Yet the Bible, with that marvellous catholicity which lifts it so high above the level of all other religious literature, not only records Jeremiah's prohibition to use the term "Burden," but also tells us that centuries later Malachi could still speak of "the burden of the word of Jehovah." A great phrase that has been discredited by misuse may yet recover itself; the tarnished and dishonoured sword of faith may be baptised and burnished anew, and flame in the forefront of the holy war.
Jeremiah does not stand alone in his unfavourable estimate of the professional prophets of Judah; a similar depreciation seems to be implied by the words of Amos: "I am neither a prophet nor of the sons of the prophets."[118] One of the unknown authors whose writings have been included in the Book of Zechariah takes up the teaching of Amos and Jeremiah and carries it a stage further:--
"In that day (it is the utterance of Jehovah Sabaoth) I will cut off the names of the idols from the land, They shall not be remembered any more; Also the prophets and the spirit of uncleanness Will I expel from the land. When any shall yet prophesy, His father and mother that begat him shall say unto him, Thou shalt not live, for thou speakest lies in the name of Jehovah: And his father and mother that begat him shall thrust him through when he prophesieth. In that day every prophet when he prophesieth shall be ashamed of his vision; Neither shall any wear a hairy mantle to deceive: He shall say, I am no prophet; I am a tiller of the ground, I was sold for a slave in my youth."[119]
No man with any self-respect would allow his fellows to dub him prophet; slave was a less humiliating name. No family would endure the disgrace of having a member who belonged to this despised caste; parents would rather put their son to death than see him a prophet. To such extremities may the spirit of time-serving and cant reduce a national clergy. We are reminded of Latimer's words in his famous sermon to Convocation in 1536: "All good men in all places accuse your avarice, your exactions, your tyranny. I commanded you that ye should feed my sheep, and ye earnestly feed yourselves from day to day, wallowing in delights and idleness. I commanded you to teach my law; you teach your own traditions, and seek your own glory."[120]
Over against their fluent and unctuous cant Jeremiah sets the terrible reality of his Divine message. Compared to this, their sayings are like chaff to the wheat; nay, this is too tame a figure--Jehovah's word is like fire, like a hammer that shatters rocks. He says of himself:--
"My heart within me is broken; all my bones shake: I am like a drunken man, like a man whom wine hath overcome, Because of Jehovah and His holy words."
Thus we have in chapter xxiii. a full and formal statement of the controversy between Jeremiah and his brother-prophets. On the one hand, self-seeking and self-assurance winning popularity by orthodox phrases, traditional doctrine, and the prophesying of smooth things; on the other hand, a man to whom the word of the Lord was like a fire in his bones, who had surrendered prejudice and predilection that he might himself become a hammer to shatter the Lord's enemies, a man through whom God wrought so mightily that he himself reeled and staggered with the blows of which he was the instrument.
The relation of the two parties was not unlike that of St. Paul and his Corinthian adversaries: the prophet, like the Apostle, spoke "in demonstration of the Spirit and of power"; he considered "not the word of them which are puffed up, but the power. For the kingdom of God is not in word, but in power." In our next chapter we shall see the practical working of this antagonism which we have here set forth.