1 Samuel 18:17-30

The plot and its lessons.

The facts are—

1 . Saul, in hopes of compassing the death of David, promises him his eldest daughter to wife, on condition that he is valiant against the Philistines.

2 . David expresses his unworthiness of so great an honour.

3 . Saul, having broken this promise by giving Merab to Adriel, offers David his daughter Michal.

4 . On David intimating that, being poor, he was not able to provide a becoming dowry, Saul is content with proof of the death of a hundred enemies of Israel.

5 . David presents double the number required, and takes Michal to wife.

6 . In spite of his devices, Saul sees the growing prosperity of David, and becomes more than ever afraid of him. This section further unfolds, on the one side, the downward progress of the man who has wilfully sinned under circumstances favourable to obedience, and has consequently been left to the tendencies of his impenitent heart; and, on the other side, the steady advance in wisdom and aptitude for affairs of the man who gloried only in the "name of the Lord of hosts." The narrative relates events as they appeared to observers at the time, and introduces statements of the sacred historian designed to indicate how those events were regarded by God. The outward acts are connected with the hidden motive, and so made to bear their proper moral character.

I. THE CHARACTERISTICS OF THE PLOT . Did we not know Saul's entire history, there is much in the narrative of this section which might suggest to a casual reader no thought of a plot. The addition of statements unveiling the hidden purpose of his words and deeds changes the moral bearing of the whole, and sets forth the triple characteristics of the plot.

1 . Cleverness. It is said that insane persons often display unusual cunning and skill in compassing their ends; and also the "devices" of the wicked, both in relation to God and to man, are in Scripture proverbial ( Job 5:12 ; Psalms 10:2 ; Psalms 33:10 ). The incipient madness and settled wickedness of Saul at this period of his life indicate the truth of these remarks; for consider the plausibility of his conduct.

2 . Vileness. The cleverness is discovered by tracing the course apparent to men; the vileness by the light thrown upon that course by the Searcher of hearts. We are enabled to look beneath the surface, and to estimate words and deeds by their relation to motive. The vileness is seen in—

(1) The deliberate intent to commit murder. The whole procedure originated in a determination to insure David's death. Blood was shed in intent. The true universe is the unseen, for it is enduring. In that sphere Saul slew, before the clear, searching eye of God, the best friend he ever had next to Samuel.

3 . Foolishness. It is no uncommon thing for the cunning and skill of the wicked to turn out the veriest foolishness. Such is the force of right and justice, that wicked wisdom is always found in the issue to be mad folly. That it was so in this case is seen by observing—

II. THE GENERAL TRUTHS IT TEACHES . Among the many truths set forth in the plot of Saul and escape of David, the following may be specially noticed:—

1 . The moral value of conduct? seen when the light of God shines on it. Saul's conduct, as watched by casual observers ignorant of the secret between him and Samuel ( 1 Samuel 15:26-28 , 1 Samuel 15:30 ), would have attached to it a moral value quite inconsistent with real truth. It is the light which God enabled the historian to pour on the inner motive that reveals the whole as vile. Our estimate of conduct is necessarily approximate. A measure of doubt or suspense attends our judgments of character. There is no principle more clearly held than that the secret intent, the private, unexpressed, and often inexpressible motive, is the real determinant of moral character in actions. Yet such are the depths and intricacies of human thought and feeling, that every man is largely an unknown being to his fellows. This uncertainty creates a belief in a future manifestation of character, when every man shall receive from all exactly his due. Otherwise justice is defeated, and moral worth is cheated of its honour. Scripture assures us of the truth that the day will come when the true spring of conduct shall be manifested; the inner real man will be known. The day is coming on when men shall see themselves and others in that all-revealing light ( Ecclesiastes 12:14 ; Matthew 10:26 ; Matthew 25:31 , Matthew 25:32 ). Hence the good cheer of the upright in heart whose actions are misinterpreted, whose position is obscure, who suffer from the scorning of the proud, and whose outward success in life is not commensurate with the largeness and purity of their desires. Hence, also, the warning for those who cover up a defiled heart beneath an attractive exterior.

2 . Integrity is the best human defence against wicked craft . The manifest integrity of David in all his relations to Saul and the people was better to him than all possible contrivances to cunningly checkmate the movements of his enemy. There was a moral power in his blameless, unaffected conduct which caused his secret foe to dwell in fear. Looking back on this period, he could say, "I have walked in mine integrity" ( Psalms 26:1 ); and doubtless, knowing the value of such defence in the past, he could say, in view of future dangers, "Let integrity and uprightness preserve me" ( Psalms 25:21 ). It is ever so. As simple truth is mightier than all ramifications of falsehood, so an upright heart, an innocent life, is, in the issue, more than a match for all cunning combinations of evil. Were men more simple in purpose, less given to mere policy, keeping their hearts free from petty jealousies and ambitions, their foot would be less often caught in a snare, and their reputation would take care of itself.

