1 Samuel 20:11-23

The spring of self-sacrifice.

The facts are—

1 . Jonathan and David retire from observation to confer further.

2 . Jonathan undertakes to do all that David requires, and solemnly pledges himself to let him know the mind of Saul.

3 . He pleads with David, in prospect of his elevation to power, that he and his house may receive mercy.

4 . In his eagerness he seeks a renewal of David's promise.

5 . They then arrange that, after consulting with Saul, an arrow before or beyond a certain mark shall reveal safety or danger. This beautiful narrative brings out the love and confidence of these young men in such a way that one is constrained to ask whether there is not here, not only an exquisite instance of what all our religious friendship should be in spirit and expression, but an historical foreshadowing of the relation of the loving, confiding soul to the true Anointed of the Lord. We know that in the New Testament the promised land is a shadow of the "better country," the "rock" in the wilderness a figure of Christ ( 1 Corinthians 10:4 ), Zion and Jerusalem a type of the city of God, and David, the king after God's own heart, a pattern of another David, the only begotten of the Father, the eternal King in Zion ( Isaiah 9:7 ; Acts 2:25-36 ). Also in the Psalms ( Psalms 45:1-17 .) and in Isaiah there are references to the deep interest of the Church in Christ and of Christ in the Church. It is not, then, unwarrantable to regard the devotion of Jonathan to the coming king, and because be was beloved as the coming king, as, at all events, suggestive of an analogous devotion of the true believer to Christ. The most striking feature of the narrative before us is the utter self-sacrifice of Jonathan and the deep love from which it sprang. We may notice the main features of the story, and in doing so point out their truth in Christian life.

I. There IS A FULL ACQUIESCENCE IN DAVID 'S DESIRES SO FAR AS THEY ARE EXPLICITLY KNOWN . Some might regard the retirement of the two into the seclusion of "the field" as suggestive of the private and sacred communion of a believer and Christ; but, without dwelling on that, it may be noticed that as soon as privacy was secured Jonathan at once, with solemn and pathetic earnestness, pledges himself to all that David had so far required. How true this is of a believer in Christ! When the "Anointed of the Lord" makes known his request, whether it be to bear witness for him, to remember his death, or to feed and clothe the little ones, the true heart responds with all zeal and delight. It is a mark of a true Christian, that of delighting to do his will. His yoke is easy and his burden light. It was a very delicate and difficult business to find out Saul's mind, and involved no little risk to Jonathan; and it is possible that much in which we have to acquiesce involves a strain and tension of feeling, a firmness and endurance, a risk of worldly loss, and a certainty of personal inconvenience; but nevertheless all is welcome, because it is for him who has won our love and is worthy of the best service we can ever render.

II. There IS A DISTINCT RECOGNITION OF HIS ENDURING SUPREMACY , AND A CORRESPONDING SENSE OF PERSONAL UNWORTHINESS OF SUCH DISTINGUISHED FRIENDSHIP . It is hard to say in words how refined spiritual minds obtain all their knowledge. They seem to possess an insight, a supersensual instinct, which takes them straight through the present external conditions to the abiding reality. At all events, Jonathan was convinced that his beloved friend was destined to be king in Israel, and he speaks as one not worthy of such honour; and yet, with all this reverence and awe of the coming majesty and power, there was the tender love "passing that of women." Faith saw through the loneliness and oppressed state of David, and recognised the king in Zion. This was the real feeling of the apostles, in their better moods, during the Saviour's humiliation. They knew that, though men were divided in judgment, he was "the Christ, the Son of the living God" ( Matthew 16:13-16 ). The deep love of John when reclining on his bosom, and the sense of unworthiness of Peter when he cried, "Depart from me, for I am a sinful man, O Lord" ( Luke 5:8 ), were only instances of the feeling which usually pervaded their minds. And it is this recognition and the feeling accompanying it which enters into every believer's life. He is the King, the Hope of the afflicted nations, the "Restorer of paths to dwell in" ( Isaiah 58:12 ). As Jonathan with passionate love and strong confidence gazed on the beautiful face of David, so do we look with intense interest on Christ and feel sure, in spite of the slow ages and the present antagonisms, that he "must reign," that on his own head an imperishable crown shall flourish ( Psalms 72:1-20 .). And while admiration, joy, and satisfaction attend this prevision of the coming glory, the heart is filled with wonder and gratitude in being permitted to call that Chosen One a Friend.

