jonathan Summary and Overview

whom Jehovah gave, the name of fifteen or more persons that are mentioned in Scripture. The chief of these are, (1.) A Levite descended from Gershom (Judg. 18:30). His history is recorded in 17:7-13 and 18:30. The Rabbins changed this name into Manasseh "to screen the memory of the great lawgiver from the stain of having so unworthy an apostate among his near descendants." He became priest of the idol image at Dan, and this office continued in his family till the Captivity. (2.) The eldest son of king Saul, and the bosom friend of David. He is first mentioned when he was about thirty years of age, some time after his father's accession to the throne (1 Sam. 13:2). Like his father, he was a man of great strength and activity (2 Sam. 1:23), and excelled in archery and slinging (1 Chr. 12:2;2 Sam. 1:22). The affection that evidently subsisted between him and his father was interrupted by the growth of Saul's insanity. At length, "in fierce anger," he left his father's presence and cast in his lot with the cause of David (1 Sam. 20:34). After an eventful career, interwoven to a great extent with that of David, he fell, along with his father and his two brothers, on the fatal field of Gilboa (1 Sam. 31:2, 8). He was first buried at Jabesh-gilead, but his remains were afterwards removed with those of his father to Zelah, in Benjamin (2 Sam. 21:12-14). His death was the occasion of David's famous elegy of "the Song of the Bow" (2 Sam. 1:17-27). He left one son five years old, Merib-baal, or Mephibosheth (2 Sam. 4:4; compare 1 Chr. 8:34). (3.) Son of the high priest Abiathar, and one who adhered to David at the time of Absalom's rebellion (2 Sam. 15:27, 36). He is the last descendant of Eli of whom there is any record. (4.) Son of Shammah, and David's nephew, and also one of his chief warriors (2 Sam. 21:21). He slew a giant in Gath.

that is, "the gift of Jehovah," the eldest son of King Saul. (B.C. about 1095-1056.) He was a man of great strength and activity. #2Sa 1:23| He was also famous as a warrior, #1Ch 12:2| as is shown by the courage he showing in attacking the garrison of the Philistines, in company with is armor-bearer only, slaying twenty men and putting an army to flight. #1Sa 14:6-16| During the pursuit, Jonathan, who had not heard of the rash curse, ch. #1Sa 14:24| which Saul invoked on any one who ate before the evening, tasted the honey which lay on the ground. Saul would have sacrificed him; but the people interposed in behalf of the hero of that great day, and Jonathan was saved. ch. #1Sa 14:24-45| The chief interest of Jonathan's career is derived from the friendship with David, which began on the day of David's return from the victory over the champion of Gath, and continued till his death. Their last meeting was in and forest of Ziph, during Saul's pursuit of David. #1Sa 23:16-18| From this time forth we hear no more till the battle of Gilboa. In that battle he fell. #1Sa 31:2,8| (B.C. 1056.) his ashes were buried first at Jabesh-gilead, ch. #1Sa 31:13| but were afterward removed with those of his father to Zelah in Benjamin. #2Sa 21:12| The news of his death occasioned the celebrated elegy of David. He left a son, Mephibosheth. [MEPHIBOSHETH] 2. A nephew of David. #2Sa 21:21; 1Ch 20:7| He engaged in single combat with and slew a gigantic Philistine of Gath. #2Sa 21:21| (B.C. 1018.) 3. The son of Abiathar, the high priest, is the last descendant of Eli of whom we hear anything. #2Sa 15:36; 17:15-21; 1Ki 1:42,43| (B.C. 1023.) 4. One of David's heroes. #2Sa 23:32; 1Ch 11:34| 5. The son or descendant of Gershom the son of Moses. #Jud 18:30| [MICAH] (B.C. about 1425.) 6. One of the Bene-Adin. #Ezr 8:6| 7. A priest, the son of Asahel, in the time of Ezra. #Ezr 10:15| (B.C. 459.) 8. A priest of the family of Melieu. #Ne 12:14| 9. One of the sons of Kareah, and brother of Johanan. #Jer 40:8| (B.C. 587.) 10. Son of Joiada, and his successor in the high priesthood. #Ne 12:11,22,23| (B.C. before 332.) 11. Father of Zechariah, a priest who blew the trumpet at the dedication of the wall. #Ne 12:35| 12. 1 Esdr. 8:32. [See No. 6] (B.C. 446.)

