2 Samuel 7:14

2Sa 7:14 I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men:

Ver. 14. I will be his father.] Solomon’s, by adoption and regeneration. See 2Co 6:18. Christ’s, by eternal generation and personal union. {Heb 1:5 Psa 2:7}

If he commit iniquity.] As Solomon did, but Christ could not. One Augustinus de Roma was censured in the Council of Basil for affirming that Christ was the greatest of sinners. It may be he meant that Christ was so by imputation, as Isa 53:6 2Co 5:20. Otherwise it was blasphemy in the highest degree.

I will chasten him with the rod of men,] i.e., Gently and favourably, as parents do their children; thereby to break their stomachs, but not their bones. I will not lay the weight of my mighty hand upon him, to crush him to pieces, or grind him to powder; I will not scourge him with scorpions, but chasten him with the rods of men, of old, or weak, sickly men - as the Hebrew word signifieth {a} - who cannot strike hard, or do any great hurt with their ictus imbelles, and vanae sine viribus irae.

{a} Virga senum vel hominum debilium.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Sa_7:14.

I will be his Father, and he shall be my son.

Divine relationship

I. Jehovahs relationship. God has written in His Word, saying, I will be his Father, and he shall be my son. Here I commence with a fundamental principle, and that because fundamental principles, in our day, are become almost obsolete; and, in hundreds and thousands of instances, are cast aside. The fundamental principle I mean is the original adoption of His sons. This seems to be the very spirit of the promise of my text, I will be his Father. It is not left to after-date to be fixed, but it is accomplished in after-date manifestly, to prove that Jehovah had before ordained that it should be so.

II. The open manifestation of the sonship. He shall be my son.

1. He shall be my son, manifestly, for the family likeness shall be put upon him. He once bore the image of the earthly; and earthy enough God knows he was, before regeneration work made the change in him. He bore the image of the earthy, the image of the fallen Adam, the image of ruin, the image of the curse. But though he has borne the image of the earthly, he shall bear the image of the heavenly; and this family likeness expresses and exhibits, before all the world, the distinction between the children of God and the children of the world.

2. Gods sons are privileged to wear the family robes. You recollect a passage in the Book of Samuel pointing to this, With such robes were the kings daughters that were virgins, apparelled; and all His sons too.

3. That when Jehovah determines openly to display the character of His sons, it is by affording them the spirit of adoption. The privilege of adoption is one thing, and the spirit of adoption is another. In the privilege of adoption, all that pertains to the family of God is made over to the sons, and secured to them for ever; but in the spirit of adoption, the poor sinner born from above, the poor sinner regenerated by grace Divine, is brought to know his relationship, as the apostle has it. As soon as this spirit of adoption is sent forth into his heart, he cries out, Father. Abba is the word given--Father.

4. Let me add here, the sons of God are very tenacious about the maintaining of truth and holiness; and they are the only persons in the world that are anxious to maintain them. In this sense also they differ from all people, from all nations under heaven.

5. But go on just to mark, that the sons of God, especially as they grow up a little above their boyhood, and begin to be young men in Christ and fathers in Christ, will be very tenacious to understand all the truth, and to hold the truth and nothing but the truth, to compare one truth with another, and to refuse to give up an iota of it, and unfurl a banner with this inscription upon it, Buy the truth and sell it not.

III. But there is something in my text that may not be quite so welcome to my hearers, If he commit iniquity, i will chasten him with the rod of men and with the stripes of the children of men, but my mercy shall not depart away from him.

1. You know, if the father uses his rod, he holds it tightly in his hand; he does not throw it at the child, and let the chances be as they may be--he holds it firmly in his hand. Now, whatever trials you may pass through, bear in mind two things; there is something wrong, and you should say with Job, Show me wherefore thou contendest with me? and then in the next place remember that the rod is in the hand of your Father, and He will not make a sword of it.

2. But there is one other phrase: My mercy shall not depart away from him. Hear the record of Divine faithfulness, My mercy shall not depart away from him. The verse closes with an awful contrast, which marks the difference between His sons and His enemies; As I took it from Saul, whom I put away before thee. But He will never do this with His sons. Why so? because they are in union with Christ. (J. Irons.)

Consciousness of sonship

Correggio stood before a grand painting, enraptured; and as he gazed, grasping the sublime conception, amazed at the wondrous execution and colouring of the picture, exclaimed, Thank God! I, too, am a painter. So, when a Christian looks steadily at what it is to be children of our Father, with sublime thrills of joy he can say, Thank God! I, too, am a child of the Lord God Almighty. (G. C. Baldwin.)

