1 Samuel 20:9

Here, I. Jonathan protests his fidelity to David in his distress. Notwithstanding the strong confidence David had in Jonathan, yet, because he might have some reason to fear that his father's influence, and his own interest, should make him warp, or grow cool towards him, Jonathan thought it requisite solemnly to renew the professions of his friendship to him (Sa1 20:9): "Far be it from thee to think that I suspect thee of any crime for which I should either slay thee myself or deliver thee to my father; no, if thou hast any jealousy of that, Come let us go into the field (Sa1 20:11), and talk it over more fully." He did not challenge him to the field to fight him for an affront, but to fix him in his friendship. He faithfully promised him that he would let him know how, upon trial, he found his father affected towards him, and would make the matter neither better nor worse than it was. "If there be good towards thee, I will show it thee, that thou mayest be easy (Sa1 20:12), if evil, I will send thee away, that thou mayest be safe" (Sa1 20:13); and thus he would help to deliver him from the evil if it were real and from the fear of evil if it were but imaginary. For the confirmation of his promise he appeals to God, 1. As a witness (Sa1 20:12): "O Lord God of Israel, thou knowest I mean sincerely, and think as I speak." The strength of his passion made the manner of his speaking concise and abrupt. 2. As a judge: "The Lord do so and much more to Jonathan (Sa1 20:13), if I speak deceitfully, or break my word with my friend." He expressed himself thus solemnly that David might be abundantly assured of his sincerity. And thus God has confirmed his promises to us, that we might have strong consolation, Heb 6:17, Heb 6:18. Jonathan adds to his protestations his hearty prayers: "The Lord be with thee, to protect and prosper thee, as he has been formerly with my father, though now he has withdrawn." Thus he imitates his belief that David would be in his father's place, and his good wishes that he might prosper in it better than his father now did.

II. He provides for the entail of the covenant of friendship with David upon his posterity, Sa1 20:14-16. He engages David to be a friend to his family when he was gone (Sa1 20:15): Thou shalt promise that thou wilt not cut off thy kindness from my house for ever. This he spoke from a natural affection he had to his children, whom he desired it might go well with after his decease, and for whose future welfare he desired to improve his present interest. It also intimates his firm belief of David's advancement, and that it would be in the power of his hand to do a kindness or unkindness to his seed; for, in process of time, the Lord would cut off his enemies, Saul himself was not expected; then "Do not thou cut off thy kindness from my house, nor revenge my father's wrongs upon my children." The house of David must likewise be bound to the house of Jonathan from generation to generation; he made a covenant (Sa1 20:16) with the house of David. Note, True friends cannot but covet to transmit to theirs after them their mutual affections. Thy own friend, and thy father's friend, forsake not. This kindness, 1. He calls the kindness of the Lord, because it is such kindness as God shows to those he takes into covenant with himself; for he is a God to them and to their seed; they are beloved for the fathers' sakes. 2. He secures it by an imprecation (Sa1 20:16): The Lord require it at the hand of David's seed (for of David himself he had no suspicion) if they prove so far David's enemies as to deal wrongfully with the posterity of Jonathan, David's friend. He feared lest David, or some of his, should hereafter be tempted, for the clearing and confirming of their title to the throne, to do by his seed as Abimelech had done by the sons of Gideon (Jdg 9:5), and this he would effectually prevent; but the reason given (Sa1 20:17) why Jonathan was so earnest to have the friendship entailed is purely generous, and has nothing of self in it; it was because he loved him as he loved his own soul, and therefore desired that he and his might be beloved by him. David, though now in disgrace at court and in distress, was as amiable in the eyes of Jonathan as ever he had been, and he loved him never the less for his father's hating him, so pure were the principles on which his friendship was built. Having himself sworn to David, he caused David to swear to him, and (as we read it) to swear again, which David consented to (for he that bears an honest mind does not startle at assurances), to swear by his love to him, which he looked upon as a sacred thing. Jonathan's heart was so much upon it that, when they parted this time, he concluded with a solemn appeal to God: The Lord be between me and thee for ever (Sa1 20:23), that is, "God himself be judge between us and our families for ever, if on either side this league of friendship be violated." It was in remembrance of this covenant that David was kind to Mephibosheth, Sa2 9:7; Sa2 21:7. It will be a kindness to ourselves and ours to secure an interest in those whom God favours and to make his friends ours.

