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 prophesying prophets, playing as they went along, and partly also from the fact that sacred music not only received a fresh impulse from David, who stood in a close relation to the association of prophets at Ramah, but was also raised by him into an integral part of public worship. At the same time, music was by no means cultivated merely that the sons of the prophets might employ it in connection with their discourses, but also as means of awakening holy susceptibilities and emotions in the soul, and of lifting up the spirit of God, and so preparing it for the reception of divine revelations (see at 2Ki 3:15). And lastly, we must include among the spiritual exercises prophesying in companies, as at Gibeah (1Sa 10:5) and Ramah (1Sa 19:20). The outward occasion for the formation of these communities we have to seek for partly in the creative spirit of the prophets Samuel and Elijah, and partly in the circumstances of the times in which they lived. The time of Samuel forms a turning-point in the development of the Old Testament kingdom of God. Shortly after the call of Samuel the judgment fell upon the sanctuary, which had been profaned by the shameful conduct of the priests: the tabernacle lost the ark of the covenant, and ceased in consequence to be the scene of the gracious presence of God in Israel. Thus the task fell upon Samuel, as prophet of the Lord, to found a new house for that religious life which he had kindled, by collecting together into closer communities, those who had been awakened by his word, not only for the promotion of their own faith under his direction, but also for joining with him in the spread of the fear of God and obedience to the law of the Lord among their contemporaries. But just as, in the time of Samuel, it was the fall of the legal sanctuary and priesthood which created the necessity for the founding of schools of the prophets; so in the times of Elijah and Elisha, and in the kingdom of the ten tribes, it was the utter absence of any sanctuary of Jehovah which led these prophets to found societies of prophets, and so furnish the worshippers of Jehovah, who would not bend their knees to Baal, with places and means of edification, as a substitute for what the righteous in the kingdom of Judah possessed in the temple and the Levitical priesthood. But the reasons for the establishment of prophets' schools were not to be found merely in the circumstances of