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Review and Herald, Vol. 92, No. 14.

THE WORK AND THE WORKERS

Review and Herald

Mar 18, 1915

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Mar 18, 1915

THE WORK AND THE WORKERS

By Editor

Up to Thursday morning, March 11, the total sale of the Protestant Free Press Extra amounted to nearly 256,000 copies. Still selling!
A SECOND large edition of the March Protestant is now on the press. This number has “the go” in it. Everybody wants to read those great speeches at the hearing on free press.
A PROMINENT MASON of Baltimore, having just examined the March Protestant Magazine, says that his brother Masons are just waking up to the tremendous issues discussed in this number. He promises a strong effort to distribute it widely in that great Roman Catholic stronghold.
A TELEGRAM from the Minnesota Tract Society requests us to rush 1,000 copies of the March, or “Congressional Free Press Hearing,” number of the Protestant Magazine to Brother L. E. Camp, of Mankato. This brother had also ordered 1,000 copies of the Free Press Extra.
BROTHER A. J. S. BOURDEAU, manager of the Protestant Magazine, has accepted an invitation to address the United Protestant Association of Baltimore, Md., at an early date. He has also been invited to speak to patriotic societies in New York and Brooklyn, N. Y. A mighty wave of Protestantism is rising throughout the country, in protest against the aggressions of Romanism.
INCLOSING a $6.00 check for 20 half-year subscriptions for the Protestant Magazine, Mr. J. L. S., of Canaseraga, N. Y., writes: “I am very much pleased with the magazine. Think it is about time the American patriots were aroused to the true situation. Hope to be able to secure more subscriptions soon, as people seem to be very ready to take up with literature pertaining to the Papacy.”
HARRY E. WOOLFVER, editor of the Northern Christian Advocate (Methodist), 432 University Block, Syracuse, N. Y., writes to the Protestant Magazine: “We shall be glad to make use of the special articles in this month’s issue [March] of your splendid magazine. We are in the same fight with you, and believe that we could exchange journals with profit to both. We shall appreciate it if you will put us on your exchange list, and we will do the same.” This March number of the Protestant appeals to the teachers of men everywhere. What are you doing to circulate it in your neighborhood? For $1.00 we will mail it to 20 different addresses for you.
The February 13 issue of America, the Jesuit weekly published in New York City, contains as its first editorial a one-column article entitled “Liberty or License?” the same being an attack upon the able arguments presented by Rev. Randolph H. McKim, of the Protestant Episcopal Church of the Epiphany, Washington, D. C., before the House Committee on Post Office and Post Roads, in opposition to the three Roman Catholic bills aimed at liberty of the press. It speaks of “Adventists, and such like folk, unused to drawing-rooms and well-modulated voices,—people whom Episcopalians affect to despise, when there are no papists to be conquered.”

Isn’t This a Feast?