III. He settles the method of intelligence, and by what signs and tokens he would give him notice how his father stood affected towards him. David would be missed the first day, or at least the second day, of the new moon, and would be enquired after, Sa1 20:18. On the third day, by which time he would have returned from Bethlehem, he must be at such a place (Sa1 20:19), and Jonathan would come towards that place with his bow and arrows to shoot for diversion (Sa1 20:20), would send his lad to fetch his arrows, and, if they were shot short of the lad, David must take it for a signal of safety, and not be afraid to show his head (Sa1 20:21); but, if he shot beyond the lad, it was a signal of danger, and he must shift for his safety, Sa1 20:22. This expedient he fixed lest he should not have the opportunity, which yet it proved he had, of talking with David, and making the report by word of mouth.

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

1Sa 20:9 And Jonathan said, Far be it from thee: for if I knew certainly that evil were determined by my father to come upon thee, then would not I tell it thee?

Ver. 9. That evil were determined by my father.] The Vulgate rendereth it, completam esse malitiam patris mei contra re, that my father were so malicious as to murder thee.

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 20:9-13. Jonathan said, Far be it from thee — Or, rather, Far be this away; for Jonathan is speaking of himself in this thing. Then said David, Who shall tell me? — Who shall bring me advice how matters stand? They went out both into the field — To take their measures about this matter. Jonathan said, O Lord God of Israel — Do thou hear and judge between us. These first words of the sentence seem to be an exclamation, or an abrupt speech, not usual in great passions, and the rest are as if he had said, Shall I, who love thee so much, be thought capable of breaking my word with thee? In all these verses the words are broken, concise, and interrupted: as the words of lovers are wont to be, especially when they are disturbed. But there are a tenderness and sincerity in this exclamation of Jonathan which are scarcely to be equalled. If there be good toward thee — I will show it thee, that thou mayest be easy. If it please my father to do thee evil — I will send thee away, that thou mayest be safe. Thus he would help to deliver him from evil if it were real, and from the fear of evil if it were but imaginary. The Lord do so and much more to Jonathan — If I speak deceitfully, or break my word with my friend: he expresseth himself thus solemnly that David might be fully assured of his sincerity. And thus God has confirmed his promises to us, that we might have strong consolation, Heb 6:17-18. The Lord be with thee — And protect and prosper thee. Thus, to his protestations, Jonathan adds his hearty prayers for David. As he hath been with my father — Formerly, though now he be withdrawn. This intimates his belief that David would be in his father’s place, and his desire that he might prosper in it better than his father now did.

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

That he were fully determined.

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

(9) Far be it from thee.—Vulg., absit hoc a te. This strong expression bears emphatic testimony to Jonathan’s implicit belief in his loved friend’s stainless loyalty. He indignantly refuses to take his life, or even to allow that life to be touched by his father. The sentences here are broken ones; the next one following is left, in the Hebrew, incomplete. They betoken the agitation and deep feeling of the chivalrous, indignant speaker.

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

9. Far be it from thee] i.e. Do not suppose that I could either slay thee myself or give thee up to my father. The same phrase is rendered “God forbid” in 1Sa_20:2.

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 said, far be it from thee,.... To entertain such a thought of me, or to have the least suspicion of me, that I should conceal my father's ill intentions against thee, if known to me:

for if I knew certainly that evil were determined by my father to come upon thee, then would I not tell it thee? certainly I would; canst thou doubt of my kindness and fidelity? surely thou hast no reason, when such a covenant of friendship subsists between us, and there has not been the least breach of it on either side.

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

Thee. Hebrew, "then, should I not tell thee?" (Calmet) --- Septuagint, "and if it reach not thy cities, I will inform thee."

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).

Far be it from thee; I abhor the thoughts of either killing thee myself, or giving thee up to my father to slay thee.

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

Far be it, the word rendered God forbid in ver. 2. It indignantly rejects the idea of David having committed any crime. The rest of the verse is an incomplete sentence: "If I knew certainly that evil were determined by my father to come upon thee, and did not tell thee-" These broken sentences have great force in the original, as signs of intense feeling. (comp. Luk_19:42) We must complete the sentence mentally in some such way as the Syriac: "then Jehovah do so to me, and more also."

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

Far be it from you. To suspect me thus, that I know he has decided upon evil, and not to tell you.

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.