3 . God takes care of his faithful servants who have a work to do in the world. David's innocence was an object of interest to God, and received his protection; but David was a chosen servant in course of unconscious preparation for high and important duties. He, therefore, was cared for by God in the midst of unknown dangers. Nor was there anything exceptional in this, for such is the heritage of all who fear the Lord. Bodily suffering, and even death, may come on the innocent and true, but these are not the worst of evils. There is a more fearful fall; and in this respect, such is the care of God, that though a thousand fall at the side of the faithful, the great spiritual evil does not touch him ( Psalms 91:7 , Psalms 91:14 ). Every one has a charmed life in Christ's service as long as his work is not finished. No weapon formed against David could prosper before he became king. No power was allowed to take away our Saviour's life till he had finished the work the Father gave him to do. No stones and lying in wait of wicked men were of any avail against Paul before he had preached the gospel to the Gentiles ( Acts 9:15 , Acts 9:23 , Acts 9:24 ; 2 Corinthians 11:24-27 ).

4 . The ulterior object of a sinful course is never attained. One object of Saul s cunning was to get rid of David. History tells us how this object was frustrated. The Lord was with David. Disappointment, vexation, intenser misery were the result to Saul. It is not too wide an assertion to affirm that the ulterior object is never attained in a sinful course. A careful analysis of the workings of sin in every instance will show that the end in view is to secure a pleasure deemed greater and more welcome than any supposed to result from obedience to God's will. If sin in its origin be self-assertion, as against conformity to a supreme will, the object in view is evidently to attain to a state of being superior to that involved in conformity. It seeks a rise, and, behold, it is itself a fall. It is always self-defeated. This can be shown to be true of all who wilfully refuse to have rest in God—they miss the bliss they sought in rebellion; of all who prefer to be saved by other means than by the one Mediator—they never attain to the pardon and purity which alone constitute salvation; of all who sacrifice Christian principle to acquire wealth or power—they get the wealth and power, but not the satisfaction of soul which their possession was believed to insure. It cannot be insisted on too strongly, that not only is sin essentially evil and degrading, however fascinating its form, but is also in its issue a bitter disappointment. "He that sinneth against me 'wrongeth his own soul' ( Proverbs 8:36 ). The desire, the expectation, the way of the wicked " shall perish" ( Psalms 1:6 ; Psalms 112:10 ; Proverbs 10:28 ).

5 . Exalted piety and simplicity of life are consistent with pre-eminence in secular affairs. It is often supposed that a very pious man, and one of simple purpose in life, cannot compete with men less spiritual in character. The language of Christians has sometimes given sanction to this belief. But facts and reason are against it. David, the most pious of men, attained to a capacity for affairs far in advance of others ( 1 Samuel 18:30 ). Newton was not a worse mathematician and astronomer for his deep and simple piety. It is reasonable that a mind pure, devout, calm in sense of God's favour, free from the distraction induced by waywardness of will, and enjoying the promised blessing of God, should, when called by Providence to any sphere of activity, excel those of equal natural powers, but destitute of the spiritual tone. If such men do not attain to highest public stations, it may be because Providence has other work for them to do; or if only a few rise to pre-eminence, it may be because the combination of great piety and great natural aptitude for special pursuits is rare.

HOMILIES BY B. DALE

1 Samuel 18:1-30 . (GIBEAH.)

David's life at court.

On his victory over Goliath, David was conducted by Abner ( 1 Samuel 14:50 ) into the presence of Saul, "with the bead of the Philistine in his hand." He appears to have been unrecognised by the king, perhaps because of the alteration that had taken place in his personal appearance. Henceforth he resided at Gibeah ( 1 Samuel 18:2 ), where he remained for two or three years. The court of Saul, while unlike that of Solomon, half a century later, was not destitute of worldly show, and was marked by the obsequiousness, self-seeking, emulation, and intrigue which too often prevail in such places, especially when the monarch is capricious, proud, and without the fear of God ( 1 Samuel 22:6 , 1 Samuel 22:7 ). David's connection with it was of great importance in relation to the position which he was destined by Divine providence to occupy; continued his education for it; and afforded

against the enemies of Israel, and ultimately from loyal obedience to royal rule.

II. ACQUAINTANCE WITH MEN , and the knowledge of human nature. David was familiar with "fields, and flocks, and silent stars," but needed training in another school.

