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David fled from Naioth in Ramah, and came and said to Jonathan, “What have I done? What is my iniquity? What is my sin before your father, that he seeks my life?”
Verse 1. To Jonathan, at Gabaa. He thought it no longer safe to remain at Najoth.
He said to him, “Far from it; you will not die. Behold, my father does nothing either great or small, but that he discloses it to me. Why would my father hide this thing from me? It is not so.”
Verse 2. Be. The recent machinations and orders of Saul had been concealed from his son, with whom he used to consult on all important matters. Calmet.—Perceiving, however, that Jonathan was unwilling to come into his measures, Saul, in his phrenzy, tried to destroy David. Bible.—But Jonathan, forming his judgment of others by his own upright heart, relied on the oath of his father, ( Calmet.) and on the information he had lately communicated to him, when he desired David to be slain. Menochius.—Abulensis believes that the particulars of a preceding reconciliation have been lost, which Salien supplies, A. 2973.
David swore moreover, and said, “Your father knows well that I have found favor in your eyes; and he says, ‘Don’t let Jonathan know this, lest he be grieved;’ but truly as the LORD lives, and as your soul lives, there is but a step between me and death.”
Verse 3. As I may say, is not in Hebrew Septuagint “the space between me and thy father is filled up, unto death.” We can never more have any union, nor dwell together in safety. Bible.
Then Jonathan said to David, “Whatever your soul desires, I will even do it for you.”
Verse 4. Soul, is often put for desire. Psalms 26:12. Calmet.
David said to Jonathan, “Behold, tomorrow is the new moon, and I should not fail to dine with the king; but let me go, that I may hide myself in the field to the third day at evening.
Verse 5. To-morrow 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. Challoner. Numbers 10:10.—Moon. Lit. “calends,” a Greek word, intimating that the people were informed, or “called” together, on that occasion; as many nations follow the lunar system in the regulation of the year. Bible.—The Rabbins say that people were stationed on the highest hills to observe the first appearance of the moon, and to give notice of it. But for fear of a mistake, two days were observed, as here we see that Saul gave a feast for such a length of time. This, however, is very uncertain. David speaks without any reference to the watchmen, as of a thing well known to all. The reason of Saul’s feasting two days, was because one of them was the sabbath. The following work-day David came to Nobe, (verse 19,) and partook of the loaves which had been changed on the sabbath day. Calmet. 21:6. Leviticus 24:8.—Sit. The custom of sitting at table seems to have been more ancient than that of lying. The Persians chiefly introduced the latter. They had very low tables, so that one of them placed under the feet of Alexander, when he sat upon the throne of Darius, which was too high for him. Curt. v. Both customs frequently prevailed at the same time. Sirach 9:12 and 31:12. Women probably always sat, as the Chaldee says Esther did. Esther 7:8. See Athen. i. 14. V. Max. ii. 1.—Day. The second of the month, after the sabbath was ended. Calmet.—Pezron thinks that both the last and first days of the month were festivals. D.
If your father misses me at all, then say, ‘David earnestly asked leave of me that he might run to Bethlehem, his city; for it is the yearly sacrifice there for all the family.’
Verse 6. Tribe. It might seem an effect of pride, not to accept of such invitations of the king, without some good excuse. Ovid speaks of feasts instituted for relations alone. Fast. ii.
Proxima cognati dixere Charistia cari
Et venit ad socios turba propinqua Deos. Menochius.
—Saul might pretend that his throwing his spear at David, was an effect of his distemper; and as the latter had returned to his palace after the first attempt, he might judge that he would do the like now, though he had so lately sought his life. David probably retired to Bethlehem, and returned the third day, when he bid adieu to Jonathan and to the court of Saul for ever, (verse 21. Calmet.) though he saw Jonathan once more at Ziph. Calmet. 23:16.
If he says, ‘It is well,’ your servant shall have peace; but if he is angry, then know that evil is determined by him.
Verse 7. Height. Hebrew “the evil is completed (or resolved upon) by him.” Bible.
Therefore deal kindly with your servant, for you have brought your servant into a covenant of the LORD with you; but if there is iniquity in me, kill me yourself, for why should you bring me to your father?”
Verse 8. Lord, the most durable and sacred, confirmed by the name of God. Calmet.—Kill. So Moses besought God to take away his life. A friend would put him to as little torture as possible. Menochius.—But David only means strongly to assert his own innocence. Bible.
Jonathan said, “Far be it from you; for if I should at all know that evil were determined by my father to come on you, then wouldn’t I tell you that?”
Verse 9. Thee. Hebrew “then, should I not tell thee?” Calmet.—Septuagint “and if it reach not thy cities, I will inform thee.”
Then David said to Jonathan, “Who will tell me if your father answers you roughly?”
Jonathan said to David, “Come! Let’s go out into the field.” They both went out into the field.
Jonathan said to David, “By the LORD, the God of Israel, when I have sounded out my father about this time tomorrow, or the third day, behold, if there is good toward David, won’t I then send to you and disclose it to you?
