David Seeks Jonathan's Help

1 SAMUEL 20 COMMENTARY
EDITED BY GLENN PEASE
INTRODUCTION
Henry was a man who carried a heavier burden thananyone. When guests
would visit his home they would sometimes hear strange noises and joke about
his haunted house. Little did they realize how those noises haunted Henry. He
knew what the noises were. When guests would leave he would light a lantern
and go to the trap door in the hallway floor and pull open the false panel. He
would slip down into the darkness of the cold cellar and over to the corner
where the light would reveal the tormented face of his wife. She had gone
insane and in 1775 there was no place for her to go, and so Henry chained her
in the cellar and took care of her. For many months her madness filled his life
with the burden of despair. There can be doubt about it that this burden was a
powerful factor in his flaming conviction that made him so famous when in
that unforgettable speech
he made in March 23, 1775, when he said, “Is life so dear or peace so sweet as
to be purchased at the price of chains? Forbid it, almighty God! I know not
what course others may take, but as for me, give me liberty or give me death.”
Patrick Henry’s eloquent defense of freedom was greatly influenced by the
circumstances of his life.
Remember when you read through the Psalms and see the eloquent
expressions of the depth of depression and despair, as well as the heights of joy
and freedom, these emotions are not coming from the pen of a man in an ivory
tower who got his material from reading books. David writes out of the
experience of his own life. He can write about the pits because he had been
there often enough and long enough to know the negative feelings well. Had
David known only joy and laughter and success he never could have written
many of the Psalms that had been used by God to help and heal millions of his
children. David did not know it, but all of his trials and struggles were a
valuable part of God’s purpose of his life. God used every heartache of David
to be a blessing to millions. David did not know the end result as we do, and so
as we look in on his life in chapter 20 we see a very upset and despairing young
man. He was on his way to the top, but he could only see the pits, and he felt
like the pit was the end of the line.
David and Jonathan
BRIAN MORGAN
Four scenes make up the chapter, as follows:
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⦁ A. Scene 1: In the Court -- The Revelation of Death (20:1-11)
David reveals Saul's intentions of death to Jonathan
B. Scene 2: In the Field -- The Revelation of Loyal-love (20:12-23)
Jonathan reveals his loyal-love to David
A'. Scene 3: In the Court -- The Revelation of Death (20:24-34)
Saul reveals his intentions of death to Jonathan
B'. Scene 4: In the Field -- The Revelation of Loyal-love (20:35-42)
Jonathan reveals his loyal-love to David
MACLAREN “The friendship of Jonathan for David comes like a breath of
pure air in
the midst of the heavy-laden atmosphere of hate and mad fury, or like
some clear fountain sparkling up among the sulphurous slag and barren
scoriae of a volcano. There is no more beautiful page in history or
poetry than the story of the passionate love of the heir to the throne
for the young champion, whom he had so much cause to regard as a rival.
What a proof of the victory of love over self is his saying, 'Thou
shalt be king over Israel, and I shall be next unto thee'! (1 Samuel
xxiii. 17). Truly did David sing in his elegy, 'Thy love to me was
wonderful, passing the love of women'; for in that old world, in which
the relations between the sexes had not yet received the hallowing and
refinement of Christian times, much of what is now chiefly found in
these was manifested in friendship, such as that of these two young
men. Jonathan is the foremost figure in it, and the nobility and self-
oblivion of his love are beautifully brought out, while David's part is
rather that of the loved than of the lover.
The New Interpreter’s Bible
“This is a story of conflicting claims of loyalty. The conflict is between the
familial and the covenantal. Jonathan has responsibility as a son to his father;
for that matter, David has obligations as a son in law to Saul. But Saul’s
intention to kill David places family loyalty in conflict with a covenant made
between Jonathan and David (vv. 8, 16; 18:3). In I Sam. 20, hesed is used only
in reference to this covenant commitment between the two friends. The
conflict of loyalties also occurs between the personal and the political. The
“love” (v. 17; 18:1, 3) and “loyalty” (vv. 8, 14-15) between David and Jonathan
are not limited to the personal and intimate relationship between them. Both
terms also reflect sociopolitical loyalties and commitments. Jonathan and
David both understand that it is not just their personal future at stake but the
political future of Israel. Saul angrily insists that Jonathan’s political interest
as heir to the throne require that he set aside the shameful choice of personal
commitment to David (vv. 30-31). Jonathan knows that loyalty to David is not
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simple to a friend but to one who will be king instead of him, and he asks of
David loyalty as a king and not just as a friend (vv. 13-16).”
See another lie in verses 5-6. Jonathan and David were brother in laws and
David married his sister. It is all in the family.
1 Then David fled from Naioth at Ramah and went
to Jonathan and asked, "What have I done? What is
my crime? How have I wronged your father, that he
is trying to take my life?"
BARNES, "While Saul was under the constraining influence of the spirit of
prophecy, David escaped from Naioth, and, probably by Samuel’s advice,
returned to Saul’s court to commune with Jonathan. Nothing could be a
better evidence of his innocence than thus putting himself in Jonathan’s
power. Perhaps something passed between Samuel and Saul on the subject,
since it appears from 1Sa_20:5, 1Sa_20:25, 1Sa_20:27, that Saul expected
David at the feast of the new moon.
CLARKE, "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.
GILL, "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?
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HENRY, "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 (1Sa_18:1), and he was a brother
that was born for adversity, Pro_17:17. 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?
JAMISON, "1Sa_20:1-10. David consults with Jonathan for his safety.
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.
K&D, "After the occurrence which had taken place at Naioth, David fled
thence and met with Jonathan, to whom he poured out his heart.
(Note: 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.)
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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?”
PULPIT, "David fled from Naioth. While Saul was under the influence of the
prophetic enthusiasm David escaped; but it is evident that this visit to
Samuel, and the extraordinary occurrences which attended it, were not
without, a good influence for the time upon Saul’s mind. Some sort of
reconciliation must have been patched up, probably by the mediation of
Samuel; for David assumed that at the new moon be would be expected to
dine at the king’s table (1Sa_20:5), and that Saul would look for him as a
matter of course (1Sa_20:6). We find, moreover, that his place was made
ready, not only on the new moon (1Sa_20:25), but also on the following day
(1Sa_20:26). But whatever professions Saul may have made to Samuel, it is
evident that no promise had been made personally to David, and taught by
past experience that the intention of slaying him had grown more and more
fixed in the king’s mind, he feels that his position is full of danger, and takes
counsel with Jonathan, with the view of learning whether he might venture
once again to take his place as a member of Saul s family.
1 Samuel 20:1
..."What have I done? What is my crime? How have I wronged your father, tthat he is trying to take my
life?"
⦁ The cost of being one of God's anointed can be great. Those whom God has anointed for
service and influence in His Kingdom go through a special preparation. David was anointed to
be the next king over Israel. Shortly after this, while still a young boy, he was brought into King
Saul's service to play music in Saul's court. While there, the opportunity to stand up against
Goliath elevated David for his next stage of development as future king. As his popularity grew
so did Saul's jealousy. However, even Saul's jealousy was God's instrument for molding and
shaping David.
Saul finally decided he could no longer tolerate David's success and popularity among the
people, so he tried to kill David. The confused young shepherd boy spent many years hiding in
wilderness caves before he was able to see the hand of God in all of this. No doubt David thought
that when he was anointed by Samuel he would be conveniently raised up to be king with all the
accompanying benefits of kingship. Not so. God's preparation of David involved much
persecution, disloyalty, and hardship. These were the lessons necessary to be a godly king. God
brought many tests in David's life, just as He did with Saul. David passed these tests. Saul did
not.
When God anoints us, it often is accompanied by some severe tests. These tests are designed to
prepare us for the calling God has on our life. Should we fail these tests God cannot elevate us to
the next level. For a businessperson, these tests often involve money, relationships, and other
issues of the heart.
What if God has chosen you for a specific purpose in His Kingdom? Are you passing the tests He
is bringing about in your life? These tests are designed to bring about greater obedience. In most
instances it will involve great adversity. The Bible tells us that the King of kings learned
obedience through the things that He suffered (see Heb. 5:8). If this is true, why would it be any
different for His children? Be aware of the tests God may be bringing before you in order to
prepare you for His service." author unknown
In chapter 19, David escaped death at the hand of Saul four different times.
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Here in chapter 20 he flees from Naioth (the dormitories of the prophets) in
Ramah and returns to the royal court to present his case to Jonathan.
David could see no reason for Saul’s determination to destroy him. He begs
Jonathan to try and make sense of it by giving him a reason. Who can stand
most anything better if we know a reason. David is a skeptic in spite of Saul’s
great religious experience. It is of no value when it does not change a person’s
behavior.
You know you are dealing with the best possible friend when you can talk
frankly about the friend’s father in a negative way. A true friend will not
reject you for having negative feelings.
PETT, "Introduction
C). Jonathan Acts On David’s Behalf In Order To Protect Him From Saul But
They Finally Have To Say Farewell (1 Samuel 20:1-42).
In this subsection Jonathan at first refuses to believe David when he claims
that Saul is trying to kill him (David) but determines to discover the truth.
Meanwhile he renews a firm covenant with David and then attends the New
Moon Festival where he discovers that David is right. He goes to Warn David
and they say their final farewell.
