1 Samuel 20:1-23

JONATHAN ENDEAVOURS TO RECONCILE SAUL TO DAVID (1 Samuel 20:1-42.).

EXPOSITION

JONATHAN'S COVENANT WITH DAVID RENEWED (1 Samuel 20:1-23).

1 Samuel 20:1

David fled from Naioth. While Saul was under the influence of the prophetic enthusiasm David escaped; but it is evident that this visit to Samuel, and the extraordinary occurrences which attended it, were not without, a good influence for the time upon Saul's mind. Some sort of reconciliation must have been patched up, probably by the mediation of Samuel; for David assumed that at the new moon be would be expected to dine at the king's table (1 Samuel 20:5), and that Saul would look for him as a matter of course (1 Samuel 20:6). We find, moreover, that his place was made ready, not only on the new moon (1 Samuel 20:25), but also on the following day (1 Samuel 20:26). But whatever professions Saul may have made to Samuel, it is evident that no promise had been made personally to David, and taught by past experience that the intention of slaying him had grown more and more fixed in the king's mind, he feels that his position is full of danger, and takes counsel with Jonathan, with the view of learning whether he might venture once again to take his place as a member of Saul s family.

1 Samuel 20:2

God forbid. An exclamation of horror; literally, "Far be it" (see on 1 Samuel 9:1-27:45). In spite of the many proofs of Saul's bitter hatred, Jonathan cannot believe that after all that had taken place at Ramah his father would still persist in his murderous purpose. He further assures David that Saul would do nothing without telling him; literally, without uncovering his ear, without telling it him privately (see on 1 Samuel 9:15). The phrase is used again in 1 Samuel 20:12. For will do nothing the written text reads "has done for himself," which the Kri properly corrects. The rashness of Saul's temper, and his frank talk about killing David recorded in 1 Samuel 19:1, confirm Jonathan's statement about the openness of his father's ways, and he therefore assures David that he may take his place in safety.

1 Samuel 20:3, 1 Samuel 20:4

Thy father certainly knoweth, etc. Though Saul did not know the entireness of Jonathan's love for David, yet he was aware of the friendship that existed between them, and consequently might keep his purpose a secret from Jonathan, especially if he considered that his frankness in speaking openly to his son and servants on a previous occasion had led to David's escape. David, therefore, urges upon his friend a different course, to which he assents. But how are we to explain the entirely different views taken of Saul's conduct by the two. When David tells his fears Jonathan utters an exclamation of horror, and says, "Thou shalt not die." Yet he knew that his father had talked to him and his Officers about putting David to death; that he had tried to kill him with his own hand, and on his escape had set people to watch his house with orders to slay him; and on David's flight to the prophet had thrice sent emissaries to bring him away by force. The explanation probably lies in Saul s insanity. When he threw his javelin at David and during the subsequent proceed. ings he was out of his mind. The violent fit at Naioth had for the time cleared his reason, and he had come back sane. Jonathan regarded all that had taken place as the effect of a mind diseased, and concluded, therefore, that David might now return to his home and wife, and resume his duties and take his place at the royal table. Should the old craze come back about David being his rival and destined successor, Saul would be sure to talk about it, and then Jonathan would give him timely warning. But David was convinced that it was no craze, but that Saul, sane or insane, had determined upon his death.

1 Samuel 20:5-7

Tomorrow is the new moon. The first day of the new moon was a joyful festival, its appearance being greeted with the sounding of trumpets, and celebrated by a burnt offering and a sin offering. It was, moreover, kept by Saul as a family festival, at which David, as his son-in-law, was expected to be present. As, moreover, David was to hide unto the third day at even, counting from the time when he was arranging his plans with Jonathan, it is plain that it was the rule to prolong the feasting unto the second day. When then Jonathan, convinced by David's pleading, had consented to aid him in his own way, they arrange that he shall absent himself from this festival, and remain during it hidden out of sight. In case Saul missed him and asked the reason of his absence, Jonathan was to offer as an excuse for him that he had earnestly requested leave to pay a hurried visit to Bethlehem, in order to be present at an annual festival: and if Saul took the excuse in good part it would be a sign that he had no malicious purposes towards David, whereas if he fell into a rage it would be a proof of a settled evil design. A yearly sacrifice for all the family. For all the mishpachah, i.e. not for all Jesse's household, but for all that subdivision of the tribe of Judah to which Jesse belonged; for a tribe was divided into families, and these again into fathers' houses (Joshua 7:16, Joshua 7:17). The occasion would thus be a grand one. In 1 Samuel 16:2 we have an instance of a special sacrifice at Bethlehem, but this feast of the mishpachah was held every year; and evidently before the temple was built at Jerusalem these local sacrifices were the rule. We may well believe that there was such a festival, and that the fictitious part of Jonathan's story was that David had been summoned to it.

