{"id":11205,"date":"2022-09-24T03:55:50","date_gmt":"2022-09-24T08:55:50","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-1-chronicles-2929\/"},"modified":"2022-09-24T03:55:50","modified_gmt":"2022-09-24T08:55:50","slug":"exegetical-and-hermeneutical-commentary-of-1-chronicles-2929","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-1-chronicles-2929\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of 1 Chronicles 29:29"},"content":{"rendered":"

Now the acts of David the king, first and last, behold, they [are] written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer, <\/i><\/b><\/h3>\n

29<\/strong>. they<\/em> are written<\/em> ] See Introduction, 5, The Sources<\/em>.<\/p>\n

in the book<\/em> ] R.V. in the history<\/strong>, lit. words<\/em>. The Book of Chronicles itself is called in Hebrew, The words<\/em> (or the acts<\/em>) of the days<\/em>.<\/p>\n

Samuel the seer<\/em> ] Cp. 1Sa 9:9<\/span>; 1Sa 9:19<\/span>.<\/p>\n

Nathan the prophet<\/em> ] See 2Sa 7:2<\/span> (= 1Ch 17:1<\/span>); 2Sa 12:1<\/span>; 1Ki 1:8-39<\/span>.<\/p>\n

Gad the seer<\/em> ] See 2Sa 24:11<\/span> (= 1Ch 21:9<\/span>) Gad the prophet, David’s seer<\/em>.<\/p>\n

In the Hebrew Samuel is reh<\/em> ( seer<\/em>), Nathan, nb<\/em> ( prophet<\/em>), and Gad zeh<\/em> ( seer<\/em>).<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

On the character of the works alluded to, see Introduction to Chronicles.<\/P>

Gad the seer – <\/B>Gad is not given here the same title as Samuel. Samuels title is one, apparently, of higher dignity, applied only to him and to Hanani 2Ch 16:7<\/U><\/span>, 2Ch 16:10<\/span>. Gads is a far commoner title; it is applied to his contemporaries Asaph 2Ch 29:30<\/span>, Heman 1Ch 25:5<\/span>, and Jeduthun 2Ch 35:15<\/span>, to Iddo 2Ch 9:29<\/span>; 2Ch 12:15<\/span>, to Jehu, the son of Hanani 2Ch 19:2<\/span>, and to the prophet Amos Amo 7:12<\/span>. When seers are spoken of in the plural, it is the term almost universally used, only one instance Isa 30:10<\/span> occurring to the contrary.<\/P> <\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

1Ch 29:29-30<\/span><\/p>\n

Now the acts of David the king, first and last, behold, they are written in the book of Samuel the seer.<\/em><\/p>\n<\/p>\n

A pastoral retrospect<\/strong><\/p>\n

We are reminded–<\/p>\n


I. <\/strong>Of the supreme providence of God ordering all things after the counsel of His own will. Time passes over us like a mighty current, but as Andrew Fuller observed, we are like little fishes playing in the stream; we are borne along with the current, but we cannot control its direction nor alter its course. This illustrates the language of Scripture (Act 16:26<\/span>).<\/p>\n


II. <\/strong>How insignificant, in one point of view, and how important in another, is a life of ordinary duration.<\/p>\n


III. <\/strong>That though times pass over us without being subject to our control, though we have but little influence upon them, they hate a great influence upon us. By the character of the times that pass over us our moral condition is greatly affected.<\/p>\n


IV. <\/strong>That in proportion to the importance and the stirring character of the times that have passed over us must be our personal responsibility. (Thomas Toller.<\/em>)<\/p>\n<\/p>\n

Lifes vicissitudes<\/strong><\/p>\n


I. <\/strong>They are numerous.<\/p>\n

1. <\/strong>There are personal vicissitudes.<\/p>\n

(1)<\/strong> Corporeal.<\/p>\n

(2)<\/strong> Intellectual.<\/p>\n

(3)<\/strong> Moral.<\/p>\n

2. <\/strong>There are common vicissitudes. The earth is a theatre of perpetual change.<\/p>\n


II. <\/strong>They are memorable. The vicissitudes of life deserve a record; they are things to be remembered by man. Why?<\/p>\n

1. <\/strong>Because they serve to unfold the preparatory character of our state.<\/p>\n

