And David fled from Naioth, in Ramah, and came and said before Jonathan. 1 Samuel 20 David and Jonathan W. G. Blaikie, D. D. 1. It will be suitable for us to dwell on the remarkable friendship between David and Jonathan — a beautiful oasis in this wilderness history.(1) It was a striking proof of the ever mindful and considerate grace of God, that at the very opening of the dark valley of trial through which David had to pass in consequence of Saul's jealousy, he was brought into contact with Jonathan, and in his disinterested and sanctified friendship, furnished with one of the sweetest earthly solaces for the burden of care and sorrow. In merciful adaptation to the infirmities of his human spirit, God opened to him this stream in the desert, and allowed him to refresh himself with its pleasant waters; but to show him that his great dependence must be placed, not on the fellowship of mortal man, but on the ever-living and ever-loving God, Jonathan and he were doomed, after the briefest period of companionship, to a lifelong separation.(2) In another view, David's intercourse with Jonathan served an important purpose in his training. The very sight he constantly had of Saul's outrageous wickedness might have nursed a self-righteous feeling, might have encouraged the thought that as Saul was rejected by God for his wickedness, so David was chosen for his goodness. The remembrance of Jonathan's singular virtues and graces was fitted to rebuke this thought; for if regard to human goodness had decided God's course in the matter, why should not Jonathan have been appointed to succeed his father?(3) But there was one feature of the friendship of Jonathan and David that had no parallel in classic times — it was friendship between two men, of whom the younger was a more formidable rival to the older. It is Jonathan that shines most in this friendship, for he was the one who had least to gain and most to lose from the other.(4) Besides being disinterested, Jonathan's friendship for David was of an eminently holy character. Evidently Jonathan was a man that habitually honoured God, if not in much open profession, yet in the way of deep reverence and submission. And thus, besides being able to surrender his own prospects without a murmur, and feel real happiness in the thought that David would be king, he could strengthen the faith of his friend, as we read afterwards ( 1 Samuel 23:16 ). What a priceless blessing is the friendship of those who support and comfort us in great spiritual conflicts, and help us to stand erect in some great crisis of our lives! 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.(1) It ought to be gone about with care. A friend is very useful, if he is rich in qualities where we are poor.(2) But surely, of all qualities in a friend or companion who is to do us good, the most vital is, that he fears the Lord. ( W. G. Blaikie, D. D. ) A friendly prince a princely friend H. E. Stone. 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. ) There is but a step between me and death. 1 Samuel 20:3 Solemn News T. Kelly. 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 J. Dunlop. 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 J. Parker, D. D. 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 T. Macconnel. 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. ) A yearly sacrifice for all the family. 1 Samuel 20:6 The family festival C. S. Robinson, D. D. 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 G. B. Johnson. 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. ) What if thy father answer thee roughly? 1 Samuel 20:10 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 . ) And Jonathan caused David to swear again because he loved him. 1 Samuel 20:17 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 J. T. Woodhouse. 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. ) Thou shalt be missed. 1 Samuel 20:18 Being missed W. M. Statham. 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 T. De Witt Talmage. 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. ) And I will shoot three arrows. 1 Samuel 20:20-37 The claims of friendship F. B. Meyer, B. A. 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. ) David's place warn empty. 1 Samuel 20:25 The empty place E. Mailer, D. D. "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 . ) And Jonathan answered Saul, his father, and said unto him, Wherefore should he be slain? 1 Samuel 20:32-42 David's friend, Jonathan Monday Club Sermons. "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. ) And Jonathan arose from the table in fierce anger. 1 Samuel 20:34 Jonathan's moral courage J. Parker, D. D. 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

