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1 Samuel
Chapter Twenty
1 Samuel 20
Chapter Contents
David consults Jonathan. (1-10) Jonathan's covenant with
David. (11-23) Saul
missing David
seeks to kill Jonathan. (24-34) Jonathan
takes leave of David. (35-42)
Commentary on 1 Samuel 20:1-10
(Read 1 Samuel 20:1-10)
The trials David met with
prepared him for future
advancement. Thus the Lord deals with those whom he prepares unto glory. He
does not put them into immediate possession of the kingdom
but leads them to
it through much tribulation
which he makes the means of fitting them for it.
Let them not murmur at his gracious appointment
nor distrust his care; but let
them look forward with joyful expectation to the crown which is laid up for
them. Sometimes it appears to us that there is but a step between us and death;
at all times it may be so
and we should prepare for the event. But though
dangers appear most threatening
we cannot die till the purpose of God
concerning us is accomplished; nor till we have served our generation according
to his will
if we are believers. Jonathan generously offers David his
services. This is true friendship. Thus Christ testifies his love to us
Ask
and it shall be done for you; and we must testify our love to him
by keeping
his commandments.
Commentary on 1 Samuel 20:11-23
(Read 1 Samuel 20:11-23)
Jonathan faithfully promises that he would let David know
how he found his father affected towards him. It will be kindness to ourselves
and to ours
to secure an interest in those whom God favours
and to make his
friends ours. True friendship rests on a firm basis
and is able to silence
ambition
self-love
and undue regard for others. But who can fully understand
the love of Jesus
who gave himself as a sacrifice for rebellious
polluted
sinners! how great then ought to be the force and effects of our love to him
to his cause
and his people!
Commentary on 1 Samuel 20:24-34
(Read 1 Samuel 20:24-34)
None were more constant than David in attending holy
duties; nor had he been absent
but self-preservation obliged him to withdraw.
In great peril present opportunities for Divine ordinances may be waved. But it
is bad for us
except in case of necessity
to omit any opportunity of statedly
attending on them. Jonathan did wisely and well for himself and family
to
secure an interest in David
yet for this he is blamed. It is good to take
God's people for our people. It will prove to our advantage at last
however it
may now be thought against our interest. Saul was outrageous. What savage
beasts
and worse
does anger make men!
Commentary on 1 Samuel 20:35-42
(Read 1 Samuel 20:35-42)
The separation of two such faithful friends was grievous
to both
but David's case was the more deplorable
for David was leaving all
his comforts
even those of God's sanctuary. Christians need not sorrow
as men
without hope; but being one with Christ
they are one with each other
and will
meet in his presence ere long
to part no more; to meet where all tears shall
be wiped from their eyes.
── Matthew Henry《Concise Commentary on 1 Samuel》
1 Samuel 20
Verse 2
[2] And
he said unto him
God forbid; thou shalt not die: behold
my father will do
nothing either great or small
but that he will shew it me: and why should my
father hide this thing from me? it is not so.
Is it not so —
For Jonathan gave credit to his father's oath
chap. 19:6.
Verse 3
[3] And David sware moreover
and said
Thy father certainly knoweth that I
have found grace in thine eyes; and he saith
Let not Jonathan know this
lest
he be grieved: but truly as the LORD liveth
and as thy soul liveth
there is
but a step between me and death.
David sware —
The matter being of great moment
and Jonathan doubting the truth of it
he
confirms his word with an oath
which follows in the end of the verse. Only he
interposeth a reason why Saul concealed it from Jonathan.
Verse 5
[5] And
David said unto Jonathan
Behold
to morrow is the new moon
and I should not
fail to sit with the king at meat: but let me go
that I may hide myself in the
field unto the third day at even.
To the third day —
That is
unto the next day
but one after the new moon. His meaning is not
that he would hide himself in any certain place all the three days
but that he
would secure himself either at Bethlehem with his friends
or in any other
place 'till the third day.
Verse 6
[6] If
thy father at all miss me
then say
David earnestly asked leave of me that he
might run to Bethlehem his city: for there is a yearly sacrifice there for all
the family.
Asked me —
Who being the king's son and deputy
used to give license to military men to
depart for a season upon just occasions.
Verse 8
[8] Therefore thou shalt deal kindly with thy servant; for thou hast brought
thy servant into a covenant of the LORD with thee: notwithstanding
if there be
in me iniquity
slay me thyself; for why shouldest thou bring me to thy father?
Deal kindly — In
giving me timely notice
and a true account of Saul's disposition and intention
towards me.
A covenant of the Lord — That is
a solemn covenant
not lightly undertaken
but seriously
entered into
in the name and fear of God
and in his presence
calling him to
be the witness of our sincerity therein
and the avenger of perfidiousness in
him that breaks it.
Slay me — I
am contented thou shouldst kill me.
For why —
Why shouldst thou betray me to thy father
by concealing his evil intentions
from me?
Verse 12
[12] And
Jonathan said unto David
O LORD God of Israel
when I have sounded my father
about to morrow any time
or the third day
and
behold
if there be good
toward David
and I then send not unto thee
and shew it thee;
O Lord God — Do
thou hear and judge between us. It is an abrupt speech which is usual in great
passions.
