Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · 1 Samuel · Chapter 20
CHAP. XX.
DAVID having escaped the danger at Naioth, by Gods miraculous changing of Sauls minde for the time, now lest hee should send or come to slay him there another time, because hee would not tempt God by looking for such a miraculous deliverance againe, hee fleeth from thence to Ionathan his deare friend to expostulate with him about his fathers violence so without all cause against him, saying, what have I done, what is mine iniquity, or sinne against V. 1. V. 2.thy father that he seeketh to slay me? Ionathan answereth, that he should not dye, and if his father had any such intent, hee knew, that hee would reveale it to him. It may seeme strange, that Ionathan should say thus, seeing Ch. 19. 1. hee had dealt with Ionathan and all his servants about the killing of him. But Lyra Lyra.answereth well, that Jonathan knew not of his attempts against David, since that hee had reconciled him, and brought him to Saul againe, Ch. 19. 6, 7. David replyeth, that it was most certaine, and bindeth it with an oath, which in matters of great moment, as this was, is not unlawfull, because it tended to the preservation of life and the glory of God; Ionathan being hereby assured, that Davids life was sought, that hee might the more seriously apply himselfe to use the meanes of his preservation. Hereby Ionathan perceiving, that David would have him doe something for him, promiseth to doe whatsoever hee V. 4.should desire, that is, as Martyr hath it, whatsoever he might lawfully doe, for Peter Martyr.he presumed, that David being a godly man would not desire of him any thing unlawfull. Then David desired him that the next day being the new Moone, V. 6, 7.when hee should bee expected to sir at meate with the King, hee would excuse his absence, saying, that hee asked leave of him to goe to a feast, which at that time was kept at Bethlehem by his Fathers family, and if he were wroth, then it might certainly be gathered, that hee intended mischiefe against him, but if he tooke it well, the contrary. It may seeme strange, that David knowing certainely that Saul sought his life, would trouble Jonathan any more, with observing his father, and certifying him. But as Martyr saith, either he thought, that he did seeke to kill him in his mad and phranticke fits onelyonly, being of another minde at other times, and so if any meanes might be used, as in times past, to drive away the evill spirit from him, he might be safe, or keeping out of his reach at such times. Or else, that if he would live altogether retiredly and privately, and not come at the Court any more, or undertake any publique service against the enemy, whereby he had gotten himselfe so great fame, he would be pacified. For he knew not certainely as yet, that nothing would appease Saul but his avoyding of the Kingdome. If it shall seeme not so well, to agree with David's faith to be so full of feare of the bodily death, the same author answereth, that Elijah also was afraid of Ahab and Iezabel sometimes, and Jacob of Esau, but as they, so neither David feared out of distrust in God, nor were for feare driven to doe any thing against Gods law, or to neglect the doing of any thing that pertained to their duty, as the wicked and unbeleevers are.
Whereas it is said, to morrow is the new moone, and I will goe and hide my selfe, till the third day: It is to be understood, that the Israelites kept every V. 5.new moone as a festivall, with blowing of Trumpets and offering Peace-offerings, with part of which they feasted together all that were cleane, but they Numb. 28. 12.were not enjoined to rest from labour then, but onelyonly in the new moone of the seventh monethmonth, wherefore a feast now was to be kept at the Court by Numb. 19. 7.Saul and his company, at which it seemeth that all men of note about him used to be present, and so David being his son in law. But David fearing the fury of Saul desired to be excused from that meeting, and that not onelyonly the first but the second day also, for he would hide himselfe unto the third, which may seeme strange seeing the law appointeth but one day onelyonly, but in Peace-offerings that which was not spent upon the first day might be eaten upon the second, but untill the third nothing might be reserved, but the remainder then must be burnt with fire. We may then gather from hence, that such plentifull provision Levit. 7. 16, 17.was made for the sacrifice, that enough remained to feast withall upon the second day also, and so at the Kings Court the company was expected to come together to meat upon both these dayes. Comest. saith, happily it was some more solemne feast at a new moone then ordinary, lasting three dayes. But what sacrifice was it at Bethlehem, by going to which David desired to be excused? Ans. It was a yearely sacrifice offered for some great benefit at that time received by that family, so Peter Martyr. But whether it were so or no, it was no unwonted thing to avoid danger for the servants of God to pretend some honest and allowable action, to hide some other thing intended, whereby they might be endangered, as Samuel being instructed by God himselfe, ch. 16. 