Benson Commentary 1 Samuel 20:1 And David fled from Naioth in Ramah, and came and said before Jonathan, What have I done? what is mine iniquity? and what is my sin before thy father, that he seeketh my life? 1 Samuel 20:1 . David fled, and came and said before Jonathan — Saul’s being thrown into a trance, as mentioned in the foregoing verse, gave David time to escape, and he went from Naioth to Gibeah, where Jonathan was. “It was happy for David that he had such a friend at court, when he had such an enemy on the throne.” — Henry. What have I done? What is mine iniquity? — He appeals to Jonathan himself concerning his innocence, and endeavours to convince him that, notwithstanding he had committed no iniquity, Saul sought his life. 1 Samuel 20:2 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 . 1 Samuel 20:2 . He said, God forbid: thou shalt not die — It appears by this that Jonathan knew nothing of his father’s design, and that the messengers before named had been sent to seize David without his privity. Hence, from a principle of filial respect to his father, he was very loath to believe that he would do so ill a thing. Behold, my father will do nothing, but he will show it me — In this he was greatly mistaken. Communicative as Saul was to his son Jonathan in other things, he was ashamed to disclose to him the wicked design he had formed against the life of his friend. Why should my father hide this thing from me? — Why? For an obvious reason; because it was too base and shameful to be discovered to any one that had any fear of God before his eyes, or any sense of moral obligation. He was afraid too that if he should disclose his design to Jonathan, he should find means to prevent its execution. It is not so — Jonathan gave credit to his father’s oath, mentioned 1 Samuel 19:6 . 1 Samuel 20:3 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. 1 Samuel 20:3 . David sware moreover — 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. Let not Jonathan know this, lest he be grieved — What a noble and generous turn does David here give to the behaviour of Saul to Jonathan, lest he should think ill of his father, by insinuating that he had kept this a secret from him out of affection, lest it should give him pain. 1 Samuel 20:4 Then said Jonathan unto David, Whatsoever thy soul desireth, I will even do it for thee. 1 Samuel 20:4-5 . Whatsoever thou desirest — He does not say, that shall be lawful and honest; for he knew David too well to think he would ask anything that was otherwise. I will do it for thee — This is true friendship. Thus Christ testifies his love to us; Whatsoever ye shall ask in my name, that will I do. And we must testify ours to him by keeping his commandments. Behold, to-morrow is the new-moon — There were solemn sacrifices every new-moon, and then a feast upon them. And David being one of the king’s family, by marrying his daughter, used to eat with them at these festival times. That I may hide myself in the field till 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 Beth-lehem with his friends, or in some other place till the third day. 1 Samuel 20:5 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. 1 Samuel 20:6 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. 1 Samuel 20:6 . Say, David earnestly asked of me — Jonathan, being the king’s son and deputy, used, it seems, to give license to military men to depart for a season upon just occasions. There is a yearly sacrifice for all the family — It is likely it was a custom among pious families to meet together once a year, and praise God for his mercies toward them all. 1 Samuel 20:7 If he say thus, It is well; thy servant shall have peace: but if he be very wroth, then be sure that evil is determined by him. 1 Samuel 20:8 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? 1 Samuel 20:8 . Thou shalt deal kindly with thy servant — In giving me timely notice, and a true account of Saul’s disposition and intention toward 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 shouldest kill me. For why — Why shouldest thou betray me to thy father, by concealing his evil intentions from me? 1 Samuel 20:9 And Jonathan said, Far be it from thee: for if I knew certainly that evil were determined by my father to come upon thee, then would not I tell it thee? 1 Samuel 20:9-13 . Jonathan said, Far be it from thee — Or, rather, Far be this away; for Jonathan is speaking of himself in this thing. Then said David, Who shall tell me? — Who shall bring me advice how matters stand? They went out both into the field — To take their measures about this matter. Jonathan said, O Lord God of Israel — Do thou hear and judge between us. These first words of the sentence seem to be an exclamation, or an abrupt speech, not usual in great passions, and the rest are as if he had said, Shall I, who love thee so much, be thought capable of breaking my word with thee? In all these verses the words are broken, concise, and interrupted: as the words of lovers are wont to be, especially when they are disturbed. But there are a tenderness and sincerity in this exclamation of Jonathan which are scarcely to be equalled. If there be good toward thee — I will show it thee, that thou mayest be easy. If it please my father to do thee evil — I will send thee away, that thou mayest be safe. Thus he would help to deliver him from evil if it were real, and from the fear of evil if it were but imaginary. The Lord do so and much more to Jonathan — If I speak deceitfully, or break my word with my friend: he expresseth himself thus solemnly that David might be fully assured of his sincerity. And thus God has confirmed his promises to us, that we might have strong consolation, Hebrews 6:17-18 . The Lord be with thee — And protect and prosper thee. Thus, to his protestations, Jonathan adds his hearty prayers for David. As he hath been with my father — Formerly, though now he be withdrawn. This intimates his belief that David would be in his father’s place, and his desire that he might prosper in it better than his father now did. 1 Samuel 20:10 Then said David to Jonathan, Who shall tell me? or what if thy father answer thee roughly? 1 Samuel 20:11 And Jonathan said unto David, Come, and let us go out into the field. And they went out both of them into the field. 