Analysis.
a David Tells Jonathan That Saul Intends To Kill Him (David). Jonathan Does
Not Believe It But Excuses David From Attendance At The New Moon Festival
(1 Samuel 20:1-9).
b Jonathan Renews Covenant With David And Declares That He Will
Discover His Father’s Intentions (1 Samuel 20:10-24 a).
b Jonathan Discovers Saul’s Intentions At The Moon Festival And Fasts Out
Of Grief (1 Samuel 20:24-34).
a Jonathan Confirms To David That He Was Right And They Say Farewell (1
Samuel 20:35-42).
Chapter 20. David Finds Himself At Crisis Point, And Jonathan Is At Last
Finally Convinced That His Father Means To Kill David.
It appears from the narrative that although he had now made two major
attempts to arrest David, presumably for treason, Saul had gone to some pains
to conceal his actions from Jonathan. He knew of his son’s deep friendship
with David, and clearly felt that it was better for him not to know anything of
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what he was doing. Jonathan, who was an open and honest person, was thus in
complete ignorance of Saul’s attempts to arrest David, and was satisfied that
the agreement that he had made with his father about David’s safety (1 Samuel
19:6) still stood.
Meanwhile David was bewildered as to why Saul was treating him like an
enemy. While he would not know the detailed workings of Saul’s mind he was
certainly now aware that Saul was seeking to arrest him and that his life was in
danger. And he was also equally confident that he had done nothing to deserve
it. Indeed because he had at this time no designs on the throne, he was
completely baffled by Saul’s behaviour. But he was also astute enough to
recognise that the problem appeared to be permanent, something Jonathan
could not be convinced of, until in the end he had no option but to be so.
Another problem that David had was that the new moon was approaching, and
at this particular new moon all Saul’s courtiers and commanders were
required to attend at the palace for the new moon celebrations. This put him in
a quandary, for he knew that Saul had the intention of arresting him, which
meant that he dared not attend, while on the other hand he knew that not to be
present would be tantamount to rebellion and would give good cause for
arresting him. It would be looked on as a deliberate insult to the king. So being
a man who dealt wisely he sought out Jonathan in order to obtain a legitimate
excuse from him for not attending the festival, an excuse which was valid
because it was sealed by royal authority, the authority of Jonathan the crown
prince. This would mean that he could then avoid attending without insulting
the king, as he would basically have had royal permission for his absence.
In this chapter we have described for us Jonathan’s slow recognition that
David’s position at court was hopeless, followed by his communication of the
fact to David, and then their parting as he bids David ‘God speed’.
Central to the whole passage is the relationship between Jonathan and David.
It is a moving account of the brotherly love between two men. But even more
importantly, it provides us with the final evidence of David’s integrity,
otherwise Jonathan, who was fully up with all political affairs (apart from
those to do with David’s proposed demise) would not have stood by him like he
did, and would not have made a firm covenant with him. Furthermore there is
also here an indication that Jonathan himself recognises that in the end it is
David who is bound for the throne, and is quite content that its should be so.
Verses 1-9
David Seeks Out Jonathan (1 Samuel 20:1-9).
While Saul was rendered incapable of doing anything by the working of God’s
Spirit on him, David was able to flee from Naioth, and his first action was to
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take advantage of the fact that Saul was busy elsewhere to seek out Jonathan,
presumably in Gibeah. He was genuinely puzzled as to why Saul was behaving
in the way that he was because he did not know what he had done wrong. And
if anyone would know, surely it would be Jonathan.
Analysis.
a And David fled from Naioth in Ramah, and he came and said before
Jonathan, “What have I done? what is my iniquity? and what is my sin before
your father, that he seeks my life?” (1 Samuel 20:1).
b And he said to him, “Far from it. You will not die. Look, my father does
nothing, either great or small, but that he discloses it to me. And why should
my father hide this thing from me? It is not so” (1 Samuel 20:2).
c And David swore moreover, and said, Your father knows well that I have
found favour in your eyes, and he says, “Do not let Jonathan know this, lest he
be grieved,” but truly as YHWH lives, and as your soul lives, there is but a step
between me and death” (1 Samuel 20:3).
d Then Jonathan said to David, “Whatever your soul desires, I will even do it
for you” (1 Samuel 20:4).
c And David said to Jonathan, “Look, 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 myself in the
field until the third day in the evening. If your father misses me at all, then say,
‘David earnestly asked leave of me that he might run to Bethlehem his city, for
it is the yearly sacrifice there for all the family.’ If he say thus, ‘It is well,’ your
servant will have peace, but if he is angry, then know that evil is determined by
him” (1 Samuel 20:5-7).
b “Therefore deal kindly with your servant, for you have brought your servant
into a covenant of YHWH with you, but if there be in me iniquity, kill me
yourself; for why should you bring me to your father?” (1 Samuel 20:8).
a And Jonathan said, “Far be it from you, for if I should at all know that evil
were determined by my father to come on you, then would I not inform you?”
(1 Samuel 20:9).
Note that in ‘a’ David declares that he is innocent and asks why Saul seeks his
life, and in the parallel Jonathan basically declares by his words that his father
does not seek his life. In ‘b’ Jonathan declares that Saul has no intention of
putting David to death (‘it is not so’), while in the parallel David asks that if
Jonathan knows of any evil in him, Jonathan himself will put him to death. In
‘c’ David stresses that that is Saul’s intention (‘there is but a step between me
and death’), and in the parallel David asks Jonathan to put the question to the
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test so as to ascertain whether Saul does intend to put him to death. Central in
‘d’ is Jonathan’s heartfelt assurance that he will do whatever David desires.
1 Samuel 20:1
‘And David fled from Naioth in Ramah, and he came and said before
Jonathan, “What have I done? what is my iniquity? and what is my sin before
your father, that he seeks my life?” ’
Strictly ‘and David fled from Naioth in Ramah’ closes off the last passage. It is,
however, also a connecting link between the two.
Having ‘fled’ he arrived at Jonathan’s house, and gaining admittance he asked
Jonathan man to man what the problem was. He was genuinely concerned. He
wanted to know what he had done that made Saul want to have him executed.
Note the earnestness expressed by the three fold request, ‘What have I done?’,
What is my iniquity?’ ‘What is my sin before your father?’ He was baffled.
COFFMAN, "Verse 1
THE FINAL BREAK BETWEEN SAUL AND DAVID;
DAVID FLEES FROM NAIROTH TO JONATHAN
"Then David fled from Nairoth in Ramah, and came and said before Jonathan,
"What have I done? What is my guilt? And what is my sin before your father
that he seeks my life"? And he said to him, "Far from it! You shall not die.
Behold, my father does nothing either great or small without disclosing it to
me; and why should my father hide this from me? It is not so." But David
replied, "Your father knows well that I have found favor in your eyes; and he
thinks, `Let not Jonathan know this, lest he be grieved.' But truly, as the Lord
lives, and as your soul lives, there is but a step between me and death."
It is a mystery to this writer why certain critical commentators reject this
chapter as "unhistorical,"[1] declaring that, "It cannot be reconciled with the
story of Michal ... It is hard to see where this incident can be made to fit in."[2]
All such "difficulties" in the acceptance of this chapter are due to the failure of
writers to understand the situation. Note the following:
(1) David was the son-in-law of King Saul, having recently married his
daughter Michal.
(2) David was an honored member of the king's court and, at this point in time,
he had not been formally expelled.
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(3) He was even expected to sit at the king's table in the approaching feast of
the new moon.
(4) The king had recently sworn in a solemn oath that David should not die.
(5) David was uncertain whether he was indeed committed to life as a fugitive
and an outlaw, or if Saul's violent attempt to take his life might be attributed
to a sudden fit of madness, and from which a reconciliation through the aid of
Jonathan might be arranged, as upon a similar previous occasion.
(6) Besides all this, a visitation from God himself had frustrated Saul's
expedition to Nairoth. That visitation had overtones of prophecy connected
with it; and, near the beginning of Saul's career, such an experience had
resulted in Saul's being turned, "into another man" (1 Samuel 10:6). David
had every right to hope that a similar change in Saul's life might have been
effected by this new prophetic experience.
(7) "David is still a court member and would be acting very improperly if he
absented himself at the approaching festival without permission."[3]
(8) Finally, the loving arms of his wife Michal awaited him in their home on the
city wall.
Any writer who finds it "difficult" to understand why David would have
returned to Gibeah in the light of these circumstances has simply failed to read
his Bible.
"He (David) fled from Nairoth" (1 Samuel 20:1). "While Saul lay bound by his
trance at Nairoth, David, escaped to the court and got to speak with
Jonathan."[4]
"What have I done? What is my guilt? What is my sin?" (1 Samuel 20:1). Saul
had made no formal charge whatever against David; he had given no reason
whatever to support his reasons for trying to kill David; and it was most
natural that, in this circumstance, David should have attempted to find out
what lay behind Saul's violent behavior.
"Far from it! ... It is not so" (1 Samuel 20:2). Jonathan simply could not
believe that his father was trying to kill David after that solemn oath which the
king had sworn that David should not die (1 Samuel 19:6). As one of the king's
chief advisers, Jonathan felt sure that he would have been informed of any
such intention on the part of his father.
"There is but a step between me and death" (1 Samuel 20:3). David reinforced
his words with a double oath, and provided Jonathan with the real reason why
he had not been taken into the king's confidence in the matter of his decision to
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kill David. That reason was the king's knowledge that Jonathan, through his
friendship for David, would not have approved of it.
BI 1-42, "And David fled from Naioth, in Ramah, and came and said before
Jonathan.
