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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.
I will now cite from the Scriptures a wonderful instance of friendship. Jonathan, the son of Saul, loved David, and his soul was so knit to him that David in mourning over him says, “Your love to me was wonderful, passing the love of women. You were wounded fatally.” What then? Did Jonathan envy David? Not at all, though he had great reason. Why? Because, by the events he perceived that the kingdom would pass from himself to him, yet he felt nothing of the kind. He did not say, “This one is depriving me of my paternal kingdom,” but he favored David obtaining the sovereignty; and he didn’t spare his father for the sake of his friend. Yet let not any one think him a parricide, for he did not injure his father but restrained Saul’s unjust attempts. He rather spared than injured him. He did not permit Saul to proceed to an unjust murder. He was many times willing even to die for his friend, and far from accusing David, he restrained even his father’s accusation. Instead of envying, Jonathan joined in obtaining the kingdom for him. Why do I speak of wealth? He even sacrificed his own life for David. For the sake of his friend, he did not even stand in awe of his father, since his father entertained unjust designs, but his conscience was free from all such [things]. Thus justice was conjoined with friendship.Such then was Jonathan. Let us now consider David. He had no opportunity of returning the favor, for his benefactor was taken away before the reign of David and slain before he whom Jonathan had served came to his kingdom. What then? As far as it was allowed him and left in his power, let us see how that righteous man manifested his friendship. “Very pleasant,” he says, “have you been to me, Jonathan; you were wounded fatally.” Is this all? This indeed was no slight tribute, but he also frequently rescued from danger his son and his grandson, remembrance of the kindness of the father, and he continued to support and protect his children, as he would have done those of his own son. Such friendship I would wish all to entertain both toward the living and the dead.
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SUMMARY
2 Samuel 1:25 captures the raw, agonizing cry from David's profound lament, "The Song of the Bow," mourning the catastrophic loss of King Saul and, more acutely, his beloved covenant friend Jonathan. This verse powerfully conveys the shock and disbelief accompanying the sudden demise of these mighty leaders and valiant warriors in the heat of battle, serving as a poignant expression of both personal grief and national tragedy. It marks a pivotal, somber moment in Israel's history, as the old order tragically falls, setting the stage for David's eventual ascendance, yet not without a deep, heartfelt acknowledgment of the immense cost of war and the sacred bonds of loyalty.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices to convey its profound sorrow and emotional depth. The opening phrase, "How are the mighty fallen!", is a classic example of a rhetorical question, not intended to elicit an answer but to express overwhelming dismay, grief, and disbelief. It functions as a lamentation formula, a traditional poetic device used to mourn great loss, which is strategically repeated throughout the broader "Song of the Bow" (2 Samuel 1:19, 2 Samuel 1:27). The direct address to Jonathan ("O Jonathan") is a poignant instance of apostrophe, allowing David to speak directly to his deceased friend, thereby intensifying the personal and emotional impact of the lament and drawing the listener into David's private grief. The phrase "slain in thine high places" carries a powerful irony and deep pathos, as Jonathan, a man of high standing, valor, and hope, met his end in a place of expected strength and glory. This juxtaposition of high status with a tragic, ignominious fall amplifies the tragedy, highlighting the unexpected and devastating nature of his demise.
THEOLOGICAL AND THEMATIC CONNECTIONS
The lament of 2 Samuel 1:25 resonates with deep theological truths concerning human frailty, the transience of earthly power, and the profound nature of grief. It serves as a stark, sobering reminder that even those who are "mighty" in human terms—possessing strength, position, or influence—are ultimately subject to the sovereign will of God and the harsh realities of a fallen world. The tragic fall of Saul and Jonathan underscores the perennial biblical theme that ultimate reliance on human strength, military prowess, or political position is inherently futile and fleeting. God alone is the true, immutable source of enduring strength, security, and ultimate victory, and all human glory is but a transient vapor. David's profound grief, particularly for Jonathan, also highlights the divine design for deep, loyal, and covenantal relationships, even in the face of adversity and political turmoil. The lament validates the universal human experience of sorrow, reminding us that lament is a righteous, biblically affirmed, and necessary response to loss, allowing for the honest expression of pain while simultaneously trusting in God's ultimate, redemptive plan.