1 . There are few things more valuable than an accurate and extensive knowledge of men: their divers temperaments, tendencies, and capacities; their peculiar excellences and defects; their varied wishes and aims; and underneath all the great principles of humanity that are the same in all.

2 . Some circumstances afford special opportunity for the attainment of such knowledge. What a field of observation were the court and camp of Saul to one of such mental activity and profound insight as David!

3 . The knowledge of men produces in the heart that is sincere, devout, and acquainted with itself a large sympathy with them in their sorrows, joys, imperfections, and strivings after higher things. Of this sympathy the psalms of David are a wonderful expression.

4 . It is necessary to the knowledge of the most effectual methods of dealing with them—one of the most needful and desirable qualifications in a ruler.

III. THE TRIAL OF PRINCIPLE . David, no less than Saul, must be put to the test, and his fidelity to Jehovah tried as silver "in a furnace of earth."

1 . Trial is needful to prove the reality of principle, and manifest its strength and brightness.

2 . One trial is often followed by another and a greater. The royal favour into which David was suddenly raised was as suddenly succeeded by royal jealousy, hatred, and craft. Surely no man was ever more fiercely assailed by temptation.

3 . When endured aright, in faith and obedience, trial, however painful, is morally beneficial.

4 . The victory which is gained over one temptation is an earnest of a victory over the next. The triumph of humility in David was followed by that of simplicity, patience, and forbearance.

IV. ADVANCEMENT IN POPULAR FAVOUR ( 1 Samuel 18:7 , 1 Samuel 18:16 , 1 Samuel 18:30 ), which, in the case of David, paved his way to the throne; though he neither coveted nor, during the life of Saul, put forth any effort to gain that object.

1 . A course of wise and prosperous action, as it well deserves, so it generally obtains the approbation of the people.

2 . Such a course of action ought to be aimed at, rather than the popular favour with which it is attended.

3 . The favour of the people is to be valued only in subordination to the favour of God, and in so far as it accords with it.

4 . Popular favour should be regarded not as an end in itself, but as a means of promoting the Divine glory and human welfare.—D.

1 Samuel 18:1-4 . (GIBEAH.)

True friendship.

( References :— 1 Samuel 19:1-5 ; 1 Samuel 20:1-23 ; 1 Samuel 23:16-18 .)

1 . Friendship is a mutual affection between persons of congenial minds, arising out of their esteem for each other's excellence, and expressing itself in kindly offices. Attachment to kindred is in some respects surpassed by that which is felt towards the friend "who is even as thine own soul" ( Deuteronomy 13:6 ). In allusion to it "Abraham was called the friend of God" ( 2 Chronicles 20:7 ; Isaiah 41:8 ; James 2:23 )—possibly in the first instance by God himself; and "God spake to Moses as a man to his friend" ( Exodus 33:11 ). The Book of Proverbs abounds in statements concerning the worth and claims of friendship ( Proverbs 17:17 ; Proverbs 18:24 ; Proverbs 27:6 , Proverbs 27:9 , Proverbs 27:10 , Proverbs 27:17 ). And Jesus said to his disciples, "I have called you friends" ( John 15:15 ).

2 . Much that is usually called friendship is not worthy of the name. "There are three things that engender friendship—profit, pleasure, virtue. The first two do not beget true friendship, for as soon as the profit or pleasure ceaseth, friendship is gone; but virtue only maketh love and friendship to continue" (Willet).

3 . The true friendship which subsisted between Jonathan and David "shines for all ages an eternal type." It is "the first Biblical instance of such a dear companionship as was common in Greece, and has been since in Christendom imitated, but never surpassed, in modern works of fiction" (Stanley). The most celebrated of the instances referred to were those of Orestes and Pylades, Damon and Pythias, Nisus and Euryalus.

4 . The friendship of Jonathan toward David (the formation of which is here described) was Divinely provided as a means of guarding the life of the latter from the attacks of Saul, and of preserving his loyalty to the king and his faith in God. "Thy love to me was wonderful" ( 2 Samuel 1:26 ). On the other hand, that of David toward Jonathan exerted an elevating and sanctifying influence upon him. Of true friendship observe that—

I. IT EXISTS ONLY IN NOBLE SOULS . Both Jonathan and David were virtuous, generous, and devout. They were one in "the love of virtue and the fear of God." Persons destitute of these principles can neither esteem the excellence of others nor be esteemed for their own. "We are so formed by nature that there should be a certain social tie among all; stronger, however, as each approaches each. Now friendship is nothing else than a complete union of feeling on all subjects, Divine and human, accompanied by a kindly feeling and attachment. The entire strength of friendship consists in an entire agreement of inclinations, pursuits, and sentiments" (Cicero, 'On Friendship').

