1 Samuel 20:1–23

And David fled from Naioth in Ramah,.... While Saul was prophesying, or lay in a trance there: and came; to Gibeah, where Saul dwelt, and had his palace, and kept his court: and said before Jonathan; whom he found there, and for whose sake he thither fled to have his advice, and to use his interest with his father, and be his friend at court: what have I done? what is mine iniquity? and what is my sin before thy father, that he seeketh my life? surely, as if he should say, I must have been guilty of some very great crime, and yet I am not sensible of it; canst thou tell me what it is that has so provoked thy father, that nothing will satisfy him but the taking away of my life, which he seeks to do?

And he said unto him, God forbid, thou shalt not die,.... He could not believe his father had any such intention; and that if he discovered anything of that kind, it was only when he was in a frenzy, and a melancholy disorder had seized him; and that David had nothing to fear on that head, and that he would secure him from all danger in that respect; the thing was too gross and detestable to be credited: behold, my father will do nothing, either great or small, but that he will show it me; such an interest had he in him, and in his favour, being his son and heir to his crown, and having done many warlike exploits, which had the more endeared him to him, that he made him privy to all his secret designs, and took his opinion in all matters of moment and importance: and why should my father hide this thing from me? his design of taking away the life of David, if he had really formed one: it is not so; Jonathan concluded, from his ignorance of it, there was nothing in it, and that it was only a surmise of David's; and yet it is strange that Jonathan should know nothing of the messengers being sent to David's house to take him, and of others sent to Naioth after him, and of Saul's going there himself with such a design; and if he did know anything of the matter, he made the best of it to David, partly to allay his fears, and partly that his father might not appear so black and vile as he really was.

And David sware moreover, and said,.... To assure Jonathan of the truth of it, that he did most certainly seek after his life, of which, as he had no doubt himself, by an oath he endeavoured to remove any that might be in Jonathan, who was not willing to believe his father could be guilty of so foul a crime: thy father certainly knoweth that I have found grace in thine eyes: that he was high in his favour, that he had a great value for him, and he had a large share in his love and friendship, and that was the reason why he hid from him his base intentions: and he saith, let not Jonathan know this, lest he be grieved; as he would be, both for the evil his father would be guilty of, and the danger David, his beloved friend, would be in: but truly, as the Lord liveth, and as thy soul liveth, there is but a step between me and death; as appeared by his casting a javelin at him, 1 Samuel 18:11, sending messengers to his own house to slay him, 1 Samuel 19:11, and others to Naioth to seize him, 1 Samuel 19:20, and coming himself thither with an intention to kill him, 1 Samuel 19:22, and in each of these instances he had a narrow escape for his life; and this he declared in the most solemn manner by an oath, for the confirmation of the truth of it to Jonathan.

Then said Jonathan unto David,.... Now giving credit to what he had said, and in order to comfort and support him under the apprehensions he had of danger: whatsoever thy soul desireth, I will even do it for thee; for the preservation of his life, by speaking to his father on his behalf, endeavouring to dissuade him from his evil intentions, or by hiding and concealing him in some obscure place, that he might not execute his evil designs upon him, or by any method he could point out to him.

And David said unto Jonathan,.... Moved that the following method might be taken as a trial of the disposition of Saul's mind towards David: behold, tomorrow is the new moon; the first day of the month, which was kept solemnly with burnt offerings and peace offerings, see Numbers 10:10. Some say (r) this feast was not kept for the new moon, but because it was the day of the feast of trumpets or the first day of the new year, which fell together on that day; the calends, or first day of the month, was with the Heathens sacred to deity (s), in imitation of the Jews: and I should not fail to sit with the king at meat; it had been usual for him at such a time to sit at table with the king; next to him, as Jarchi interprets it, either as his son-in-law, or as one of his princes; the custom being for the king, and his family and nobles, to eat together on that day upon the peace offerings; and it was the duty of David to attend at that time, and it might be expected he would: but let me go; he asked leave of Jonathan, who had power in his father's absence to grant it, he not being yet returned from Naioth: that I may hide myself in the fields, unto the third day at even; or until the time of the evening of the third day, as the Targum, which was the evening of the second day of the month; for that was the third from that evening they were discoursing together, as Ben Gersom observes; the fields he proposed to hide himself in were near to Gibeah, and he doubtless meant some cave in those fields, where he might be, and not be seen by men; though it cannot be thought that he remained, or proposed to remain, in such a place during that time, where he would be in want of food, but that he would abide incognito among his friends somewhere or another, until the festival was over. (r) Weemse's Expos. Ceremon. Law, c. 22. p. 100, 101. (s) Macrob. Saturnal. l. 1. c. 15. Alex. ab Alex. Genial. Dier. l. 3. c. 18. in fine.