Verse 14
[14] And
thou shalt not only while yet I live shew me the kindness of the LORD
that I
die not:
Kindness as the Lord — That kindness to which thou hast engaged thyself
in the covenant sworn
between thee and me in God's presence.
I die not —
That thou do not kill me or mine
as princes of another line use to kill the
nearest relations of the former line
from whom the kingdom was translated to
them.
Verse 16
[16] So
Jonathan made a covenant with the house of David
saying
Let the LORD even
require it at the hand of David's enemies.
A covenant —
The covenant which before was personal
he now extends to the whole house of
David
expecting a reciprocal enlargement of it on David's side
which
doubtless he obtained.
Enemies — If
either I or any of my house shall break this covenant
and shall prove enemies
to David or to his house
let the Lord
the witness of this covenant
severely
punish the violators of it.
Verse 17
[17] And
Jonathan caused David to swear again
because he loved him: for he loved him as
he loved his own soul.
Swear again —
Heb. and Jonathan added or proceeded to make David swear; that is
having
himself sworn to David or adjured David
in the foregoing verse
he here
requires David's oath to him
by way of restipulation or confirmation.
Loved him —
Because he had a true friendship for David
he desired that the covenant might
be inviolably observed through all their generations.
Verse 19
[19] And
when thou hast stayed three days
then thou shalt go down quickly
and come to
the place where thou didst hide thyself when the business was in hand
and
shalt remain by the stone Ezel.
Was in hand —
When this same business which now they were treating about
was in agitation
formerly; namely
to discover Saul's mind and purpose towards him
chap. 19:2
3.
Ezel — By
that stone which directs travellers in the way; namely
in some cave
or
convenient place
which was near it.
Verse 21
[21] And
behold
I will send a lad
saying
Go
find out the arrows. If I expressly say
unto the lad
Behold
the arrows are on this side of thee
take them; then come
thou: for there is peace to thee
and no hurt; as the LORD liveth.
I will send — I
will send him out before I shoot
to find out
and take up the arrows which I
shall shoot. And I shall shoot them either short of him
or beyond him
as I
shall see occasion.
Verse 23
[23] And
as touching the matter which thou and I have spoken of
behold
the LORD be
between thee and me for ever.
Between — As
a witness and a judge between us and our families for ever
if on either side
this league of friendship be violated.
Verse 24
[24] So
David hid himself in the field: and when the new moon was come
the king sat
him down to eat meat.
Hid himself —
Namely
at the time appointed: for it seems probable
that he went first to
Bethlehem
and thence returned to the field
when the occasion required.
Verse 25
[25] And
the king sat upon his seat
as at other times
even upon a seat by the wall:
and Jonathan arose
and Abner sat by Saul's side
and David's place was empty.
Arose — He
rose from his seat where he was sat next the king
and stood at Abner's coming
to do honour to him
who was his father's cousin
and the general of the army.
Verse 26
[26]
Nevertheless Saul spake not any thing that day: for he thought
Something hath
befallen him
he is not clean; surely he is not clean.
Something —
Some accident which has rendered him unclean
and so unfit to partake of this
feast
which consisted in part of the remainders of the peace-offerings
according to the law
Leviticus 7:20. Unfit also to come into any
company
much more
into the king's company
lest he should pollute them also.
Verse 27
[27] And
it came to pass on the morrow
which was the second day of the month
that
David's place was empty: and Saul said unto Jonathan his son
Wherefore cometh
not the son of Jesse to meat
neither yesterday
nor to day?
Son of Jesse — So
he calls him in scorn
to note the meanness of his original; and as not
deigning to call him by his proper name.
To day —
For the uncleanness which came by some chance
usually lasted but for one day.
Verse 30
[30] Then
Saul's anger was kindled against Jonathan
and he said unto him
Thou son of
the perverse rebellious woman
do not I know that thou hast chosen the son of
Jesse to thine own confusion
and unto the confusion of thy mother's nakedness?
Thy confusion —
Men will conclude that thou hast no royal blood in thy veins
that canst so
tamely give up thy crown to so contemptible a person.
Verse 33
[33] And
Saul cast a javelin at him to smite him: whereby Jonathan knew that it was
determined of his father to slay David.
To smite him —
Saul seemed to be in great care
that Jonathan should be established in his
kingdom: and now he himself aims at his life! What fools
what worse than
savage beasts does anger make.
Verse 37
[37] And
when the lad was come to the place of the arrow which Jonathan had shot
Jonathan cried after the lad
and said
Is not the arrow beyond thee?
To — That is
near the
place. For the words following shew
that he was not yet come thither.
Verse 40
[40] And
Jonathan gave his artillery unto his lad
and said unto him
Go
carry them to
the city.
Artillery —
His bow
and arrows
and quiver.
── John Wesley《Explanatory Notes on 1 Samuel》
20 Chapter 20
Verses 1-42
And David fled from Naioth
in Ramah
and came and said before
Jonathan.
David and Jonathan
1. It will be suitable for us to dwell on the remarkable friendship
between David and Jonathan--a beautiful oasis in this wilderness history.
