of the Godhead in an effort to preserve the threeness of the Godhead.

36. Again, they are concerned with our original constitution, and final restoration, the types of the truth, the covenants, the first and second coming of Christ, His incarnation, sufferings and dissolution, with the resurrection, the last day, the judgment and recompense, whether sad or glorious; I, to crown all, with what we are to think of the original and blessed Trinity. Now this involves a very great risk to those who are charged with the illumination of others, if they are to avoid contracting their doctrine to a single Person, from fear of polytheism, and so leave us empty terms, if we suppose the Father and the Son and the Holy Spirit to be one and the same Person only: or, on the other hand, severing It into three, either foreign and diverse, or disordered and unprincipled, and, so to say, opposed divinities, thus falling from the opposite side into an equally dangerous error: like some distorted plant if bent far back in the opposite direction.

Section 37: Avoiding Three Great Infirmities in Theology

When teaching the Trinity, the teacher must avoid theological errors of atheism (there is no God), Judaism (Jesus is not God), and polytheism (there are many Gods).

37. For, amid the three infirmities in regard to theology, atheism, Judaism, and polytheism, one of which is patronized by Sabellius the Libyan, another by Arius of Alexandria, and the third by some of the ultra-orthodox among us, what is my position, can I avoid whatever in these three is noxious, and remain within the limits of piety; neither being led astray by the new analysis and synthesis into the atheism of Sabellius, to assert not so much that all are one as that each is nothing, for things which are transferred and pass into each other cease to be that which each one of them is, of that we have an unnaturally compound deity, like those mythical creatures, the subject of a picturesque imagination: nor again, by alleging a plurality of severed natures, according to the well named madness of Arius, becoming involved in a Jewish poverty, and introducing envy into the divine nature, by limiting the Godhead to the Unbegotten One alone, as if afraid that our God would perish, if He were the Father of a real God of equal nature: nor again, by arraying three principles in opposition to, or in alliance with, each other, introducing the Gentile plurality of principles from which we have escaped?

Section 38: Preserving the Unity and Trinity of the Godhead

In teaching the doctrine of the Trinity, we must take care to not do damage to God the Father’s Fatherhood or God the Son’s Sonship. Both the unity and trinity of the Godhead must be preserved.

38. It is necessary neither to be so devoted to the Father, as to rob Him of His Fatherhood, for whose Father would He be, if the Son were separated and estranged from Him, by being ranked with the creation, (for an alien being, or one which is combined and confounded with his father, and, for the sense is the same, throws him into confusion, is not a son); nor to be so devoted to Christ, as to neglect to preserve both His Sonship, (for whose son would He be, if His origin were not referred to the Father?) and the rank of the Father as origin, inasmuch as He is the Father and Generator; for He would be the origin of petty and Unworthy beings, or rather the term would be used in a petty and unworthy sense, if He were not the origin of Godhead and goodness, which are contemplated in the Son and the Spirit: the former being the Son and the Word, the latter the proceeding and indissoluble Spirit. For both the Unity of the Godhead must be preserved, and the Trinity of Persons confessed, each with His own property.

Section 39: Only the Pure Can Truly Know the Pure God

Only the pure can truly know God, the one who is pure. But teaching is complicated because of the variety and diversity of the audience. To edify all in a church is a demanding work and is made difficult because of three dangers. Failure in understanding, speech, or hearing can maim the truth.

39. A suitable and worthy comprehension and exposition of this subject demands a discussion of greater length than the present occasion, or even our life, as I suppose, allows, and, what is more, both now and at all times, the aid of the Spirit, by Whom alone we are able to perceive, to expound, or to embrace, the truth in regard to God. For the pure alone can grasp Him Who is pure and of the same disposition as himself; and I have now briefly dwelt upon the subject, to show how difficult it is to discuss such important questions, especially before a large audience, composed of every age and condition, and needing like an instrument of many strings, to be played upon in various ways; or to find any form of words able to edify them all, and illuminate them with the light of knowledge. For it is not only that there are three sources from which danger springs, understanding, speech, and hearing, so that failure in one, if not in all, is infallibly certain; for either the mind is not illuminated, or the language is feeble, or the hearing, not having been cleansed, fails to comprehend, and accordingly, in one or all respects, the truth must be maimed: but further, what makes the instruction of those who profess to teach any other subject so easy and acceptable—viz. the piety of the audience—on this subject involves difficulty and danger.