2. <\/strong>Because they develop the agency of God.<\/p>\n

3. <\/strong>Because they show the importance of confiding in the Immutable.<\/p>\n

4. <\/strong>Because they tend to direct us to the true scene of rest. The vicissitudes of our history are hands on the face of lifes chronometer; they measure the hours in our short days that are gone, and intimate the few that may yet remain. (Homilist.<\/em>)<\/p>\n<\/p>\n

And the times that went over him.
<\/strong><\/p>\n

The waves of time<\/strong><\/p>\n

The principle which dictated the selection by the chronicler of this somewhat strange phrase is true about the life of every man.<\/p>\n


I. <\/strong>Note times which make up each life. By the times the writer does not merely mean the succession of moments. Each life is made up of a series, not merely of successive moments, but of well-marked epochs, each of which has its own character, its own responsibilities, its own opportunities, in each of which there is some special work to be done, some grace to be cultivated, some lesson to be learned, some sacrifice to be made; and if it is let slip it never comes back any more. The old alchemists used to believe that there was what they called the moment of projection when, into the heaving molten mass in their crucible, if they dropped the magic powder, the whole would turn into gold; an instant later and there would be explosion and death; an instant earlier and there would be no effect. And so Gods moments come to us, every one of them–a crisis.<\/p>\n


II. <\/strong>The power that moves the times. How dreary a thing it is if all that we have to say about life is, The times pass over us, like the blind rush of the stream, or the movement of the sea around our coasts, eating away here, and depositing its spoils there, sometimes taking and sometimes giving, but all the work of mere aimless and purposeless chance or of natural causes. There is nothing more dismal or paralysing than the contemplation of the flow of the times over our heads, unless we see in their flow something far more than that. The passage of our epochs over us is not merely the aimless low of a stream but the movement of a current which God directs. My times are in Thy hand.<\/p>\n


III. <\/strong>How eloquently the text suggests the transiency of all the times. They passed over him as the wind through an archway, that whistles and cometh not again. How blessed it is to cherish that wholesome sense of the transieney of things here below! The times roll over us, like the seas that break upon some isolated rock, and when the tide has fallen and the vain flood has subsided the rock is them. If the world helps us to God, we need not mind though it passes and the fashion thereof.<\/p>\n


IV. <\/strong>The transitory times that went over Israels king are all recorded imperishably on the pages here. The record, though condensed, lives for ever. It takes a thousand rose-trees to make a vial full of essence of roses. The record and issues of life will be condensed into small compass, but the essence of it is eternal. We shall find it again, and have to drink as we have brewed, when we get yonder. (A. M<\/em> Maclaren,<\/em> D. D.<\/em>)<\/p>\n<\/p>\n

The times of individuals and nations<\/strong><\/p>\n

The word times does not convey here the ides of duration merely; the word in the plural includes also the events and circumstances which marked that period of duration, and in all their variety of complexion gave to it its distinguishing character. The expression reminds us that seasons of eventful importance are often occurring to individuals and peoples, and of the manner in which these succeed each other in frequent alternations, both in personal and national life.<\/p>\n


I. <\/strong>In individual life. Each one has his own times–his own part in the events which transpire as the great wheel of providence revolves. How varied a scene does life for the most part present. We are like travellers who pass now through smiling vales, and now are shut in by mountains, and look up on steep cliffs and overhanging crags. We am mariners around whom the winds are ever shifting, and often dying into calm–now they spread their salts to the breeze, now again not a breath is astir and they can scarcely feel that they advance–now yet again they have to make way against head-wind, and to tack hither and thither to make way at all–variable are the scenes of our journey or of our lifes navigation. Look at David; at Paul. See the great Tasso, at one time frequenting a palace, and wooing, as was thought, princesses with his song, but ere long immured in a prison. Think of Napoleon at Erfurt when on his way to Russia, with attendant kings waiting in his ante-chamber, and of the same man a few years afterwards at St. Helena–his visions of glory all gone–thrown back wholly on the memories of the past, the caged conqueror of the nations! These are marked cases illustrative of the times of human life. All these things constitute an important moral exercise. This discipline of life is in wise and beneficent co-operation with the voice of conscience and the calls of the Bible. It varies the tones of the appeal by which men are summoned to duty and to God.<\/p>\n