2. We cannot turn from this chapter without adding a word on the
friendships of the young. It is when hearts are tender that they are more
readily knit to each other
as the heart of Jonathan was knit to the heart of
David. But the formation of friendships is too important a matter to be safely
left to casual circumstances.
A friendly prince a princely friend
I. The princely
friendship.
1. An unselfish and self-denying avowal. He had soon to learn by
experience
and he must have known the fact then
that to befriend David was to
displease Saul. Yet is there no faltering in his fidelity. However contrary the
waves may be
he changes not the vessel’s head; undeterred
he abides faithful.
Calumnies and adulations change him not.
2. The religious character of this friendship is forced upon us. He
begins with a covenant. Are any friendships worth cultivating whereupon we may
not ask the Divine blessing?
3. Such a friendship was not only the affection of a man. He drew the
power to thus “love on” from the Great Source of Love.
II. The purpose
this friendship served.
1. God gave David a friend at court.
2. Another purpose the friendship of Jonathan served was to
strengthen David’s faith. During his exile
especially in the early past
when
his fortunes changed so suddenly
David’s faith became clouded. It is his voice
that exclaims
“There is but a step between me and death.” The strong
confidence is breathed by Jonathan (1 Samuel 20:14-15). When pressed
almost beyond endurance and weary with continual flight
it is Jonathan who
directs the trembling heart to God (1 Samuel 23:16-17).
Lessons:
1. Sanctified friendships are God’s hands of guidance. Such lead us
always to Himself and never from Him.
2. Friendships formed for social or temporal gain are akin to traffic
and bargain driving on the Temple floor
and must end in ruin. That is no real
friendship which fails to lead us to God.
3. True friendships are stable. Human alliances are as fragile as the
flowers the frost has traced upon the window
which melt away before the pure
beams of love or the heat of trial from within. All friendships that are worth
anything must begin with a covenant. (H. E. Stone.)
And David fled
from Naioth
in Ramah
and came and said before Jonathan.
David and Jonathan
1. It will be suitable for us to dwell on the remarkable friendship
between David and Jonathan--a beautiful oasis in this wilderness history.
2. We cannot turn from this chapter without adding a word on the
friendships of the young. It is when hearts are tender that they are more
readily knit to each other
as the heart of Jonathan was knit to the heart of
David. But the formation of friendships is too important a matter to be safely
left to casual circumstances.
A friendly prince a
princely friend
I. The princely friendship.
1. An unselfish and self-denying avowal. He had soon to learn by
experience
and he must have known the fact then
that to befriend David was to
displease Saul. Yet is there no faltering in his fidelity. However contrary the
waves may be
he changes not the vessel’s head; undeterred
he abides faithful.
Calumnies and adulations change him not.
2. The religious character of this friendship is forced upon us. He
begins with a covenant. Are any friendships worth cultivating whereupon we may
not ask the Divine blessing?
3. Such a friendship was not only the affection of a man. He drew the
power to thus “love on” from the Great Source of Love.
II. The purpose this friendship served.
1. God gave David a friend at court.
2. Another purpose the friendship of Jonathan served was to
strengthen David’s faith. During his exile
especially in the early past
when
his fortunes changed so suddenly
David’s faith became clouded. It is his voice
that exclaims
“There is but a step between me and death.” The strong
confidence is breathed by Jonathan (1 Samuel 20:14-15). When pressed almost beyond endurance and weary with continual
flight
it is Jonathan who directs the trembling heart to God (1 Samuel 23:16-17).
Lessons:
1. Sanctified friendships are God’s hands of guidance. Such lead us
always to Himself and never from Him.
2. Friendships formed for social or temporal gain are akin to traffic
and bargain driving on the Temple floor
and must end in ruin. That is no real
friendship which fails to lead us to God.
3. True friendships are stable. Human alliances are as fragile as the
flowers the frost has traced upon the window
which melt away before the pure
beams of love or the heat of trial from within. All friendships that are worth
anything must begin with a covenant. (H. E. Stone.)
Verse 3
There is but a step between me and death.
Solemn News
Notice the views and feelings that will naturally possess a man
who believes “there is but a step between him and death
” or that his end is
near.
I. The world
with
its pleasures
pursuits
and prospects
will
appear small. The mask is taken
off now.
II. He will feel
that his own personal salvation is to him above all things else in point of
importance.
III. Next to his own
salvation in point of importance
will be that of his family.
IV. He will not
feel at home in the company of the wicked
or in any pursuit or pleasure upon
which he could not ask the blessing of God.
V. He will desire
to settle all
disputes and old grudges
and forgive his enemies.
VI. A man who
believes “there is but a step between him and death” will desire to make his
will. (T. Kelly.)
But a step
This was David’s description of his own condition. King Saul was
seeking to destroy him. The bitter malice of that
king would not be satisfied
with anything short of the blood of his rival.
1. There is a
sense in which this text is no doubt literally true of every man--There is but
a step between me and death; for life is so short that it is no exaggeration to
compare it to a step.
2. But
in another
sense
there is but a step between us and death
namely
that life is so
uncertain. How unexpectedly it ends.
