Then David and his men, who were about six hundred, arose and departed out of Keilah, and went wherever they could go. Saul was told that David was escaped from Keilah; and he gave up going there.
Parallel Translations
-
Then David and his men, who were about six hundred, arose and departed out of Keilah, and went wherever they could go. Saul was told that David was escaped from Keilah; and he gave up going there.
-
Then David and his men, which were about six hundred, arose and departed out of Keilah, and went whithersoever they could go. And it was told Saul that David was escaped from Keilah; and he forbare to go forth.
-
Then David and his men, who were about six hundred, arose and departed out of Keilah, and went whithersoever they could go. And it was told Saul that David was escaped from Keilah; and he forbore to go forth.
Cross-references (4)
Passages linked to 1 Samuel 23:13 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Samuel 22:2 Everyone who was in distress, everyone who was in debt, and everyone who was discontented, gathered themselves to him; and he became captain over them. There were with him about four hundred men.
- 1 Samuel 25:13 David said to his men, “Every man put on his sword!” Every man put on his sword. David also put on his sword. About four hundred men followed David, and two hundred stayed by the baggage.
- 1 Samuel 30:9-10 So David went, he and the six hundred men who were with him, and came to the brook Besor, where those who were left behind stayed. But David pursued, he and four hundred men; for two hundred stayed behind, who were so faint that they couldn’t go over the brook Besor.
- 2 Samuel 15:20 Whereas you came but yesterday, should I today make you go up and down with us, since I go where I may? Return, and take back your brothers. Mercy and truth be with you.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (9 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain Or, to and fro, as having no certain place…
Or, to and fro, as having no certain place to go.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 1Sa 23:13 Then David and his men, [which were]…
1Sa 23:13 Then David and his men, [which were] about six hundred, arose and departed out of Keilah, and went whithersoever they could go. And it was told Saul that David was escaped from Keilah; and he forbare to go forth.
Ver. 13. Which were about six hundred.] Not four hundred only, as Josephus here misreckoneth. Indeed, they were but four hundred, {1Sa 22:2} but now they are become more. Persecution doth not diminish, but increase the number of good people. The lily grows and spreads by the juice that floweth from itself: {a} so the Church. Plures efficimur quoties metimur, saith Tertullian.
Read full note →
And went whithersoever they could go.] But knew not well whither to go to be in safety. Luther, when excommunicated by the Pope, and proscribed by the Emperor, being asked by one where he would shelter himself, answered, Sub caelo; somewhere under the vault of heaven, where God shall please to cast me. {b}
{a} Plin.
{b} Scultet., Annal., p. 28.
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 Which were about six hundred; two hundred being added…
Which were about six hundred; two hundred being added to his former number, 1Sa 22:2, upon his last and great success against the Philistines.
Whithersoever they could go; hither or thither, where they could find refuge, or a hiding-place.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Then David and his men, which were about six…
Then David and his men, which were about six hundred,.... Having had an increase of two hundred since he was at the cave of Adullam, Sa1 22:1, and upon his relief of Keilah, Sa1 23:5; so that he sustained no loss of men by fighting with the Philistines, but had an addition to his small forces:
arose and departed out of Keilah, and went whithersoever they could go; not knowing whither they should go, having no particular place in view; but went where they thought they could be safest, or that appeared the most proper place for them; so the Targum,"they went to a place which was fit to go unto;''which was fittest for their purpose, and most for their safety and security, be it where it would:
Read full note →
and it was told Saul that David was escaped from Keilah; very likely some of the inhabitants informed him of it, since they were disposed to deliver David to him, had he stayed among them, and Saul had come down:
and he forbore to go forth: from the place where he was, in order to come to Keilah,
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Joseph Benson 1811 · Public Domain 1Sa 23:13-14. Which were about six hundred — His…
1Sa 23:13-14. Which were about six hundred — His forces were increased two hundred since his famous victory over the Philistines at Keilah. Whithersoever they could go — To the first convenient place of safety to which a way lay open. In the wilderness of Ziph — A mountainous wilderness, within the precincts of the tribe of Judah, and upon the confines of Edom, Jos 15:2. It was not far from Maon and Carmel, 1Sa 23:25, 1Sa 25:5. God delivered him not into his hand — Saul confidently pronounced, when he found David had entered into Keilah, that God had delivered him into his hand. And, therefore, to show the vanity of that ill-grounded confidence, the sacred writer makes use of the very same expression reversed, and declares God delivered him not into his hand, though Saul sought him every day.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (13) Which were about six hundred.—This is the only…
(13) Which were about six hundred.—This is the only note we have in this part of the narrative of the rapid increase of the number of “men-at-arms” who joined David.