Section 40: Teachers Will Face Those Who Oppose the Truth

Some who are fervent in faith will resist teaching with a hostility equal to their passion and conviction. The zealous who oppose the truth and err in piety while they passionately cling to their personal opinions can still be persuaded by the truth when it takes an internal hold on their heart, like a spark that kindles “the torch of truth” within them.

40. For having undertaken to contend on behalf of God, the Supreme Being, and of salvation, and of the primary hope of us all, the more fervent they are in the faith, the more hostile are they to what is said, supposing that a submissive spirit indicates, not piety, but treason to the truth, and therefore they would sacrifice anything rather than their private convictions, and the accustomed doctrines in which they have been educated. I am now referring to those who are moderate and not utterly depraved in disposition, who, if they have erred in regard to the truth, have erred from piety, who have zeal, though not according to knowledge, who will possibly be of the number of those not excessively condemned, and not beaten with many stripes, because it is not through vice or depravity that they have failed to do the will of their Lord; and these perchance would be persuaded and forsake the pious opinion which is the cause of their hostility, if some reason either from their own minds, or from others, were to take hold of them, and at a critical moment, like iron from flint, strike fire from a mind which is pregnant and worthy of the light, for thus a little spark would quickly kindle the torch of truth within it.

Section 41: People Oppose the Truth Out of Pride and Ignorance

Some people oppose the truth out of pride—speaking against God’s righteous character with insolence. Some oppose the truth in ignorance—brazenly rushing headlong into error and ungodliness.

41. But what is to be said of those who, from vain glory or arrogance, speak unrighteousness against the most High, arming themselves with the insolence of Jannes and Jambres, not against Moses, but against the truth, and rising in opposition to sound doctrine? Or of the third class, who through ignorance and, its consequence, temerity, rush headlong against every form of doctrine in swinish fashion, and trample under foot the fair pearls of the truth?

Section 42: Those Who Listen to All Teaching Hate Doctrine

Some err by being open to all forms of teaching. Without discernment and without a solid foundation, they are tossed here and there and come to hate all form of doctrine. They are like those with diseased eyes who complain that the sun is dim or those hard of hearing who complain against the sounds they hear.

42. What again of those who come with no private idea, or form of words, better or worse, in regard to God, but listen to all kinds of doctrines and teachers, with the intention of selecting from all what is best and safest, in reliance upon no better judges of the truth than themselves? They are, in consequence, borne and turned about hither and thither by one plausible idea after another, and, after being deluged and trodden down by all kinds of doctrine, and having rung the changes on a long succession of teachers and formulae, which they throw to the winds as readily as dust, their ears and minds at last are wearied out, and, O what folly! they become equally disgusted with all forms of doctrine, and assume the wretched character of deriding and despising our faith as unstable and unsound; passing in their ignorance from the teachers to the doctrine: as if anyone whose eyes were diseased, or whose ears had been injured, were to complain of the sun for being dim and not shining, or of sounds for being inharmonious and feeble.

Section 43: The Twofold Task of Teachers

It is better to instruct a soul which has not been influenced by many different doctrines. Rather than impressing the truth on a soul with inscriptions already on it, teaching those uninfluenced by many doctrines is like pressing a seal on soft wax. Teachers must undo wrong doctrines (deconstruction) as well as teach the truth (instruction).

43. Accordingly, to impress the truth upon a soul when it is still fresh, like wax not yet subjected to the seal, is an easier task than inscribing pious doctrine on the top of inscriptions—I mean wrong doctrines and dogmas—with the result that the former are confused and thrown into disorder by the latter. It is better indeed to tread a road which is smooth and well trodden than one which is untrodden and rough, or to plough land which has often been cleft and broken up by the plough: but a soul to be written upon should be free from the inscription of harmful doctrines, or the deeply cut marks of vice: otherwise the pious inscriber would have a twofold task, the erasure of the former impressions and the substitution of others which are more excellent, and more worthy to abide. So numerous are they whose wickedness is shown, not only by yielding to their passions, but even by their utterances, and so numerous the forms and characters of wickedness, and so considerable the task of one who has been entrusted with this office of educating and taking charge of souls. Indeed I have omitted the majority of the details, lest my speech should be unnecessarily burdensome.

Section 44: The Church is Diverse and Varied

A compound animal of many forms would receive the same words with a variety of responses. The master of this kind of animal must be as manifold as the compounded beast to apply suitable treatment. The church is like this compound animal and the pastor needs to be like the wise master.