"A generous friendship no cold medium knows,

Burns with one love, with one resentment glows" (Homer).

"A good man in the best friend, and therefore soonest to be chosen, longest to be retained, and, indeed, never to be parted with, unless he ceases to be that for which he was chosen" (Jeremiah Taylor).

II. IT IS FOUNDED UPON MUTUAL ESTEEM . When David "had made an end of speaking unto Saul," in which he doubtless said much more than is recorded, the soul of Jonathan was knit (linked or chained) with the soul of David, etc. (verse 1). Nothing is said of Jonathan at the time of David's conflict with Goliath. He may have been absent; or, if present, not permitted to risk his life in the encounter. Perhaps his faith and courage were not strong enough. But "he loved that which went beyond his own spirit, yet was of the same heroic order. He saw in David a higher and greater Jonathan, the ideal of his own actual life, himself transfigured and perfected. What he had dreamt he might be he beheld in David" (B. Kent). He admired the faith, courage, modesty, and moral excellence which lay beneath the "outward appearance." "Now they are worthy of friendship in whom there exists a reason why they should be loved; a rare class, for in truth all that is excellent is rare" (Cicero).

III. IT CONSISTS OF DISINTERESTED AFFECTION . "Jonathan loved him as his own soul "(verses 1, 3; 1 Samuel 20:17 ); with the same kind and the same measure of affection. Hence the sympathy, generosity, fidelity, and constancy which he displayed. A friend is "another self." "Though judgment must collect the materials of the goodly structure of friendship, it is affection that gives the cement" (Melmoth). "It really seems to consist in loving rather than being loved. It is the wishing a person what we think good for his sake, and not for our own, and, as far as is in our power, the exerting ourselves to procure it. And a friend is he who entertains and meets a return of this feeling" (Aristotle, 'Ethics,' 8.; 'Rhetoric,' 2). "I hope I do not break the fifth commandment if I conceive I may love my friends before the nearest of my blood, even those to whom I owe the principles of life. I have loved my friend as I do virtue, my soul, my God" (Sir T. Browne, 'Religio Medici').

IV. IT UNITES IN A STEADFAST BOND . Knit—sincerely, closely, firmly joined, grappled together "as with hooks of steel." "A friend loveth at all times," in adversity as well as in prosperity; and his friendship endures the strain caused by conflicting interests, misrepresentation, and many imperfections; it may even be said to be "one soul dwelling in two bodies." "Now the foundation of that steadfastness and constancy which we seek in friendship, is sincerity ; for nothing is steadfast which is insincere" (Cicero). Friendship founded on worldly principles is natural, and, though composed of the best elements of nature, is not exempt from its mutability and frailty; but friendship founded on religion is spiritual, and therefore unchanging and imperishable" (R. Hall, 'Works,' 5.).

V. IT IS CONFIRMED BY A SOLEMN COMPACT . "And Jonathan and David made a covenant," etc. (verse 3; 1 Samuel 20:16 , 1 Samuel 20:17 ). In it they gave and received assurance of affection, agreed to be faithful to each other under all circumstances, and called the Lord in whom they trusted to be witness between them; to it they were impelled by the strength of their love and "a loftier necessity of finding and loving in one another, if possible in a yet higher degree, the purely Divine power already felt within, and thus mutually living under its influence" (Ewald); and by it their friendship was rendered sacred and strong and permanently established. In times when "the love of many waxes cold and iniquity abounds," men of a common faith and love toward God do well to draw closely together and strengthen each other's hearts and hands by sacred vows.

VI. IT IS MANIFESTED IN GENEROUS GIFTS . "And Jonathan stripped himself of the robe that was upon him," etc. (verse 4). He gave him what best expressed the gift of himself, and what would continually remind David of his friend and increase his confidence and love. It was little that David could give him in return of an outward kind, but he gave him confidence for confidence, love for love, life for life. Friendship is practical, self-sacrificing, and helpful, and gives of its best. "David is seen in Jonathan's clothes that we may take notice he is Jonathan's second self. Our Lord Jesus Christ has thus showed his love to us, that he stripped himself to clothe us, humbled himself to enrich us. Nay, he did more than Jonathan—he clothed himself with our rags, whereas Jonathan did not put on David's" (M. Henry).

Exhortation : —

1 . Seek friendship only among the wise and good. If you would have a true friend, make a friend of him who is a friend of God.

2 . Strive to be as worthy of the friendship of the good as David was of the friendship of Jonathan.

3 . Be as sincere and faithful to your friend as Jonathan was to David.

4 . Value the friendship of Christ beyond all other.—D.