JON'ATHAN (whom Jehovah gave). 1. A Gershonite Levite who became by request the priest of Micah and afterward went with the Danites to Laish, where he and his posterity were priests. Judges 17:7-13 and Judges 18. 2. The son of Saul, and distinguished for piety and valor. He and his armor bearer, being encouraged by an intimation from God, attacked a Philistine garrison, slew 20 men, and put the garrison to flight. Having ignorantly violated a decree of his father (the king) that no man should stop, on pain of death, in the pursuit of the enemy to taste of food, the people interposed, and saved him from the penalty, which his father was ready to inflict. 1 Sam 14:37-45. After David's defeat of the giant, Jonathan became acquainted with him, and their friendship for each other was so remarkable as to be minutely described by the sacred historian. 1 Sam 18:1-4; 1 Sam 19:2. The opportunity to show their friendship for each other was greatly extended by the bitter and relentless hostility of Saul to David. 1 Sam 19, 1 Sam 20, etc. Jonathan fell with his father and two brothers in the battle at Gilboa. The lamentation of David for his friend, 2 Sam 1:17-27, is justly regarded as inimitably pathetic and beautiful, and his treatment of Mephibosheth, Jonathan's son, shows the sincerity and strength of his affection for the father. 2 Sam 9. 1. The son of Abiathar, the high priest. 2 Sam 16:27, 2 Sam 16:36; 2 Sam 17:17, 2 Sam 17:20; 1 Kgs 1:42-43. 2. David's nephew, who slew a giant in Gath. 2 Sam 21:20-21; 1 Chr 20:6-7. 3. One of David's valiant men.2 Sam 23:32; 1 Chr 11:34. 4. A descendant of Jerahmeel. 1 Chr 2:32-33. 5. One of David's uncles. 1 Chr 27:32 6. The father of one who returned with Ezra. Ezra 8:6. 7. One who, with Ezra, investigated the mixed marriages. Ezra 10:15. 8. A high priest for 32 years, Neh 12:11; called Johanan in Neh 12:22-23. 9. A priest. Neh 12:14. 10. A priest, and the father of one who joined in the dedication of the wall. Neh 12:35. 11. He in whose house was Jeremiah's prison. Jer 37:15, Jer 37:20; Jer 38:26. 12. A son of Kareah, and brother of Johanan. Jer 40:8.

= Jehovah's gift. 1. Son of see GERSHOM . Sprung from Moses (changed to "Manasseh" in the keri or margin Hebrew):Judges 18:30. It marks how prone to idolatry were the Israelites, that the priest to Micah's images and afterward to the Danites was a Levite, whose special duty it was to maintain pure Jehovah's worship, and he a descendant of Moses himself! Idolatry begins with the people, it being natural to our sensuous cravings; then it seeks the sanction of the church. Micah began with robbery of his own mother; her curses extorted restitution; she as a meritorious act consecrated the money for a graven image (pecel ) and the "molten pedestal" (massecah ) on which it stood like Aaron's calf (Exodus 32:4), to be a representation of Jehovah; it was the forerunner of Jeroboam's see CALVES long after and see IDOL [see both]. Micah had a domestic sanctuary in which he inexcusable is their impenitence; Israel must, if she continue impenitent, go down, and pagan Assyria rise over her. Hope to the penitent however sunken, condemnation to the impenitent however elevated in privileges, are the lessons our Lord draws from Nineveh (Matthew 12:41). Jonah still stayed near the city, possibly expecting some judgment still to fall. To teach him what he knew not, the largeness of God's mercy and its reasonableness, God made a "see GOURD " (used on trellises in the East shading arbours) to grow over the booth which Jonah raised. "Grief," not selfish anger, was Jonah's feeling (Jonah 4:6). Some little external comfort will turn away a simple minded man from his grief, so Jonah was "exceeding glad." A small worm at the root was enough to destroy the large gourd, so with our greatest earthly joys (Psalm 30:7). Jonah was "grieved even unto death" (Hebrew); contrast the Antitype (Matthew 26:38). Jonah was making himself rather like Cain (compare Jonah 4:9 with Genesis 4:6; James 1:20). Jonah's grief was owing to his own inherent sin, Christ's owing to our imputed sin. Still Jonah's sorrow even to death was that of one desiring his country's repentance and salvation, and bitterly disappointed as if there was no hope: like Elijah (1 Kings 19:4). God's pathetic and condescendingly touching appeal winds up the book; God's