1 Samuel 20:35

Here is, 1. Jonathan's faithful performance of his promise to give David notice of the success of his dangerous experiment. He went at the time and to the place appointed (Sa1 20:35), within sight of which he knew David lay hid, sent his footboy to fetch his arrows, which he would shoot at random (Sa1 20:36), and gave David the fatal signal by shooting an arrow beyond the lad (Sa1 20:37): Is not the arrow beyond thee? That word [beyond] David knew the meaning of better than the lad. Jonathan dismissed the lad, who knew nothing of the matter, and, finding the coast clear and no danger of a discovery, he presumed upon one minute's personal conversation with David after he had bidden him flee for his life. 2. The most sorrowful parting of these two friends, who, for aught that appears, never came together again but once, and that was by stealth in a wood, Sa1 23:16. (1.) David addressed himself to Jonathan with the reverence of a servant rather than the freedom of a friend: He fell on his face to the ground, and bowed himself three times, as one deeply sensible of his obligations to him for the good services he had done him. (2.) They took leave of each other with the greatest affection imaginable, with kisses and tears; they wept on each other's neck till David exceeded, Sa1 20:41. The separation of two such faithful friends was equally grievous to them both, but David's case was the more deplorable; for, when Jonathan was returning to his family and friends, David was leaving all his comforts, even those of God's sanctuary, and therefore his grief exceeded Jonathan's, or perhaps it was because his temper was more tender and his passions were stronger. (3.) They referred themselves to the covenant of friendship that was between them, both of them comforting themselves with this in this mournful separation: "We have sworn both of us in the name of the Lord, for ourselves and our heirs, that we and they will be faithful and kind to each other from generation to generation." Thus, while we are at home in the body and absent from the Lord, this is our comfort, that he has made with us an everlasting covenant.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1Sa 20:35 And it came to pass in the morning, that Jonathan went out into the field at the time appointed with David, and a little lad with him.

Ver. 35. And a little lad with him.] He went no better attended, because to shoot only for his recreation: but indeed that he might get an opportunity, if possible, of communing with David.

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.

For this was the third day, as it was agreed upon, verse 5.

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

Jonathan went out into the field at the time appointed--or, "at the place appointed."

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

(35) At the time appointed with David.—This meeting between the friends is not described at any length; all was done as had been pre-arranged, and, alas! everything had come to pass as David in his sad foresight had expected.

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

35–42. The parting between Jonathan and David

35. at the time appointed] Better, to the place appointed (1Sa_20:19).

a little lad] Who would not suspect the real purpose of Jonathan’s shooting: a vivid touch of reality in the narrative.

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 it came to pass in the morning:,.... The next morning, the morning of the third day of the month:

that Jonathan went out into the field at the time appointed with David; he went to the place in the field, or near it, where David hid himself, and at the time agreed between them; which, Abarbinel says, was the time the nobles agreed on for walking, and motion, and for hunting, and casting of arrows, so that Jonathan could go forth without suspicion:

and a little lad with him; to carry his bow and arrows, and fetch his arrows when cast.

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

In the morning, to wit, of the third day, appointed, for this work, 1Sa 20:5.

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

JONATHAN"S LAST MEETING WITH DAVID (vers. 35-42).

Vers. 35-38. The next morning Jonathan went out into the field, not at the time, but "to the place" appointed, taking with him a little lad, as less likely to suspect a reason. Having shot at the mark, he sends him to pick up the arrows, and as he runs to do so he shoots one beyond him, and, calling aloud, gives David the sign that there was no hope. To keep the boy"s attention engaged he gives him hurried commandsMake speed, haste, stay not. Instead of the arrows the written text has "Jonathan"s lad gathered up the arrow," i.e. that one especially which Jonathan had shot beyond him, and to which his rapid commands referred.

Vers. 35-42.

Warning in danger.

The facts are

1. In accordance with arrangement, Jonathan, on the next day, goes outinto the field, and, on shooting the arrow beyond the lad with him, he cries out the signal of danger.

2. David recognises the sign,and the lad is sent away to the city.

3. Thereupon David and Jonathan embrace each other, and take asorrowful farewell Jonathan giving him his benediction, and reminding him for his comfort of the sacred covenant between them both. A crisis had come in the life of David which demanded prompt action. He had passed from a quiet pastoral occupation to the fall glory of a victor"s triumph, and from thence through the chequered scenes of public service in the army and the court. Meanwhile the hidden purposes of God were fast developing; and now the "anointed" has to take a painful step in order to insure the preservation of life essential to the realisation of the end for which Samuel had chosen him in the name of God. The manner in which Jonathan performed his part is a beautiful instance of wise and faithful friendship under most perilous circumstances. We see here

