2 Samuel 1:17-27

2 Samuel 1:17-27

[17] And David  lamented  with this lamentation  over Saul  and over Jonathan  his son:  [18] (Also he bade  them teach  the children  of Judah  the use of the bow:  behold, it is written  in the book  of Jasher.)  [19] The beauty  of Israel  is slain  upon thy high places:  how are the mighty  fallen!  [20] Tell  it not in Gath,  publish  it not in the streets  of Askelon;  lest the daughters  of the Philistines  rejoice,  lest the daughters  of the uncircumcised  triumph.  [21] Ye mountains  of Gilboa,  let there be no dew,  neither let there be rain,  upon you, nor fields  of offerings:  for there the shield  of the mighty  is vilely cast away,  the shield  of Saul,  as though he had not been anointed  with oil.  [22] From the blood  of the slain,  from the fat  of the mighty,  the bow  of Jonathan  turned  not back,  and the sword  of Saul  returned  not empty.  [23] Saul  and Jonathan  were lovely  and pleasant  in their lives,  and in their death  they were not divided:  they were swifter  than eagles,  they were stronger  than lions.  [24] Ye daughters  of Israel,  weep over  Saul,  who clothed  you in scarlet,  with other delights,  who put  on ornaments  of gold  upon your apparel.  [25] How are the mighty  fallen  in the midst  of the battle!  O Jonathan,  thou wast slain  in thine high places.  [26] I am distressed  for thee, my brother  Jonathan:  very  pleasant  hast thou been unto me: thy love  to me was wonderful,  passing the love  of women.  [27] How are the mighty  fallen,  and the weapons  of war  perished! 

What does 2 Samuel 1:17-27 Mean?