By Editor

ORDERS are already coming in for the beautiful and practical April number of Life and Health. Over 8,000 already ordered. We’re calling it the “Christian Temperance” number. It tells about Coffee, Corsets, Medicines, Disinfectants, Alcohol, Narcotics, Why Three Meals, Meat Eating, Constipation, Feeding of Children, etc. Note the following departments and articles:—
GENERAL ARTICLES: “Corsets, Old and New;” “Caffeinism;” “Medicine and the Doctor;” “Why Disinfect?” “Why Three Meals?” STIMULANTS AND NARCOTICS: “Alcohol, Narcotics, and Crime.”
THE CONSULTATION ROOM: “Constipation;” A Doctor’s Chats With His Patients. FOR THE MOTHER: “The Feeding of Children;” “Helpful Suggestions for the Busy Housewife,” by Practical Housewives. HOME COOKING SCHOOL: “Are Desserts Superfluous?” EDITORIAL: “The Staff of Life;” “Meat and the Disposition.” AS WE SEE IT: “Prohibition in Russia;” “The Harrison Anti-Narcotic Act;” “Sore Throat and Milk;” “Baking Powders.” MEDICAL MISSIONARY AT WORK: “Medical Missionary Work in China.” QUESTIONS AND ANSWERS: “Colic;” “Bronchial Cough;” “Piles and Constipation;” “Weaning Baby;” “Constipation and Laxatives;” “Exclusive Milk Diet;” “Hygiene of Painting Trade;” “Hair Turning White.” CURRENT COMMENT: “Is Pasteurization Essential?” “The Decline in Drinking;” “Our Weakness for Medicine;” “Uncle Sam Tries to Make Fat Women Lean.” SOME BOOKS: Reviews of Current Health Books. NEWS NOTES: Brief, to-the-point items. The three-color cover design shows “The Old Keeper in Central Park, N. Y.,” with his beautiful Scotch collie. A most attractive number. Send $1.00 for 20 or $2.00 for 50 copies today. Will sell readily everywhere. A TEMPERANCE NUMBER, and also a MOTHER’S NUMBER. Send 10 cents for sample copy. Going fast. Address your tract society, or Life and Health, Takoma Park, Washington, D. C.
The Saskatchewan Tract Society wires for 400 March Life and Health to be rushed to Miss Ida Coles. This makes 450 copies to her credit thus far. Have you ordered your March supply?
The Western Watchman, St. Louis, Mo., dated February 25 (edited by priest D. S. Phelan), states that of the 48 States in the American Union, 29 have a Protestant majority, and 19 a Roman Catholic majority.
An officer of the —— Council of the Junior Order of United American Mechanics, —— Arkansas, writes: “Kindly place my name on your Protestant Magazine mailing list, that I may secure the most authentic magazine in the country dealing with Roman Catholic effrontery and arrogance. I’ll endeavor to enlist the entire membership of this council, of which I am secretary; for I know your articles are unanswerable, and therefore indispensable in the hands of a patriot.”

Where the March “Protestant Magazine” Is Going—No. 2

By A. J. S. BOURDEAU.

DURING the first twelve days of the March Protestant campaign, orders for 19,125 copies were filled for the following twelve union conferences, as follows:—
Atlantic Union, 1,346 copies, as follows: Massachusetts, 305; Greater New York, 520; New York, 5; Western New York, 300; Northern New England, 16; Southern New England, 200.
Columbia Union, 1,108 copies, as follows: Chesapeake, 65; District of Columbia, 565; New Jersey, 75; Ohio, 151; Eastern Pennsylvania, 95; West Pennsylvania, 100; Virginia, 32; West Virginia, 25.
Lake Union, 594 copies, as follows: Northern Illinois, 24; Southern Illinois, 15; Indiana, 25; East Michigan, 450; Wisconsin, 80.
Southern Union, 240 copies, as follows: Mississippi, 15; Tennessee, 225.
Southeastern Union, 312 copies, as follows: Georgia, 280; North Carolina, 20; South Carolina, 12.
Southwestern Union, 200 copies, as follows: Oklahoma, 100; South Texas, 100.
Central Union, 511 copies, as follows: Colorado, 100; Western Colorado, 31; Kansas, 350; Missouri, 10; Nebraska, 10.
Northern Union, 1,125 copies, as follows: Iowa, 75; Minnesota, 1,000; North Dakota, 20; South Dakota, 30.
Pacific Union, 100 copies, as follows: California, 100.
North Pacific Union, 136 copies, as follows: Western Oregon, 65; Southern Idaho, 41; Western Washington, 30.
Canadian Union, 22 copies, as follows: Ontario, 22.
Western Canadian Union, 10 copies, as follows: Alberta, 5; Manitoba, 5.
Miscellaneous orders, 12,821.
Grand total, 19,125.
Keep on circulating the great “Congressional Free Press Hearing” number! The country is just beginning to appreciate it. The government document of this hearing was exhausted some time ago. Send $1.00 for 20 or $2.00 for 50 copies TODAY. Mailed by the publishers to 20 addresses for only $1.00.
A. J. S. BOURDEAU.

“Behold Your God!”

