TRV
Translation
King James Version
And thou shalt not only while yet I live shew me the kindness of the LORD, that I die not:
Complete Jewish Bible
However, you are to show me ADONAI's kindness not only while I am alive, so that I do not die;
Berean Standard Bible
And as long as I live, treat me with the LORD’s loving devotion, that I may not die,
American Standard Version
And thou shalt not only while yet I live show me the lovingkindness of Jehovah, that I die not;
World English Bible Messianic
You shall not only while yet I live show me the loving kindness of the LORD, that I not die;
Geneva Bible (1599)
Likewise I require not whiles I liue: for I dout not but thou wilt shew me the mercy of the Lord, that I die not.
Young's Literal Translation
and not only while I am alive dost thou do with me the kindness of Jehovah, and I die not,
Study This Verse
Commentary on 1 Samuel 20 verses 9–23
9 ¶ And Jonathan said, Far be it from thee: for if I knew certainly that evil were determined by my father to come upon thee, then would not I tell it thee?
10 Then said David to Jonathan, Who shall tell me? or what if thy father answer thee roughly?
11 And Jonathan said unto David, Come, and let us go out into the field. And they went out both of them into the field.
12 And Jonathan said unto David, O LORD God of Israel, when I have sounded my father about to morrow any time, or the third day, and, behold, if there be good toward David, and I then send not unto thee, and shew it thee;
13 The LORD do so and much more to Jonathan: but if it please my father to do thee evil, then I will shew it thee, and send thee away, that thou mayest go in peace: and the LORD be with thee, as he hath been with my father.
14 And thou shalt not only while yet I live shew me the kindness of the LORD, that I die not:
15 But also thou shalt not cut off thy kindness from my house for ever: no, not when the LORD hath cut off the enemies of David every one from the face of the earth.
16 So Jonathan made a covenant with the house of David, saying, Let the LORD even require it at the hand of David's enemies.
17 And Jonathan caused David to swear again, because he loved him: for he loved him as he loved his own soul.
18 Then Jonathan said to David, To morrow is the new moon: and thou shalt be missed, because thy seat will be empty.
19 And when thou hast stayed three days, then thou shalt go down quickly, and come to the place where thou didst hide thyself when the business was in hand, and shalt remain by the stone Ezel.
20 And I will shoot three arrows on the side thereof, as though I shot at a mark.
21 And, behold, I will send a lad, saying, Go, find out the arrows. If I expressly say unto the lad, Behold, the arrows are on this side of thee, take them; then come thou: for there is peace to thee, and no hurt; as the LORD liveth.
22 But if I say thus unto the young man, Behold, the arrows are beyond thee; go thy way: for the LORD hath sent thee away.
23 And as touching the matter which thou and I have spoken of, behold, the LORD be between thee and me for ever.
Here, I. Jonathan protests his fidelity to David in his distress. Notwithstanding the strong confidence David had in Jonathan, yet, because he might have some reason to fear that his father's influence, and his own interest, should make him warp, or grow cool towards him, Jonathan thought it requisite solemnly to renew the professions of his friendship to him (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.
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 (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–23. Public domain.
