1 Chronicles 17:13

17:13 The Chronicler made this declaration about Solomon in particular (see 22:9; 28:5-6; cp. 2 Sam 7:14).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Which was Saul.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

I will not take my mercy away from him, as I took it from him that was before thee--My procedure in dealing with him will be different from My disposal of Saul. Should his misconduct call for personal chastisement, I shall spare his family. If I see it necessary to withdraw My favor and help for a time, it will be a corrective discipline only to reform and restore, not to destroy. (On this passage some have founded an argument for Solomon's repentance and return to God).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. I will not take my mercy away from him] I will not cut off his family from the throne, as I did that of his predecessor Saul.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(13) I will be his father . . .—Heb., I (on my part) will become a father unto him, and he (on his part) shall become a son to me. (Comp. Psa_2:7.) After these words, Samuel adds: “If he commit iniquity I will chasten him with the rod of men, and with the stripes of the children of men.” The omission is probably not a mere abridgment. The reference in this prophecy looks beyond Solomon to Him of whom the greatest princes of the house of David were but imperfect types. The warning here omitted was amply fulfilled in the history of Solomon and his successors but it could not apply to the true Anointed of Jehovah, and is therefore suppressed as a transitory element in the prophecy.

And I will not take my mercy away.—Samuel, “and my mercy shall not depart”—the same verb in a different form. But the LXX., Syriac, and Vulgate there agree with Chronicles.

As I took it (away) from him that was before thee.—Samuel, “as I took it away from Said whom I took away from before thee; “repeating the same verb thrice. Our text is probably more correct. So Vulg. and LXX. virtually; but Syriac, “My mercies shall not depart from him, as I made [them] depart from Saul who was before thee.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. my son] Here Sam. adds, If he commit iniquity, I will chasten him with the rod of men and with the stripes of the children of men.

as I took it from him that was before thee] Sam. as I took it from Saul whom I put away before thee.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

My son - The minatory clause which occurs after this in Samuel is here omitted, because the writer is not about to record the sins of Solomon, or the sufferings 1 Kings 11:9-40 which he thereby brought upon himself.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Thee. The posterity of Saul lost the throne. (Haydock) --- If Solomon was reprobated, his children were permitted to reign. It is also presumed that he did penance; though this is not certain.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Father and son.

These words are by the author of the Epistle to the Hebrews applied to the Lord Jesus Christ, who was, in an especially and pre-eminent sense, the Son of God. Yet the context, and still more the parallel passage in the Second Book of Samuel, makes it evident that they were originally spoken with reference to Solomon. We are warranted, by the teaching of the New Testament, in applying them to all those who are children of God by faith in Christ Jesus, who have been adopted into the spiritual family, and made heirs of Divine promises. Of this glorious doctrine of the Divine Fatherhood, so clearly and powerfully revealed in the New Testament, there are intimations, such as the present, in various parts of the Old Testament Scriptures.

I IN WHAT GOD"S FATHERHOOD CONSISTS. This is shown to some extent in the context, and in the narrative of Solomon"s early life and reign. But generally speaking we may rejoice that the fatherhood of God is shown in:

1. His providential care. As a Father, our Creator supplies the wants, both temporal and spiritual, of his dependent family.

2. His tender love. There is more than goodness, more than bounty, in God"s treatment of his children. They have a moral nature able to appreciate kindness, forbearance, sympathy, and love. And, in his treatment of them, he has adapted his communications and his conduct to their spiritual need.

3. His wise discipline. It is distinctive of a true father"s sway, that it aims at the highest good of the children. God certainly appoints trials for his offspring, and he reveals to us the consolatory truth, "Whom he loveth he scourgeth, and chastensth every child whom he receiveth." When we suffer he is not insensible. "Like as a father pitieth his children, so the Lord pitieth them that fear him.

4. His purposes for his childrens future. As a father looks forward, and trains his son for the duties and responsibilities of after-life, so the great Father in heaven is maturing us for other scenes, higher employments, purer joys.

II WHAT HUMAN SONSHIP INVOLVES. A true son is sensible of his father"s watchful care, thoughtful kindness, tender affection. And he renders a filial return. In worship there is involved:

1. Gratitude. From God"s spiritual family there goes up to heaven a daily song of thanksgiving and praise, for favour and forbearance never failing.

2. Reverence and submission. The awful superiority of God must impress every just mind. The prayer offered will begin with the ascription, "Hallowed be thy Name.

3. Love. For, though so high, God is yet a Father, and "we love him,because he first loved us.

4. Obedience. This is the true test of filial reverence and of filial affection. There is no unfailing proof of love"s sincerity save this.

5. Likeness. For, born anew by God"s Spirit, God"s children are imitators of God, resembling him in the moral features of his holy and amiable character. Admire the glorious work of the Divine and gracious Spirit.

T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Connecting Statement:

Yahweh continues describing his promises to King David through the prophet Nathan.

I will be a father to him, and he will be my son

The prophecy in 1Ch 17:11-14 refers to Solomon, David's son. But, aspects of the prophecy will be fulfilled by Jesus. So, here it is best to translate the words "father" and "son" with your normal words for a biological father and son.

I will not take my covenant faithfulness away from him, as I took it from Saul

The abstract noun "faithfulness" can be translated as "faithfully." AT: "I will never stop faithfully loving him, as I stopped loving Saul" (See: Abstract Nouns)

I will set him over my house and in my kingdom forever, and his throne will be established forever

These two phrases have similar meanings and emphasize that David's dynasty will last forever. (See: Parallelism)

his throne will be established forever

This can be stated in active form. AT: "I will establish his throne forever" (See: Active or Passive)

his throne

A king's right to rule is referred to by the place a king sits. AT: "his right to rule" (See: Metonymy)

reported to him

"told him"

all these words

Here "words" represents what Yahweh said. (See: Metonymy)

translationWords

ancestor

son

covenant faithfulness

Saul (OT)

rule

house

Nathan

David

vision

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

I shall be to him as a father, and he will be to Me as a son And in Samuel (II 7:14), it is written: “... so that when he goes astray, I will chasten him with the rod of men.” The meaning is that if he sins against Me, I will chasten him immediately, as a man who chastens his son with a rod of men, insofar that He raised up against him as adversaries Rezon and Hadad, and on that verse, it is appropriate to say, “... and I shall not remove My loving kindness from him as I removed it from [Saul] who was before you,” and when he sinned before Me, I removed the kingdom from him and from his seed. In Samuel (ibid. 15) it is written: “from Saul.” The reason it is not written here: “so that when he goes astray, etc.” is because of David’s honor, for he does not wish to speak of this in this Book, because it is denigrating to the house of David.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.