II. <\/strong>The national. Life. Here we find the same variety in the complexion of events, the same aspect of vicissitude, as in the caps of individuals. Look, for example, at Israel, Babylon, Persia, Greece, Rome, Venice, and our own country. In nature the wild play of the winds, and the drifting of the snow, and the seething of the lightning is all but part of a system. We might think that these agencies were running riot, controlled by no law, and tending to no issue but confusion and chaos. But it is not so. And in the times that go over the earth year by year, as summer pasture into autumn, and the temperature declines, and the days are shortened, and the trees are stripped of their foliage, and the discoloured leaves are seen falling to the ground, and rotting there, till there comes the rigour and the frost of winter–all, nevertheless, is not going to desolation. The failing leaves nourish the soil on which they are left to decay. Wild winds and storms, shortened days and lengthened nights, are just the discipline the earth needs, and winter becomes thus the necessary prelude to and preparation for the opening buds of spring and the fertility of summer. So it is in nature, and so it often is in the providence of God over nations and the world. (E. T. Prust.<\/em>)<\/p>\n<\/p>\n

Lifes changing current<\/strong><\/p>\n


I. <\/strong>Times make a deep mark upon the body.<\/p>\n


II. <\/strong>Equally marked is their effect u they pass over us upon our intellectual nature.<\/p>\n


III. <\/strong>Not less striking or important is the stamp of time upon the history of our sensibilities.<\/p>\n


IV. <\/strong>The most important change is the one that refers to our moral and spiritual state.<\/p>\n


V. <\/strong>Our social and relative condition is subject to the constant variations of time.<\/em> (S. T. Spear.<\/em>)<\/p>\n<\/p>\n

Times<\/strong><\/p>\n

Amongst rational beings that life is longest, whether brief or protracted its outward turn, into which the largest amount of mind, of mental and moral activity, is condensed. It is possible for the longest life to be really briefer than the shortest, and the child or youth may die older, with more of life crowded into its brief existence, than he whom dull mad stagnant being drags on to an inglorious old age. (J. Caird.<\/em>)<\/p>\n<\/p>\n

2 CHRONICLES<\/strong><\/p>\n


<\/strong><\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Verse 29<\/span>. The acts of David – first and last<\/B><\/I>] Those which concerned him in private life<\/I>, as well as those which grew out of his regal<\/I> government. All these were written by three<\/I> eminent men, personally acquainted with him through the principal part of his life; these were Samuel<\/I> and Gad<\/I> the seers, and Nathan<\/I> the prophet. These writings are all lost, except the particulars interspersed in the books of Samuel, Kings<\/I>, and Chronicles<\/I>, none of which are the records mentioned here.<\/P> <\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

Either in the two Books of Samuel, as they are now called, which were written part by Samuel, and part by Nathan and Gad; or in the annals or chronicles of that kingdom, which were written by Nathan and Gad, who were not only prophets, but historiographers or annalists; out of which they or some other prophets took, by the direction of Gods Spirit, such passages as were most important and useful to the church and to the world in succeeding ages. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

Now the acts of David the king, first and last<\/strong>,…. All that he did that was memorable, both before he was king, and when king in Hebron, and then in Jerusalem:<\/p>\n

behold, they are written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer<\/strong>; which were journals of his life and actions, begun by Samuel, and carried on by Nathan and Gad; out of which what is recorded in canonical Scripture was taken by divine direction, and preserved, while other writings are lost; or rather the book of Samuel designs the first book of Samuel, and the books of Nathan and Gad the second book of Samuel, by whom it was written.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

On the authorities cited see the Introduction. goes with : the acts of David … are written … together with his whole reign and his power, and the times which went over him. , the times, with their joys and sorrows, as in Psa 31:16<\/span>; Job 24:1<\/span>. The kingdoms of the lands (cf. 2Ch 12:8<\/span>; 2Ch 17:10<\/span>; 2Ch 20:29<\/span>) are the kingdoms with which the Israelites under David came into contact-Philistia, Edom, Moab, Ammon, Aram. <\/p>\n

Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n

(29) Now the acts of David the king, first and last.<\/strong>Literally, And the words<\/em> (dibr) of David the king, the former and the latter, behold they are written<\/em> in<\/em> the words of Samuel the seer<\/em> (r-eh), and in the words of Nathan the prophet, and in the words of Gad the seer<\/em> (hzeh). For written in the Hebrews said written on. (See Exo. 34:1<\/span>; Isa. 8:1<\/span>.)<\/p>\n

The acts of David.<\/strong>Or, the matters, history of David.<\/em> The Heb. dbr<\/em> is (1) a word, (2) something spoken about, a matter, transaction, or event. (Comp. 1Ch. 16:37<\/span>; 2Ki. 17:11<\/span>; Gen. 15:1<\/span>; 2Sa. 11:18-19<\/span>.) Gesenius renders here: Et res gestae regis David<\/em> . . . ecce eae scriptae in libro cui titulus, Res Samulis<\/em> (Thesaur., p. 722). As to the sources apparently cited by the chronicler in this passage, see the remarks in the Introduction.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

29<\/strong>. <\/strong> The acts of David <\/strong> Literally, the words of David. <\/em> This means not his sayings <\/em> merely, but the events and experiences of his life. Many of his words and deeds were doubtless written by himself, and his own writings were used by other writers as sources of information. <\/p>\n

The book of <\/strong> Samuel the book of Nathan the book of Gad <\/strong> The word rendered book <\/em> in each case here is like that rendered acts <\/em> above, , words, <\/em> history; that is, both words and deeds. Comp. note on Neh 1:1<\/span>. The works in question are among the lost literature of the ancient Hebrews, and their exact character is now unknown. It is not certain that they were written by the persons named, but they were probably narratives of their lives and times, and may have been written either by themselves or by others. <\/p>\n

The seer the prophet the seer <\/strong> In the Hebrew these are three different words, the roeh, <\/em> the nabi, <\/em> and the chozeh. <\/em> On roeh <\/em> and nabi <\/em> see note on 1Sa 9:9<\/span>, where it is shown that roeh <\/em> is the more ancient and popular name for a prophet, ( nabi,<\/em>) or one gifted with unusual foresight and wisdom. “Roeh is a title almost appropriated to Samuel. It is only used ten times, and in seven of these it is applied to Samuel. 1Sa 9:9<\/span>; 1Sa 9:11<\/span>; 1Sa 9:18-19<\/span>; 1Ch 9:22<\/span>; 1Ch 26:28<\/span>; 1Ch 29:29<\/span>. On two other occasions it is applied to Hanani. 2Ch 16:7<\/span>; 2Ch 16:10<\/span>. Once it is used by Isaiah, (Isa 30:10<\/span>,) with no reference to any particular person.” SMITH’S Bib. Dic. Chozeh <\/em> has been thought by some to have been the title of the prophet or seer that was officially attached to the king’s household. Comp. 1Ch 21:9<\/span>; 1Ch 25:5<\/span>. But the words roeh <\/em> and chozeh <\/em> have substantially the same meaning, and in fact the three, nabi, roeh, <\/em> and chozeh, <\/em> seem to have been often used interchangeably.<\/p>\n

“It has been alleged by some,” says Wordsworth, “that David’s old age and death were overhung with clouds. But if the facts are carefully collected and duly considered, it will be seen and acknowledged that, though some mists and shadows of human weakness obscured the evening of David’s life, yet, by an extraordinary effort, the inner spiritual light struggled through the vail of mortal sadness and infirmity, and by the help of divine grace it beamed out in gleams of glory; and the sun broke forth with supernatural brilliance and extraordinary lustre just before it went down; and if there was ever a glorious sunset in this world, it was that of David, ‘the man after God’s own heart,’ the type of ‘the Sun of Righteousness,’ who is ‘the Light of the world.’”<\/p>\n

<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

IV<\/p>\n<\/p>\n

THE SCHOOLS OF THE PROPHETS<\/p>\n

<\/strong><\/p>\n

The more important passages bearing on this subject are 1Sa 3:1-4<\/span> ; 1Sa 10:5<\/span> ; 1Sa 10:9-12<\/span> ; 1Sa 18:13-24<\/span> ; 1Ki 19:18<\/span> ; 1Ki 19:20-21<\/span> ; 1Ki 20:35<\/span> ; 2Ki 2:3-5<\/span> ; 2Ki 4:38<\/span> ; 2Ki 6:1<\/span> ; 1Ch 29:29<\/span> ; 2Ch 9:29<\/span> ; 2Ch 12:15<\/span> ; 2Ch 13:22<\/span> and other chapters in that book I do not enumerate. The last one is Amo 7:14-15<\/span> . The reader will understand that I give these instead of a prescribed section in the Harmony. These constitute the basis of this discussion.<\/p>\n

