Then Jonathan said to David, “Whatever your soul desires, I will even do it for you.”
David said to Jonathan, “Behold, tomorrow is the new moon, and I should not fail to dine with the king; but let me go, that I may hide myself in the field to the third day at 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 says, ‘It is well,’ your servant shall have peace; but if he is angry, then know that evil is determined by him. Therefore deal kindly with your servant; for you have brought your servant into a covenant of Yahweh with you; but if there is iniquity in me, kill me yourself; for why should you bring me to your father?”
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 wouldn’t I tell you that?”
Geneva Bible translators 1599 · Public Domain On vv4, 5, 6, 9 Hebrew, saith.
Hebrew, saith.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4–9 1Sa 20:4 Then said Jonathan unto David, Whatsoever thy…
1Sa 20:4 Then said Jonathan unto David, Whatsoever thy soul desireth, I will even do [it] for thee.
Ver. 4. Whatsoever thy soul desireth.] True love is easily persuadable to anything possible and lawful. The heathen promised his friend to stick to him usque ad aras; so far as stood with piety and honesty. The Hebrew here is, Quid dicit anima tua, et faciam tibi.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv4–9 To wit, for the discovery of the truth, and…
To wit, for the discovery of the truth, and for the preservation of thy life.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v9 Here, I. Jonathan protests his fidelity to David in…
Here, I. Jonathan protests his fidelity to David in his distress. Notwithstanding the strong confidence David had in Jonathan, yet, because he might have some reason to fear that his father's influence, and his own interest, should make him warp, or grow cool towards him, Jonathan thought it requisite solemnly to renew the professions of his friendship to him (Sa1 20:9): "Far be it from thee to think that I suspect thee of any crime for which I should either slay thee myself or deliver thee to my father; no, if thou hast any jealousy of that, Come let us go into the field (Sa1 20:11), and talk it over more fully." He did not challenge him to the field to fight him for an affront, but to fix him in his friendship. He faithfully promised him that he would let him know how, upon trial, he found his father affected towards him, and would make the matter neither better nor worse than it was. "If there be good towards thee, I will show it thee, that thou mayest be easy (Sa1 20:12), if evil, I will send thee away, that thou mayest be safe" (Sa1 20:13); and thus he would help to deliver him from the evil if it were real and from the fear of evil if it were but imaginary. For the confirmation of his promise he appeals to God, 1. As a witness (Sa1 20:12): "O Lord God of Israel, thou knowest I mean sincerely, and think as I speak." The strength of his passion made the manner of his speaking concise and abrupt. 2. As a judge: "The Lord do so and much more to Jonathan (Sa1 20:13), if I speak deceitfully, or break my word with my friend." He expressed himself thus solemnly that David might be abundantly assured of his sincerity. And thus God has confirmed his promises to us, that we might have strong consolation, Heb 6:17, Heb 6:18. Jonathan adds to his protestations his hearty prayers: "The Lord be with thee, to protect and prosper thee, as he has been formerly with my father, though now he has withdrawn." Thus he imitates his belief that David would be in his father's place, and his good wishes that he might prosper in it better than his father now did.