1 Samuel 20:8

Thou hast brought thy servant into a covenant of Jehovah with thee. As the friendship between Jonathan and David had been cemented by the invocation of the name of Jehovah, it was one firm and assured, and David might look not merely for one act of kindness, but for constant truth and help. It was, moreover, Jonathan's own doing; and yet, if there be in me, David says, iniquity, i.e. treason against Saul, if I have not been a faithful and true servant to him, but, on the contrary, have plotted evil against him, or now entertain any evil designs, then let the covenant be abrogated. David refuses to shelter himself under it if he has incurred guilt, and only asks that Jonathan, by the authority which he exercised as the king's son, should himself put him to death, and not deliver him up to Saul

1 Samuel 20:9

Far be it, the word rendered God forbid in 1 Samuel 20:2. It indignantly rejects the idea of David having committed any crime. The rest of the verse is an incomplete sentence: "If I knew certainly that evil were determined by my father to come upon thee, and did not tell thee—" These broken sentences have great force in the original, as signs of intense feeling (comp. Luke 19:42). We must complete the sentence mentally in some such way as the Syriac: "then Jehovah do so to me, and more also."

1 Samuel 20:10

Who shall tell me? or what if, etc. The if is an insertion of the A.V. Really David's question is very involved and ungrammatical, as was natural in his excited state. It may be translated, "Who will tell me (or, how shall I know) what rough answer thy father will give thee?" But some Jewish authorities render, "Who will tell me if so be that thy father give thee a rough answer?"

1 Samuel 20:11-13

Let us go out into the field. David's question had shown Jonathan that there were grave difficulties in their way, and so he proposes that they should walk into the country, to be able to talk with one another more freely, and concert measures for the future. And there Jonathan binds himself with a solemn oath, if Saul's intentions be good, to send a trusty messenger to inform David, but if there be danger, then to come and tell David himself. O Lord God. With a few MSS. we must supply the usual formula of an oath: "As Jehovah the God of Israel liveth." About tomorrow any time, or the third day. This cumbrous translation arose out of the mistaken idea that the word rendered tomorrow could only be used in that limited sense. Strictly it signifies the morning, and is applicable to any morrow. Jonathan fixes one time, and one only, and the passage should be rendered, "By this time on the third morrow." The meeting was to be on the morrow after the second day of the festival, and so on the third morrow after the conversation. The whole may be translated, "As Jehovah the God of Israel liveth, when by this time on the third morrow I have searched my father, and, behold, there be good for David, if then I send not to thee, and uncover thy ear, Jehovah do so and much more to Jonathan." The alternative case is then put, and if the news be evil, Jonathan undertakes himself to be the messenger, and David is to provide for his safety by flight. The concluding prayer that Jehovah might be with David as he had been with Saul contains the same presentiment of David attaining to great power and dignity which is more directly expressed in the following verses.

1 Samuel 20:14, 1 Samuel 20:15

The construction of this passage is very difficult if we retain the three negatives of the Masoretic text; but most commentators, following the reading of the Syriac as regards at least one of them, consider that the Masorites have been mistaken in the vowels which they have attached to the consonants (see on 1 Samuel 1:7). Read with other vowels, two of these negatives become interjections of desire—O that; and the whole may be translated, "And O that, while I still live, yea, O that thou wouldst show me the kindness of Jehovah,—i.e. great unfailing kindness, such as was that of Jehovah to Israel,—that I die not, nor shalt thou cut off thy kindness from my house forever." It was the sanguinary custom in the East on a change of dynasty to put all the seed royal to death. As then Jonathan foresaw that it was Jehovah's will to transfer the kingdom to David, he binds him by the memory of his own true love to him to show mercy to his race.