1, 2. Of sacrificing in any place besides that where the Arke was, see ch. 16. Whereas David willeth Jonathan to say, David asked leave of me to goe, &c. it is to be understood, that Saul was still at Naioth, and Jonathan supplyed his place in his absence, as being his eldest sonne. Wherefore it is to be held, that David fied from Naioth to Jonathan even whilest Saul was there prophecying. David having ended his request Jonathan biddeth him to goe with him into the field, because he had asked him, who should tell him what answer his father made: V. 11.For it seemed hard unto him, that Jonathan should fine out any meanes to let him understand it, if his father determined ill against him, because he being the Kings sonne used not to goe alone, but with attendants, and if he should send unto him by any messenger, he knew not whom to trust in this matter, as Lyra hath it. Wherefore Jonathan leadeth David out into the field to shew him the Lyra.place, where he should hide himselfe, and by what meanes he would certifie him. And being now in the field, he said. O Lord God of Israel, when I have sounded my V. 12.father about to morrow any time or the third day, &c. For these words (O Lord God) in the vocative case the Sept. Chald. and Vatablus have (the Lord God of Israel) in the nominative, all the rest of the words in this 12 verse coming in by a parenthesis, and then those v. 13. the Lord doe so and much more to Jonathan, doe make the speech perfect, he imprecateth himselfe, if he declared not unto David the minde of his father towards him, when he had once found it out. And this Willet preferreth, as the best reading, and I see no cause, why the first words Willet.should be rendred in the vocative, and being read so, the sense falleth not so well, but in the nominative very well, the Lord God of Israel, when I have sounded my fathers minde, &c. and I send not to thee, &c. the Lord, I say, doe so, &c.
Jonathan having thus secured David by oath, as touching his faithfull dealing with him, before he propoundeth the meanes whereby he would let David understand Sauls minde, he interposeth a Covenant, to which he required David to agree, saying, and thou shalt not onelyonly whilest I live, yet shew me the kindnesse of V. 14. V. 15.the Lord that I dye not, but also thou shalt not cut off thy kindnesse from my house for ever. The Vulg. Lat. and Sept. render these words thus. And if I live, thou shalt shew me the mercy of the Lord, but if I dye, thou shalt not take thy mercy away from my house for ever; or if I shall not doe it, when the Lord hath rooted out the enemies of David every one from the earth, let him take Jonathan away out of his house, and the Lord require it at the hand of Davids enemies. Hebr. it is, And thou shalt not whilest I yet live, thou shalt not shew the mercy of the Lord unto me, that I dye not: and thou shalt not cut off thy mercy from my house for ever, no not when the Lord hath cut off the enemies of David every one from off the face of the earth, whereby it appeareth, that much is added in the Vulg. Lat. for explication. But the sense will better be made up thus, going word for word according to the Hebrew and some more words supplyed. I doe not onelyonly pray God to doe so and so unto me if I be not faithfull, but I desire not that thou shouldst shew me any mercy, or spare me from death, but slay me as the sonne of thine enemy. But I being faithfull to thee, thou shalt not cut off thy mercy from my house, when all thine enemies being destroyed thou shalt be advanced to the regall dignity: for to this Jonathan did verily beleeve, that David should come.
So Jonathan made a Covenant with the house of David, saying, Let the Lord require V. 16. Iunius.it at the hand of David's enemies, that is, saith Junius, of them that should breake this Covenant made with David. The Sept. render it, as a part of Jonathans oath, and let Jonathan be cut off by the house of David. Vatablus, and let David cut off Jonathan with his house. The Vulg. Lat. hath it both wayes. Let him take away or cut off Jonathan from his house, and the Lord require it at the hands of Davids enemies: Jonathan therefore made a Covenant with Davids house, and the Lord requied it at the hands of Davids enemies. But the first of these, saith Lyra, is not in the Lyra.Hebr. Text, whereby it appeareth that he judged it superfluous, and the second to be the true reading, saying, that the revenge, which God is said here to have taken of Davids enemies, was that of cutting off Saul and others that conspired against David, according to all Christian expositours. But the Hebrewes, he saith, turne it another way, God required it at the hands of Davids enemies, that is, of David, because he brake this Covenant when he divided the land of Saul betweene Mephibosheth and Ziba, for then saith R. Solomon, a voice came from God, saying, Rehoboam and Jeroboam shall divide thy kingdome. But to passe this over as an imagination; The reason of the difference amongst expositours about the first words is, because the word foreign here used signifieth either shall cut off, or make a Covenant, in which last sense it is used ch. 22. 8. because it signifieth to strike, and the word Berith being added it is spoken in this sense Gen: 15. 18. ferire faedus.