By Ellen G. White

MRS. E. G. WHITE
In Isaiah’s day the spiritual understanding of mankind was dark through misapprehension of God. Long had Satan sought to lead men to look upon their Creator as the author of sin and suffering and death. Those whom he had thus deceived, imagined that God was hard and exacting. They regarded him as watching to denounce and condemn, unwilling to receive the sinner so long as there was a legal excuse for not helping him. The law of love, by which heaven is ruled, had been misrepresented by the archdeceiver as a restriction upon men’s happiness, a burdensome yoke from which they should be glad to escape. He declared that its precepts could not be obeyed, and that the penalties of transgression were bestowed arbitrarily.
In losing sight of the true character of Jehovah, the Israelites were without excuse. Often had God revealed himself to them as one “full of compassion, and gracious, long-suffering, and plenteous in mercy and truth.” Ps. 86: 15. “When Israel was a child,” he testified, “then I loved him, and called my son out of Egypt.” Hosea 11: 1.
Tenderly had the Lord dealt with Israel in their deliverance from Egyptian bondage and in their journey to the Promised Land. “In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old.” Isa. 63: 9.
“My presence shall go with thee” (Ex. 33: 14), was the promise given during the journey through the wilderness. This assurance was accompanied by a marvelous revelation of Jehovah’s character, which enabled Moses to proclaim to all Israel the goodness of God, and to instruct them fully concerning the attributes of their invisible King. “The Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty.” Ex. 34: 6, 7.
Till the close of his long life of patient ministry, Moses continued his exhortations to Israel to keep their eyes fixed on their divine Ruler. “Hear, O Israel,” he pleaded: “The Lord our God is one Lord: and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.” Deut. 6: 4, 5. “Thou art an holy people unto the Lord.” Deut. 7: 6. “What doth the Lord thy God require of thee,” he asked, “but to fear the Lord thy God, to walk in all his ways, and to love him?” Deut. 10: 12.
With what confidence had Moses assured the Israelites of the merciful attributes of Jehovah! Often during the wilderness sojourn he had pleaded with God in behalf of erring Israel; and the Lord had spared them. As in the days following the death of Elisha, when Hazael, king of Syria, was oppressing Israel, so in their earlier history, “the Lord was gracious unto them, and had compassion on them, and had respect unto them, because of his covenant with Abraham, Isaac, and Jacob, and would not destroy them, neither cast he them from his presence.” 2 Kings 13: 23.
It was upon this knowledge of the long-sufferance of Jehovah and of his infinite love and mercy, that Moses based his wonderful plea for the life of Israel when, on the borders of the Promised Land, they refused to advance in obedience to the command of God. At the height of their rebellion, the Lord had declared, “I will smite them with the pestilence, and disinherit them;” and he had proposed to make of the descendants of Moses “a greater nation and mightier than they.” Num. 14: 12. But the prophet pleaded the marvelous providences and promises of God in behalf of the chosen nation. And then, as the strongest of all pleas, he urged the love of God for fallen man. “I beseech thee,” he prayed, “let the power of my Lord be great, according as thou hast spoken, saying, The Lord is long-suffering, and of great mercy, forgiving iniquity and transgression. . . . Pardon. I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now.” Verses 17-19.
Graciously the Lord responded, “I have pardoned according to thy word.” And then he imparted to Moses, in the form of a prophecy, a knowledge of his purpose concerning the final triumph of his chosen people. “As truly as I live,” he declared, “all the earth shall be filled with the glory of the Lord.” Verses 20, 21. God’s glory, his character, his merciful kindness and tender love,—all that Moses had pleaded in behalf of Israel was to be revealed to all mankind. And this promise of Jehovah was made doubly sure; it was confirmed by an oath. As surely as God lives and reigns, his glory should be declared “among the heathen, his wonders among all people.” Ps. 96: 3.
It was concerning the future fulfillment of this prophecy that Isaiah had heard the shining seraphim singing before the throne, “The whole earth is full of his glory.” Isa. 6: 3. The prophet, confident of the certainty of these words, himself afterwards boldly declared of those who were bowing down to images of wood and stone, “They shall see the glory of the Lord, and the excellency of our God.” Isa. 35: 2.
Today this prophecy is meeting rapid fulfillment. The missionary activities of the church of God on earth are bearing rich fruitage, and soon the gospel message will have been proclaimed to all nations. “To the praise of the glory of his grace,” men and women from every kindred, tongue, and people are being made “accepted in the Beloved,” “that in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus.” Eph. 1: 6; 2: 7. “Blessed be the Lord God, the God of Israel, who only doeth wondrous things. And blessed be his glorious name forever: and let the whole earth be filled with his glory.” Ps. 72: 18, 19.
In the vision that came to Isaiah in the temple court, he was given a clear view of the character of the God of Israel. “The high and lofty One that inhabiteth eternity, whose name is Holy,” had appeared before him in great majesty; yet the prophet was made to understand the compassionate nature of his Lord. He who dwells “in the high and holy place” dwells “with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.”Isa. 57: 15. The angel commissioned to touch Isaiah’s lips had brought to him the message, “Thine iniquity is taken away, and thy sin purged.” Isa. 6: 7. In beholding his God, the prophet had found pardon and peace.
(To be concluded)

Does Probation Extend Beyond Death?