David and Jonathan
1. It will be suitable for us to dwell on the remarkable friendship between
David and Jonathan—a beautiful oasis in this wilderness history.
(1) It was a striking proof of the ever mindful and considerate grace of
God, that at the very opening of the dark valley of trial through which
David had to pass in consequence of Saul’s jealousy, he was brought
into contact with Jonathan, and in his disinterested and sanctified
friendship, furnished with one of the sweetest earthly solaces for the
burden of care and sorrow. In merciful adaptation to the infirmities
of his human spirit, God opened to him this stream in the desert, and
allowed him to refresh himself with its pleasant waters; but to show
him that his great dependence must be placed, not on the fellowship
of mortal man, but on the ever-living and ever-loving God, Jonathan
and he were doomed, after the briefest period of companionship, to a
lifelong separation.
(2) In another view, David’s intercourse with Jonathan served an
important purpose in his training. The very sight he constantly had of
Saul’s outrageous wickedness might have nursed a self-righteous
feeling, might have encouraged the thought that as Saul was rejected
by God for his wickedness, so David was chosen for his goodness. The
remembrance of Jonathan’s singular virtues and graces was fitted to
rebuke this thought; for if regard to human goodness had decided
God’s course in the matter, why should not Jonathan have been
appointed to succeed his father?
(3) But there was one feature of the friendship of Jonathan and David
that had no parallel in classic times—it was friendship between two
men, of whom the younger was a more formidable rival to the older.
It is Jonathan that shines most in this friendship, for he was the one
who had least to gain and most to lose from the other.
(4) Besides being disinterested, Jonathan’s friendship for David was
of an eminently holy character. Evidently Jonathan was a man that
habitually honoured God, if not in much open profession, yet in the
way of deep reverence and submission. And thus, besides being able
to surrender his own prospects without a murmur, and feel real
happiness in the thought that David would be king, he could
strengthen the faith of his friend, as we read afterwards (1Sa_23:16).
What a priceless blessing is the friendship of those who support and
comfort us in great spiritual conflicts, and help us to stand erect in
some great crisis of our lives!
2. We cannot turn from this chapter without adding a word on the
friendships of the young. It is when hearts are tender that they are more
readily knit to each other, as the heart of Jonathan was knit to the heart
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of David. But the formation of friendships is too important a matter to be
safely left to casual circumstances.
(1) It ought to be gone about with care. A friend is very useful, if he is
rich in qualities where we are poor.
(2) But surely, of all qualities in a friend or companion who is to do us
good, the most vital is, that he fears the Lord. (W. G. Blaikie, D. D.)
A friendly prince a princely friend
I. The princely friendship.
1. An unselfish and self-denying avowal. He had soon to learn by
experience, and he must have known the fact then, that to befriend
David was to displease Saul. Yet is there no faltering in his fidelity.
However contrary the waves may be, he changes not the vessel’s head;
undeterred, he abides faithful. Calumnies and adulations change him
not.
2. The religious character of this friendship is forced upon us. He begins
with a covenant. Are any friendships worth cultivating whereupon we
may not ask the Divine blessing?
3. Such a friendship was not only the affection of a man. He drew the
power to thus “love on” from the Great Source of Love.
II. The purpose this friendship served.
1. God gave David a friend at court.
2. Another purpose the friendship of Jonathan served was to strengthen
David’s faith. During his exile, especially in the early past, when his
fortunes changed so suddenly, David’s faith became clouded. It is his
voice that exclaims, “There is but a step between me and death.” The
strong confidence is breathed by Jonathan (1Sa_20:14-15). When
pressed almost beyond endurance and weary with continual flight, it is
Jonathan who directs the trembling heart to God (1Sa_23:16-17).
Lessons:
1. Sanctified friendships are God’s hands of guidance. Such lead us
always to Himself and never from Him.
2. Friendships formed for social or temporal gain are akin to traffic and
bargain driving on the Temple floor, and must end in ruin. That is no
real friendship which fails to lead us to God.
3. True friendships are stable. Human alliances are as fragile as the
flowers the frost has traced upon the window, which melt away before
the pure beams of love or the heat of trial from within. All friendships
that are worth anything must begin with a covenant. (H. E. Stone.)
BENSON, "1 Samuel 20:1. David fled, and came and said before Jonathan —
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Saul’s being thrown into a trance, as mentioned in the foregoing verse, gave
David time to escape, and he went from Naioth to Gibeah, where Jonathan
was. “It was happy for David that he had such a friend at court, when he had
such an enemy on the throne.” — Henry. What have I done? What is mine
iniquity? — He appeals to Jonathan himself concerning his innocence, and
endeavours to convince him that, notwithstanding he had committed no
iniquity, Saul sought his life.
WHEDON, " JONATHAN’S LAST INTERCESSION FOR DAVID, 1 Samuel
20:1-42.
1. David fled — Probably very soon after he witnessed the desperate attempts
of Saul to seize upon him in the presence of Samuel and the prophets. Recently
he fled to Samuel, (1 Samuel 19:18,) hoping, in the sanctity of the school of the
prophets, to find a secure asylum; but now he sees that his persecutor will
rashly invade even that sacred retreat. Next he flies to his tried friend,
Jonathan.
What have I done — David feels conscious of innocence. He probably did not
yet understand that he was destined to supersede Saul, and that the king
looked upon him as a rival. In all his intercourse with him at Ramah, Samuel
seems not to have deemed it prudent to acquaint the young psalmist with this
matter of the kingdom.
GUZIK, "JONATHAN’S FINAL ATTEMPT TO RECONCILE HIS FATHER
AND DAVID
A. David, coming from Naioth, meets Jonathan.
1. (1Sa_20:1-4) David asks Jonathan about Saul’s intentions towards
him; Jonathan promises his help to David.
Then David fled from Naioth in Ramah, and went and said to Jonathan,
“What have I done? What is my iniquity, and what is my sin before your
father, that he seeks my life?” So Jonathan said to him, “By no means!
You shall not die! Indeed, my father will do nothing either great or small
without first telling me. And why should my father hide this thing from
me? It is not so!” Then David took an oath again, and said, “Your father
certainly knows that I have found favor in your eyes, and he has said, ‘Do
not let Jonathan know this, lest he be grieved.’ But truly, as the LORD
lives and as your soul lives, there is but a step between me and death.” So
Jonathan said to David, “Whatever you yourself desire, I will do it for
you.”
a. Then David fled from Naioth: Why? Why did David leave Naioth?
The Spirit of God protected David there in a powerful way. He could
have simply stayed there for however long it took Saul to give up or
die. Yet David left for a good reason: He wanted to know if Saul’s
heart had changed, and if there was still a chance to reconcile with
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King Saul.
b. When David left, he went to see his close friend Jonathan.
Jonathan was Saul’s son, and the crown prince of Israel. Everyone
thought he would be the next son - everyone except David and
Jonathan. Jonathan knew that David was called by God to be the next
king, and he was willing to step aside so that he would not be resisting
the will of the LORD.
c. What have I done? We should see in this that David is testing
Jonathan’s loyalty. Of course, he wants to know what Saul thinks, but
even more important to David is to know what Jonathan thinks. In
asking, “What have I done?” David wants to know if Jonathan has
come to a place of agreement with his father Saul.
d. So Jonathan said to him, “By no means!” This assures David that
Jonathan is still his loyal friend, and that Jonathan hasn’t bought into
Saul’s lies about David. Jonathan also assures David that he will
protect him, by warning David of Saul’s intentions.
i. Why should my father hide this thing from me? It is not so!
Apparently, David wondered why Jonathan didn’t tell him about
the attempted arrest at Naioth. Jonathan expresses astonishment
that his father did not tell him, but assures David of his heart
towards him.
ii. Why did Jonathan seem slow to believe that his father still
wanted to kill David? “For Jonathan gave credit to his father’s
oath, chap. xix. 6; and the worthiest minds are least suspicious
and most charitable in their opinions of others.” (Poole)
e. There is but a step between me and death: This reveals David’s
discouragement. He knows that Saul has attempted to kill him many
times, and it seems that Saul will not quit until David is gone. David
feels that his death is inevitable, and that he is walking on a slippery
plank over a great canyon.
i. “Poor David found the doing of anything or of nothing
dangerous alike; such was the malice of his enemy, who was
captain of the devil’s sworn swordmen.” (Trapp)
f. Whatever you yourself desire, I will do it for you: Jonathan
continues to reassure David, bringing encouragement to a
discouraged man.
i. Jonathan’s approach is to encourage David and to offer help to
him. Conceivably, he could have said, “Where is your faith,
brother? Why aren’t you just trusting God?” Instead, Jonathan
knew David’s heart was pointed in the right direction, and he just
offered to help.
2. (1Sa_20:5-11) David proposes to test Saul’s attitude.
And David said to Jonathan, “Indeed tomorrow is the New Moon, and I
should not fail to sit with the king to eat. But let me go, that I may hide in
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the field until the third day at evening. If your father misses me at all,
then say, ‘David earnestly asked permission of me that he might run over
to Bethlehem, his city, for there is a yearly sacrifice there for all the
family.’ If he says thus: ‘It is well,’ your servant will be safe. But if he is
very angry, then be sure that evil is determined by him. Therefore you
shall deal kindly with your servant, for you have brought your servant
into a covenant of the LORD with you. Nevertheless, if there is iniquity in
me, kill me yourself, for why should you bring me to your father?” But
Jonathan said, “Far be it from you! For if I knew certainly that evil was
determined by my father to come upon you, then would I not tell you?”
