1 Samuel 20 commentary

The trials David met with, prepared him for future advancement. Thus the Lord deals with those whom he prepares unto glory. He does not put them into immediate possession of the kingdom, but leads them to it through much tribulation, which he makes the means of fitting them for it. Let them not murmur at his gracious appointment, nor distrust his care; but let them look forward with joyful expectation to the crown which is laid up for them. Sometimes it appears to us that there is but a step between us and death; at all times it may be so, and we should prepare for the event. But though dangers appear most threatening, we cannot die till the purpose of God concerning us is accomplished; nor till we have served our generation according to his will, if we are believers. Jonathan generously offers David his services. This is true friendship. Thus Christ testifies his love to us, Ask, and it shall be done for you; and we must testify our love to him, by keeping his commandments.

Jonathan faithfully promises that he would let David know how he found his father affected towards him. It will be kindness to ourselves and to ours, to secure an interest in those whom God favours, and to make his friends ours. True friendship rests on a firm basis, and is able to silence ambition, self-love, and undue regard for others. But who can fully understand the love of Jesus, who gave himself as a sacrifice for rebellious, polluted sinners! how great then ought to be the force and effects of our love to him, to his cause, and his people!

None were more constant than David in attending holy duties; nor had he been absent, but self-preservation obliged him to withdraw. In great peril present opportunities for Divine ordinances may be waved. But it is bad for us, except in case of necessity, to omit any opportunity of statedly attending on them. Jonathan did wisely and well for himself and family, to secure an interest in David, yet for this he is blamed. It is good to take God's people for our people. It will prove to our advantage at last, however it may now be thought against our interest. Saul was outrageous. What savage beasts, and worse, does anger make men!

The separation of two such faithful friends was grievous to both, but David's case was the more deplorable, for David was leaving all his comforts, even those of God's sanctuary. Christians need not sorrow, as men without hope; but being one with Christ, they are one with each other, and will meet in his presence ere long, to part no more; to meet where all tears shall be wiped from their eyes.

CHAPTER 20

1Sa 20:1-10. David Consults with Jonathan for His Safety.

1-3. David fled from Naioth in Ramah, and came and said before Jonathan--He could not remain in Naioth, for he had strong reason to fear that when the religious fit, if we may so call it, was over, Saul would relapse into his usual fell and sanguinary temper. It may be thought that David acted imprudently in directing his flight to Gibeah. But he was evidently prompted to go thither by the most generous feelings--to inform his friend of what had recently occurred, and to obtain that friend's sanction to the course he was compelled to adopt. Jonathan could not be persuaded there was any real danger after the oath his father had taken; at all events, he felt assured his father would do nothing without telling him. Filial attachment naturally blinded the prince to defects in the parental character and made him reluctant to believe his father capable of such atrocity. David repeated his unshaken convictions of Saul's murderous purpose, but in terms delicately chosen (1Sa 20:3), not to wound the filial feelings of his friend; while Jonathan, clinging, it would seem, to a hope that the extraordinary scene enacted at Naioth might have wrought a sanctified improvement on Saul's temper and feelings, undertook to inform David of the result of his observations at home.

5. David said unto Jonathan, Behold, to-morrow the new moon, and I should not fail to sit with the king at meat--The beginning of a new month or moon was always celebrated by special sacrifices, followed by feasting, at which the head of a family expected all its members to be present. David, both as the king's son-in-law and a distinguished courtier, dined on such occasions at the royal table, and from its being generally known that David had returned to Gibeah, his presence in the palace would be naturally expected. This occasion was chosen by the two friends for testing the king's state of feeling. As a suitable pretext for David's absence, it was arranged that he should visit his family at Beth-lehem, and thus create an opportunity of ascertaining how his non-appearance would be viewed. The time and place were fixed for Jonathan reporting to David; but as circumstances might render another interview unsafe, it was deemed expedient to communicate by a concerted signal.

1Sa 20:11-23. Their Covenant Renewed by Oath.

11. Jonathan said to David, Come, let us go into the field--The private dialogue, which is here detailed at full length, presents a most beautiful exhibition of these two amiable and noble-minded friends. Jonathan was led, in the circumstances, to be the chief speaker. The strength of his attachment, his pure disinterestedness, his warm piety, his invocation to God (consisting of a prayer and a solemn oath combined), the calm and full expression he gave of his conviction that his own family were, by the divine will, to be disinherited, and David elevated to the possession of the throne, the covenant entered into with David on behalf of his descendants, and the imprecation (1Sa 20:16) denounced on any of them who should violate his part of the conditions, the reiteration of this covenant on both sides (1Sa 20:17) to make it indissoluble--all this indicates such a power of mutual affection, such magnetic attractiveness in the character of David, such susceptibility and elevation of feeling in the heart of Jonathan, that this interview for dramatic interest and moral beauty stands unrivalled in the records of human friendship.

19. when thou hast stayed three days--either with your family at Beth-lehem, or wherever you find it convenient.

come to the place where thou didst hide thyself when the business was in hand--Hebrew, "in the day," or "time of the business," when the same matter was under inquiry formerly (1Sa 19:22).

remain by the stone Ezel--Hebrew, "the stone of the way"; a sort of milestone which directed travellers. He was to conceal himself in some cave or hiding-place near that spot.

23. as touching the matter which thou and I have spoken of--The plan being concerted, the friends separated for a time, and the amiable character of Jonathan again peers out in his parting allusion to their covenant of friendship.

1Sa 20:24-40. Saul, Missing David, Seeks to Kill Jonahan.

25. the king sat upon his seat, as at other times ... by the wall--The left-hand corner at the upper end of a room was and still is in the East, the most honorable place. The person seated there has his left arm confined by the wall, but his right hand is at full liberty. From Abner's position next the king, and David's seat being left empty, it would seem that a state etiquette was observed at the royal table, each of the courtiers and ministers having places assigned them according to their respective gradations of rank.

Jonathan arose--either as a mark of respect on the entrance of the king, or in conformity with the usual Oriental custom for a son to stand in presence of his father.

26. he is not clean--No notice was taken of David's absence, as he might be laboring under some ceremonial defilement.

27. on the morrow, which was the second day of the month--The time of the moon's appearance being uncertain--whether at midday, in the evening, or at midnight, the festival was extended over two days. Custom, not the law, had introduced this.

Saul said unto Jonathan his son, Wherefore cometh not the son of Jesse--The question was asked, as it were, casually, and with as great an air of indifference as he could assume. And Jonathan having replied that David had asked and obtained his permission to attend a family anniversary at Beth-lehem [Ac 20:28, 29], the pent-up passions of the king burst out in a most violent storm of rage and invective against his son.

30. Thou son of the perverse rebellious woman--This is a striking Oriental form of abuse. Saul was not angry with his wife; it was the son alone, upon whom he meant, by this style of address, to discharge his resentment. The principle on which it is founded seems to be, that to a genuine filial instinct it is a more inexpiable offense to hear the name or character of a parent traduced, than any personal reproach. This was, undoubtedly, one cause of "the fierce anger" in which the high-minded prince left the table without tasting a morsel.

33. Saul cast a javelin at him--This is a sad proof of the maniacal frenzy into which the unhappy monarch was transported.

35. Jonathan went out into the field at the time appointed--or, "at the place appointed."

36. he said unto his lad, Run, find out now the arrows which I shoot--The direction given aloud to the attendant was the signal preconcerted with David. It implied danger.

40. Jonathan gave his artillery unto his lad--that is, his missive weapons. The French word artillerie, signifies "archery." The term is still used in England, in the designation of the "artillery company of London," the association of archers, though they have long disused bows and arrows. Jonathan's boy being despatched out of the way, the friends enjoyed the satisfaction of a final meeting.

1Sa 20:41, 42. Jonathan and David Lovingly Part.

41-42. David ... fell on his face to the ground, and bowed three times--a token of homage to the prince's rank; but on a close approach, every other consideration was sunk in the full flow of the purest brotherly affection.

David fled from Naioth - On hearing that Saul had come to that place, knowing that he was no longer in safety, he fled for his life.

My father will do nothing - Jonathan thought that his father could have no evil design against David, because of the oath which he had sworn to himself 1Sam 19:6; and at any rate, that he would do nothing against David without informing him.

There is but a step between me and death - My life is in the most imminent danger. Your father has, most assuredly, determined to destroy me.

The same figure used here, there is but a step between me and death, may be found in Juvenal, who, satirizing those who risk their lives for the sake of gain in perilous voyages, speaks thus: -

I nune et ventis animam committe, dolato

Confisus ligno, digitis a morte remotus

Quatuor aut septem, si sit latissima teda.

Sat. xii., ver. 57. "Go now, and commit thy life to the winds, trusting to a hewn plank, four or seven fingers thick, if the beam out of which it has been cut have been large enough."

To-morrow is the new moon - The months of the Hebrews were lunar months, and they reckoned from new moon to new moon. And as their other feasts, particularly the passover, were reckoned according to this, they were very scrupulous in observing the first appearance of each new moon. On these new moons they offered sacrifices, and had a feast; as we learn from Num 10:10; Num 28:11. And we may suppose that the families, on such occasions, sacrificed and feasted together. To this David seems to refer; but the gathering together all the families of a whole tribe seems to have taken place only once in the year. There is a yearly sacrifice there for all the family, 1Sam 20:6.

If there be in me iniquity - If thou seest that I am plotting either against the state, or the life of thy father, then slay me thyself.

Who shall tell me? - Who shall give me the necessary information? What means wilt thou use to convey this intelligence to me?

Come, and let us go out into the field - In answer to David's question, he now shows him how he shall convey this intelligence to him.

Jonathan said - O Lord God of Israel - There is, most evidently, something wanting in this verse. The Septuagint has, The Lord God of Israel doth Know. The Syriac and Arabic, The Lord God of Israel is Witness. Either of these makes a good sense. But two of Dr. Kennicott's MSS. supply the word חי chai, "liveth;" and the text reads thus, As the Lord God of Israel Liveth, when I have sounded my father - if there be good, and I then send not unto thee, and show it thee, the Lord do so and much more to Jonathan. This makes a still better sense.