44. If anyone were to undertake to tame and train an animal of many forms and shapes, compounded of many animals of various sizes and degrees of tameness and wildness, his principal task, involving a considerable struggle, would be the government of so extraordinary and heterogeneous a nature, since each of the animals of which it is compounded would, according to its nature or habit, be differently affected with joy, pleasure or dislike, by the same words, or food, or stroking with the hand, or whistling, or other modes of treatment. And what must the master of such an animal do, but show himself manifold and various in his knowledge, and apply to each a treatment suitable for it, so as successfully to lead and preserve the beast? And since the common body of the church is composed of many different characters and minds, like a single animal compounded of discordant parts, it is absolutely necessary that its ruler should be at once simple in his uprightness in all respects, and as far as possible manifold and varied in his treatment of individuals, and in dealing with all in an appropriate and suitable manner.

Section 45: Milk for the Simple, Solid Food for the Mature

Some new or immature believers need milk like infants. Others need higher wisdom like solid food for the mature. The immature may be overwhelmed by more advanced teaching. The more mature may be annoyed by more basic teaching.

45. For some need to be fed with the milk of the most simple and elementary doctrines, viz., those who are in habit babes and, so to say, newmade, and unable to bear the manly food of the word: nay, if it were presented to them beyond their strength, they would probably be overwhelmed and oppressed, owing to the inability of their mind, as is the case with our material bodies, to digest and appropriate what is offered to it, and so would lose even their original power. Others require the wisdom which is spoken among the perfect, and the higher and more solid food, since their senses have been sufficiently exercised to discern truth and falsehood, and if they were made to drink milk, and fed on the vegetable diet of invalids, they would be annoyed. And with good reason, for they would not be strengthened6 according to Christ, nor make that laudable increase, which the Word produces in one who is rightly fed, by making him a perfect man, and bringing him to the measure of spiritual stature.

Section 46: Keeping the Truth Uncorrupted and Unmixed

The teaching task is beyond mere human skill and ability. We must not be like those who corrupt the truth by mixing it with things that are palatable to the listeners or that serve our personal gain. We will be held accountable for those under our care. We cannot compromise truth and mix it with worldly teaching.

46. And who is sufficient for these things? For we are not as the many, able to corrupt the word of truth, and mix the wine, which makes glad the heart of man, with water, mix, that is, our doctrine with what is common and cheap, and debased, and stale, and tasteless, in order to turn the adulteration to our profit, and accommodate ourselves to those who meet us, and curry favor with everyone, becoming ventriloquists and chatterers, who serve their own pleasures by words uttered from the earth, and sinking into the earth, and, to gain the special good will of the multitude, injuring in the highest degree, nay, ruining ourselves, and shedding the innocent blood of simpler souls, which will be required at our hands.

Section 47: The Mature Should Guide the Untrained

It is best to submit to those who are more skillful than we are. Those who are inexperienced and untrained need the older and more mature to instill in the younger piety and truth. It is dangerous to train others before being trained oneself—“to practice ourselves in piety at the expense of others’ souls.”

47. Besides, we are aware that it is better to offer our own reins to others more skillful than ourselves, than, while inexperienced, to guide the course of others, and rather to give a kindly hearing than stir an untrained tongue; and after a discussion of these points with advisers who are, I fancy, of no mean worth, and, at any rate, wish us well, we preferred to learn those canons of speech and action which we did not know, rather than undertake to teach them in our ignorance. For it is delightful to have the reasoning of the aged come to one even until the depth of old age, able, as it is, to aid a soul new to piety. Accordingly, to undertake the training of others before being sufficiently trained oneself, and to learn, as men say, the potter’s art on a wine-jar, that is, to practice ourselves in piety at the expense of others’ souls seems to me to be excessive folly or excessive rashness—folly, if we are not even aware of our own ignorance; rashness, if in spite of this knowledge we venture on the task.

Section 48: Certain Scripture Entrusted to More Mature

Every age of Jew was not given the whole Law word because the whole of it was not immediately understandable to all. Understandable portions were given to the common; more advance portions to the older. More difficult passages could do injury to the simple and young.

48. Nay, the wiser of the Hebrews tell us that there was of old among the Hebrews a most excellent and praiseworthy law, that every age was not entrusted with the whole of Scripture, inasmuch as this would not be the more profitable course, since the whole of it is not at once intelligible to everyone, and its more recondite parts would, by their apparent meaning, do a very great injury to most people. Some portions therefore, whose exterior is unexceptionable, are from the first permitted and common to all; while others are only en-trusted to those who have attained their twenty-fifth year, viz., such as hide their mystical beauty under a mean-looking cloak, to be the reward of diligence and an illustrious life; flashing forth and presenting itself only to those whose mind has been purified, on the ground that this age alone can be superior to the body, and properly rise from the letter to the spirit.