Then David said to Jonathan, “Who will tell me, or what if your father
answers you roughly?” And Jonathan said to David, “Come, and let us go
out into the field.” So both of them went out into the field.
a. If your father misses me: David asks Jonathan to observe Saul’s
reaction to David’s absence at an important feast held monthly for the
high officials of state. Apparently, Saul hoped that David would be at
this feast as expected, and David wondered how Saul would react to
his presence. Would he take the opportunity to reconcile with David?
Or, would he take the opportunity to kill him?
i. The New Moon, and I should not fail to sit with the king to eat:
Special sacrifices were commanded for the new moon (Num_
28:11-15).
b. If there is iniquity in me: Again, David seems somewhat shaken by
the fact that Jonathan did not tell him about the attempted arrest at
Naioth. David is asking Jonathan, “Am I in the wrong here? Are you
still behind me?” Essentially, David says “If you really are working for
your father, and agree with him that I deserve to die, then just kill me
right now!”
i. We have to see all of this from David’s perspective. He
remembers that Jonathan’s support for him is challenged by the
fact that his father is against David. He also remembers that
Jonathan’s support for him is challenged by the fact that Jonathan
is next in line for the throne, and might perhaps have an interest
in being against David.
ii. Jonathan’s response is the same as in 1Sa_20:2; he didn’t know
that Saul set out to get David in Naioth, though previously to that
point, his father would tell him everything.
c. Far be it from you! Jonathan, with encouragement, tells David to
put away his doubts about Jonathan’s loyalty. Jonathan senses that
David is in a vulnerable place, and he wants to give him
encouragement in the midst of it.
d. Who will tell me? David now poses a practical problem. If Saul has
determined evil against David, and Jonathan intends to warn him,
how will he do it? How will Jonathan get the message to David?
B. Jonathan’s agreement.
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1. (1Sa_20:12-13) Jonathan vows to find out the state of his father’s heart
for David.
Then Jonathan said to David: “The LORD God of Israel is witness! When
I have sounded out my father sometime tomorrow, or the third day, and
indeed there is good toward David, and I do not send to you and tell you,
may the LORD do so and much more to Jonathan. But if it pleases my
father to do you evil, then I will report it to you and send you away, that
you may go in safety. And the LORD be with you as He has been with my
father.
a. When I have sounded out my father: Jonathan will find out his
father’s heart, and will report it to David, if say if it is good or bad
towards David.
b. And send you away, that you may go in safety: Jonathan knows that
if his father Saul intends evil against David, it means that David must
go away. He would not be welcome again in the palace, and he would
not be safe again at home. By giving David early warning of this, he
would help David go in safety.
c. And the LORD will be with you as He has been with my father:
Jonathan wants to give David more than a warning. He wants to give
him encouragement also. “David, even if you must leave the palace
and your home behind, and flee as a fugitive, the LORD will be with
you. You can be sure of it.”
i. We almost might think that Jonathan is being sarcastic when he
says, “as He has been with my father,” because one might think
that the LORD was really against Saul instead of for him. But
Jonathan had enough wisdom in the LORD to know that the LORD
was really for Saul, because the LORD was trying to lead Saul to
repentance.
ii. In the spiritual relationship between David and Jonathan,
sometimes David was stronger spiritually, and sometimes
Jonathan was stronger. But there was a bond in the LORD
between these men that could not be broken.
2. (1Sa_20:14-17) In response, Jonathan makes David commit himself in
a covenant.
“And you shall not only show me the kindness of the LORD while I still
live, that I may not die; but you shall not cut off your kindness from my
house forever, no, not when the LORD has cut off every one of the
enemies of David from the face of the earth.” So Jonathan made a
covenant with the house of David, saying, “Let the LORD require it at
the hand of David’s enemies.” Now Jonathan again caused David to vow,
because he loved him; for he loved him as he loved his own soul.
a. You shall not cut off your kindness for my house forever: Jonathan
was aware of the political dynamic between the family of David and
the family of Jonathan. In that day, when one royal house replaced
another, it was common for the new royal house to kill all the
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potential rulers from the old royal house. Jonathan knew that one
day, David and his descendants would rule over Israel, and he wants
David to promise that David and his descendants will not kill or
mistreat the descendants of Jonathan.
b. So Jonathan made a covenant with the house of David: Jonathan
and David agreed to care for one another. Jonathan agreed to care for
David in the face of Saul’s threat, and David agreed to care for
Jonathan and his family in the future. David fulfilled this promise to
Jonathan (2Sa_9:1-8 and 2Sa_21:7).
3. (1Sa_20:18-23) Jonathan proposes a signal to inform David of Saul’s
reaction.
Then Jonathan said to David, “Tomorrow is the New Moon; and you will
be missed, because your seat will be empty. And when you have stayed
three days, go down quickly and come to the place where you hid on the
day of the deed; and remain by the stone Ezel. Then I will shoot three
arrows to the side, as though I shot at a target; and there I will send a
lad, saying, ‘Go, find the arrows.’ If I expressly say to him, ‘Look, the
arrows are on this side of you; get them and come’; then, as the LORD
lives, there is safety for you and no harm. But if I say thus to the young
man, ‘Look, the arrows are beyond you’; go your way, for the LORD has
sent you away. And as for the matter which you and I have spoken of,
indeed the LORD be between you and me forever.”
a. I will shoot three arrows: After Jonathan learns his father’s heart
and intention towards David, he will communicate to David through a
signal. Jonathan will go out to take target practice, and where he
shoots the arrows will tell David the answer.
b. The arrows will bring one of two messages. Either Saul’s heart has
changed towards David, and there is safety for you and no harm, or
Saul is still determined to kill David, and the LORD has sent you
away.
i. This was a crucial time in David’s life. Either he would be
welcomed back to the palace and his home, or he would be a
fugitive until Saul gave up the hunt for David. A lot was riding on
the message brought through a few arrows!
C. Saul’s settled hatred towards David.
1. (1Sa_20:24-34) Saul is enraged when he learns of David’s absence.
Then David hid in the field. And when the New Moon had come, the king
sat down to eat the feast. Now the king sat on his seat, as at other times,
on a seat by the wall. And Jonathan arose, and Abner sat by Saul’s side,
but David’s place was empty. Nevertheless Saul did not say anything that
day, for he thought, “Something has happened to him; he is unclean,
surely he is unclean.” And it happened the next day, the second day of
the month, that David’s place was empty. And Saul said to Jonathan his
son, “Why has the son of Jesse not come to eat, either yesterday or
today?” So Jonathan answered Saul, “David earnestly asked permission
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of me to go to Bethlehem. And he said, ‘Please let me go, for our family
has a sacrifice in the city, and my brother has commanded me to be
there. And now, if I have found favor in your eyes, please let me get away
and see my brothers.’ Therefore he has not come to the king’s table.”
Then Saul’s anger was aroused against Jonathan, and he said to him,
“You son of a perverse, rebellious woman! Do I not know that you have
chosen the son of Jesse to your own shame and to the shame of your
mother’s nakedness? For as long as the son of Jesse lives on the earth,
you shall not be established, nor your kingdom. Now therefore, send and
bring him to me, for he shall surely die.” And Jonathan answered Saul
his father, and said to him, “Why should he be killed? What has he
done?” Then Saul cast a spear at him to kill him, by which Jonathan
knew that it was determined by his father to kill David. So Jonathan
arose from the table in fierce anger, and ate no food the second day of
the month, for he was grieved for David, because his father had treated
him shamefully.
a. But David’s place was empty: David was expected to be at this
special feast of the New Moon, and so he was conspicuous by his
absence. At first, this did not trouble Saul greatly, because he
thought, “Something has happened to him; he is unclean, surely he is
unclean.” Ceremonial uncleanliness might cause a person to miss a
feast such as this, but the ceremonial uncleanliness would only last a
day (Lev_22:3-7). So, when it happened the next day . . . that David’s
place was empty, Saul demanded an explanation.
i. Meyer on the son of Jesse: “Speaking of him derisively as ‘the
son of Jesse,’ thus accentuating his lowly birth, and ignoring the
relationship that bound him to the royal family.”
b. Jonathan answered Saul, “David earnestly asked permission of me
to go to Bethlehem.” Jonathan is covering for David, trying to give
Saul a plausible - and truthful - explanation for David’s absence.
i. “It seems probably that he went first to Bethlehem, as he bade
Jonathan to tell his father, 1Sa_20:6, 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.” (Poole)
c. Saul’s anger was aroused . . . “You son of a perverse, rebellious
woman!” Jonathan knew from this response that Saul’s heart was
settled on evil against David. If Saul’s heart was different towards
David, he might have been disappointed that he wasn’t there, but he
wouldn’t have been furious.
i. Poole on to the shame of your mother’s nakedness: “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 tamely give
up thy crown to so contemptible a person.”
d. In his anger, Saul accused Jonathan of siding with David (you have
chosen the son of Jesse to your own shame). He tried to encourage
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Jonathan’s sense of hurt and self-interest against David (as long as
the son of Jesse lives on the earth, you shall not be established, nor
your kingdom). He tried to enlist Jonathan’s help in killing David
(bring him to me, for he shall surely die).
i. These were “Taunts that were intended to instil into Jonathan’s
heart the poison which was working in his own.” (Meyer)
ii. “Thus he grossly mistakes the cause of Jonathan’s loss of the
kingdom, which was not David’s art, but Saul’s sin; and vainly
endeavours to prevent God’s irrevocable sentence.” (Poole)
e. He shall surely die: Certainly, this was Saul’s intention, despite his
previous oath (As the LORD lives, he shall not be killed, 1Sa_19:6).