The Lord be with thee, as he hath been with my father - From this, and other passages here it is evident that Jonathan knew that the Lord had appointed David to the kingdom.

Show me the kindness of the Lord - When thou comest to the kingdom, if I am alive, thou shalt show kindness to me, and thou shalt continue that kindness to my family after me.

I will shoot three arrows - Jonathan intended that David should stay at the stone Ezel, where probably there was some kind of cave, or hiding place; that, to prevent all suspicion, he would not go to him himself, but take his servant into the fields, and pretend to be exercising himself in archery; that he would shoot three arrows, the better to cover his design; and that, if he should say to his servant, who went to bring back the arrows, "The arrows are on this side of thee," this should be a sign to David that he might safely return to court, no evil being designed; but if he should say, "The arrows are beyond thee," then David should escape for his life, Saul having determined his destruction.

The king sat upon his seat - It seems that there was one table for Saul, Jonathan, David, and Abner; Saul having the chief seat, that next to the wall. As only four sat at this table, the absence of any one would soon be noticed.

Our family hath a sacrifice - Such sacrifices were undoubtedly festal ones; the beasts slain for the occasion were first offered to God, and their blood poured out before him; afterwards all that were bidden to the feast ate of the flesh. This was a family entertainment, at the commencement of which God was peculiarly honored.

Thou son of the perverse rebellious woman - This clause is variously translated and understood. The Hebrew might be translated, Son of an unjust rebellion; that is, "Thou art a rebel against thy own father." The Vulgate, Fili mulieris virum ultro rapientis; "Son of the woman who, of her own accord, forces the man." The Septuagint is equally curious, Υἱε κορασιων αυτομολουντων; "Son of the damsels who came of their own accord." Were these the meaning of the Hebrew, then the bitter reflection must refer to some secret transaction between Saul and Jonathan's mother; which certainly reflects more dishonor on himself than on his brave son. Most sarcasms bear as hard upon the speaker, as they do on him against whom they are spoken. Abusive language always argues a mean, weak, and malevolent heart.

Jonathan arose - in fierce anger - We should probably understand this rather of Jonathan's grief than of his anger, the latter clause explaining the former: for he was grieved for David. He was grieved for his father - he was grieved for his friend.

Make speed, haste, stay not - Though these words appear to be addressed to the lad, yet they were spoken to David, indicating that his life was at stake, and only a prompt flight could save him.

Jonathan gave his artillery - I believe this to be the only place in our language where the word artillery is not applied to cannon or ordnance. The original (כלי keley) signifies simply instruments, and here means the bow, quiver, and arrows.

Until David exceeded - David's distress must, in the nature of things, be the greatest. Besides his friend Jonathan, whom he was now about to lose for ever, he lost his wife, relatives, country; and, what was most afflictive, the altars of his God, and the ordinances of religion.

Saul saw David's growing popularity, and was convinced of his own maladministration. He did not humble himself before God, and therefore became a prey to envy, pride, jealousy, cruelty, and every other malevolent temper. From him David had every thing to fear, and therefore he thought it was safer to yield to the storm, than attempt to brave it; though he could have even raised a very powerful party in Israel, had he used the means which were so much in his power. But as he neither sought not affected the kingdom, he left it to the providence of God to bring him in by such means, at such a way, and in such a time, as was most suited to his godly wisdom. He that believeth shall not make haste: God's way and time are ever the best; and he who, even in God's way, runs before he is sent, runs at random; runs without light, and without Divine strength.

Feeble, therefore, must be his own might, his own counsel, and his own wisdom: though he encompass himself with his own sparks yet this hath he at the Lord's hand - he shalt lie down in sorrow.

Is it not so - For Jonathan gave credit to his father's oath, chap.19:6.

David sware - The matter being of great moment, and Jonathan doubting the truth of it, he confirms his word with an oath, which follows in the end of the verse. Only he interposeth a reason why Saul concealed it from Jonathan.

To the third day - That is, unto the next day, but one after the new moon. His meaning is not, that he would hide himself in any certain place all the three days, but that he would secure himself either at Bethlehem with his friends, or in any other place 'till the third day.

Asked me - Who being the king's son and deputy, used to give license to military men to depart for a season upon just occasions.

Deal kindly - In giving me timely notice, and a true account of Saul's disposition and intention towards me. A covenant of the Lord - That is, a solemn covenant, not lightly undertaken, but seriously entered into, in the name and fear of God, and in his presence, calling him to be the witness of our sincerity therein, and the avenger of perfidiousness in him that breaks it. Slay me - I am contented thou shouldst kill me. For why - Why shouldst thou betray me to thy father, by concealing his evil intentions from me?

O Lord God - Do thou hear and judge between us. It is an abrupt speech which is usual in great passions.

Kindness as the Lord - That kindness to which thou hast engaged thyself, in the covenant sworn between thee and me in God's presence. I die not - That thou do not kill me or mine, as princes of another line use to kill the nearest relations of the former line, from whom the kingdom was translated to them.

A covenant - The covenant which before was personal, he now extends to the whole house of David, expecting a reciprocal enlargement of it on David's side, which doubtless he obtained. Enemies - If either I or any of my house shall break this covenant, and shall prove enemies to David or to his house, let the Lord, the witness of this covenant, severely punish the violators of it.

Swear again - Heb. and Jonathan added or proceeded to make David swear; that is, having himself sworn to David or adjured David, in the foregoing verse, he here requires David's oath to him, by way of restipulation or confirmation. Loved him - Because he had a true friendship for David, he desired that the covenant might be inviolably observed through all their generations.

Was in hand - When this same business which now they were treating about, was in agitation formerly; namely, to discover Saul's mind and purpose towards him, chap.19:2,3. Ezel - By that stone which directs travellers in the way; namely, in some cave, or convenient place, which was near it.

I will send - I will send him out before I shoot, to find out, and take up the arrows which I shall shoot. And I shall shoot them either short of him, or beyond him, as I shall see occasion.

Between - As a witness and a judge between us and our families for ever, if on either side this league of friendship be violated.

Hid himself - Namely, at the time appointed: for it seems probable, that he went first to Bethlehem, and thence returned to the field, when the occasion required.

Arose - He rose from his seat where he was sat next the king, and stood at Abner's coming, to do honour to him, who was his father's cousin, and the general of the army.

Something - Some accident which has rendered him unclean, and so unfit to partake of this feast, which consisted in part of the remainders of the peace - offerings, according to the law, Levit 7:20. Unfit also to come into any company, much more, into the king's company, lest he should pollute them also.

Son of Jesse - So he calls him in scorn, to note the meanness of his original; and as not deigning to call him by his proper name. To day - For the uncleanness which came by some chance, usually lasted but for one day.

Thy confusion - Men will conclude that thou hast no royal blood in thy veins, that canst so tamely give up thy crown to so contemptible a person.

To smite him - Saul seemed to be in great care, that Jonathan should be established in his kingdom: and now he himself aims at his life! What fools, what worse than savage beasts does anger make.

To - That is, near the place. For the words following shew, that he was not yet come thither.

Artillery - His bow, and arrows, and quiver.

AND David fled from Naioth in Ramah , and came and said before Jonathan, What have I done? what is mine iniquity? and what is my sin before thy father , that he seeketh my life ?

Whilst Saul lay in an Extasie.

To Gibeah where Ionathan was, taking the opportunity of Saul's absence.

What is it which thus incenseth thy Father against me? What Crime doth he charge me with?

To wit, to destroy it, as this Phrase is oft used, as chap. 22. 23. Psal. 38. 12. and 54. 3. and 63. 9.

Marginal references: H[illegible: 1+ letters]b. [illegible: 1 word]

2 And he said unto him, God forbid, thou shalt not die : behold, my father will do nothing either great or small, but that he will shew it me: and why should my father hide this thing from me? it is not so.

I will secure thee by my Interest with my Father; nor doth he design to destroy thee; for what he doth in his frantick fits is not to be imputed to him; and when he comes to himself, I doubt not to reconcile thee to him. For Ionathan gave credit to his Fathers Oath, chap. 19. 6. and the worthiest minds are least suspicious, and most charitable in their opinions of others.

Marginal references: Heb. [illegible: 1 word] ▪ ver [illegible: 1 word].

3 And David sware moreover, and said, Thy father certainly [illegible: 1+ letters]weth that I have found grace in thine eyes; and he said, Let not Jonathan know this, lest he be grieved: but truly as the LORD liveth, and as thy soul liveth, there is but a step between me and death.

The matter being of great moment, and Ionathan doubting the truth of it, he confirms his word with an Oath, which follows in the end of the Verse. Onely he interposeth a reason why Saul concealed it from Ionathan.

4 Then said Jonathan unto David, whatsoever thy soul desireth , I will even do it for thee.

To wit, for the discovery of the truth, and for the preservation of thy life.

Marginal references: Or, say [illegible: 1 word] is thy [illegible: 1 word], and I [illegible: 1 word] ▪ &c.; Spea[illegible: 1+ letters], or thinke[illegible: 1+ letters].

5 And David said unto Jonathan, Behold, tomorrow is the new moon , and I should not fail to sit with the king at meat : but let me go, that I may hide my self in the fields, unto the third day at even.

Which was a Solemn and Festival time, as among the Romans and other Heathens, so also with the Hebrews, who Solemnized it with offering Peace-offerings to God, and Feasting together upon the remainders of it, after the manner. See Numb. 10. 10. and 28. 11. Psal. 81. 3.

Then he useth to expect my company above other times.

i. e. Unto the next day but one after the New Moon; as appears by comparing v. 19, 27, 35. His meaning is not, that he should hide himself in any certain place all the three days, but that he should secure himself either at Bethlehem with his Friends, or in any other place till the third day.

6 If thy father at all miss me , then say, David earnestly asked leave of me , that he might run to Bethlehem his city , for there is a yearly sacrifice there for all the family .