tender accents are the last that reach the ear, the abruptness of the close making them the more impressive "thou hast had pity on the gourd for the which thou hast not laboured, neither madest it grow; which came up in a night and perished in a night; and should not Ispare Nineveh, that great city, wherein are more than six score thousand persons (120,000 children under four, Deuteronomy 1:39) that cannot discern between their right hand and their left hand (giving a total, if the children be a fifth, of 600,000 population), and also much cattle?" God saw the root of faith in Jonah, therefore corrected his perverse self will by an appropriate discipline. Jonah's figurative gourd, Israel's preservation through Nineveh's destruction, though not selfish, was self-willed. It sought a good aim, reckless of the death of 600,000 men, and without making God's will the foremost consideration. The book is narrative throughout, except the thanksgiving hymn (Jonah 2). Some Aramaean expressions naturally occur in the language of one who lived in Zebulun bordering toward Syria, and who had communications with Assyria. The purity of the language implies the antiquity of the book. None but Jonah could have written or dictated details so unique, known only to himself. The so-called "tomb of Jonah," Nebbi Junus (prophet Jonah, himself a living exemplification of judgment and mercy, was "a sign (an embodied significant lesson) unto the Ninevites" (Luke 11:30). Guilty Jonah, saved from his living tomb, gave a ray of hope to guilty Nineveh. To the Pharisees who, not satisfied with His many signs, still demanded "a sign (Messiah coming gloriously) from heaven,"Christ gave a sign "out of the belly of hell" (Jonah 2:2), i.e. the unseen region beneath. Christ's death, entombment three days without corruption, and resurrection, is the grand proof of His Messiahship and of His power and will to save, just as Jonah's message derived its weight with the Ninevites from his past entombment and restoration. Forty is the number indicative of judgment for sin, as Israel's 40 years in the wilderness. God granted to Nineveh, however, a double mercy: (1) that the people repented immediately after threatening, (2) that pardon immediately followed repentance. Their deep reverence for their gods (as appears from their inscriptions), as well as Jonah's deliverance (which was known to them, Luke 11:30), and probably his previous prophecy which had been fulfilled, of Israel's deliverance under Jeroboam II from Syria with which Nineveh had been long warring, all made them ready to heed his message. By general acclamation they proclaimed a fast, which the king confirmed, enjoining all to "cry mightily unto God, turning from every evil way" in hope that "God would turn from His fierce anger." "So God repented of the evil He had said He would do, and did it not."Jonah's anger and its correction. Jonah was "exceedingly displeased" (Jonah 4). Not merely at his word not coming to pass; for it would have been inhuman if Jonah had preferred thedestruction of 600,000 rather than his prophecy should be set aside through God's mercy triumphing over judgment; God would then have severely chastised, not merely expostulated gently with him. Moreover, Jonah in apologizing for his vexation does not mention, as its cause, the failure of his prediction, but solely God's slowness to anger. The end of his commission had not failed, namely, leading Nineveh to repentance. If Nineveh had been the prominent object with him he would have rejoiced at the result. But Jonah regarded Nineveh's destruction by God's judgment as likely to startle Israel out of its apostate security, heightened by its prosperity under Jeroboam II. Moreover, Nineveh was the foretold (<280903> Hosea 9:3; 11:5,11; <300527> Amos 5:27) executioner of God's coming judgment on Israel. Nineveh's destruction, in Jonah's view, meant Israel's safety. But God's plan was by pagan Nineveh's example to teach the covenant people Israel how consecrated his son as priest; here the image was set. The ephod was an imitation of the high priest's shoulder dress. The teraphim or household gods were also worshipped as givers of prosperity and as oracles. The time was very shortly after Joshua's death, an age when there was no king, and the law and the judges were not as yet well