III. There IS A FREE SURRENDER OF ALL THAT IS DEAREST TO THE REALISATION OF HIS SUPREMACY . Nothing, humanly speaking, was more precious to Jonathan than his right to the succession, and the prospects of power and distinction involved therein. Nothing in history is more beautiful than the spontaneity and heartiness with which he laid aside all this, and found joy and satisfaction in the coming supremacy of David (verses 14-17). What noble self-sacrifice for high spiritual purposes! This was more than "houses and lands," more than "father and mother" ( Matthew 19:29 ). Only the true spiritual vision of the kingdom of God will account for such deviation from the selfish ways of the world. "The Lord" was in the mind of Jonathan, and "the Name" ( John 17:1-26 :45) which David had exalted was the "Name" to be still more honoured in his coining reign. And in this is the essence of our Christian life. Surrender of all for Christ: sacrifice of every power, prospect, hope, and wish to the holy purposes for which the "Anointed One" lives. In this there is no exaction and no constraint. Christ does not demand something for his mere personal gratification, and we do not yield to a loss because a more powerful One claims what we have. Jonathan and David were as one (verse 17). They had but one interest, and lived for one object. Loss and gain were inadequate terms. The surrender to one was as a surrender to self. Loss was gain, and gain was loss. So is it in the mystical union of our lives with Christ. Though we give up all, and perform what men call self-sacrifice, we yet give up nothing. For us "to live is Christ." Blessed oneness! Always giving, always receiving; ever denying self, ever enriching self! The glory of the King is our glory; the sorrows of our heart are his sorrows; deeds to his are deeds to him ( Matthew 25:34-40 ; John 17:24 ; Hebrews 4:15 ).

IV. LOVE , CONSTANT AND MASTERFUL , IS THE SPRING OF ALL THIS SELF - SACRIFICE . Jonathan's love was the master passion—"passing that of women"—pure, steady, unaffected by public opinion and private influence (verses 30, 31), illumined and regulated by spiritual insight, prompt in expression, giving joy and satisfaction to every deed and word that might bring future honour to David or present comfort in trouble. This undying love, this regnant force, so pure, so sweet, so strong, so gentle: ennobled its possessor, and was regarded by its object as the most beautiful and precious thing on earth. Events show that it was reciprocal (verse 41; 2 Samuel 1:25 , 2 Samuel 1:26 ). It is this strong master passion that lies at the spring of all our true Christian service. "We love him because he first loved us." "The love of Christ constraineth us." We do his will, lay our talents, possessions, prospects, all we inherit or can acquire, at his feet because we love to do so, and would not do otherwise if we could. No box of ointment is too costly for those dear feet that have trodden the sorrowful paths of life for us! No crown too glorious for that brow that once was pierced and pained for us! No joy too excessive in final enthronement over all principality and power of him who once did battle for us, and destroyed the gigantic foe of God's people! To measure out our service, to reckon how little we can spare or do, to shut him out from any section of our life—this were debasement and shame indeed. Love—"passing that of women"—seeks satisfaction in living for Christ and glorying only in him.

General lessons : —

1 . We should inquire whether any of Christ's requirements have as yet been disregarded.

2 . It is a matter of doubt whether the professing Christian Church fully enters into the joy of Christ's coming glory, and is sufficiently identified in hope and feeling with it.

3 . Each one may ask, Have I surrendered all that is precious to Christ? Is there any reserve?

4 . The due culture of love for Christ as the supreme affection of life demands thought and care.

5 . The cure of many of the sorrows and ills of Christians and Churches lies in the quickening of this personal interest in Christ.

HOMILIES BY B. DALE

1 Samuel 20:1-10 . (GIBEAH.)

The intercourse of friends.

The regard which true friends have for each other prompts to much communion. In it they find an exalted pleasure, and a sure resource of help and comfort in adversity. Hence David, in his continued distrust and fear of Saul, hastened to his friend Jonathan. Concerning their intercourse, notice—

1 . Its entire freedom. They tell each other, without reserve, all that is in their hearts. Such freedom can be wisely indulged only in the presence of a friend. "A principal fruit of friendship is the ease and discharge of the fulness and swellings of the heart which passions of all kinds do cause and induce. No receipt openeth the heart but a true friend, to whom you may impart griefs, joys, fears, hopes, suspicions, counsel, and whatsoever lieth upon the heart to oppress it, in a kind of civil shrift or confession. It redoubleth joys, and cutteth griefs in halves" (Bacon, 'Essays').

2 . Its gentle expostulations and reproofs. When David said, "Thy father seeketh my life" (an expression often used in the Psalms), Jonathan reproved his distrust—"It is not so;" and only after a solemn oath could be induced to share it ( 1 Samuel 20:9 ). Rebuke is a duty and evidence of true friendship; and "where a man's ears are shut against the truth so that he cannot hear it from a friend, the welfare of such a one is to be despaired of." "As many as I love I rebuke."