Whithersoever they could.—That is, the armed camp of David was pitched without any fixed plan or aim. Probably the force was marched in the direction of any Philistine raid, and it carried on thus on behalf of Israel a perpetual border warfare.
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 Deepening sorrows and new encouragement.
Vers. 13-18.
Deepening sorrows and new encouragement.
Read full note →
The facts are
1. David, deeming it unsafe to remain in Keilah, goes forth with his men in uncertainty as to their destination.
2. Saul, forbearing to march against Keilah, seeks in vain to capture David in the wilderness of Ziph.
3. While David, fully aware of Saul"s evil intent, remains in the wilderness,he is comforted by a visit from Jonathan, who expresses his confidence in David"s future supremacy and renews with him a covenant of friendship. It is one of the most beautiful features in David"s life that he never hesitated to follow the indications of the will of God, however humiliating to himself, and apparently adverse to the attainment of the objects dearest to his heart. This obedience is the natural outcome of the full trust in the Lord so amply expressed in the Psalms. To exchange the comforts of an anticipated sojourn in Keilah for a rough and unsettled life in the mountainous district of Ziph was a new trial to the faith already highly strained. But the obedience was speedily followed by the occurrence of an event full of interest and encouragement, and the narrative of this section thus furnishes us with one of the most suggestive instances on record of the providential alleviation of sorrows incident to the path of duty. The connected truths here conveyed may be set forth as follows:
I DEEPENING SORROWS MAY FOLLOW ON MANIFEST TOKENS OF GOD"S FAVOUR AND TENDER CARE. No one could doubt but that the response given to David"s inquiry at Keilah was clear evidence to himself and others that he was the chosen servant of God, and the character of the reply to his prayer was proof that the tender care of Jehovah was keeping him from the rage and cruelty of Saul. We can thus understand the strong expressions of confidence in God and gratitude for his mercy to be found in the psalms of this period; and yet the anguish of spirit and heaviness of heart which also are manifest in portions of those psalms are to be accounted for only by the fact that the loving kindness thus shown was accompanied by the permission of continued and almost unendurable sorrows. No sooner had David been delivered from the hand of Saul at Keilah than he found himself, if possible, worse off than before entering Keilah, an outcast and fugitive, hiding daily for his life amidst the wilds of the rugged wilderness of Ziph. It is a riddle which the unspiritual mind can never solve, but which becomes increasingly simple and beautiful to those who enter into the spirit of our Saviour"s mission on earth that the sorrows of life often deepen when God is putting honour on his servants by preparing them for a more pure and blissful fellowship with himself, and for a higher grade of spiritual service. Our Saviour was the "beloved Son," the object of the Father"s complacent love, and his work for the benefit of mankind was one of suffering, shame, and death. In his case we see how the higher the service, the wider its range, and the more pure and blissful its issue, the deeper were its sorrows. To him there was no contrariety between the bitterness of the cup provided and the love unspeakable and unmeasured. Not every one is fitted to enter fully into the higher form of service. Many sons of Zebedee long for the honour apart from the cost. The loftier views of the Apostle Paul enabled him to regard the manifold sorrows of his life as an honourable and to be coveted participation of the sufferings of Christ. The power of spiritual service lies not in knowledge, not in culture of mere intellect, but in more perfect purity of spirit and a high development of the spiritual powers of faith, love, and free, cheerful absorption of will in the will of God; and such is human nature at its best, that only tribulation, it may be increasing tribulation, can so check our unspiritual tendencies as to enable us to serve God on the highest plane. A rough and rugged wilderness may fall to our lot not only while God loves and cares for us, but possibly as a further means of developing in us those high spiritual qualities which in days to come will fit us to minister psalms of comfort and cheer to the saints of God, and occupy positions of influence in the invisible Church corresponding in the spiritual sphere to that held by David in Israel when he swayed a royal sceptre over the land.