Section 49: The Immaturity of Contemporary Teachers

Unfortunately, many have eliminated a distinction between teacher and student. Some have not been well-established in the faith. They do not have the foundations laid and come speaking about deep realities based on superficial exposure—“by hearsay, not by study”—and with a superficial piety.

49. Among us, however, there is no boundary line between giving and receiving instruction, like the stones of old between the tribes within and beyond the Jordan: nor is a certain part entrusted to some, another to others; nor any rule for degrees of experience; but the matter has been so disturbed and thrown into confusion, that most of us, not to say all, almost before we have lost our childish curls and lisp, before we have entered the house of God, before we know even the names of the Sacred Books, before we have learnt the character and authors of the Old and New Testaments: (for my present point is not our want of cleansing from the mire and marks of spiritual shame which our viciousness has contracted) if, I say, we have furnished ourselves with two or three expressions of pious authors, and that by hearsay, not by study; if we have had a brief experience of David, or clad ourselves properly in a cloak-let, or are wearing at least a philosopher’s girdle, or have girt about us some form and appearance of piety—phew! how we take the chair and show our spirit! Samuel was holy even in his swaddling-clothes: we are at once wise teachers, of high estimation in Divine things, the first of scribes and lawyers; we ordain ourselves men of heaven and seek to be called Rabbi by men; the letter is nowhere, everything is to be understood spiritually, and our dreams are utter drivel, and we should be annoyed if we were not lauded to excess. This is the case with the better and more simple of us: what of those who are more spiritual and noble? After frequently condemning us, as men of no account, they have forsaken us, and abhor fellowship with impious people such as we are.

Section 50: One Cannot Simply Wish to be Spiritually Wise

Since dancing and music require training we should not think that a person can simply wish to be wise to gain wisdom in spiritual things. It is evil to give a man the charge of others who is unaware of his own ignorance. This person is “wise in his own conceit.”

50. Now, if we were to speak gently to one of them, advancing, as follows, step by step in argument: “Tell me, my good sir, do you call dancing anything, and flute-playing?” “Certainly,” they would say. “What then of wisdom and being wise, which we venture to define as a knowledge of things divine and human?” This also they will admit. “Are then these accomplishments better than and superior to wisdom, or wisdom by far better than these?” “Better even than all things,” I know well that they will say. Up to this point they are judicious. “Well, dancing and flute-playing require to be taught and learnt, a process which takes time, and much toil in the sweat of the brow, and sometimes the payment of fees, and entreaties for initiation, and long absence from home, and all else which must be done and borne for the acquisition of experience: but as for wisdom, which is chief of all things, and holds in her embrace everything which is good, so that even God himself prefers this title to all the names which He is called; are we to suppose that it is a matter of such slight consequence, and so accessible, that we need but wish, and we would be wise?” “It would be utter folly to do so.” If we, or any learned and prudent man, were to say this to them, and try by degrees to cleanse them from their error, it would be sowing upon rocks, and speaking to ears of men who will not hear: so far are they from being even wise enough to perceive their own ignorance. And we may rightly, in my opinion, apply to them the saying of Solomon: There is an evil which I have seen under the sun, a man wise in his own conceit; and a still greater evil is to charge with the instruction of others a man who is not even aware of his own ignorance.

Section 51: Godly Examples Help Guide Us in Healing

Pride and misguided imagination are great hindrances to virtue. We should grieve this reality. The immensity of this task needs godly examples like Peter or Paul. All people—individuals and ministers—need to be guided by godly examples.

51. This is a state of mind which demands, in special degree, our tears and groans, and has often stirred my pity, from the conviction that imagination robs us in great measure of reality, and that vain glory is a great hindrance to men’s attainment of virtue. To heal and stay this disease needs a Peter or Paul, those great disciples of Christ, who in addition to guidance in word and deed, received their grace, and became all things to all men, that they might gain all. But for other men like ourselves, it is a great thing to be rightly guided and led by those who have been charged with the correction and setting right of things such as these.

Section 52: Biblical Examples of Godly Leadership

There are many biblical examples of godly leaders—lawgivers, prophets, leaders, or those in similar offices. Paul is one of the great examples to follow for soul care.

52. Since, however, I have mentioned Paul, and men like him, I will, with your permission, pass by all others who have been foremost as lawgivers, prophets, or leaders, or in any similar office—for instance, Moses, Aaron, Joshua, Elijah, Elisha, the Judges, Samuel, David, the company of Prophets, John, the Twelve Apostles, and their successors, who with many toils and labors exercised their authority, each in his own time; all these I pass by, to set forth Paul as the witness to my assertions, and for us to consider by his example how important a matter is the care of souls, and whether it requires slight attention and little judgment. But that we may recognize and perceive this, let us hear what Paul himself says of Paul.