3. And this is all
the more true when we consider that there are so many gates to the grave. We
can die anywhere
at any time
by any means. Not alone abroad are we in danger
but at home in security we are still in peril. Wherever you are
you may well
feel
“There is but a step between me and death.”
II. That to some
this is specially true. To persons who have reached a ripe old age this is most
certainly true: “There is but a step between me and death”? Now
do not object
to think about it and talk about it. If you are all right with God
it can be
no trouble to you to remember that as your years multiply
there must be so
many the fewer in which you are to abide here below.
III. Suppose it is
not so. There may be some here that will live to a very great age. Well
what
then? If so
I should recommend you to follow the Scriptural advice
“Seek ye
first the kingdom of God
and His righteousness.” Suppose that it is not true
that there is but a step between you and death; nevertheless
while death is at
a distance
health and strength furnish the best time for coming to Christ.
IV. But now suppose
that it is so. Suppose that it is so
and suppose
as yet
that you have no
good hope. If there is but a step between you and death
yet there is only a
step between you and Jesus. There is only a step between you and salvation. God
help you to take that step. Suppose that it is so
that you are moon to die;
then set your house in order. (C. H. Spurgeon.)
The mystic stop
.
I. It is a certain
step. All must take it.
II. It is an
uncertain step.
1. When we must
take it we cannot tell.
2. Where we must
take it is altogether hid from us.
III. It is a final
step. It is final because it puts an end to human distinctions.
IV. It is a parting
step.
1. It parts us
from this world of matter. We must bid farewell to flower and star.
2. It parts us
from friends near and dear to us.
3. It parts us
from ourselves. That tender union that subsists between soul and body is rudely
torn asunder
V. It is a
solitary step. Death is a lonely thing.
VI. It is
altogether a solemn step.
1. The step of
birth is solemn.
2. The step of
prayer is solemn.
3. Not less solemn
is the step of death. Lord
prepare me for taking this step. (J. Dunlop.)
The nearness of death
This is true physically
morally
socially
influentially.
1. Physically--Breath
is in the nostrils; we know not our narrow escapes from death; the point of a
needle may destroy the life of the body
etc.
2. Morally--Character
may be ruined in a moment; one sin broke up human history into ruin and sorrow
etc.
3. Socially--When
character is ruined
society is closed against a man
etc.
4. Influentially--A
man’s influence should be the measure of his moral standing; by one false step
influence may be impaired or destroyed. The fact that there is but a step
between life and death should do five things:--
I. It should give
high significance and value to time. “Whatsoever thy hand findeth to do
” etc.
II. It should
awaken the most anxious vigilance. Only one step
and it may be the next!
III. It should
stimulate to preparedness for the future.
IV. It should
impart a tenderer interest to all the relationships of life.
V. It should lead
to the right use of temporal possessions. (J. Parker
D. D.)
Certainty of death
it was seemingly true concerning David.
1. This teaches us
how liable we are to be wrong in our judgments. We can only judge from
appearances; therefore we should draw all inferences of importance with
caution.
2. Yet this
judgment of David’s
perhaps
was the instrumental cause of his preservation.
It made him cautious. Thus Providence sports with our calculations; “man
knoweth not his appointed time
but is like the fishes ensnared in an evil
net.”
II. The text is
really true concerning some individuals now in the world.
1. Let us in the
first place look at the great number of the sick scattered over the face of
this well-peopled world.
2. Go into the
gloomy ceils of condemned criminals
whose life must
pay the forfeit of their
crimes on the coming morning.
3. Look at the
combatants that are now preparing for deadly battle; their country’s cause
palpitates at their heart
and burns on their tongue. They are destined to fall
in the struggle.
4. Listen to the
cries of those mariners in distress; “they are going up to the heavens
and now
down to the depths.”
5. View those men
of apoplectic structure. How precarious the hold they have of life! Fresh and
hale one minute--the next dead.
III. The declaration
in the text may be true with regard to some of us.
1. Sentence of
death has been passed on all men.
2. This sentence
has never been repealed. It has not become obsolete; it is not like the
antiquated page of an almanac of past times.
3. But this
respite is not for any given length of time. It is frugally extended only from
moment to moment. A respited criminal knows the length of his respite; we do
not. (T. Macconnel.)
Verse 6
A
yearly sacrifice for all the family.
The family
festival
The
word in this verse rendered “sacrifice” is in the margin of our English Bible
rendered with somewhat greater felicity “feast.” There comes to view
therefore
in the narrative an unusually interesting fact; namely
that the
family of Jesse continued to keep up their residence in Bethlehem
and carefully
observed the household festivals through the year
as in earlier days they had
been accustomed. The members of that scattered circle summoned each other
regularly to a social reunion annually.
I. The advantages found in the observance of this yearly thanksgiving
festival.
1. Of course
first and chief of these is the consideration that for
all God’s love and care for us there is due at least full acknowledgment of the
hand which has given them to us. “Count up your mercies.” A day in each year is
surely not too much to be given to this formal rehearsal before God of our
plentiful gains and prosperities.
2. In the second place
there is manifest advantage in these annual
festivals growing out of the cultivation of our domestic affections and the
perpetuation of our home tastes and feelings. It mingles religion with our best
sympathies. He cannot be called a manly man who did not feel himself a weaker
man from the month when his praying mother died and was buried
or who does not
feel himself a braver
better man
if now perhaps the beloved old voice still
lives to be his counsel and his inspiration.