Verse 12. After. Septuagint “The Lord … has known that I will sift my father, as opportunity shall serve, thrice,” or repeatedly. Bible.
The LORD do so to Jonathan and more also, should it please my father to do you evil, if I don’t disclose it to you and send you away, that you may go in peace. May the LORD be with you as he has been with my father.
Verse 13. Father, at the beginning of his reign. Jonathan foresees that David will be his father’s successor. Calmet.—Hence he commends himself and family to his protection. Menochius.
You shall not only show me the loving kindness of the LORD while I still live, that I not die;
Verse 14. Die. Hebrew lit. “If I live, thou shalt not shew me, &c … and if I die, (15) thou shalt not,” and so forth It seems there is a negation too much. Jonathan requests that David would shew mercy to him and to his family; or he is willing that neither should partake of his kindness, if he prove a traitor to his friend. Calmet.—Prot. “And thou shalt not only, while yet I live, shew me the kindness of the Lord, that I die not: (15) But also thou shalt not cut off they kindness from my house for ever, no not when the Lord hath cut off,” and so forth Bible.
but you shall also not cut off your kindness from my house forever, no, not when the LORD has cut off every one of the enemies of David from the surface of the earth.”
Verse 15. May he. It is a curse upon himself, if he should not be faithful to his promise.—It. That is, revenge it upon David’s enemies, and upon me, if I shall fail of my word given to him. Challoner.—The Hebrew and several Latin MSS. stop at earth; and what follows, is not found in some Greek and Latin editions. Calmet.—Enemies. May God punish David’s enemies, and me among the rest. Menochius.
So Jonathan made a covenant with David’s house, saying, “The LORD will require it at the hand of David’s enemies.”
Verse 16. Enemies. This seems to be a second translation of the former sentence, with a small variation.—Required may be expressed in the future, as an imprecation made by the two friends against those who should attempt to break the covenant, or to oppose David’s reign. Septuagint omit this verse entirely, and translate the following, (17) “and Jonathan continued to swear to David, inasmuch as he loved him, because he loved the soul of the man who loved him.” He had such an affection for David, that he extended his love to all his friends. Prot. “so Jonathan made a covenant with … David, saying: Let the Lord even require it at,” and so forth Bible.—He did so in due time, and the covenant between these two had its effect. Calmet.
Jonathan caused David to swear again, for the love that he had for him; for he loved him as he loved his own soul.
Then Jonathan said to him, “Tomorrow is the new moon, and you will be missed, because your seat will be empty.
When you have stayed three days, go down quickly and come to the place where you hid yourself when this started, and remain by the stone Ezel.
Verse 19. Morrow. Hebrew “and after three days ( Bible. or, on the third day) thou shalt,” and so forth Syr. and Arab. “Thou wilt be called for at table, at the third hour.” Calmet.—Septuagint use the same word, τρισσευσεις, as in the following verse: “I will shoot thrice at wild beasts, with arrows, sending as far as Laarmattarai,” so here they may insinuate that David must “wait three days,” ( Bible.) or come on each of these days, that he may not slip an opportunity. Cajet.—Work. Le Clerc translates, “in the day of the business.” Prot. “where thou didst hide thyself when the business was in hand, and shalt remain by the stone Ezel.” Septuagint Alex. “by this affair.” Vat. “Ergab,” a word which Grabe admits instead of εργον, in his edition. Bible.—Other copies, with the Syr. and Arab. have simply, “near this stone,” which Junius styles speculam, as if it were a butt or landmark, ( Calmet.) or a stone to shew the road, (Lyran) or mile-stone, ( Tirinus.) which latter supposition is not probable, as David desired to be concealed. Menochius.—He would therefore choose some cavern, so as to be able to hear what Jonathan said, without being seen. Bible.—This precaution was necessary for the safety of both. Menochius.
I will shoot three arrows on its side, as though I shot at a mark.
Behold, I will send the boy, saying, ‘Go, find the arrows!’ If I tell the boy, ‘Behold, the arrows are on this side of you. Take them;’ then come, for there is peace to you and no danger, as the LORD lives.
But if I say this to the boy, ‘Behold, the arrows are beyond you,’ then go your way, for the LORD has sent you away.
Concerning the matter which you and I have spoken of, behold, the LORD is between you and me forever.”
Verse 23. Ever. Let us always inviolably adhere to our covenant. Bible.
So David hid himself in the field. When the new moon had come, the king sat himself down to eat food.
Verse 24. Field, on the third day, having gone in the mean time to Bethlehem, verse 6.
The king sat on his seat, as at other times, even on the seat by the wall; and Jonathan stood up, and Abner sat by Saul’s side, but David’s place was empty.
Verse 25. Arose, out of respect. Septuagint “he had the precedence over Jonathan” alone, as the latter sat “on the king’s right hand, and Abner on the left.” Arab. Calmet.—David’s place was after Abner. Menochius.
Nevertheless Saul didn’t say anything that day, for he thought, “Something has happened to him. He is not clean. Surely he is not clean.”