By J. O. CORLISS

The Age-to-Come Doctrine — No. 2

Does Probation Extend Beyond Death?

J. O. CORLISS
The age-to-come theorists answer the question, Does probation extend beyond death? in the affirmative, because upon this decision hangs the weight of their millennial dawn speculations. But a candid comparison of their views with Scripture teaching ought to convince the most devoted adherent of those doctrines that they have no foundation in divine teaching. This being true, as the writer firmly believes, their theories must prove to be positively vicious, since they lead up to a false hope in the matter of personal responsibility for individual conduct.
If, as they affirm, one hundred and forty-two billions of people have lived and died without regard to a future life, who are to be raised from their graves at Christ's second coming, for the sole purpose of giving them an opportunity to acknowledge him and thus be saved, and that, too, in a “sinless age” where no temptations can assail, then what advantage has been a church organization for the propagation of Christian virtue in the midst of bitter opposition from the evil one? If all the heathen of past ages are to come forth from the dead to a sinless period to have a renewed probation and be saved without developing, under test, the hardness of Christian valor, then why not have postponed church organization until a second probation had been accorded to all mankind? Would not this course have more nearly equalized human opportunities for a common salvation? God being no respecter of persons, could he in justice hold one responsible for failure under temptation while in church affiliation, and then give the millions of all past ages, who in their lives cared nothing for salvation, the advantage of a sinless age and the righteous reign of Christ, to make their peace with him?
But upon what premise is such an assumption reared? Just this: it is argued that because Christ “tasted death for all,” and thus “gave himself a ransom for all,” every one for whom he did so much should have a positive benefit from the expenditure. To use their own words, “Why should not all come to a knowledge of the truth, that they may believe?” This question, assuming that God would not be rendering justice to the unsaved millions of past ages unless he should give them a second probation, is followed by this positive statement regarding the texts cited in the preceding paragraph: “The above, and many more scriptures, would be meaningless, or worse, if death ends all hope for the ignorant masses of the world.”—“Studies in the Scriptures,” page 105.
It certainly seems strange that one should be so strongly wedded to a pet theory as to declare an inspired text “meaningless” unless it can be made to teach the particular tenet upon which he bases his entire system of theology. This is, however, here positively asserted. But to strengthen this soul-easing proposition, an explanation is offered as to why all the heathen of past ages were permitted to die in ignorance. It is given on page 111, as follows:—
“But upon the supposition that death ends all probation, and that thereafter none may have opportunity to come to a knowledge of the truth and obey it, we may well inquire, Why did God see good to take away these people without giving them a chance of salvation through the knowledge of the only name whereby they can be saved? The answer is, Because it was not their due time.”
In other words, the point is intended to be made that every individual that has ever lived must have his due time in which to receive the benefits of Christ's offering in his behalf. If any die without the favor of salvation being granted, it is because their “due time” had not arrived, and they are therefore entitled to that due time in being accorded a post-mortem probation at the second coming of Christ. The thought is stated in this form: “They will be awakened from death, and thus blessed together with all the families of the earth, by the promised Seed. They will then be on trial for everlasting life.”
“We may well inquire,” says the author under review. Then the question may properly be raised, Why did he not inquire of God, instead of making statements having no Scriptural backing? Why did he not draw wisdom from the Word of God direct, and thus assure his readers of a solid foundation upon which to base their faith? Had he gone where wisdom crieth, he would have learned that because God's counsel was rejected by men while they lived, his ear is forever turned from their pleadings for salvation. Prov. 1:20-31. The prophet Jeremiah echoes this strain when speaking of those in his day who lived outside the teachings of Jehovah. Thus he says of them: “The harvest is past, the summer is ended, and we are not saved.” Jer. 8:20.