The confidences of father and son

A young man was taking leave of a well-beloved father, who said to him, My son, if you are in any trouble or need anything, write to me; you know I am always ready to do all I can for you. Yes, I know it, dear father, said the son, and will you keep safely for me this box containing the most precious things I own? After a time the young man became ill, and the expected aid from his father was delayed. A chance acquaintance said, Your father may have forgotten his promise. The young mans eyes flashed as he said with emotion, My father never failed me yet. I love him and he loves me. I know whom I can trust, and I am as sure of his help as if the money were in my hand! The mail may miscarry, but my fathers promise is sure. Never suggest to me again that my father is not faithful to his promise. (Weekly Pulpit.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Sa 7:14. I will be his father — I will carry myself toward him as a father, with all affection, and I will own him as my son. This is intended both of Solomon, as a type of Christ, and of Christ himself, as is evident from Heb 1:5. If he commit iniquity — This agrees only to Solomon and some others of David’s posterity, but not to Christ, who never committed iniquity, as Solomon did; who therein was no type of Christ, and therefore this branch of the text is terminated in Solomon; whereas, in those things wherein Solomon was a type of Christ, the sense passes through Solomon to Christ. With the rod of men — With such rods as are gentle and moderate, and suited to man’s weakness. This implies that God would punish that seed of David, in whom his kingdom was to be established, with such correction as parents give their children, in case he should fall away and commit iniquity; and not punish him with that exact severity which his sins might deserve, nor entirely cut him and his posterity off from the kingdom, as he had done Saul. And God accordingly performed this for some ages, till the time arrived when it was proper and beneficial to make a change, not only in regard to the family of David, but to the whole Hebrew nation, which was to produce a greater good, not only to them, but to the whole human race, namely, the establishment of Christ’s kingdom. Thus does God work to produce a greater and still greater good to mankind, and gives far better things than he has promised.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

7:14 I will be his father, and he will be my son: Kings in David’s line would enjoy a special covenant relationship with God, as the whole nation of Israel did (cp. Exod 6:7; Lev 26:12). Jesus later became the ultimate fulfillment of this prophecy (see Heb 1:5). Paul quotes this phrase in 2 Cor 6:18 and applies it to all believers. • If he sins, I will correct and discipline him: God would steer David’s offspring, the future kings of Israel, back onto the right track whenever they sinned. Cp. the experience of Jesus, who never sinned, yet endured God’s discipline (see Heb 4:15; 5:8; 12:1-11).

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

That is, gently, as fathers used to chastise their children.

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

Verse 14. If he commit iniquity] Depart from the holy commandment delivered to him; I will chasten him with the rod of men-he shall have affliction, but his government shall not be utterly subverted. But this has a higher meaning. See the observations at the end. 2Sa 7:25.

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

(14) If he commit iniquity.—The promise has plainly in view a human successor or successors of David upon his throne; and yet it also promises the establishment of David’s kingdom FOREVER by an emphatic threefold repetition (2Sa_7:13; 2Sa_7:16), which can only be fulfilled, and has always been understood as to be fulfilled, in the Messiah. There is a similar promise of a prophet, human and yet more than human, in Deu_18:15-22, and the explanation in both cases is the same. The Divine word looks forward to a long succession of human prophets or heads of the theocracy who should for the time being, and as far as might be, fill the place of the true Prophet and King, all culminating at last in Him who should fully make known the Father’s will and reign over His people, of “whose kingdom there shall be no end.” (Luk_1:32-33).

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

14. I will be his father and he shall be my son] The nation of Israel is honoured with the lofty title of “Jehovah’s son” (Exo_4:22; Deu_14:1; Hos_11:1); and the king, as the representative of the nation, enjoys the same distinction. This relationship implies, on the part of God, the watchful care and love of a parent; on the part of the king, the duty of loyal trust and willing obedience. Cp. Psa_89:26-27, where similar expressions are applied to David; Psa_2:7; and 1Ch_22:9-10; 1Ch_28:6, where David quotes this promise in reference to Solomon. It finds its highest fulfilment in the mysterious eternal relationship between God the Father and Christ the Son, with reference to which these words are quoted in Heb_1:5. See Introd. p. 43.

If he commit, &c.] A warning that this high dignity will not exempt him from the danger of sin nor from its punishment. He will be chastised, if need be, as men chastise their children to correct and reclaim them. Cp. Psa_89:30-33, and 1Ki_11:34-36; 1Ki_11:39.

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.

I will be his father, and he shall be my son,.... That is, I will be as kind unto him, and careful of him, as a father of a son; or he shall be, and appear to be my son, by adopting grace, as no doubt Solomon was, notwithstanding all his failings. This is applied to Christ, the antitypical Solomon, who was, in an higher sense, the Son of God, even by natural and eternal generation; see Heb 1:5,

if he commit iniquity; which cannot be supposed of Christ; for though he was made sin by imputation, he neither knew nor did any, but may be supposed of his spiritual offspring, whom he represented as an head and surety, as of Solomon, who committed many sins and transgressions:

I will chasten him with the rod of men, and with the stripes of the children of men; either with men themselves, as Hadad the Edomite, Rezon the son of Eliadah, and Jeroboam the son of Nebat, by all whom he was afflicted and distressed, after he felt into idolatry, Kg1 11:14; or with such rods and stripes as men correct their children with, not to destroy them, but to chastise them for their good; and so the phrases denote humane, kind, gentle, moderate corrections given in love, and which answer some good purposes.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

I will be his father ... - In marginal reference the equivalent expressions are applied to David. In Heb 1:5, this text is applied to Christ. But in 1Ch 17:13; 1Ch 22:9-10; 1Ch 28:6, it is expressly appropriated to Solomon.

