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Commentary on 2 Samuel 1 verses 17–27
When David had rent his clothes, mourned, and wept, and fasted, for the death of Saul, and done justice upon him who made himself guilty of it, one would think he had made full payment of the debt of honour he owed to his memory; yet this is not all: we have here a poem he wrote on that occasion; for he was a great master of his pen as well as of his sword. By this elegy he designed both to express his own sorrow for this great calamity and to impress the like on the minds of others, who ought to lay it to heart. The putting of lamentations into poems made them, 1. The more moving and affecting. The passion of the poet, or singer, is, by this way, wonderfully communicated to the readers and hearers. 2. The more lasting. Thus they were made, not only to spread far, but to continue long, from generation to generation. Those might gain information by poems that would not read history. Here we have,
I. The orders David gave with this elegy (Sa2 1:18): He bade them teach the children of Judah (his own tribe, whatever others did) the use of the bow, either. 1. The bow used in war. Not but that the children of Judah knew how to use the bow (it was so commonly used in war, long before this, that the sword and bow were put for all weapons of war, Gen 48:22), but perhaps they had of late made more use of slings, as David in killing Goliath, because cheaper, and David would have them now to see the inconvenience of these (for it was the archers of the Philistines that bore so hard upon Saul, Sa1 21:3), and to return more generally to the use of the bow, to exercise themselves in this weapon, that they might be in a capacity to avenge the death of their prince upon the Philistines, and to outdo them at their own weapon. It was a pity but those that had such good heads and hearts as the children of Judah should be well armed. David hereby showed his authority over and concern for the armies of Israel, and set himself to rectify the errors of the former reign. But we find that the companies which had now come to David to Ziklag were armed with bows (Ch1 12:2); therefore, 2. Some understand it either of some musical instrument called a bow (to which he would have the mournful ditties sung) or of the elegy itself: He bade them teach the children of Judah Kesheth, the bow, that is, this song, which was so entitled for the sake of Jonathan's bow, the achievements of which are here celebrated. Moses commanded Israel to learn his song (Deu 31:19), so David his. Probably he bade the Levites teach them. It is written in the book of Jasher, there it was kept upon record, and thence transcribed into this history. That book was probably a collection of state-poems; what is said to be written in that book (Jos 10:13) is also poetical, a fragment of an historical poem. Even songs would be forgotten and lost if they were not committed to writing, that best conservatory of knowledge.
II. The elegy itself. It is not a divine hymn, nor given by inspiration of God to be used in divine service, nor is there any mention of God in it; but it is a human composition, and therefore was inserted, not in the book of Psalms (which, being of divine original, is preserved), but in the book of Jasher, which, being only a collection of common poems, is long since lost. This elegy proves David to have been,
1.A man of an excellent spirit, in four things: -
(1.)He was very generous to Saul, his sworn enemy. Saul was his father-in-law, his sovereign, and the anointed of the Lord; and therefore, though he had done him a great deal of wrong, David does not wreak his revenge upon his memory when he is in his grave; but like a good man, and a man of honour, [1.] He conceals his faults; and, though there was no preventing their appearance in his history, yet they should not appear in this elegy. Charity teaches us to make the best we can of every body and to say nothing of those of whom we can say no good, especially when they are gone. De mortuis nil nisi bonum - Say nothing but good concerning the dead. We ought to deny ourselves the satisfaction of making personal reflections upon those who have been injurious to us, much more drawing their character thence, as if every man must of necessity be a bad man that has done ill by us. Let the corrupt part of the memory be buried with the corrupt part of the man - earth to earth, ashes to ashes; let the blemish be hidden and a veil drawn over the deformity. [2.] He celebrates that which was praiseworthy in him. He does not commend him for that which he was not, says nothing of his piety or fidelity. Those funeral commendations which are gathered out of the spoils of truth are not at all to the praise of those