This scripture certainly conveys the thought that the summer of that people, their time for salvation, was ended, their harvest had gone by. Their “due time” had come, and they had not improved it. How plain that their probation was limited to the period of their natural life! The prophet Amos reiterates this sentiment when he warns the world of a coming famine, in which the entire world will be searched for the bread of God, which will then be forever beyond their reach. Amos 8:11, 12.
Coming to the New Testament, we find the apostle Paul taking occasion to remove any supposition that the unsaved of past ages had not had their “due time” for turning to God during their natural lives. In this he maintains that they have no valid excuse for their lost condition, because the mysterious attributes of God, that is, his eternal power and divine character, have been made visible ever since the creation, by the things he has made and done. Rom. 1:20. The ancients had really known God, because the first man was made in the very image of Jehovah. But they made the choice of a sinful life, which disordered the intellect, and led the individual into every vile process, regardless of the claims of God's law. Verses 21-32. The inspired judgment of the apostle was that all these were “worthy of death.”
This same thought is continued in the next chapter, where we are told that God is no respecter of persons, but deals with all in strict accordance with the decrees of his holy law. In harmony with this rule, he declares that as many as have “sinned without law shall also perish without law; and as many as have sinned in the law shall be judged by the law; . . . in the day when God shall judge the secrets of men by Jesus Christ.” Verses 11-16.
This is very far from saying that at the coming of Christ all these will have a renewed probation, in order to save them. The coming of Christ to earth is for an entirely different purpose, according to the Word itself. By that we learn definitely the object of his coming. He is to appear with ten thousand of his holy ones—all the angels of heaven—(Matt. 25:31) “to execute judgment upon all” (Jude 15). Mark well the expression “to execute,” that is, to give effect to the judgment already written against all the ungodly.
This establishes the idea that before Christ comes, those who may be accounted worthy of salvation at his appearing, will have stood the test of character beforehand. At the sounding of this trump of God, accompanied with the resounding “voice of the Archangel,” the dead in Christ rise first of all. 1 Thess. 4:15-17. This separation could not possibly take place unless those thus raised had been before “accounted worthy” of the honor, as stated by our Saviour. Luke 20:35.
This, too, seems perfectly just to all alike; for the fact that God made man upright, and that the creature himself has sought out the inventions of Satan (Eccl. 7:29), places the responsibility of man's lost condition upon himself. Besides, God even went infinitely farther, giving his only Begotten to redeem the lost creature; and this puts the responsibility for salvation upon the contingency of the needy one applying the remedy while under the condition he brought on himself.
But we should not forget to consider the “due time” relied on by age-to-come believers as the blessed period accorded for a second probation. It is true that Christ Jesus “gave himself a ransom for all, to be testified in due time,” as stated in 1 Tim. 2:6. But let no one give these words a wrong setting. The testifying here spoken of was in regard to thegiving of Christ to the world, and does not in any sense justify the thought of a second probation. So we ask, When was Christ thus given? With God's infinite foreknowledge, the gift must have been provided even before sin entered the world. This is clearly stated by the assertion that Christ was the Lamb slain from the foundation of the world. Rev. 13:8.
But though this was the provided plan, and completed at so early a stage, the “due time” for his appearance in the flesh was reserved to a period pleasing to him who orders all things to suit his own will. This thought is conveyed in the message of the apostle who said that “when the fullness of the time was come [the due time for Christ to witness to the plan], God sent forth his Son” to redeem them that were under the law, and make them sons of God by adoption. Gal. 4:4, 5.
It is clear from the few scripture references cited that the second probation theory is a preposterous one, only calculated to lead the careless soul into an attitude of carnal security. If such an arrangement is only for the generations who have died out of Christ, because of ignorance of their privilege, why should the doctrine be drilled into living minds, except to divide their attention from present Christian duties, by inculcating the hope that they, too, may have a second chance to recover from the sin taints of some selfish interest? The safe side of this controversy is manifestly to follow the moral instruction of the Bible, to prepare to meet God, and at the same time to banish the thought of all Utopian views of a better time to find the Lord.
Glendale, Cal.

