1 Samuel 20:35-42

Warning in danger.

The facts are—

1 . In accordance with arrangement, Jonathan, on the next day, goes out into the field, and, on shooting the arrow beyond the lad with him, he cries out the signal of danger.

2 . David recognises the sign, and the lad is sent away to the city.

3 . Thereupon David and Jonathan embrace each other, and take a sorrowful farewell—Jonathan giving him his benediction, and reminding him for his comfort of the sacred covenant between them both. A crisis had come in the life of David which demanded prompt action. He had passed from a quiet pastoral occupation to the fall glory of a victor's triumph, and from thence through the chequered scenes of public service in the army and the court. Meanwhile the hidden purposes of God were fast developing; and now the "anointed" has to take a painful step in order to insure the preservation of life essential to the realisation of the end for which Samuel had chosen him in the name of God. The manner in which Jonathan performed his part is a beautiful instance of wise and faithful friendship under most perilous circumstances. We see here—

I. HOW WE MAY COME INTO CIRCUMSTANCES OF GREAT DANGER WHICH AT ONE TIME WOULD NOT BE ANTICIPATED . The life of the anointed of the Lord was in real peril by reason of the fixed purpose of an enraged and envious king. No one would have supposed such a condition of things when the ruddy youth went forth to meet the giant, and subsequently received favours at the hand of Saul. But the possibilities of human experience transcend all our effort to foresee. What the web of life will embrace as the weaving goes on who can tell? It is true one stage prepares the way for another according to fixed laws, but we know not what new external condition a day or an hour may bring forth to modify an existing stage. Who less than Divine could have supposed that Adam, pure and blessed, would soon be exposed to so deadly a peril in Eden? or that he who received the homage of wise men and was the subject of angelic praise would be sought by a murderous Herod? The great lines of human experience are still the same. In business affairs the once prosperous come sometimes into risks of property, reputation, and all that is dear. By associations not looked for, characters once without suspicion are in danger of a fatal compromise. The tender, happy youth of a pious home, encircled by all that love can provide, is found far from home on the verge of a moral precipice. No position of privilege or service sets us above the possibility of grave dangers. Even David, the chosen servant, was nigh unto death, and the holy apostle was anxious lest, having preached to others, he himself should at last be a "castaway" ( 1 Corinthians 9:27 ).

II. PROVIDENCE ALWAYS PROVIDES KINDLY WARNINGS OF DANGER AND INCENTIVES TO ESCAPE . In the service of God David came into this great peril, but by the offices of friendship God mercifully provided for his need. The signal was given, and he recognised its meaning. It said to him, "Flee; escape." Perhaps it may be safely said that there is no circumstance of moral—and often of material—danger into which we may be brought in the unfolding of events but that God makes known our position and opens a way of escape. Even in ordinary affairs the voice of a sober judgment, if not of some personal friend, may warn the merchant of his risks, and suggest a speedy retreat from entanglements. Often a man, gradually forming undesirable associations, is warned by relatives and those who love him best of the peril of his reputation. The quondam youth of purity hears a voice as from a mother's heart saying, as he in later years stands on the brink of ruin, "Flee!" Providence has many a Jonathan to shoot the arrow and cry "Beyond."

III. It is REASONABLE THAT IN ALL TIMES OF DANGER WE SHOULD PROMPTLY ACT ON THE WARNING AT ANY COST . In David's case we see the reasonableness of his noting the sign, acting on its significance, even though in so doing it cost him the bitter pang of parting from the dearest friend of his life, and becoming a beggar and a fugitive. Only thus could he ultimately fulfil the end of his existence. It was reasonable, for Jonathan knew the danger to be real, and would not deceive. So in any case of our peril, whether of health, business, reputation, Christian profession, or future salvation, it is important at once to heed the voice of warning; for Providence never lies. It is a fact that many are ruined in spite of warning. The reason is, they either will not cultivate the habit of discerning the "signs of the times" in moral and spiritual matters ( Matthew 16:3 ); or, discerning them, they fall under the delusion that somehow they shall escape, even though they remain as they are; or else they refuse to believe the signs. Many reject the testimony of the faithful Jonathan. They prefer their own speculations to the declared testimony of Christ ( Revelation 1:18 ). Verily unbelief is folly, and those who pride themselves on reason are most unreasonable. It often costs much to act promptly on the voice of warning. We may not have to endure a separation from a holy friend as did David; but a temporary loss may be sustained of serious character. The ruin threatening from a man's entangled business affairs may be escaped by a prompt surrender of luxurious habits and home comforts. To save reputation friends may have to be abandoned. A soul can only be saved from death sometimes by a resolute plucking out of a right eye ( Matthew 5:29 ). Lot lost all in Sodom but saved himself.