Quest. How could David imagine that Saul would expect his Company, whom he had once and again endeavoured to kill? Ans. First, He might suppose that David would ascribe all that to his Madness and Frantick fits, which being over, he would promise himself safety in the Kings presence. Secondly, David might not think that Saul would indeed expect him to Feast with him, considering his late and great danger from Saul; but that Saul would make use of this pretence, and require his presence, that he might lay hold upon him; and therefore he desired to try the experiment.

Who being the Kings Son and Deputy, used to give License to Military Men to depart for a season upon just occasions.

i. e. The place of his Birth and Education, Ioh. 7. 42.

A Sacrifice which was offered up in some high-place there Yearly, upon some special occasion not mentioned in Scripture, which was accompanied with a Feast: or, a yearly Feast, as the Hebrew word is sometimes used.

Wherein all the Members of our Family used to meet together, when they will earnestly expect me above others, and will charge me with Pride and Unnaturalness if I neglect their Invitation.

Marginal references: Or, [illegible: 1+ letters]east.

7 If they say thus, It is well, thy servant shall have peace: but if he be very wroth, then be sure that evil is determined by him.

Heb. know thou: For indeed David knew well enough that Saul designed to kill him; but he useth this course for Ionathan's information and satisfaction, and for his own greater vindication, if he did wholly withdraw himself from Saul, and from his Wife; which he foresaw he should be forced to do.

8 Therefore thou shalt deal kindly with thy servant : for thou hast brought thy servant into a covenant of the LORD with thee: notwithstanding, if there be in me iniquity, slay me thy self : for why shouldest thou bring me to thy father ?

In giving me timely notice, and a true account of Saul's disposition and intention towards me.

i. e. A Solemn Covenant, not lightly undertaken, but seriously entred into, in the name and fear of God, and in his presence, calling him to be the Witness of our sincerity therein, and the Avenger of perfidiousness in him that breaks it.

I am contented thou shouldst kill me.

Why shouldst thou betray me to thy Father, by concealing his evil intentions from me?

Marginal references: Chap. 18. 3. and [illegible: 1+ letters]3. 18.

9 And Jonathan said, Far be it from thee : for if I knew certainly, that evil were determined by my father to come upon thee, then would not I tell it thee?

I abhor the thoughts of either killing thee my self, or giving thee up to my Father to slay thee.

10 Then said David to Jonathan, Who shall tell me ? or what if thy father answer thee roughly?

By what means or Messenger shall I understand this? for peradventure thou wilt not be able to come to me thy self.

11 ¶ And Jonathan said unto David, Come, and let us go out into the field . And they went out both of them into the field.

Lest we be over-heard.

12 And Jonathan said unto David, O LORD God of Israel , when I have sounded my father, about to morrow any time, or the third day, and behold, if there be good toward David, and I then send not unto thee, and shew it thee;

Do thou hear and judge between us. It is an abrupt speech, which is usual in great passions.

Marginal references: Heb. searched.; Heb. uncover [illegible: 1+ letters]aine ear.

13 The LORD do so, and much more to Jonathan: but if it please my father to do thee evil, then I will shew it thee, and send thee away, that thou mayest go in peace, and the LORD be with thee, as he hath been with my father .

The Lord give thee that Honour and Success in all thy Affairs which he hath given to my Father. Ionathan undoubtedly knew of Samuel's final and irrevocable Sentence of Saul's rejection from the Kingdom, and of the Substitution of some other Person after God's own heart in his stead; and that David was this Person, he might strongly suspect (that which even Saul suspected) both from his eminent Piety; and Wisdom, and Valour, and Universal worth, and from the great things which God had done, both by him, and for him, in preserving and advancing him by such unusual methods; and it is most likely that Ionathan did ask David about it, and that David did Faithfully inform him of the whole truth, as may be gathered both from the words here following, and from chap. 23. 17. And that the knowledge hereof did not raise jealousie, and envy, and rage in him, who was the next Heir of the Crown, as it did in his Father, must be ascribed to Ionathan's Piety towards God, to whose disposal he chearfully submitted himself, and to his sincere Friendship to David, in whose happiness he rejoyced as in his own.

14 And thou shalt not onely while yet I live, shew me the kindness of the LORD , that I die not :

Or, And wiltst thou not, if I shall then be alive, (to wit, when the Lord shall be with thee, as he hath been with my Father, as he now said, i. e. when God shall have advanced thee to the Kingdom, as he did him): yea, wiltst thou not (the same Particle twice repeated for asseveration, i. e. I am well assured that thou wiltst) shew me the kindness of the Lord, i. e. either such kindness as the Lord hath shewed to thee in preserving thy life in the midst of so many, and such great dangers: or, that kindness to which thou hast engaged thy self, in the Covenant Sworn between thee and me in Gods presence.

That thou do not kill me or mine, as Princes of another Line use to kill the nearest Relations of the former Line, from whom the Kingdom was translated to them; which they do either by way of revenge, or in policy, and reason of State▪ to secure the Kingdom to themselves.

15 But also thou shalt not cut off thy kindness from my house for ever: no not when the LORD hath cut off the enemies of David, every one from the face of the earth .

He saith not, the kindness of the Lord, as before, because the Covenant between them seems to have been onely Personal, and not comprehending their Posterity. And therefore as Ionathan speaks confidently of his own Preservation by vertue of that Covenant; so he here lays this additional Obligation upon David, That he would extend this kindness to all his Progeny.

Which he will certainly do without exception of Saul my Father, and those of his Children who have joyned, or shall joyn with him in his Hostilities and Cruelties against David. And by this word, Enemies, he implies the reasonableness of his request, because Ionathan was none of that number, and therefore not to be treated as such.

Marginal references: 2 Sam. 9. 3.

16 So Jonathan made a covenant with the house of David , saying, Let the LORD even require it at the hand of Davids enemies .

The Covenant which before was Personal, he now extends to the whole house of David, expecting a reciprocal enlargement of it on David's side, which doubtless he obtained.

The Covenant which before was Personal, he now extends to the whole house of David, expecting a reciprocal enlargement of it on David's side, which doubtless he obtained.

h If either I or any of my House shall break this Covenant, and shall prove Enemies to David or to his House, let the Lord, the Witness of this Covenant, severely punish the Violators of it, who ever they are. Others thus: Let the Lord require and punish the breach of this Covenant in David, if he break it. But because it was ominous and reproachful to suppose such a thing of David, by a Figure called Euphemismus, he names David's Enemies for David; as they also Expound 1 Sam. 25. 22. But the former sense seems more probable, because this Verse contains onely Ionathan's Stipulation or Covenant with David and his House, which being expressed in the former part of it, is in this latter part confirmed by the usual form of imprecation; and the restipulation or Covenant of David to Ionathan and his House, is mentioned in the next Verse. Yet may that other sense stand well enough; taking these words to Ionathan's Adjuration of David to be kind to him, confirmed with an Imprecation in case he do otherwise. As if he should say, I Adjure thee, as thou hopest to escape such a mischief (which I had rather might befal thine Enemies than thee) that thou deal not so ungratefully with me or my House. Which Adjuration of Ionathan, David seconds by an Oath in the next Verse, at the request of Ionathan.

Marginal references: Heb. [illegible: 1+ letters]ut.

17 And Jonathan caused David to swear again , because he loved him : for he loved him as he loved his own soul.

Heb. And Jonathan added or proceeded to make David Swear, i. e. Having himself Sworn to David, or Adjured David, in the foregoing Verse, he here requires David's Oath to him, by way of restipulation or Confirmation.

Because he had a true Friendship for David, he desired that the Covenant might be inviolably observed through all their Generations.

Marginal references: Or, by his love towards him.

18 Then Jonathan said to David, To morrow is the new moon: and thou shalt be missed, because thy seat will be empty.

i. e. The place where David used to sit at Meals with Saul. See v. 25.

Marginal references: Heb. missed.

19 And when thou hast stayed three days , then thou shalt go down quickly, and come to the place where thou didst hide thy self, when the business was in hand , and shalt remain by the stone Ezel .

Either at Bethlehem with thy friends, v. 6. Or elsewhere, as thou shalt see fit.

Heb. in the day of business: or, of the business. And these Words are to be joyned, either, 1. with the words next foregoing; and so they note the time when David hid himself there; which was, when this same business which now they were treating about, was in agitation formerly; to wit, to discover Saul's Mind and Purpose towards him; Chap. 19. 2, 3. Or, 2. with the more remote words; and so they note the time when David should come to the place appointed, and formerly used to hide himself in, upon a like occasion; to wit, in the day when the business here spoken of was to be done: i. e. When the discovery of Saul's Mind was to be made.

Or, by the stone of going, or travelling: i. e. By that Stone which directs Travellers in the way: to wit, in some Cave, or convenient place, which was near that Stone.

Marginal references: Or, diligently.; Heb. greatly.; Heb. in the day of the business. Gr. in the working day.; Or, that sheweth the way.

20 And I will shoot three arrows on the side thereof as though I shot at a mark .

He chose this way to avoid Saul's suspition, because Bows and Arrows were the principal Arms of those times; and Ionathan, as well as others, did oft go forth to Exercise himself with them, both for Recreation, and improvement of his Skill in that Art. Besides, he knew not that he should have any opportunity of private converse with David, by reason of Passengers, though the Event proved better than he expected.

21 And behold, I will send a lad, saying, Go, find out the arrows . If I expresly say unto the lad, Behold, the arrows are on this side of thee, take them: then come thou, for there is peace to thee, and no hurt, as the LORD liveth.

I will send him out before I shoot, to find out, and take up the Arrows which I shall shoot. And I shall shoot them either short of him, or beyoud him, as I shall see occasion.

Marginal references: Heb. not any thing.

22 But if I say thus unto the young man, Behold the arrows are beyond thee: go thy way, for the LORD hath sent thee away .

Take this for an intimation of Gods Providence, that thou shouldest keep away from the Court.

24 ¶ So David hid himself in the field : and when the new moon was come, the king sat him down to eat meat.

To wit, at the time appointed: for it seems probable, that he went first to Bethlehem, as he bad Ionathan tell his Father, v. 6. and thence returned to the Field, when the occasion required: else we must charge him with a downright Lie, which ought not to be imagined (without any apparent cause) concerning so good a Man; especially, in so distressed and dangerous a Condition. And why should he hide himself there so long before the time, when Ionathan was to come thither to inform him? Nor were there any need of appointing a certain time to meet, if David were there all the while.