Section 53: Paul’s Suffering in His Ministry Work

Paul endured much suffering for his ministry work. Paul toiled laboriously, endured difficulty, faced great danger, and willingly became a spectacle for the sake of his ministry work.

53. I say nothing of his labors, his watchings, his sufferings in hunger and thirst, in cold and nakedness, his assailants from without, his adversaries within. I pass over the persecutions, councils, prisons, bonds, accusers, tribunals, the daily and hourly deaths, the basket, the stonings, beatings with rods, the traveling about, the perils by land and sea, the deep, the shipwrecks, the perils of rivers, perils of robbers, perils from his countrymen, perils among false brethren, the living by his own hands, the gospel without charge, the being a spectacle to both angels and men, set in the midst between God and men to champion His cause, and to unite them to Him, and make them His own peculiar people, beside those things that are without. For who could worthily detail these matters, the daily pressure, the individual solicitude, the care of all the churches, the universal sympathy, and brotherly love? Did anyone stumble, Paul also was weak; did another suffer scandal, it was Paul who was on fire.

Section 54: The Manifold Nature of Paul’s Ministry

Paul’s ministry was manifold. He was able to instruct varieties of people in different situations in a balanced and healthy way. Paul put the interests of others above his own.

54. What of the laboriousness of his teaching? The manifold character of his ministry? His loving kindness? And on the other hand his strictness? And the combination and blending of the two; in such wise that his gentleness should not enervate, nor his severity exasperate? He gives laws for slaves and masters, rulers and ruled, husbands and wives, parents and children, marriage and celibacy, self-discipline and indulgence, wisdom and ignorance, circumcision and uncircumcision, Christ and the world, the flesh and the spirit. On behalf of some he gives thanks, others he upbraids. Some he names his joy and crown, others he charges with folly. Some who hold a straight course he accompanies, sharing in their zeal; others he checks, who are going wrong. At one time he excommunicates, at another he confirms his love; at one time he grieves, at another rejoices; at one time he feeds with milk, at another he handles mysteries; at one time he condescends, at another he raises to his own level; at one time he threatens a rod, at another he offers the spirit of meekness; at one time he is haughty toward the lofty, at another lowly toward the lowly. Now he is least of the apostles, now he offers a proof of Christ speaking in him; now he longs for departure and is being poured forth as a libation, now he thinks it more necessary for their sakes to abide in the flesh. For he seeks not his own interests, but those of his children, whom he has begotten in Christ by the gospel. This is the aim of all his spiritual authority, in everything to neglect his own in comparison with the advantage of others.

Section 55: Paul Gloried in His Suffering

Paul experienced glory in persecution and joy in suffering, as a mark of his fidelity to Jesus. He was bold, humble, and loving. He imitated Jesus in his suffering.

55. He glories in his infirmities and distresses. He takes pleasure in the dying of Jesus, as if it were a kind of ornament. He is lofty in carnal things, he rejoices in things spiritual; he is not rude in knowledge, and claims to see in a mirror, darkly. He is bold in spirit, and buffets his body, throwing it as an antagonist. What is the lesson and instruction he would thus impress upon us? Not to be proud of earthly things, or puffed up by knowledge, or excite the flesh against the spirit. He fights for all, prays for all, is jealous for all, is kindled on behalf of all, whether without law, or under the law; a preacher of the Gentiles, a patron of the Jews. He even was exceedingly bold on behalf of his brethren according to the flesh, if I may myself be bold enough to say so, in his loving prayer that they might in his stead be brought to Christ. What magnanimity! what fervor of spirit! He imitates Christ, who became a curse for us, who took our infirmities and bore our sicknesses; or, to use more measured terms, he is ready, next to Christ, to suffer anything, even as one of the ungodly, for them, if only they be saved.

Section 56: Paul Did Not Live to Please Himself

Paul did not live to please himself but to serve Christ and the gospel. He did not seek the things of the world, but the spread of the gospel and preaching were his overwhelming passion. Those like Paul share his spirit. But others use the ministry for their own benefit.