Let us distinguish between the prophetic gift<\/strong> and the prophetic office<\/strong> , and give some examples. Enoch, Noah, Abraham, Jacob, Joseph, Moses, his seventy elders, Balaam, Joshua, and others before Samuel’s time had the gift, but not the office; perhaps we may except Moses as in a measure having the office. After Samuel’s time, David, many of his singers, and particularly Daniel, had the gift in a high degree, but not the office. Moreover, the high priests from Aaron to Caiphas in Christ’s time, were supposed to have officially the gift of prophecy that is, to hear and report what the Oracle said but Samuel is the first who held the office.<\/p>\n

The distinction between a prophet and a son of a prophet is this: A son of a prophet was a candidate for the office, ministering to the prophet, a disciple instructed by him, consecrated to the work, and qualifying himself to perform the services of the office with the highest efficiency. A prophet is one who, through inspiration of the Holy Spirit, speaks or writes for God. In this inspiration he is God’s mouth or pen, speaking or writing not his own words, but God’s words. This inspiration guides and superintends his speech and his silence; what is recorded and what is omitted from the record. The gift of prophecy was not one of uniform quantity nor necessarily enduring. The gifts were various in kind, and might be for one occasion only. As to variety of kinds, the revelation might come in dreams or open visions, or it might consist of an ecstatic trance expressed in praise or song or prayer. If praise, song, or prayer, its form was apt to be poetic, particularly if accompanied by instrumental music.<\/p>\n

As to the duration of the gift, it might be for one occasion only, or a few, or many. The scriptures show that the spirit of prophecy came upon King Saul twice only, and each time in the form of an ecstatic trance. In his early life it came as a sign that God had chosen him as king. In his later life the object of it was to bar his harmful approach to David. Paul, in 1 Corinthians 12-14 inclusive, explains the diversity of these gifts and their relative importance.<\/p>\n

There are two periods of Hebrew history in which we find clearest notices of the schools of the prophets, the proofs of their persistence between the periods, and their influence on the nation. The notices are abundant in the time of Samuel, and in the time of Elijah and Elisha, but you have only to study the book of Chronicles to see that the prophetic order, as an office, continued through these periods and far beyond. Later you will learn that in the time of persecution fifty of these prophets were hidden in a cave and fed regularly. The object of the enemy was to destroy these theological seminaries, believing that they could never lead the nation astray while these schools of the prophets continued. Their object, therefore, was to destroy these seats of theological education. Elijah supposed that every one of them was killed except himself, but he was mistaken.<\/p>\n

Samuel was the founder of the first school of the prophets, and the scripture which shows his headship 1Sa 19:20<\/span> , where Saul is sending messengers to take David, and finally goes himself and finds the school of the prophets, with Samuel as its appointed head. The reason for such a school in Samuel’s time is shown, first, by an extract from Kirkpatrick’s Commentary on 1 Samuel, page 33. He says:<\/p>\n

Samuel was the founder of the prophetic order. Individuals in previous ages had been endowed with prophetic gifts, but with Samuel commenced the regular succession of prophets which lasted through all the period of the monarchy, and did not cease until after the captivity. The degeneracy into which the priesthood had fallen through the period of the judges demanded the establishment of a new order for the religious training of the nation.<\/p>\n

For this purpose Samuel founded the institutions known as the schools of the prophets. The “company of prophets” at Gibeah (1Sa 10:10<\/span> ) and the scene at Ramah described in 1Sa 19:18<\/span> ff., imply a regular organization. These societies are only definitely mentioned again in connection with the history’ of Elijah and Elisha but doubtless continued to exist in the interval. By means of these the Order was maintained, students were educated, and common religious exercises nurtured and developed spiritual gifts.<\/p>\n