Contextual Meaning

Students of David"s lament over Saul and Jonathan"s deaths have called it the Song of the Bow (cf. 2 Samuel 1:22). Laments over the deaths of individuals are not uncommon in the Old Testament (cf. 1 Kings 13:30; Jeremiah 22:18; Jeremiah 34:5; Ezekiel 28:12-19; Ezekiel 32:2-15). The only other of David"s laments over an individual"s death recorded in Scripture were for Abner, Saul"s commander-in-chief ( 2 Samuel 3:33-34), and David"s son Absalom ( 2 Samuel 18:33). Many people in Judah learned and sang David"s lament over Saul and Jonathan"s deaths ( 2 Samuel 1:18). The Book of Jasher ( 2 Samuel 1:18) is no longer extant (cf. Joshua 10:13).
"How the mighty have fallen" is the key refrain in the song ( 2 Samuel 1:19; 2 Samuel 1:25; 2 Samuel 1:27). It forms an inclusio that brackets the entire poem as well as appearing in the middle. The strophes gradually diminish in force with the falling away of the sorrow expressed therein. [1] The lament lauds the fallen heroes, mourns their deaths, and praises their bravery, inseparable love, and Saul"s virtues ( 2 Samuel 1:19-24). It then expounds David and Jonathan"s friendship ( 2 Samuel 1:25-26) and concludes with a final sigh of grief ( 2 Samuel 1:27).
Jonathan had remained loyal to Saul as his father and as the Lord"s anointed even though Saul had many faults. The reference to "your beauty" or "your glory" ( 2 Samuel 1:19) may be a reference to Jonathan (cf. 1 Samuel 14:4-5; 1 Samuel 14:10; 1 Samuel 14:12-13). One writer believed that the Hebrew word hassebi, translated "your glory" or "your beauty," should be "the gazelle," and that this was a nickname for Jonathan. [2] Gath and Ashkelon ( 2 Samuel 1:20) were the easternmost and westernmost cities in Philistia respectively and therefore probably represent the totality of that nation. [3] The Hebrew words translated "beloved" or "loved," and "pleasant" or "gracious" ( 2 Samuel 1:23), refer to physical attractiveness and fundamental devotion respectively. They occur again together in 2 Samuel 1:26 but in reverse order where we read "love" and "pleasant" or "dear."
"Taken together the two words articulate a peculiar and precious bonding with David." [4]
Saul"s reign had been good for Israel economically. He had been a source of some blessing because he was God"s anointed even though he also caused sorrow ( 2 Samuel 1:24; cf. 1 Samuel 14:47).
"The separate treatment of Jonathan in a fake coda [5] subtly shows David"s preference for him [6]." [7]
David considered Jonathan"s love better than that of women ( 2 Samuel 1:26). The Hebrew word translated "love" here appears as "friendship" in Psalm 109:4-5 (NIV). David was not alluding to some perverted type of love that he shared with Jonathan but to covenant and political loyalty. [8] One writer argued that Jonathan"s love for David was tantamount to a homosexual relationship. [9] David probably meant that he and Jonathan enjoyed a oneness that most married couples do not, because of their deep and strong commitment to Yahweh as well as to one another. The "weapons of war" that had perished ( 2 Samuel 1:27) may refer to the Israelite soldiers who had perished in the battle. They probably refer to Saul and Jonathan metaphorically (cf. the metaphorical reference to Jonathan in 2 Samuel 1:19). [10]
Even when Saul died, David acted properly toward the Lord"s anointed. This shows his regard for Yahweh"s leadership over Israel. Jonathan would have succeeded Saul on the throne customarily, but now he was dead too. Even though David saw in the deaths of these men the removal of obstacles to his coronation, he did not rejoice. David"s funerary lament over Saul"s death recalls Jesus" lament over the death of Jerusalem ( Matthew 23:37-39).
In the Saul and David narrative just completed ( 1 Samuel 16 - 2 Samuel 1) the importance of the anointed one surfaced many times. To be right before God and to enjoy His blessing, one had to respond properly to His anointed. This always holds true, especially concerning God"s anointed, Jesus Christ. As Yahweh"s anointed David was to lead Israel in its battles. David began doing this with a shepherd"s tools rather than with those of a warrior, showing that he would be an ideal leader. He led as a shepherd. Many in Israel, even the royal family of Saul, as well as many outside the nation (among the Philistines, Amalekites, et al.), recognized that God was bringing blessing to Israel through David. Like the ark, David went into exile in Philistia, but the Philistines sent him back because he was a greater threat than a help. This shows that God had been with David as He had been with the ark.
The major conflict between Saul and David in1Samuel16 through2Samuel1contains eight sub-conflicts: God"s Spirit left Saul and came upon David at his anointing (ch16). Goliath and Saul conflicted with David ( 1 Samuel 17:1 to 1 Samuel 18:5). Saul conflicted with David and Saul"s household ( 1 Samuel 18:6 to 1 Samuel 20:42). Saul and Doeg conflicted with David and Israel"s priests (chs21-22). Saul conflicted with David in the wilderness (chs23-26). Saul and his heirs conflicted with the Philistines (chs27-29). The Amalekites conflicted with David (ch30). Finally Saul and Jonathan conflicted with the Philistines ( 1 Samuel 31 - 2 Samuel 1).
The basic conflict between Saul and David recalls the one between Samuel and Eli"s sons. Saul was the epitome of what Israel wanted in a king. David, on the other hand, was the youngest son in his family, a shepherd, and even a surprise to Samuel as God"s choice. David became what the ark had been earlier in1Samuel: the source of blessing for the godly and of trouble for the ungodly. He was largely the fulfillment of Hannah"s desire for an anointed one ( 1 Samuel 2:10). [11]
Both Samuel ( 1 Samuel 7) and David ( 1 Samuel 17:1 to 1 Samuel 18:5) defeated the Philistines who had no regard for Yahweh, though they did acknowledge His power. In contrast, Saul was never able to do so except with Jonathan"s help. Only those deeply committed to Yahweh could overcome His enemies (cf. Mark 9:14-29).