II PROVIDENCE BRINGS SPECIAL SOLACE IN SEASONS OF INCREASING SORROWS, What though David exchange the prospective comfort of a stay in Keilah for a fugitive life in the wilderness, what though his heart for the moment find it "too hard" to solve the strange problem of his chequered course; just then that same Providence which directed his steps from Keilah was mercifully operating in the heart of the noblest man at the court of Saul to bring him sweetest consolation. There are many lines of influence at work under the unifying hand of God for the defence and guidance of his people; and though in his first feeling of disappointment on leaving Keilah David could only see one line, the subsequent appearance of Jonathan where he least expected him made it clear that others were an existence and found their centre in God. God never really impoverishes those who trust and serve him. Our course when faithful is one of progressive enrichment, and will be till we enter on the perfected inheritance above. It is contrary to the laws of a spiritual life for a true servant of God to be worse off today than yesterday. The ordinary springs of comfort open to David meditation on God"s past faithfulness, the conviction that he was working out a high and Divine purpose, and the pouring out of his heart in prayer were now supplemented by the presence and love of his dearest earthly friend. And so God never takes away what seems to be a good, and never lays any new burden on us but that he gives us a corresponding blessing. Abraham sorrowed for kindred in a distant home, but had God for his portion and exceeding great reward. Our health fails, our material possessions vanish, or our loved ones die, and we turn our hearts more truly and passionately toward him who never fails, who is an everlasting portion, and who "gathers into one" the living and dead. Oh, blessed discipline! How tenderly the great Father cares for his sorrowing ones! With what precision does he follow them "whithersoever" in the order of duty they go, to raise up streams in the desert and cause them to feel, as the Apostle Paul in his sorrows felt, that God is able to supply all their need and never does forsake his saints.
III In the unfolding of the GENERAL PURPOSES OF GOD"S KINGDOM there is a SUBORDINATION OF SERVICE in which, however, the HIGHER IS DEPENDENT FOR COMPLETEST EFFECTIVENESS ON THE LOWER. In Israel at that time God"s merciful purposes toward mankind were being wrought out through the agency of servants occupying in the execution of the Divine will positions of relative subordination. Samuel, David, Jonathan were each working out the same results. But the part which Jonathan played in the sum of events comprised in the period covered by the history was inferior to that of David. As a spiritual man he had his work to do, and it was as important in its place as was that of Samuel and of David; yet we can see how wisely he formed an estimate of his position and service for the one great end, when he regarded David as superior in calling and in the honours and responsibilities he would have to bear. Jonathan by visiting David and ministering to his comfort recognised this unity and diversity of service, And it is instructive to notice how in the spiritual service which unites us those who are supposed to hold inferior positions, and certainly do not carry so heavy responsibilities, are able to render most important aid to others above them in these respects. David was relatively the greater man, and yet David needed the spiritual encouragement and support which Jonathan was able to afford; and Jonathan, by strengthening "his hand in God," was for the time so far the benefactor and the superior. The unity and subordination of spiritual service is a truth applicable to the world as a whole, and to the part taken by any of us at particular stages of its history. There is to be at last "a glorious Church, not having spot, or wrinkle, or any such thing", (Eph_5:27) and things are to be gathered together in one in Christ. (Eph_1:10) This unity of result is to be the product of all the manifold influences and agencies which God is pleased to employ through the whole course of time, from the first to the last man, as truly as the complete temple is the product not of the more prominent toilers, but of the totality of workers, from the highest to the lowest, first to last. As every separate ray of light and drop of dew is necessary, and therefore of value, in the totality of vegetation we witness as the vegetation would be less perfect were any one of these to beabsent from the process, so there is need, in converting the Divine idea of salvation into the grand reality indicated in the New Testament, forevery small as well as great spiritual influence, and the most perfect fruition of the great thus becomes dependent on the action of other influence inferior to itself. Abraham, Moses, David, Isaiah, and Paul were respectively great in faithfulness, wisdom, devotion, fervour, and