TRV
Translation
King James Version
And Jonathan answered Saul his father, and said unto him, Wherefore shall he be slain? what hath he done?
Complete Jewish Bible
Y'honatan answered Sha'ul his father, "Why should he be put to death? What has he done?"
American Standard Version
And Jonathan answered Saul his father, and said unto him, Wherefore should he be put to death? what hath he done?
World English Bible Messianic
Jonathan answered Saul his father, and said to him, “Why should he be put to death? What has he done?”
Geneva Bible (1599)
And Ionathan answered vnto Saul his father, and said vnto him, Wherefore shall he die? what hath he done?
Young's Literal Translation
And Jonathan answereth Saul his father, and saith unto him, `Why is he put to death? what hath he done?'
Study This Verse
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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Ambrose of MilanAD 397
On the Duties of the Clergy 3.21.124
For that commendable friendship which maintains virtue is to be preferred most certainly to wealth or honors or power. It is not apt to be preferred to virtue indeed, but to follow after it. So it was with Jonathan, who for his affection’s sake avoided neither his father’s displeasure nor the danger to his own safety.
Ambrose of MilanAD 397
On the Duties of the Clergy 2.7.36
Who would not have loved him [David], when they saw how dear he was to his friends? For as he truly loved his friends, so he thought that he was loved as much in return by his own friends. No, parents put him even before their own children, and children loved him more than their parents. Therefore Saul was very angry and strove to strike Jonathan his son with a spear because he thought that David’s friendship held a higher place in his esteem than either filial piety or a father’s authority.
John ChrysostomAD 407
HOMILIES ON 1 CORINTHIANS 33.2
For love “does nothing unseemly,” but as it were with certain golden wings covers up all the offenses of the beloved. Thus also Jonathan loved David and heard the scorn of his father as one … “who has nothing of a man, but lives to the shame of himself and the mother who bore you.” What then? Did he grieve at these things, and hide his face and turn away from his beloved [David]? No, quite the contrary; he displayed his fondness as an ornament. And yet the one was at that time a king, and a king’s son, even Jonathan; the other a fugitive and a wanderer, David. But not even in this circumstance was he ashamed of his friendship. “For love does not act inappropriately.” This is its remarkable quality that it not only does not suffer the injured to grieve and feel irritated but even disposes him to rejoice. Accordingly, the one of whom we are speaking, after all these things, just as though he had a crown put on him, went away and fell on David’s neck. For love does not know what sort of thing shame is. Therefore it glories in those things for which another hides his face. The shame is in “not knowing how to love” rather than “incurring danger and enduring all for the beloved” when you do love.
BedeAD 735
Commentary on Samuel
But Jonathan answering his father Saul, said, etc. The assembly of the faithful in Christ, answering the unbelievers, said: Why does the Christian religion perish? Why is Christ Himself torn apart by you with a rapid bite, whom the governor himself, who gave Him over to death, first confessed to be innocent and just? Whom the thief, who also received the same sentence of death, testified to have done no evil? Indeed, co-heirs of Christ, persisting in the defense of the faith, the perfidious took up arms to conquer them; and because, after the glory of the resurrection, they could not reach Christ, nor lay hands on Him a second time, they struck His members in His place.
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 20:32 captures a pivotal moment of profound moral courage as Jonathan, son of King Saul, directly confronts his enraged father regarding the king's murderous intent towards David. With two piercing questions—"Wherefore shall he be slain? what hath he done?"—Jonathan boldly intercedes for his friend, highlighting David's blamelessness and exposing the baseless, destructive nature of Saul's escalating paranoia and unjust decree. This verse stands as a powerful testament to Jonathan's unwavering loyalty, integrity, and self-sacrificial love in the face of tyranny and personal danger.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is rich in Dialogue, presenting a direct, high-stakes verbal exchange between Jonathan and Saul. This immediate confrontation heightens the dramatic tension of the narrative, allowing the reader to witness the raw emotion and moral conflict. Jonathan's questions are prime examples of Rhetorical Questions; they are not posed to elicit information but to challenge Saul's authority, expose his irrationality, and underscore David's blamelessness. They serve to highlight the profound injustice and moral vacuum in Saul's decree, forcing him to confront the absence of any legitimate cause for his actions. The verse also employs stark Contrast, juxtaposing Jonathan's unwavering loyalty, moral clarity, and courageous advocacy with Saul's escalating paranoia, destructive rage, and tyrannical tendencies. This stark difference in character illuminates the spiritual and moral decline of Saul's kingship and the integrity of Jonathan's character. Furthermore, this pivotal moment Foreshadows the tragic trajectory of Saul's reign and his ultimate downfall, as his inability to tolerate innocence and respond to reason signals his unsuitability for leadership and the inevitable transfer of the kingdom.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jonathan's courageous intercession for David in 1 Samuel 20:32 resonates deeply with biblical themes of justice, the defense of the innocent, and the sovereign protection of God's anointed. His willingness to speak truth to power, even risking his own life, reflects a profound commitment to righteousness that aligns with God's character. Jonathan acts as a moral compass in a kingdom increasingly adrift due to Saul's spiritual and emotional instability, demonstrating what true covenant loyalty looks like. His plea for David underscores the divine expectation that leaders, and indeed all people, should uphold justice and protect the vulnerable, not persecute them without cause. This moment is a powerful reminder that God often uses faithful individuals to stand against injustice and advocate for those who are wrongly accused, demonstrating His concern for equity and truth in human affairs and His providential care for those He has chosen.