Apparently, Saul believed oaths were for other people, but not for
him! Saul lived by what Trapp called “That Machiavellian maxim . . .
It is for tradesmen, and not for kings to keep their oaths.” Yet, despite
Saul’s intentions, David would not die at the hands of Saul or any
other enemy. Man proposes, but God disposes.
f. Jonathan responds by defending not only David, but right in this
cause: Why should he be killed? What has he done? Jonathan’s
support of David wasn’t a blind support; it was a support based on
what was right before the LORD. Jonathan’s support of David
enraged Saul, and Saul cast a spear at him to kill him. This shows how
deep Saul’s hatred of David is; he will kill his own son for siding with
David.
i. “Jonathan made one vain attempt to reason with the furious
monarch; he might as well have tried to arrest the swelling of
Jordan in the time of flood.” (Meyer)
ii. Jonathan saw this at once; he knew that it was determined by
his father to kill David. This made Jonathan very angry, and he
refused to continue participating in the feast.
2. (1Sa_20:35-40) Jonathan tells David bout Saul’s state of mind through
the pre-arranged signal of the arrows.
And so it was, in the morning, that Jonathan went out into the field at the
time appointed with David, and a little lad was with him. Then he said to
his lad, “Now run, find the arrows which I shoot.” As the lad ran, he shot
an arrow beyond him. When the lad had come to the place where the
arrow was which Jonathan had shot, Jonathan cried out after the lad
and said, “Is not the arrow beyond you?” And Jonathan cried out after
the lad, “Make haste, hurry, do not delay!” So Jonathan’s lad gathered up
the arrows and came back to his master. But the lad did not know
anything. Only Jonathan and David knew of the matter. Then Jonathan
gave his weapons to his lad, and said to him, “Go, carry them to the city.”
a. Is not the arrow beyond you? In 1Sa_20:21-22, Jonathan and David
determined that if the arrows were shot at a shorter distance, then
David could know that Saul’s heart was favorable to him. If the
arrows were shot further beyond, David could know that Saul’s heart
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was still hard and he determined to destroy David.
i. It took courage for Jonathan to communicate with David, even
secretly - because he knew that if his father became aware of it, he
would focus his murderous rage against Jonathan again. There
was something noble in Jonathan’s commitment to David as a
friend.
ii. “But there is something still nobler - when one dares in any
company to avow his loyalty to the Lord Jesus. Like David, he is
now in obscurity and disrepute; his name is not popular; his
gospel is misrepresented; his followers are subjected to rebuke
and scorn. These are days when to stand up for anything more
than mere conventional religion must cost something; and for this
reason let us never flinch.” (Meyer)
b. A small thing - the signal of a single arrow - told David his whole
life was changed. He would no longer be welcome at the palace. He
would no longer be welcome among the army of Israel. He would no
longer be able to go home. David now knew he would have to live as a
fugitive, on the run from an angry, jealous king determined to destroy
him.
i. Sometimes our lives can turn on a small thing. One night of
carelessness may change a girl’s life forever. One night with the
wrong crowd may give a boy an arrest record. It often times does
not seem fair that so much in life should turn on small moments,
but a lifetime is made of nothing but many small moments!
ii. “You have hoped against hope; you have tried to keep your
position; you have done your duty, pleaded your cause, sought the
intercession of your friends, prayed, wept, agonized. But it is all in
vain; the arrows’ flight proves you must go wither you may.”
(Meyer)
3. (1Sa_20:41-42) The tearful farewell of David and Jonathan.
As soon as the lad had gone, David arose from a place toward the south,
fell on his face to the ground, and bowed down three times. And they
kissed one another; and they wept together, but David more so. Then
Jonathan said to David, “Go in peace, since we have both sworn in the
name of the LORD, saying, ‘May the LORD be between you and me, and
between your descendants and my descendants, forever.’“ So he arose
and departed, and Jonathan went into the city.
a. They wept together: David and Jonathan loved each other, and had
a strong bond of friendship. But David couldn’t stay, and Jonathan
couldn’t go. They remembered their bond of friendship back in 1Sa_
18:1-4, when Jonathan gave David his armor and princely robe. It was
Jonathan’s way of saying, “David, I recognize that you are God’s
choice to be the next king, not me. I’ll lay aside my right to the throne,
and help you take it. This armor of a prince, and the robe of a prince,
belongs to you now, not me.” Jonathan and David probably
envisioned working together, as partners, as friends, both before and
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after the time David became king. But now all that was gone, so they
wept together.
b. But David more so: If Jonathan had reason to weep, David had
more so. The pain of being apart was bad enough, but it was worse for
David because he was cut off from everything, and destined to live for
many years the life of a fugitive.
i. “Behind you is the sunny morning, before you a lowering sky;
behind you the blessed enjoyment of friendship, wife, home, royal
favor, and popular adulation, before you an outcast’s life.”
(Meyer)
c. Go in peace, since we have both sworn in the name of the LORD:
Jonathan knew he might never see David again. In fact, David and
Jonathan will only meet once more, shortly before Jonathan’s death.
But David now left for a life of hiding, secrecy, and danger. But
Jonathan could send David away in peace, because they have both
have agreed to honor each other not only in life, but to honor each
other’s families beyond their own lifetimes.
i. Jonathan might have been threatened by David, but instead he
loved him and was loyal to him. Jonathan, with his excellent
character before God, served an important role in David’s life. David
might have started to think that Saul was rejected simply because he
was wicked, and David was chosen simply because he was godly. But
if God just wanted a godly man to be king, why not Jonathan? God’s
choice of David was a reminder that God has His own reasons for
choosing, reasons we can’t always figure out.
d. So he arose and departed: David will not return to “normal life”
until Saul is dead and David is king. This is a pretty bleak road for
David to walk, but it is God’s road for him.
i. Was David in God’s will? How can anyone set out on such a bleak
road and be in the will of God? Because God often has His people
spend at least some time on a bleak road, and He appoints some of
His favorites to spend a lot of time on that road - think of Job,
Joseph, Paul, and even Jesus.
ii. This bleak road is important in David’s life, because if God will
put David in a place where people must depend on him, God will
teach David to depend upon God alone. Not himself, not Saul, not
Jonathan, not anyone except God
iii. This bleak road is important in David’s life, because if David
will be safe now and promoted to king later, David must learn to
let God be his defense and his promoter.
iv. This bleak road is important in David’s life, because if David is
to be set in such a great position of authority, David must learn to
submit to God’s authority, even if it is in a man like Saul. David
could have decided to challenge Saul’s authority, thinking “I’ll stay
around here and gather loyal people away from Saul and to
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myself. I’ll start a campaign to bring me to the throne.” But David
wouldn’t; he would submit to Saul’s authority, trust the Lord, and
just leave.”
v. “Let God empty you out that He may save you from becoming
spiritually stale, and lead you ever onward. He is always calling us
to pass beyond the thing we know into the unknown. A throne is
God’s purpose for you; a cross is God’s path for you; faith is God’s
plan for you.” (Redpath)
HAWKER, "The subject of David's distresses, on account of Saul's seeking
his life, is continued through this Chapter. David leaveth Naioth, and flees
to Jonathan for counsel. They confer on the best means for David to adopt.
A plan is suggested for this purpose, but it fails. They meet by appointment,
and it becoming necessary for David to escape for his life, Jonathan and
David part with tears.
1 Samuel 20:1
(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?
In those frequent flights of David from one place to another, is not the
Reader reminded how Jesus was frequently compelled to make his escape
from the fury of his enemies. From his birth, he was constrained to flee into
Egypt. And in the Synagogue, when they thrust him out, and led him to the
brow of the hill to cast him down headlong, he was obliged to seek his safety
in hastening to Capernaum: and again, to avoid being stoned, to conceal
himself from their knowledge by passing through the crowd. See Matthew
2:13; Luke 4:28-30; John 8:59.
LANGE, "1. 1 Samuel 20:1-23. Conversation and agreement between David
and Jonathan on the mode of discovering Saul’s real attitude toward David,
and informing him of it.
1 Samuel 20:1 is connected immediately with the foregoing, the narrative of
David’s flight from Naioth in Ramah standing in pragmatic connection with
the account (close of 1 Samuel19.) of the proceedings of Saul and his
messengers. They came to seize David; instead of which the irresistible
Spirit of God had overpowered them and defeated their design. David must
herein have seen the protecting hand of his God, which thus gave him
opportunity to flee from Naioth, where he could no longer Find asylum.—
Having by flight escaped the machinations of Saul and his followers, he
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seeks and finds a way to an interview with Jonathan.—David’s three-fold
question as to his fault is a three-fold denial of it, since it involves as many
assertions of his innocence. An echo of this assertion is found in the
declaration, so frequent in the Davidic Psalm, of his innocence and purity in
respect to the persecutions of his enemies.—That he seeks my soul, that
Isaiah, my life, comp. Exodus 4:19. S. Schmid: “The questions in this verse
are an appeal to Jonathan’s own knowledge.”
