1 Samuel 20:1-10

Endangered life and reputation.

The facts are—

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

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

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

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

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

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

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

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

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

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

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

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

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

General lessons : —

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

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

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

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