If thy father at all miss me,.... Or diligently inquires after me: then say, David earnestly asked leave of me, that he might run to Bethlehem his city: the place of his birth, called the city of David, where he was born and had lived, Luke 2:4, which was not far from Gibeah, and whither he could soon run; and which shows the haste he proposed to make, and his eager desire to be there, and which also is signified by his earnest and importunate request; for all this might be true, and no lie of David, framed for an excuse; and after he had hid himself some time in the field, until it was evening, he might go to Bethlehem, and return soon enough to meet Jonathan in the field at the time fixed by them on the third day: for there is a yearly sacrifice there for all the family; it was customary for the family of Jesse one day in a year, and as it should seem on a first day of the month, and perhaps the first day of the first month, or New Year's Day, to have an anniversary feast by way of gratitude and thankfulness for the mercies of the year past, and for the continuance of them for time to come; in which the family rejoiced together at the great goodness of God unto them, 1 Samuel 9:12.

If he say thus, it is well,.... It is very well, it is very good and right in him to do so: thy servant shall have peace; it will be a token that the wrath of the king was removed, and that his mind was well disposed towards David, and things had taken an happy turn, and would issue in his peace and prosperity: but if he be very wroth; with Jonathan for giving leave, and with David for going away: then be sure that evil is determined by him; that he has a settled obstinate malice in his heart, which is become implacable and inveterate, and confirmed in him; and that it is a determined point with him to slay David if possible, which he hoped to have an opportunity of doing at that time in which he was disappointed, and caused such wrath in him.

Therefore thou shall deal kindly with thy servant,.... By informing him how his father's mind stood affected to him, that he might conduct himself accordingly, either by appearing at court, or by providing for his safety by flight: for thou hast brought thy servant into a covenant of the Lord with thee; a covenant of friendship between Jonathan and David, of which Jonathan was the first mover, and so is said to bring or persuade him into it; called the covenant of the Lord, because made in his name and fear, and before him as a witness of it; and this David pleads as an argument with Jonathan, to deal kindly and faithfully by him in the present case: notwithstanding, if there be in me iniquity, slay me thyself: or pass sentence upon him to be slain; which, if guilty, he might have power to do in his father's absence, and which David desires might be done, notwithstanding the covenant of friendship between them, should he appear to deserve it by any action of his, of which he was not conscious; this expresses the strong sense he had of his own integrity, and served to confirm Jonathan in his opinion of it: for why shouldest thou bring me to thy father? deliver him up into his hands to be put to a cruel death by him, or give him the trouble of doing it, when he might as well dispatch him at once.

And Jonathan said, far be it from thee,.... To entertain such a thought of me, or to have the least suspicion of me, that I should conceal my father's ill intentions against thee, if known to me: for if I knew certainly that evil were determined by my father to come upon thee, then would I not tell it thee? certainly I would; canst thou doubt of my kindness and fidelity? surely thou hast no reason, when such a covenant of friendship subsists between us, and there has not been the least breach of it on either side.

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 (Sa1 20:9): "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 (Sa1 20:11), 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 (Sa1 20:12), if evil, I will send thee away, that thou mayest be safe" (Sa1 20:13); 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 (Sa1 20:12): "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 (Sa1 20:13), 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 6:17, Heb 6:18. 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, Sa1 20:14-16. He engages David to be a friend to his family when he was gone (Sa1 20:15): 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 (Sa1 20:16) 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 (Sa1 20:16): 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 (Jdg 9:5), and this he would effectually prevent; but the reason given (Sa1 20:17) 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 (Sa1 20:23), 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, Sa2 9:7; Sa2 21:7. 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, Sa1 20:18. On the third day, by which time he would have returned from Bethlehem, he must be at such a place (Sa1 20:19), and Jonathan would come towards that place with his bow and arrows to shoot for diversion (Sa1 20:20), 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 (Sa1 20:21); but, if he shot beyond the lad, it was a signal of danger, and he must shift for his safety, Sa1 20:22. 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.