25 And the king sat upon his seat as at other times, even upon a seat by the wall: and Jonathan arose , and Abner sat by Sauls side, and Davids place was empty.

To wit, from his seat where he was sat next to the King, whence he arose, and stood up at Abner's coming, to do Honour to him, who was his Fathers Cousin, and the General of the Army.

Which seems to have been next to Abner on the same side with him.

26 Nevertheless, Saul spake not any thing that day: for he thought, something hath befallen him , he is not clean, surely he is not clean.

Some accident which hath rendred him unclean, and so unfit to partake of this Feast, which consisted in part of the remainders of these Peace-offerings, according to the Law; Levit. 7. 20. Unfit also to come into any company, much more, into the Kings company, lest he should Pollute them also. See above, on v. 5. See also, Levit. 11. and 15.

27 And it came to pass on the morrow, which was the second day of the month , that Davids place was empty: and Saul said unto Jonathan his son , Wherefore cometh not the son of Jesse to meat, neither yesterday, nor to day ?

Or, on the m[illegible: 1+ letters]rrow of the new m[illegible: 1+ letters]en, being the second day: Either, 1. of the Three days appointed, v. 5, 19. Or, 2. of the Feast. Or 3. of the Month.

Who was Davids friend, and best knew his mind, and his ways.

So he calls him in Scorn and Contempt, to note the meanness of his Original; and as not deigning to call him by his proper Name: See below, Chap. 22. 9. and 25. 10.

For the Uncleanness which came by some chance, usually lasted but for one day. See Levit. 11.

29 And he said, Let me go, I pray thee, for our family hath a sacrifice in the city, and my brother, he hath commanded me to be there : and now, if I have found fa[illegible: 1+ letters]our in thine eyes, let me get away, I pray thee, and fee my brethren: therefore he cometh not to the kings table.

Either in his Fathers name, or in the right of the Firstborn; one branch of which, was Authority over his Brethren in all the concerns of the Family; whereof this was one.

30 Then Sauls anger was kindled aga[illegible: 1+ letters]nst Jonathan, and he said unto him, Thou son of the perverse rebellious woman , do not I know that thou hast chosen the son of Jesse to thine own confusion , and unto the confusion of thy mothers nakedness ?

This base Temper of thine, thou hadst not from me, but from thy Mother; of whose perverseness I have had so much experience. Or, thou son of preverse rebellion: i. e. Thou preverse and rebellious Son: Or, thou most perverse rebel: For in the Hebrew Language, the Word Son, thus used, is an Aggravation of a Man's Crime; and notes one who is extraordinarily addicted to it. Thus he calls him, because he hid and preserved that man whom the King had commanded to be brought forth, that [illegible: 1+ letters]e might be slain.

For it will be a horrible shame and reproach unto thee, that David by his crafty Insinuations, and fair Pretences, should Cheat thee of thy Kingdom.

Men will conclude, That thy Mother was a Whore, and Thou a Bastard; and that thou hast no Royal Blood in thy Veins, that canst so [illegible: 1+ letters]amely give up thy Crown to so contemptible a Person.

Marginal references: Or, [illegible: 1 word] [illegible: 1+ letters] verse [illegible: 1 word].; Heb. [illegible: 1 word] [illegible: 1 word] perverse rebellion.

31 For as long as the son of Jesse liveth upon the ground, thou shalt not be stablished, nor thy kingdom : wherefore now send and fetch him unto me, for he shall surely die.

Thus he grosly mistakes the cause of Ionathan's loss of the Kingdom, which was not Davids Art, but Saul's Sin; and vainly indeavours to prevent Gods Irrevocable Sentence.

Marginal references: Heb. is [illegible: 1 word] son of [illegible: 1 word]

33 And Saul cast a javelin at him to smite him , whereby Jonathan knew that it was determined of his father to slay David.

i. e. To Wound him, though not to smite him even to the wall; as he designed to do to David, Chap. 19. 10.

34 So Jonathan arose from the table in fierce anger, and did eat no meat the second day of the month: for he was grieved for David because his father had done him shame.

Or, and because: for this is a second cause of his Grief. The Conjunction and is oft-times omitted, and to be supplyed; as Psal. 33. 2. and 144. 9. Ios. 63. 11. Habak. 3. 11.

35 ¶ And it came to pass in the morning , that Jonathan went out into the field, at the time appointed with David, and a little lad with him.

To wit, of the third day appointed for this Work, v. 5.

37 And when the lad was come to the place of the arrow which Jonathan had shot, Jonathan cried after the lad, and said, Is not the arrow beyond thee?

i. e. Near to the place. Or, And the lad went, or was going on to the place: for the words following shew, that he was not yet come thither. The Hebrew Verb, bo, which properly signifies to come, sometimes signifies to go; as here, and Ruth 3. 7. and Ionah 1. 3.

38 And Jonathan cried after the lad, Make speed, haste, stay not . And Jonathans lad gathered up the arrows, and came to his master.

So he bids him, because finding the coast clear, he made haste to take the opportunity to speak with his dearly beloved David.

40 And Jonathan gave his artillery unto his lad, and said unto him Go, carry them to the city.

His Bow, and Arrows, and Quiver.

Marginal references: Heb. instruments.; Heb. that was his.

41 ¶ And assoon as the lad was gone, David arose out of a place toward the south , and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded .

In respect of the Stone where David by appointment hid himself.

As well he might, because he was driven away, not onely from his dear friend Ionathan, but also from his Wife, and all his Relations, and from the Commonwealth of Israel, and from the Service of God; as he complains below, Chap. 26. 19.

42 And Jonathan said to David, Go in peace, forasmuch as we have sworn both of us in the Name of the LORD, saying, The LORD be between me and thee, and between my seed and thy seed for ever . And he arose and departed: and Jonathan went into the City.

Therefore doubt not but I will ever love thee, and faithfully serve thee; and the like I assure my self from thee; and this must be our comfort in our state of Separation.

Marginal references: Or, the Lord [illegible: 1+ letters]e witness of that which &c

After the occurrence which had taken place at Naioth, David fled thence and met with Jonathan, to whom he poured out his heart.According to Ewald and Thenius, this chapter was not written by the author of the previous one, but was borrowed from an earlier source, and 1Sa 20:1 was inserted by the compiler to connect the two together. But the principal reason for this conjecture - namely, that David could never have thought of sitting at the royal table again after what had taken place, and that Saul would still less have expected him to come - is overthrown by the simple suggestion, that all that Saul had hitherto attempted against David, according to 1Sa 19:8., had been done in fits of insanity (cf. 1Sa 19:9.), which had passed away again; so that it formed no criterion by which to judge of Saul’s actual feelings towards David when he was in a state of mental sanity.

Though he had been delivered for the moment from the death which threatened him, through the marvellous influence of the divine inspiration of the prophets upon Saul and his messengers, he could not find in this any lasting protection from the plots of his mortal enemy. He therefore sought for his friend Jonathan, and complained to him, “What have I done? what is my crime, my sin before thy father, that he seeks my life?”

1Sa 20:2

Jonathan endeavoured to pacify him: “Far be it! thou shalt not die: behold, my father does nothing great or small (i.e., not the smallest thing; cf. 1Sa 25:36 and Num 22:18) that he does not reveal to me; why should my father hide this thing from me? It is not so.” The לו after הנּה stands for לא: the Chethibh עשׂה is probably to be preferred to the Keri יעשׂה, and to be understood in this sense: “My father has (hitherto) done nothing at all, which he has not told to me.” This answer of Jonathan does not presuppose that he knew nothing of the occurrences described in 1 Samuel 19:9-24, although it is possible enough that he might not have been with his father just at that time; but it is easily explained from the fact that Saul had made the fresh attack upon David’s life in a state of madness, in which he was no longer master of himself; so that it could not be inferred with certainty from this that he would still plot against David’s life in a state of clear consciousness. Hitherto Saul had no doubt talked over all his plans and undertakings with Jonathan, but he had not uttered a single word to him about his deadly hatred, or his intention of killing David; so that Jonathan might really have regarded his previous attacks upon David’s life as nothing more than symptoms of temporary aberration of mind.

1Sa 20:3

But David had looked deeper into Saul’s heart. He replied with an oath (“he sware again,” i.e., a second time), “Thy father knoweth that I have found favour in thine eyes (i.e., that thou art attached to me); and thinketh Jonathan shall not know this, lest he be grieved. But truly, as surely as Jehovah liveth, and thy soul liveth, there is hardly a step (lit. about a step) between me and death.” כּי introduces the substance of the oath, as in 1Sa 14:44, etc.

1Sa 20:4-5

When Jonathan answered, “What thy soul saith, will I do to thee,” i.e., fulfil every wish, David made this request, “Behold, to-morrow is new moon, and I ought to sit and eat with the king: let me go, that I may conceal myself in the field (i.e., in the open air) till the third evening.” This request implies that Saul gave a feast at the new moon, and therefore that the new moon was not merely a religious festival, according to the law in Num 10:10; Num 28:11-15, but that it was kept as a civil festival also, and in the latter character for two days; as we may infer both from the fact that David reckoned to the third evening, i.e., the evening of the third day from the day then present, and therefore proposed to hide himself on the new moon’s day and the day following, and also still more clearly from 1Sa 20:12, 1Sa 20:27, and 1Sa 20:34, where Saul is said to have expected David at table on the day after the new moon. We cannot, indeed, conclude from this that there was a religious festival of two days’ duration; nor does it follow, that because Saul supposed that David might have absented himself on the first day on account of Levitical uncleanness (1Sa 20:26), therefore the royal feast was a sacrificial meal. It was evidently contrary to social propriety to take part in a public feast in a state of Levitical uncleanness, even though it is not expressly forbidden in the law.

