1 Samuel 20:10

1Sa 20:10 Then said David to Jonathan, Who shall tell me? or what [if] thy father answer thee roughly?

Ver. 10. Who shall tell me?] Since thou canst neither come, nor send to me with any safety.

If thy father answer thee roughly.] As indeed he did, Et tristoribus dictis atrocia facta coniungebat, as Tacitus saith of Tiberius; he spake stones, and threw daggers. {1Sa 20:30; 1Sa 20:33}

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_20:10

What if thy father answer thee roughly?

A word for the persecuted

I. Our first point is, what you may do, what there is a possibility of you doing, should your friends answer you roughly.

1. You may by-and-by be offended. I mean that you may leave Christ altogether, because you cannot bear his cross.

2. Or, it may happen to you that, instead of being by-and-by offended, you may continue for awhile, but you may gradually give way, and at last yield altogether. There are many among us who could bear to lose our heads at a stroke for Christ, but to be burned at a slow fire--ah, that would try us!

3. But if left to ourselves we may fall into what is as bad as open apostasy. When we find the father, or the wife, or the friend answering us roughly, we may make a pitiful compromise between Christ and the world.

4. I will tell you what you may do also, and I pray that the Holy Spirit may lead you to do it. You may take up humbly, but firmly, this decided stand:--If my father answer me roughly he must do so, but I have another Father who is in heaven and I shall appeal to him. If the world condemn me, I shall accept its condemnation.

II. What the trial will do for us if we are helped to bear up under it. What if thy father answer thee roughly?

1. First, it will grieve us. It is by no means pleasant to be opposed in doing right by those who ought to help us in it. It is very painful to flesh and blood to go contrary to those we love.

2. The opposition of your friends will try your sincerity. If you are a hypocrite you will soon yield to opposition.

3. The rough answers of opponents will try your faith. You say you believe in Jesus: now we shall see if you do, for if you cannot bear a little trial from men and women, surely you will not be able to bear the worse trials from the devil and his angels. If you cannot bear the trials of life, how will you endure the ordeals of death?

4. Persecution will try your love to Jesus. If you really love Him you will cheerfully stand in the pillory of reproach with Him. Your valiant soldier in quiet barracks at home could fight, no doubt, but how do you know till he has passed through a campaign?

5. The rough answers of those who should be your friends will keep us awake. I think it was Erskine who used to say, Lord, deliver me from a sleepy devil.

6. Such afflictions drive you to your knees.

7. Trials from the enemies of Jesus confirm our faith. Those who are never tried usually possess a poor, tottering faith, but trial, especially persecution, is like the rough March wind which goes howling through the forest, and while the young oaks are almost torn up by the roots at first, it loosens the soil for them, and they send out more rootlets, till they get such a firm grip that they defy the hurricane.

8. Rough speeches, too, will have this good effect, upon genuine Christians, it will lead them to plead for those who utter them.

9. Certainly opposition has another good effect, that it drives those subject to it into the truly separated path; they are known to be Christians, and proclaimed as such by their revilers.

10. One good effect of being persecuted at home is this, it makes you gentler abroad.

III. How should you behave under the trial?

1. Never court opposition.

2. Endure whatever you have to endure with the greatest possible meekness.

3. After bearing with meekness return good for evil. For cruel words return warmer love and increased kindness. The most renowned weapon for a Christian to fight his antagonists with is that of overcoming evil with good.

4. Here let, me also remark that to this gentle endurance there must be added by the persecuted Christian much exactness of life.

IV. In doing all this what comfort may you expect.

1. You may have this for your comfort, that the persecutor is in Gods hands. He cannot do more than God lets him, and if God permits him to annoy, you may cheerfully bear it.

2. Next, remember, if you keep your conscience clear it is a great joy. Rough answers outside need not trouble you while within there is the answer of a good conscience towards God. Injure your conscience and you lose that consolation; preserve it from evil and you must be happy.

3. Remember that by patiently enduring and persevering you will have fellowship with the grandest spirits that ever lived.

4. Remember, too, that if you have extraordinary troubles Jesus will be doubly near to you.

5. You have the sweet thought also that you are doing more good where you are than if you were placed altogether among the godly. (C. H. Spurgeon.)

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

If thy father do favor me.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 10. Who shall tell me?] Who shall give me the necessary information? What means wilt thou use to convey this intelligence to me?

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

(10) Who shall tell me? or what if thy father answer thee roughly?—The language in the original is here very abrupt and involved. Evidently the very words uttered in the memorable scene by the excited and sorrowful friends are remembered and reported.

The “if” supplied in the English Version probably is nearest the meaning intended to be conveyed by the broken, agitated words. Another rendering is, “If thy father shall answer thee harshly, who will declare it to me?”

“These questions of David were suggested by a correct estimate of the circumstances—namely, that Saul’s suspicions would lead him to the conclusion that there was some understanding between Jonathan and David, and that he would take steps, in consequence, to prevent Jonathan from making David acquainted with the result of his conversation with Saul.”—Keil.

In the next verse Jonathan leads David into a solitary spot—“the field”—where, before saying their last words together, they might agree upon some secret sign by means of which Saul’s real mind towards David might be communicated, if necessary, by Jonathan to his friend.

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

10. Who shall tell me, &c.] The double question answers to Jonathan’s double promise in 1Sa_20:12-13, that he will let David know the result in either event. But perhaps the words should be rendered simply, who shall tell me if haply thy father answer thee roughly?

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.

Then said David to Jonathan, who shall tell me?.... The disposition of Saul's mind towards him, whether he gave a kind answer to the report of Jonathan concerning him:

or what if thy father answer thee roughly? or hard words, as the Targum, whether he answers in a kind, loving, and smooth manner, or whether in a rough and angry one: the question is here, how he should be informed of this, since especially, if in the latter, it would not be safe for Jonathan to come himself to him, nor could he well trust the message with any other. Abarbinel thinks, that the first of these expressions is by way of question, who should declare to him his father's will and intention, whether good or bad: and the latter by way of outcry, woe unto me, if thy father should answer thee roughly; I greatly fear he will chide thee for my sake; my heart will be filled with sorrow if thou shouldest suffer reproach and rebuke on my account.

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

By what means or messenger shall I understand this? for peradventure thou wilt not be able to come to me thyself.

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

Who shall tell me? or what if, etc. The if is an insertion of the A.V Really David"s question is very involved and ungrammatical, as was natural in his excited state. It may be translated, "Who will tell me (or, how shall I know) what rough answer thy father will give thee?" But some Jewish authorities render, "Who will tell me if so be that thy father give thee a rough answer?"

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

translationWords

Jonathan

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Who will tell me. In the place where I will hide.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.