3. Again: there is a manifest advantage in these thanksgiving
festivals found in the perpetuation of ancestral memories to which they are
calculated most strongly to minister. It is instinctive in the heart of every
true man and woman to desire to live beyond the limits of an immediate
generation. We toil hard for many a season to keep our name unsullied and
preserve our fair fame unstained for the sake of our offspring.
4. And this leads me on to mention a fourth advantage derived from
this annual feast; namely
the opportunity it offers for kindling and
quickening a true patriotism in the hearts of the people.
II. With this exhibition of manifest advantages I can hardly need to
argue further for such observance of the day. If we go with David at all on his
errand
it must be in imagination only. And I think it will be profitable now
to ask and answer where he did go.
1. To his own city.
2. In the second place
I suppose David went straight as was possible
to his own home in Bethlehem.
3. Then
finally
I imagine David would want to go to various houses
of his brethren. I take this from the fact that this day’s invitation was given
by his brother. (C. S. Robinson
D. D.)
Christmas and
New Year festivities
I. Remember to exalt God in your family festivities.
II. Thoroughly survey the history of the year since your last family
festivities.
1. It was a yearly sacrifice. Year short space in time
but may be
long in events. What changes may crowd into its weeks. Christmas does not
always find the family in the old home.
2. On some homes shadows lie thick
others bathed in sunshine. Here
Jacob has lost his Joseph
or Rachel mourns her children; here sportive
childhood cries
“Oh
call my brother back to me
I cannot play alone.”
3. And then
they who come to the festivities come from such various
scenes. Here at Bethlehem was David from the court; and Eliab
Abinadab
and
Shammah from the camp.
4. Nor will any true heart give a secondary place to changes on
character the year has produced.
III. Consider the personal obligations each owes to the family.
IV. In your festivities think of others. (G. B. Johnson.)
Verse 10
What if thy father answer
thee roughly?
A word for the persecuted
I. Our
first point is
what you may do
what there is a possibility of you doing
should your friends answer you roughly.
1. You
may “by-and-by be offended.” I mean that you may leave Christ altogether
because you cannot bear his cross.
2. Or
it may happen to you that
instead of being by-and-by offended
you may
continue for awhile
but you may gradually give way
and at last yield
altogether. There are many among us who could bear to lose our heads at a
stroke for Christ
but to be burned at a slow fire--ah
that would try us!
3. But
if left to ourselves we may fall into what is as bad as open apostasy. When we
find the father
or the wife
or the friend answering us roughly
we may make a
pitiful compromise between Christ and the world.
4. I
will tell you what you may do also
and I pray that the Holy Spirit may lead
you to do it. You may take up humbly
but firmly
this decided stand:--“If my
father answer me roughly he must do so
but I have another Father who is in
heaven and I shall appeal to him. If the world condemn me
I shall accept its
condemnation.”
II. What
the trial will do for us if we are helped to bear up under it. “What if thy
father answer thee roughly?”
1. First
it will grieve us. It is by no means pleasant to be opposed in doing right by
those who ought to help us in it. It is very painful to flesh and blood to go
contrary to those we love.
2. The
opposition of your friends will try your sincerity. If you are a hypocrite you
will soon yield to opposition.
3. The
rough answers of opponents will try your faith. You say you believe in Jesus:
now we shall see if you do
for if you cannot bear a little trial from men and
women
surely you will not be able to bear the worse trials from the devil and
his angels. If you cannot bear the trials of life
how will you endure the
ordeals of death?
4. Persecution
will try your love to Jesus. If you really love Him you will cheerfully stand
in the pillory of reproach with Him. Your valiant soldier in quiet barracks at
home could fight
no doubt
but how do you know till he has passed through a
campaign?
5. The
rough answers of those who should be your friends will keep us awake. I think
it was Erskine who used to say
“Lord
deliver me from a sleepy devil.”
6. Such
afflictions drive you to your knees.
7. Trials
from the enemies of Jesus confirm our faith. Those who are never tried usually
possess a poor
tottering faith
but trial
especially persecution
is like the
rough March wind which goes howling through the forest
and while the young
oaks are almost torn up by the roots at first
it loosens the soil for them
and they send out more rootlets
till they get such a firm grip that they defy
the hurricane.
8. Rough
speeches
too
will have this good effect
upon genuine Christians
it will
lead them to plead for those who utter them.
9. Certainly
opposition has another good effect
that it drives those subject to it into the
truly separated path; they are known to be Christians
and proclaimed as such
by their revilers.
10. One
good effect of being persecuted at home is this
it makes you gentler abroad.
III. How
should you behave under the trial?
1. Never
court opposition.
2. Endure
whatever you have to endure with the greatest possible meekness.
3. After
bearing with meekness return good for evil. For cruel words return warmer love
and increased kindness. The most renowned weapon for a Christian to fight his
antagonists with is that of overcoming evil with good.
4. Here
let
me also remark that to this gentle endurance there must be added by the
persecuted Christian much exactness of life.