REFLECTION AND APPLICATION
Jonathan's bold stand in 1 Samuel 20:32 offers profound lessons for believers today, challenging us to embody similar courage and moral clarity in our own lives. His example calls us to cultivate a deep commitment to justice and truth, urging us to speak up against injustice and defend the innocent, even when it is difficult, unpopular, or personally risky. This might involve challenging prevailing opinions in our workplaces, confronting those in positions of authority who abuse their power, or advocating for marginalized and vulnerable populations within our communities and the wider world. Furthermore, Jonathan's unwavering loyalty to David, despite the immense personal cost and the threat it posed to his own succession, reminds us of the immense value of true, God-honoring friendship—a bond marked by sacrifice, mutual support, and a shared commitment to righteousness that transcends self-interest. Finally, Saul's story serves as a stark warning about the consuming and destructive nature of unchecked envy, insecurity, and paranoia. It compels us to guard our own hearts against such corrosive emotions, recognizing their potential to lead to irrationality, violence, and harm to ourselves and others, and instead to seek God's grace to cultivate humility, contentment, and sacrificial love.
Questions for Reflection
FAQ
Why was Saul so determined to kill David?
Answer: Saul's determination to kill David stemmed primarily from profound insecurity, escalating jealousy, and deep-seated paranoia. After David's miraculous victory over Goliath and subsequent military successes, his popularity among the people soared, symbolized by the women's song, "Saul has slain his thousands, and David his tens of thousands" (1 Samuel 18:7). This fueled Saul's envy, as he perceived David as a direct threat to his kingship and the future of his dynasty. Furthermore, the Spirit of the Lord had departed from Saul, and an evil spirit from the Lord tormented him (1 Samuel 16:14), contributing to his irrational behavior, violent outbursts, and a distorted perception of reality. Saul's fear was rooted in the belief that God had rejected him and favored David, making David an existential threat to his throne and very existence in his eyes.
What was the nature of David and Jonathan's friendship?
Answer: The friendship between David and Jonathan was one of the most profound, celebrated, and unique relationships in the Old Testament, characterized by deep affection, unwavering loyalty, and covenantal commitment. It began when Jonathan's soul was "knit with the soul of David, and Jonathan loved him as his own soul" (1 Samuel 18:1). Their bond transcended political ambition and familial ties; Jonathan, as the heir apparent, willingly relinquished his claim to the throne, recognizing God's anointing on David's life and actively supporting his ascension. They made a solemn covenant, pledging mutual protection and care for each other's descendants, a covenant they renewed multiple times (1 Samuel 20:14-17). Their friendship serves as a powerful biblical archetype of loyal, self-sacrificing, and God-honoring companionship, demonstrating true agape love in action, even in the face of extreme adversity and personal cost.
CHRIST-CENTERED FULFILLMENT
Jonathan's courageous intercession for David in 1 Samuel 20:32, where he pleads for the innocent, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Jonathan, an earthly prince, risked his life and his inheritance to defend a blameless friend who was unjustly pursued by a vengeful king. This act powerfully foreshadows Christ, our heavenly King and ultimate advocate, who did not merely risk His life but willingly laid it down for us, His friends, who were far from innocent. Just as Jonathan asked, "Wherefore shall he be slain? what hath he done?", the world could find no legitimate charge against Christ, as even Pilate declared, "I find no guilt in him" (John 19:4). Yet, unlike David, who was innocent of the charges against him, humanity stands guilty before a holy God, justly condemned by our own sin. It is here that Christ's fulfillment shines most brightly: He became our perfect intercessor and advocate (1 John 2:1), taking upon Himself the guilt we justly deserved. He is the Lamb of God who takes away the sin of the world, providing the ultimate answer to the question of "what hath he done?" for us, the guilty. Through His perfect sacrifice, He secured our acquittal and eternal life, demonstrating a love and self-sacrifice infinitely greater than Jonathan's, for He interceded for His enemies to make them friends (Romans 5:8).