1Sa 20:6 “If thy father should miss me, then say, David hath asked permission of me to hasten to Bethlehem, his native town; for there is a yearly sacrifice for the whole family there.” This ground of excuse shows that families and households were accustomed to keep united sacrificial feasts once a year. According to the law in Deu 12:5., they ought to have been kept at the tabernacle; but at this time, when the central sanctuary had fallen into disuse, they were held in different places, wherever there were altars of Jehovah - as, for example, at Bethlehem (cf. 1Sa 16:2.). We see from these words that David did not look upon prevarication as a sin.

1Sa 20:7

“If thy father says, It is well, there is peace to thy servant (i.e., he cherishes no murderous thoughts against me); but if he be very wroth, know that evil is determined by him.” כּלה, to be completed; hence to be firmly and unalterably determined (cf. 1Sa 25:17; Est 7:7). Seb. Schmidt infers from the closing words that the fact was certain enough to David, but not to Jonathan. Thenius, on the other hand, observes much more correctly, that “it is perfectly obvious from this that David was not quite clear as to Saul’s intentions,” though he upsets his own previous assertion, that after what David had gone through, he could never think of sitting again at the king’s table as he had done before.

1Sa 20:8

David made sure that Jonathan would grant this request on account of his friendship, as he had brought him into a covenant of Jehovah with himself. David calls the covenant of friendship with Jonathan (1Sa 18:3) a covenant of Jehovah, because he had made it with a solemn invocation of Jehovah. But in order to make quite sure of the fulfilment of his request on the part of Jonathan, David added, “But if there is a fault in me, do thou kill me (אתּה used to strengthen the suffix); for why wilt thou bring me to thy father?” sc., that he may put me to death.

1Sa 20:9

Jonathan replied, “This be far from thee!” sc., that I should kill thee, or deliver thee up to my father. חלילה points back to what precedes, as in 1Sa 20:2. “But (כּי after a previous negative assertion) if I certainly discover that evil is determined by my father to come upon thee, and I do not tell it thee,” sc., “may God do so to me,” etc. The words are to be understood as an asseveration on oath, in which the formula of an oath is to be supplied in thought. This view is apparently a more correct one, on account of the cop. ו before לא, than to take the last clause as a question, “Shall I not tell it thee?”

1Sa 20:10

To this friendly assurance David replied, “Who will tell me?” sc., how thy father expresses himself concerning me; “or what will thy father answer thee roughly?” sc., if thou shouldst attempt to do it thyself. This is the correct explanation given by De Wette and Maurer. Gesenius and Thenius, on the contrary, take או in the sense of “if perchance.” But this is evidently incorrect; for even though there are certain passages in which או may be so rendered, it is only where some other case is supposed, and therefore the meaning or still lies at the foundation. These questions of David were suggested by a correct estimate of the circumstances, namely, that Saul’s suspicions would leave him to the conclusion that there was some understanding between Jonathan and David, and that he would take steps in consequence to prevent Jonathan from making David acquainted with the result of his conversation with Saul.

1Sa 20:11

Before replying to these questions, Jonathan asked David to go with him to the field, that they might there fix upon the sign by which he would let him know, in a way in which no one could suspect, what was the state of his father’s mind.

In the field, where they were both entirely free from observation, Jonathan first of all renewed his covenant with David, by vowing to him on oath that he would give him information of his father’s feelings towards him (1Sa 20:12, 1Sa 20:13); and then entreated him, with a certain presentiment that David would one day be king, even then to maintain his love towards him and his family for ever (1Sa 20:14-16); and lastly, he made David swear again concerning his love (1Sa 20:17), and then gave him the sign by which he would communicate the promised information (1Sa 20:18-23).

1Sa 20:12-15 1Sa 20:12 and 1Sa 20:13 are connected. Jonathan commences with a solemn invocation of God: “Jehovah, God of Israel!” and thus introduces his oath. We have neither to supply “Jehovah is witness,” nor “as truly as Jehovah liveth,” as some have suggested. “When I inquire of my father about this time to-morrow, the day after to-morrow (a concise mode of saying 'to-morrow or the day after'), and behold it is (stands) well for David, and then I do not send to thee and make it known to thee, Jehovah shall do so to Jonathan,” etc. (“The Lord do so,” etc., the ordinary formula used in an oath: see 1Sa 14:44). The other case is then added without an adversative particle: “If it should please my father evil against thee (lit. as regards evil), “I will make it known to thee, and let thee go, that thou mayest go in peace; and Jehovah be with thee, as He has been with my father.” In this wish there is expressed the presentiment that David would one day occupy that place in Israel which Saul occupied then, i.e., the throne. - In 1Sa 20:14 and 1Sa 20:15 the Masoretic text gives no appropriate meaning. Luther’s rendering, in which he follows the Rabbins and takes the first ולא (1Sa 20:14) by itself, and then completes the sentence from the context (“but if I do it not, show me no mercy, because I live, not even if I die”), contains indeed a certain permissible sense when considered in itself; but it is hardly reconcilable with what follows, “and do not tear away thy compassion for ever from my house.” The request that he would show no compassion to him (Jonathan) even if he died, and yet would not withdraw his compassion from his house for ever, contains an antithesis which would have been expressed most clearly and unambiguously in the words themselves, if this had been really what Jonathan intended to say. De Wette’s rendering gives a still more striking contradiction: “But let not (Jehovah be with thee) if I still live, and thou showest not the love of Jehovah to me, that I do not, and thou withdrawest not thy love from my house for ever.” There is really no other course open than to follow the Syriac and Arabic, as Maurer, Thenius, and Ewald have done, and change the ולא in the first two clauses in 1Sa 20:14 into ולוּ or ולא, according to the analogy of the form לוּא   (1Sa 14:30), and to render the passage thus: “And mayest thou, if I still live, mayest thou show to me the favour of the Lord, and not if I do, not withdraw thy favour from my house for ever, not even (ולא) when Jehovah shall cut off the enemies of David, every one from the face of the earth!” “The favour of Jehovah” is favour such as Jehovah shall cut off,” etc., shows very clearly Jonathan’s conviction that Jehovah would give to David a victory over all his enemies.

1Sa 20:16

Thus Jonathan concluded a covenant with the house of David, namely, by bringing David to promise kindness to his family for ever. The word בּרית must be supplied in thought to יכרת, as in 1Sa 22:8 and 2Ch 7:18. “And Jehovah required it (what Jonathan had predicted) at the hand of David’s enemies.” Understood in this manner, the second clause contains a remark of the historian himself, namely, that Jonathan’s words were really fulfilled in due time. The traditional rendering of וּבקּשׁ as a relative preterite, with אמר understood, “and said, Let Jehovah take vengeance,” is not only precluded by the harshness of the introduction of the word “saying,” but still more by the fact, that if אמר (saying) is introduced between the copula vav and the verb בּקּשׁ, the perfect cannot stand for the optative בּקּשׁ, as in Jos 22:23.

1Sa 20:17

“And Jonathan adjured David again by his love to him, because he loved him as his own soul” (cf. 1Sa 18:1, 1Sa 18:3); i.e., he once more implored David most earnestly with an oath to show favour to him and his house.

1Sa 20:18-19

He then discussed the sign with him for letting him know about his father’s state of mind: “To-morrow is new moon, and thou wilt be missed, for thy seat will be empty,” sc., at Saul’s table (see at 1Sa 20:5). “And on the third day come down quickly (from thy sojourning place), and go to the spot where thou didst hide thyself on the day of the deed, and place thyself by the side of the stone Ezel.” The first words in this (19th) verse are not without difficulty. The meaning “on the third day” for the verb שׁלּשׁ cannot be sustained by parallel passages, but is fully established, partly by השּׁלשׁית, the third day, and partly by the Arabic usage (vid., Ges. Thes. s. v.). מאד after תּרד, lit., “go violently down,” is more striking still. Nevertheless the correctness of the text is not to be called in question, since שׁלּשׁתּ is sustained by τρισσεύσει in the Septuagint, and מאד תּרד by descende ergo festinus in the Vulgate, and also by the rendering in the Chaldee, Arabic, and Syriac versions, “and on the third day thou wilt be missed still more,” which is evidently merely a conjecture founded upon the context. The meaning of המּעשׂה בּיום is doubtful. Gesenius, De Wette, and Maurer render it “on the day of the deed,” and understand it as referring to Saul’s deed mentioned in 1Sa 19:2, viz., his design of killing David; others render it “on the day of business,” i.e., the working day (Luther, after the lxx and Vulgate), but this is not so good a rendering. The best is probably that of Thenius, “on the day of the business” (which is known to thee). Nothing further can be said concerning the stone Ezel than that Ezel is a proper name.

1Sa 20:20

“And I will shoot off three arrows to the side of it (the stone Ezek), to shoot for me at the mark,” i.e., as if shooting at the mark. The article attached to החצּים is either to be explained as denoting that the historian assumed the thing as already well known, or on the supposition that Jonathan went to the field armed, and when giving the sign pointed to the arrows in his quiver. In the word צדּה the Raphe indicates that the suffix of ־ה is not a mere toneless ה, although it has no mappik, having given up its strong breathing on account of the harsh צ sound.

1Sa 20:21

“And, behold (הנּה, directing attention to what follows as the main point), I will send the boy (saying), Go, get the arrows. If I shall say to the boy, Behold, the arrows are from thee hitherwards, fetch them; then come, for peace is to thee, and it is nothing, as truly as Jehovah liveth.”

1Sa 20:22

“But if I say to the youth, Behold, the arrows are from thee farther off; then go, for Jehovah sendeth thee away,” i.e., bids thee flee. The appointment of this sign was just as simple as it was suitable to the purpose.

1Sa 20:23

This arrangement was to remain an eternal secret between them. “And (as for) the word that we have spoken, I and thou, behold, the Lord is between me and thee for ever,” namely, a witness and judge in case one of us two should break the covenant (vid., Gen 31:48-49). This is implied in the words, without there being any necessity to assume that עד had dropped out of the text. “The word” refers not merely to the sign agreed upon, but to the whole matter, including the renewal of the bond of friendship.

David thereupon concealed himself in the field, whilst Jonathan, as agreed upon, endeavoured to apologize for his absence from the king’s table.