established (Judges 17:1-6). Micah afterwards found a Levite for the service, who had sojourned in Bethlehem Judah and left it to seek maintenance where he could, in Mount Ephraim. It was Jonathan. With the self deceiving folly of idolaters Micah then said, "now I know that Jehovah will do me good seeing I have a Levite to my priest," as if a Levite's presence could bless where both priest and patron were apostates from the God of all blessing. Five Danite spies, on their way to search for a settlement in the far N. for their tribe, recognized Jonathan. At their request he consulted God for them and promised them success. Six hundred Danites of Zorah and Eshtaol, led by the spies' report, marched to see DAN or Laish. On their way the live carried off the graven image, ephod, teraphim, and molten (cast) pedestal (Keil). Jonathan at their invitation was. "glad" to accompany them; ambition readily prompted the desire to be priest to a tribe and clan rather than to one individual. Micah with self convicting folly expostulated in vain, "ye have taken away my gods which I made (!) and the priest, ... and what have I more?"His loss was his gain, and their gain a fatal loss, if only he and they knew it. The priesthood remained hereditary in the family of Jonathan "until the captivity of the ark" (the taking of the ark by the Philistines), and Micah's images of his own makingremained set up "all the time that the house of God was in Shiloh." Their idolatry was in the land of spiritual light and privileges (Luke 12:47,48). 2. Saul's oldest son. About 30 when first introduced, commanding a thousand at Gibeah (1 Samuel 13:2; compare 2 Samuel 2:8,10, which shows that Ishbosheth his younger brother was 40 at Saul's death). Meribbaal, or Mephibosheth, was born to him five years before his death ( 2 Samuel 4:4; 1 Chronicles 8:34). Famed for swiftness and strength as a warrior ( 2 Samuel 1:23); and especially for skill with the bow ( 2 Samuel 1:22; 1 Chronicles 12:2). His "bow turned not back," his invariable accoutrement (1 Samuel 18:4; 20:35). Dutifully devoted to his father, whose constant companion he was (1 Samuel 20:2,25), yet true to his bosom friend David, whose modest:, youthful beauty, and heroic bravery won his whole heart at their first meeting after Goliath's fall, against whom nevertheless Saul cherished such deadly spite. He knew David's loyalty amidst all his father's suspicions. Knowing also God's revealed will to exalt David to Saul's forfeited throne, Jonathan bowed to it with pious submission. Instead of jealousy, unselfish love made him rejoice in his friend's prospective exaltation at his own cost, and only covet to be next in rank to David: as he said when he went to David "and strengthened his hand in God," his last interview with him in the wood of Ziph (1 Samuel 23:16,17). Loving David "as his own soul" (1 Samuel 20:17,42), he withstood his father's reproaches and attempts to alienate his affections by representing "as long as the son of Jesse liveth ... thou shalt not be established, nor thy kingdom." He privately intimated to David his father's resolve to kill him (1 Samuel 19:2); but at the intercession of Jonathan (1 Samuel 19:4-6) Saul for the present gave up his design, saying "as the Lord liveth, he shall not be slain." Soon he renewed his attempt, and David fled to Naioth. Jonathan then covenanted with David that he should show kindness to him and his house forever, when David's kingdom would be established (1 Samuel 20), a promise faithfully fulfilled by David to Mephibosheth. In vain he remonstrated with Saul in David's behalf; his father actually hurled a javelin at himself. Jonathan then only "rose from (his place beside his father at) table in fierce anger (the only time of his losing self command toward his father) and (did eat no meat," etc. Yet he clung to his father through life, and "in death they were not divided" (2 Samuel 1:23). The second last parting scene was especially touching; David and Jonathan "kissed one another and wept with one another until David exceeded" (1 Samuel 20:41).Jonathan by smiting the Philistine garrison (1 Samuel 13:2,3; or else an officer, Netzib, as William Tell rose against Gesler) at Geba gave the signal for a general revolt of Israel against its oppressors (see GIBEAH ). The Philistines poured in marauding parties, and