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Questions on the Book of Kings #5
"If I live, you will show me the kindness of the Lord, etc." [1 Samuel 20:14] This, said by Jonathan to David, whom he lamented was being harassed by the unjust persecutions of his father: If I live, you will show me the kindness of the Lord; but if I die, you will not withdraw your kindness from my house forever, when the Lord has cut off every one of the enemies of David from the earth; when the Scripture added: Jonathan made a covenant with the house of David, immediately adding, saying: And the Lord required it at the hand of David's enemies; by anticipation, indeed, he did it, first inserting into the history what happened much later, when Saul was killed and the kingdom was transferred to the house of David; and those who unjustly persecuted him without cause were justly punished by divine vengeance. For then the Lord required of the hand of the enemies why they had afflicted the holy man. Then they were compelled to give an account of their hatred, with which they had raged against him for so long. This can be understood in the case of Absalom, and Sheba son of Bichri, and the other enemies of David. Otherwise, if you want to know what the Lord required of the hand of David's enemies, it can be understood, if I am not mistaken, from the previous sentence, where it is said that Jonathan made a covenant with the house of David, that the Lord required this of the hand of David's enemies, that is, why they also did not want to enter into a covenant of peace with him, with whom they saw was the Lord. Therefore, it seems that the Scripture anticipates this sentence and interposes it, so that the testimony of Jonathan, which he said: When he has cut off the enemies of David, every one from the earth, would be proven true, because evidently the enemies of David were cut off from the earth, not by David himself avenging against the adversaries, but by the Lord judging for him. It is rightly added: And Jonathan made David swear again, because he loved him; for as he loved his own soul, so he loved him; so that he, who embraced David with such perfect love according to the law of God, would be shown to be immune from the destruction of his enemies. Although he was taken away by death and could not have the earthly kingdom with him, as he hoped, he nevertheless without any contradiction received the partnership of the heavenly kingdom with him, whom he loved for the glory of his virtues, as he too was full of virtues.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
1 Samuel 20:14 captures a profound moment in the covenantal friendship between David and Jonathan, where Jonathan, acutely aware of God's sovereign plan for David to become Israel's king, pleads for a lasting demonstration of loyal, steadfast love—the "kindness of the LORD." This urgent request, made amidst King Saul's relentless attempts on David's life, extends beyond Jonathan's immediate safety to secure the future well-being of his descendants, asking David to show the same unwavering faithfulness that God Himself exemplifies in His covenant with His people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices that enrich its meaning and emotional impact. Covenant Language is paramount, as Jonathan's plea is explicitly framed within the established covenant between him and David, utilizing the highly significant theological term chêçêd to denote a loyal, enduring commitment. This elevates their human bond to a sacred, divinely-patterned agreement. There is also a strong element of Foreshadowing, as Jonathan's request implicitly acknowledges David's inevitable kingship and sets the stage for David's later faithful fulfillment of this covenant, most notably in his kindness to Mephibosheth (2 Samuel 9:1). The verse also carries significant Pathos, conveying the deep emotional weight of Jonathan's desperate situation and his profound love for David, as he selflessly sacrifices his own royal prospects for his friend's life and God's sovereign plan. Finally, there is an underlying Irony in the crown prince of Israel asking for kindness from the man destined to usurp his throne, highlighting Jonathan's remarkable humility, spiritual discernment, and unwavering faith in God's sovereign choice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jonathan's request for "the kindness of the LORD" is a profound theological statement that elevates human covenant to a divine standard. It underscores the biblical principle that human relationships, especially those bound by solemn promise, should mirror the unwavering faithfulness of God's own chêçêd towards His people. This concept of loyal, steadfast love is not merely an emotion but an active, enduring commitment to uphold one's obligations within a relationship, even at great personal cost or inconvenience. It speaks directly to the character of God, who is inherently faithful, merciful, and just, and calls His people to reflect that character in their interactions with one another. Jonathan's plea is a testament to the enduring power of covenant and the expectation that those blessed by God's favor will, in turn, extend that same favor, particularly to the vulnerable or those who are dependent on their faithfulness, establishing a legacy of grace.
REFLECTION AND APPLICATION
The poignant plea of Jonathan in 1 Samuel 20:14 offers timeless and profound lessons on the nature of true friendship, covenant fidelity, and the imperative to mirror divine character. It compels us to consider the depth of our own commitments and the extent to which we are willing to act with selfless love and unwavering loyalty, even when circumstances are challenging, or when such faithfulness demands significant personal sacrifice. Jonathan, despite being the rightful heir apparent to Israel's throne, prioritized God's revealed will and his friend's well-being over his own ambition, demonstrating a remarkable integrity, spiritual discernment, and profound faith. His request for chêçêd challenges us to embody God's steadfast love in our relationships, extending grace and kindness not only to those who can reciprocate but especially to those who are vulnerable, dependent on our faithfulness, or unable to repay. This verse encourages us to live with a long-term, even generational, perspective, understanding that our acts of kindness and commitment can have far-reaching impact, securing a legacy of grace that powerfully reflects God's enduring faithfulness to His own covenants.