But I assent rather to Vatablus, taking this to be the sense, and if Jonathan be not faithfull, David shall cut him off as an enemy also, with his house, and yet God shall not lay bloud to his charge, but shall herein be accounted to judge Davids enemies, as they are worthy, for their unfaithfulnesse towards him. And if it be thus understood, both the proper signification of every word shall be retained, and the clause against Davids enemies will follow most aptly. But if it be expounded by making of a Covenant, both the future tense is taken as a preterperfect, and of the latter clause there will be no coherence.
And Jonathan caused David to sweare againe because he loved him, &c. The Vulg. V. 17.Lat. Arias Mont: Peter Martyr &c. Jonathan sware againe to David, Hebr. it is, Ar: Montan. Peter Martyr. Junius.Jonathan added to make David to sweare, for the Verbe is in Hiphil, wherefore Junius rendreth it, Ionathan adjured David, and thus the word is used ch. 14. 27. when Saul is said to have adjured the people. And when swearing to one is meant, the proposition foreign is used, as Gen: 47. 31. but here foreign, wherefore I assent to Iunius and our translatours, to make a firme League betweene his house and Davids, he having bound himselfe by oath, now causeth David to do likewise, see this farther approved, v: 42. and 2 Sam: 23. 7. If the reason added shall seeme to make against this exposition, for he loved David, it may well be taken as a reason of his making David to sweare also unto him, that the league betweene them might be made most firme forever.
Then Ionathan said, To morrow is the new Meone, when thou shalt be missed, because V. 18.thy seat will be empty, &c. It may seeme strange, that Saul should expect David so soone after that he sought his life, to come so neare unto him againe. Some thinke that the History is transposed, and that this was before Davids fleeing to Naioth, but for this there is no colour of reason, some that David was before this againe reconciled to Saul, as Peter Martyr, but for this there wanted P. Martyr.time. Others that Saul might forget what he had attempted against David, especially considering the case that he was in, as Claudius the Emperour is said to have beene so forgetfull, that he asked for those at table, whom he had before put to death. But I rather thinke, that he supposed the matter to have beene so covertly carryed, as that David knew not of his evill intent against him, and for his striking at him with a speare, he might impute that to his phranticke fit then upon him, he doing therein he knew not what. Then Jonathan bade him hide himselfe by the stone Ezel, that is, saith Lyra, according to the Hebrewes, by the stone of walking, because that stone served to V. 19. Lyra.direct travailers, that walked that way.
And I will shoot three arrowes, as though I shot at a marke, and I will say to my Lad, Goe and finde out the arrowes, &c. By shooting and speaking to his boy he V. 20.would signifie his minde unto David in case that there should be any company in that way, so as that he could not secretly come and speake unto him, for of this he was uncertaine. But it fell out otherwise, for he had the opportunity, after the shooting of his arrowes, to goe and speake privately with him also. Or his device was to goe out with bow and arrowes onelyonly with one lad, to avoid the company of other attendants at that time, so that he being sent away with his bow and arrowes, he might be alone with David.
The matter being thus ordered, Jonathan commeth the next day to meet with Saul, and when the King sate upon a seat by the wall, Jonathan arose and Abner V. 25.fate by Sauls side, &c. Touching Jonathans rising divers conjecture diversly. Junius, that Saul was not there, when they began to sit downe, so that Jonathan Iunius.tooke his place, but his father comming, he rose up to give him the place, but Saul was set first, and therefore this cannot stand. Vatabl: and Osiander, that Jonathan Vatablus.being set before Abner came, arose to give him the place next the King. Lyra, that David used to sit next the King, but now his place being empty, so Lyra.that Ionathan, who used to sit next unto, him sate next the King, he arose, that Abner might come next unto the King, because it was not the custome for the Kings sonne to sit next unto his father. And Hugo saith likewise, or that Saul Hugo Card,being set, Ionathan rose up to come to the Table. Pellican, that Ionathan using to sit next his father, now pretending some other reason, arose from that place, and gave it to Abner, because he feared some hurt from his father, if a phrenticke fit should come upon him. It seemeth to me, that nothing is meant here by Ionathans rising up, but that when Saul came to take his place, he being at his before, rose up for reverence to his father, and then sate downe againe to his meate, as others did. For Abner's fitting by the Kings side, Iosephus saith, that he sate on his left hand and Ionathan on his right. To this exception is Josephus.taken by Willet, because this had beene too great honour for the sonne, but without just reason, seeing amongst Princes the middle place is the most honourable, and it was not unusuall amongst the Iewes for an inferiour to be set on the right hand, and another on the left, the King sitting upon a chaire of state in the middle, as may be gathered from the request of Zebedees sonnes unto Christ; Grant that we may sit one on thy right hand and the other on thy left in thy kingdome; which if there had beene no such custome, had beene a request too arrogant. v: 26. Saul spake nothing the first day, touching Davids absence, because he thought happily, that he might be uncleane, for he thought, something V. 26.hath befalne him, he is not cleane, surely he is not cleane, the Vulg: Lat: he thought he was not cleane, nor purified; Junius, he is not cleane, and because he is not cleane he cometh not, supplying the last words, he commeth not, to make the Iunius.sense perfect, and this is the best, being word for word according to the Hebrew. Hereby cleane is meant legally cleane, which he thought David might not be, because either he had touched some dead body, some thing had come from him in the night, or he had lyen with his wife. For none but the cleane might eate of the sacrifices. And herein the hypocrisie of Saul appeared in that he could thinke upon legall cleannesse thus to be prepared, but for being cleane from Note. foule sinne, set forth hereby, and therefore chiefly to be lookt unto, he had no care of that in himselfe, because he was at this time full of deadly malice and hatred against David.