II. He provides for the entail of the covenant of friendship with David upon his posterity, Sa1 20:14-16. He engages David to be a friend to his family when he was gone (Sa1 20:15): Thou shalt promise that thou wilt not cut off thy kindness from my house for ever. This he spoke from a natural affection he had to his children, whom he desired it might go well with after his decease, and for whose future welfare he desired to improve his present interest. It also intimates his firm belief of David's advancement, and that it would be in the power of his hand to do a kindness or unkindness to his seed; for, in process of time, the Lord would cut off his enemies, Saul himself was not expected; then "Do not thou cut off thy kindness from my house, nor revenge my father's wrongs upon my children." The house of David must likewise be bound to the house of Jonathan from generation to generation; he made a covenant (Sa1 20:16) with the house of David. Note, True friends cannot but covet to transmit to theirs after them their mutual affections. Thy own friend, and thy father's friend, forsake not. This kindness, 1. He calls the kindness of the Lord, because it is such kindness as God shows to those he takes into covenant with himself; for he is a God to them and to their seed; they are beloved for the fathers' sakes. 2. He secures it by an imprecation (Sa1 20:16): The Lord require it at the hand of David's seed (for of David himself he had no suspicion) if they prove so far David's enemies as to deal wrongfully with the posterity of Jonathan, David's friend. He feared lest David, or some of his, should hereafter be tempted, for the clearing and confirming of their title to the throne, to do by his seed as Abimelech had done by the sons of Gideon (Jdg 9:5), and this he would effectually prevent; but the reason given (Sa1 20:17) why Jonathan was so earnest to have the friendship entailed is purely generous, and has nothing of self in it; it was because he loved him as he loved his own soul, and therefore desired that he and his might be beloved by him. David, though now in disgrace at court and in distress, was as amiable in the eyes of Jonathan as ever he had been, and he loved him never the less for his father's hating him, so pure were the principles on which his friendship was built. Having himself sworn to David, he caused David to swear to him, and (as we read it) to swear again, which David consented to (for he that bears an honest mind does not startle at assurances), to swear by his love to him, which he looked upon as a sacred thing. Jonathan's heart was so much upon it that, when they parted this time, he concluded with a solemn appeal to God: The Lord be between me and thee for ever (Sa1 20:23), that is, "God himself be judge between us and our families for ever, if on either side this league of friendship be violated." It was in remembrance of this covenant that David was kind to Mephibosheth, Sa2 9:7; Sa2 21:7. It will be a kindness to ourselves and ours to secure an interest in those whom God favours and to make his friends ours.
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III. He settles the method of intelligence, and by what signs and tokens he would give him notice how his father stood affected towards him. David would be missed the first day, or at least the second day, of the new moon, and would be enquired after, Sa1 20:18. On the third day, by which time he would have returned from Bethlehem, he must be at such a place (Sa1 20:19), and Jonathan would come towards that place with his bow and arrows to shoot for diversion (Sa1 20:20), would send his lad to fetch his arrows, and, if they were shot short of the lad, David must take it for a signal of safety, and not be afraid to show his head (Sa1 20:21); but, if he shot beyond the lad, it was a signal of danger, and he must shift for his safety, Sa1 20:22. This expedient he fixed lest he should not have the opportunity, which yet it proved he had, of talking with David, and making the report by word of mouth.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv4–9 Then said Jonathan unto David,.... Now giving credit to…
Then said Jonathan unto David,.... Now giving credit to what he had said, and in order to comfort and support him under the apprehensions he had of danger:
whatsoever thy soul desireth, I will even do it for thee; for the preservation of his life, by speaking to his father on his behalf, endeavouring to dissuade him from his evil intentions, or by hiding and concealing him in some obscure place, that he might not execute his evil designs upon him, or by any method he could point out to him.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv5, 6, 8 To the third day - That is, unto the…
To the third day - That is, unto the next day, but one after the new moon. His meaning is not, that he would hide himself in any certain place all the three days, but that he would secure himself either at Bethlehem with his friends, or in any other place 'till the third day.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv5, 8 Verse 5. To-morrow is the new moon] The months…
Verse 5. To-morrow is the new moon] The months of the Hebrews were lunar months, and they reckoned from new moon to new moon. And as their other feasts, particularly the passover, were reckoned according to this, they were very scrupulous in observing the first appearance of each new moon. On these new moons they offered sacrifices, and had a feast; as we learn from Nu 10:10; Nu 28:11. And we may suppose that the families, on such occasions, sacrificed and feasted together. To this David seems to refer; but the gathering together all the families of a whole tribe seems to have taken place only once in the year. There is a yearly sacrifice there for all the family, 1Sa 20:6.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv4, 6, 8, 9 1Sa 20:4-5. Whatsoever thou desirest — He does not…
1Sa 20:4-5. Whatsoever thou desirest — He does not say, that shall be lawful and honest; for he knew David too well to think he would ask anything that was otherwise. I will do it for thee — This is true friendship. Thus Christ testifies his love to us; Whatsoever ye shall ask in my name, that will I do. And we must testify ours to him by keeping his commandments. Behold, to-morrow is the new-moon — There were solemn sacrifices every new-moon, and then a feast upon them. And David being one of the king’s family, by marrying his daughter, used to eat with them at these festival times. That I may hide myself in the field till the third day — That is, unto the next day but one after the new-moon. His meaning is not, that he would hide himself in any certain place all the three days, but that he would secure himself, either at Beth-lehem with his friends, or in some other place till the third day.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v5 The new moon, or beginning of each month, was…