I HOW WE MAY COME INTO CIRCUMSTANCES OF GREAT DANGER WHICH AT ONE TIME WOULD NOT BE ANTICIPATED. The life of the anointed of the Lord was in real peril by reason of the fixed purpose of an enraged and envious king. No one would have supposed such a condition of things when the ruddy youth went forth to meet the giant, and subsequently received favours at the hand of Saul. But the possibilities of human experience transcend all our effort to foresee. What the web of life will embrace as the weaving goes on who can tell? It is true one stage prepares the way for another according to fixed laws, but we know not what new external condition a day or an hour may bring forth to modify an existing stage. Who less than Divine could have supposed that Adam, pure and blessed, would soon be exposed to so deadly a peril in Eden? or that he who received the homage of wise men and was the subject of angelic praise would be sought by a murderous Herod? The great lines of human experience are still the same. In business affairs the once prosperous come sometimes into risks of property, reputation, and all that is dear. By associations not looked for, characters once without suspicion are in danger of a fatal compromise. The tender, happy youth of a pious home, encircled by all that love can provide, is found far from home on the verge of a moral precipice. No position of privilege or service sets us above the possibility of grave dangers. Even David, the chosen servant, was nigh unto death, and the holy apostle was anxious lest, having preached to others, he himself should at last be a "castaway". (1Co_9:27)

II PROVIDENCE ALWAYS PROVIDES KINDLY WARNINGS OF DANGER AND INCENTIVES TO ESCAPE. In the service of God David came into this great peril, but by the offices of friendship God mercifully provided for his need. The signal was given, and he recognised its meaning. It said to him, "Flee; escape." Perhaps it may be safely said that there is no circumstance of moral and often of material danger into which we may be brought in the unfolding of events but that God makes known our position and opens a way of escape. Even in ordinary affairs the voice of a sober judgment, if not of some personal friend, may warn the merchant of his risks, and suggest a speedy retreat from entanglements. Often a man, gradually forming undesirable associations, is warned by relatives and those who love him best of the peril of his reputation. The quondam youth of purity hears a voice as from a mother"s heart saying, as he in later years stands on the brink of ruin, "Flee!" Providence has many a Jonathan to shoot the arrow and cry "Beyond.

III It is REASONABLE THAT IN ALL TIMES OF DANGER WE SHOULD PROMPTLY ACT ON THE WARNING AT ANY COST. In David"s case we see the reasonableness of his noting the sign, acting on its significance, even though in so doing it cost him the bitter pang of parting from the dearest friend of his life, and becoming a beggar and a fugitive. Only thus could he ultimately fulfil the end of his existence. It was reasonable, for Jonathan knew the danger to be real, and would not deceive. So in any case of our peril, whether of health, business, reputation, Christian profession, or future salvation, it is important at once to heed the voice of warning; for Providence never lies. It is a fact that many are ruined in spite of warning. The reason is, they either will not cultivate the habit of discerning the "signs of the times" in moral and spiritual matters; (Mat_16:3) or, discerning them, they fall under the delusion that somehow they shall escape, even though they remain as they are; or else they refuse to believe the signs. Many reject the testimony of the faithful Jonathan. They prefer their own speculations to the declared testimony of Christ. (Rev_1:18) Verily unbelief is folly, and those who pride themselves on reason are most unreasonable. It often costs much to act promptly on the voice of warning. We may not have to endure a separation from a holy friend as did David; but a temporary loss may be sustained of serious character. The ruin threatening from a man"s entangled business affairs may be escaped by a prompt surrender of luxurious habits and home comforts. To save reputation friends may have to be abandoned. A soul can only be saved from death sometimes by a resolute plucking out of a right eye. (Mat_5:29) Lot lost all in Sodom but saved himself.

General lessons:

1. Knowing the perilous possibilities of life, let us go forward cautiously, yet quietly trusting in God.

2. Whenever it is in our power, let us prove ourselves friends by warningothers of their material or spiritual dangers.

3. We should give careful heed to the first promptings of conscience, remembering that in moral questions the first motions of conscience are safest for action.

4. We may make a useful study of the partings of life of, e.g. , Lot and Abraham, Moses and Pharaoh, Paul and the Ephesians, Christ and his disciples.

Vers. 35-40. (THE STONE EZEL.)

An obedient lad.

(A word to the young.) Prince Jonathan went out into the country, by the stone Ezel, to practise archery of his famous bow, (2Sa_1:18, 2Sa_1:22) and took with him a lad, "a little lad" (ver. 35), to carry his arrows and gather them up after they had been shot at the mark. This lad

1. Had learnt a great lesson, the first and most important lesson of life obedience. He was a young soldier, and had learnt a soldier"s chief duty. "Children, obey your parents". (Eph_6:1) "Servants, obey your masters". (Col_3:22) "Obey" your teachers. (Heb_13:17) Obey magistrates". (Tit_3:1)

2. Had learnt his lesson well. He did what he was told to do willingly, cheerfully, quickly ("make speed, haste, stay not"), fully, "without asking any questions.