56. Why should I enter into detail? He lived not to himself, but to Christ and his preaching. He crucified the world to himself, and being crucified to the world and the things which are seen, he thought all things little, and too small to be desired; even though from Jerusalem and round about unto Illyricum he had fully preached the Gospel, even though he had been prematurely caught up to the third heaven, and had a vision of Paradise, and had heard unspeakable words. Such was Paul, and everyone of like spirit with him. But we fear that, in comparison with them, we may be foolish princes of Zoan, or extortioners, who exact the fruits of the ground, or falsely bless the people: and further make themselves happy, and confuse the way of your feet, or mockers ruling over you, or children in authority, immature in mind, not even having bread and clothing enough to be rulers over any; or prophets teaching lies, or rebellious princes, deserving to share the reproach of their elders for the straitness of the famine, or priests very far from speaking comfortably to Jerusalem, according to the reproaches and protests urged by Isaiah, who was purged by the Seraphim with a live coal.

Section 57: God Will Judge Those in Spiritual Leadership

Hosea teaches us that the work of ministry is a serious and demanding task. God will judge false teachers who use their spiritual position for their own advantage.

57. Is the undertaking then so serious and laborious to a sensitive and sad heart—a very rottenness to the bones of a sensible man: while the danger is slight, and a fall not worth consideration? Nay the blessed Hosea inspires me with serious alarm, where he says that to us priests and rulers pertains the judgment, because we have been a snare to the watchtower; and as a net spread upon Tabor, which has been firmly fixed by the hunters of men’s souls, and he threatens to cut off the wicked prophets, and devour their judges with fire, and to cease for a while from anointing a king and princes, because they ruled for themselves, and not by Him.

Section 58: The Lack of the Godly in the Present Day

Micah testifies against religious leaders who use their position for personal gain, specifically monetary gain. Micah and David lament the scarcity of the godly.

58. Hence again the divine Micah, unable to brook the building of Zion with blood, however you interpret the phrase, and of Jerusalem with iniquity, while the heads thereof judge for reward, and the priests teach for hire, and the prophets divine for money—what does he say will be the result of this? Zion shall be plowed as a field, and Jerusalem be as a lodge in a garden, and the mountain of the house be reckoned as a glade in a thicket. He bewails also the scarcity of the upright, there being scarcely a stalk or a gleaning grape left, since both the prince asks, and the judge curries favour, so that his language is almost the same as the mighty David’s: Save me, O Lord, for the godly man ceases: and says that therefore their blessings shall fail them, as if wasted by the moth.

Section 59: Lament and Repent in Humility

Joel calls for wailing, lament, humility, fasting, and repentance over godlessness in spiritual leadership and hopes to experience God’s sanctifying and cleansing mercy.

59. Joel again summons us to wailing, and will have the ministers of the altar lament under the presence of famine: so far is he from allowing us to revel in the misfortunes of others: and, after sanctifying a fast, calling a solemn assembly, and gathering the old men, the children, and those of tender age, we ourselves must further haunt the temple in sackcloth and ashes, prostrated right humbly on the ground, because the field is wasted, and the meat-offering and the drink-offering is cut off from the house of the Lord, till we draw down mercy by our humiliation.

Section 60: Severe Judgment Against Wicked Leaders

Habakkuk expresses righteous anger over the injustice, impiety, and immorality of judges. They do not fulfill their God-given duty. These ungodly leaders have corrupted God’s people and will face divine judgment for their wickedness.

60. What of Habakkuk? He utters more heated words, and is impatient with God Himself, and cries down, as it were our good Lord, because of the injustice of the judges. O Lord, how long shall I cry and Thou wilt not hear? Shall I cry out unto Thee of violence, and Thou wilt not save? Why dost Thou show me toil and labour, causing me to look upon perverseness and impiety? Judgment has been given against me, and the judge is a spoiler. Therefore the law is slacked, and judgment doth never go forth. Then comes the denunciation, and what follows upon it. Behold, ye despisers, and regard, and wonder marvelously, and vanish away, for I work a work. But why need I quote the whole of the denunciation? A little further on, however, for I think it best to add this to what has been said, after upbraiding and lamenting many of those who are in some respect unjust or depraved, he upbraids the leaders and teachers of wickedness, stigmatizing vice as a foul disorder, and an intoxication and aberration of mind; charging them with giving their neighbors drink in order to look upon the darkness of their soul, and the dens of creeping things and wild beasts, viz.: the dwelling places of wicked thoughts. Such indeed they are, and such teachings do they discuss with us.

Section 61: Covenant Unfaithfulness of Priests

Malachi brings serious charges against the priests who despised God by bringing unfit offerings to the altar. He reminded them of the covenant and how their position before God is a solemn and honorable duty to be discharged in the fear of God.