REFLECTION AND APPLICATION
David's lament for Saul and Jonathan, particularly the poignant cry of 2 Samuel 1:25, offers profound insights for contemporary reflection and application, challenging our perspectives on grief, power, and relationships. It teaches us the vital importance of acknowledging and processing grief with honesty and vulnerability, even for those with whom we have complex or adversarial relationships. David, despite Saul's relentless attempts on his life, genuinely mourned the king's death, demonstrating a remarkable capacity for compassion and respect that transcends personal grievances and political rivalry. This challenges believers today to cultivate empathy and to lament losses, both personal and communal, with integrity and vulnerability, recognizing the shared humanity in suffering. Furthermore, the "fall of the mighty" serves as a powerful, timeless reminder of the transient and ultimately ephemeral nature of all earthly power, prestige, and even life itself. It calls us to place our ultimate hope, trust, and security not in human strength, worldly achievements, or fleeting accolades, but in the enduring faithfulness and sovereign power of God alone. Finally, David's specific and tender mourning for Jonathan underscores the immeasurable value and divine design of deep, covenantal friendships. In a world often characterized by superficial connections and transactional relationships, this verse encourages us to intentionally invest in loyal, supportive, and self-sacrificial friendships that can sustain us through life's inevitable tragedies, transitions, and triumphs, remembering that true, God-honoring bonds endure beyond temporal circumstances.
Questions for Reflection
FAQ
What is "The Song of the Bow" and why is it significant?
Answer: "The Song of the Bow" is the title David gives to his lament for Saul and Jonathan, as recorded in 2 Samuel 1:18. It is a profound poetic elegy composed by David upon receiving the devastating news of their deaths at the Battle of Mount Gilboa. Its significance is multifaceted: it powerfully demonstrates David's character as a man of profound loyalty, compassion, and spiritual integrity, even towards his adversary, King Saul; it serves as a public and deeply moving declaration of mourning for the fallen leaders, acknowledging the immense national tragedy; and it marks a pivotal moment in Israel's history, gracefully bridging the tumultuous end of Saul's reign and the providential beginning of David's. The name "Song of the Bow" might refer to Jonathan's renowned skill with the bow, or it could be a reference to the military training David commanded for the people of Judah, perhaps using this song as a teaching tool to inspire courage and lament.
Why did David mourn Saul, considering Saul had tried to kill him multiple times?
Answer: David's profound mourning for Saul, so eloquently expressed in this lament, highlights his remarkable character, his deep respect for God's anointing, and his adherence to divine principles. Despite Saul's relentless pursuit and numerous attempts to kill him, David consistently refused to lay a hand on "the Lord's anointed" (1 Samuel 24:6, 1 Samuel 26:9). His lament reflects genuine sorrow for the king of Israel, recognizing Saul's divinely appointed office and the tragic, ignominious end of his reign. It also underscores David's deep reverence for God's chosen leader, even when that leader was deeply flawed and acted unjustly. Furthermore, the national loss of a king, regardless of personal grievances, was a cause for widespread national mourning, which David, as the incoming king and a man after God's own heart, appropriately led with sincerity and dignity.
CHRIST-CENTERED FULFILLMENT
The lament of 2 Samuel 1:25, with its heart-wrenching cry, "How are the mighty fallen!", finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While David mourned the tragic fall of earthly kings and valiant warriors, Christ represents the true "Mighty One" who willingly "fell"—not in defeat or by force, but in ultimate, self-sacrificial love—on the cross. His death was the deepest "fall" imaginable for the eternal Son of God, yet it was a strategic, divinely orchestrated, and redemptive act designed to conquer sin, death, and the power of the devil (Hebrews 2:14-15). Unlike Saul and Jonathan, whose fall was final in human terms, Christ's "fall" led to a glorious and triumphant resurrection, demonstrating His absolute victory over the grave and His ultimate sovereignty (1 Corinthians 15:54-57). Furthermore, David's unparalleled love for Jonathan, described as "passing the love of women," beautifully foreshadows the boundless, self-sacrificial, and covenantal love of Christ for His church, a love so profound that He calls His disciples "friends" (John 15:13-15). In Christ, we find the ultimate High Priest who deeply sympathizes with our weaknesses, sorrows, and losses, having Himself experienced the depths of human grief and suffering (Hebrews 4:15). Thus, while 2 Samuel 1:25 laments an earthly tragedy, it implicitly points to the divine King whose voluntary "fall" brought eternal life, ultimate hope, and everlasting victory to all who believe.