The believer should seek grace to be able to say, with holy confidence, "It is God's great purpose to gather together in one all things in Christ, both which are in heaven, and which are on earth, even in Him; I am 'in Him' now, through marvellous grace (1 Cor. i. 30), and hope, through abounding mercy, to see the glories and share the blessedness of the times of restitution of all things. Then He who once hung on the cross, but who now sits on the throne, will say, ' Behold, I make all things new.' Till then, let me seek grace to live on Jesus, and to live like Him; hoping soon to live for ever with Him who loved me, and gave Himself for me.”

ART. VI.-SCHOOLS OF THE PROPHETS.

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ACCORDING to the modern usage of the word, a prophet is one who fore-speaks or fore-tells events. According to Scripture usage, a prophet is one who utters the thoughts and words of God, whether respecting the past, present, or future. He is understood to be in direct communication with God, and declares aloud what God reveals to his inner man. 'Holy men of God spake as they were moved by the Holy Ghost" (2 Pet. i. 21).† A prophet is thus a "teacher sent from God;" and his teaching may relate to any part of the will, or purpose, or mind of God. Futurity has nothing to do with the original idea which the word takes up and embodies. Prophecy is an utterance from God; and a prophet is the human medium of this utterance. According to New Testament phrase, he is

* A prophet, *, from the cognate verb y, to cause to bubble up or pour forth abundantly (Ps. xix. 2, lix. 7, lxxviii. 2; Prov. i. 23). phet is the fountain which God fills and causes to overflow.

The pro

Literally, "Not by man's will was prophecy at any time brought; but borne along (þepóμevoi) by the Holy Ghost, holy men of God spake." Between "man's will" and "borne along" there is contrast and difference, as between "holy men" and the "Holy Ghost" there is comparison and unity. Yet though in one sense "involuntary"-i. e. not originating in or dependent on human will-there was nothing forced or mechanical about it; nothing violent, as in the case of the heathen afflatus. The effect of the Spirit's presence was to calm, not to excite. He wrought so marvellously and entirely in accordance with the faculties and will, that the prophet was never more a free agent, never more himself, than when taken possession of and wielded by the Holy Ghost. The spirits of the prophets are SUBJECT TO the prophets" (ὑποτάσσω).

one into whom God breathes (OeóπVEVσTOS, inspired, 2 Tim. iii. 16); according to Old Testament usage, he was one out of whom God breathed or spake; the fundamental meaning in both cases being the same.

Along with the prophets, there are "sons of the prophets " spoken of (1 Kings xx. 35; 2 Kings ii. 3). This expression, like "sons of Belial" (Judg. xix. 22), "sons of valour" (2 Chron. xxviii. 6), "sons of the mighty" (Ps. xxix. 1), "sons of the sorceress " (Isa. lvii. 3) evidently means not literally the children of, but those belonging to, or disciples of the prophets. "Son" is a word not seldom used for scholar or pupil. The sons of the prophets were those who were under the instruction of the prophets. There were several large schools or seminaries or colleges in different parts of Palestine, where this instruction was carried on. These were Bethel (2 Kings ii. 3, 5, 7, 15), Gilgal (2 Kings iv. 38), Mount Ephraim (2 Kings v. 22), Jericho (2 Kings ii. 5), near Jordan (2 Kings vi. 1), at Mount Carmel (2 Kings iv. 25), the place called "the hill of God" (1 Sam. x. 5), Naioth in Ramali (1 Sam. xix. 18, 23, 24). Why these spots were chosen for these colleges we are not told; and as they are not regularly dispersed over the land, like the cities of refuge, it is impossible to conjecture