1 Samuel 20:12 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; 1 Samuel 20:13 The LORD do so and much more to Jonathan: but if it please my father to do thee evil, then I will shew it thee, and send thee away, that thou mayest go in peace: and the LORD be with thee, as he hath been with my father. 1 Samuel 20:14 And thou shalt not only while yet I live shew me the kindness of the LORD, that I die not: 1 Samuel 20:14 . And thou shalt show me the kindness of the Lord — That kindness to which thou hast engaged thyself, in the covenant sworn between thee and me in God’s presence. The words in the Hebrew run plainly thus: And wilt thou not, if I be then alive, (namely, when God had advanced David to the throne as he had done Saul,) wilt thou not show me the loving-kindness of the Lord? He made no doubt, but rather strongly affirmed his belief of it. That I die not — That thou do not kill me or mine, as princes of another line used to kill the nearest relations of the former line, from whom the kingdom was translated to them. 1 Samuel 20:15 But also thou shalt not cut off thy kindness from my house for ever: no, not when the LORD hath cut off the enemies of David every one from the face of the earth. 1 Samuel 20:15 . Thou shalt not cut off thy kindness from my house — The covenant they had made was not merely personal, but reached to their posterity, and was to be kept even when David should have the greatest power, and there were none to oppose his will. These verses seem strongly to indicate that Jonathan knew of David’s being anointed to the kingdom! How unspeakable a generosity is here shown by Jonathan to stipulate for his own life, and the lives of his posterity, with that man whose life, humanly speaking, was now in his power! 1 Samuel 20:16 So Jonathan made a covenant with the house of David, saying , Let the LORD even require it at the hand of David's enemies. 1 Samuel 20:16-17 . So Jonathan made 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. At the hand of David’s enemies — If either I, or any of my house, shall prove enemies to David or to his house, let the Lord, the witness of this covenant, severely punish the violators of it. Jonathan caused David to swear again — Hebrew, and Jonathan added or proceeded to 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. For he loved him, &c. — The greatness of his love to him induced him to use every means in his power to secure David’s friendship to himself and his posterity, and to ensure the inviolable observance of this covenant through all their generations. 1 Samuel 20:17 And Jonathan caused David to swear again, because he loved him: for he loved him as he loved his own soul. 1 Samuel 20:18 Then Jonathan said to David, To morrow is the new moon: and thou shalt be missed, because thy seat will be empty. 1 Samuel 20:19 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. 1 Samuel 20:19 . When thou hast stayed three days, &c. — This is commonly interpreted of his staying so long with his kindred at Bethlehem. In the Hebrew the words are, Thou shalt three times go down to a very low place; and the meaning seems to be, that if Jonathan did not come to the place appointed the first day, David should take it for granted that he had no information of importance to communicate, and should come again the second day; and if Jonathan brought him no intelligence then, he should come on the third. Houbigant interprets the words, “But on the third day thou shalt come quickly to that place, in which thou shalt hide thyself on the feast-day.” When the business was in hand — When this same business which they were now treating about was in agitation formerly; namely, to discover Saul’s mind and purpose toward David, 1 Samuel 19:2-3 . By the stone Ezel — A stone probably erected to direct travellers in the way: he was to hide himself in some cave or other convenient place near it. 1 Samuel 20:20 And I will shoot three arrows on the side thereof , as though I shot at a mark. 1 Samuel 20:21 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. 1 Samuel 20:21-23 . I will send a lad, &c. — I will send him before I shoot, to find 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. If I say, Behold the arrows are beyond thee — This signal seems to have been agreed on between them, in case Jonathan was so watched and followed, as not to have an opportunity of communing with David by word of mouth. The Lord be between thee and me — As a witness and a judge, and between our families for ever, if on either side this league of friendship be violated. 1 Samuel 20:22 But if I say thus unto the young man, Behold, the arrows are beyond thee; go thy way: for the LORD hath sent thee away. 1 Samuel 20:23 And as touching the matter which thou and I have spoken of, behold, the LORD be between thee and me for ever. 1 Samuel 20:24 So David hid himself in the field: and when the new moon was come, the king sat him down to eat meat. 1 Samuel 20:24-26 . David hid himself in the field — Namely, at the time appointed: for it seems probable that he went first to Beth-lehem, and thence returned to the field, when the occasion required. Jonathan arose — He rose from his seat where he had sat next the king, and stood up at Abner’s coming, to do honour to him, who was his father’s cousin, and the general of the army. Something hath befallen him — 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. 1 Samuel 20:25 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. 