MACLAREN, "JONATHAN, THE PATTERN OF FRIENDSHIP
1 Samuel 20:1 - 1 Samuel 20:13.
The friendship of Jonathan for David comes like a breath of pure air in the
midst of the heavy-laden atmosphere of hate and mad fury, or like some
clear fountain sparkling up among the sulphurous slag and barren scoriae
of a volcano. There is no more beautiful page in history or poetry than the
story of the passionate love of the heir to the throne for the young
champion, whom he had so much cause to regard as a rival. What a proof of
the victory of love over self is his saying, ‘Thou shalt be king over Israel, and
I shall be next unto thee’! [1 Samuel 23:17]. Truly did David sing in his elegy,
‘Thy love to me was wonderful, passing the love of women’; for in that old
world, in which the relations between the sexes had not yet received the
hallowing and refinement of Christian times, much of what is now chiefly
found in these was manifested in friendship, such as that of these two young
men. Jonathan is the foremost figure in it, and the nobility and self-oblivion
of his love are beautifully brought out, while David’s part is rather that of
the loved than of the lover. The scene is laid in Gibeah, where Saul kept his
court, and to which all the persons of the story seem to have come back
from Samuel’s house at Kamah. Saul’s strange subjugation to the hallowing
influences of the prophet’s presence had been but momentary and
superficial; and it had been followed by a renewed outburst of the old hate,
obvious to David’s sharpened sight, though not to Jonathan. In the
interview between them, David is pardonably but obviously absorbed in
self, while Jonathan bends all his soul to cheer and reassure his friend.
There are four turns in the conversation, in each of which David speaks and
Jonathan answers. David’s first question presupposes that his friend knows
that his death is determined, and is privy to Saul’s thoughts. If he had been
less harassed, he would have done Jonathan more justice than to suppose
him capable of knowing everything without telling him anything; but fear is
suspicious. He should have remembered that, when Saul first harboured
murderous purposes, Jonathan had not waited to be asked, but had
disclosed the plot to him, and perilled his own life by his remonstrances
with his father. He should have trusted his friend. His question breathes
consciousness of innocence of any hostility to Saul, but unconsciously
betrays some defect in his confidence in Jonathan. The answer is
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magnanimous in its silence as to that aspect of the question, though the
subsequent story seems to imply that Jonathan felt it. He tries to hearten
David by strong assurances that his life is safe. He does not directly
contradict David’s implication that he knew more than he had told, but,
without asserting his ignorance, takes it for granted, and quietly argues
from it the incorrectness of David’s suspicions. Incidentally he gives us, in
the picture of the perfect confidence between Saul and himself, an inkling of
how much he had to sacrifice to his friendship. Wild as was Saul’s fury when
aroused, and narrow as had been his escape from it at an earlier time [1
Samuel 14:44], there was yet love between them, and the king made a
confidant of his gallant eldest son. They ‘were lovely and pleasant in their
lives.’ However gloomy and savage in his paroxysms Saul was, the relations
between them were sweet. The most self-introverted and solitary soul needs
some heart to pour itself out to, and this poor king found one in Jonathan.
All the harder, then, was the trial of friendship when the trusted son had to
take the part of the friend whom his father deemed an enemy, and had the
pain of breaking such close ties. How his heart must have been torn
asunder! On the one side was the lonely father who clung to him: on the
other, the hunted friend to whom he clung. It is a sore wrench when kindred
are on one side, and congeniality and the voice of the heart on the other. But
there are ties more sacred than those of flesh and blood; and the putting of
them second, which is sometimes needful in obedience to earthly love or
duty, is always needful if we would rightly entertain our heavenly Friend.
Jonathan’s soothing assurances did not satisfy David, and he ‘sware’ in the
earnestness of his conviction. David gives a very good reason for his friend’s
ignorance, which he has at once believed, in the suggestion that Saul had
not taken him into his confidence, out of tenderness to his feelings. Their
friendship, then, was notorious, and, indeed, was an element in Saul’s
dread of David, who seemed to have some charm to steal hearts, and had
bewitched both Saul’s son and his daughter, thus making a painful rift in the
family unity. It does not appear how David came to be so sure of Saul’s
designs. The incident at Ramah might have seemed to augur some
improvement in his mood; and certainly there could have been no overt
acts, or Jonathan could not have disputed the suspicions. Possibly some
whispers may have reached David through his wife Michal, Saul’s daughter,
or in the course of his attendance on the king, which he had now resumed,
his quick eye may have noticed ominous signs. At all events, he is so sure,
that he makes solemn attestation to his friend, and convinces him that, in
the picturesque phrase which has become so familiar, ‘There is but a step
between me and death.’ Such temper was scarcely in accordance with ‘the
prophecies which went before on’ him. If he had been walking by faith, he
would have called Samuel’s anointing to mind, and have drawn arguments
from the victory over Goliath, for trust in victory over Saul, as he had done
for the former from that over the lion and the bear. But faith does not
always keep high-water mark, and we can only too easily sympathise with
this momentary ebb of its waters.
24

None the less is it true that David’s terror was unworthy, and showed that
the strain of his anxious position was telling on his spirit, and making him
not only suspect his earthly friend, but half forget his heavenly One. There
was but a step between him and death; but, if he had been living in the
serenity of trust, he would have known that the narrow space was as good as
a thousand miles, and that Saul could not force him across it, for all his
hatred and power.
Jonathan does not attempt to alter his conviction and probably is obliged to
admit the justice of the explanation of his own ignorance and the truth of
the impression of Saul’s purposes. But he does what is more to the purpose;
he pledges himself to do whatever David desires. It is an unconditional
desertion of his father and alliance with David; it is the true voice of
friendship or love, which ever has its delight in knowing and doing the will
of the beloved. It answers David’s thoughts rather than his words. He will
not discuss any more whether he or David is right; but, in any event, he is
his friend’s.
The touchstone of friendship is practical help and readiness to do what the
friend wishes. It is so in our friendships here, which are best cemented so.
It is so in the highest degree in our friendship with the true Friend and
Lover of us all, the sweetness and power of our friendship with whom we do
not know until we say, ‘Whatsoever thou desirest, I will do it,’ and so lose
the burden of self-will, and find that He does for us what we desire when we
make His desires our law of conduct.
Secure of Jonathan’s help, David proposed the stratagem for finding out
Saul’s disposition, which had probably been in his mind all along. It says
more for his subtlety than for his truthfulness. With all his nobility, he had
a streak of true Oriental craft and stood on the moral level of his times and
country, in his readiness to eke out the lion’s skin with the fox’s tail. It was a
shrewd idea to make Saul betray himself by the way in which he took
David’s absence; but a lie is a lie, and cannot be justified, though it may be
palliated, by the straits of the liar. At the same time it is fair to remember
the extremity of David’s danger and the morality of his age, in estimating,
not the nature of his action, but the extent of his guilt in doing it. The same
relaxation of the vigour of his faith which left him a prey to fear, led him to
walk in crooked paths, and the impartial narrative tells of them without a
word of comment. We have to form our own estimate of the fitness of a lie to
form the armour of a saint. The proposal informs us of two facts,-the
custom of having a feast for three days at the new moon, and that of having
an annual family feast and sacrifice, neither of which is prescribed in the
law. I do not here deal with the grave question as to the date of the
ceremonial law, as affected by these and similar phenomena; but I may be
allowed the passing remark that the irregularities do not prove the non-
existence of the law, but may be accounted for by supposing that, in such
unsettled times, it had been loosely observed, and that many accretions and
25

omissions, some of them inevitable in the absence of a recognised centre of
worship, had crept in. That is a much less brilliant and much more old-
fashioned explanation than the new one, but perhaps it is none the worse
for that. This generation is fond of making ‘originality’ and ‘brilliancy’ the
tests of truth.
David’s words in 1 Samuel 20:8 have a touch of suspicion in them, in their
very appeal for kind treatment, in their reminder of the ‘covenant’ of
friendship, as if Jonathan needed either, and still more in the bitter request
to slay him himself instead of delivering him to Saul. He almost thinks that
Jonathan is in the plot, and means to carry him off a prisoner. Note, too,
that he does not say, ‘We made a covenant,’ but ‘Thou hast brought me into’
it, as if it had been the other’s wish rather than his. All this was beneath true
friendship, and it hurt Jonathan, who next speaks with unusual emotion,
beseeching David to clear all this fog out of his heart, and to believe in the
genuineness and depth of his love, and in the frankness of his speech. True
love ‘is not easily provoked,’ is not soon angry, and his was true in spite of
many obstacles which might have made him as jealous as his father, and in
the face of misconstruction and suspicion. May we not think of a yet higher
love, which bears with our suspicions and faithless doubts, and ever
answers our incredulity by its gentle ‘If it were not so, I would have told
you’?
David is not yet at the end of his difficulties, and next suggests, how is he to
know Saul’s mind? Jonathan takes him out into the privacy of the open
country {they had apparently been in Gibeah}, and there solemnly calls God
to witness that he will disclose his father’s purposes, whatever they are. The
language is obscure and broken, whether owing to corruption in the text, or
to the emotion of the speaker. In half-shaped sentences, which betray how
much he felt his friend’s doubts, and how sincere he was, he invokes evil on
himself if he fails to tell all. He then unfolds his ingenious scheme for
conveying the information, on which we do not touch. But note the final
words of Jonathan,-that prayer, so pathetic, so unselfish in its recognition
of David as the inheritor of the kingdom that had dropped from his own
grasp, so sad in its clear-eyed assurance of his father’s abandonment, so
deeply imbued with faith in the divine word, and so resigned to its behests.