61. How can it be right to pass by Malachi, who at one time brings bitter charges against the priests, and reproaches them with despising the name of the Lord, and explains wherein they did this, by offering polluted bread upon the altar, and meat which is not firstfruits, which they would not have offered to one of their governors, or, if they had offered it, they would have been dishonored; yet offering these in fulfillment of a vow to the King of the universe, to wit, the lame and the sick, and the deformed, which are utterly profane and loathsome. Again he reminds them of the covenant of God, a covenant of life and peace, with the sons of Levi, and that they should serve Him in fear, and stand in awe of the manifestation of His Name. The law of truth, he says, was in his mouth, and unrighteousness was not found in his lips; he walked with me uprightly in peace, and turned away many from iniquity: for the priest’s lips shall keep knowledge, and they shall seek the law at his mouth. And how honorable and at the same time how fearful is the cause! for he is the messenger of the Lord Almighty. Although I pass over the following imprecations, as strongly worded, yet I am afraid of their truth. This however may be cited without offense, to our profit. Is it right, he says, to regard your sacrifice, and receive it with good will at your hands, as if he were most highly incensed, and rejecting their ministrations owing to their wickedness.

Section 62: Becoming Reverent and Watchful as Leaders

Zechariah bears testimony against the priests. He speaks of the high priest, Joshua, who had his filthy garments removed and was clothed with rich priestly apparel. The devil fiercely resists God’s leaders. This requires reverence, fear, and watchfulness.

62. Whenever I remember Zechariah, I shudder at the reaping-hook, and likewise at his testimony against the priests, his hints in reference to the celebrated Joshua, the high priest, whom he represents as stripped of filthy and unbecoming garments and then clothed in rich priestly apparel. As for the words and charges to Joshua which he puts into the angel’s mouth, let them be treated with silent respect, as referring perhaps to a greater and higher object than those who are many priests: but even at his right hand stood the devil, to resist him. A fact, in my eyes, of no slight significance, and demanding no slight fear and watchfulness.

Section 63: Unfaithful Shepherds Will Experience God’s Anger

We should tremble at the rebukes and reproaches against unfaithful shepherds. These ungodly leaders spoiled their glory, who did not tend to God’s flock as they were supposed to. God will turn his own anger against these wicked leaders.

63. Who is so bold and adamantine of soul as not to tremble and be abashed at the charges and reproaches deliberately urged against the rest of the shepherds. A voice, he says, of the howling of the shepherds, for their glory is spoiled. A voice of the roaring of lions, for this hath befallen them. Does he not all but hear the wailing as if close at hand, and himself wail with the afflicted. A little further is a more striking and impassioned strain. Feed, he says, the flock of slaughter, whose possessors slay them without repentance, and they that sell them say, “Blessed be the Lord, for we are rich:” and their own shepherds are without feeling for them. Therefore, I will no more pity the inhabitants of the land, saith the Lord Almighty. And again: Awake, O sword, against the shepherds, and smite the shepherds, and scatter the sheep, and I will turn My Hand upon the shepherds; and, Mine anger is kindled against the shepherds, and I will visit the lambs: adding to the threat those who rule over the people. So industriously does he apply himself to his task that he cannot easily free himself from denunciations, and I am afraid that, did I refer to the whole series, I should exhaust your patience. This must then suffice for Zechariah.

Section 64: Beware of Wickedness and Become Watchmen

Daniel records how the elders were wicked and received God’s righteous judgment. Ezekiel says that the watchmen were called to address godlessness in their own lives and in the lives of others.

64. Passing by the elders in the book of Daniel; for it is better to pass them by, together with the Lord’s righteous sentence and declaration concerning them, that wickedness came from Babylon from ancient judges, who seemed to govern the people; how are we affected by Ezekiel, the beholder and expositor of the mighty mysteries and visions? By his injunction to the watchmen not to keep silence concerning vice and the sword impending over it, a course which would profit neither themselves nor the sinners; but rather to keep watch and forewarn, and thus benefit, at any rate those who gave warning, if not both those who spoke and those who heard?

Section 65: Wicked Priests Who Profane Holy Things

Ezekiel rebukes the leaders for violating God’s law and profaning what is holy. God threatens judgment on leaders who disobey God’s law and cover it over with a veil—“those who sin and those who throw a cloak over them.”