IV. In
doing all this what comfort may you expect.
1. You
may have this for your comfort
that the persecutor is in God’s hands. He
cannot do more than God lets him
and if God permits him to annoy
you may
cheerfully bear it.
2. Next
remember
if you keep your conscience clear it is a great joy. Rough answers
outside need not trouble you while within there is the answer of a good
conscience towards God. Injure your conscience and you lose that consolation;
preserve it from evil and you must be happy.
3. Remember
that by patiently enduring and persevering you will have fellowship with the
grandest spirits that ever lived.
4. Remember
too
that if you have extraordinary troubles Jesus will be doubly near to you.
5. You
have the sweet thought also that you are doing more good where you are than if
you were placed altogether among the godly. (C. H. Spurgeon.)
Verse
17
And Jonathan caused David to swear again because he loved him.
Love plighting troth
I. Now
first
great love
desires to bind itself to the beloved one. And
first of all
remember that
Jesus bound Himself to His people by covenant bonds.
2. Then
next
Jesus would
have us bound to Him on our part. This kind of bond can never be all on one
side
for true friendship leads to mutual love.
II. Great love desires renewed
pledges from its object: “Jonathan caused David to swear again
because he
loved him: for he loved him as he loved his own soul.”
1. It was not out
of
distrust
but by reason of a sort of sacred jealousy
that “Jonathan caused
David to swear again.” Our Saviour is as jealous of us as His Father is; the
immeasurable greatness of the love of Jesus Christ to us moves Him to feel an
infinite jealousy of us.
2. This is the only return we
can make for His love.
3. It is for our highest
benefit that we should do this. Our love is often so feeble and cold that it
needs to be stirred up again.
4. We are often tempted and
allured by other loves
and are apt
to lend a listening ear to the charmer’s
fascinating voice.
5. It is for our benefit that
we should often renew our pledges of love to our Lord
because we cannot be
happy unless we are wholly taken up with love to Him. (C. H. Spurgeon.)
He loved him as he loved
his own soul.
True friendship
I. true friendship reports
itself by practical sympathy in times of distress.
1. This friendship was truly
unselfish.
2. This friendship was truly
generous. David was a shepherd boy
Jonathan the king’s son.
3. This friendship was truly
practical.
4. This friendship was truly
reciprocal. David loved Jonathan as fervently as Jonathan loved David..
II. True friendship reports
itself by solemn compacts in times of distress. “And Jonathan caused David to
swear again
because he loved him: for he loved him as he loved his own soul.”
1. This covenant was formed
in a reverent spirit. Jonathan appeals to God to witness his sincerity
to
judge his motive
and to prosper his friend.
2. This covenant was
submitted to a severe test.
3. This covenant was
confirmed by an affectionate parting. (J. T. Woodhouse.)
Verse 18
Thou shalt be
missed.
Being missed
There are two
aspects of truth in these words. One fact is plain enough; the vacant chair
will one day be our own. I do not say that the highest motive that can inspire
us is to be found in a desire to be gratefully remembered. No; Christian duty
has its highest motives in the love of Christ
and in devotion to the right as
right.
I. There is a recognition of reality all around and about us. Men are
for the most part known for what they verily are.
II. There are graduated spheres of influence.
III. There are capacities individual to ourselves. Each Life is a
separate creation of God’s. No two dogs even have the same countenances.
IV. There is a recognition of special friendship. We cannot feel alike
to all if we would. (W. M. Statham.)
Thy seat shall be empty.
The vacant chair
1. I point out to you the father’s vacant chair.
2. I go a little farther on in your house
and I find the mother’s
vacant chair.
3. I go on a little further
and I come to the invalid’s chair.
4. I pass on
and I find one more vacant chair. It is a high chair.
It is the child’s chair. If that chair be occupied
I think it is the most
potent chair in all the household. (T. De Witt Talmage.)
Verses
20-37
And I will shoot three arrows.
The claims of friendship
I. The arrows taught that a
strong and noble friend was standing in the breach.
1. Never be ashamed to own a
friend. Do not count him your friend whose name you are ashamed to mention.
2. Never be ashamed to speak
up for the cause of Truth. Let the arrows witness to the simplicity and fervour
of your allegiance to whatever is lovely and of good report.
II. The arrows spoke of
imminent danger. “Jonathan knew that it was determined of his father to put
David to death.” “The arrows are beyond thee.” You have hoped against hope; you
have tried to keep your position; you have done your duty
pleaded your cause
sought the intercession of your friends
prayed
wept
agonized: but it is all
in vain; the arrow’s flight proves that you must go whither you may. But take
these thoughts for your comfort.
1. There are things we never
leave behind. David had an inalienable possession in the love of his friend
in
the devotion of the people
in the memory of God’s goodness. There are threads
woven into the fabric of our life which can never be extracted or obliterated.
2. There is a Divine purpose
determining our course. To the had there was but royal caprice in the flight of
the arrow. “What are you going
my little fellow?” “I am picking up the
prince’s arrows; we generally go for game
but he is playing at it today.” That
was all he knew; how little did he divine the purpose of his Master
and still
less realise that each flitting arrow was
so to speak
taken from God’s quiver
and directed by His hand. There is no chance in a good man’s life. Let us
recognise the providence of the trifle. He is sending us away.