Both in the purity of his friendship and in the strength of his faith and
submission, Jonathan stands here above David, and is far surer than the
latter himself is of his high destiny and final triumph. It was hard for him to
believe in the victory which was to displace his own house, harder still to
rejoice in it, without one trace of bitterness mingling in the sweetness of his
love, hardest of all actively to help it and to take sides against his father; but
all these difficulties his unselfish heart overcame, and he stands for all time
as the noblest example of human friendship, and as not unworthy to remind
us, as from afar off and dimly, of the perfect love of the Firstborn Son of the
true King, who has loved us all with a yet deeper, more patient, more self-
sacrificing love. If men can love one another as Jonathan loved David, how
should they love the Christ who has loved them so much! And what sacrilege
26

it is to pour such treasures of affection at the feet of dear ones here, and to
give so grudgingly such miserable doles of heart’s love to Him!
2 "Never!" Jonathan replied. "You are not going to
die! Look, my father doesn't do anything, great or
small, without confiding in me. Why would he hide
this from me? It's not so!"
BARNES, "It is not so - Jonathan’s unwillingness to believe evil of his
father is one of the many admirable traits in his character.
CLARKE, "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 1Sa_19:6; and at any rate, that he would do nothing against
David without informing him.
GILL, "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
27

that his father might not appear so black and vile as he really was.
HENRY, "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, 1Sa_20:2. 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, 1Co_13:5. 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,” 1Sa_20:3. 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.
K&D, "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 ‫ל‬ after ‫ֵה‬‫נּ‬ ִ‫ה‬ stands for
‫ֹא‬ ‫:ל‬ the Chethibh ‫ה‬ ָ‫שׂ‬ָ‫ע‬ is probably to be preferred to the Keri ‫ה‬ ֶ‫ֲשׂ‬‫ע‬ַ‫י‬, 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.
PULPIT, "1Sa_20:2
God forbid. An exclamation of horror; literally, "Far be it" (see on 1Sa_
9:1-27:45). In spite of the many proofs of Saul’s bitter hatred, Jonathan
cannot believe that after all that had taken place at Ramah his father would
still persist in his murderous purpose. He further assures David that Saul
28

would do nothing without telling him; literally, without uncovering his ear,
without telling it him privately (see on 1Sa_9:15). The phrase is used again
in 1Sa_20:12. For will do nothing the written text reads "has done for
himself," which the Kri properly corrects. The rashness of Saul’s temper,
and his frank talk about killing David recorded in 1Sa_19:1, confirm
Jonathan’s statement about the openness of his father’s ways, and he
therefore assures David that he may take his place in safety.
PETT, "1 Samuel 20:2
‘And he said to him, “Far from it. You will not die. Look, my father does
nothing, either great or small, but that he discloses it to me. And why should
my father hide this thing from me? It is not so.”
Jonathan, who was seemingly unaware of the attempts made to arrest
David, was astounded, and thought that David must have got it wrong. He
could not believe that his father could do such a thing without consulting
him. Why, did not his father discuss everything with him? Why then should
he hide this? Thus his conclusion was that David must be mistaken.
ELLICOTT, " (2) God forbid; thou shalt not die.—Jonathan even now refuses
to believe that his loved father, when he was himself, really wished ill to
David; all that had hitherto happened the princely Jonathan put down to his
father’s unhappy malady. He urges upon his friend that if the king in good
earnest had designs upon David’s life, he would in his calm, lucid days have
consulted with him, Jonathan, to whom he ever confided all his State
secrets.
Will do nothing.—Here the commentators and the versions—LXX., Vulg.,
and Cbaldee—all agree to read in the Hebrew text, lo “not,” for lo “to him,”
that is, for a vau an aleph must be substituted.
MORGAN, "Jonathan's response is very emotional. "Far from it, you shall not
die!" he cries. The term "far from it" comes from the Hebrew root which
means "to pollute, profane, dishonor." The noun form means that the thing or
thought is so profane or reprehensible, it evokes deep emotions. Abraham
attributed these words to God in Genesis 18:17 when he asked whether God
would destroy Sodom if fifty righteous men were found in the city. The
patriarch answers his own question: "Far be it from Thee! Shall not the Judge
of all the earth deal justly?" (For other uses see 1 Sam 2:30; 14:45; 22:15;
26:11; 2 Sam 20:20; 23:17; here the word frames the passage in verses 2 and 9.)
⦁ Jonathan can't believe what he is hearing from the lips of David. He is a little
29

naive. He always wants to think the best about people. His relationship with
his father was open and transparent, and Saul had taken an oath before him
that David would not die, so both logic and experience assured him that
everything was fine between his father and David. I confess I am a lot like
Jonathan. I, too, tend to think the best about people. I'm a bit naive when it
comes to evil. Years ago I was betrayed and greatly wronged by a friend.
When another friend began to investigate this man's story and his character, I
was shocked. Everything in my emotional makeup protested his innocence.
But, like Jonathan in this story, I was wrong.
Next, David counters Jonathan's logic with a little of his own. He says to his
friend, "Your father knows well that you love me. If he had been open with
you about the matter, you would be grieved" (the appropriate emotion for
death). Then David backs his logic with a vow: "As the LORD lives and as
your soul lives, there is hardly a step between me and death." David brings the
living Lord into the equation. Though Jonathan doesn't yet see the matter as
David sees it, this vow presses the seriousness of the circumstances deep into
Jonathan's heart and brings him to a place where at least he is willing to listen.
Because he loves David he responds by saying, "Whatever your soul says, this I
will do." This is the turning point of the scene. Jonathan at last is willing to
view things differently.
This is the first step that love must take: Even when everything in you says
that the other person can't be right, love demands that we be open to listen to
another point of view. We must be willing to bypass our emotions and listen to
the other side of things. This is where Jonathan has arrived at last. So he asks
David, "What do you want me to do for you?"
A FRIEND WILL LISTEN Saul was deceiving his own son about his hate and
desire to kill David. The plot thickens for Jonathan reveals that he thinks he
knows his father completely. He is more trusting than David and feels that
Saul has reformed. David was an example of positive pessimism. It was like
Jesus not jumping off the temple in false optimism. Jonathan was loyal to his
mad dad to the end because he ever hoped he would change. We see the
realistic value of pessimism. David had a negative view of the future and
Jonathan a positive one, but the negative view was right. It is just not realistic
to assume that positive thinking can change all negative circumstances.
Negative thinking is often necessary in order to plan for escape from
dangerous situations. The Pollyanna attitude that all will be well can lead you
into a trap. There is always a place in Christian thinking for caution. There
are traps set by the enemy and troubles galore are possible if we go through
life with a superficial optimism. We need to say with David, I need more
information before I move forward on that path. It looks dangerous to me.
MACLAREN, “ Wild as was Saul'sfury when aroused, and narrow
as had been his escape from it at an
30

earlier time (1 Samuel xiv. 44), there was yet love between them, and
the king made a confidant of his gallant eldest son. They 'were lovely
and pleasant in their lives.' However gloomy and savage in his
paroxysms Saul was, the relations between them were sweet. The most
self-introverted and solitary soul needs some heart to pour itself out
to, and this poor king found one in Jonathan. All the harder, then, was
the trial of friendship when the trusted son had to take the part of
the friend whom his father deemed an enemy, and had the pain of
breaking such close ties. How his heart must have been torn asunder! On
the one side was the lonely father who clung to him: on the other, the
hunted friend to whom he clung. It is a sore wrench when kindred are on
one side, and congeniality and the voice of the heart on the other. But
there are ties more sacred than those of flesh and blood; and the
putting of them second, which is sometimes needful in obedience to
earthly love or duty, is always needful if we would rightly entertain
our heavenly Friend.
When David spoke to Jonathan about his feelings, Jonathan immediately
defended his father and told David that he was overreacting; his father would
never hide such a thing from him. Now I'm not sure what Jonathan was
thinking, because he had already talked his dad out of killing David once and
must have heard that he'd sent his messengers over to his house shortly
thereafter to kill him. Hadn't he heard about the spears? But Jonathan did
what most of us do when some criticizes a family member to us, he defended
his Dad-after all, Father knows best, right? Jonathan agreed to find out if is
father meant David any harm and then to report back to David by a
prearranged sign.
BENSON, "1 Samuel 20:1. David fled, and came and said before Jonathan —
Saul’s being thrown into a trance, as mentioned in the foregoing verse, gave
David time to escape, and he went from Naioth to Gibeah, where Jonathan
was. “It was happy for David that he had such a friend at court, when he had
such an enemy on the throne.” — Henry. What have I done? What is mine
iniquity? — He appeals to Jonathan himself concerning his innocence, and
endeavours to convince him that, notwithstanding he had committed no
iniquity, Saul sought his life.
HAWKER, "Verses 2-4
(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
31

and death. (4) Then said Jonathan unto David, Whatsoever thy soul desireth, I
will even do it for thee.
It is somewhat astonishing, that as David had been anointed for the succession
to the kingdom, and as such, was sure of the Lord's design, that his faith had
not got the better of his fears. But we see in him, that mingled frame of mind
which distinguishes, more or less, all God's people. Sometimes believing, and
acting according to that belief. At others doubting, and then calling in question
all God's promises. Fear not, little flock, (saith Jesus to his people) it is your
Father's good pleasure to give you the kingdom. But in the midst of this, how
often do we find the people of God complaining lest they should fail of the
grace of God. Luke 12:32; Hebrews 12:15.