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 (Sa1 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.

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.

And Jonathan said unto David, come, and let us go out into the field,.... That they might more fully, and freely, and familiarly talk of this affair between them, without any danger of being overheard by the servants of Saul, as they were in his palace, where they now were: and they went out both of them into the field; which belonged to Gibeah.

And Jonathan said unto David, O Lord God of Israel,.... Or by the Lord God of Israel, I swear unto thee; for this is the form of the oath, as Jarchi and Kimchi observe: when I have sounded my father about tomorrow any time, or the third day; searched, inquired, and found out how his disposition is: and, behold, if there be good toward David; if he is well disposed to him, as may appear by speaking respectfully of him, or kindly inquiring after him, and by being satisfied with the account given him: and I then send not unto thee, and show it thee; then let the vengeance of God fall upon me in some remarkable manner or another, as follows; or "shall I not then send unto thee, and show it thee" (t)? certainly I will; that is, I will send a messenger to thee to acquaint thee with it, who shall tell it, and cause thee to hear it, as from myself. (t) "an non tune mitterem?" Junius & Tremellius; "nonne tunc mittam ad te?" so some in Vatablus.

The Lord do so and much more to Jonathan,.... Recompense evil more than can be thought of and expressed, should he neglect to inform David of the good disposition of Saul unto him: but if it please my father to do thee evil; if he seems determined upon it to take away thy life: then I will show it thee; not by a messenger, by whom it would not be safe to communicate it, lest by that means Saul would know where he was, and come and slay him; but Jonathan would come himself, and acquaint him with it: and send thee away, that thou mayest go in peace; give him leave, and advise him to depart, and provide for his own safety, adding his blessing on him, and prayer for him: and the Lord be with thee, as he hath been with my father; in the beginning of his reign, giving him counsel and advice in all things, and victory over his enemies, succeeding and prospering him in whatsoever he engaged in; the Targum is,"the Word of the Lord be for thy help, &c.'' Jonathan seemed to be fully apprized that David was to succeed in the kingdom.

And thou shalt not only, while yet I live, show me the kindness of the Lord,.... Such kindness as is well pleasing in the sight of God, and imitate what he shows to men, and which was covenanted, promised, and agreed to in the presence of the Lord, when David and Jonathan entered into covenant with each other; this Jonathan did not doubt of, and therefore did not make this a request: that I die not; he had no fear nor dread on his mind, should David come to the throne while he was alive, that he would take away his life; which was usually done by tyrants and usurpers, when there were any that had a fairer title, and better claim to the throne than they.

But also thou shalt not cut off thy kindness from my house for ever,.... His family should partake of it as well as himself: no, not when the Lord hath cut off the enemies of David, everyone from the face of the earth; Saul and his sons, and everyone that should oppose his settlement in the kingdom: Jonathan's meaning is, that the covenant between them should not be only between them personally, but include their posterity, as follows.

So Jonathan made a covenant with the house of David,.... Not with David himself only, which was now renewed, but with his family also: saying, let the Lord even require it at the hand of David's enemies; take vengeance on Jonathan, or on any of his posterity, should they break this covenant, by showing themselves enemies to David, and his crown; and, on the other hand, also on David, and his posterity, should they not show kindness to Jonathan and his seed, according to the tenor of this covenant.

And Jonathan caused David to swear again,.... Or Jonathan added to make David swears (u); having sworn himself to make a covenant of friendship with David and his family, he moved and insisted on it, that David should swear to keep covenant with him, and his family: because he loved him; it was not so much for the good and safety of his offspring that he made this motion, and was so desirous of renewing and enlarging his covenant with David, as it was his strong love and affection for him; being on that account desirous that there might be the strictest friendship imaginable retained between the two families; or he made him swear by his love to him, as some understand it, which is not so likely; the former sense is better, for he himself sware by the Lord, 1 Samuel 20:12, for he loved him as his own soul; or "with the love of his soul" (w); with the most cordial affection, with a truly hearty and sincere love, see 1 Samuel 18:1. (u) "et addidit", Pagninus, Montanus, Vatablus; so the Tigurine version. (w) "secundum dilectionem animae suae", Pagninus; "amore sui ipsius", Junius & Tremellius.

