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Commentary on 1 Samuel 20 verses 1–8
Here, I. David makes a representation to Jonathan of his present troubles. While Saul lay bound by his trance at Naioth David escaped to the court, and got to speak with Jonathan. And it was happy for him that he had such a friend at court, when he had such an enemy on the throne. If there be those that hate and despise us, let us not be disturbed at that, for there are those also that love and respect us. God hath set the one over against the other, and so must we. Jonathan was a friend that loved at all times, loved David as well now in his distress, and bade him as welcome into his arms, as he had done when he was in his triumph (Sa1 18:1), and he was a brother that was born for adversity, Pro 17:17. Now, 1. David appeals to Jonathan himself concerning his innocency, and he needed not say much to him for the proof of it, only he desired him that if he knew of any just offence he had given his father he would tell him, that he might humble himself and beg his pardon: What have I done? Sa1 20:1. 2. He endeavors to convince him that, notwithstanding his innocency, Saul sought his life. Jonathan, from a principal of filial respect to his father, was very loth to believe that he designed or would ever do so wicked a thing, Sa1 20:2. He the rather hoped so because he knew nothing of any such design, and he had usually been made privy to all his counsels. Jonathan, as became a dutiful son, endeavored to cover his father's shame, as far as was consistent with justice and fidelity to David. Charity is not forward to think evil of any, especially of a parent, Co1 13:5. David therefore gives him the assurance of an oath concerning his own danger, swears the peace upon Saul, that he was in fear of his life by him: "As the Lord liveth, than which nothing more sure in itself, and as thy soul liveth, than which nothing more certain to thee, whatever thou thinkest, there is but a step between me and death," Sa1 20:3. And, as for Saul's concealing it from Jonathan, it was easy to account for that; he knew the friendship between him and David, and therefore, though in other things he advised with him, yet not in that. None more fit than Jonathan to serve him in every design that was just and honourable, but he knew him to be a man of more virtue than to be his confidant in so base a design as the murder of David.
II. Jonathan generously offers him his service (Sa1 20:4): Whatsoever thou desirest, he needed not insert the proviso of lawful and honest (for he knew David too well to think he would ask any thing that was otherwise), I will even do it for thee. This is true friendship. Thus Christ testifies his love to us: Ask, and it shall be done for you; and we must testify ours to him by keeping his commandments.
III. David only desires him to satisfy himself, and then to satisfy him whether Saul did really design his death or no. Perhaps David proposed this more for Jonathan's conviction than his own, for he himself was well satisfied. 1. The method of trial he proposed was very natural, and would certainly discover how Saul stood affected to him. The two next days Saul was to dine publicly, upon occasion of the solemnities of the new moon, when extraordinary sacrifices were offered and feasts made upon the sacrifices. Saul was rejected of God, and the Spirit of the Lord had departed from him, yet he kept up his observance of the holy feasts. There may be the remains of external devotion where there is nothing but the ruins of real virtue. At these solemn feasts Saul had either all his children to sit with him, and David had a seat as one of them, or all his great officers, and David had a seat as one of them. However it was, David resolved his seat should be empty (and that it never used to be at a sacred feast) those two days (Sa1 20:5), and he would abscond till the solemnity was over, and put it upon this issue: if Saul admitted an excuse for his absence, and dispensed with it, he would conclude he had changed his mind and was reconciled to him; but if he resented it, and was put into a passion by it, it was easy to conclude he designed him a mischief, since it was certain he did not love him so well as to desire his presence for any other end than that he might have an opportunity to do him a mischief, Sa1 20:7. 2. The excuse he desired Jonathan to make for his absence, we have reason to think, was true, that he was invited by his elder brother to Bethlehem, his own city, to celebrate this new moon with his relations there, because, besides the monthly solemnity in which they held communion with all Israel, they had now a yearly sacrifice, and a holy feast upon it, for all the family, Sa1 20:6. They kept a day of thanksgiving in their family for the comforts they enjoyed, and of prayer for the continuance of them. By this it appears that the family David was of was a very religious family, a house that had a church in it. 3. The arguments he used with Jonathan to persuade him to do this kindness for him were very pressing, Sa1 20:8. (1.) That he had entered into a league of friendship with him, and it was Jonathan's own proposal: Thou hast brought thy servant into a covenant of the Lord with thee. (2.) That he would by no means urge him to espouse his cause if he was not sure that it was a righteous cause: "If there be iniquity in me, I am so far from desiring or expecting that the covenant between us should bind thee to be a confederate with me in that iniquity that I freely release thee from it, and wish that my hand may be first upon me: Slay me thyself." No honest man will urge his friend to do a dishonest thing for his sake.
And Jonathan said to him: Tomorrow is the New Moon, etc. The holy Scripture does not denote those unequal beginnings of the months, which the Romans have annually, twelve in number, but the new moons, which are called Neomenia by the Greeks; which the Hebrews solemnly celebrated according to the institution of the law, with sacrifices, feasts, and the rest of the Sabbath, that is, of rest. This is signified by the Holy Spirit, as often as Christ sprinkles the Church, as often as any faithful soul, like the sun, with the new light of his grace, immediately spiritual sacrifices of life are to be offered more solemnly to God, immediately sweetly indulging in the feasts of divine sayings, immediately all the commotions of external cares must be put aside in happy rest. Wherefore Jonathan now speaks to David about coming tomorrow on the Calends.
Tomorrow is the new moon: The neomenia, or first day of the moon, kept according to the law, as a festival; and therefore Saul feasted on that day: and expected the attendance of his family.