LANGE, "1 Samuel 20:2. Jonathan’s answer to David’s complaint is (1) the
distinct assurance: far be it, thou shalt not die, and (2) the ground of this
affirmation. Though this assurance has immediate reference to what David
says of Saul’s attack on him (as Jonathan’s following words are intended to
show that he knew nothing of such a murderous plan on Saul’s part), yet at the
same time Jonathan, looking to David’s high divine mission for the people,
prophetically declares what was determined in the Divine counsel concerning
the maintenance and preservation of his friend’s life.—For ‫לו‬ (“to him”) read
‫ֹא‬‫ל‬ (“not.”) The marginal Impf. (‫ח‬ ֶ‫ֲשׂ‬‫ﬠ‬ַ‫י‬) is to be preferred to the Perf. of the text,
expressing customary action (“does nothing” [Eng. A. V. “will do nothing”]);
so Sept, Vulg, Chald. We may indeed read the word as Prtcp. with Bunsen,
who therefore regards the “masoretic change” as unnecessary. Jonathan
means to say: “My father as a rule does nothing without telling me, nothing
great or small,” that Isaiah, absolutely nothing, comp. 1 Samuel 22:15, 1
Samuel 25:36, Numbers 22:18. The appended remark: “Why should my father
hide this thing from me? It is not so!” supposes that the intitimate relation
between Jonathan and David had been concealed as far as possible from Saul.
They were secret friends, as far as he was concerned. Otherwise Saul would
certainly not have spoken to his son Jonathan ( 1 Samuel 19:1) of his purpose
to kill David. This confirms what Jonathan here says to David. Saul’s lack of
self-control[FN44] showed itself in his taking counsel about his scheme of
murder with those about him, his violent passion so mastering him that he
could not at all conceal the fury of his heart. His communication of his plan ( 1
Samuel 19:1) was the occasion of Jonathan’s hindering it; Saul even swore to
Jonathan that he would not kill David, and this Jonathan told David ( 1
Samuel 7-19:6 ). To this Jonathan’s word here refers: “thou shalt not die,” &c.
Since that time there had been another war with the Philistines (ib. 1 Samuel
20:8), and shortly before this conversation of David and Jonathan the incident
narrated in 1 Samuel 24-20:9 occurred. David’s words in 1 Samuel 20:3 : “he
(Saul) thought Jonathan must not know this,” confirm Jonathan’s assurance
that his father had told him nothing of a plan of murder. But, it may properly
32

be asked, did Jonathan know nothing of the events just described, on which
David’s declaration is based? It is certainly possible that he [Jonathan] was at
that time absent from court; but the connection does not favor this view. But, if
he were present, Saul’s attempt against David could not possibly have
remained concealed from him. Accepting this supposition as the more
probable, we must, in order to understand Jonathan’s words, look at the whole
situation. The account of all the occurrences from 1 Samuel 19:9 on exhibits
Saul in a relatively unsound state of mind, produced by a new attack of rage
and madness. As now Saul had before, after recovering from such an attack,
sworn to Jonathan in consequence of his representations, that he would not kill
David, Jonathan might regard this late attempt on David as the result of a new
but temporary access of rage, and, remembering his distinct oath in his lucid
period, might suppose that he would not in a quiet state of mind resolve on and
execute such a murder. Thus his decided “it is not so” may be psychologically
explained. Nägelsbach: “Between 1 Samuel 19:2 and 1 Samuel 20:2 there is no
contradiction, since in the latter passage Jonathan merely denies that there is
now a new attempt against David’s life” (Herz. R-E. xiii403). But while
Jonathan had in mind merely the symptom in his father’s condition, David
knew how deeply rooted in envy and jealousy Saul’s hate toward him was. He
assures him with an oath, what was perfectly clear to him, that Saul sought his
destruction. ‫עוֹד‬ refers to what is said in 1 Samuel 20:1, and so=“thereto,
moreover,” not “the second time, again,” since nothing is said of a previous
oath. David’s reply contains two things: (1) the explanation (connected with
the indirect affirmation that Saul had resolved to murder him) of Jonathan’s
statement that Saul had said nothing to him of the murder, by referring to
Saul’s undoubted knowledge of the friendship between them, and (2) the
assertion (with a double oath) that he saw nothing but death before him. (‫י‬ ִ‫כּ‬ is
here intensive, =imo, so especially in oaths, 1 Samuel 14:44, 1 Kings 1:29 sq, 1
Samuel 2:23 f, 2 Kings 3:14.— ְ‫כּ‬ expresses comparison or similarity). “Yea, as a
step, like a step.” The picture is of a precipice, from which he is only a step
removed, over which he may any moment be plunged.
3 But David took an oath and said, "Your father
knows very well that I have found favor in your
eyes, and he has said to himself, 'Jonathan must not
know this or he will be grieved.' Yet as surely as the
LORD lives and as you live, there is only a step
between me and death."
33

It is normal to fear death and to do all that you can to escape it and avoid it.
David senses that Jonathan is over-optimistic. He can feel the breath of death
down the back of his neck and is not so confident as Jonathan. It is wise not to
underestimate someone who has tried to kill you. David may be paranoid at
this point, but not without reason. Spurgeon preached a message from his
passage dealing with the persecution that many Christians receive from their
families. He tells of some who desert the faith because of the pressure from
earthly fathers and brothers.
David is in the prime of life and has so much to live for. Death then is an
enemy that robs one of life. Believers fear death for the same reason they fear
spiders, snakes, mice and many other things that are repulsive to them. You
don’t have to like maggots to be a good Christian, nor do you have to like
death. It is one of the things that is repulsive.
David was not being a chicken in having such fear of Saul. It was hard for him
to be misunderstood by Jonathan. Joey Barrow was called a class sissy by
other teen-agers because he took violin lessons. His mother wanted him to
make something of himself, but children can be cruel and they called him a
fiddle playing sissy. One day Joey could not take the taunting and he smashed
another boy over the head with his violin. This only led to worse teasing.
Thurston McKinney felt sorry for Joey and decided to help him get involved
with something with a little more muscle. He exercised at a local gym and
invited Joey to join him. Joey so liked it that it became the dominate part of
his life. In 5 years in was 23 years old and instead of being a sissy he would be
the heavy weight champion of the world. Joey dropped his last name of
Barrow so his mother would not know it was her son they were writing about
in the paper. She thought he was still taking violin lessons. The name he went
by was Joe Lewis.
David is not one who is easily made fearful, for he has been in many battle and
faced death many times. But here is the fear of being killed unaware by a
surprise. There are ways of dying that even the most courageous are afraid of,
and they would do anything to avoid it. History is filled with stories of those
one step from defeat who become victorious. One is Dr. Pemberton, a corner
druggist after the Civil War, who concocted a drink for headaches. Most
medicine was alcoholic, but he kept that out and added caffeine instead. The
people of Georgia were not sold on his mixture, and it looked like it would be
flop. Then a man with a hangover came into the drugstore while a new clerk
was on duty. He asked for something to help him and the new clerk took some
of the syrup fo Dr. Pemberton’s new medicine and by mistake used carbonated
water in mixing it. That was the first Coca-cola. Today it is produced at a 165
million bottles a day. So David was a step from death but became the greatest
34

king in Israel’s history. You can be close to being out of the picture and still
become the center of the picture.
BARNES, "And David sware moreover - Rather, “yet again.” He met
Jonathan’s denial by repeating his statement and confirming it with an
oath.
CLARKE, "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.”
GILL, "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, 1Sa_
18:11, sending messengers to his own house to slay him, 1Sa_19:11, and
others to Naioth to seize him, 1Sa_19:20, and coming himself thither with
an intention to kill him, 1Sa_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.
35

K&D, "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.” ‫י‬ ִ‫כּ‬ introduces the substance of the oath, as in 1Sa_
14:44, etc.
PETT, "1 Samuel 20:3
‘And David swore moreover, and said, Your father knows well that I have
found favour in your eyes, and he says, “Do not let Jonathan know this, lest
he be grieved,” but truly as YHWH lives, and as your soul lives, there is but a
step between me and death.” ’
David then asserted strongly to Jonathan (‘David swore’) that the reason
why he did not know was because his father knew of the great bond that
there was between them, and was thus trying to avoid grieving him. Saul no
doubt felt that once David was safely dead he could then explain to
Jonathan why it had been necessary. Men in Saul’s state of mind always
think that they can justify what they do. David then further pressed
Jonathan with the utmost force (‘as YHWH lives and as your soul lives’) to
recognise that there could really be no doubt about it, and that in fact his
life hung by a thread. He was but one step from death.
PULPIT, "1Sa_20:3, 1Sa_20:4
Thy father certainly knoweth, etc. Though Saul did not know the entireness
of Jonathan’s love for David, yet he was aware of the friendship that existed
between them, and consequently might keep his purpose a secret from
Jonathan, especially if he considered that his frankness in speaking openly
to his son and servants on a previous occasion had led to David’s escape.
David, therefore, urges upon his friend a different course, to which he
assents. But how are we to explain the entirely different views taken of
Saul’s conduct by the two. When David tells his fears Jonathan utters an
exclamation of horror, and says, "Thou shalt not die." Yet he knew that his
father had talked to him and his Officers about putting David to death; that
he had tried to kill him with his own hand, and on his escape had set people
to watch his house with orders to slay him; and on David’s flight to the
prophet had thrice sent emissaries to bring him away by force. The
explanation probably lies in Saul s insanity. When he threw his javelin at
David and during the subsequent proceed. ings he was out of his mind. The
violent fit at Naioth had for the time cleared his reason, and he had come
36

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