1 Samuel 18:4

and verbally, but in his heart; he thought within himself, let not mine hand be upon him; he had attempted to lay hands on him, or to kill him with his own hands, but now he thought better, and consulted his credit among the people: but let the hand of the Philistines be upon him; he hoped by these means that he would fall by their hands at the head of his troop, while he was displaying his valour, and hazarding his life for the good of his king and country; what Saul contrived proved his own case, he died in battle with the Philistines, 1 Samuel 31:4. 1 Samuel 18:18 Ver. 18

18:1-5 The friendship of David and Jonathan was the effect of Divine grace, which produces in true believers one heart and one soul, and causes them to love each other. This union of souls is from partaking in the Spirit of Christ. Where God unites hearts, carnal matters are too weak to separate them. Those who love Christ as their own souls, will be willing to join themselves to him in an everlasting covenant. It was certainly a great proof of the power of God's grace in David, that he was able to bear all this respect and honour, without being lifted up above measure.

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.

4 . Jonathan stript himself , &c.] Jonathan gave David (1) his mĕîl or long outer robe for ordinary wear (see on 1 Samuel 2:19 ); (2) his military dress ( 1 Samuel 17:38 ) and girdle: (3) even his sword, and the famous bow which was his special weapon ( 2 Samuel 1:22 ). The act was at once a ratification of their compact and a pubic mark of honour. See Genesis 41:42 ; Esther 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). 1 Samuel 18:4

18 . the ark of God ] National defeat and disgrace, family bereavement, were but trifles compared to the loss of the Ark, which seemed to prove that Jehovah had forsaken the people of his choice. “Wherefore should the heathen say, Where is now their God?” he had judged Israel forty years ] See note on 1 Samuel 4:1 .

(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.

4. 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 [245]Es 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.

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., 1 Samuel 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).