The new moon, or beginning of each month, was celebrated with especial sacrifices and blowing of trumpets (marginal references.) The feast was kept with great solemnity as “a day of gladness,” and we may presume that the “peace offerings” offered on the occasion furnished the tables of those that offered.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv4–9 Soul, is often put for desire, Psalm xxvi. 12.…
Soul, is often put for desire, Psalm xxvi. 12. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v5 David said unto Jonathan, Behold, to-morrow the new moon,…
David said unto Jonathan, Behold, to-morrow the new moon, and I should not fail to sit with the king at meat--The beginning of a new month or moon was always celebrated by special sacrifices, followed by feasting, at which the head of a family expected all its members to be present. David, both as the king's son-in-law and a distinguished courtier, dined on such occasions at the royal table, and from its being generally known that David had returned to Gibeah, his presence in the palace would be naturally expected. This occasion was chosen by the two friends for testing the king's state of feeling. As a suitable pretext for David's absence, it was arranged that he should visit his family at Beth-lehem, and thus create an opportunity of ascertaining how his non-appearance would be viewed. The time and place were fixed for Jonathan reporting to David; but as circumstances might render another interview unsafe, it was deemed expedient to communicate by a concerted signal.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv4–6 4. Whatsoever thy soul desireth — Literally, Whatever thy…
4. Whatsoever thy soul desireth — Literally, Whatever thy soul shall say even I will do for thee. This conversation, up to 1Sa_20:11, took place in the city, and perhaps in or near Saul’s house.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv5, 6, 8, 9 5. the new moon] The New Moon or first…
5. the new moon] The New Moon or first day of the lunar month was celebrated with special sacrifices and blowing of trumpets. See Num_28:11-15; Num_10:10; Psa_81:3. It was observed as a day of rest (Amo_8:5), and apparently used as an opportunity for religious instruction (2Ki_4:23).
to sit with the king at meat] To join as a member of the royal household in the sacrificial feast (1Sa_20:24) which lasted for two days at least (1Sa_20:27).
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let me go] As the sequel proved, the plan was well devised for ascertaining whether the lesson of Naioth had wrought any change in Saul, or whether in his sane moments he was now deliberately resolved to kill David.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv5, 6, 8, 9 (5) The new moon.—On the religious ceremonies connected with…
(5) The new moon.—On the religious ceremonies connected with the day of the new moon at the beginning of each month, see the Mosaic enactments in Num_10:10; Num_28:11-15.
At the court of Saul the feast seems to have been carefully observed, doubtless with the blast of trumpets, and with solemn burnt offerings and sin offerings, for we notice in this narrative that the plea of possible ceremonial uncleanness was at once accepted as an excuse for absence. (See 1Sa_20:26.)
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The sacrificial and ceremonial rites were accompanied by a state and family banquet, at which David, as the king’s son-in-law, and also as holding a high post in the royal army, was expected to be present.
Jonathan persisted in looking upon his father’s later designs against the life of David as simply frenzied acts, incident upon his distressing malady, and evidently believed that after his strange seizure at Ramah he would return, and treat David with the confidence of old days when he met him at the feast of the new moon. David, however, believed otherwise, and was convinced, to use his own expressive words, that there was but a step between him and death. He would not trust himself, therefore, to Saul’s hands until his friend had made the experiment he suggested.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv5, 8, 9 Vers. 5-7. Tomorrow is the new moon. The first…
Vers. 5-7. Tomorrow is the new moon. The first day of the new moon was a joyful festival, its appearance being greeted with the sounding of trumpets, and celebrated by a burnt offering and a sin offering. It was, moreover, kept by Saul as a family festival, at which David, as his son-in-law, was expected to be present. As, moreover, David was to hide unto the third day at even, counting from the time when he was arranging his plans with Jonathan, it is plain that it was the rule to prolong the feasting unto the second day. When then Jonathan, convinced by David"s pleading, had consented to aid him in his own way, they arrange that he shall absent himself from this festival, and remain during it hidden out of sight. In case Saul missed him and asked the reason of his absence, Jonathan was to offer as an excuse for him that he had earnestly requested leave to pay a hurried visit to Bethlehem, in order to be present at an annual festival: and if Saul took the excuse in good part it would be a sign that he had no malicious purposes towards David, whereas if he fell into a rage it would be a proof of a settled evil design. A yearly sacrifice for all the family. For all the mishpachah, i.e. not for all Jesse"s household, but for all that subdivision of the tribe of Judah to which Jesse belonged; for a tribe was divided into families, and these again into fathers" houses. (Jos_7:16, Jos_7:17) The occasion would thus be a grand one. In 1Sa_16:2 we have an instance of a special sacrifice at Bethlehem, but this feast of the mishpachah was held every year; and evidently before the temple was built at Jerusalem these local sacrifices were the rule. We may well believe that there was such a festival, and that the fictitious part of Jonathan"s story was that David had been summoned to it.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v6 A yearly sacrifice for all the family.
