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<p>Here, I. David makes a representation to Jonathan of his present troubles. While Saul lay bound by his trance at Naioth David escaped to the court, and got to speak with Jonathan. And it was happy for him that he had such a friend at court, when he had such an enemy on the throne. If there be those that hate and despise us, let us not be disturbed at that, for there are those also that love and respect us. God hath set the one over against the other, and so must we. Jonathan was a friend that loved at all times, loved David as well now in his distress, and bade him as welcome into his arms, as he had done when he was in his triumph (<a class="bibleref" title="1Sam.18.1" href="/passage/?search=1Sam.18.1">1 Sam. 18:1</a>), and he was <i>a brother that was born for adversity</i>, <a class="bibleref" title="Prov.17.17" href="/passage/?search=Prov.17.17">Prov. 17:17</a>. Now, 1. David appeals to Jonathan himself concerning his innocency, and he needed not say much to him for the proof of it, only he desired him that if he knew of any just offence he had given his father he would tell him, that he might humble himself and beg his pardon: <i>What have I done</i>? <a class="bibleref" title="1Sam.20.1" href="/passage/?search=1Sam.20.1">1 Sam. 20:1</a>. 2. He endeavors to convince him that, notwithstanding his innocency, Saul sought his life. Jonathan, from a principal of filial respect to his father, was very loth to believe that he designed or would ever do so wicked a thing, <a class="bibleref" title="1Sam.20.2" href="/passage/?search=1Sam.20.2">1 Sam. 20:2</a>. He the rather hoped so because he knew nothing of any such design, and he had usually been made privy to all his counsels. Jonathan, as became a dutiful son, endeavored to cover his father’s shame, as far as was consistent with justice and fidelity to David. Charity is not forward to think evil of any, especially of a parent, <a class="bibleref" title="1Cor.13.5" href="/passage/?search=1Cor.13.5">1 Cor. 13:5</a>. David therefore gives him the assurance of an oath concerning his own danger, swears the peace upon Saul, that he was in fear of his life by him: “<i>As the Lord liveth</i>, than which nothing more sure in itself, and as <i>thy soul liveth</i>, than which nothing more certain to thee, whatever thou thinkest, <i>there is but a step between me and death</i>,” <a class="bibleref" title="1Sam.20.3" href="/passage/?search=1Sam.20.3">1 Sam. 20:3</a>. And, as for Saul’s concealing it from Jonathan, it was easy to account for that; he knew the friendship between him and David, and therefore, though in other things he advised with him, yet not in that. None more fit than Jonathan to serve him in every design that was just and honourable, but he knew him to be a man of more virtue than to be his confidant in so base a design as the murder of David.</p>
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<p class="tab-1">II. Jonathan generously offers him his service (<a class="bibleref" title="1Sam.20.4" href="/passage/?search=1Sam.20.4">1 Sam. 20:4</a>): <i>Whatsoever thou desirest</i>, he needed not insert the proviso of lawful and honest (for he knew David too well to think he would ask any thing that was otherwise), <i>I will even do it for thee</i>. This is true friendship. Thus Christ testifies his love to us: <i>Ask, and it shall be done for you</i>; and we must testify ours to him by keeping his commandments.</p>
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<p class="tab-1">III. David only desires him to satisfy himself, and then to satisfy him whether Saul did really design his death or no. Perhaps David proposed this more for Jonathan’s conviction than his own, for he himself was well satisfied. 1. The method of trial he proposed was very natural, and would certainly discover how Saul stood affected to him. The two next days Saul was to dine publicly, upon occasion of the solemnities of the new moon, when extraordinary sacrifices were offered and feasts made upon the sacrifices. Saul was rejected of God, and the Spirit of the Lord had departed from him, yet he kept up his observance of the holy feasts. There may be the remains of external devotion where there is nothing but the ruins of real virtue. At these solemn feasts Saul had either all his children to sit with him, and David had a seat as one of them, or all his great officers, and David had a seat as one of <i>them</i>. However it was, David resolved his seat should be empty (and that it never used to be at a sacred feast) those two days (<a class="bibleref" title="1Sam.20.5" href="/passage/?search=1Sam.20.5">1 Sam. 20:5</a>), and he would abscond till the solemnity was over, and put it upon this issue: if Saul admitted an excuse for his absence, and dispensed with it, he would conclude he had changed his mind and was reconciled to him; but if he resented it, and was put into a passion by it, it was easy to conclude he designed him a mischief, since it was certain he did not love him so well as to desire his presence for any other end than that he might have an opportunity to do him a mischief, <a class="bibleref" title="1Sam.20.7" href="/passage/?search=1Sam.20.7">1 Sam. 20:7</a>. 2. The excuse he desired Jonathan to make for his absence, we have reason to think, was true, that he was invited by his elder brother to Bethlehem, his own city, to celebrate this new moon with his relations there, because, besides the monthly solemnity in which they held communion with all Israel, they had now a yearly sacrifice, and a holy feast upon it, for <i>all the family</i>, <a class="bibleref" title="1Sam.20.6" href="/passage/?search=1Sam.20.6">1 Sam. 20:6</a>. They kept a day of thanksgiving in their family for the comforts they enjoyed, and of prayer for the continuance of them. By this it appears that the family David was of was a very religious family, a house that had a church in it. 3. The arguments he used with Jonathan to persuade him to do this kindness for him were very pressing, <a class="bibleref" title="1Sam.20.8" href="/passage/?search=1Sam.20.8">1 Sam. 20:8</a>. (1.) That he had entered into a league of friendship with him, and it was Jonathan’s own proposal: <i>Thou hast brought thy servant into a covenant of the Lord with thee</i>. (2.) That he would by no means urge him to espouse his cause if he was not sure that it was a righteous cause: “<i>If there be iniquity in me</i>, I am so far from desiring or expecting that the covenant between us should bind thee to be a confederate with me in that iniquity that I freely release thee from it, and wish that my hand may be first upon me: <i>Slay me thyself</i>.” No honest man will urge his friend to do a dishonest thing for his sake.</p>
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