1 Samuel 20:26 Nevertheless Saul spake not any thing that day: for he thought, Something hath befallen him, he is not clean; surely he is not clean. 1 Samuel 20:27 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? 1 Samuel 20:27-28 . Wherefore cometh not the son of Jesse? — So he calls him in contempt and scorn, to mark the meanness of his original, and as not deigning to call him by his proper name. Neither yesterday nor to-day — For the uncleanness that came by some accident usually lasted but for one day. David earnestly asked leave of me — Which he, being next to the king, it is likely, had power to grant, as appears from Saul’s demanding of him what was become of David. 1 Samuel 20:28 And Jonathan answered Saul, David earnestly asked leave of me to go to Bethlehem: 1 Samuel 20:29 And he said, Let me go, I pray thee; for our family hath a sacrifice in the city; and my brother, he hath commanded me to be there : and now, if I have found favour in thine eyes, let me get away, I pray thee, and see my brethren. Therefore he cometh not unto the king's table. 1 Samuel 20:29-30 . My brother, he hath commanded me to be there — The eldest brother, it seems, was wont to let all the rest know that their company was expected. Thou son of the perverse, rebellious woman — Or rather, according to the Hebrew, Thou son of perverse rebellion; that is, a very perverse rebel. Thou hast chosen the son of Jesse to thine own confusion — Made him thy friend to thy utter undoing and disgrace. For men will conclude that thou hast no royal blood in thy veins, that thou canst so tamely give up thy crown to so contemptible a person. The confusion of thy mother’s nakedness — To the reproach of her having children, as if she were an adulteress, and thou and the rest base-born, and none of you worthy to inherit the kingdom: or rather, he thus asperses Jonathan’s very birth, as if so degenerate a son could not be his, but must be the offspring of his mother’s guilt, the issue of a criminal commerce with some other man. 1 Samuel 20:30 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? 1 Samuel 20:31 For as long as the son of Jesse liveth upon the ground, thou shalt not be established, nor thy kingdom. Wherefore now send and fetch him unto me, for he shall surely die. 1 Samuel 20:31 . Thou shalt not be established, nor thy kingdom — Though Samuel had long before this declared to Saul, in the name of the Lord, that the kingdom should not continue with him, nor descend to his posterity; yet he seems to have had hopes that he should be able to prevent this declaration from being verified by his policy and taking proper measures. 1 Samuel 20:32 And Jonathan answered Saul his father, and said unto him, Wherefore shall he be slain? what hath he done? 1 Samuel 20:33 And Saul cast a javelin at him to smite him: whereby Jonathan knew that it was determined of his father to slay David. 1 Samuel 20:33-34 . Saul cast a javelin to smite him — Saul seemed a moment before 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 men! Because — Or, and because, &c., for this seems to be a second cause of his grief; his father had done him shame — That is, had done shame, not to David, but Jonathan, by giving him such rough words, and throwing a javelin at him. It may, however, be understood of his father’s speaking so contemptuously of David. 1 Samuel 20:34 So Jonathan arose from the table in fierce anger, and did eat no meat the second day of the month: for he was grieved for David, because his father had done him shame. 1 Samuel 20:35 And it came to pass in the morning, that Jonathan went out into the field at the time appointed with David, and a little lad with him. 1 Samuel 20:36 And he said unto his lad, Run, find out now the arrows which I shoot. And as the lad ran, he shot an arrow beyond him. 1 Samuel 20:37 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? 1 Samuel 20:37 . When the lad was come to the place — That is, near to the place: or, and the lad went; or, was going on to the place; for the words following show that he was not yet come thither. The Hebrew word ??? bo, signifies either to come or to go. See Ruth 3:7 ; and Jonah 1:3 . 1 Samuel 20:38 And Jonathan cried after the lad, Make speed, haste, stay not. And Jonathan's lad gathered up the arrows, and came to his master. 1 Samuel 20:39 But the lad knew not any thing: only Jonathan and David knew the matter. 1 Samuel 20:40 And Jonathan gave his artillery unto his lad, and said unto him, Go, carry them to the city. 1 Samuel 20:40 . His artillery — His bow, and arrows, and quiver. 1 Samuel 20:41 And as soon as the lad was gone, David arose out of a place toward the south, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded. 1 Samuel 20:41 . And fell on his face to the ground, &c. — After three bows, he fell on his face; out of reverence to Jonathan, as the king’s son, and in tenderness to him, as his most generous friend. They kissed one another, and wept one with another — Nothing can be imagined more generous, and, at the same time, more soft and moving, than this meeting of these two friends. Jonathan seems, out of tenderness to David, to have suppressed some part of his grief. But David, who reflected that he was now taking his last leave of a friend who had often saved his life, and was now just come from speaking in his favour, at the imminent hazard of his own life, could not restrain himself. The thought of taking a farewell of so invaluable a friend, and, at