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SUMMARY
1 Samuel 20:5 vividly portrays David's perilous situation and his ingenious strategy to ascertain King Saul's true intentions towards him. Facing relentless and escalating threats to his life, David reveals to Jonathan his customary obligation to attend the upcoming new moon feast at the royal court. He then proposes a plan to deliberately absent himself, choosing instead to hide in the open field for three days, relying on Jonathan to observe Saul's reaction and report back, thereby confirming the king's murderous resolve or the possibility of reconciliation. This verse encapsulates David's shrewdness, his profound trust in Jonathan's unshakeable loyalty, and the extreme danger that forces the anointed future king into a life of evasion.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs several literary devices to convey its meaning and emotional weight. Foreshadowing is powerfully evident as David's decision to "hide myself in the field" directly foreshadows his prolonged life as a fugitive, constantly evading Saul's relentless pursuit throughout the subsequent chapters of 1 Samuel. There is a profound sense of irony in the situation: David, the divinely chosen future king and national hero, who has faithfully served Saul and even spared his life, is now forced to hide from the very king he serves. The entire chapter is driven by dialogue, with this verse marking the opening of David's crucial proposition to Jonathan, allowing the reader direct insight into the characters' thoughts, fears, and strategic plans. Finally, a stark contrast is drawn between David's expected public duty at a royal feast, a place of honor and visibility, and the necessary, life-saving act of private concealment in the wilderness, highlighting the extreme tension between custom and survival, and the profound disruption of David's life.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 20:5 profoundly illustrates the interplay between divine providence and human agency in the life of faith. While God had already designated David as king and promised him the throne, David actively engages in strategic planning and seeks wisdom to navigate the immediate, life-threatening dangers. This demonstrates that faith does not negate the need for practical discernment, wise action, and reliance on God-given intellect in perilous times. This verse also powerfully speaks to the value of loyal, covenantal friendship, reflecting the biblical principle that "a friend loves at all times, and a brother is born for adversity" (Proverbs 17:17). David's reliance on Jonathan underscores the indispensable role of trusted allies in times of trial, mirroring the concept of "iron sharpens iron" (Proverbs 27:17). The "new moon" feast, a significant religious observance, connects to the broader Old Testament sacrificial system and the rhythm of Israel's worship, which consistently pointed forward to a greater fulfillment in the coming Messiah.
REFLECTION AND APPLICATION
David's predicament in 1 Samuel 20:5 offers profound insights for navigating challenging relationships and discerning dangerous situations in our own lives. His proactive approach to testing Saul's intentions, rather than passively waiting for disaster to strike, reminds us of the importance of spiritual discernment and practical wisdom. We are called to be "wise as serpents and innocent as doves" (Matthew 10:16), understanding when to engage directly, when to strategically withdraw for safety, or when to seek alternative solutions. Furthermore, David's profound reliance on Jonathan exemplifies the invaluable role of true, loyal friendships in times of crisis. These are the friends who, like Jonathan, are willing to stand with us, even at personal cost, offering counsel, protection, and unwavering support as we navigate life's most treacherous paths. Sometimes, wisdom dictates that adherence to rigid custom or expectation must yield to the higher priority of personal safety, the pursuit of truth, or a greater divine purpose, especially when lives or spiritual well-being are at stake.
Questions for Reflection
FAQ
Why was the "new moon" feast so important, and why was David's presence expected?
Answer: The "new moon" (Hebrew: Rosh Chodesh) was a highly significant religious and social observance in ancient Israel, marking the beginning of each new lunar month. It was celebrated with special sacrifices, as detailed in Numbers 28:11-15, and often included a communal feast. It was a time for corporate worship, fellowship, and a break from regular labor, as indicated by references like Amos 8:5. Attendance at such royal feasts was customary and expected for prominent members of the king's court. As King Saul's son-in-law, a celebrated military commander, and a high-ranking official, David held a customary and visible place at the royal table. His absence from such a public and important event would be immediately noticeable and would serve as a clear indicator of his relationship with the king, which David intended to test. This tradition of observing new moons is mentioned throughout the Old Testament, emphasizing its importance in Israelite religious life (1 Chronicles 23:31; Isaiah 66:23).
CHRIST-CENTERED FULFILLMENT
1 Samuel 20:5, with David's desperate need to hide from a murderous king, powerfully foreshadows the experience of Jesus Christ. Just as David, God's anointed future king, was rejected and relentlessly pursued by Saul, so too was Jesus, the true King of Israel and the Son of David, rejected by His own people and pursued by those in power who sought His life (John 1:11; John 5:18). David's strategic decision to "hide myself in the field" to avoid Saul's wrath finds echoes in Christ's own strategic withdrawals from those who sought to harm Him or force His hand prematurely before His appointed time (John 6:15; Matthew 12:15). Ultimately, David's temporary concealment points to Christ's own ultimate "hiding" in the tomb, a temporary concealment that led not to permanent flight, but to His glorious resurrection and the establishment of His eternal, unshakable kingdom (Acts 2:24; Revelation 11:15). The "new moon" feast, part of the Old Covenant's ceremonial law and a shadow of things to come, finds its ultimate fulfillment in Christ, who is our true "new beginning" and the substance to which all Old Testament shadows pointed (Colossians 2:16-17). Through His perfect sacrifice, He inaugurated a new and better covenant, rendering the old observances obsolete in their salvific power (Hebrews 8:13). David's reliance on Jonathan's perfect loyalty and intercession also prefigures Christ's perfect friendship and His role as our faithful advocate and intercessor before the Father (1 John 2:1; Hebrews 7:25).