TRV
Translation
King James Version
And Jonathan answered Saul, David earnestly asked leave of me to go to Bethlehem:
Berean Standard Bible
Jonathan answered, “David urgently requested my permission to go to Bethlehem,
American Standard Version
And Jonathan answered Saul, David earnestly asked leave of me to go to Beth-lehem:
World English Bible Messianic
Jonathan answered Saul, “David earnestly asked leave of me to go to Bethlehem.
Geneva Bible (1599)
And Ionathan answered vnto Saul, Dauid required of me, that he might goe to Beth-lehem.
Young's Literal Translation
And Jonathan answereth Saul, `David hath been earnestly asked of me unto Beth-Lehem,
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In the KJVVerse 7,759 of 31,102
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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 Jonathan answered Saul: He earnestly requested me that he might go to Bethlehem, etc. It indeed seems strange according to the letter, why he should think and inquire about David in this manner, or Jonathan should respond, when the very obvious cause of royal jealousy had occurred, by which David should rightly seek his own safety, or even life: unless perhaps Saul ought to be supposed to have done or said many things under the frequent invasion of the demon, which, like those possessed, he was neither able to premeditate beforehand nor to remember afterward: and among these, also, the matter regarding David is believed to have occurred rather in the spirit of one enraged than one listening. Even Scripture seems to support this view, which, with David absent from Saul’s table, says that Saul did not reconsider the previously inflicted injury, but only thought that he might be unclean, either due to nocturnal sleep, or intercourse, or some touch of a funeral or something defiled, by which he would be kept from the company of the pure according to the edict of the law. Moreover, it supports what is written at the beginning of this entire reading: And the evil spirit from the Lord came upon Saul (1 Samuel 19). However, whatever may be the case, the mystical sense is clear. For the dove-like simplicity of the chosen ones of Christ answered the ruling Synagogue that persecutes: Jesus Christ, whom you ask about, my God and Lord, earnestly requested me, that, by sending teachers for this very purpose and in every direction, I might bring Him into the heart of the New Testament of those rejoicing in grace, where there is no blood of victims, no Mosaic manna, but according to the order of Melchizedek, the living bread which came down from heaven is celebrated in a mystery. Hence the assembly of such people is most rightly called by the sacred name of Bethlehem, that is, house of bread. Let me go, he says, to such people, believing in the mystery of the same baptism, and also the companionship of your catholic peace. And what is first and last becomes fitting, the guardianship of the word by which they are catechized and perpetually confirmed is to be entrusted to them; for the solemn sacrifice is the very life of the converted in the city of our God, on his holy mountain (Ps. 47). The unity of my chosen ones, who are my brothers and coheirs by grace, beseeches me with frequent prayers that I may always deign to multiply their number with a new generation of believers. Now if you love me with all your heart, also allow me to make others future brothers of mine by visiting through you for this cause. Nor did he longer care to seek the typical table of the law with its own; nor in the Scripture, which you do not understand by reading carnally, do you find him who is to be sought spiritually.
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 20:28 records Jonathan's strategic deception of King Saul, his father, by fabricating an excuse for David's absence from the new moon feast. This pivotal moment underscores Jonathan's profound loyalty and self-sacrificial friendship with David, as he endeavors to protect David from Saul's escalating and murderous jealousy, highlighting the perilous circumstances surrounding David's life.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is rich with significant literary devices. Irony is profoundly present, as Jonathan, the king's son and rightful heir, lies to his own father to protect David, the one destined to replace him. This act of deception, while ethically complex, is presented within the narrative as a righteous and necessary one, serving a higher purpose of protecting God's anointed and upholding a sacred covenant. There is also a strong element of foreshadowing, as Jonathan's courageous and self-sacrificial act here hints at the severe consequences he will face from Saul in the subsequent verses, ultimately leading to Saul's attempt on Jonathan's life. Furthermore, the narrative employs contrast to highlight the stark difference between Jonathan's selfless loyalty and Saul's consuming, paranoid self-interest. This juxtaposition underscores the moral decay of Saul's kingship against the backdrop of Jonathan's noble character, emphasizing the tragic trajectory of Saul's reign.