3 . Its kindly assurances. "Whatsoever thy soul desireth, I will do it for thee." Such assurances he gave generously, sincerely, solemnly, and repeatedly, and they imparted encouragement and increased confidence. How "exceeding great and precious" are the promises which the heavenly Friend has given for this purpose to his friends!

4 . Its anxious consultations and intelligent counsels. "The second fruit of friendship is healthful and sovereign for the understanding, as the first is for the affections; for friendship maketh indeed a fair day in the affections from storm and tempests, but it maketh daylight in the understanding out of darkness and confusion of thoughts; neither is this to be understood only of faithful counsel. The last fruit is aid, and bearing a part in all actions and occasions" (Bacon).

5 . Its earnest requests of aid ( 1 Samuel 20:8 ). Although it is the part of friendship to grant help to a friend rather than to beg it of him, yet it shows itself by reliance upon him in great emergencies, and confidently claims the fulfilment of former assurances; nor will it look for aid to a true friend in vain.

6 . Its manifest imperfection. For, like all things earthly, human friendship is imperfect. Its communion is liable to interruption ( 1 Samuel 20:10 , 1 Samuel 20:41 ). It often entertains thoughts, devises plans, and makes requests which are mistaken and injurious. The statement of David (though founded upon a measure of truth) was a mere pretext, and through failing faith in God he fell into "foolish and hurtful devices." It also omits reproof when it should be given, complies with doubtful requests, and promises what it is not able to perform. But all the defects which are found in the highest human friendship are absent from, and all the excellences which it possesses, and infinitely more, are present in, the friendship of Christ.—D.

1 Samuel 20:3 . (GIBEAH.)

Only a step.

Our path in life lies along the brink of a river or the edge of a cliff; and we may by a step—a single step—at any moment meet our fate. The asseveration of David may be regarded as the expression of a strong conviction ("As Jehovah liveth," etc.) of—

I. THE SOLEMNITY OF DEATH . The event is a serious one. To leave familiar scenes and beloved friends, to "be missed" from our accustomed place is a saddening thought. But what gives solemnity to death as well as life is its moral aspect, its spiritual and Divine relations.

1 . It terminates our earthly probation— severs our immediate connection with the privileges, means, and opportunities by which character is proved and the soul prepared for another state. When this step is taken, all these things belong to the past.

2 . It ushers us into the Divine presence ; no longer partially concealed by the veil of material things, but fully revealed in light, which reveals the moral attitude of every human spirit and judges it "in righteousness." "After death" (and following close upon it) "the judgment" ( Hebrews 9:28 ). "We must all be manifest before the judgment seat of Christ," etc. ( 2 Corinthians 5:10 ).

3 . It fixes our future destiny, in weal or woe. "What is a man profited," etc.

II. THE UNCERTAINTY OF LIFE . The step must be taken, but when we know not. That we may be duly impressed by a truth which all admit, hut few adequately realise, consider—

1 . The frailty of the body, and the innumerable dangers to which it is exposed. "Between us and hell or heaven there is nothing but life, the most fragile thing in existence (Pascal).

2 . The facts of daily observation. What occurs to others so often, so suddenly and unexpectedly, may occur to ourselves. We have no guarantee that it will not. "Man's uncertain life is like a raindrop on the bough, amid ten thousand of its sparkling kindred, and at any moment it may fall."

3 . The declarations of the Divine word. "Man knoweth not his time," etc. ( Ecclesiastes 9:12 ). "Ye know not what shall be on the morrow. For what is your life?" etc. ( James 4:14 ). Why should we be left in such uncertainty?

III. THE NECESSITY OF WATCHFUL PREPARATION . Seeing that at any instant the step may be taken, it plainly behoves us to be always ready.

1 . By seeking and maintaining a right state of heart ( John 3:2 , John 3:14 ).

2 . By diligent, faithful, and persevering performance of duty.

3 . By constant and prayerful committal of our souls into the hands of God. So, whenever the step is taken, it will be "only a step" out of the shadows and sorrows Of earth into the glory and joy of heaven.—D.

1 Samuel 20:11-23 . (THE OPEN COUNTRY, NEAR GIBEAH.)

A covenant of friendship.

"And Jonathan made a covenant with the house of David" ( 1 Samuel 20:16 ). The friendship of Jonathan and David was expressed and confirmed by a sacred covenant ( 1 Samuel 18:3 ). The covenant now made differed from the former.