Kirkpatrick’s is a fine commentary. The priests indeed were instructors of the people, but the tendency of the priesthood was to rest in external sacrifices, and to trust in a mere ritualistic form of sacrifice. That is the trouble always where you have a ritual. And after a while both priest and worshiper began to rely upon the external type, and on external conformity with the ritual. God needed better mouthpieces than those, hence while in the past there was a prophetic gift here and there, he now establishes the prophetic school, or society, in which training, bearing upon the prophetic office, should be continuous. The value of these schools of the prophets is also seen from Kirkpatrick, page 1 Samuel 34:<\/p>\n

The value of the prophetic order to the Jewish nation was immense. The prophets were privy-counsellors of kings, the historians of the nation, the instructors of the people. It was their function to be preachers of righteousness to rich and poor alike: to condemn idolatry in the court, oppression among the nobles, injustice among the judges, formality among the priests. They were the interpreters of the law who drew out by degrees the spiritual significance which underlay ritual observance, and labored to prevent sacrifice and sabbath and festival from becoming dead and unmeaning forms. Strong in the unshaken consciousness that they were expressing the divine will, they spoke and acted with a fearless courage which no threats could daunt or silence.<\/p>\n

Thus they proved a counterpoise to the despotism of monarchy and the formalism of priesthood. In a remarkable passage in his essay on “Representative Government,” Mr. John Stuart Mill attributes to their influence the progress which distinguished the Jews from other Oriental nations. “The Jews,” he writes, “had an absolute monarchy and hierarchy. These did for them what was done for other Oriental races by their institutions subdued them to industry and order, and gave them a national life. . . . Their religion gave existence to an inestimably precious institution, the order of prophets. Under the protection, generally though not always effectual, of their sacred character, the prophets were a power in the nation, often more than a match for kings and priests, and kept up in that little corner of the earth the antagonism of influences which is the only real security for continued progress.”<\/p>\n

I was surprised the first time I ever saw the statement from Mill. He was a radical evolutionist and infidel, but a statesman, and in studying the development of statesmanship among the nations, he saw this singular thing in the history of the Jews, unlike anything he saw anywhere else, and saw what it was that led that nation, when it went into backsliding, to repentance; what power it was that brought about the reformation when their morals were corrupted; what power it was that was the real light of the nation and the salt of the earth, and saw that it was this order of prophets which was the conservator of national unity, purity, and perpetuity. I have the more pleasure in quoting that passage, as it comes from a witness in no way friendly to Christianity, just as when I was discussing missions I quoted the testimony of Charles Darwin to the tremendous influence for good wrought by the missionaries of South America.<\/p>\n

Particularly in this case of the schools of the prophets we find their value, by noting very carefully the bearing on the case under Samuel. We have already noticed the corruption of the priesthood under Eli, Hophni, and Phinehas; how the ark was captured, the central place of worship desecrated; how Samuel, called to the office of prophet, needed assistance, and how he instituted this school of the prophets. He gathered around him the brightest young men of the nation and had the Spirit of God rest on them, and in order that their instruction might be regular he organized them into companies, or schools; he would go from one to another, and these young “theologs” were under the instruction of Samuel and for twenty years worked as evangelists in making sensitive the national conscience. It took twenty years to do it, and he could not have done it by himself, but with that tremendous power, the help he had, at the end of twenty years, he saw the nation repentant and once more worshiping God. I am for a theological seminary that will do that.<\/p>\n

I give a modern example somewhat parallel: Mr. Spurgeon was called to the city of London, when about nineteen years old, to be the pastor of the old historic church of Dr. Gill, and in his evangelical preaching impressed a number of men to feel that they were also called to preach (if your preaching does not impress somebody else to preach, you may be sure that you are not called to preach), and it impressed the women and a multitude of laymen to do active Christian service. Therefore, Mr. Spurgeon organized what is called “The Pastoral College.” He wouldn’t let a drone be in it; he did not want anybody in it that was not spiritually minded. In other words, he insisted that a preacher should be religiously inclined, and should be ready to do any kind of work. He supported this institution largely through his own contributions, although the men and women all over England, when they saw what it was doing, would send money for its support. I used to read the monthly reports of the contributions and the list of donors that accompanied them.<\/p>\n