1 Samuel 20:16

This verse also is very difficult, hut it is probably to be taken as an insertion of the narrator: "So Jonathan made a covenant with the house of David"—that is, so as to bind his descendants—"saying, Let Jehovah require it at the hand of David's enemies." These last words probably are a euphemism, and mean David himself. So Rashi explains the words. The courtesy of an Oriental forbade his saying, May Jehovah punish David for it, but he prays that God would requite it on some one. But if the Divine anger visits even David's enemies for it, how much more the guilty perjurer himself.

1 Samuel 20:17

Jonathan caused David to swear again. So strong was his conviction in David's future kingdom, and his wish that there should be an unbroken bond of love between the two families, that he makes David solemnly repeat his promise. The Septuagint and Vulgate, by altering the vowels, read, "And Jonathan sware again to David." At first sight this interpretation seems most in accordance with the reason given for the renewal of the oath, namely, Jonathan's own love; but the Masoretic text agrees better with what has gone before, and with his wish that their covenant under no change of circumstances should be broken.

1 Samuel 20:18, 1 Samuel 20:19

Jonathan now arranges his plan for communicating the result to David. For when thou hast stayed three days, at which all the versions stumble, a slight alteration gives the right sense: "And on the third day." David on the third day was to go down quickly—Hebrew, "greatly, i.e. he was to go a long way down into the valley. The rendering quickly is taken from the Vulgate, but makes no sense. It did not matter whether David went fast or slow, as he was to hide there for some time, but it was important that David should be far away, so that no prying eye might chance to catch sight of him. When the business was in hand. Literally, "the day of the business," probably that narrated in 1 Samuel 19:2-7. The Septuagint, Vulgate, and Chaldee all understand "a working day," in opposition to a feast day; but "where thou didst hide thyself on a week day" gives no intelligible meaning. By the stone Ezel. As the name Ezel is formed from a verb signifying to go, some understand by it a road stone, a stone to mark the way.

1 Samuel 20:20-23

The two friends now agree upon the sign. Jonathan was to shoot three arrows at this stone, Ezel, as his mark, and was then to send his servant to gather them up. When he bad gone some distance Jonathan was to shout to him, loud enough for David to hear. If Jonathan said that the arrows were on that side the mark, i.e. between it and Jonathan, David was to come forth boldly, as all was well. But if Jonathan said that the arrows were further on, then David must understand that he was to seek safety in flight. For there is peace to thee, and no hurt, the Hebrew has "there is peace to thee, and it is nothing," a simpler and more idiomatic rendering. As touching the matter, etc. Rather, "As for the word that we have spoken, I and thou, behold, Jehovah is between me and thee forever." The word was the bond and covenant by which they had pledged their truth to one another. Though separated, their love was to continue, and Jehovah was to be their eternal centre of union, and the witness to their covenant.

HOMILETICS.

1 Samuel 20:1-10

Endangered life and reputation.

The facts are—

1. David, believing in Saul's purpose to kill him, flees to Jonathan, and inquires into the cause of this persecution.

2. Jonathan quiets him by the assurance that Saul would not hide any purpose from him.

3. On David referring to Saul's knowledge of their friendship and its effect on his methods, Jonathan expresses readiness to do whatever David may suggest.

4. Thereupon David suggests a means by which Saul's disposition towards him can be ascertained.

5. He further pleads, on the ground of their strong friendship, that Jonathan should slay or aid to deliver him. It is not improbable that the coming of the prophetic spirit on Saul was, among other reasons, designed to help him once more to a due consideration of his course. But by this time David appears to have awakened to the conviction that the recent attempts on his life were not to be ascribed to fitful outbursts of madness, but to a fixed purpose, for reasons he could not surmise. As then he had sought refuge with Samuel from the hand of passionate violence, so now he naturally turns to his beloved friend Jonathan to ascertain from one presumably in his father's secrets the causes of this persistent attempt on his life, and to demand of him the offices of true friendship. A triple consciousness pervades this appeal of David: namely, of integrity, of danger, of duty of self-preservation.