zeal, yet the educating influence of their lives is in the same line, and is ultimately strengthened by association with the holy patience of a despised Lazarus and the large liberality of a poor widow. Men do not see the interlacings of spiritual agencies. The influence exerted by Jonathan"s counsel and friendship on the man chosen to do so wonderful a work for all time raises the thought whether in the main the great results achieved by some whose names are prominent may not be closely allied to the influences exerted by others unknown to fame. There are doubtless great revelations yet to be made in reference to the interdependence of the forces of the spiritual world. We do not as yet see the full bearings of the prayers of the lowly on the raising up of distinguished workers and their enrichment with spiritual power. The devoted missionary, the successful pastor, the great teacher and leader of men, may therefore owe much of their peculiar spiritual usefulness to the untraceable influence of prayers offered by the obscure. This principle helps to explain the great stress laid in the Bible on the prayers of ordinary Christians, and thus enables us to see how after all a poor afflicted child of God may be an unconscious strengthener of persons unknown by name.
IV A TRUE SPIRITUAL PERCEPTION RECOGNISES THIS UNITY AND SUBORDINATION, AND SEEKS TO GIVE EFFECT TO IT. The actions and words of Jonathan sprang from his distinct recognition of the fact that David, though greater than himself, was inspired by the same aim, and longed for the realisation of Israel"s glory. He could not bless Israel by a virtuous reign; it was denied him to be in Zion a king typical of the Messiah; but he could strengthen the heart of him who was destined to that honour; and with unparalleled magnanimity and self-denial, with utter absorption in Israel"s good, and cheerful submission to the manifest will of God, he contributed his part toward the final issue. It is a question whether amidst our modern religious parties we sufficiently realise the unity and subordination of our work for Christ. The narrowness of our isms is not healthful in itself, and it tends to rob the great body of workers of much of the sympathy and large-hearted prayer that would unconsciously; to themselves make them strong in God. What elevation of thought and grandeur of life should we more uniformly attain to could we, like Jonathan, put into practice the feeling that our prayers and sympathies, in going forth for all who labour for Christ, and especially for those who are called to bear the strain of high and perilous service, are our contribution to the one great enterprise which from first to last has filled the heart of Christ and is absorbing the best energies of his Church!
V THE BEST FORM OF SERVICE WE sometimes can RENDER TO GOD IS TO INSPIRE WITH COURAGE the hearts of those who DO A WORK TO WHICH WE ARE NOT CALLED. Jonathan was not called to be a king, but he served God by inspiring the heart of David with courage amidst his sorrows and cares. The narrative implies that the friends conversed freely on the situation and prospects of David. Doubtless Jonathan, besides assuring David of his own belief in God"s purposes and his personal allegiance, would also press upon him the fact of Israel"s need, the past care of God, the anointing by Samuel and its significance, the historic trials of patriarchs, the high purposes of sorrow and patience, the honour of being chosen to serve and to wait, and the grand issue when, in some as yet unknown manner, the best Messianic hopes of the nation would be realised. He knew that David"s need was quiet trust in God, and with the tenderness and love of a true friend he diverted his thoughts away from Saul and the sorrows of a fugitive life to the everlasting Refuge. "Strengthened his hand in God." Noble man! noble service! There are in the lives of many of God"s servants seasons when their wisdom, strength, courage, and patience are taxed almost beyond endurance. "Heart and flesh fail." What they need is faith in God. To move on in the dark, to toil when success seems hopeless, to hold on though dangers thicken, to hope when events are adverse this was the case of David, and often that of missionaries, pastors, parents, and others called to high and arduous service. How such men long for the inspiring word, the significant sign of sympathy, the reminder of the truth well known! The history of the Church is full of such instances. "Who is sufficient for these things? Could ye not watch with me one hour?" Angels came and cheered the heart which men left to bear the unutterable burden. Following the example of Jonathan and of the angels, we each may do something to inspire with new faith and hope those who feel the pressure of care and toil for Christ; we may do it by our words of cheer, by our assured sympathy, by our fervent prayer, and by hearty, free cooperation in the enterprise which absorbs their energy.
