1 Samuel 20:12

o 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." Verse 5 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. Verse 8 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. Verse 10 Who shall tell me? - Who shall give me the necessary information? What means wilt thou use to convey this intelligence to me? Verse 11 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. Verse 12 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. Verse 13 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. Verse 14 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. Verse 20 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. Verse 25 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. Verse 29 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. Verse 30 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. Verse 34 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. Verse 38 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. Verse 40 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. Verse 41 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. Introduction David comes to Ahimelech at Nob, receives provisions from him, and the sword of Goliath; and is noticed by Doeg, one of the servants of Saul, 1Sam 21:1-9. He leaves Nob, and goes to Achish, king of Gath, 1Sam 21:10. But on being recognised as the vanquisher of Goliath by the servants of Achish, he feigns himself deranged, and Achish sends him away, 1Sam 21:11-15. Verse 1 Then came David to Nob - There were two places of this name, one on this side, the second on the other side of Jordan; but it is generally supposed that Nob, near Gibeah of Benjamin, is the place here intended; it was about twelve miles from Jerusalem. Why art thou alone - Ahimelech probably knew nothing of the difference between Saul and David; and as he knew him to be the king's son-in-law, he wondered to see him come without any attendants. Verse 2 The king hath commanded me a business - All said here is an untruth, and could not be dictated by the Spirit of the Lord; but there is no reason to believe that David was under the influence of Divine inspiration at this time. It is well known that from all antiquity it was held no crime to tell a lie, in order to save life. Thus Diphilus: - Ὑπολαμβανω το ψευδος επι σωτηριᾳ Λεγομενον, ουδεν περιποιεισθαι δυσχερες. "I hold it right to tell a lie, in order to procure my personal safety; nothing should be avoided in order to save life." A heathen may say or sing thus; but no Christian can act thus, and save his soul, though he by doing so may save his life. Verse 6 So the priest gave him hallowed bread - To this history our Lord alludes,

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.

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