Questions for Reflection
FAQ
What is the significance of "the kindness of the LORD" in this verse?
Answer: The phrase "the kindness of the LORD" translates the Hebrew chêçêd Yᵉhôvâh, which is profoundly significant. Chêçêd (חֶסֶד) is a key theological term in the Old Testament, denoting loyal love, steadfast mercy, and covenant faithfulness. It describes a committed, active, and enduring love that is rooted in an established relationship or covenant. By asking for "the kindness of the LORD," Jonathan is not merely requesting general benevolence from David, but a specific quality of enduring, covenantal faithfulness that mirrors God's own unwavering love and commitment to His people. It elevates their human covenant to a divine standard, implying that David's loyalty should be as steadfast and reliable as God's own chêçêd.
Did David fulfill this covenant with Jonathan?
Answer: Yes, David faithfully and remarkably fulfilled his covenant with Jonathan, even after Jonathan's death. The most prominent and moving example is found in 2 Samuel 9, where David, having secured his throne, asks if there is anyone left of Saul's house to whom he can show "the kindness of God" (a phrase synonymous with "the kindness of the LORD" or chêçêd Yᵉhôvâh). He then finds Mephibosheth, Jonathan's crippled son, and out of his covenant loyalty, restores to him all the land of Saul and allows him to eat at the king's table continually, as one of the king's own sons. This act powerfully demonstrates David's unwavering loyalty and commitment to the sacred covenant he made with Jonathan, extending chêçêd to the very descendant Jonathan had sought protection for.
Why was Jonathan so loyal to David despite being Saul's son and the heir apparent?
Answer: Jonathan's extraordinary loyalty to David, despite his own direct claim to the throne, stems from several profound factors. Firstly, he possessed spiritual discernment, recognizing and accepting God's sovereign choice of David as the next king, as he explicitly states in 1 Samuel 23:17. Jonathan understood that God's divine plan superseded his personal ambition or dynastic rights. Secondly, their bond was one of deep, genuine friendship and profound love, described in 1 Samuel 18:1 as Jonathan loving David "as his own soul." This profound personal connection, coupled with his spiritual insight, allowed Jonathan to prioritize God's will and David's well-being over his own dynastic interests, making him a unique and exemplary figure of selfless devotion in the biblical narrative.
CHRIST-CENTERED FULFILLMENT
Jonathan's poignant plea for "the kindness of the LORD" from David, and David's subsequent faithful fulfillment of that covenantal chêçêd to Jonathan's son, Mephibosheth, beautifully foreshadows the ultimate and perfect chêçêd demonstrated by God through Jesus Christ. Just as Jonathan, though an earthly prince, selflessly yielded his claim to the throne for David, so too did Christ, the eternal Son of God, humble Himself, laying aside His heavenly glory and rights to secure a covenant of eternal kindness for humanity (Philippians 2:6-8). The "kindness of the LORD" that Jonathan sought finds its supreme and most complete expression in God's steadfast love and boundless mercy extended to us in Christ, particularly through His atoning sacrifice on the cross (Romans 5:8). We, like Mephibosheth, were spiritually crippled, alienated from God's kingdom, and under a sentence of death due to sin (Ephesians 2:1-3). Yet, through Christ, we are brought near, adopted into God's family, and invited to feast at His table forever, not based on our merit but solely on God's boundless chêçêd and the new covenant established in His precious blood (Ephesians 2:4-5; Hebrews 8:6). Jesus is the ultimate faithful friend who laid down His life for us, His friends (John 15:13), securing an eternal covenant of grace that far surpasses any human promise or earthly kingdom.