Practical lessons.
1. We should seek the evidence of our being blessed with the favour ofGod in the unquestionable spiritual blessings he has conferred on us in the past, in the fact of Our being led by him and not by our own choice, and in the answer of a good conscience to his claim on our obedience and love, and not in the presence or absence of easy circumstances. God"s chosen ones have often known the pains of wilderness life.
2. We may he sure that before troubles become so manifold as to destroythe end for which God has called us into his service some appropriate aid will come, not to relieve us of all care, but to fortify us for duty; for he will not suffer us to be tempted above that we are able to bear.
3. It should inspire every Christian worker amidst his toils that he is dailyborne on the heart of many who, though unseen and unknown by name, are friends in Christ.
4. Honour is due to every one who by prayer or kindly word contributes tothe sum of Christian effort.
5. True religious sympathy will lead us to rejoice in the superior service towhich others are called, and will devise new means of aiding their progress.
6. There are seasons in the religions life when calm trust in God, in theabsence of favouring circumstances, is almost our sole duty; and when we are strengthened in this respect we shall be able to possess our souls in patience till the desire of our heart is attained. (Luk_21:14-19)
HOMILIES BY B. DALE. Vers. 13, 14.
David"s wanderings in the wilderness.
Saul sought him every day, but God delivered him not into his hand" (ver. 14). From the time of his leaving Gath till his return. (1Sa_27:2) David dwelt in the following places successively
1. The cave of Adullam.
2. Mizpeh of Moab.
3. The forest of Hareth.
4. Keilah.
5. The wilderness of Ziph (Hachilah, Horesh).
6. The wilderness of Maon.
7. En-gedi.
8. "The hold". (1Sa_24:22)
9. The wilderness of Paran. (1Sa_25:2)
10. The wilderness of Ziph again.
The period over which his wanderings in these places extended is not stated, but it was probably upwards of five years; "and the time that David dwelt in the country of the Philistines was a year and four months". (1Sa_27:7) Like the journeyings of the people of Israel (the events of which "were written for our admonition"), they resemble, in some respects, the course of all God"s servants through the present world to "the everlasting kingdom of our Lord and Saviour Jesus Christ." "Thou tellest my wanderings: put thou my tears into thy bottle: are they not in thy book?". (Psa_56:8) Regarded generally they were a scene of
1. Bitter hostility. "Saul sought him every day." And so long as the servants of the great King are "in the world" they are objects of the hatred and opposition of "the prince of this world" and "the children of disobedience" (Eph_2:2; Gal_1:4) because "they are not of the world." The hostility which is directed against them is unreasonable and unrighteous, but real and deep; sometimes fierce and violent, and never ceases.
2. Outward distress. David was hunted like "a partridge on the mountains", (1Sa_26:20) "wandered in deserts and mountains and caves of the earth," sometimes (like the Son of man) "had not where to lay his head," suffered hunger and thirst and continual hardship, was separated from "lover and friend," and lived in the midst of extreme peril. Others are more highly favoured, but none can escape the ordinary sorrows of life; some are "greatly afflicted," and not a few suffer reproach and persecution for Christ"s sake. "We must through much tribulation enter into the kingdom of God". (Act_14:22)
1. Inward conflict, temptation, care, depression, grief, and fear, such as are described in the psalms which refer to David"s wanderings, and are full of imagery derived therefrom. "His sanctified genius did not give forth its
2. perfect fragrance till it was bruised in God"s chastening hand. It was the storm of affliction that awoke the full harmonies of David"s harp" (Binnie). And these are echoed in the experience of the servants of God in every age.