THEOLOGICAL AND THEMATIC CONNECTIONS
This brief verse is pregnant with theological implications, speaking to the profound nature of covenantal loyalty and friendship, even when faced with immense personal danger and conflicting duties. Jonathan's actions, though involving deception, are presented within the broader biblical narrative as an act of righteousness, prioritizing the life of God's anointed king and the sacred bond he shared with David over blind obedience to a tyrannical and unrighteous ruler. It implicitly raises critical questions about the limits of human authority and the moral imperative to protect the vulnerable and uphold justice. Theologically, it powerfully underscores God's providential care for David, using human agents like Jonathan to preserve him for his divine calling, even amidst the machinations of a jealous and increasingly unhinged king.
REFLECTION AND APPLICATION
1 Samuel 20:28 challenges us to deeply consider the nature and cost of true loyalty, especially when it conflicts with other duties or societal expectations. Jonathan's willingness to risk his own life and standing to protect David, even by means of a lie, forces us to grapple with complex ethical dilemmas where a higher moral good might necessitate difficult choices. It prompts us to examine our own friendships: are we willing to stand by those we love, particularly when they are vulnerable, persecuted, or in dire need, even if it means personal discomfort, sacrifice, or facing opposition? The narrative also serves as a stark reminder of the destructive power of jealousy and unchecked anger, vividly portrayed in Saul, and the importance of discerning when to distance ourselves from toxic relationships or situations that threaten our well-being or the well-being of others. Ultimately, this passage encourages us to cultivate relationships built on genuine covenantal love and integrity, reflecting God's own unwavering faithfulness to His promises and His people.
Questions for Reflection
FAQ
Why did Jonathan lie to his father, King Saul, in this verse?
Answer: Jonathan lied to his father, King Saul, in 1 Samuel 20:28 to protect David from Saul's murderous intentions. Saul had become consumed by jealousy and paranoia, repeatedly attempting to kill David. Jonathan, fully aware of his father's volatile state and David's extreme peril, had made a solemn covenant with David to protect him and warn him of danger (as detailed in 1 Samuel 20:12-17). David's conspicuous absence from the new moon feast would undoubtedly provoke Saul's wrath and reveal David's location. Jonathan's fabricated story about David earnestly asking leave to go to Bethlehem was a desperate but necessary measure to deflect Saul's suspicion, buy David crucial time to escape, and ultimately save his life. Jonathan understood that telling the truth would have directly endangered David, and given Saul's irrationality and violent outbursts (as seen in Saul's rage against Jonathan where Saul attempts to kill Jonathan for defending David), a direct confrontation or truthful explanation would have been futile and dangerous for both David and Jonathan himself.
CHRIST-CENTERED FULFILLMENT
Jonathan's self-sacrificial loyalty in 1 Samuel 20:28, where he risks his own life and standing to protect David, powerfully foreshadows the ultimate act of friendship and love demonstrated by Jesus Christ. Just as Jonathan interceded for David and even bore the wrath of his own father for David's sake, Christ, the true Son, willingly bore the wrath of God the Father on our behalf (as described in Romans 5:8). Jonathan's lie, while morally complex within the narrative, was an act of love to preserve the life of God's anointed king; Christ, however, is the very embodiment of truth (as stated in John 14:6), whose perfect obedience and sinless sacrifice truly delivers us from the tyranny of sin and the ultimate death it brings. Jonathan's bond with David, described as "love as his own soul" (1 Samuel 18:1), pales in comparison to the divine love of Christ, who laid down His life for His friends (as Jesus Himself declared in John 15:13). Furthermore, David, as the hunted and unjustly persecuted future king, serves as a profound type of Christ, who was also rejected by His own people and pursued by earthly powers, yet ultimately preserved by God's providence to establish His eternal kingdom (as seen in Acts 2:23-24).