The next day Davids place being empty againe, Saul asketh Jonathan for him. Whereas by the law one day onelyonly was appointed to be kept for the new V. 27.moone, something hath beene already said, why Saul kept two dayes, upon v: 5 Willet addeth two reasons more: First, that such as were not cleane the first day, Willet.might keep the second, as they that were uncleane at the time of the Passcover the first month, were appointed to keepe it the second month, Numb: 9. Secondly, because it did not agree with the magnificence of the King, to keepe the feast no longer then the common People, whereas then they kept it one day, he would keepe it two. And upon the second day he thought David might be cleane, although not upon the first, because the uncleane by washing at even were made cleane.
Jonathan answereth for David, that he asked leave of him to goe to Bethlehem to a feast, as he had directed him v: 6. but he addeth of his owne, that his brother V. 28, 29.sent for him, and he was gone, wherein he shewed his infirmity by lying for his sake; Josephus also addeth, that Jonathan said, he was also invited.
Then Saul said, Thou sonne of a perverse and rebellious woman, doe not I know, that Josephus. V. 30.thou hast chosen the sonne of Jesse to thy confusion, and to the confusion of thy mothers nakednesse? The Vulg: Lat: respecting rather the sense then the words, hath it, fil… mulieris virum ultro rapientis, that is, of an impudent whore, who sought another man to lye with her, and Saul saith Lyra, spake thus, to intimate that Jonathan Lyra. Peter Martyr.proved himselfe a bastard, and none of his sonne, because he was so contrary to him, in loving David and taking his part, whom he so greatly hated. Some thinke, that he taxed his mother onelyonly, for her crossenesse unto him, and him Borrhaeus. Genevens.for being like unto her. But because he speaketh of the confusion of her nakednesse, I rather assent unto the first. Junius rendreth the words thus, thou most Iunius.contumacious sonne of a most perverse woman, disjoining the two ignominious words, and referring the one to Jonathan, and the other to his mother, as the Soph pasuch comming betweene sheweth, that they are to be distinguished.
Then Ionathan replyeth, but what evill hath he done? Saul then waxed more V. 32.mad and cast a javelin at him to strike him, that is, at his owne sonne Jonathan for pleading David, cause. Wherefore he avoided the roome, and next morning V. 35, 36, 37, 28. &c. V. 41.betimes dealt with David as he had promised him.
Then David rose out of his place and bowed himselfe three times to the ground, and they kissed each other and wept, till David exceeded; Iunius, till he had lifted up David, both against the current of all other expositours, and the Junius.proper meaning and placing of the words, which are foreign till David made more teares to come out. And there was most reason, as Peter Martyr hath it, that he should exceed, because he was now not onelyonly to part from his P. Martyr.deare friend, but also from his wife, and the people and Tabernacle of the Lord.
Mystically by the arrowes shot by Ionath. when David was hid thereby, we may The Mystery. Glossa Ordin.understand the holy Scriptures, shewing something concerning Christ, when he was in the world, as it were hidden, for he came into the world and the world knew him not, for as the lad gathered up the arrowes, and bare them away, but knew nothing, so the Jews, who had the holy scriptures knew not Jesus, of whom they spake, and therefore, as Saul at his feast gave the sentence of death against David, so Pilat when the preparation was to the feast of the passeover against Christ.