I. A MAN CONSCIOUS OF INTEGRITY OF LIFE. It would appear that David was quite unaware of the secret of Saul's conduct. It is probable that he knew nothing of that fearful doom pronounced by Samuel (1 Samuel 15:26-29) which had operated so disastrously on the guilty mind of Saul. With the innocence of an unworldly man, he could not imagine that a monarch reigning over the people of God could ever devise destruction against a subject unless he believed that subject to have committed some crime worthy of death. Possibly the king might be under an unfounded impression; and as Jonathan was heir to the throne and in his father's confidence, he would surely inform his friend. At all events, so far as he knew his own heart, he was conscious only of integrity. "What have I done? What is mine iniquity?" In dealing with the important matter involved in these questions, let us observe that—

1. Integrity is to be sought in every man. David was correct in the assumption underlying his inquiry—that every one ought to be characterised by integrity of life, and that on its existence alone can we justly claim exemption from scorn, suffering, abandonment, and a right to respect, enjoyment of life, and personal protection. There is in every man a voice unceasingly demanding of him uprightness, moral soundness. The eye with which we look on one another is guided by this conviction. And it is in the universal recognition of the truth that integrity is to be sought in every one that we find a basis of appeal in the name of righteousness, and a rational place for the doctrines of atonement and regeneration.

2. Integrity is to be regarded in a twofold aspect. It will be observed that David simply raises the question as to what he had done in relation to Saul or his kingdom. He distinguished between integrity in his relations to man and integrity in his relations to God. All moral relations to man involve moral relations to God, but the reverse is not true. Man's relations to God are wider than those to his fellow men. Religious morality is not identical with secular morality. The spiritual embraces obligations transcending the humanly moral. Integrity in relation to man lies in the faithful discharge of all obligations due to man, under the influence of pure motives in detail, and a supreme sense of justice in general. But integrity in relation to God means perfect rightness of spirit, manifesting itself in perfect love of God, perfect obedience to God, perfect purity of thought—in fact, conformity in every secret and open movement of will with the holy will of God. This soundness, this health, is certain to insure integrity in relation to man, but the reverse is not true. This distinction is of great importance to the understanding of Scripture and the regulation of life (cf. 2 Chronicles 6:36-39; Job 15:14; Psalms 15:1-5.; Isaiah 33:15, Isaiah 33:16; Romans 3:23-28; James 5:16; 1 John 1:8).

3. Integrity in its human relation is, in ordinary life, maintained without self-assertion. During the months of David's service, from the day he entered into conflict with Goliath till his flight to Naioth, he had been a true, sincere man, doing his duty. But all this time he was not conscious of anything remarkable. The beauty of integrity of life lies in the naturalness which suggests no reflection upon itself. True virtue excludes self-admiration, and, when in exercise, self-consciousness. Our Saviour never refers to his goodness as a praise to himself. The sun needs only to shine, the truth only to be (Matthew 6:1-4; Luke 18:12).

4. Integrity may be asserted when challenged by detractors, or when wrong is done to one's interests. David's uprightness of life would have gone on without self-introspection and self. assertion were it not that he was subject to a treatment not explicable on ordinary principles. It was time for him to affirm his innocence, and bring his natural integrity into distinct consciousness. He often does this in the Psalms, not to claim righteousness in relation to God, but to rebut accusations in reference to his conduct amongst men. It was the same sense of injustice which led Job to assert his innocence of many of the charges of his friends. "I will maintain mine own ways before him" (Job 15:13-16). The Apostle Paul also vindicated his own life against the insinuations of false brethren (2 Corinthians 10:8-11; 2 Corinthians 11:6-10, 2 Corinthians 11:21-30). Our Saviour also, when persecuted by malicious men, could ask, "Which of you convinceth me of sin?" (John 8:46). Only a stern sense of duty—a protest against wrong—will break a righteous man's silence in relation to himself.

