1 Samuel 20:24 Komentář

David, having several times narrowly escaped Saul's fury, begins to consider at last whether it may not be necessary for him to retire into the country and to take up arms in his own defence. But he will not do so daring a thing without consulting his faithful friend Jonathan; how he did this, and what passed between them, we have an account in this chapter, where we have as surprising instances of supernatural love as we had in the chapter before of unnatural hatred. I. David complains to Jonathan of his present distress, and engages him to be his friend (Sa1 20:1-8). II. Jonathan faithfully promises to get and give him intelligence how his father stood affected to him, and renews the covenant of friendship with him (Sa1 20:9-23). III. Jonathan, upon trial, finds, to his grief, that his father was implacably enraged against David (Sa1 20:24-34). IV. He gives David notice of this, according to the appointment between them (Sa1 20:35-42).

Jonathan is here effectually convinced of that which he was so loth to believe, that his father had an implacable enmity to David, and would certainly be the death of him if it were in his power; and he had like to have paid very dearly himself for the conviction. I. David is missed from the feast on the first day, but nothing is said of him. The king sat upon his seat, to feast upon the peace-offerings as at other times (Sa1 20:25), and yet had his heart as full of envy and malice against David as it could hold. He should first have been reconciled to him, and then have come and offered his gift; but, instead of that, he hoped, at this feast, to drink the blood of David. What an abomination was that sacrifice which was brought with such a wicked mind as this! Pro 21:27. When the king came to take his seat Jonathan arose, in reverence to him both as a father and as his sovereign; every one knew his place, but David's was empty. It did not use to be so. None more content than he in attending holy duties; nor had he been absent now but that he must have come at the peril of his life; self-preservation obliged him to withdraw. In imminent peril present opportunities may be waived, nay, we ought not to throw ourselves into the mouth of danger. Christ himself absconded often, till he knew that his hour had come. But that day Saul took no notice that he missed David, but said within himself, "Surely he is not clean, Sa1 20:26. Some ceremonial pollution has befallen him, which forbids him to eat of the holy things till he has washed his clothes, and bathed his flesh in water, and been unclean until the evening." Saul knew what conscience David made of the law, and that he would rather keep away from the holy feast than come in his uncleanness. Blessed be God, no uncleanness is now a restraint upon us, but what we may by faith and repentance be washed from in the fountain opened, Psa 26:6. II. He is enquired for the second day, Sa1 20:27. Saul asked Jonathan, who he knew was his confidant, Wherefore cometh not the son of Jesse to meat? He was his own son by marriage, but he calls him in disdain, the son of Jesse. He asks for him as if he were not pleased that he should be absent from a religious feast; and so it should be example to masters of families to see to it that those under their charge be not absent from the worship of God, either in public or in the family. It is a bad thing for us, except in case of necessity, to omit an opportunity of statedly attending on God in solemn ordinances. Thomas lost a sight of Christ by being once absent from a meeting of the disciples. But that which displeased Saul was that hereby he missed the opportunity he expected of doing David a mischief. III. Jonathan makes his excuse, Sa1 20:28, Sa1 20:29. 1. That he was absent upon a good occasion, keeping the feast in another place, though not here, sent for by his elder brother, who was now more respectful to him than he had been (Sa1 17:28), and that he had gone to pay his respects to his relations, for the keeping up of brotherly love; and no master would deny a servant liberty to do that in due time. He pleads, 2. That he did not go without leave humbly asked and obtained from Jonathan, who, as his superior officer, was proper to be applied to for it. Thus he represents David as not wanting in any instance of respect and duty to the government. IV. Saul hereupon breaks out into a most extravagant passion, and rages like a lion disappointed of his prey. David was out of his reach, but he falls upon Jonathan for his sake (Sa1 20:30, Sa1 20:31), gives him base language, not fit for a gentleman, a prince, to give to any man, especially his own son, heir apparent to his crown, a son that served him, the greatest stay and ornament of his family, before a great deal of company, at a feast, when all should be in good humour, at a sacred feast, by which all irregular passions should be mortified and subdued; yet he does in effect call him, 1. A bastard: Thou son of the perverse rebellious woman; that is, according to the foolish filthy language of men's brutish passion now a day, "Thou son of a whore." He tells him he was born to the confusion of his mother, that is, he had given the world cause to suspect that he was not the legitimate son of Saul, because he loved him whom Saul hated and supported him who would be the destruction of their family. 2. A traitor: Thou son of a perverse rebellion (so the word is), that is, "thou perverse rebel." At other times he reckoned no counsellor or commander that he had more trusty and well-beloved than Jonathan; yet now in this passion he represents him as dangerous to his crown and life. 3. A fool: Thou hast chosen the son of Jesse for thy friend to thy own confusion, for while he lives thou shalt never be established. Jonathan indeed did wisely and well for himself and family to secure an interest in David, whom Heaven had destined to the throne, yet, for this, he is branded as most impolitic. It is good taking God's people for our people and going with those that have him with them. It will prove to our advantage at last, however for the present it may be thought a disparagement, and a prejudice to our secular interest. It is probable Saul knew that David was anointed to the kingdom by the same hand that anointed him, and then not Jonathan, but himself, was the fool, to think to defeat the counsels of God. Yet nothing will serve him but David must die, and Jonathan must fetch him to execution. See how ill Saul's passion looks, and let it warn us against the indulgence of any thing like it in ourselves. Anger is madness, and he that hates his brother is a murderer. V. Jonathan is sorely grieved and put into disorder by his father's barbarous passion, and the more because he had hoped better things, Sa1 20:2. He was troubled for his father, that he should be such a brute, troubled for his friend, whom he knew to be a friend of God, that he should be so basely abused; he was grieved for David (Sa1 20:34), and troubled for himself too, because his father had done him shame, and, though most unjustly, yet he must submit to it. One would pity Jonathan to see how he was put, 1. Into the peril of sin. Much ado that wise and good man had to keep his temper, upon such a provocation as this. His father's reflections upon himself made no return to; it becomes inferiors to bear with meekness and silence the contempts put upon them in wrath and passion. When thou art the anvil lie thou still. But his dooming David to die he could not bear: to that he replied with some heat (Sa1 20:32), Wherefore shall he be slain? What has he done? Generous spirits can much more easily bear to be abused themselves than to hear their friends abused. 2. Into the peril of death. Saul was now so outrageous that he threw his javelin at Jonathan, Sa1 20:33. He seemed to be in great care (Sa1 20:31) than Jonathan should be established in his kingdom, and yet now he himself aims at his life. What fools, what savage beasts and worse does anger make men! How necessary it is to put a hook in its nose and a bridle in its jaws! Jonathan was fully satisfied that evil was determined against David, which put him out of frame exceedingly: he rose from table, thinking it high time when his life was struck at, and would eat no meat, for they were not to eat of the holy things in their mourning. All the guests, we may suppose, were discomposed, and the mirth of the feast was spoiled. He that is cruel troubles his own flesh, Pro 11:17.