1Sa 20:24-25

On the new moon’s day Saul sat at table, and as always, at his seat by the wall, i.e., at the top, just as, in eastern lands at the present day, the place of honour is the seat in the corner (see Harmar Beobachtungen ii. pp. 66ff.). “And Jonathan rose up, and Abner seated himself by the side of Saul, and David’s place remained empty.” The difficult passage, “And Jonathan rose up,” etc., can hardly be understood in any other way than as signifying that, when Abner entered, Jonathan rose from his seat by the side of Saul, and gave up the place to Abner, in which case all that is wanting is an account of the place to which Jonathan moved. Every other attempted explanation is exposed to much graver difficulties. The suggestion made by Gesenius, that the cop. ו should be supplied before אבנר, and ויּשׁב referred to Jonathan (“and Jonathan rose up and sat down, and Abner [sat down] by the side of Saul”), as in the Syriac, is open to this objection, that in addition to the necessity of supplying ו, it is impossible to see why Jonathan should have risen up for the purpose of sitting down again. The rendering “and Jonathan came,” which is the one adopted by Maurer and De Wette, cannot be philologically sustained; inasmuch as, although קוּם is used to signify rise up, in the sense of the occurrence of important events, or the appearance of celebrated of persons, it never means simply “to come.” And lastly, the conjecture of Thenius, that ויּקם should be altered into ויקדּם, according to the senseless rendering of the lxx, προέφθασε τὸν Ἰονάθαν, is overthrown by the fact, that whilst קדּם does indeed mean to anticipate or come to meet, it never means to sit in front of, i.e., opposite to a person.

1Sa 20:26

On this (first) day Saul said nothing, sc., about David’s absenting himself, “for he thought there has (something) happened to him, that he is not clean; surely (כּי) he is not clean” (vid., Lev 15:16.; Deu 23:11).

1Sa 20:27-29

But on the second day, the day after the new moon (lit., the morrow after the new moon, the second day: השּׁני is a nominative, and to be joined to ויהי, and not a genitive belonging to החדשׁ), when David was absent from table again, Saul said to Jonathan, “Why is the son of Jesse not come to meat, neither yesterday nor to-day?” Whereupon Jonathan answered, as arranged with David (compare 1Sa 20:28 and 1Sa 20:29 with 1Sa 20:6). “And my brother, he hath commanded me,” i.e., ordered me to come. צוּה as in Exo 6:13, and אחי, the elder brother, who was then at the head of the family, and arranged the sacrificial meal.

1Sa 20:30-31

Saul was greatly enraged at this, and said to Jonathan, “Son of a perverse woman (נעות is a participle, Niph. fem. from עוה) of rebellion,” - i.e., son of a perverse and rebellious woman (an insult offered to the mother, and therefore so much the greater to the son), hence the meaning really is, “Thou perverse, rebellious fellow,” - “do I not know that thou hast chosen the son of Jesse to thine own shame, and to the shame of thy mother’s nakedness?” בּחר, to choose a person out of love, to take pleasure in a person; generally construed with בּ pers., here with ל, although many Codd. have בּ here also. “For as long as the son of Jesse liveth upon the earth, thou and thy kingdom (kingship, throne) will not stand.” Thus Saul evidently suspected David as his rival, who would either wrest the government from him, or at any rate after his death from his son. “Now send and fetch him to me, for he is a child of death,” i.e., he has deserved to die, and shall be put to death.

1Sa 20:32-34

When Jonathan replied, “My father, why shall he die? what has he done?” Saul was so enraged that he hurled his javelin at Jonathan (cf. 1Sa 18:11). Thus Jonathan saw that his father had firmly resolved to put David to death, and rose up from the table in fierce anger, and did not eat that day; for he was grieved concerning David, because his father had done him shame. כּלה is a substantive in the sense of unalterable resolution, like the verb in 1Sa 20:9. השּׁני בּיום־החדשׁ, on the second day of the new moon or month.

The next morning Jonathan made David acquainted with what had occurred, by means of the sign agreed upon with David. The account of this, and of the meeting between Jonathan and David which followed, is given very concisely, only the main points being touched upon. In the morning (after what had occurred) Jonathan went to the field, דּוד למועד, either “at the time agreed upon with David,” or “to the meeting with David,” or perhaps better still, “according to the appointment (agreement) with David,” and a small boy with him.

1Sa 20:36

To the latter he said, namely as soon as they had come to the field, Run, get the arrows which I shoot. The boy ran, and he shot off the arrows, “to go out beyond him,” i.e., so that the arrows flew farther than the boy had run. The form חצי for חץ only occurs in connection with disjunctive accents; beside the present chapter (1Sa 20:36, 1Sa 20:37, 1Sa 20:38, Chethibh) we find it again in 2Ki 9:24. The singular is used here with indefinite generality, as the historian did not consider it necessary to mention expressly, after what he had previously written, that Jonathan shot off three arrows one after another.

1Sa 20:37-39

When the boy came to the place of the shot arrow (i.e., to the place to which the arrow had flown), Jonathan called after him, “See, the arrow is (lies) away from thee, farther off;” and again, “Quickly, haste, do not stand still,” that he might not see David, who was somewhere near; and the boy picked up the arrow and came to his lord. The Chethibh החצי is evidently the original reading, and the singular is to be understood as in 1Sa 20:37; the Keri החצּים is an emendation, according to the meaning of the words. The writer here introduces the remark in 1Sa 20:39, that the boy knew nothing of what had been arranged between Jonathan and David.

1Sa 20:40

Jonathan then gave the boy his things (bow, arrows, and quiver), and sent him with them to the town, that he might be able to converse with David for a few seconds after his departure, and take leave of him unobserved.

1Sa 20:41

When the boy had gone, David rose (from his hiding-place) from the south side, fell down upon his face to the ground, and bowed three times (before Jonathan); they then kissed each other, and wept for one another, “till David wept strongly,” i.e., to such a degree that David wept very loud. הנּגב מאצל, “from the side of the south,” which is the expression used to describe David’s hiding-place, according to its direction in relation to the place where Jonathan was standing, has not been correctly rendered by any of the early translators except Aquila and Jerome. In the Septuagint, the Chaldee, the Syriac, and the Arabic, the statement in 1Sa 20:19 is repeated, simply because the translators could not see the force of הנּגב מאצל, although it is intelligible enough in relation to what follows, according to which David fled from thence southwards to Nob.

1Sa 20:42

All that is given of the conversation between the two friends is the parting word spoken by Jonathan to David: “Go in peace. What we two have sworn in the name of the Lord, saying, The Lord be between me and thee, and between my seed and thy seed for ever:” sc., let it stand, or let us abide by it. The clause contains an aposiopesis, which may be accounted for from Jonathan’s deep emotion, and in which the apodosis may be gathered from the sense. For it is evident, from a comparison of 1Sa 20:23, that the expression “for ever” must be understood as forming part of the oath. - 1Sa 21:1. David then set out upon his journey, and Jonathan returned to the town. This verse ought, strictly speaking, to form the conclusion of 1 Samuel 20.In our English version it does; but in the Hebrew, which is followed here, it forms the opening verse of 1Sa 21:1-15. In the exposition of the following chapter it has been thought better to follow the numbering of the verses in our version rather than that of the original, although the latter is conformed to the Hebrew. - Tr.

The subject to “arose” is David; not because Jonathan was the last one spoken of (Thenius), but because the following words, “and Jonathan came,” etc., are in evident antithesis to “he arose and went.”

David Consults Jonathan. (b. c. 1058.)

1 And David fled from Naioth in Ramah, and came and said before Jonathan, What have I done? what is mine iniquity? and what is my sin before thy father, that he seeketh my life? 2 And he said unto him, God forbid; thou shalt not die: behold, my father will do nothing either great or small, but that he will shew it me: and why should my father hide this thing from me? it is not so. 3 And David sware moreover, and said, Thy father certainly knoweth that I have found grace in thine eyes; and he saith, Let not Jonathan know this, lest he be grieved: but truly as the Lord liveth, and as thy soul liveth, there is but a step between me and death. 4 Then said Jonathan unto David, Whatsoever thy soul desireth, I will even do it for thee. 5 And David said unto Jonathan, Behold, to morrow is the new moon, and I should not fail to sit with the king at meat: but let me go, that I may hide myself in the field unto the third day at even. 6 If thy father at all miss me, then say, David earnestly asked leave of me that he might run to Bethlehem his city: for there is a yearly sacrifice there for all the family. 7 If he say thus, It is well; thy servant shall have peace: but if he be very wroth, then be sure that evil is determined by him. 8 Therefore thou shalt deal kindly with thy servant; for thou hast brought thy servant into a covenant of the Lord with thee: notwithstanding, if there be in me iniquity, slay me thyself; for why shouldest thou bring me to thy father?

Here, I. David makes a representation to Jonathan of his present troubles. While Saul lay bound by his trance at Naioth David escaped to the court, and got to speak with Jonathan. And it was happy for him that he had such a friend at court, when he had such an enemy on the throne. If there be those that hate and despise us, let us not be disturbed at that, for there are those also that love and respect us. God hath set the one over against the other, and so must we. Jonathan was a friend that loved at all times, loved David as well now in his distress, and bade him as welcome into his arms, as he had done when he was in his triumph (ch. xviii. 1), and he was a brother that was born for adversity, Prov. xvii. 17. Now, 1. David appeals to Jonathan himself concerning his innocency, and he needed not say much to him for the proof of it, only he desired him that if he knew of any just offence he had given his father he would tell him, that he might humble himself and beg his pardon: What have I done? v. 1. 2. He endeavors to convince him that, notwithstanding his innocency, Saul sought his life. Jonathan, from a principal of filial respect to his father, was very loth to believe that he designed or would ever do so wicked a thing, v. 2. He the rather hoped so because he knew nothing of any such design, and he had usually been made privy to all his counsels. Jonathan, as became a dutiful son, endeavored to cover his father's shame, as far as was consistent with justice and fidelity to David. Charity is not forward to think evil of any, especially of a parent, 1 Cor. xiii. 5. David therefore gives him the assurance of an oath concerning his own danger, swears the peace upon Saul, that he was in fear of his life by him: "As the Lord liveth, than which nothing more sure in itself, and as thy soul liveth, than which nothing more certain to thee, whatever thou thinkest, there is but a step between me and death," v. 3. And, as for Saul's concealing it from Jonathan, it was easy to account for that; he knew the friendship between him and David, and therefore, though in other things he advised with him, yet not in that. None more fit than Jonathan to serve him in every design that was just and honourable, but he knew him to be a man of more virtue than to be his confidant in so base a design as the murder of David.