on whom they are bestowed, but very much the dispraise of those who unjustly misplace them. But he has this to say in honour of Saul himself, First, That he was anointed with oil (Sa2 1:21), the sacred oil, which signified his elevation to, and qualification for, the government. Whatever he was otherwise, the crown of the anointing oil of his God was upon him, as is said of the high priest (Lev 21:12), and on that account he was to be honoured, because God, the fountain of honour, had honoured him. Secondly, That he was a man of war, a mighty man (Sa2 1:19-21), that he had often been victorious over the enemies of Israel and vexed them whithersoever he turned, Sa1 14:47. His sword returned not empty, but satiated with blood and spoil, Sa2 1:22. His disgrace and fall at last must not make his former successes and services to be forgotten. Though his sun set under a cloud, time was when it shone brightly. Thirdly, That take him with Jonathan he was a man of a very agreeable temper, that recommended himself to the affections of his subjects (Sa2 1:23): Saul and Jonathan were lovely and pleasant. Jonathan was always so, and Saul was so as long as he concurred with him. Take them together, and in the pursuit of the enemy, never were men more bold, more brave; they were swifter than eagles and stronger than lions. Observe, Those that were most fierce and fiery in the camp were no less sweet and lovely in the court, as amiable to the subject as they were formidable to the foe; a rare combination of softness and sharpness they had, which makes any man's temper very happy. It may be understood of the harmony and affection that for the most part subsisted between Saul and Jonathan: they were lovely and pleasant one to another, Jonathan a dutiful son, Saul an affectionate father; and therefore dear to each other in their lives, and in their death they were not divided, but kept close together in the stand they made against the Philistines, and fell together in the same cause. Fourthly, That he had enriched his country with the spoils of conquered nations, and introduced a more splendid attire. When they had a king like the nations, they must have clothes like the nations; and herein he was, in a particular manner, obliging to his female subjects, Sa2 1:24. The daughters of Israel he clothed in scarlet, which was their delight.
(2.)He was very grateful to Jonathan, his sworn friend. Besides the tears he shed over him, and the encomiums he gives of him in common with Saul, he mentions him with some marks of distinction (Sa2 1:25): O Jonathan! thou wast slain in thy high places! which (compared with Sa2 1:19) intimates that he meant him by the beauty of Israel, which, he there says, was slain upon the high places. He laments Jonathan as his particular friend (Sa2 1:26): My brother, Jonathan; not so much because of what he would have been to him if he had lived, very serviceable no doubt in his advancement to the throne and instrumental to prevent those long struggles which, for want of his assistance, he had with the house of Saul (had this been the only ground of his grief it would have been selfish), but he lamented him for what he had been: "Very pleasant hast thou been unto me; but that pleasantness is now over, and I am distressed for thee." He had reason to say that Jonathan's love to him was wonderful; surely never was the like, for a man to love one who he knew was to take the crown over his head, and to be so faithful to his rival: this far surpassed the highest degree of conjugal affection and constancy. See here, [1.] That nothing is more delightful in this world than a true friend, that is wise and good, that kindly receives and returns our affection, and is faithful to us in all our true interests. [2.] That nothing is more distressful than the loss of such a friend; it is parting with a piece of one's self. It is the vanity of this world that what is most pleasant to us we are most liable to be distressed in. The more we love the more we grieve.
(3.)He was deeply concerned for the honour of God; for this is what he has an eye to when he fears lest the daughters of the uncircumcised, that are out of covenant with God, should triumph over Israel, and the God of Israel, Sa2 1:20. Good men are touched in a very sensible part by the reproaches of those that reproach God.
(4.)He was deeply concerned for the public welfare. It was the beauty of Israel that was slain (Sa2 1:19) and the honour of the public that was disgraced: The mighty have fallen (this is three times lamented, Sa2 1:19, Sa2 1:25, Sa2 1:27), and so the strength of the people is weakened. Public losses are most laid to heart by men of public spirit. David hoped God would make him instrumental to repair those losses and yet laments them.