the same time, of leaving all his comforts, even those of God’s sanctuary, was so bitter, that he could not bear it with moderation; and therefore is said to have exceeded. Perhaps his temper was more tender, and his passions stronger, than those of Jonathan; who, however, seems evidently to have done great violence to his feelings, and to have had no little difficulty so to restrain his grief as not to sink his friend too much, but to send him away with a calm confidence in God, and religious tranquillity and peace of mind. 1 Samuel 20:42 And Jonathan said to David, Go in peace, forasmuch as we have sworn both of us in the name of the LORD, saying, The LORD be between me and thee, and between my seed and thy seed for ever. And he arose and departed: and Jonathan went into the city. 1 Samuel 20:42 . Jonathan said, The Lord be between thee and me, &c. — As much as to say, Fear not but I will faithfully keep my covenant with thee; as I doubt not of thy perpetual steadfastness in it with me and my posterity. And this must be our satisfaction in this sad separation. And he arose and departed — That is, David left Jonathan, that he might avoid the effects of Saul’s wrath, and escape immediate destruction; and Jonathan returned to his family and friends. And it appears that these two friends never met again on earth, except once, and that was by stealth in a wood, chap. 23. 16. But their spirits have long been united in the paradise of God, and they shall spend an eternity together in their complete persons, in that world of love and harmony where, the former things being passed away, friends united in heart will be separated no more! Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary 1 Samuel 20:1 And David fled from Naioth in Ramah, and came and said before Jonathan, What have I done? what is mine iniquity? and what is my sin before thy father, that he seeketh my life? CHAPTER XXVII. DAVID AND JONATHAN. 1 Samuel 20:1-42 . WE have no means of determining how long time elapsed between the events recorded in the preceding chapter and those recorded in this. It is not unlikely that Saul's experience at Naioth led to a temporary improvement in his relations to David. The tone of this chapter leads us to believe that at the time when it opens there was some room for doubt whether or not Saul continued to cherish any deli- berate ill-feeling to his son-in-law. David's own suspicions were strong that he did; but Jonathan appears to have thought otherwise. Hence the earnest conversation which the two friends had on the subject; and hence the curious but crooked stratagem by which they tried to find out the truth. But before we go on to this, it will be suitable for us at this place to dwell for a little on the remarkable friendship between David and Jonathan - a beautiful oasis in this wilderness history, - one of the brightest gems in this book of Samuel. It was a striking proof of the ever mindful and considerate grace of God, that at the very opening of the dark valley of trial through which David had to pass in consequence of Saul's jealousy, he was brought into contact with Jonathan, and in his disinterested and sanctified friendship, furnished with one of the sweetest earthly solaces for the burden of care and sorrow. The tempest suddenly let loose on him must have proved too vehement, if he had been left in Saul's dark palace without one kind hand to lead him on, or the sympathy of one warm heart to encourage him; the spirit of faith might have declined more seriously than it did, had it not been strengthened by the bright faith of Jonathan. It was plain that Michal, though she had a kind of attachment to David, was far from having a thoroughly congenial heart; she loved him, and helped to save him, but at the same time bore false witness against him ( 1 Samuel 19:17 ). In his deepest sorrows, David could have derived little comfort from her. Whatever gleams of joy and hope, therefore, were now shed by human companionship across his dark firmament, were due to Jonathan. In merciful adaptation to the infirmities of his human spirit, God opened to him this stream in the desert, and allowed him to refresh himself with its pleasant waters; but to show him, at the same time, that such supplies could not be permanently relied on, and that his great dependence must be placed, not on the fellowship of mortal man, but on the ever-living and ever-loving God, Jonathan and he were doomed, after the briefest period of companionship, to a lifelong separation, and the friendship which had seemed to promise a perpetual solace of his trials, only aggravated their severity, when its joys were violently reft away. In another view, David's intercourse with Jonathan served an important purpose in his training. The very sight he constantly had of Saul's outrageous wickedness might have nursed a self-righteous feeling, - might have encouraged the thought, so agreeable to human nature, that as Saul was rejected by God for his wickedness, so David was chosen for his goodness. The remembrance of Jonathan's singular virtues and graces was fitted to rebuke this thought; for if regard to human goodness had decided God's course in the matter, why should not Jonathan have been appointed to succeed his father? From the self-righteous ground on which he might have been thus tempted to stand, David would be thrown back on the adorable sovereignty of God; and in deepest humiliation constrained to own that it was God's grace only that made him to differ from others. Ardent friendships among young men were by no means uncommon in ancient times; many striking instances occurred among the Greeks, which have sometimes been accounted for by the comparatively low estimation in which female society was then held. "The heroic companions celebrated by Homer and others," it has been remarked, "seem to have but one heart and soul, with scarcely a wish or object apart, and only to live, as they are always ready to die, for one another. . . . The idea of a Greek hero seems not to have been thought complete without such a brother in arms by his side."