3. Divine protection and instruction, by means of providential occurrences, the prophetic word, and the inward teaching of the Holy Spirit. "God delivered him not into his hand." "Out of these great experiences in David"s sorrowful life of the grace and power, wisdom and justice, mercy and goodness of God, was developed in him, and through him in his people, that intelligence of faith and theological knowledge which we see in the Psalms and the prophetical writings" (Erdmann). And still higher privileges than of old are near conferred on the people of God.
4. Sacred devotion. His harp was his constant companion in his wanderings, and mingling with its tones in every place, his voice rose up to God in prayer and praise, making every place a temple.
Serene he sits and sweeps the golden lyre, And blends the prophet"s with the poet"s fire. See with what art he strikes the vocal strings, The God, his theme, inspiring what he sings (Lowth).
"Whether it be the Divine excellences, or the deep-toned voice of penitence, or the longing of the soul after God, the rejoicing in the light of his countenance, or thanksgiving for his mercies, in short, every emotion of the renewed heart finds adequate expression in the Book of Psalms" (J. Duncan). It is "the poetry of friendship between God and man" (Herder).
1. Active service. For during his wanderings he was called to render special service (ver. 2), and in the latter part of them continually afforded protection to his people. (1Sa_25:16) "None of us liveth to himself." We are the Lord"s servants, and must serve him in faithful and diligent labour on behalf of others.
2. Necessary preparation for future service, honour, and joy.
Oh spread thy covering wings around, Till all our wanderings cease, And at our Father"s loved abode Our souls arrive in peace. D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain 1Sa_23:13. “They went whithersoever,” etc. Lit. “They wandered about…
CRITICAL AND EXPOSITORY NOTES
1Sa_23:13. “They went whithersoever,” etc. Lit. “They wandered about where they wandered about, i.e., wherever they could go without danger.” (Keil.)
Read full note →
1Sa_23:14. “Wilderness of Ziph.” “A mountainous and sequestered region was generally called a wilderness, and took its name from some large town in the district. Two miles southeast of Hebron, and in the midst of a level plain, is Tell Ziph, an isolated and conical hillock, about one hundred feet high, probably the acropolis (Van de Velde), or the ruins (Robinson) of the ancient city of Ziph, from which the surrounding wilderness was called. It seems, anciently, to have been covered by an extensive wood.” (Jamieson.) “Every day.” “Either as long as he lived” (Keil), or “continually.” (Erdmann.)
1Sa_23:16. “Strengthened his hand,” etc. “By the recollection of the Divine promises, and of their mutual covenant.” (Jamieson.)
1Sa_23:17. “Saul, my father, knoweth.” “The assurance of this must have forced itself involuntarily upon the mind of Saul, both from his own rejection, as foretold by Samuel, and also from the marvellous success of David in all his undertakings.” (Keil.)
MAIN HOMILETICS OF THE PARAGRAPH.—1Sa_23:13-18
JONATHAN’S VISIT TO DAVID IN THE WILDERNESS OF ZIPH
We have here—
I. A man in the sorest need of human friendship. It is scarcely possible to exaggerate the need in which David stood at this time of human sympathy. It has been often said that nothing gives a human spirit so much pain as ingratitude, and David was now proving how ungrateful men can be when prompted by motives of self-interest. He had just saved the inhabitants of Keilah from a great calamity, and if he looked for some active proof of their good will on his behalf, it was certainly not expecting very much. He might have reasonably counted on their help when his hour of need came; and when he became aware that this would not be given he would have hardly thought it possible for them to go beyond a cowardly neutrality. But the Divine oracle had assured him that these base specimens of humanity were prepared to deliver him up into the hands of the king at his command. Such an experience as this tests to the utmost a man’s faith in humanity, and more than anything else tends to harden the heart and embitter the spirit. And when it has this effect, it does not bring the soul nearer to God. A true and tender human friend at such a time will often make it easier for a man to believe in Divine faithfulness and compassion, and form the link between a broken spirit and the Great Healer. David evidently needed such a friend at this moment.