Mr. Spurgeon determined to work a revolution, just as Samuel did, and he used this school of the prophets for that purpose. Consequently, hundreds of young preachers belonging to that school of the prophets preached in the slums of the city, in the byways, in the highways, in the hedges, in the mines, on the wharves to the sailors, and in the hospitals. Hundreds of laymen said, “Put us to work,” and he did; he had pushcarts made for them, and filled them with books and so sent out over the town literature that was not poisonous. He put the women to work, and established) or rather perpetuated in better form, a number of the almshouses for the venerable old women who were poor and helpless, following out the suggestion in 2 Timothy, and he erected a hospital. Then they got to going further afield. They went all over England, Wales, Scotland, Ireland, crossed over into the Continent, crossed the seas to Australia, and the islands of the seas, and into heathen lands. I have always said that Spurgeon’s Pastoral College came nearer to the Bible idea of a seminary than any other in existence. There was not so much stress laid on mere scholarship as on spiritual efficiency.<\/p>\n

It is important to note particularly what I am saying now, because it was burnt into my heart as one of the reasons for establishing a theological seminary. The nature of that society was that it was a school. They left their homes and came to stay at this school, with what we now call a mess hall in which all the theological students, by contributing so much, have their table in common. It was that way then; they had their meals in common. In preparing dinner one day for the sons of the prophets, somebody put a lot of wild gourds into the pot, and when they began to eat it, one of them cried out: “Ah, man of God, there’s death in the pot!” Once I preached a sermon on this theme: “Wild Gourds and Theological Seminaries,” to show that to feed the students in theological seminaries on wild gourds of heresy is to put death in the pot; they will do more harm than good, as they will become instruments of evil.<\/p>\n

In determining what were their duties, we must consult quite a number of passages. We gather from this passage that they were thoroughly instructed in the necessity of repentance, individually and nationally, and of turning from their sins and coming back to God with faithful obedience. That lesson was ground in them. They were taught the interpretation of the spiritual meaning of the law, all its sacrifices, its feasts, its types, and therefore when you are studying a prophet in the Old Testament you will notice how different his idea of types and ceremonies from that of the priests. They will tell you that to do without eating is fasting, but the prophet will show that literal fasting is not true fasting; that there must be fasting at heart; that there must be a rending of the soul and not the garment as an expression of repentance; that to obey God w better than a formal sacrifice.<\/p>\n

Another thing they were taught, which I wish particularly to emphasize, was music, both vocal and instrumental. In that school of the prophets started the tremendous power of music in religion so wonderfully developed by David, who got many of his ideas from associating with the schools of the prophets. And from that time unto this, every evangelical work, and all powerful religious work, has been associated with music, both in the Old Testament and in the New Testament; not merely vocal, but instrumental music. The heart of a religion is expressed in its songs, and if you want to get at the heart of your Old Testament you find it in the hymnbook of the Hebrew nation the Psalter. It is indeed an interesting study to see what has been the influence of great hymns on the national life. There is an old proverb: “You may make the laws of the people, if you will let me write their ballads.” Where is there a man capable of measuring the influence of “How Firm a Foundation,” or “Come, Thou Fount,” or “Did Christ O’er Sinners Weep?” There is a rich literature on the influence of hymns on the life.<\/p>\n

In the awful times of the struggle in England, Charles I against the Parliament, one faction of the nation held to ritualism, while the other followed spirituality, even to the extreme of not allowing any form, not even allowing any instruments of music. One of the finest stories of this period is the account of a church that observed the happy medium, using instrumental as well as vocal music, and congregational singing as well as the use of the choir; every sabbath somebody’s soul was melted in the power of that mighty singing. I can’t sing myself, but I can carry the tunes in my mind, and I can be more influenced by singing than by preaching. It was singing that convicted me of sin. It was on a waving, soaring melody of song that my soul was converted. I once knew a rugged, one-eyed, homely, old pioneer Baptist preacher, who looked like a pirate until his religion manifested itself, and then he was beautiful. I heard him one day when a telegram was put into his hand stating that his only son had just been killed by being thrown from a horse. While weeping, his face became illumined; he got up and clapped his hands and walked through that audience, singing, “O, Jesus, My Saviour, to Thee I Submit.”<\/p>\n