1Sa_20:6
A yearly sacrifice for all the family.
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The family festival
The word in this verse rendered sacrifice is in the margin of our English Bible rendered with somewhat greater felicity feast. There comes to view, therefore, in the narrative an unusually interesting fact; namely, that the family of Jesse continued to keep up their residence in Bethlehem, and carefully observed the household festivals through the year, as in earlier days they had been accustomed. The members of that scattered circle summoned each other regularly to a social reunion annually.
I. The advantages found in the observance of this yearly thanksgiving festival.
1. Of course, first and chief of these is the consideration that for all Gods love and care for us there is due at least full acknowledgment of the hand which has given them to us. Count up your mercies. A day in each year is surely not too much to be given to this formal rehearsal before God of our plentiful gains and prosperities.
2. In the second place, there is manifest advantage in these annual festivals growing out of the cultivation of our domestic affections and the perpetuation of our home tastes and feelings. It mingles religion with our best sympathies. He cannot be called a manly man who did not feel himself a weaker man from the month when his praying mother died and was buried, or who does not feel himself a braver, better man, if now perhaps the beloved old voice still lives to be his counsel and his inspiration.
3. Again: there is a manifest advantage in these thanksgiving festivals found in the perpetuation of ancestral memories to which they are calculated most strongly to minister. It is instinctive in the heart of every true man and woman to desire to live beyond the limits of an immediate generation. We toil hard for many a season to keep our name unsullied and preserve our fair fame unstained for the sake of our offspring.
4. And this leads me on to mention a fourth advantage derived from this annual feast; namely, the opportunity it offers for kindling and quickening a true patriotism in the hearts of the people.
II. With this exhibition of manifest advantages I can hardly need to argue further for such observance of the day. If we go with David at all on his errand, it must be in imagination only. And I think it will be profitable now to ask and answer where he did go.
1. To his own city.
2. In the second place, I suppose David went straight as was possible to his own home in Bethlehem.
3. Then, finally, I imagine David would want to go to various houses of his brethren. I take this from the fact that this days invitation was given by his brother. (C. S. Robinson, D. D.)
Christmas and New Year festivities
I. Remember to exalt God in your family festivities.
II. Thoroughly survey the history of the year since your last family festivities.
1. It was a yearly sacrifice. Year short space in time, but may be long in events. What changes may crowd into its weeks. Christmas does not always find the family in the old home.
2. On some homes shadows lie thick, others bathed in sunshine. Here Jacob has lost his Joseph, or Rachel mourns her children; here sportive childhood cries, Oh, call my brother back to me, I cannot play alone.
3. And then, they who come to the festivities come from such various scenes. Here at Bethlehem was David from the court; and Eliab, Abinadab, and Shammah from the camp.
4. Nor will any true heart give a secondary place to changes on character the year has produced.
III. Consider the personal obligations each owes to the family.
IV. In your festivities think of others. (G. B. Johnson.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 6, 8 General Information:
General Information:
David proposes a test against King Saul to Jonathan.
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Tomorrow is the new moon
On the first of every month the people would celebrate and offer sacrifices to God.
until the third day at evening
"until the evening of the day after tomorrow"
translationWords
new moon
king
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv5, 6, 8 20:5 new moon festival: The ancient Hebrews followed a…
20:5 new moon festival: The ancient Hebrews followed a lunar calendar, and the new moon marked the start of a new month. Every month was begun with a special sacrifice (Num 28:11-15), which became a monthly festival.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.