TRV
Translation
King James Version
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.
Complete Jewish Bible
The king sat at his usual place by the wall. Y'honatan stood up, and Avner sat next to Sha'ul, but David's place was empty.
Berean Standard Bible
He sat in his usual place by the wall, opposite Jonathan and beside Abner, but David’s place was empty.
American Standard Version
And the king sat upon his seat, as at other times, even upon the seat by the wall; and Jonathan stood up, and Abner sat by Saul’s side: but David’s place was empty.
World English Bible Messianic
The king sat on his seat, as at other times, even on the seat by the wall; and Jonathan stood up, and Abner sat by Saul’s side: but David’s place was empty.
Geneva Bible (1599)
And the King sate, as at other times vpon his seate, euen vpon his seate by the wall: and Ionathan arose, and Abner sate by Sauls side, but Dauids place was emptie.
Young's Literal Translation
and the king sitteth on his seat, as time by time, on a seat by the wall, and Jonathan riseth, and Abner sitteth at the side of Saul, and David's place is looked after.
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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
And the place of David appeared empty, etc. To unbelievers, the place of Christ appears empty in the Scriptures; because although they recount the entire series of the Old Testament, they do not deserve to find Him whom the learned scribe in the kingdom of heaven knows to find nearly everywhere in the divine pages. Thus Saul, as a type of the Jews, sitting to eat the bread of Scripture, cannot have Christ present, whom he had driven from his table by hating Him. But Cleophas, with his companion, although not yet fully recognizing Him, but already loving Him, invited Him to the table; and therefore immediately recognized Him in the breaking of the bread (Luke XXIV). We also do both today while reading, as some, perverse, try to turn even clear sayings about Christ to something else; others, piously and soberly seeking Christ in the dishes of divine letters presented, begin to have Him present, though not immediately recognized, until He Himself gradually reveals to us what was previously closed mysteries, as if we recognize Him in the offering of bread which He broke for us. Yet not all who in the Scriptures they read, cannot understand Christ, can immediately also stir up questions or persecutions against Christ; because the human mind is accustomed to gradually decline into vices just as it progresses in virtues. It can also be understood thus, that while Saul was dining, the place of David appeared empty: the Lord called His members, namely the Church, from celebrating the carnal sacraments of the law to engage in more spiritual ones. But to both senses, what follows is appropriate:
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 20:25 meticulously details the setting of King Saul's New Moon feast, describing the customary seating arrangement of the royal court. The verse establishes Saul's rigid adherence to tradition and notes the presence of key figures like Jonathan and Abner, but its dramatic climax is the conspicuous absence of David. This "empty place" serves as a powerful visual cue, immediately signaling David's perilous situation and precipitating the unfolding drama that will reveal the depth of Saul's murderous intent and the unwavering loyalty of Jonathan.
CONTEXT
Literary Context: This verse is intricately woven into a highly charged narrative arc that chronicles King Saul's escalating paranoia and murderous jealousy toward David, whom God had sovereignly chosen to replace Saul as king. Preceding chapters, particularly 1 Samuel 18 and 1 Samuel 19, recount Saul's repeated, violent attempts to kill David, forcing David into hiding. 1 Samuel 20 opens with David seeking Jonathan's help to discern the true extent of Saul's intentions. Jonathan, David's loyal friend and Saul's son, devises a strategic plan: David will absent himself from the upcoming New Moon feast, and Jonathan will observe Saul's reaction to this conspicuous void. Verse 25 precisely describes the commencement of this critical test, setting the stage for Saul's explosive outburst in the verses that follow, which ultimately confirms David's dire need for permanent flight. The detailed description of the formal seating arrangement underscores the gravity and public significance of the event, thereby making David's absence all the more glaring and impactful.
Historical & Cultural Context: The New Moon feast (Hebrew: Rosh Chodesh) was a significant religious and social observance in ancient Israel, often marked by special sacrifices and communal meals, as prescribed in the Mosaic Law (e.g., Numbers 28:11-15). It was a time when prominent figures, especially those connected to the royal court, would be expected to attend. The seating arrangement at a royal feast was highly structured, meticulously reflecting hierarchy, status, and established protocol. Sitting "by the wall" could indicate a specific, perhaps elevated or prominent, position traditionally reserved for the king, emphasizing his authority and the formality of the occasion. The presence of Abner, Saul's cousin and the commander of his army (1 Samuel 14:50), in close proximity to Saul further highlights the official and public nature of the gathering, where any deviation from the norm, particularly by a figure as important as David, would be immediately noticed and carry significant implications.
