TRV
Translation
King James Version
¶ So David hid himself in the field: and when the new moon was come, the king sat him down to eat meat.
Complete Jewish Bible
So David hid himself in the countryside. When Rosh-Hodesh came, the king sat down to eat his meal.
Berean Standard Bible
So David hid in the field, and when the New Moon had come, the king sat down to eat.
American Standard Version
So David hid himself in the field: and when the new moon was come, the king sat him down to eat food.
World English Bible Messianic
So David hid himself in the field: and when the new moon had come, the king sat him down to eat food.
Geneva Bible (1599)
So Dauid hid him selfe in the field: and when the first day of the moneth came, the King sate to eate meate.
Young's Literal Translation
And David is hidden in the field, and it is the new moon, and the king sitteth down by the food to eat,
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Commentary on 1 Samuel 20 verses 24–34
24 ¶ So David hid himself in the field: and when the new moon was come, the king sat him down to eat meat.
25 And the king sat upon his seat, as at other times, even upon a seat by the wall: and Jonathan arose, and Abner sat by Saul's side, and David's place was empty.
26 Nevertheless Saul spake not any thing that day: for he thought, Something hath befallen him, he is not clean; surely he is not clean.
27 And it came to pass on the morrow, which was the second day of the month, that David's place was empty: and Saul said unto Jonathan his son, Wherefore cometh not the son of Jesse to meat, neither yesterday, nor to day?
28 And Jonathan answered Saul, David earnestly asked leave of me to go to Bethlehem:
29 And he said, Let me go, I pray thee; for our family hath a sacrifice in the city; and my brother, he hath commanded me to be there: and now, if I have found favour in thine eyes, let me get away, I pray thee, and see my brethren. Therefore he cometh not unto the king's table.
30 Then Saul's anger was kindled against Jonathan, and he said unto him, Thou son of the perverse rebellious woman, do not I know that thou hast chosen the son of Jesse to thine own confusion, and unto the confusion of thy mother's nakedness?
31 For as long as the son of Jesse liveth upon the ground, thou shalt not be established, nor thy kingdom. Wherefore now send and fetch him unto me, for he shall surely die.
32 And Jonathan answered Saul his father, and said unto him, Wherefore shall he be slain? what hath he done?
33 And Saul cast a javelin at him to smite him: whereby Jonathan knew that it was determined of his father to slay David.
34 So Jonathan arose from the table in fierce anger, and did eat no meat the second day of the month: for he was grieved for David, because his father had done him shame.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 24–34. Public domain.
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BedeAD 735
Commentary on Samuel
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.
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 20:24 captures a pivotal moment in David's life, depicting his strategic concealment in a field as the New Moon festival commences. This verse serves as the immediate precursor to Jonathan's crucial test of King Saul's intentions, highlighting David's extreme vulnerability and the escalating threat that would soon force him into a prolonged period of exile, entirely dependent on divine protection and the loyalty of his covenant friend.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to enhance its impact and foreshadow future events. Foreshadowing is evident as David's act of hiding in the field prefigures his extended period of exile and wandering in the wilderness, a time of refining and preparation for his eventual kingship. There is a profound irony in Saul unknowingly participating in a sacred feast that will expose his own unholy, murderous intent and further alienate him from his son and God's chosen. The verse also sets up a powerful contrast between the public, ceremonial setting of the king's feast and David's solitary, fearful concealment, highlighting the stark reality of David's immediate danger versus Saul's perceived security and the spiritual chasm between them.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 20:24 serves as a stark reminder of the spiritual warfare inherent in God's redemptive plan. David, God's anointed, is forced into concealment by the reigning king, illustrating the tension between God's sovereign choice and human opposition. This hiddenness, however, is not abandonment but a period of divine preservation and preparation, echoing how God often works behind the scenes to protect His purposes and His people. It underscores that God's chosen ones may experience profound trials and periods of vulnerability, yet His faithfulness remains unwavering, actively preserving them for their appointed tasks.
REFLECTION AND APPLICATION
David's experience of hiding in the field, though born of extreme duress, offers profound lessons for believers facing their own seasons of difficulty or "hiddenness." It reminds us that even when circumstances force us into vulnerable, unseen, or uncomfortable positions, God remains sovereign and actively involved. This period of concealment for David was not wasted time but a crucible for character development, deepening his reliance on God alone. When we find ourselves in situations where we feel unseen, overlooked, or even persecuted, like David, we are called to trust in God's protective hand, knowing that He is at work even in our hiding places. Our faith is often most refined not in the spotlight of public acclaim, but in the shadows of obscurity, where our dependence on His provision and presence is absolute. It is in these moments that we learn to truly lean on the Lord, finding strength and purpose in His unseen hand.
Questions for Reflection
FAQ
Why was the New Moon festival so important in ancient Israel?
Answer: The New Moon festival (Rosh Chodesh) was a significant religious and social observance in ancient Israel, marking the beginning of each lunar month. It was commanded by God in the Mosaic Law, notably in Numbers 28:11-15, which prescribed specific burnt offerings and sin offerings. Beyond the sacrificial rituals, it was a time for communal gathering, feasting, and often prophetic consultation (2 Kings 4:23). Its importance stemmed from its role in the Israelite calendar, its connection to the covenant, and its function as a regular opportunity for national worship and fellowship. For a king like Saul, participation was a public display of piety and leadership, signifying his adherence to divine commands and his role as head of the nation.
What does David's hiding reveal about the nature of his kingship, even before he was crowned?
Answer: David's hiding in the field, driven by Saul's unrighteous pursuit, reveals a profound paradox that would characterize much of his early reign and indeed, his entire life. Unlike Saul, who clung to power through force and fear, David was learning humility, dependence on God, and the experience of being unjustly persecuted. His "kingship" at this stage was not one of outward pomp or earthly security but of inward character formation under divine pressure. This period of being hunted and hidden prepared him to be a shepherd-king who understood the struggles of his people and learned to rely solely on God's provision. It demonstrated that his authority would come not from human strength or political maneuvering, but from divine anointing and a willingness to endure hardship for God's purposes, as seen throughout the subsequent narratives of his flight and exile in 1 Samuel 21-31.
CHRIST-CENTERED FULFILLMENT
The narrative of David's unjust persecution and forced hiding profoundly foreshadows the life of Jesus Christ, the ultimate King. Just as David, God's anointed, was rejected by the reigning monarch and forced into obscurity, so too was Jesus, the Son of David and rightful King, rejected by the religious and political authorities of His day. The Son of Man had "nowhere to lay his head" (Matthew 8:20), often withdrawing to secluded places to escape the crowds or the plots of His enemies (John 6:15). David's concealment in the field speaks to the hiddenness of Christ's kingdom, which is "not of this world" (John 18:36), and His willingness to endure suffering and vulnerability before His ultimate triumph. Moreover, the New Moon festival, a shadow of things to come, finds its ultimate fulfillment in Christ, who is the substance of all Old Testament types and shadows (Colossians 2:16-17). He is the true feast, the Lamb of God whose sacrifice inaugurates the New Covenant, making obsolete the need for old rituals and inviting all to partake in the eternal banquet of His grace (Hebrews 9:11-14). David's hiding, therefore, points to the sovereign plan of God to protect His chosen one and bring about salvation through a King who first suffered and was "hidden" before His glorious revelation at the resurrection and ascension.