INTRODUCTION TO FIRST SAMUEL 20 David fleeing from Naioth came to Jonathan, and acquainted him with his circumstances, and entreated his favour, Sa1 20:1; which Jonathan promised, and renewed the covenant with him, Sa1 20:9; a scheme was formed between them, by which David might know whether Saul was reconciled to him, and he might come to court, Sa1 20:18; which being tried, Jonathan found it was not safe for him to appear, Sa1 20:24; of which he gave notice by the signals agreed on, Sa1 20:35; and they took their leave of one another with strong expressions of affection and attachment to each other, Sa1 20:41.

So David hid himself in the field,.... Not directly, but at the time appointed; for he went to Bethlehem, and returned from thence before that time: and when the new moon was come; the first clay of the month, which was a solemn festival: the king sat him down to eat meat; Saul sat down at his table to eat of the provisions that were set upon it; which it is very probable were the peace offerings for that day, which he, his family, and nobles, feasted on together; it is in the Hebrew, "he sat down at the bread" (b), which is put for all the food on the table, and the provisions of it. (b) "ad vel juxta panem", Pagninus, Montanus.

David therefore hid in the field, etc. Christ is hidden in Christians by faith so that He might not be seen by those who have learned only to know, believe, and love earthly and temporal things; and times have come in which the splendor of the Church would more and more increase through the touch of the new Sun of righteousness: and the people of the Jews sat among those who rejoiced more in the pride of an earthly kingdom than in being humbled for a heavenly one, to enjoy the feasts of sacred readings.

David complains to Jonathan of Saul's enmity against him; Jonathan comforts him, Sa1 20:1-10. They walk out into the field, and renew their covenant, Sa1 20:11-17. David asks Jonathan's leave to absent himself from Saul's court; and Jonathan informs him how he shall ascertain the disposition of his father towards him, Sa1 20:18-23. David hides himself; is missed by Saul; Jonathan is questioned concerning his absence; makes an excuse for David; Saul is enraged, and endeavors to kill Jonathan, Sa1 20:24-33. Jonathan goes out to the field; gives David the sign which they had agreed on, and by which he was to know that the king had determined to take away his life, Sa1 20:34-39. He sends his servant back into the city; and then he and David meet, renew their covenant, and have a very affectionate parting, Sa1 20:40-42.