General lessons : —

1 . Knowing the perilous possibilities of life, let us go forward cautiously, yet quietly trusting in God.

2 . Whenever it is in our power, let us prove ourselves friends by warning others of their material or spiritual dangers.

3 . We should give careful heed to the first promptings of conscience, remembering that in moral questions the first motions of conscience are safest for action.

4 . We may make a useful study of the partings of life—of, e.g; Lot and Abraham, Moses and Pharaoh, Paul and the Ephesians, Christ and his disciples.

HOMILIES BY B. DALE

1 Samuel 20:24-34 . (GIBEAH)

Anger.

"Saul's anger was kindled against Jonathan" ( 1 Samuel 20:30 ). "And Jonathan arose from the table in fierce anger" ( 1 Samuel 20:34 ). Anger is not necessarily sinful. "It is in itself, and in its original, no more than indignation against injury and wickedness" (Butler, on 'Resentment'). But it is too frequently sinful because of the manner in which it is indulged. How different was the anger of Saul now from what it was on a former occasion ( 1 Samuel 11:6 ). Consider that—

I. IT MAY BE UNINTENTIONALLY EXCITED ( 1 Samuel 20:24-29 ). The reason which Jonathan gave why "David's place was empty" was doubtless a mere pretext ( 1 Samuel 20:12 ), harmless as he thought, and not designed to provoke wrath; but Saul saw through it at once, and his anger was kindled against Jonathan on account of it and his taking part with one whom he regarded as his enemy. Care should be exercised, even when no harm is meant, to furnish no occasion for offence, especially in intercourse with those who are of an irritable and passionate temper, and to avoid "all appearance (every kind) of evil." Deception practised for a good end is not good, and sometimes produces much mischief.

II. IT IS OFTEN UNRIGHTEOUSLY INDULGED ( 1 Samuel 20:30-33 ), as—

1 . When it springs from selfishness and pride, and is associated with malice and revenge. Saul's anger against Jonathan was the offspring of the envy toward "the son of Jesse" which slumbered in his breast, if indeed he had not now formed the deliberate purpose of putting him to death at the first opportunity. It is not said that "the evil spirit from Jehovah came upon him" again. Hatred of David had become the pervading spirit of his life, and it gave a colouring to everything. "Anger is an agitation of the mind that proceeds to the resolution of a revenge, the mind assenting to it" (Seneca, on 'Anger').

2 . When it is felt without just or adequate cause. The questions of Jonathan ( 1 Samuel 20:32 ) did not, any more than the reason he had previously given, justify his father's wrath, and his jealousy of David was groundless and wicked. "Whosoever is angry with his brother without a cause," etc. ( Matthew 5:22 ).

3 . When it becomes excessive, and ceases to be under the control of right reason. "Be master of thine anger."

4 . When it issues in bitter words, and violent and unjust acts. "Whosoever hateth his brother is a murderer," etc. ( 1 John 3:15 ). He has within him the principle of murder, the germ from which the outward act naturally grows. "Cease from anger and forsake wrath" ( Psalms 37:8 ). "Where envy and strife are there is confusion and every evil work" ( James 3:16 ). "Sinful anger destroys our own peace of mind, hurts the unity of spirit among brethren, blocks up the way to the Divine throne, exposes us to danger, makes work for bitter repentance, fires the minds of others, makes us unlike the meek and lowly Jesus, causes us to resemble madmen and devils, and is cruel and murderous" (Fawcett, 'Essay on Anger'.).