Then Jonathan said to David, tomorrow is the new moon,.... The first day of the month, as David had before observed, 1 Samuel 20:5, and thou shalt be missed, because thy seat will be empty; or be inquired after, because not in his usual place at mealtime.

And when thou hast stayed three days,.... From court, either at Bethlehem, which seems most probable, or in some other place incognito; however, not in the field he proposed to hide himself in, where he could not continue so long for want of food: then thou shalt go down quickly, and come to the place where thou didst hide thyself; which makes it clear that he did not continue there during that time, but went elsewhere; from whence he was to come in haste at the expiration of three days, to the place he first hid himself in, and which was fixed upon to meet at: when the business was in hand; when the affair was discoursed of, about getting knowledge how Saul was affected to David, and of informing him of it; or "on the day of work" (x); or business, on a working day, as the Septuagint; and so the Targum, on a common day; when, as the Vulgate Latin, it was lawful to work on it; and such was the day when Jonathan and David conversed together about the above affair; it being the day before the new moon, or first day of the month, on which day they used not to work: Some render it, "thou shalt three times go down" (y) to that place; and the sense is, that he should come on the morrow, and if he found not Jonathan there, he might conclude that as yet he knew nothing of his father's mind, and therefore should come the day following that; and if he found him not then, to come on the third day, that so he might be on the spot, let him come on which day he would: and shalt remain by the stone Ezel; which, because it signifies "going", the Jewish commentators generally understand it as a sign to direct travellers which way to go; but one would think this should be an improper place for David to be near, since it must be where two or more ways met, and so a public frequented place; others think therefore it had its name from David and Jonathan often going thither, to discourse with each other; the Septuagint calls it Ergab; and so the place where Jonathan, the son of Saul, exercised himself by shooting darts, is called by Jerom (z); it is said by Josephus (a) to be an hundred fifty furlongs (about nineteen miles), from Jerusalem, and from Jordan sixty, (about eight miles). (x) "in die operis", Pagninus, Montanus, Vatablus; "die profesto", Tigurine version. (y) "tertiabis, descendes valde", Montanus; "descendes ter, vel tertiabis descendere", Castalio; so Patrick. (z) De loc. Heb. fol. 91. C. (a) Apud Adrichem. Theatrum T. S. p. 17.

And I will shoot three arrows on the side thereof,.... On the side of the stone Ezel; three are pitched upon, according to the number of the days David was missing: as though I shot at a mark; as if he made the stone the mark he shot at; so that his shooting would not be taken notice of.

And, behold, I will send a lad,.... That attended on him, and carried his bow and arrows, and fetched his arrows when he had shot them: saying, go, find out the arrows; where they are fallen, and return them: if I expressly say unto the lad, behold, the arrows are on this side of thee, take them; on one side of him, whether the one or the other, which he would bid him take up, and bring them to him: then come thou; David, out of the place where he hid himself: for there is peace to thee, and no hurt, as the Lord liveth; he might appear, and not be afraid of being seen by any, since by this sign he might be assured that Saul was well affected to him, and would show him favour, and do him no injury; and that he might promise himself prosperity and safety, and be assured of it for the present.

But if I say thus unto the young man, behold, the arrows are beyond thee,.... Being shot to a greater distance than where the young man was: go thy way, for the Lord hath sent thee away; then he was to depart directly, without staying to have any conversation with Jonathan, which would not be safe for either of them, and so make the best of his way into the country, and escape for his life; for so it was ordered by the providence of God, that he must not stay, but be gone immediately: the signals were these, that if things were favourable, then he would shoot his arrows on one side of the lad, and David might come out and show himself at once; but if not, he would shoot them beyond him, by which he might know that he must flee for his life.

And as touching the matter which thou and I have spoken of,.... The covenant they had made between them and their families: behold, the Lord be between me and thee for ever: as a witness of the covenant, and a revenger of those that should break it; so the Targum,"behold, the Word of the Lord be between me and thee a witness for ever.''