3. Was very useful to his master. Though but a little lad, he could be of service to a prince and great hero.

4. Did a greater service than he was aware of. He was seen by David from his hiding place in the rock, and was useful to him as well as to Jonathan. "And the lad knew not anything" (ver. 39). In doing our duty One sees us whom we see not, and regards it as done to him.

5. Did not go unrewarded. He pleased his master, and would be more highly valued for this service and promoted to a higher position, for which it helped to prepare him.

6. Set a pattern of the kind of service we should render to God. "We ought to obey God" (Act_5:29) above all. "Speak, Lord; for thy servant heareth. D.

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

The next morning Jonathan made David acquainted with what had occurred, by means of the sign agreed upon with David. The account of this, and of the meeting between Jonathan and David which followed, is given very concisely, only the main points being touched upon. In the morning (after what had occurred) Jonathan went to the field, דּוד למועד, either "at the time agreed upon with David," or "to the meeting with David," or perhaps better still, "according to the appointment (agreement) with David," and a small boy with him.

Sa1 20:36

To the latter he said, namely as soon as they had come to the field, Run, get the arrows which I shoot. The boy ran, and he shot off the arrows, "to go out beyond him," i.e., so that the arrows flew farther than the boy had run. The form חצי for חץ only occurs in connection with disjunctive accents; beside the present chapter (Sa1 20:36, Sa1 20:37, Sa1 20:38, Chethibh) we find it again in Kg2 9:24. The singular is used here with indefinite generality, as the historian did not consider it necessary to mention expressly, after what he had previously written, that Jonathan shot off three arrows one after another.

Sa1 20:37-39

When the boy came to the place of the shot arrow (i.e., to the place to which the arrow had flown), Jonathan called after him, "See, the arrow is (lies) away from thee, farther off;" and again, "Quickly, haste, do not stand still," that he might not see David, who was somewhere near; and the boy picked up the arrow and came to his lord. The Chethibh החצי is evidently the original reading, and the singular is to be understood as in Sa1 20:37; the Keri החצּים is an emendation, according to the meaning of the words. The writer here introduces the remark in Sa1 20:39, that the boy knew nothing of what had been arranged between Jonathan and David.

Sa1 20:40

Jonathan then gave the boy his things (bow, arrows, and quiver), and sent him with them to the town, that he might be able to converse with David for a few seconds after his departure, and take leave of him unobserved.

Sa1 20:41

When the boy had gone, David rose (from his hiding-place) from the south side, fell down upon his face to the ground, and bowed three times (before Jonathan); they then kissed each other, and wept for one another, "till David wept strongly," i.e., to such a degree that David wept very loud. הנּגב מאצל, "from the side of the south," which is the expression used to describe David's hiding-place, according to its direction in relation to the place where Jonathan was standing, has not been correctly rendered by any of the early translators except Aquila and Jerome. In the Septuagint, the Chaldee, the Syriac, and the Arabic, the statement in Sa1 20:19 is repeated, simply because the translators could not see the force of הנּגב מאצל, although it is intelligible enough in relation to what follows, according to which David fled from thence southwards to Nob.

Sa1 20:42

All that is given of the conversation between the two friends is the parting word spoken by Jonathan to David: "Go in peace. What we two have sworn in the name of the Lord, saying, The Lord be between me and thee, and between my seed and thy seed for ever:" sc., let it stand, or let us abide by it. The clause contains an aposiopesis, which may be accounted for from Jonathan's deep emotion, and in which the apodosis may be gathered from the sense. For it is evident, from a comparison of Sa1 20:23, that the expression "for ever" must be understood as forming part of the oath. - Sa1 21:1. David then set out upon his journey, and Jonathan returned to the town. This verse ought, strictly speaking, to form the conclusion of 1 Samuel 20.

(Note: In our English version it does; but in the Hebrew, which is followed here, it forms the opening verse of Sa1 21:1-15. In the exposition of the following chapter it has been thought better to follow the numbering of the verses in our version rather than that of the original, although the latter is conformed to the Hebrew. - Tr.)

The subject to "arose" is David; not because Jonathan was the last one spoken of (Thenius), but because the following words, "and Jonathan came," etc., are in evident antithesis to "he arose and went."

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.)

a young man was with him

Here "him" refers to Jonathan.

he shot an arrow beyond him

"Jonathan shot an arrow beyond the young man"

Is not the arrow beyond you?

Jonathan uses this question to emphasize that the arrow is farther ahead of the young man. The uses of litotes also emphasizes this. The rhetorical question can be translated as a statement. AT: "You should know that the arrow is beyond you." or "The arrow is far beyond you." (See: Rhetorical Question and Litotes)

translationWords

bow and arrow

call

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

For the meeting with Dovid. At the time which Dovid had set for him.

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.