5. Integrity before man must never be a substitute for integrity before God. David's object was simply vindication from supposed charges of wrong deliberately done to Saul. He had a deep consciousness at the same time that in the sight of God, as a spiritual being, he was unworthy and in need of mercy. Only such a man, sensible of sinfulness before God, would dwell so much on mercy (Psalms 52:8; Psalms 62:12; Psalms 86:5), and at the same time on "integrity" and "uprightness" (Psalms 7:8; Psalms 25:21; Psalms 26:1; Psalms 41:1-13:42). Men take a very superficial view of things when they imagine that goodness which passes among men, and is a fulfilment of our earthly obligations, "extendeth" unto God (Psalms 16:2, Psalms 16:3). This was one of the deadly errors of the Pharisees, and it was exposed by the whole tenor of our Saviour's teaching (Luke 18:9-14; John 3:1-11). As we have not integrity before God, we must be born again, repent, seek forgiveness and acceptance, not because of what we are and have done, but because of Christ having loved us and given himself for us (Acts 4:12; Romans 3:24-28; Romans 4:5, Romans 4:6; Romans 5:1, Romans 5:2; Philippians 3:8, Philippians 3:9).

II. A MAN SENSIBLE OF GREAT PERIL. Two perils beset David. He feared death at the hand of Saul, and, most of all, loss of reputation. He rightly judged that if the king of Israel sought his life and chased him with that end in view, the impression would be conveyed to many that he had been guilty of some act of wrong well known to Saul, though unknown to the people. An upright man, although able to commit himself to God, dreads to be thought a wrong doer, and to die as though he were such. Hence his pleading with Jonathan, his pain at the suspicion of want of integrity, his desire to learn whether the king's mind was more placable. These two perils beset us all. In one sense we are safe from death till our appointed time has come, for God's care fails not; yet in relation to the forces at work around us we know not what a day or an hour may bring forth. Life is begirt with powers of destruction. There is but a "step" between us and death. "In the midst of life we are in death." The proper effect of this sense of peril is wholesome. It leads to such an estimate of life as renders it wiser, more sober, earnest, and devout (Psalms 39:4-7; Psalms 90:12; Ecclesiastes 9:10; Ecclesiastes 11:9; Ecclesiastes 12:13; 1 Corinthians 7:29-31). But to a sincerely good man danger to reputation is more serious. Many would rather die than either actually lose character or be deemed to have lost it. They can sympathise with David's wish that Jonathan would slay him if really moral cause existed. Our Saviour's pain was great because of the effort to ruin his character. But though all are exposed to these two perils in common with David, there is one other peril of life which often is an occasion of loss of reputation. We are exposed to the wiles of the devil. As Saul sought the life of David, so Satan goeth about seeking whom he may devour (1 Peter 5:8). Every day the adversary destroys by "his strong ones." The language of the Psalmist (Psalms 10:8-10) will apply with wonderful precision to the destroyer of souls, the "murderer from the beginning" (John 8:44). The proper effect of this sense of peril is to induce watchfulness, avoidance of the haunts of iniquity, prayer for strength, and such consecration to work as shall leave no time or thought for dalliance with the tempter (Matthew 7:13; Matthew 26:41; Ephesians 6:11, Ephesians 6:12, Ephesians 6:18).

III. A MAN INTENT ON SELF-PRESERVATION. While in conflict with Goliath, amidst the regular duties of his public course, David seems to have been under no concern for his life or reputation. He did his duty and trusted in God. But when he suspected attempts in the dark on his life and character, he felt bound to devise means of securing himself, and rightly manifested much anxiety in relation thereto. It is possible that character may be so defamed during life that only death will prove its vindication, as in case of our Saviour; nevertheless, no means should be left unused to assert our innocence and if possible prove it. The subtle powers which threaten our life may be often avoided by observance of laws of health and abstention from unnecessary risks. Many men commit slow suicide by wilful neglect of fresh air, good and moderate food, and by excessive toil for gain. The preservation of character may often be secured by abstaining from the "appearance of evil," though we shall never rid ourselves of uncharitable defamers.

General lessons:—

1. We should strive to be free from the narrow suspicions and uncharitable thoughts which tend to injure excellent reputations (1 Corinthians 13:4-7).

2. If we cannot vindicate our reputation before men, let us have comfort in God's knowledge of us (Psalms 37:5, Psalms 37:6; Psalms 139:1-4).

3. Like Jonathan, we should manifest great sympathy with those whose honourable character is defamed or in peril.

4. Our supreme concern should be to live in spirit so as to find acceptance with the holy, all-seeing God.

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.

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').