The Schools of the Prophets

By M. E. CADY

— No. 2

Purpose and Establishment

M. E. CADY
“THE system of education established in Eden centered in the family. Adam was ‘the son of God,’ and it was from their Father that the children of the Highest received instruction. Theirs, in the truest sense, was a family school. “In the divine plan of education as adapted to man’s condition after the fall, Christ stands as the representative of the Father, the connecting link between God and man; he is the great teacher of mankind, and he ordained that men and women should be his representatives. The family was the school, and the parents were the teachers. “The education centering in the family was that which prevailed in the days of the patriarchs. For the schools thus established, God provided the conditions most favorable for the development of character. The people who were under his direction still pursued the plan of life that he had appointed in the beginning. Those who departed from God, built for themselves cities, and, congregating in them, gloried in the splendor, the luxury, and the vice that make the cities of today the world’s pride and its curse. But the men who held fast God’s principles of life dwelt among the fields and hills. They were tillers of the soil, and keepers of flocks and herds; and in this free, independent life, with its opportunities for labor and study and meditation, they learned of God, and taught their children of his works and ways.”
—“Education,” pages 33, 34.
One of these patriarchal family schools was the household of Abraham, which, with his trained servants, must have numbered nearly a thousand; for when Lot, with his family and goods, was carried away by the enemies of the Sodomites, Abraham, with three hundred and eighteen of his “instructed servants,” went to the rescue. See Gen. 14:14. What a mighty, uplifting influence was wielded by this large household living the tent life! Pharaoh, king of Egypt, and Abimelech, king of Gerar, sent this school of Abraham on its pilgrim journey with rich gifts and their good will. God greatly blessed it, both temporally and spiritually. This was God’s testimony concerning Abraham and the teaching of his household: “For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which he hath spoken of him.” Gen. 18:19.
Lot and his household pilgrimaged with Abraham for a time, and the Lord greatly blessed him with souls and substance. “And Lot also, which went with Abraham, had flocks, and herds, and tents. And the land was not able to bear them, that they might dwell together.” Gen. 13:5, 6. Abraham very generously gave Lot his choice of the land for the grazing of his flocks and herds; and selfishly Lot chose the best and greenest pastures. “And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered everywhere. . . . Then Lot chose him all the plain of Jordan; and Lot journeyed east; and they separated themselves the one from the other. Abraham dwelled in the land of Canaan, and Lot dwelled in the cities of the plain, and pitched his tent toward Sodom.” Gen. 13:10-12. The result of the separation was that Lot and his household forsook God’s plan for their education and training, and soon left their tents to dwell in the city; and only Lot and two of his daughters escaped the destruction of Sodom, by fleeing to the mountains, and there they dwelt in a cave. The Lord’s plan brought Abraham and his household happiness and prosperity; a departure from it brought Lot and his family sorrow and disaster.
“This was the method of education that God desired to establish in Israel. But when brought out of Egypt, there were among the Israelites few prepared to be workers together with him in the training of their children. The parents themselves needed instruction and discipline. Victims of lifelong slavery, they were ignorant, untrained, degraded. They had little knowledge of God, and little faith in him. They were confused by false teaching, and corrupted by their long contact with heathenism. God desired to lift them to a higher moral level, and to this end he sought to give them a knowledge of himself. “In his dealings with the wanderers in the desert, in all their marchings to and fro, in their exposure to hunger, thirst, and weariness, in their peril from heathen foes, and in the manifestation of his providence for their relief, God was seeking to strengthen their faith, by revealing to them the power that was continually working for their good. And having taught them to trust in his love and power, it was his purpose to set before them, in the precepts of his law, the standard of character to which, through his grace, he desired them to attain.”—Id., page 34.
What a school was this in the wilderness! All Israel was in school from the day they left Egypt through the Red Sea, until they passed over the Jordan into Canaan. Christ and angels were their instructors. In the wilderness school they were taught how to live in the land of plenty. Here they were taught God’s plan, and method in education, that they in turn might know how to train their households for God, as did Abraham, their father.