* Krummacher thus writes of these localities:-"The Scriptures mention to us several such excellent foundations: two under Samuel-one at Kirjathjearim, where the Ark of the Covenant then was (1 Sam. x. 5, 10), the other at Ramah (1 Sam. x. 5, 15); the three others in the days of Elijah and Elisha, in Benjamin, that tribe which the departing Moses blessed with the words, The beloved of the Lord shall dwell in safety by him; and the Lord shall cover him all the day long, and he shall dwell between his shoulders' (Deut. xxxiii. 12); and, indeed, more adjacent in the towns of Gilgal, Jericho, and Beth-el; partly, therefore, in the most obscure places and dangerous caverns of the whole land; for Beth-el and Gilgal, at least, those headquarters of apostasy and idolatry, well merit to be so called. Here, therefore, or nearly opposite, upon fertile eminences and hills, these young men dwelt together in numerous bodies, and as small colonial sections; the unmarried, it appears, were settled in larger edifices, into one household; the others with their families, apart in their own tents. As the state troubled not itself about these colonies, the whole care for their maintenance, as merely private establishments, was left in their own hands. The pupils of these institutions had to gain their livelihood by the labour of their own hands, as husbandmen, handicraftsmen, or planters. In Israel, this was not thought singular; and much less did it appear contemptible. Subsequently, also, it became even a rule amongst the learned to teach a trade, while instructing a science to their pupils. Many of their principal and most eminent rabbis have even been surnamed after their civil occupations, as, 'Rabbi Judah, the baker;' 'Rabbf Isaac, the smith;' Rabbi Johanan, the shoemaker;' and so forth and that Paul and Aquila, along with their spiritual office, wrought at tent-making, has not been imputed to them by their enemies as aught vulgar or degrading. Now, that the sons of the prophets really understood and exercised such occupations, it is clear from 2 Kings vi. 4, where we meet them

They were presided over by some recognised prophet, and this of itself accredits them, and shews that they were not mere institutions of human device and authority. It is evident that Elijah and Elisha successively presided over them. Several of the incidents in the lives of these prophets shew the existence of this connexion. But in regard to Samuel, this is explicitly affirmed. He is said to be appointed over "the company of the prophets" residing at Naioth in Ramah (1 Sam. xix. 20). Of this college, at least, if not of others also, it is evident that Samuel was the president or principal. In this capacity he instructed the students in the revealed will and word of God. He could not make them prophets, but he could fully instruct them in the things which, as a prophet, he knew. And it was for such theological instruction that they came under his charge. What he taught them was called "prophecy;" and hence the expression used regarding Timothy, Neglect not the gift that is in thee, which was given thee by prophecy" (1 Tim. iv. 14). The prophet was the presiding teacher; and that which he taught did not relate exclusively or even principally to future events. What we should call lecturing was then called prophesying; and the lectures which these sons of the prophets attended took the name of prophecies or instructions, whatever their exact nature or subject might be.

These schools of the prophets were of considerable size. We have no means of knowing exactly the numbers that attended, but they are frequently described as "companies" (1 Sam. x. 5, xix. 20), which implies a considerable number. At Jericho, fifty are mentioned (2 Kings ii. 7), and these are evidently spoken of as but part of the college there. These fifty sent out other fifty (probably of the same school) in search of Elijah (2 Kings ii. 16, 17). In another place are mentioned "a hundred men of the Lord's prophets" (1 Kings xviii. 13), belonging to some of the more northern schools in the kingdom of "Israel," and perhaps in the region adjoining Carmel, where probably the cave was in which Obadiah hid them in the days of Jezebel's persecution. And as these hundred were but the survivors of those who were slain by that queen, their numbers, in this northern district, may have been considerable. The with the axe and trowel in their hand, engaged in cheerful ardour, in carpentering and masonry. Solitary traces, however, are not wanting to shew that these holy colonies were ever and anon rejoiced with pious benefactions and love-presents, and, after the parting of the kingdom from the hands of the God-fearing Israelites, at several times received the tithes which the subjects of the Samaritan kings no longer were permitted to pay to the priests in Jerusalem."

frequent visits of Elijah to Carmel may have been in connexion with these more northern schools. The frequency, also, with which Elisha passed through Shunem would imply that his visits to the Carmel college were as numerous as those of his predecessor.