DAVID CONSULTS WITH JONATHAN FOR HIS SAFETY. (Sa1 20:1-10) 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 (Sa1 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.

David thereupon concealed himself in the field, whilst Jonathan, as agreed upon, endeavoured to apologize for his absence from the king's table. Sa1 20:24-25 On the new moon's day Saul sat at table, and as always, at his seat by the wall, i.e., at the top, just as, in eastern lands at the present day, the place of honour is the seat in the corner (see Harmar Beobachtungen ii. pp. 66ff.). "And Jonathan rose up, and Abner seated himself by the side of Saul, and David's place remained empty." The difficult passage, "And Jonathan rose up," etc., can hardly be understood in any other way than as signifying that, when Abner entered, Jonathan rose from his seat by the side of Saul, and gave up the place to Abner, in which case all that is wanting is an account of the place to which Jonathan moved. Every other attempted explanation is exposed to much graver difficulties. The suggestion made by Gesenius, that the cop. ו should be supplied before אבנר, and ויּשׁב referred to Jonathan ("and Jonathan rose up and sat down, and Abner [sat down] by the side of Saul"), as in the Syriac, is open to this objection, that in addition to the necessity of supplying ו, it is impossible to see why Jonathan should have risen up for the purpose of sitting down again. The rendering "and Jonathan came," which is the one adopted by Maurer and De Wette, cannot be philologically sustained; inasmuch as, although קוּם is used to signify rise up, in the sense of the occurrence of important events, or the appearance of celebrated of persons, it never means simply "to come." And lastly, the conjecture of Thenius, that ויּקם should be altered into ויקדּם, according to the senseless rendering of the lxx, προέφθασε τὸν Ἰονάθαν, is overthrown by the fact, that whilst קדּם does indeed mean to anticipate or come to meet, it never means to sit in front of, i.e., opposite to a person. Sa1 20:26 On this (first) day Saul said nothing, sc., about David's absenting himself, "for he thought there has (something) happened to him, that he is not clean; surely (כּי) he is not clean" (vid., Lev 15:16.; Deu 23:11). Sa1 20:27-29 But on the second day, the day after the new moon (lit., the morrow after the new moon, the second day: השּׁני is a nominative, and to be joined to ויהי, and not a genitive belonging to החדשׁ), when David was absent from table again, Saul said to Jonathan, "Why is the son of Jesse not come to meat, neither yesterday nor to-day?" Whereupon Jonathan answered, as arranged with David (compare Sa1 20:28 and Sa1 20:29 with Sa1 20:6). "And my brother, he hath commanded me," i.e., ordered me to come. צוּה as in Exo 6:13, and אחי, the elder brother, who was then at the head of the family, and arranged the sacrificial meal. Sa1 20:30-31 Saul was greatly enraged at this, and said to Jonathan, "Son of a perverse woman (נעות is a participle, Niph. fem. from עוה) of rebellion," - i.e., son of a perverse and rebellious woman (an insult offered to the mother, and therefore so much the greater to the son), hence the meaning really is, "Thou perverse, rebellious fellow," - "do I not know that thou hast chosen the son of Jesse to thine own shame, and to the shame of thy mother's nakedness?" בּחר, to choose a person out of love, to take pleasure in a person; generally construed with בּ pers., here with ל, although many Codd. have בּ here also. "For as long as the son of Jesse liveth upon the earth, thou and thy kingdom (kingship, throne) will not stand." Thus Saul evidently suspected David as his rival, who would either wrest the government from him, or at any rate after his death from his son. "Now send and fetch him to me, for he is a child of death," i.e., he has deserved to die, and shall be put to death. Sa1 20:32-34 When Jonathan replied, "My father, why shall he die? what has he done?" Saul was so enraged that he hurled his javelin at Jonathan (cf. Sa1 18:11). Thus Jonathan saw that his father had firmly resolved to put David to death, and rose up from the table in fierce anger, and did not eat that day; for he was grieved concerning David, because his father had done him shame. כּלה is a substantive in the sense of unalterable resolution, like the verb in Sa1 20:9. השּׁני בּיום־החדשׁ, on the second day of the new moon or month.