John Bunyan wrote that song while in Bedford Jail. They had put him there to keep him from preaching, and looking out through the bars of the dungeon he saw his poor blind girl, Mary, begging bread, and he sat down and wrote that hymn. The effect of the old preacher’s singing John Bunyan’s song was a mighty revival.<\/p>\n

The relation of the schools of the prophets to modern theological seminaries is this: The purpose was the same. And so in New Testament times, Jesus recognized that if he wanted to revolutionize the world by evangelism he must do it with trained men. He did not insist that they be rich, great or mighty men. He did not insist that they be scholars. He called them from among the common people, and he kept them right with him for three years and a half, and diligently instructed them in the principles and spirit of his kingdom. He taught them in a variety of forms; in parables, in proverbs, in exposition, illustrating his teachings by miracles, and in hundreds of ways in order that they might be equipped to go out and lead the world to Christ. You cannot help being impressed with this fact: That the theological seminaries in Samuel’s time and in Christ’s time were intensely practical, the object being not to make learned professors, but to fill each one with electricity until you could call him a “live wire,” so that it burnt whoever touched it.<\/p>\n

This is why I called Samuel a great man, and why in a previous discussion, counting the men as the peaks in a mountain range, sighting back from Samuel to Abraham, only one other peak comes into line of vision, and that is Moses.<\/p>\n<\/p>\n

QUESTIONS<\/p>\n

<\/strong><\/p>\n

1. What are the more important passages bearing on the schools of the prophets?<\/p>\n<\/p>\n

2. Distinguish between the prophetic gift and the prophetic office and illustrate by examples.<\/p>\n<\/p>\n

3. Distinguish between a prophet and a son of a prophet. <\/p>\n<\/p>\n

4. What is the meaning of prophet?<\/p>\n<\/p>\n

5. In what two periods of Hebrew history do we find the clearest notices of the school of prophets, what are the proofs of their persistence between these periods, and what is their influence on the nation?<\/p>\n<\/p>\n

6. Who was the founder of the first school of the prophets?<\/p>\n<\/p>\n

7. What scripture shows his headship?<\/p>\n<\/p>\n

8. What was the reason for such school in Samuel’s time?<\/p>\n<\/p>\n

9. What was the value of these schools of the prophets, and particularly in this case, and what illustration from modern instances?<\/p>\n<\/p>\n

10. What was the nature of that society, and what was the instruction given?<\/p>\n<\/p>\n

11. What was the relation of the schools of the prophets to modern theological seminaries?<\/p>\n

Fuente: B.H. Carroll’s An Interpretation of the English Bible<\/b><\/i><\/h4>\n

book of <\/p>\n

These books have perished.<\/p>\n

Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n

the acts: 1Ki 11:41, 1Ki 14:29, Heb 11:32, Heb 11:33 <\/p>\n

book: or, history, Heb. words <\/p>\n

Samuel: 1Sa 9:9 <\/p>\n

Nathan: 2Sa 7:2-4, 2Sa 12:1-7 <\/p>\n

Gad the seer: 1Ch 21:9-11 <\/p>\n

Reciprocal: 1Sa 22:4 – in the hold 2Sa 24:11 – Gad 2Ki 17:13 – seers 1Ch 17:1 – Nathan 2Ch 9:29 – Nathan 2Ch 29:25 – Gad<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

1Ch 29:29. They are written in the book of Samuel the seer In the two books of Samuel, as they are now called, which were written in part by Samuel while he lived, and continued after his death by Nathan and Gad. And in the book of Nathan, and the book of Gad In the public registers, or chronicles of the kingdom, which were written by Nathan and Gad, who were not only prophets, but historiographers, out of which, either they or some other prophets took, by the direction of Gods Spirit, such passages as were most important and useful for the churches in succeeding ages.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

29:29 Now the acts of David the king, first and last, behold, they [are] written in the book of Samuel the seer, and in the book of {o} Nathan the prophet, and in the book of Gad the seer,<\/p>\n

(o) The books of Nathan and Gad are thought to have been lost in the captivity.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

Now the acts of David the king, first and last, behold, they [are] written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer, 29. they are written ] See Introduction, 5, The Sources. in the book ] R.V. in the history, … Continue reading “Exegetical and Hermeneutical Commentary of 1 Chronicles 29:29”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-11205","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11205","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=11205"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11205\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=11205"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=11205"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=11205"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}