These students not only came together to hear the prophesyings or lectures of the prophets, but they lived together permanently. They built and enlarged their own dwellings (2 Kings vi. 1-7). They took their meals together (2 Kings iv. 38). They were not mere boys or youths, but married men with families, as mention is made of the " I wives of the sons of the prophets" (2 Kings iv. 1). Such a thing as celibacy, among either priests or prophets, was unknown. was unknown. It would have been regarded as one of the most unnatural and illegal things that could have been proposed. Wedded life was a holy state in Israel, both to priest and prophet; nay, and to Nazarite as well.

Besides instruction, there was especial training for praise in these colleges. The students were taught holy song, as well as true doctrine. We read of "a company of prophets coming down from the high place, with a psaltery, and a tabret, and a pipe, and a harp" (1 Sam. x. 5). Thus it was that they were taught to speak to themselves in " psalms, and hymns, and spiritual songs;" and thus it was that they were trained for being, as God might call them, the organs or instruments through which the Holy Spirit uttered the Divine poetry which Isaiah and his fellow-prophets sent forth to Israel. The rhythm, the cadence, the parallelism of the whole varied melody of prophetic song were learned in these schools. These institutions did not make men prophets, but it fitted them for being so.

Hence we find that God made use of these students for His service. He poured out His Spirit on them (1 Sam. x. 6); for it is evident that this Spirit not only came down on Saul, but on those among whom he was. By this, God recognised these colleges, and set His seal upon them. We know not whether they were originally instituted by Divine authority; but God, by sending His Spirit on them, owned them as right and proper, and as under His special care. On one occasion, we are told that God sent one of these sons of the prophets on a special errand (1 Kings xx. 35)—“ A certain man of the sons of the prophets said unto his neighbour in the word of the Lord," ie., speaking by inspiration from Jehovah. God did not, indeed, always select His prophets from these colleges. Thus Amos was a common herdsman in Tekoa (Amos i. 1);

"I was no prophet, neither was I a prophet's son [one of the sons of the prophets]; but I was an herdman, and a gatherer of sycamore fruit: and the Lord took me as I followed the flock, and the Lord said unto me, Go, prophesy unto my people Israel" (Amos vii. 14, 15). But in general the prophets were selected from the sons of the prophets.

There was no general system of education for the youngno schools, in our sense of the word. Each parent taught his children, and the whole of the Mosaic law takes this for granted. But the schools of the prophets were over and above this parental training. They were not properly schools, but colleges or universities. All Israel was, to a certain extent, "educated." They were thus "a wise and understanding people." But there were some among them who received a fuller and a higher training, as preparation for future usefulness in the service of God. A parent sending his son to one of these colleges was not presumptuously anticipating God's choice, or losing sight of the necessity of God's Spirit—he was merely putting his child in the way of receiving a greater amount of instruction than others; he was sending it to a place where he knew holy men were the teachers, and where the Spirit of God was shed down; he was giving his child the opportunity of receiving the whole range of Divine wisdom, and of being, perhaps, one of those whom God might choose for higher work, and on whom the Holy Spirit might set His seal as a prophet of the Lord.

Of the home and school education of Israel, Krummacher thus writes:

"God himself had undertaken the education, instruction, and enlightenment of the children of Israel. What wonder, then, that from the school of such an artist there should come forth a race amongst whom scarcely any one can open his mouth without a millstone being hung to each one of his words, which drags downwards into immeasurable depths; a race which not only carries in its bosom the ideal of all the arts and sciences, but which contains, moreover, in its institutions, the designs and models according to which the Almighty, in the millennium of His kingdom, will produce that grand regeneration for which the earth, and all that in it is, animate or inanimate, still waits in expectation. And since all the institutions of civil society find in the history of this distinguished nation their highest models, so especially do those of education. Elementary instructions, in the present sense of the term, appear not to have been known in Israel; that is, not up to the Babylonish captivity. Instead of these, however, the home and school were one, and instruction streamed from the tender mouths of father and mother, as a substitute for hireling lips. Not in vaporous halls, but in the green shade of the vine and fig-tree, before the door of the peaceful little tent, the infant first learned to lisp the name of Jehovah. Here they exhibited the sacred history of the past, set forth in the eloquence of love, to its wondering soul. Here were breathed into its innocent heart, with inspiring language, the ideas and