Old Testament Concept of Schools of the Prophets
The concept of "Schools of the Prophets" in the Old Testament refers to institutions established for the training of young men for prophetic and priestly offices [1]. These schools are mentioned in several biblical passages, including 1 Samuel 19:18-24 and 2 Kings 2:3, 5, 7, 12, 15.
The biblical account suggests that these schools were established by prophets such as Samuel and Elijah, with the aim of providing a community of like-minded individuals who could support one another in their spiritual journeys and prophetic callings [5, 6]. The schools were likely centers of spiritual formation, where students would engage in activities such as prayer, music, and the study of the law [5].
The prophets associated with these schools were known for their ability to receive and communicate divine revelations. The Hebrew term "nabi" (prophet) is derived from a verb meaning "to bubble forth" or "to utter," suggesting a spontaneous and inspired form of speech [2]. The prophets were seen as intermediaries between God and humanity, tasked with conveying God's message to the people [3].
The Schools of the Prophets were not limited to a single location. There were multiple schools, including those at Naioth (1 Samuel 19:18-24), Bethel, Gilgal, and Jericho [6, 7]. These schools played a significant role in the spiritual and prophetic life of Israel, providing a context for the development of prophetic ministry.
The nature of the prophetic office is further clarified in the New Testament, where it is described as a role that involves speaking on behalf of God [8]. The prophetic office is characterized by a direct communication from God to the prophet, who then announces the message to others.
The existence of the Schools of the Prophets highlights the importance of community and mentorship in the development of prophetic ministry. The schools provided a context for young prophets to be trained and equipped for their roles, under the guidance of experienced prophets [1, 5].
The Schools of the Prophets also underscore the significance of the prophetic office in Israel's religious life. The prophets were not simply predictors of the future, but rather interpreters of God's will and messengers of his word [2, 3]. As such, they played a crucial role in shaping Israel's understanding of God and their relationship with him.
In the view of some interpreters, the Schools of the Prophets were not merely educational institutions, but also communities of spiritual practice and discipleship [5, 6]. The prophets associated with these schools were known for their devotion to God and their commitment to living out their faith in the midst of challenging circumstances.
The legacy of the Schools of the Prophets can be seen in the ongoing importance of prophetic ministry in the biblical tradition. The prophetic office continues to be understood as a vital aspect of Israel's religious life, with prophets serving as messengers of God's word and interpreters of his will [4].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Schools of the Prophets — (1 Sam. 19:18-24; 2 Kings 2:3, 5, 7, 12, 15) were instituted for the purpose of training young men for the prophetical and priestly offices. (See [553]PROPHET; [554]SAMUEL.)”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Prophet — The ordinary Hebrew word for prophet is nabi, derived from a verb signifying "to bubble forth" like a fountain; hence the word means one who announces or pours forth the declarations of God. The English word comes from the Greek prophetes (profetes), which signifies in classical Greek one who speaks for another, especially one who speaks for a god, and so interprets his will to man; hence its essential meaning is "an interpreter." The use of the word in its modern sense as "one who predicts" is post-classical. The larger sense of interpretation has not, howe”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Prophet — (Heb. nabi, from a root meaning "to bubble forth, as from a fountain," hence "to utter", comp. Ps. 45:1). This Hebrew word is the first and the most generally used for a prophet. In the time of Samuel another word, ro'eh, "seer", began to be used (1 Sam. 9:9). It occurs seven times in reference to Samuel. Afterwards another word, hozeh, "seer" (2 Sam. 24:11), was employed. In 1 Ch. 29:29 all these three words are used: "Samuel the seer (ro'eh), Nathan the prophet (nabi'), Gad the seer" (hozeh). In Josh. 13:22 Balaam is called (Heb.) a kosem "diviner," a wor”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Prophets — God spoke of old by -- Ho 12:10; Heb 1:1. The messengers of God -- 2Ch 36:15; Isa 44:26. The servants of God -- Jer 35:15. The watchmen of Israel -- Eze 3:17. Were called Men of God. -- 1Sa 9:6. Prophets of God. -- Ezr 5:2. Holy prophets. -- Lu 1:70; Re 18:20; 22:6. Holy men of God. -- 2Pe 1:21. Seers. -- 1Sa 9:9. Were esteemed as holy men -- 2Ki 4:9. Women sometimes endowed as -- Joe 2:28. God communicated to His secret things. -- Am 3:7. At various time and in different ways. -- Heb 1:1. By an audible voice. -- Nu 12:8; 1Sa 3:4-14. By angels. -- Da 8:15-”
- 1 Samuel (Presbyterian) “Jamieson, Fausset & Brown on 1 Samuel 10:5: the hill of God--probably Geba (Sa1 13:3), so called from a school of the prophets being established there. The company of prophets were, doubtless, the pupils at this seminary, which had probably been instituted by Samuel, and in which the chief branches of education taught were a knowledge of the law, and of psalmody with instrumental music, which is called "prophesying" (here and in Ch1 25:1, Ch1 25:7).”
- 2 Kings (Baptist/Reformed) “John Gill on 2 Kings 2:3: And the sons of the prophets that were at Bethel,.... Or the disciples of them, as the Targum; here, though a place where one of Jeroboam's calves was set up, was a school of the prophets, perhaps founded by Elijah as a nursery for religion, and a check upon the idolatry of the times: came forth to Elisha; out of their college: and said unto him, knowest thou that the Lord will take away thy master from thy head today? who was, as Abarbinel observes, the crown and glory of his head; or else this is said, as generally thought, in allusion to disciples sitting at the ”
- 2 Kings (Presbyterian) “Jamieson, Fausset & Brown on 2 Kings 2 (introduction): ELIJAH DIVINES JORDAN. (Kg2 2:1-10) when the Lord would take up Elijah--A revelation of this event had been made to the prophet; but, unknown to him, it had also been revealed to his disciples, and to Elisha in particular, who kept constantly beside him. Gilgal--This Gilgal (Jiljil) was near Ebal and Gerizim; a school of the prophets was established there. At Beth-el there was also a school of the prophets, which Elijah had founded, notwithstanding that place was the headquarters of the calf-worship; and at Jericho there was another [Kg”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 91: § 1. Nature of the Prophetic Office . According to Scriptural usage a prophet is one who speaks for another. In Exodus vii. 1 , it is said, “See, I have made thee a God to Pharaoh: and Aaron thy brother shall be thy prophet.” Moses was to be the authoritative source of the communication, Aaron the organ of communication. This is the relation of the prophet to God. God communicates, the prophet announces the message which he has received. In Exodus iv. 16 , it is said of Aaron in relation to Moses, “He shall be to thee instead of a mouth.””