Israel's cause seemed more hopeless than ever (1 Samuel 13). Saul and he had but 600 men in Gibeah, who were without sword and spear (the Philistines having taken away all their smiths); many Israelites had fled beyond Jordan. As Jonathan had provoked this aggravation of Philistine tyranny in concert with Saul, so Jonathan determined alone to deliver Israel (1 Samuel 14). His armourbearer agreed with all his heart to join in the hazardous enterprise; Jonathan's strong faith in God inspired his companion in arms with the same chivalrous devotion; "there is no restraint to the Lord, to save by many or few." Having fixed on an omen from God of success, they received it in the scoffing invitation of the Philistine guards on the other side of the steep Michmash defile, the key to command the E. in ascending from the Philistine plain: "come up to us and we will show you a thing" (compare 2 Samuel 5:6). Jonathan and his armourbearer smote 20 of them in rapid succession. A panic ensued, the Philistines thought themselves outnumbered, and an earthquake completed the confusion; and the Israelites, with the Philistines in the camp an those hidden heretofore in Mount Ephraim and now emerging, joined in the pursuit as far W. as Ajalon. Saul, by his rash curse on any who should eat that day until the foe should be overthrown, retarded his own aim through weakening his people, involved them in violating the law by flying ravenously on the spoil at evening and eating flesh with the blood, and bound himself to put to death for tasting honey, and so receiving refreshment, his own beloved son, from which he was rescued only by the people's interposition. "Jonathan's soul was knit with David's," so that the latter testifies, "thy love to me was wonderful, passing the love of women"; like a Homeric hero, he gave his friend all his own arms, stripping himself (compare the Antitype, Philippians 2:7,8): 1 Samuel 18:1-4; 2 Samuel 1:26. Jonathan holds the chief place in see DAVID 'S touching elegy, "the bow song" (the song on Jonathan famed for the bow) on his death with Saul and his two brothers in the battle of Gilboa (1 Samuel 31). His corpse with the others was fastened to the wall of Bethsham; from whence the men of Jabesh Gilead rescued it. Finally it was removed to Zelah in Benjamin (2 Samuel 21:12-14).Jonathan's pious and filial self devotion appears in his readiness (like Isaac) to die at his father's command because of the rash adjuration of the latter; type of the Son of God, volunteering to die for us because Adam by eating the forbidden fruit had his "eyes opened" (Genesis 3; 1 Samuel 14:27,43); again in his continuing to the last faithful to Saul, though his father had attempted his life, and though he knew that his father's kingdom was doomed to fall and David to succeed. 3. David's nephew, son of Shimeah, Jonadab's brother. At once "a wise man and learned scribe and counselor" (for the Hebrew dod , "uncle," means a relative and so "nephew": 1 Chronicles 27:32; 2 Samuel 21:21; 1 Chronicles 20:7), and a brave warrior who like David slew a giant Philistine, of Gath, remarkable for six toes and six fingers. 4. The high priest Abiathar's son. In Absalom's rebellion returned with his father from Olivet to act as David's spy with Ahimaaz, conveying the 571 tidings from Abiathar and Hushai in the city (2 Samuel 15:36; 2 Samuel 17). Announced at Adonijah's feast to the guests, including Abiathar, the unwelcome tidings of Solomon's being anointed (1 Kings 1:41-49). 5. Son of Shage the Ararite, i.e. mountaineer (1 Chronicles 11:34). "Shammah" in 2 Samuel 23:33 stands instead of "son of Shage," probably all error of the transcriber from ver. 11; Chronicles has the true reading. Jeremiah 40:8. 10. The high priest Joiada's son and successor. The genealogies of the priests and Levites were kept in his high priesthood, and the national chronicles were continued to his time (Nehemiah 12:11,22,23). Notorious for murdering in the temple his own brother Jesus, who had tried to supplant him by the Persian general Bagoas' help. The latter in consequence entered and polluted the temple and imposed a tax of 50 shekels for every lamb sacrificed (Josephus, Ant. 11:7, section 1). Jonathan or John was high priest 32 years. 11. Nehemiah 12:35: of the course of Shemaiah (so Lord A.C. Hervey reads for "son of").