1 Samuel 18:4

1Sa 18:4 And Jonathan stripped himself of the robe that [was] upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle.

Ver. 4. And Jonathan stripped himself of the robe … and gave it to David, &c.] As a pledge of his dear love, and for a symbol, that now all things were common betwixt them, as it useth to be betwixt dearest friends, and that he would have David looked upon as his Alter Ego.

And his garments, even to his sword, &c.] Love is liberal, and can part with anything. Christ sealed up his great love to his elect by bestowing himself and all his benefits upon them. Neither was it, perhaps, without mystery, saith one, that Saul’s clothes fitted not David, but Jonathan’s fitted him; and these he is as glad to wear, as he was to be disburdened of the other.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Sa_18:4

And Jonathan stripped himself of the robe that was upon him, and gave it to David.

David invested with royal robes

From the days of Homer and the Trojan wars downwards, this has been the method employed by Orientals to denote the bestowment of dignity and distinction. Not more eagerly coveted is the Order of the Garter, or Bath, or Thistle among ourselves than in ancient times was the gift of royal robes. Any portion, indeed, of a kings wardrobe or jewel box was greatly prized; but the voluntary donation of dress, and more particularly in the act of being worn, rendered the tribute doubly valuable. Whenever this latter occurred the cherished memento was transmitted as an heirloom from sire to son. It was equivalent to a patent of nobility. (J. R. Macduff, D. D.)

We find in Homer a minute enumeration of the armour Ulysses received in a gift from Meriones, and in the story of Nisus and Euryalus, in the IX OEneid of Virgil, there occurs a duplicate picture of that presented to us in the tent of Saul. (J. R. Macduff, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Sa 18:4. Jonathan stripped himself of the robe that was upon him — This he did that he might do honour to, as well as show his affection for, David. For it is probable that David was before clothed in a rustic habit, not fit to appear in at court.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Jonathan stripped himself of the robe that was upon him, and gave it to David--To receive any part of the dress which had been worn by a sovereign, or his eldest son and heir, is deemed, in the East, the highest honor which can be conferred on a subject (see on Est 6:8). The girdle, being connected with the sword and the bow, may be considered as being part of the military dress, and great value is attached to it in the East.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. Jonathan stripped himself] Presents of clothes or rich robes, in token of respect and friendship, are frequent in the East. And how frequently arms and clothing were presented by warriors to each other in token of friendship, may be seen in Homer and other ancient writers.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(4) Gave it to David.—It has been suggested that the reason of this gift was to enable his friend David—then poorly clad—to appear at his father’s court in a fitting dress; but this kind of present was usual among friends in those remote ages. Glaucus and Diomed, for instance, exchanged armour of a very different value.

“Now change we arms, and prove to either host

We guard the friendship of the line we boast.

* * * * * *

For Diomed’s brass arms, of mean device,

For which nine oxen paid (a vulgar price),

He gave his own of gold, divinely wrought:

A hundred beeves the shining purchase bought.”

Iliad, vi. 286–295.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. Jonathan stript himself, &c.] Jonathan gave David (1) his mĕîl or long outer robe for ordinary wear (see on 1Sa_2:19); (2) his military dress (1Sa_17:38) and girdle: (3) even his sword, and the famous bow which was his special weapon (2Sa_1:22). The act was at once a ratification of their compact and a pubic mark of honour. See Gen_41:42; Est_6:8. We may compare the exchange of armour between Glaucus and Diomede when they met before Troy, as a pledge of old family friendship (Hom. Il. VI. 230).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Jonathan stripped himself of the robe that was upon him,.... As a token of his hearty love and true friendship, and that David might appear at court not in the habit of a shepherd, but in that of a prince:

and gave it to David, and his garments; his other garments besides his robe, and so clothed him from tip to toe, and which fitted him; for as there was a similarity in their souls, and the disposition of them, so in the make and hulk of their bodies, and in the stature of them:

even to his sword, and to his bow, and to his girdle; these he gave him to accoutre himself with, that he might appear as a soldier, as well as like a prince, and as another Jonathan, or rather the same; that they might seem as one, as alike in body, so in garb and habit.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Girdle, which perhaps was of great value, Job xii. 18. He wished that David should lay aside his shepherd’s dress, and appear like himself at court, that all might know how much he loved him. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Partly as a pledge of his great respect and affection to him; and partly to vindicate David from that contempt which might cleave to him for his former pastoral habit and condition, and to put him into a habit suitable to his present greatness and glory.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

4. His garments — Rather, his armour, as the word מדis rendered, 1Sa_17:39. This, we are immediately told, consisted of his sword, bow, and girdle. The giving of this robe and armour was the seal of the covenant between them.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Divine friendship.

loved him as his own soul" (ver. 3). Human friendship is a shadow of Divine. The greatest and best Friend is God in Christ Jesus. Happy is every one who can say from the heart, "This is my beloved, and this is my friend". (Son_5:16) Consider

I ITS CONDITIONS, on the part of man.

1. Rationality: capacity of thought, voluntary choice, moral esteem. "Amidst the ashes of our collapsed nature there slumber certain sparks of celestial fire" (Owen).

2. Reconciliation; inasmuch as man is alienated from God, and under condemnation.

3. Renewal in righteousness and true holiness, so that we may be "partakers of the Divine nature". (2Pe_1:4) "Friendship is a union of souls, and souls can be united only where there is more or less accord". (Amo_3:3)

II ITS CHARACTERISTICS, on the part of the Lord. All his perfections render it in every respect transcendently excellent. But notice more particularly

1. Its disinterestedness. "He first loved us," with a pure, free, condescending, self-sacrificing love. "Greater love hath no man," etc. (Joh_15:13)

1. Its faithfulness.

2. Its constancy. "The love of friends of this world is defective in three respects they begin to love late, cease early, love little. But the love of God is an unequalled love. He loves us without beginning, without intermission, and without end" (Nouet).

III ITS BENEFITS, or the blessings enjoyed by those who have fellowship with him.

1. Counsel, warning, rebuke. Reproofs are "the graver looks of love.

2. Defence, support, and effectual help.

3. Sympathy, encouragement, and everlasting consolation. "And now," said Jonathan Edwards, on his death bed, turning from his earthly friends toward the approaching darkness, "where is Jesus of Nazareth, my true and never failing Friend?

IV ITS CLAIMS, or the duties of those who enjoy such benefits and desire their continuance.

1. To cherish proper feelings toward him confidence, affection, anddelight in intercourse with him.

2. To do those things that please him. "Ye are my friends if ye dowhatsoever I command you.

3. Not to be ashamed of him, but to confess his name before men; to loveand serve his friends for his sake, and to seek in all things his honour and glory. D.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

As a sign and pledge of his friendship, Jonathan gave David his clothes and his armour. Meil, the upper coat or cloak. Maddim is probably the armour coat (vid., Sa1 17:39). This is implied in the word ועד, which is repeated three times, and by which the different arms were attached more closely to מדּיו. For the act itself, compare the exchange of armour made by Glaucus and Diomedes (Hom. Il. vi. 230). This seems to have been a common custom in very ancient times, as we meet with it also among the early Celts (see Macpherson's Ossian).

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)