Introduction
In those last twenty four hours, Jonathan’s help had been invaluable for David. The young shepherd had reached a point in his life where he was so worried and afraid of what might happen to him, that he had forgotten the future which God had promised. In those last few days, his entire world had crumbled. He had narrowly escaped being pinned to the wall with Saul’s javelin; he had been forced to leave his wife by climbing out of a window in his own home; and he had seen Saul and his troops chase him to the dwelling of Samuel the prophet, even attempting to take him in the seer’s presence. Running back to Gibeah, he went to one of the only other people whom he believed could bring him comfort.
Though the beginning of their interaction was rocky, Jonathan recognized David’s need for support. After being convinced of the seriousness of the situation, Jonathan pledged that he would do whatever David needed him to do in order to help. Not only so, but Jonathan also powerfully brought David’s mind back to God’s promise by making a covenant with him. He spoke of the day when David would be king over Israel and asked him to watch over Jonathan’s family when he became king. In this way, he showed David his confidence that the young man would one day reign. Though Saul sought his life, he would not be able to take it.
After the covenant was made, Jonathan and David finalized plans whereby Jonathan would be able to see Saul’s intentions towards David. From that point, once the plan had been enacted, the two men would try to decide David’s action based off of Saul’s feelings. If he still desired to kill David, then David would have to escape. But, if Saul had relaxed and had changed his mind, then David could stay in Gibeah.
Such was where the story left off. David and Jonathan had formulated their plan, made the covenant together, and David had been strengthened by his spiritual friend. His struggle was a reminder that that even men who are giants of faith — men who are willing to do amazing acts in the name of God –– still have moments in which they simply aren’t sure what to do. David, though he almost consistently is an example of righteousness throughout Scripture, still had moments in which his faith wavered and he needed help. Though the characters of the Biblical record can sometimes seem to be so perfect and so much more righteous than us, David’s story is an example that God has always worked with flawed humanity — and that no matter how perfect a character may seem, bar the Lord Jesus Christ, they had moments when their faith was crumbling and when they couldn’t look to the future.
At the same time, Jonathan gave an excellent example of a truly spiritual friend. He lifted David’s mind to God’s promise and he was willing to give of himself to do whatever David needed.
As the story progresses in this article, Jonathan and David will put the plan into action, leaving David’s seat empty at Saul’s table during the feast of the new moon. Saul’s reaction to David’s absence will be exactly what David expected, and as a result, David and Jonathan will have to part ways. In a touching scene, David will go forth into the wilderness, Jonathan will go back to the city to be with his father and to selflessly spend his time with a madman, hoping to somehow have some type of influence for good.
Throughout all of this, Jonathan will once more come forth as a powerful example of a godly friend. Though Saul’s envy will force the two men to part company, Jonathan will again keep his mind on the future, reminding David of his eventual kingship — but even more, of the kingdom of God, in which the two of them, by God’s grace, will be together forever.
Requirements under the law
The two men had made their covenant and they had made their plan. Soon, it was time for the plan to be put into action:
“So David hid himself in the field: and when the new moon was come, the king sat him down to eat meat” (1 Sam 20:24).
Just as they had discussed, David went out and hid in the field. Jonathan, on the other hand, probably went back to his normal routine, and then prepared to eat with his father for the feast of the new moon. It was an important time of the month, and a few select individuals in Saul’s court were gathering to celebrate together.
Nevertheless, this mention of “the feast of the new moon” should raise some questions — because this feast isn’t one which is mentioned very often throughout the Bible. In fact, this chapter is the first place where the term “new moon”1is ever used in all of Scripture; as such, the feast is likely fairly unfamiliar to many of us.
Unlike some of the other feasts celebrated throughout the year, this feast is fairly intriguing, because it wasn’t one of Israel’s major feasts. Throughout the year, Israel celebrated a number of extremely important feasts — and during those times, they were commanded by God to all journey to the place where He had set His name.
“Three times in a year shall all thy males appear before the LORD thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the LORD empty” (Deut 16:16).
During three major feasting seasons, all of the Israelite males were commanded to appear before God — during the feast of unleavened bread, which also included the Passover and the First fruits; during the Feast of Weeks; and during the Feast of Tabernacles, which also probably included the Day of Atonement. During these three periods of the Jewish year, major feasts took place and all of the males had to be present together in order to worship God as one. Interestingly enough, the feast of the new moon is not one of these feasts — it wasn’t a feast which required Israelite to travel together to a certain place and it wasn’t one of the major feasts.
Yet there was even more about this feast that was different from the major Israelite feasts. Unlike the major feasts, the feast of the new moon actually wasn’t just celebrated once a year. The Hebrew calendar was a lunar calendar; as such, it was based upon the cycles of the moon. Thus, each new month began with a “new moon” — meaning that the feast of the new moon was something that was celebrated much more than once a year, it was actually celebrated twelve times every year!
At the beginning of each month, Israel celebrated the new moon. Under the law, it was to be a special time of rededication to God — the old month having ended and the old moon disappearing, a new month had come and a new moon had appeared. During this time, the Israelite offered their daily offerings and also a special set of burnt offerings:
“And in the beginnings of your months ye shall offer a burnt offering unto the LORD ; two young bullocks, and one ram, seven lambs of the first year without spot” (Num 28:11).