II. Jonathan generously offers him his service (v. 4): Whatsoever thou desirest, he needed not insert the proviso of lawful and honest (for he knew David too well to think he would ask any thing that was otherwise), I will even do it for thee. This is true friendship. Thus Christ testifies his love to us: Ask, and it shall be done for you; and we must testify ours to him by keeping his commandments.

III. David only desires him to satisfy himself, and then to satisfy him whether Saul did really design his death or no. Perhaps David proposed this more for Jonathan's conviction than his own, for he himself was well satisfied. 1. The method of trial he proposed was very natural, and would certainly discover how Saul stood affected to him. The two next days Saul was to dine publicly, upon occasion of the solemnities of the new moon, when extraordinary sacrifices were offered and feasts made upon the sacrifices. Saul was rejected of God, and the Spirit of the Lord had departed from him, yet he kept up his observance of the holy feasts. There may be the remains of external devotion where there is nothing but the ruins of real virtue. At these solemn feasts Saul had either all his children to sit with him, and David had a seat as one of them, or all his great officers, and David had a seat as one of them. However it was, David resolved his seat should be empty (and that it never used to be at a sacred feast) those two days (v. 5), and he would abscond till the solemnity was over, and put it upon this issue: if Saul admitted an excuse for his absence, and dispensed with it, he would conclude he had changed his mind and was reconciled to him; but if he resented it, and was put into a passion by it, it was easy to conclude he designed him a mischief, since it was certain he did not love him so well as to desire his presence for any other end than that he might have an opportunity to do him a mischief, v. 7. 2. The excuse he desired Jonathan to make for his absence, we have reason to think, was true, that he was invited by his elder brother to Bethlehem, his own city, to celebrate this new moon with his relations there, because, besides the monthly solemnity in which they held communion with all Israel, they had now a yearly sacrifice, and a holy feast upon it, for all the family, v. 6. They kept a day of thanksgiving in their family for the comforts they enjoyed, and of prayer for the continuance of them. By this it appears that the family David was of was a very religious family, a house that had a church in it. 3. The arguments he used with Jonathan to persuade him to do this kindness for him were very pressing, v. 8. (1.) That he had entered into a league of friendship with him, and it was Jonathan's own proposal: Thou hast brought thy servant into a covenant of the Lord with thee. (2.) That he would by no means urge him to espouse his cause if he was not sure that it was a righteous cause: "If there be iniquity in me, I am so far from desiring or expecting that the covenant between us should bind thee to be a confederate with me in that iniquity that I freely release thee from it, and wish that my hand may be first upon me: Slay me thyself." No honest man will urge his friend to do a dishonest thing for his sake.

Jonathan's Covenant with David. (b. c. 1058.)

9 And Jonathan said, Far be it from thee: for if I knew certainly that evil were determined by my father to come upon thee, then would not I tell it thee? 10 Then said David to Jonathan, Who shall tell me? or what if thy father answer thee roughly? 11 And Jonathan said unto David, Come, and let us go out into the field. And they went out both of them into the field. 12 And Jonathan said unto David, O Lord God of Israel, when I have sounded my father about to morrow any time, or the third day, and, behold, if there be good toward David, and I then send not unto thee, and shew it thee; 13 The Lord do so and much more to Jonathan: but if it please my father to do thee evil, then I will shew it thee, and send thee away, that thou mayest go in peace: and the Lord be with thee, as he hath been with my father. 14 And thou shalt not only while yet I live shew me the kindness of the Lord , that I die not: 15 But also thou shalt not cut off thy kindness from my house for ever: no, not when the Lord hath cut off the enemies of David every one from the face of the earth. 16 So Jonathan made a covenant with the house of David, saying, Let the Lord even require it at the hand of David's enemies. 17 And Jonathan caused David to swear again, because he loved him: for he loved him as he loved his own soul. 18 Then Jonathan said to David, To morrow is the new moon: and thou shalt be missed, because thy seat will be empty. 19 And when thou hast stayed three days, then thou shalt go down quickly, and come to the place where thou didst hide thyself when the business was in hand, and shalt remain by the stone Ezel. 20 And I will shoot three arrows on the side thereof, as though I shot at a mark. 21 And, behold, I will send a lad, saying, Go, find out the arrows. If I expressly say unto the lad, Behold, the arrows are on this side of thee, take them; then come thou: for there is peace to thee, and no hurt; as the Lord liveth. 22 But if I say thus unto the young man, Behold, the arrows are beyond thee; go thy way: for the Lord hath sent thee away. 23 And as touching the matter which thou and I have spoken of, behold, the Lord be between thee and me for ever.

Here, I. Jonathan protests his fidelity to David in his distress. Notwithstanding the strong confidence David had in Jonathan, yet, because he might have some reason to fear that his father's influence, and his own interest, should make him warp, or grow cool towards him, Jonathan thought it requisite solemnly to renew the professions of his friendship to him (v. 9): "Far be it from thee to think that I suspect thee of any crime for which I should either slay thee myself or deliver thee to my father; no, if thou hast any jealousy of that, Come let us go into the field (v. 11), and talk it over more fully." He did not challenge him to the field to fight him for an affront, but to fix him in his friendship. He faithfully promised him that he would let him know how, upon trial, he found his father affected towards him, and would make the matter neither better nor worse than it was. "If there be good towards thee, I will show it thee, that thou mayest be easy (v. 12), if evil, I will send thee away, that thou mayest be safe" (v. 13); and thus he would help to deliver him from the evil if it were real and from the fear of evil if it were but imaginary. For the confirmation of his promise he appeals to God, 1. As a witness (v. 12): "O Lord God of Israel, thou knowest I mean sincerely, and think as I speak." The strength of his passion made the manner of his speaking concise and abrupt. 2. As a judge: "The Lord do so and much more to Jonathan (v. 13), if I speak deceitfully, or break my word with my friend." He expressed himself thus solemnly that David might be abundantly assured of his sincerity. And thus God has confirmed his promises to us, that we might have strong consolation, Heb. vi. 17, 18. Jonathan adds to his protestations his hearty prayers: "The Lord be with thee, to protect and prosper thee, as he has been formerly with my father, though now he has withdrawn." Thus he imitates his belief that David would be in his father's place, and his good wishes that he might prosper in it better than his father now did.

II. He provides for the entail of the covenant of friendship with David upon his posterity, v. 14-16. He engages David to be a friend to his family when he was gone (v. 15): Thou shalt promise that thou wilt not cut off thy kindness from my house for ever. This he spoke from a natural affection he had to his children, whom he desired it might go well with after his decease, and for whose future welfare he desired to improve his present interest. It also intimates his firm belief of David's advancement, and that it would be in the power of his hand to do a kindness or unkindness to his seed; for, in process of time, the Lord would cut off his enemies, Saul himself was not expected; then "Do not thou cut off thy kindness from my house, nor revenge my father's wrongs upon my children." The house of David must likewise be bound to the house of Jonathan from generation to generation; he made a covenant (v. 16) with the house of David. Note, True friends cannot but covet to transmit to theirs after them their mutual affections. Thy own friend, and thy father's friend, forsake not. This kindness, 1. He calls the kindness of the Lord, because it is such kindness as God shows to those he takes into covenant with himself; for he is a God to them and to their seed; they are beloved for the fathers' sakes. 2. He secures it by an imprecation (v. 16): The Lord require it at the hand of David's seed (for of David himself he had no suspicion) if they prove so far David's enemies as to deal wrongfully with the posterity of Jonathan, David's friend. He feared lest David, or some of his, should hereafter be tempted, for the clearing and confirming of their title to the throne, to do by his seed as Abimelech had done by the sons of Gideon (Judg. ix. 5), and this he would effectually prevent; but the reason given (v. 17) why Jonathan was so earnest to have the friendship entailed is purely generous, and has nothing of self in it; it was because he loved him as he loved his own soul, and therefore desired that he and his might be beloved by him. David, though now in disgrace at court and in distress, was as amiable in the eyes of Jonathan as ever he had been, and he loved him never the less for his father's hating him, so pure were the principles on which his friendship was built. Having himself sworn to David, he caused David to swear to him, and (as we read it) to swear again, which David consented to (for he that bears an honest mind does not startle at assurances), to swear by his love to him, which he looked upon as a sacred thing. Jonathan's heart was so much upon it that, when they parted this time, he concluded with a solemn appeal to God: The Lord be between me and thee for ever (v. 23), that is, "God himself be judge between us and our families for ever, if on either side this league of friendship be violated." It was in remembrance of this covenant that David was kind to Mephibosheth, 2 Sam. ix. 7; xxi. 7. It will be a kindness to ourselves and ours to secure an interest in those whom God favours and to make his friends ours.

III. He settles the method of intelligence, and by what signs and tokens he would give him notice how his father stood affected towards him. David would be missed the first day, or at least the second day, of the new moon, and would be enquired after, v. 18. On the third day, by which time he would have returned from Bethlehem, he must be at such a place (v. 19), and Jonathan would come towards that place with his bow and arrows to shoot for diversion (v. 20), would send his lad to fetch his arrows, and, if they were shot short of the lad, David must take it for a signal of safety, and not be afraid to show his head (v. 21); but, if he shot beyond the lad, it was a signal of danger, and he must shift for his safety, v. 22. This expedient he fixed lest he should not have the opportunity, which yet it proved he had, of talking with David, and making the report by word of mouth.

Jonathan Excuses David to Saul. (b. c. 1058.)