3. The going forth is
necessary to secure greater happiness than we leave. Had David lingered in the
palace
his life would have been forfeited
and he would have missed all the
glory and bliss with which his cup ran over in after years. This was the way to
the throne. Follow the arrow’s flight then--beyond the warm circle in which you
bare so long sheltered; beyond the southland to the icy north; beyond the known
to the unknown. Like another Abraham
go into the land which God will show
thee; like another Columbus
turn thy prow in the wake of the setting sun.
III. The arrows taught that
human love must suffer separation. This was the lash meeting of these two noble
hearts for a long time. Indeed
the friends only met once more
shortly before
Jonathan’s death. They had realised that this must be so. These are the hours
that leave sears on hearts and whiten the hair. Christ comes to us in these
dark moments as of old to the disciples
on whom had broken the full import of
his departure. “Let not your hearts be troubled.” (F. B. Meyer
B. A.)
Verse 25
David’s place
warn empty.
The empty place
“And the king
sat upon his seat
as at other times
even upon a seat by the wall: and
Jonathan arose
and Abner sat by Saul’s side
and David’s place was empty” (1 Samuel 20:25). I shall look at these words in the spirit of accommodation to
the ordinance of the Lord’s Supper. There
too
will be a feast
a feast
provided not by an earthly king
but by Him who is the King of kings. Let us
consider some of the reasons which may probably be assigned for these vacant
places.
1. But some places are empty. Some are empty
and we may envy the men
and women
brothers and sisters in Christ
who once sat there
but will sit
there no more. They are gone to claim the inheritance of which the Lord said
“I will give it you.”
2. But other places are vacant not through this heavenly translation.
And as we ask
“Where are they who usually occupy them?” the answer comes
“They are suffering under the Lord’s hand.” Yes
many places are empty for this
reason
and where this is the reason the vacancy is no reproach.
3. Sometimes David’s place is empty because he is engaged in
Christian work.
4. Other places
too
are vacant from motives which are entitled to
tender consideration
and which also require as tender correction. They fear
they are not in a true and befitting mood for the sacrament. They are cold.
They know not bow it is
but somehow the spiritual temperature is low.
5. But other places are empty for reasons less worthy. Their blank
spaces tell
it may be
of hearts that are dying through habitual sin
or
habitual neglect of the very conditions of life. (E. Mailer
D. D.)
The empty place: A
Christmas Day sermon
I. The empty place in the persecutor’s house: “David’s place was
empty.” David had good reason for vacating his place at Saul’s table
for the
passionate king was so malicious
and so embittered against him
that he sought
his life. The child of a Roman noble had stepped into some little place where
humble and unlettered people met to hear the gospel preached
to sing songs in
the name of Jesus
and to keep holy one day in the week; and there that
youthful heart had learnt the story of the cross
and by the grace of God had
been brought to love the Saviour. As soon as the fact was made known
the
officers of justice would take away the child from the father’s house
and hale
the young believer off to prison
and so another seat was empty. You know how
it was in our own land
how many a seat was empty during the persecutions of
Queen Mary. If martyr days should come back again
could we vacate our places?
Could the husband let his wife and children go for Christ’s sake?
II. There is another place which sometimes becomes empty
that is
the
place of sinful pleasures. This empty place is the result of the working of
God’s grace in the heart.
III. The place of our occupation has been empty.
IV. During the past year
many of you now present have had a place is
the assembly of God’s people.
V. I have now to say just a few words specially to the members of the
church about their place at the prayer meeting.
VI. There is another David’s place that is sometimes empty
and that
ought not to be so
it is the place of christian service.
VII. Again
I hope that our place at the Lord’s table will not be empty
at any time when it is possible for us to occupy it.
VIII. When you will be keeping the Christmas feast
there will be many
family gatherings
and in those family gatherings there will be some households
where David’s place will be empty.
IX. There will be no empty place in heaven. In that great family
gathering up above
they will not be able to say
“David’s place is empty.” (C.
H. Spurgeon.)
Verses
32-42
And Jonathan answered Saul
his father
and said unto him
Wherefore should he be slain?
David’s friend
Jonathan
“There is little friendship in the world
” said Lord Bacon. “O
friendship
” wrote the author of Endymion
“of all things the most rare;
and therefore most rare
because most excellent.”
1. Friendship means more than affection. Strange to say
greater
friendships exist than in the family circle.
2. Again
friendship is not identical with the religious hope. The
well-meaning
but ignorant
have beheaded the saints.
3. But while friendship is by no means involved in the family or the
church affection
it yet remains true that the purest religious hope is the
basis of the highest friendships. Great deeds are never done by those whose
belief cuts off immortality.
I. True friendship is based
on righteousness. Friendship is the outgrowth of righteousness. The most
hallowed relationships afford no ground for unjust deeds among friends. The
child’s love for the father is no excuse for wrongdoing at that father’s
command.
II. True friendship makes no
account of personal danger. The world is slow in learning that there is a
greater existence than self.
1. We turn from majorities and minorities to observe that personal
comforts and discomforts are no criteria of action. The question is not as to
pleasure and pain
but rather as to the highest obligations.