“Wherever in Israel God’s plan was carried into effect, its results testified of its Author. But in very many households the training appointed by heaven, and the characters thus developed, were alike rare. God’s plan was but partially and imperfectly fulfilled. . . . Fathers and mothers in Israel became indifferent to their obligation to God, indifferent to their obligation to their children. Through unfaithfulness in the home, and idolatrous influences without, many of the Hebrew youth received an education differing widely from that which God had planned for them. They learned the ways of the heathen.
“To meet this growing evil, God provided other agencies as an aid to parents in the work of education. From the earliest times, prophets had been recognized as teachers divinely appointed. In the highest sense, the prophet was one who spoke by direct inspiration, communicating to the people the messages he had received from God. But the name was given also to those who, though not so directly inspired, were divinely called to instruct the people in the works and ways of God. For the training of such a class of teachers, Samuel, by the Lord’s direction, established the schools of the prophets.”—Id., pages 45, 46.
“The schools of the prophets were founded by Samuel to serve as a barrier against the widespread corruption, to provide for the moral and spiritual welfare of the youth, and to promote the future prosperity of the nation by furnishing it with men qualified to act in the fear of God as leaders and counselors. In the accomplishment of this object, Samuel gathered companies of young men who were pious, intelligent, and studious. These were called the sons of the prophets. As they communed with God, and studied his Word and his works, wisdom from above was addedto their natural endowments. The instructors were men not only well versed in divine truth, but those who had themselves enjoyed communion with God, and had received the special endowment of his Spirit. They enjoyed the respect and confidence of the people, for both learning and piety. In Samuel’s day, there were two of these schools—one at Ramah, the home of the prophet, and the other at Kirjath-jearim, where the ark then was. [See 1 Sam. 7:1, 2, 15-17; 10:5-13; 19:18-24.] Others were established in later times. [See 2 Kings 2:1-22; 4:38-44; 6:1-7.]”—“Patriarchs and Prophets,” page 593.
By reading the Scriptures just referred to, we learn that the leading prophet of the time had general oversight of these schools: the prophet Samuel (standing as one appointed over them) in his day, at Ramah and Kirjath-jearim; and later the prophet Elijah had oversight of the schools at Gilgal, Bethel, and Jericho. When Elijah was translated, Elisha took general oversight of these schools, and because the students of the school at Jericho said, “Behold now, the place where we dwell with thee is too strait for us” (2 Kings 6:1-7), he gave his consent to have it removed to Jordan, where they found a more suitable location.
Saul, when he was anointed king, came in contact with the students of one of these schools; and after his rejection as king, he went to the school at Ramah to seek for David, who, after his anointing, was for a time at the school in Ramah.
As to the enrollment of these schools, we find but meager mention of the one at Gilgal. One hundred students were together at one time (2 Kings 4:43); and fifty students (strong men) from the school at Jericho “stood to view afar off,” hoping they might behold the translation of Elijah (2 Kings 2:7, 16).
“In both the school and the home, much of the teaching was oral, but the youth also learned to read the Hebrew writings; and the parchment rolls of the Old Testament Scriptures were open to their study. The chief subjects of study in these schools were the law of God, with the instruction given to Moses, sacred history, sacred music, and poetry.”
“The pupils of these schools sustained themselves by their own labor in tilling the soil, or in some mechanical employment. In Israel, this was not thought strange or degrading; indeed, it was regarded as a sin to allow children to grow up in ignorance of useful labor. Every youth, whether his parents were rich or poor, was taught some trade. Even though he was to be educated for holy office, a knowledge of practical life was regarded as essential to the greatest usefulness. Many also of the teachers supported themselves by manual labor. . . .
“These schools proved to be one of the means most effective in promoting that righteousness which ‘exalteth a nation.’ In no small degree they aided in laying the foundation of that marvelous prosperity which distinguished the reigns of David and Solomon. . . .
“In the reigns of David and Solomon, Israel reached the height of her greatness. The promise given to Abraham and repeated through Moses was fulfilled: ‘If ye shall diligently keep all these commandments which I command you, to do them, to love the Lord your God, to walk in all his ways, and to cleave unto him; then will the Lord drive out all these nations from before you, and ye shall possess greater nations and mightier than yourselves. Every place whereon the soles of your feet shall tread shall be yours; from the wilderness and Lebanon, from the river, the river Euphrates, even unto the uttermost sea shall your coast be. There shall no man be able to stand before you.’”—“Education,” pages 47, 48.
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