* (*Thirlwall’s "History of Greece. ") But there was one feature of the friendship of Jonathan and David that had no parallel in classic times, - it was friendship between two men, of whom the younger was a most formidable rival to the older. It is Jonathan that shines most in this friendship, for he was the one who had least to gain and most to lose from the other. He knew that David was ordained by God to succeed to his father's throne, yet he loved him; he knew that to befriend David was to offend his father, yet he warmly befriended him; he knew that he must decrease and David increase, yet no atom of jealousy disturbed his noble spirit. What but divine grace could have enabled Jonathan to maintain this blessed temper? What other foundation could it have rested on but the conviction that what God ordained must be the very best, infinitely wise and good for him and for all? Or what could have filled the heart thus bereaved of so fair an earthly prospect, but the sense of God's love, and the assurance that He would compensate to him all that He took from him? How beautiful was this fruit of the Spirit of God! How blessed it would be if such clusters hung on every branch of the vine! Besides being disinterested, Jonathan's friendship for David was of an eminently holy character. Evidently Jonathan was a man that habitually honoured God, if not in much open profession, yet in the way of deep reverence and submission. And thus, besides being able to surrender his own prospects without a murmur, and feel real happiness in the thought that David would be king, he could strengthen the faith of his friend, as we read afterwards ( 1 Samuel 23:16 ): "Jonathan, Saul's son, arose and went to David into the wood, and strengthened his hand in God." At the time when they come together in the chapter before us, Jonathan's faith was stronger than David's. David's faltering heart was saying, "There is but a step between me and death" ( 1 Samuel 20:3 ), while Jonathan in implicit confidence in God's purpose concerning David was thus looking forward to the future, - "Thou shalt not only while yet I live show me the kindness of the Lord that I die not; but also thou shalt not cut off thy kindness from my house for ever; no, not when the Lord hath cut off the enemies of David everyone from the face of the earth." There has seldom, if ever, been exhibited a finer instance of triumphant faith, than when the prince, with all the resources of the kingdom at his beck, made this request of the helpless outlaw. What a priceless blessing is the friendship of those who support and comfort us in great spiritual conflicts, and help us to stand erect in some great crisis of our lives! How different from the friendship that merely supplies the merriment of an idle hour, at the expense, perhaps, of a good conscience, and to the lasting injury of the soul! But let me now briefly note the events recorded in this chapter. It is a long chapter, one of those long chapters in which incidents are recorded with such fullness of detail, as not only to make a very graphic narrative, but to supply an incidental proof of its authenticity. First of all, we have the preliminary conversation between David and Jonathan, as to the real feeling of Saul toward David. Incidentally, we learn how much Saul leant on Jonathan: "My father will do nothing, either great or small, but he will show it me," - a proof that Jonathan was, like Joseph before him, and like Daniel after him, eminently trustworthy, and as sound in judgment as he was noble in character. Guileless himself, he suspected no guile in his father. But David was not able to take so favourable a view of Saul. So profound was his conviction to the contrary, that in giving his reason for believing that Saul had concealed from his son his real feeling in the matter, and the danger in which he was, he used the solemn language of adjuration: "As the Lord liveth, and as thy soul liveth, there is but a step between me and death." Viewed from the human point, this was true; viewed from under the Divine purpose and promise, it could not be true. Yet we cannot blame David, knowing as he did what Saul really felt, for expressing his human fears, and the distress of mind to which the situation gave birth. Next, we find a device agreed on between David and Jonathan, to ascertain the real sentiments of Saul. It was one of those deceitful ways to which, very probably, David had become accustomed in his military experiences, in his forays against the Philistines, where stratagems may have been, as they often were, a common device. It was probable that David would be missed from Saul's table next day, as it was the new moon and a feast; if Saul inquired after him, Jonathan was to pretend that he had asked leave to go to a yearly family sacrifice at Bethlehem; and the way in which Saul should take this explanation would show his real