The Power of His Resurrection # 18

Elisha and the Sons of the Prophets

2 Kings 2

In this chapter Elisha comes into view in relation to the sons of the prophets. They also are mentioned more than at any other time, and on quite a number of occasions they are in evidence in relation to him and his ministry. This has a significance which we must look into, and we should seek the Lord's help for an understanding of what this really means. Let us refer to a few passages: 2 Kings 2:3, 5, 7, 14, 15-16; 4:38-41; 6:1-7.

The Sons of the Prophets Who and What They Were

We have to go back to the days of Samuel for our introduction to this particular form of the prophetic ministry. Originally the work which was afterward taken up by the prophets was done by the priests. It was the priestly function to instruct the people concerning the law and the ways of God. But in the days of the Judges the priests became so degenerated, and the priestly ministry fell to such a low level, that it became well-nigh extinct, and altogether inefficient and inadequate. Then Samuel came on the scene, himself doubtless a priest. With him there came a transition, and with him there came certain reforms. One of these was the instituting of these schools of the prophets, and we find reference made to one of them as existing at Ramah, with Samuel at the head. You will read about it in 1 Samuel 19.

We may say, what perhaps is hardly necessary, that the term, "sons of the prophets," must not be taken literally. It does not mean that these were sons of prophets, but young men of spiritual promise who were gathered together to be prepared for spiritual ministry. That preparation was along certain quite clearly defined lines, but mainly with one object. They were to be very thoroughly instructed and grounded in the law, especially the oral law as differing from the symbolic law.

The priestly instruction had been mainly along the lines of the symbolic law; that is, the priests taught rather by action than by word. What the priests did was the method of instruction originally. But that was symbolism and type, and therefore the the people had largely to have discernment and perception. They had to be able to see through a symbolic act to a Divine meaning. When things were in a state of purity the people more or less understood the meaning of those priestly activities; they were able to see Divine thoughts as represented by outward acts. When things degenerated, as in the years of the Judges, spiritual perception and understanding almost entirely disappeared.

What we have as to the natural state of Eli typifies the spiritual state of the people. His eyes had waxed dim, so that he was almost entirely without sight, and he had become so weak, that he had no power whatever to control even the moral life of his own household. And that is a twofold representation of the spiritual state of the people under the priestly order at its end. Spiritual perception, insight, had so far departed and ceased that moral paralysis had set in, and government according to the mind of God had practically disappeared. Therefore, because spiritual insight and discernment (or what was called in those days "vision") had disappeared, a new form of instruction had become necessary, and that was the oral form. The prophets were trained, not by the symbolic or typical expression of the mind of God, but by the direct declaration of it in word. So that it was the oral law in which they were trained, to proclaim by word of mouth, and not merely by symbolic act, what the mind of the Lord was.

~T. Austin-Sparks~

(continued with # 19)