2. The true friend is never afraid of danger. The son may die by the
father’s javelin
but Jonathan’s friendship is true.
III. True friendship rejoices
in others’ prosperity. (Monday Club Sermons.)
Verse 34
And Jonathan arose from
the table in fierce anger.
Jonathan’s moral courage
I propose to enquire into
the moral meaning of this incident; to see whether there is anything in it that
applies to our own circumstances. I think it impossible to read this story
without having the mind arrested as several points of unusual interest.
I. Here is the
saddest of all sights--man arrayed against man. Not man against a savage beast;
but man against his own kind.
II. Here we have
the rupture of the most sacred bonds. Who is it that is offended in this case?
It is not a stranger; it is the son that rose in fierce anger
being grieved
for David and ashamed of his own father. When fathers occupy their right
positions
sons
in ninety-nine cases out of a hundred
will be likely to
occupy theirs. A good example is never lost.
III. Here
too
is
the assertion of the highest instinct. What is it that asserts itself in this
case? It is the spirit of right. Men that get up from dinner tables and say
“Not I am ashamed of your evil doing; and I will not taste your bread!” We
poor hounds
tarry at the trough and satisfy our appetites
and slake our
thirst
but the man that is going out will save the world!
IV. Here we have a
disproof of a familiar proverb. The familiar proverb is
“Blood is thicker than
water.” Jonathan says
“Right is thicker than blood.”
V. Here we have
the espousal on a noble policy. What was the policy of Jonathan? He espoused
the cause of right against might. David had no resources. (J. Parker
D. D.)
Verse 42
And Jonathan said to David
Go in peace
forasmuch as we have
sworn both of us in the name of the Lord.
Real friendship
“All faithful friends went on a pilgrimage years ago
and none of
them have ever come back”; so wrote one of the Puritan divines
whose heart was
depressed at the time most likely. Perhaps the best definition of friendship is
that given by Addison: it is “a strong and habitual inclination in two persons
to promote the good and happiness of each other.”
I. True friendship
requires some acknowledged basis of individual worth. To be very popular is
very different from being beloved. Froissart says of Gaston de Foix
“In
everything he was so perfect that he cannot be praised too much; he loved what
ought to be beloved
and hated what ought to be condemned; and he never had
miscreant with him.”
II. True friendship
demands courage and self-sacrifice in instant answer to the call. When Jonathan
rose up from the table there was more than one javelin in the air coming
towards him; there was the mad king’s wrath shooting lances of fire also.
III. True friendship
becomes more disinterested as it becomes more loving.
IV. True friendship
shows itself by delicate and sometimes mysterious signals of communication.
Indeed
when two men become fast and sympathetic comrades
we sometimes fail to
discover what they find in each other so companionable.
V. True friendship
finds its highest model in the Lord of life and glory. (C. S. Robinson
D.
D.)
Divine goodness in human friendship
I. In its freedom
from all jealousy
Jonathan’s conduct was most exemplary. It was here that the
son proved himself to be so much more noble than the father; for Jonathan saw
himself surpassed by David
and yet was his faithful friend
and indeed found
one reason for his love in that superiority which David had secured.
II. The friendship
of Jonathan was eminently practical. It did not consist either of fair and
flattering words which he uttered
or of a mere luxury of sentiment which be
enjoyed. On the very first day of its life it proved its power
by prompting
Jonathan to put his royal robes on David’s shoulder
to gird his sword on
David’s thigh
and to place his bow in David’s hands; as much as to say
“I
will give thee of my best. Thou art more of a king’s son than I am. These befit
thee more than me.” There are friendships in the world which cost those who
cherish them nothing
and like many other cheap things they are worth just what
they cost.
III. Jonathan’s
friendship for David was eminently unselfish. It was much that he could do for
David; it was but little that David could do for him. Personally
he had no
interest in David’s continued life and increasing power; but
speaking after
the manner of men
his interest lay in the opposite direction. To Saul’s
selfish heart this nobleness of love and self-forgetfulness seemed nothing but
wilful wickedness and sheer madness. How could he comprehend it?
IV. Jonathan’s
friendship had the crowning grace of constancy. It began in the midst of
David’s new-born posterity
but it lasted through all his reverses.
1. There is one fact belonging to this history which has seldom had
the attention it deserves. While Jonathan was always faithful to David
he was
never false to his lather. Some men wail cultivate one virtue alone
and make
it an Aaron’s rod--swallowing up all the other virtues; but this man did not
suffer his virtues as a friend to devour his virtues as a son.
2. It needs no word to prove that the friendship we have been
studying must have been a great help and blessing to David. How great
is known
only to Him by whom the boon was bestowed.
3. As we contemplate the character of Jonathan
we are made
increasingly thankful that the immortality of the good is revealed in God’s
Word beyond the possibility of doubt or question. We are forbidden to think
that the love of Jonathan’s heart
which wrought so beneficently on earth
labours no longer for the welfare of the others. Can it be possible that the
God who created it in His own image doomed it to indolence? Would not that be
to doom the possessor of it to misery? (C. Vines.)
──《The Biblical Illustrator》