feeling and purpose about David. In the event of Saul being enraged, and commanding Jonathan to bring David to him, David implored Jonathan not to comply; rather kill him with his own hand than that; for there was nothing that David dreaded so much as falling into the hands of Saul. Jonathan surely did not deserve that it should be thought possible for him to surrender David to his father, or to conceal anything from him that had any bearing on his welfare. But inasmuch as David had put the matter in the form he did, it seemed right to Jonathan that a very solemn transaction should take place at this time, to make their relation as clear as day, and to determine the action of the stronger of them to the other, in time to come. This is the third thing in the chapter. Jonathan takes David into the field, that is, into some sequestered Wady, at some distance from the town, where they would be sure to enjoy complete solitude; and there they enter into a solemn covenant. Jonathan takes the lead. He begins with a solemn appeal to God, calling on Him not as a matter of mere form or propriety, but of real and profound significance. First, he binds himself to communicate faithfully to David the real state of things on the part of his father, whether it should be for good or for evil. And then he binds David, whom by faith he sees in possession of the kingly power, in spite of all that Saul may do against him, first to be kind to himself while he lived, and not cut him off, as new kings so often massacred all the relations of the old; and also after his death to show kindness to his family, and never cease to remember them, not even when raised to such a pitch of prosperity that all his enemies were cut off from the earth. One knows not whether most to wonder at the faith of Jonathan, or the sweetness of his nature. It is David, the poor outlaw, with hardly a man to stand by him, that appears to Jonathan the man of power, the man who can dispose of all lives and sway all destinies; while Jonathan, the king's son and confidential adviser, is somehow reduced to helplessness, and unable even to save himself. But was there ever such a transaction entered into with such sweetness of temper? The calmness of Jonathan in contemplating the strange reverse of fortune both to himself and to David, is exquisitely beautiful; nor is there in it a trace of that servility with which mean natures worship the rising sun; it is manly and generous while it is meek and humble; such a combination of the noble and the submissive as was shown afterwards, in highest form, in the one perfect example of the Lord Jesus Christ. Next conies a statement of the way in which Jonathan was to announce to David the result. It might not be safe for him to see David personally, but in that case he would let him know what had transpired about him through a preconcerted signal, in reference to the place where he would direct an attendant to go for some arrows. As it happened, a personal interview was obtained with David; but before that, the telegraphing with the arrows was carried out as arranged. On the first day of the feast, David's absence passed unnoticed, Saul being under the impression that he had acquired ceremonial uncleanness. But as that excuse could only avail for one day, Saul finding him absent the second day, asked Jonathan what had become of him. The excuse agreed on was given. It excited the deepest rage of Saul. But his rage was not against David so much as against Jonathan for taking his part. Saul did not believe in the excuse, otherwise he would not have ordered Jonathan to send and fetch David. If David was at Bethlehem, Saul could have sent for him himself; if he lay concealed in the neighbourhood, Jonathan alone would know his hiding-place, therefore Jonathan must get hold of him. If this be the true view, the stratagem of Jonathan had availed nothing; the plain truth would have served the purpose no worse. As it was, Jonathan's own life was in the most imminent danger. Remonstrating with his father for seeking to destroy David, he narrowly escaped his father's javelin, even though, a moment before, in his jealousy of David, Saul had professed to be concerned for the interests of Jonathan. "Thou son of the perverse rebellious woman, do not I know that thou hast chosen the son of Jesse to thine own confusion, and to the confusion of thy mother's nakedness?" What Strange and unworthy methods will not angry men and women resort to, to put vinegar into their words and make them sting! To try to wound a man's feelings by reviling his mother, or by reviling any of his kindred, is a practice confined to the dregs of society, and nauseous, to the last degree, to every gentle and honourable mind. In Saul's case, the offence was still more infamous because the woman reviled was his own wife. Surely if her failings reflected on any one, they reflected on her husband rather than her son. But that it was any real failing that Saul denounced when he called her "the perverse rebellious woman," we greatly doubt. To a man like Saul, any assertion of her rights by his wife, any refusal to be his abject slave, any opposition to his wild and wicked designs against David, would mean perversity and rebellion. We are far from thinking ill of this nameless woman because her husband denounced her to her son. But when we see Saul in one breath trying to kill his son with a javelin and to destroy his wife's character by poisoned words, and at the same time thirsting