24 So David hid himself in the field: and when the new moon was come, the king sat him down to eat meat. 25 And the king sat upon his seat, as at other times, even upon a seat by the wall: and Jonathan arose, and Abner sat by Saul's side, and David's place was empty. 26 Nevertheless Saul spake not any thing that day: for he thought, Something hath befallen him, he is not clean; surely he is not clean. 27 And it came to pass on the morrow, which was the second day of the month, that David's place was empty: and Saul said unto Jonathan his son, Wherefore cometh not the son of Jesse to meat, neither yesterday, nor to day? 28 And Jonathan answered Saul, David earnestly asked leave of me to go to Bethlehem: 29 And he said, Let me go, I pray thee; for our family hath a sacrifice in the city; and my brother, he hath commanded me to be there: and now, if I have found favour in thine eyes, let me get away, I pray thee, and see my brethren. Therefore he cometh not unto the king's table. 30 Then Saul's anger was kindled against Jonathan, and he said unto him, Thou son of the perverse rebellious woman, do not I know that thou hast chosen the son of Jesse to thine own confusion, and unto the confusion of thy mother's nakedness? 31 For as long as the son of Jesse liveth upon the ground, thou shalt not be established, nor thy kingdom. Wherefore now send and fetch him unto me, for he shall surely die. 32 And Jonathan answered Saul his father, and said unto him, Wherefore shall he be slain? what hath he done? 33 And Saul cast a javelin at him to smite him: whereby Jonathan knew that it was determined of his father to slay David. 34 So Jonathan arose from the table in fierce anger, and did eat no meat the second day of the month: for he was grieved for David, because his father had done him shame.

Jonathan is here effectually convinced of that which he was so loth to believe, that his father had an implacable enmity to David, and would certainly be the death of him if it were in his power; and he had like to have paid very dearly himself for the conviction.

I. David is missed from the feast on the first day, but nothing is said of him. The king sat upon his seat, to feast upon the peace-offerings as at other times (v. 25), and yet had his heart as full of envy and malice against David as it could hold. He should first have been reconciled to him, and then have come and offered his gift; but, instead of that, he hoped, at this feast, to drink the blood of David. What an abomination was that sacrifice which was brought with such a wicked mind as this! Prov. xxi. 27. When the king came to take his seat Jonathan arose, in reverence to him both as a father and as his sovereign; every one knew his place, but David's was empty. It did not use to be so. None more content than he in attending holy duties; nor had he been absent now but that he must have come at the peril of his life; self-preservation obliged him to withdraw. In imminent peril present opportunities may be waived, nay, we ought not to throw ourselves into the mouth of danger. Christ him self absconded often, till he knew that his hour had come. But that day Saul took no notice that he missed David, but said within himself, "Surely he is not clean, v. 26. Some ceremonial pollution has befallen him, which forbids him to eat of the holy things till he has washed his clothes, and bathed his flesh in water, and been unclean until the evening." Saul knew what conscience David made of the law, and that he would rather keep away from the holy feast than come in his uncleanness. Blessed be God, no uncleanness is now a restraint upon us, but what we may by faith and repentance be washed from in the fountain opened, Ps. xxvi. 6.

II. He is enquired for the second day, v. 27. Saul asked Jonathan, who he knew was his confidant, Wherefore cometh not the son of Jesse to meat? He was his own son by marriage, but he calls him in disdain, the son of Jesse. He asks for him as if he were not pleased that he should be absent from a religious feast; and so it should be example to masters of families to see to it that those under their charge be not absent from the worship of God, either in public or in the family. It is a bad thing for us, except in case of necessity, to omit an opportunity of statedly attending on God in solemn ordinances. Thomas lost a sight of Christ by being once absent from a meeting of the disciples. But that which displeased Saul was that hereby he missed the opportunity he expected of doing David a mischief.

III. Jonathan makes his excuse, v. 28, 29. 1. That he was absent upon a good occasion, keeping the feast in another place, though not here, sent for by his elder brother, who was now more respectful to him than he had been (ch. xvii. 28), and that he had gone to pay his respects to his relations, for the keeping up of brotherly love; and no master would deny a servant liberty to do that in due time. He pleads, 2. That he did not go without leave humbly asked and obtained from Jonathan, who, as his superior officer, was proper to be applied to for it. Thus he represents David as not wanting in any instance of respect and duty to the government.

IV. Saul hereupon breaks out into a most extravagant passion, and rages like a lion disappointed of his prey. David was out of his reach, but he falls upon Jonathan for his sake (v. 30, 31), gives him base language, not fit for a gentleman, a prince, to give to any man, especially his own son, heir apparent to his crown, a son that served him, the greatest stay and ornament of his family, before a great deal of company, at a feast, when all should be in good humour, at a sacred feast, by which all irregular passions should be mortified and subdued; yet he does in effect call him, 1. A bastard: Thou son of the perverse rebellious woman; that is, according to the foolish filthy language of men's brutish passion now a day, "Thou son of a whore." He tells him he was born to the confusion of his mother, that is, he had given the world cause to suspect that he was not the legitimate son of Saul, because he loved him whom Saul hated and supported him who would be the destruction of their family. 2. A traitor: Thou son of a perverse rebellion (so the word is), that is, "thou perverse rebel." At other times he reckoned no counsellor or commander that he had more trusty and well-beloved than Jonathan; yet now in this passion he represents him as dangerous to his crown and life. 3. A fool: Thou hast chosen the son of Jesse for thy friend to thy own confusion, for while he lives thou shalt never be established. Jonathan indeed did wisely and well for himself and family to secure an interest in David, whom Heaven had destined to the throne, yet, for this, he is branded as most impolitic. It is good taking God's people for our people and going with those that have him with them. It will prove to our advantage at last, however for the present it may be thought a disparagement, and a prejudice to our secular interest. It is probable Saul knew that David was anointed to the kingdom by the same hand that anointed him, and then not Jonathan, but himself, was the fool, to think to defeat the counsels of God. Yet nothing will serve him but David must die, and Jonathan must fetch him to execution. See how ill Saul's passion looks, and let it warn us against the indulgence of any thing like it in ourselves. Anger is madness, and he that hates his brother is a murderer.

V. Jonathan is sorely grieved and put into disorder by his father's barbarous passion, and the more because he had hoped better things, v. 2. He was troubled for his father, that he should be such a brute, troubled for his friend, whom he knew to be a friend of God, that he should be so basely abused; he was grieved for David (v. 34), and troubled for himself too, because his father had done him shame, and, though most unjustly, yet he must submit to it. One would pity Jonathan to see how he was put, 1. Into the peril of sin. Much ado that wise and good man had to keep his temper, upon such a provocation as this. His father's reflections upon himself made no return to; it becomes inferiors to bear with meekness and silence the contempts put upon them in wrath and passion. When thou art the anvil lie thou still. But his dooming David to die he could not bear: to that he replied with some heat (v. 32), Wherefore shall he be slain? What has he done? Generous spirits can much more easily bear to be abused themselves than to hear their friends abused. 2. Into the peril of death. Saul was now so outrageous that he threw his javelin at Jonathan, v. 33. He seemed to be in great care (v. 31) than Jonathan should be established in his kingdom, and yet now he himself aims at his life. What fools, what savage beasts and worse does anger make men! How necessary it is to put a hook in its nose and a bridle in its jaws! Jonathan was fully satisfied that evil was determined against David, which put him out of frame exceedingly: he rose from table, thinking it high time when his life was struck at, and would eat no meat, for they were not to eat of the holy things in their mourning. All the guests, we may suppose, were discomposed, and the mirth of the feast was spoiled. He that is cruel troubles his own flesh, Prov. xi. 17.

David Informed of His Danger. (b. c. 1058.)

35 And it came to pass in the morning, that Jonathan went out into the field at the time appointed with David, and a little lad with him. 36 And he said unto his lad, Run, find out now the arrows which I shoot. And as the lad ran, he shot an arrow beyond him. 37 And when the lad was come to the place of the arrow which Jonathan had shot, Jonathan cried after the lad, and said, Is not the arrow beyond thee? 38 And Jonathan cried after the lad, Make speed, haste, stay not. And Jonathan's lad gathered up the arrows, and came to his master. 39 But the lad knew not any thing: only Jonathan and David knew the matter. 40 And Jonathan gave his artillery unto his lad, and said unto him, Go, carry them to the city. 41 And as soon as the lad was gone, David arose out of a place toward the south, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded. 42 And Jonathan said to David, Go in peace, forasmuch as we have sworn both of us in the name of the Lord , saying, The Lord be between me and thee, and between my seed and thy seed for ever. And he arose and departed: and Jonathan went into the city.

Here is, 1. Jonathan's faithful performance of his promise to give David notice of the success of his dangerous experiment. He went at the time and to the place appointed (v. 35), within sight of which he knew David lay hid, sent his footboy to fetch his arrows, which he would shoot at random (v. 36), and gave David the fatal signal by shooting an arrow beyond the lad (v. 37): Is not the arrow beyond thee? That word [beyond] David knew the meaning of better than the lad. Jonathan dismissed the lad, who knew nothing of the matter, and, finding the coast clear and no danger of a discovery, he presumed upon one minute's personal conversation with David after he had bidden him flee for his life. 2. The most sorrowful parting of these two friends, who, for aught that appears, never came together again but once, and that was by stealth in a wood, ch. xxiii. 16. (1.) David addressed himself to Jonathan with the reverence of a servant rather than the freedom of a friend: He fell on his face to the ground, and bowed himself three times, as one deeply sensible of his obligations to him for the good services he had done him. (2.) They took leave of each other with the greatest affection imaginable, with kisses and tears; they wept on each other's neck till David exceeded, v. 41. The separation of two such faithful friends was equally grievous to them both, but David's case was the more deplorable; for, when Jonathan was returning to his family and friends, David was leaving all his comforts, even those of God's sanctuary, and therefore his grief exceeded Jonathan's, or perhaps it was because his temper was more tender and his passions were stronger. (3.) They referred themselves to the covenant of friendship that was between them, both of them comforting themselves with this in this mournful separation: "We have sworn both of us in the name of the Lord, for ourselves and our heirs, that we and they will be faithful and kind to each other from generation to generation." Thus, while we are at home in the body and absent from the Lord, this is our comfort, that he has made with us an everlasting covenant.