2.A man of a fine imagination, as well as a wise and holy man. The expressions are all excellent, and calculated to work upon the passions. (1.) The embargo he would fain lay upon Fame is elegant (Sa2 1:20): Tell it not in Gath. It grieved him to the heart to think that it would be proclaimed in the cities of the Philistines, and that they would insult over Israel upon it, and the more in remembrance of the triumphs of Israel over them formerly, when they sang, Saul has slain his thousands; for this would now be retorted. (2.) The curse he entails on the mountains of Gilboa, the theatre on which this tragedy was acted: Let there be no dew upon you, nor fields of offerings, Sa2 1:21. This is a poetical strain, like that of Job, Let the day perish wherein I was born. Not as if David wished that any part of the land of Israel might be barren, but, to express his sorrow for the thing, he speaks with a seeming indignation at the place. Observe, [1.] How the fruitfulness of the earth depends upon heaven. The worst thing he could wish to the mountains of Gilboa was barrenness and unprofitableness to man: those are miserable that are useless. It was the curse Christ pronounced on the fig-tree, Never fruit grow on thee more, and that took effect - the fig-tree withered away: this, on the mountains of Gilboa, did not. But, when he wished them barren, he wished there might be no rain upon them; and, if the heavens be brass, the earth will soon be iron. [2.] How the fruitfulness of the earth must therefore be devoted to heaven, which is intimated in his calling the fruitful fields fields of offerings. Those fruits of their land that were offered to God were the crown and glory of it: and therefore the failure of the offerings is the saddest consequent of the failure of the corn. See Joe 1:9. To want that wherewith we should honour God is worse than to want that wherewith we should sustain ourselves. This is the reproach David fastens upon the mountains of Gilboa, which, having been stained with royal blood, thereby forfeited celestial dews. In this elegy Saul had a more honourable interment than that which the men of Jabesh-Gilead gave him.
You have heard David’s lament for Saul.… If David did not wish the matter paraded in public so that it might not be a source of joy to his foes, so much the more must we avoid spreading the story to alien ears. Rather, we must not spread it even among ourselves for fear that our enemies may hear it and rejoice, for fear that our own may learn of it and fall. We must hush it up and keep it guarded on every side. Do not say to me, “I told so-and-so.” Keep the story to yourself. If you did not manage to keep quiet, neither will he manage to keep his tongue from wagging.
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SUMMARY
Second Samuel 1:20 encapsulates King David's profound grief and national shame following the devastating news of King Saul's and Jonathan's deaths on Mount Gilboa. This verse, a poignant plea within his lament known as "The Song of the Bow," expresses David's desperate desire to prevent the tragic defeat of Israel and the fall of its anointed king from reaching the ears of their Philistine enemies. His anguish is compounded by the fear of national humiliation, envisioning the "daughters of the Philistines" celebrating Israel's misfortune—a prospect he finds utterly abhorrent and deeply shameful for God's people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is exceptionally rich in Parallelism, a foundational characteristic of Hebrew poetry. The structure "Tell [it] not in Gath, publish [it] not in the streets of Askelon" exemplifies synonymous parallelism, where the second phrase reiterates the first with slightly different but equivalent wording, thereby intensifying the plea and emphasizing the comprehensive nature of David's desire for silence. Similarly, "lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph" employs synonymous parallelism to underscore the dreaded outcome and the depth of the anticipated humiliation. The use of "daughters" is a powerful instance of Synecdoche (or Metonymy), where a part (the women who lead public celebrations) represents the whole (the entire Philistine populace) and their collective joy. There is also an element of Hyperbole in David's desperate plea, as it would be practically impossible to contain such significant news from reaching enemy territories. This hyperbole effectively underscores the immense depth of his emotional distress and the symbolic nature of his desire to avert national shame. Finally, a subtle Irony permeates David's lament for Saul, given Saul's relentless and often irrational persecution of David. David's profound grief transcends personal animosity, focusing instead on the national and spiritual implications of the king's tragic fall.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse speaks powerfully to the theological theme of God's reputation being intricately intertwined with the fate and conduct of His people. David's anguish is not merely about national pride or military defeat but, more profoundly, about the potential for the Philistines to mock the God of Israel by celebrating the defeat of His anointed king and chosen nation. Throughout Scripture, there is a recurring and vital concern that the failures, suffering, or perceived weaknesses of God's people not give occasion for the ungodly to blaspheme God's name, question His power, or doubt His faithfulness. This highlights the corporate responsibility of believers to live in a manner that consistently honors God and His testimony in the world. While we acknowledge and lament setbacks and losses, our ultimate hope and trust remain firmly in God's sovereignty, knowing that He will ultimately vindicate His name and His people.