for the death of his son-in-law, we have a mournful exhibition of the depth to which men are capable of descending from whom the Spirit of the Lord hath departed. No wonder that Jonathan arose from the table in fierce anger, and did eat no meat the second day of the month. One wonders how the feast went on thereafter, but one does not envy the guests. Did Saul drown his stormy feelings in copious draughts of wine, and turn the holy festival into a bacchanalian rout, amid whose boisterous mirth and tempestuous exhilaration the reproaches of conscience would be stifled for the hour? The third day has come, on which, by preconcerted agreement, Jonathan was to reveal to David his father's state of mind. David is in the agreed-on hiding-place; and Jonathan, sallying forth with his servant, shoots his arrows to the place which was to indicate the existence of danger. Then, the lad having gone back to the city, and no one being on the spot to observe them or interrupt them, the two friends come together and have an affecting meeting. When Jonathan parted from David three days before, he had not been without hopes of bringing to him a favourable report of his father. David expected nothing of the kind; but even David must have been shocked and horrified to find things so bad as they were now reported. In an act of unfeigned reverence for the king's son, David bowed himself three times to the ground. In token of much love they kissed one another; while under the dark cloud of adversity that had risen on them both, and that now compelled them to separate, hardly ever again (as it turned out) to see one another in the flesh, "they wept one with another until David exceeded." "They wept as only strong men weep, When weep they must, or die." One consolation alone remained, and it was Jonathan that was able to apply it. "Jonathan said to David, Go in peace, forasmuch as we have sworn both of us in the name of the Lord, saying, The Lord be between me and thee, and between my seed and thy seed forever." Yes, even in that darkest hour, Jonathan could say to David, "Go in peace." What peace?" Thou wilt keep him in perfect peace whose mind is stayed on Thee, because he trusteth in Thee." "The angel of the Lord encampeth about them that fear Him, and delivereth them." "Many are the afflictions of the righteous, but the Lord delivereth them out of them all." 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 most 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. It ought to be gone about with care. If you have materials to choose among, see that you choose the best. At the foundation of all friendship lies con- geniality of heart - a kindred feeling of which one often becomes conscious by instinct at first sight. But there must also be elements of difference in friends. It is a great point to have a friend who is above us in some things, and who will thus be likely to draw us up to a higher level of character, instead of dragging us down to a lower. And a friend is very useful, if he is rich in qualities where we are poor. As is in In Memoriam - "He was rich where I was poor, And he supplied my want the more As his unlikeness fitted mine." But surely, of all qualities in a friend or companion who is to do us good, the most vital is, that he fears the Lord. As such friendships are by far the most pleasant, so they are by far the most profitable. And when you have made friends, stick by them. Don't let it be said of you that your friend seemed to be everything to you yesterday, but nothing to-day. And if your friends rise above you in the world, rejoice in their prosperity, and banish every envious feeling; or if you should rise above them, do not forget them, nor forsake them, but, as if you had made a covenant before God, continue to show kindness to them and to their children after them. Pray for them, and ask them to pray for you. Perhaps it was with some view to the friendship of Jonathan and his father that Solomon wrote, "There is a friend that sticketh closer than a brother." Jonathan was such a friend to David. But the words suggest a higher friendship. The glory of Jonathan's love for David fades before our Lord's love for His brethren. If Jonathan were living among us, who of us could look on him with indifference? Would not our hearts warm to him, as we gazed on his noble form and open face, even though we had never been the objects of his affection? In the case of Jesus Christ, we have all the noble qualities of Jonathan in far higher excellence than his, and we have this further consideration, that for us He has laid down His life, and that none who receive His friendship can ever be separated from His love. And what an elevating and purifying effect that friendship will have! In alliance with Him, you are in alliance with all that is pure and bright, all that is transforming and beautifying; all that can give peace to your conscience, joy to your heart, lustre to your spirit, and beauty to your life; all that can make your garments smell of myrrh, and aloes, and cassia; all that can bless you and make you a blessing. And once you are truly His, the bond can never be severed; David had to tear himself from Jonathan, but you will never have to tear yourselves from Christ. Your union is cemented by the blood of the everlasting covenant; and by the eternal efficacy of the prayer, "Father, I will that they also whom Thou hast given me be with me where I am." The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.