Key Themes: The central themes converging in 1 Samuel 20:25 include the destabilizing effects of Saul's paranoia and his increasingly erratic, tyrannical rule, which stands in stark contrast to the established order and expected decorum of the court. David's "empty place" serves as a stark visual representation of this instability and the king's descent into tyranny, where personal vendetta overshadows stable governance and divine appointment. Another crucial theme is Jonathan's unwavering loyalty and courageous friendship toward David. Jonathan's presence at the feast, despite knowing David is in hiding, is an integral part of his strategic effort to protect his friend and honor the covenant they made (1 Samuel 18:3). This profound loyalty stands in stark contrast to the betrayal and hostility emanating from Saul. Finally, the significance of absence itself becomes a powerful motif. David's vacant seat is not merely a physical void but a potent symbol of his forced exile, the broken relationship with Saul, and the impending transfer of the kingdom, foreshadowing the divine appointment of David as king over Israel, as hinted at in 1 Samuel 16:1-13.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs several literary devices to heighten the drama and convey its profound meaning. Foreshadowing is evident, as David's empty seat strongly foreshadows his permanent separation from Saul's court and his future as king, distinct from Saul's lineage. The "empty place" functions as potent Symbolism, representing not only David's physical absence but also the broken relationship between him and Saul, the impending rupture of Saul's kingdom, and the divine hand guiding David away from a hostile environment towards his destiny. There is a clear Contrast established between the rigid, "as at other times" seating of Saul and Abner, representing the established but failing order, and David's conspicuous absence, which signifies disruption and the emergence of a new, divinely appointed order. Finally, a subtle layer of Dramatic Irony exists, as the reader (and Jonathan) knows the true reason for David's absence and the mortal danger he is in, while Saul initially does not, making his eventual furious reaction (in subsequent verses) all the more revealing of his true, malevolent character.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 20:25, though seemingly a simple description of a seating arrangement, carries profound theological weight. It powerfully illustrates God's sovereign hand at work, even in the midst of intense human conflict, political intrigue, and personal betrayal. David's forced absence, a direct result of Saul's unrighteous jealousy and rejection of God's Spirit, is not a sign of divine abandonment but rather a demonstration of God's protective providence, guiding His chosen one away from danger and preparing him for the throne. The verse underscores the tragic consequences of a king who rejects God's Spirit and succumbs to sin, leading to the disintegration of his kingdom and the alienation of those closest to him. Conversely, it highlights the divine value of covenant loyalty and true friendship, epitomized by Jonathan, whose selfless actions reflect a love that transcends familial and political ties. This narrative serves as a powerful reminder that God's plans for His anointed will ultimately prevail, regardless of human opposition or the seemingly "empty spaces" left by His servants in times of trial.
REFLECTION AND APPLICATION
The "empty place" of David in 1 Samuel 20:25 resonates deeply with the human experience of absence, loss, and the tension between what is expected and what truly is. It compels us to consider the spaces in our own lives—whether physical, relational, or spiritual—that may feel empty, disrupted, or marked by a significant void. This verse reminds us that even in moments of profound uncertainty, forced separation, or hostile environments, God is actively at work, orchestrating circumstances for His redemptive purposes. It challenges us to cultivate the kind of discerning wisdom that David and Jonathan exhibited, recognizing true danger and seeking refuge, while also inspiring us to embody Jonathan's unwavering loyalty and courageous love for others, even when it demands great personal sacrifice. Ultimately, it encourages us to trust in God's providence, knowing that He can use even an "empty place" to move His plans forward and bring about His perfect will, protecting His servants and preparing them for their appointed roles.
Questions for Reflection
FAQ
Why was David's place empty, and what was the significance of this?
Answer: David's place was empty because he was in hiding, having fled from King Saul's repeated, murderous attempts on his life. His absence was part of a strategic plan devised by Jonathan, Saul's son and David's closest friend, to ascertain the true depth of Saul's intentions. Jonathan instructed David to hide and then observed Saul's reaction when David's customary seat at the New Moon feast remained vacant. The significance of this empty seat was profound: it was a deliberate test, a visual confirmation of David's perilous situation, and a stark symbol of the broken relationship between Saul and David. It directly led to Saul's furious outburst in 1 Samuel 20:30-33, confirming that David could no longer safely remain at court and needed to flee permanently. This "empty place" marked a pivotal moment, signaling the irreversible rupture between Saul and David and the divine orchestration of David's path to the throne.
CHRIST-CENTERED FULFILLMENT
The "empty place" of David at Saul's table, a poignant symbol of his forced exile and the impending transfer of the kingdom, powerfully foreshadows the ultimate "empty place" that signifies the triumph of God's true King: the empty tomb of Jesus Christ. Just as David's absence from Saul's court marked the end of an old, failing order and the ushering in of God's chosen king, so too the empty tomb on Easter morning signaled the definitive end of sin's reign and the inauguration of Christ's eternal kingdom. David's empty seat was a sign of danger and flight, but the empty tomb of Jesus is a sign of victory, resurrection, and the promise of new life for all who believe (Matthew 28:5-6). Furthermore, just as David was absent to be preserved for his future reign, Jesus, after His resurrection, ascended to the Father, preparing a "place" for His followers (John 14:2-3), promising to return and take them to Himself. Thus, 1 Samuel 20:25, with its poignant "empty place," subtly points forward to the ultimate King whose absence from the grave guarantees His eternal presence and reign, securing a place for all His people in His glorious kingdom, fulfilling the hope of a perfect, righteous King.