Verse 26. Purified, having perhaps touched some dead body, and so forth Leviticus 11:24.
On the next day after the new moon, the second day, David’s place was empty. Saul said to Jonathan his son, “Why didn’t the son of Jesse come to eat, either yesterday, or today?”
Verse 27. To-day, which was the sabbath. Calmet.—On the new moons people did not travel far. Menochius.
Jonathan answered Saul, “David earnestly asked permission of me to go to Bethlehem.
He said, ‘Please let me go, for our family has a sacrifice in the city. My brother has commanded me to be there. Now, if I have found favor in your eyes, please let me go away and see my brothers.’ Therefore he has not come to the king’s table.”
Verse 29. Sacrifice. Hebrew “my family hath a sacrifice,” and so forth verse 5. Bible.
Then Saul’s anger burned against Jonathan, and he said to him, “You son of a perverse rebellious woman, don’t I know that you have chosen the son of Jesse to your own shame, and to the shame of your mother’s nakedness?
Verse 30. A man. Hebrew “of an unjust revolt.” Thou hast taken part against thy father. Calmet.—Prot. “son of the perverse rebellious woman.” Septuagint “of the fugitive, ( Bible.) or of those girls who go in quest of men.” We must not suppose that Jonathan’s mother was really of this description. Saul, in rage, wishes to affront his son, ( Calmet.) as some frantic parents call their children bastards, not reflecting that the reproach would fall upon themselves.—Isai, as he styles him out of contempt, verse 27.—Mother. Hebrew and so forth “of thy mother’s nakedness or shame.” Menochius.—Instead of a crown, thou must expect ot be reduced to a private station, to the disgrace of my family. Bible.
For as long as the son of Jesse lives on the earth, you will not be established, nor will your kingdom. Therefore now send and bring him to me, for he shall surely die!”
Verse 31. The son of death. That is, one that deserveth death, and shall surely be put to death. Challoner.—So people are often styled sons of perdition, of hell, of light, and so forth ( Calmet.) when they are worthy of such things. Bible.—All the crime of David, was his too exalted merit, which, under a jealous prince, is often fatal. Nec minus periculum ex magna fama, quam ex mala. Tacit. Agricola.
Jonathan answered Saul his father, and said to him, “Why should he be put to death? What has he done?”
Saul cast his spear at him to strike him. By this Jonathan knew that his father was determined to put David to death.
So Jonathan arose from the table in fierce anger, and ate no food the second day of the month; for he was grieved for David, because his father had treated him shamefully.
Verse 34. Great. Lit. “in the anger of fury.” Bible.—Him, either David or Jonathan. Calmet.—Indeed the crime of rebellion had been imputed to both. Bible.—Jonathan was grieved on account of the affront and danger ( Menochius.) to which he had been publicly exposed, as well as for his friend, upon whose destruction he perceived that his father was now deliberately bent, and not merely during his fits of madness.—Confusion. Septuagint “because his father had completed his malice against him;” ( Bible.) or, “had resolved to make an end of him.” Calmet.
In the morning, Jonathan went out into the field at the time appointed with David, and a little boy with him.
He said to his boy, “Run, find now the arrows which I shoot.” As the boy ran, he shot an arrow beyond him.
Verse 36. Another. The Hebrew and so forth do not express this distinctly; ( Calmet.) but we find, verse 38, “the lad gathered up the arrows.”
When the boy had come to the place of the arrow which Jonathan had shot, Jonathan cried after the boy, and said, “Isn’t the arrow beyond you?”
Jonathan cried after the boy, “Go fast! Hurry! Don’t delay!” Jonathan’s boy gathered up the arrows, and came to his master.
But the boy didn’t know anything. Only Jonathan and David knew the matter.
Jonathan gave his weapons to his boy, and said to him, “Go, carry them to the city.”
Verse 40. Arms. Prot. “artillery:” but the bow and arrow, and so forth are meant. The boy was sent away under this pretext.
As soon as the boy was gone, David arose out of the south, and fell on his face to the ground, and bowed himself three times. They kissed one another and wept with one another, and David wept the most.
Verse 41. Place. Prot. “out of a place towards,” and so forth Bible.—Chal. “from the side of the rock Asha;” (or Ezel, verse 19,) though the name is written rather differently in Hebrew. But this was the place appointed. Calmet.—Septuagint “from sleep, … and adored him, … and each bewailed his neighbour, to great perfection.” Bible.—More. Jonathan strove to comfort him, as he was leaving wife, friends, and all. Menochius.
Jonathan said to David, “Go in peace, because we have both sworn in the LORD’s name, saying, ‘The LORD is between me and you, and between my offspring and your offspring, forever.’” He arose and departed; and Jonathan went into the city.
Verse 42. Stand. This is not expressed in the text, which is left imperfect, ( Bible.) to denote the anguish of the parting friends, ( Menochius.) very beautifully. Salien.—David did not exactly comply with this covenant, and his grandson lost half the kingdom. 2 Kennicott. 19. Tirinus.