With the rod of men ... - i. e. such a chastisement as men inflict upon their children, to correct and reclaim them, not to destroy them. The whole clause is omitted in 1Ch 17:13.

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

Men, who are not to be entirely destroyed, like the Chanaanites. (Calmet) --- This is not unlike the human temptation of which St. Paul speaks, 1 Corinthians x. 13. See Psalm lxxii. 5., and lxxxviii. 33. (Haydock) --- The rod of men denotes war, and stripes signify those punishments which God inflicts. (St. Jerome, Trad.) --- Some parts of this declaration regard Christ; others Solomon, Hebrews i. 5. (Du Hamel)

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).

I will carry myself towards him as becomes a father, with all affection and tenderness, and I will own him its my son. This is intended both of Solomon, as a type of Christ; and of Christ himself, as is evident from Heb 1:5.

If he commit iniquity: this agrees only to Solomon and some others of David’s posterity; but not to Christ, who never committed iniquity, as Solomon did, who therein was no type of Christ and therefore this branch is terminated in Solomon; whereas in those things wherein Solomon was a type of Christ, the sense passeth through Solomon unto Christ.

With the rod of men; either, first. With such rods as men use to correct their sons, or to beat other men; which are here opposed to the rods or strokes which an angry God inflicts. See, Job 23:6; Psa 39:11; Isa 47:3; Rom 9:22; Heb 10:31; 12:29. Or, secondly, With such rods as are gentle and moderate, and suited to man’s weakness; as a tolerable and resistible temptation is called human, or common to men, 1Co 10:13.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

14. I will be his father, and he… my son — Referred (Heb_1:5) immediately to Christ. This was true of Solomon, whom God made greater than all the other kings of Israel and of the earth; but it was true in a deeper sense of Him on whom at Jordan the opened heavens shone, and of whom the Father said, “This is my beloved Son, in whom I am well pleased.”

If he commit iniquity — This is supposed only of Solomon and others of the royal seed who should succeed David on the throne. Clarke regards העותas in the Niphal, and translates, “Even in his sufferings for iniquity I will chasten him,” etc., thus making this verse a prophecy of the suffering Saviour. But the Hebrew verb is in the Hiphil form, and in every other passage where it occurs in this form means to commit iniquity or act perversely. This whole prophecy, as far as it refers to the promised seed, was fulfilled primarily in Solomon, and that is, therefore, a strained interpretation which tries to apply it all pre-eminently to Christ.

The rod of men — That rod and those stripes of chastisement which scourge other men when they sin. The king’s son is not to be exempted from the punishments common to all men who act perversely. In this matter God is no respecter of persons. Accordingly, when Solomon forsook the law of the Lord, he was threatened with bitter and humiliating judgments. 1Ki_11:9-40.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

I will be his Father, and he shall be my son. Between father and son there is not only love, but oneness. Whatsoever the father hath, that belongs also to the son by natural right. But this sonship is magnified in the Psalms beyond the measure of Solomon or any natural limits. The Son there is "the Firstborn," which Solomon was not, "higher than the kings of the earth"; (Psa_89:27) and he must have "the nations for his inheritance, and the uttermost parts of the earth for his possession". (Psa_2:8) Psalms like the second and seventy-second belong, not to Solomon personally, but to him as the type of the prince of Peace; and they help to show us what is the true meaning and fulfilment of the words here. The rod of men; that is, such punishment as men fitly receive for their faults. David"s natural posterity was to be exempt neither from human depravity, nor from punishment, nor from the changes and chances of mortal life. With them, as with men generally, there would be a tangled skein, of virtue and sin, of folly and wisdom, of terrible fall and penitent recovery. But there was to be no blotting out of David"s lineage. Great earthly houses, in the long course of events, one after another become extinct, and even the tabernacle of David was to fall, (Amo_9:11) but not forever. God would "raise up its ruins" in Christ, and "build it as in the days of old." So in Isa_9:1 there is the same thought of the complete down-hewing of David"s earthly lineage, yet only to rise again to nobler life and vigour, in the Branch, or Sucker, that was to spring from the fallen trunk.

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

With the rod of men. This refers to Haddad and Rozon, the son of Elyodoh.

And with the afflictions of people. This refers to Ashmedoy who dethroned him. The demons are the children of Odom Horishon because the entire one hundred and thirty years that Odom [stayed] separated from his wife after Hevel's death, the spirits would become heated [pregnant] and give birth from him.

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.