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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.
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SUMMARY
David, facing mortal danger from King Saul, makes a desperate and profound appeal to Jonathan, grounding his plea in the solemn covenant they had established before the Lord. This verse captures David's vulnerability and his unwavering trust in Jonathan's integrity, challenging his friend to uphold their sacred bond. David offers himself for judgment by Jonathan if any iniquity is found in him, vehemently rejecting the idea of being unjustly handed over to Saul, whose murderous intentions are well known. It is a powerful articulation of loyalty, justice, and the invocation of divine witness in a moment of extreme peril.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices that amplify its emotional and theological weight. Plea/Supplication is evident in David's direct and vulnerable appeal to Jonathan, underscoring his desperate situation and reliance on his friend. The pervasive use of Covenant Language ("covenant of the LORD," "deal kindly" – chêçêd) elevates the personal interaction to a theological plane, emphasizing the sacred and binding nature of their relationship before God. There is a strong element of Rhetorical Question ("for why shouldest thou bring me to thy father?"), which serves not to elicit information but to emphasize the moral imperative and the stark injustice of Saul's actions, compelling Jonathan to acknowledge the truth. Finally, a subtle Irony underpins the entire exchange: David, the one chosen by God to be the next king, is pleading for his life from the son of the reigning king, who is actively seeking to kill him, highlighting the paradoxical nature of divine election and human opposition.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 20:8 powerfully illustrates the sanctity of covenants, both human and divine, within the biblical narrative. David's appeal to the "covenant of the LORD" with Jonathan underscores that promises made before God carry immense weight and obligation, reflecting God's own character of faithfulness. This human covenant mirrors and reflects the greater divine covenants God establishes with humanity, from the Noahic to the Abrahamic, Mosaic, and Davidic covenants. Just as God is faithful to His covenant promises, so too are His people called to demonstrate unwavering loyalty and integrity in their relationships, especially those sealed by solemn commitment. The unwavering chêçêd (loyal love) Jonathan shows David, even at great personal risk, serves as a poignant example of covenant faithfulness in action, echoing the steadfast love of God that endures through all circumstances.
REFLECTION AND APPLICATION
David's desperate appeal to Jonathan in 1 Samuel 20:8 resonates deeply with the human experience of vulnerability, trust, and the profound need for faithful relationships. It challenges us to consider the nature of our own commitments and the integrity with which we uphold them. Are our promises and agreements, whether formal or informal, treated with the solemnity that reflects their potential impact on others and, implicitly, on our standing before God? The unwavering loyalty of Jonathan, who risked his own life and royal inheritance for his friend, sets a high standard for true friendship and covenant faithfulness. This passage calls us to cultivate relationships marked by steadfast love (chêçêd), where trust is earned, and integrity is paramount, even when it demands personal sacrifice. It reminds us that genuine loyalty is not merely convenient but endures through adversity, reflecting the very character of God's faithfulness to us.
Questions for Reflection
FAQ
What was the nature of the "covenant of the LORD" between David and Jonathan?
Answer: The "covenant of the LORD" between David and Jonathan was a solemn, binding agreement of mutual loyalty and protection, first established in 1 Samuel 18:3. It was far more than a mere personal friendship; by being "of the LORD," it implied that God Himself was a witness and guarantor of their promises. This elevated their pact to a sacred level, carrying divine obligation and making its violation a serious offense. It was a commitment to protect each other and their descendants, even in the face of political upheaval and the king's wrath, as vividly demonstrated by Jonathan's actions in 1 Samuel 20.
Why did David offer Jonathan to "slay me thyself" if there was iniquity in him?
Answer: David's offer to Jonathan, "notwithstanding, if there be in me iniquity, slay me thyself," was a powerful declaration of his innocence and a profound expression of trust. David knew he had committed no wrong against King Saul that would warrant death. By offering himself to Jonathan's judgment, David was essentially saying, "I am confident in my righteousness; if you, my righteous and covenant-keeping friend, find any fault in me that justifies death, then let justice be served by your hand." This was infinitely preferable to being unjustly handed over to Saul, who was driven by irrational jealousy and sought David's life without cause (1 Samuel 19:1). It underscored David's belief in Jonathan's integrity and his own blamelessness before God and man.
CHRIST-CENTERED FULFILLMENT
The profound covenant loyalty between David and Jonathan, highlighted in 1 Samuel 20:8, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. Just as David appealed to Jonathan's covenant faithfulness, humanity, estranged by sin, appeals to God's steadfast covenant love. Christ Himself is the embodiment of God's eternal covenant with humanity, the very chêçêd (loyal love) of God made flesh. He is the faithful Son who, unlike Saul, perfectly fulfills the Father's will, establishing a new and better covenant through His own blood (Luke 22:20). While David, innocent, offered himself to Jonathan's judgment, Christ, though sinless, willingly offered Himself as the perfect sacrifice, taking upon Himself the iniquity of us all (Isaiah 53:6). He is the true King who does not betray His friends but lays down His life for them (John 15:13), bringing us into an unbreakable covenant relationship with God, secured by His resurrection and eternal reign (Hebrews 8:6). In Christ, we find the ultimate friend and the perfectly faithful covenant partner, who will never hand us over to destruction but has secured our eternal salvation.