REFLECTION AND APPLICATION
David's lament, though deeply rooted in a specific ancient context, offers profound and timeless lessons for believers today. His desperate plea to prevent the Philistines from rejoicing serves as a powerful reminder of the paramount importance of protecting the reputation of the faith and the integrity of the body of Christ. Just as David did not want the enemies of God to mock Israel's defeat, we are called to live in a way that does not give adversaries cause to scoff at the Gospel or the church. This involves exercising wisdom and discretion in how we handle internal struggles, disagreements, or setbacks within the Christian community, ensuring that our actions and words do not become stumbling blocks or opportunities for the world to discredit our witness. It also calls us to maintain unity, especially in times of challenge, recognizing that division can significantly weaken our collective testimony. Ultimately, while we mourn losses and face trials, our hope rests securely in God's ultimate sovereignty and victory, allowing us to live with integrity and trust, knowing that He is glorified even in our weaknesses, and that His ultimate triumph is eternally assured.
Questions for Reflection
FAQ
Why was David so concerned about the news reaching Gath and Askelon?
Answer: David's concern stemmed from multiple layers of profound significance. Firstly, it was a matter of national honor and pride. The defeat of Israel and the death of its anointed king was a national tragedy of immense proportions, and for this devastating news to be openly celebrated by their perennial enemies, the Philistines, would represent the ultimate public humiliation. Secondly, it was a deep concern for God's reputation. In the ancient Near Eastern worldview, the defeat of a nation was often interpreted as the defeat of its patron gods. For the Philistines to rejoice would imply a triumph of their pagan deities over Yahweh, the God of Israel. David, as a man after God's own heart, was profoundly sensitive to anything that would bring dishonor to God's holy name. Finally, it reflected the bitter reality of enemy gloating. Enemies consistently delight in the misfortunes of their adversaries, and David desperately wished to spare his people the added pain of being mocked, ridiculed, and publicly shamed in their profound grief.
What is the significance of "the daughters of the Philistines" rejoicing?
Answer: The mention of "the daughters of the Philistines" is highly significant culturally and symbolically. In ancient Near Eastern societies, women frequently played a prominent and visible role in public celebrations of military victories, leading songs, dances, and processions. Notable biblical examples include Miriam leading the women in celebration after the crossing of the Red Sea Exodus 15:20-21 and the women welcoming David after his victory over Goliath 1 Samuel 18:6-7. Therefore, the image of Philistine women celebrating would symbolize the most public, joyous, and uninhibited form of mockery and triumph over Israel's defeat. It would have been an especially bitter and humiliating prospect for David, as it would underscore the depth of Israel's shame in the eyes of their pagan adversaries. The added phrase "daughters of the uncircumcised" further emphasizes the religious and cultural contempt, making the thought of their celebration even more abhorrent and blasphemous.
CHRIST-CENTERED FULFILLMENT
While 2 Samuel 1:20 expresses David's profound fear of the enemy's triumph over Israel's perceived defeat, the New Testament reveals a radical and glorious reversal of this dynamic in the person and redemptive work of Jesus Christ. The cross, which outwardly appeared to be the ultimate defeat for God's anointed Son—a moment where the "daughters of the uncircumcised" (representing the spiritual powers of sin, death, and Satan) might have rejoiced in perceived victory—was, in fact, God's greatest triumph. Through Christ's sacrificial death, God disarmed the spiritual powers and authorities, making a public spectacle of them, triumphing over them by the cross itself Colossians 2:15. What seemed like ultimate shame became ultimate glory, as Jesus "for the joy set before him endured the cross, despising the shame" Hebrews 12:2. His glorious resurrection definitively silenced any potential "rejoicing" of the enemy, demonstrating His ultimate and eternal triumph over sin and death 1 Corinthians 15:54-57. Believers, united with Christ through faith, now share in this decisive victory. Though we may face trials, persecutions, or perceived setbacks in this fallen world, our ultimate destiny is not shame but glory, because our King has triumphed. The Good News of the Gospel is that the ultimate "uncircumcised" enemy, Satan, has been decisively defeated, and his "daughters" will never truly triumph over the children of God, who are sealed by the Spirit and destined for eternal glory with their victorious Lord Ephesians 1:13-14.