65. What of his further invective against the shepherds, Woe shall come upon woe, and rumor upon rumor, then shall they seek a vision of the prophet, but the law shall perish from the priest, and counsel from the ancients, and again, in these terms, Son of man, say unto her, thou art a land that is not watered, nor hath rain come upon thee in the day of indignation: whose princes in the midst of her are like roaring lions, ravening the prey, devouring souls in their might. And a little further on: Her priests have violated My laws and profaned My holy things, they have put no difference between the holy and profane, but all things were alike to them, and they hid their eyes from My Sabbaths, and I was profaned among them. He threatens that He will consume both the wall and them that daubed it, that is, those who sin and those who throw a cloak over them; as the evil rulers and priests have done, who caused the house of Israel to err according to their own hearts which are estranged in their lusts.

Section 66: God Opposes Shepherds Who Oppress the Sheep

Ezekiel rebukes shepherds who exploit the sheep for their own personal gain. God opposes the shepherds who oppress the sheep, promising to come and defend the sheep and judge the wicked shepherds.

66. I also refrain from entering into his discussion of those who feed themselves, devour the milk, clothe themselves with the wool, kill them that are fat, but feed not the flock, strengthen not the diseased, nor bind up that which is broken, nor bring again that which is driven away, nor seek that which is lost, nor keep watch over that which is strong, but oppress them with rigor, and destroy them with their pressure; so that, because there was no shepherd, the sheep were scattered over every plain and mountain, and became meat for all the fowls and beasts, because there was no one to seek for them and bring them back. What is the consequence? As I live, saith the Lord, because these things are so, and My flock became a prey, behold I am against the shepherds, and I will require My flock at their hands, and will gather them and make them My own: but the shepherds shall suffer such and such things, as bad shepherds ought.

Section 67: Jeremiah Weeps Over Depraved Leaders

Gregory shortens his annotated list of prophets and concludes with Jeremiah. Jeremiah weeps for God’s people because its leaders were evil.

67. However, to avoid unreasonably prolonging my discourse, by an enumeration of all the prophets, and of the words of them all, I will mention but one more, who was known before he was formed, and sanctified from the womb, Jeremiah: and will pass over the rest. He longs for water over his head, and a fountain of tears for his eyes, that he may adequately weep for Israel; and no less does he bewail the depravity of its rulers.

Section 68: Rebuke for Unfaithful Priests and Pastors

Jeremiah reproves priests who did not know God and pastors who sinned against God. Judgment awaits pastors who destroy God’s vineyard and scatter the sheep. Leaders and God’s people should lament this travesty.

68. God speaks to him in reproof of the priests: The priests said not, Where is the Lord, and they that handled the law knew Me not; the pastors also transgressed against Me. Again He says to him: The pastors are become brutish, and have not sought the Lord, and therefore all their flock did not understand, and was scattered. Again, Many pastors have destroyed My vineyard, and have polluted My pleasant portion, till it was reduced to a track less wilderness. He further inveighs against the pastors again: Woe be to the pastors that destroy and scatter the sheep of My pasture! Therefore thus saith the Lord against them that feed My people: Ye have scattered My flock, and driven them away, and have not visited them: behold I will visit upon you the evil of your doings. Moreover he bids the shepherds to howl, and the rams of the flock to lament, because the days of their slaughter are accomplished.

Section 69: Paul and Jesus Give Qualifications for Godly Leaders

Paul’s qualifications for elders and Jesus’ regulations for his disciples coincide with the record of leaders in the Old Testament. Godly leaders should have their virtuous character advance the gospel as much as their preaching.

69. Why need I speak of the things of ancient days? Who can test himself by the rules and standards which Paul laid down for bishops and presbyters, that they are to be temperate, sober-minded, not given to wine, no strikers, apt to teach, blameless in all things, and beyond the reach of the wicked, without finding considerable deflection from the straight line of the rules? What of the regulations of Jesus for his disciples, when He sends them to preach? The main object of these is—not to enter into particulars—that they should be of such virtue, so simple and modest, and in a word, so heavenly, that the gospel should make its way, no less by their character than by their preaching.

Section 70: Godly Leaders Exceed the Scribes and Pharisees

Godly leaders should exceed the righteousness of the scribes and Pharisees, being careful to not sink into vice and become false leaders who only have an outward appearance of excellence but no inward substance of virtue.

70. I am alarmed by the reproaches of the Pharisees, the conviction of the Scribes. For it is disgraceful for us, who ought greatly surpass them, as we are bidden, if we desire the kingdom of heaven, to be found more deeply sunk in vice: so that we deserve to be called serpents, a generation of vipers, and blind guides, who strain out a gnat and swallow a camel, or sepulchers foul within, in spite of our external comeliness, or platters outwardly clean, and everything else, which they are, or which is laid to their charge.

Reflection Questions