1 . It was made at a time of trial. Their friendship was put to a severe test; for it had become clear to the mind of Jonathan that David was destined to be king ( 1 Samuel 20:13 ), as he afterwards stated more fully ( 1 Samuel 23:17 ) "Jonathan caused David to swear again" ( 1 Samuel 20:17 ), not because he distrusted him, but "because he loved him: for he loved him as be loved his own soul;" and in times of special danger such repeated and solemn assurances may be needful and beneficial.

2 . It included the obligation to show kindness to the house of Jonathan as well as himself. Consider it as—

I. CONFIRMED BY AN APPEAL TO GOD . It was customary in making a covenant (contract or agreement) to take an oath in which God was appealed to as a witness and an avenger of its violation ( Genesis 26:28 ; Genesis 31:45-53 ). Even when no such appeal is expressly made it should be remembered—

1 . That he observes the promises and engagements which men make to one another, and keeps a faithful record thereof ( Malachi 3:16 ).

2 . That he loves to see truth and faithfulness in their speech and conduct ( Deuteronomy 7:9 ; Deuteronomy 32:4 ).

3 . That he manifests his displeasure toward those who neglect or violate their engagements ( Ezekiel 17:9 ).

4 . That he shows favour and affords help to those who strive to keep them faithfully. "Who hath not lifted up his soul unto vanity, nor sworn deceitfully. He shall receive the blessing from the Lord" ( Psalms 24:4 ; Psalms 15:4 ; Ephesians 4:25 ).

II. DEEPENING THE SENSE OF OBLIGATION . In some cases a covenant creates a new obligation; in others (like that of friendship) it intensifies the force and feeling of it—

1 . By the solemn manner in which it is made.

2 . By the greater definiteness in which the obligation is expressed.

3 . By the permanent record which is formed of it in the memory, often associated with particular places and objects ( Joshua 24:27 ).

4 . And this is important as an incentive to faithfulness in temptation arising from self-interest and strong passion to set it aside. As often as Jonathan and David remembered their sacred covenant they would be impelled to ever higher love and faithfulness.

III. CONTRIBUTING TO THE BENEFIT OF BOTH . "By Jehovah," etc. ( 1 Samuel 20:12 ). "And O that thou wouldst while I live show me kindness," etc. ( 1 Samuel 20:14 ). Each received as well as gave assurances of kindness, which served—

1 . To afford a claim that might be confidently urged in difficulty and danger ( 1 Samuel 20:8 ).

2 . To enrich the soul with a permanent feeling of pure and elevating joy. "Very pleasant hast thou been to me" ( 2 Samuel 1:26 ).

3 . To preserve it from despondency in hours of darkness and trouble.

4 . To increase its aspiration and endeavour after all that is excellent. The continued loyalty of David to Saul and his acts of kindness to him were doubtless greatly incited by the love of Jonathan; and the latter was not less morally strengthened and blessed by the love of David. "There is no influence on a feeling mind stronger than the sense of being loved; nothing more elevating, more securing to the inner life."

IV. INVOLVING THE WELFARE OF OTHERS . "And that thou wouldst not cut off thy kindness from my house forever," etc. ( 1 Samuel 20:15 , 1 Samuel 20:23 ). "His request that his house may be excepted from this judgment, as executor of which he regards David, is founded on and justified by his position outside the circle of 'enemies' (since he recognises God's will concerning David, and bends to it as David's friend), so that, though a member of Saul's house, he does not belong to it as concerns the judgment of extermination" (Erdmann).

1 . A parent naturally desires and ought to seek the welfare of his family.

2 . He may by his faithful conduct do much to promote it.

3 . For the sake of one many are frequently and justly spared and blessed. "Is there yet any that is left of the house of Saul, that I may show him kindness for Jonathan's sake" ( 2 Samuel 9:1 ).

4 . The memory of the good is a perpetual incitement to goodness.

Learn—

1 . The wonderful condescension of God in making with men a friendly covenant (arrangement, constitution, dispensation), according to which be graciously assures them of unspeakable privileges and blessings ( Genesis 9:14 ; Jeremiah 31:33 ; Galatians 3:15-18 ).

2 . The sure ground which is thereby afforded for confidence and "strong consolation."

3 . The necessity of observing the appointed conditions thereof.

4 . To look to God for all good through "Jesus, the Mediator of the new covenant" ( Hebrews 12:24 ), and "for Christ's sake" ( Ephesians 4:32 ).—D.

HOMILIES BY D. FRASER