II. A friend fully equal to the needs of friendship. If the treachery of the men of Keilah was sufficient almost to destroy David’s faith in his fellow-men, the stedfastness of Jonathan was a more weighty influence on the other side. A feebler friendship might have satisfied itself with the remembrance of having given proofs of love in the past, or at least with sending to David an assurance of present sympathy; but Jonathan’s self-sacrificing love embraced every occasion of serving his friend to the utmost of his power, and hence he is found in person in the wilderness with the outlaw whom his father seeks, and cheers David by putting him in mind of the declared purpose of God concerning him, although it included his own loss of worldly power and influence. When David received this new assurance of his friend’s unselfish and undying regard, it must surely have driven away all the mistrust in God which was making him fear; for if a man of like passions with himself would be thus true to his plighted word, he would not dare to harbour the thought that Jonathan’s God and his own God would fail him.
OUTLINES AND SUGGESTIVE COMMENTS
1Sa_23:16. The distinguishing power of a true man. What is the distinguishing power which a true man has? To destroy life? Brutes can do this. To weaken faith, and shake confidence? A child can do this. What then? To strengthen a brother’s heart in God!… But how can a true man strengthen a depressed brother thus? First: By a truthful exposition of God’s method of governing the fallen in this world. The gospel unfolds that method; shows that it is to the true corrective, not penal; remedial, not destructive; introductory, not final … Secondly: By a practical expression of genuine sympathy. Nothing in the world is more strengthening to a tried soul than the practical manifestation of true sympathy. One breath of it infuses new life to the soul—energizes the heart. Thirdly: By a devout intercession with heaven. Paul prayed that the Ephesians might be “strengthened with all might in the inner man.” The highest function of a true friend. It is one thing to have the power to strengthen, and another thing to use it when and where required. He who uses it is the truest friend. Jonathan proved his friendship to David by tracking him out in the lonely wood, and there, in the depths of solitude, in the sanctuary of wild, majestic nature, in-breathing invigorating thoughts about God. Let us, in imagination, go into this wood and see Jonathan acting the friend. He meets David, with a heavy gloom upon his brow, only able to speak in sighs and tears. First, perhaps, Jonathan makes a few consolatory remarks about the great providence of God. Then, secondly, perhaps he refers him to the trials of good men who have passed away—Abraham and Jacob, Moses and Samuel. Then, thirdly, perhaps he reminds him of the past kindness of God to him as an individual.… And then perhaps he kneels down under the shadow of some old tree and prays with him and for him. This is the way to strengthen souls, and he is the true man who acts thus.—Dr. David Thomas.
1Sa_23:17. It was doubtless well ordered by God’s good providence that Jonathan’s noble sentiments were not subjected to the unnatural strain of such a situation, but that he died a soldier’s death, fighting gallantly for his country, before anything had happened to disturb the perfect beauty of his friendship for David.—Biblical Commentary.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 six hundred
six hundred
"600" (See: Numbers)
Read full note →
It was told Saul
This can be translated in active form. AT: "Someone told Saul" or "They told Saul" (See: Active or Passive)
had escaped
"had run away from"
wilderness of Ziph
This is the name of a deserted area near the city of Ziph. (See: How to Translate Names)
did not give him into his hand
The word "hand" is a metonym for power. AT: "did not allow Saul to have power over David" or "did not allow Saul to do as he desired with David" or "did not allow Saul to capture David" (See: Metonymy)
translationWords
David
Saul (OT)
stronghold
desert
God
hand
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.