Each of these burnt offerings, which symbolized total dedication to God (cp. Mark 12:33), was also offered with its accompanying meal offering (Numb 28:12 13) and drink offering (Numb 28:14). Finally, in addition to the burnt offering, a sin offering was also prepared:
“And one kid of the goats for a sin offering unto the LORD shall be offered, beside the continual burnt offering, and his drink offering” (Num 28:15).
Thus, the feast of the new moon was a time for the nation to put away their sin and rededicate themselves to the Father; just as the old moon passed away and a new moon came, so the Israelite could put away their old ways and commit themselves to God anew.
However, as mentioned earlier, unlike those three major feasts, all Israel didn’t gather together in order to witness these sacrifices. Because of this, it would be easy for everyone in the nation to forget about this feast of rededication and renewal; thus, it would appear as though God declared that every new moon the silver trumpets would be blown:
“Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets2over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: am the Lord your God” (Num 10:10).
In blowing these special silver trumpets, the feast of the new moon would be a “memorial” for them before their God. As the trumpet blast passed throughout the land, all Israel would hear and recognize that the new moon offerings had been offered — reminding them to put away their past sins and start afresh. In the Psalms, this blowing of the trumpet is also mentioned, but another aspect of the new moon is brought out:
“Sing aloud unto God our strength: make a joyful noise unto the God of Jacob. Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery. Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day. For this was a statute for Israel, and a law of the God of Jacob” (Psa 81:1-4).
This passage begins by encouraging the reader to sing and joyfully praise God; it paints a picture of music, gladness, and praising God together. All of this was to happen at the time of the new moon which was described as a “solemn feast day.” All of this rejoicing and all of this celebration was a “statute for Israel, and a law of the God of Jacob.” In addition to all of the other aspects of the new moon that have already been seen, this time of the month was also a time for faithful Israelite to gather together with each other, to sing of God’s glory, and to think of His goodness as they share a meal.
This idea of the feast of the new moon being a day in which Israel was to set their minds on God’s glory is also backed up by the indication that it was similar to the Sabbath. During this feast, it would appear as though the people were commanded to rest from their work. In the Book of Amos, the prophet recorded some of the criticisms that hypocritical Israelite had towards the new moon — and those complaints were centered around not being able to sell their merchandise on that day, just as they couldn’t on the Sabbath.
“Here this, O ye that swallow up the needy, even to make the poor of the land to fall, saying, When will the new moon be gone, that we may sell corn? and the sabbath, that we may set forth wheat, making the ephah small, and the shekel great, and falsifying the balances by deceit?” (Amos 8:4-5).
For the hypocrites to whom Amos addressed his prophecy, the time of the new moon and Sabbaths were times in which they had to stop their monetary transactions and halt their business proceedings! They would celebrate this feast and this day, but they resented the restrictions that the “celebrations” placed upon them — which would indicate that just like the Sabbath, the feast of the new moon was a time for rest and remembering God’s greatness.
Such were the statutes of the new moon. Each month, a specific series of offerings would be offered — and when this took place, the silver trumpets would be blown, allowing the nation to know what had just taken place. In addition to those aspects of worship, the time of the new moon was also a time of feasting, of joy, and of praising God. It was a time when the Israelite would rest from their daily pursuits and set their minds on the things of the Father.
In addition, it is clear this pattern will persist into the Millennial age, for in the last chapter of Isaiah we read:
“And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD” (Isa 66:23 ).
The parting of David and Jonathan
Thus, in the story of David and Jonathan’s parting, the scene was set at the time of the new moon. It was a time of renewal, rest and praise to God, a time which should have especially encouraged the nation to lift its thoughts up to higher things. Sadly, it doesn’t appear as though this is how the feast was celebrated during the time of Saul — and such shouldn’t be surprising. Saul wasn’t a man of faith; he was a man who performed the works simply because he was told to do so, or because they were beneficial to him. He followed the statutes and ordinances, not because they truly meant something to him, but because following them advanced his goals. When he was fighting against the Philistines, he offered the burnt offering in Samuel’s place because the people were “scattered” from him and he wanted to bring them back together — not because he wanted to obey God’s commands or dedicate his army and their thoughts to God (1 Sam 13:11-12). When he fought against the Amalekites, it was the same story. He was told to destroy everything — and yet he saved all of the best of the animals for a sacrifice (1 Sam 15:21). Clearly, Saul didn’t understand the lesson that the sacrifices were meant to teach; instead, he followed the works of the Law — but even more so, he followed them when they suited him! Thus, such was likely the situation with the feast of the new moon. It was a feast which was celebrated in Saul’s court, but it wasn’t a feast that was celebrated for the glory and honor of Yahweh — instead, it was celebrated for the glory and honor of Saul.
It’s in this background that Jonathan will plead, once again, for his dear friend.
- It is often hard to distinguish between a “new moon” and a month, for both use the same Hebrew word. As The Israelite used a lunar calendar, by definition a month started on a new moon, so the terms were often synonymous. Other translations use the term “new moon” more frequently than the KJV. For example, ESV of Numb 29:6 reads “besides the burnt offering of the new moon, and its grain offering, and the regular burnt offering and its grain offering, and their drink offering, according to the rule for them, for a pleasing aroma, a food offering to the Lord ”. [Editor]
- The word “Trumpet” in Numb 10:10 is the Hebrew for a silver trumpet, as opposed to a trumpet of ram’s horn, which is the one described in Psa 81:3. Hence the illustration. [Editor]
The Origin of the Organic World – Part One