III. IT CAN BE UNBLAMABLY ENTERTAINED ( 1 Samuel 20:34 ). It may in certain circumstances be a Christian virtue. But in order to this—

1 . It must be directed, out of love to righteousness, against the wrong which is done or intended rather than against the wrong doer, and be associated with sorrow for him and good will toward him. "Resentment is not inconsistent with good will. These contrary passions, though they may lessen, do not necessarily destroy each other. We may therefore love our enemy and yet have resentment against him for his injurious behaviour toward us" (Butler, on 'Forgiveness of Injuries'). "And when he had looked round about on them with anger, being grieved for the hardness of their hearts," etc. ( Mark 3:5 ).

2 . It must be felt from love to others rather than ourselves, especially to those who love God, and from zeal for his honour. "He was grieved for David, because his father had done him shame."

3 . It must be kept under proper control. Jonathan did not retaliate. He "arose from the table," and went out; to fast, not to raise a rebellion against his father, as Absalom did at a subsequent period.

4 . It must not be suffered to continue too long. "Wise anger is like fire from flint; there, is a great ado to bring it out; and when it does come, it is out again immediately (M. Henry). "Be ye angry and sin not; let not the sun go down upon your wrath, neither give place to the devil."

IV. IT MUST BE UNCEASINGLY GUARDED AGAINST and duly suppressed by the use of proper means, such as consideration of the effects of sinful anger on others and on ourselves, of the allowance which ought to be made for others, of our own faults, and of the patience and gentleness of Christ; the realisation of the presence and love of God; the cultivation of the opposite principles of humility, charity, and meekness; and continual prayer for the Holy Spirit.—D.

1 Samuel 20:35-40 . (THE STONE EZEL.)

An obedient lad.

(A word to the young.) Prince Jonathan went out into the country, by the stone Ezel, to practise archery of his famous bow ( 2 Samuel 1:18 , 2 Samuel 1:22 ), and took with him a lad, "a little lad" ( 1 Samuel 20:35 ), to carry his arrows and gather them up after they had been shot at the mark. This lad—

1 . Had learnt a great lesson, the first and most important lesson of life—obedience. He was a young soldier, and had learnt a soldier's chief duty. "Children, obey your parents" ( Ephesians 6:1 ). "Servants, obey your masters" ( Colossians 3:22 ). "Obey" your teachers ( Hebrews 13:17 ). " Obey magistrates" ( Titus 3:1 ).

2 . Had learnt his lesson well. He did what he was told to do willingly, cheerfully, quickly ("make speed, haste, stay not"), fully, "without asking any questions."

3 . Was very useful to his master. Though but a little lad, he could be of service to a prince and great hero.

4 . Did a greater service than he was aware of. He was seen by David from his hiding place in the rock, and was useful to him as well as to Jonathan. "And the lad knew not anything" ( 1 Samuel 20:39 ). In doing our duty One sees us whom we see not, and regards it as done to him.

5 . Did not go unrewarded. He pleased his master, and would be more highly valued for this service and promoted to a higher position, for which it helped to prepare him.

6 . Set a pattern of the kind of service we should render to God. "We ought to obey God" ( Acts 5:29 ) above all. "Speak, Lord; for thy servant heareth."—D.

1 Samuel 20:41 . (THE STONE EZEL.)

The parting of friends.

Friends sometimes part because they cease to esteem each other. They also sometimes part not in feeling, but only in space; not willingly, but under the constraint of a higher necessity; and their separation is one of the most painful trials of life. Such was the parting of Jonathan and David. "This is the culminating point in the mutual relations of the two friends who furnish the eternal type of the perfection of noble friendship; and, moreover, in these last hours before their separation, all the threads of their destinies, henceforth so widely different, are secretly woven together. It is also at this point, consequently, that the clearest anticipation of the whole subsequent history already shines through. As Jonathan here foresees, David afterwards obtains the kingdom; and, in accordance with his oath to his friend, he afterwards, when a powerful king, always spares the descendants of Jonathan, in grateful remembrance of his dearly loved friend, and never loses an opportunity of showing them kindness" (Ewald). In their parting we observe—

I. COURTESY . David "fell on his face to the ground, and bowed himself three times." He did so not merely in external and courtier like obeisance to the prince, but also in heartfelt esteem and homage to the friend, who had shown his fidelity in a great crisis, virtually renounced the prospect of a kingdom for his sake and in obedience to what he saw to be the Divine purpose, and was worthy of the highest honour. True courtesy—

1 . Has its seat in the heart, and expresses itself in appropriate speech and conduct in intercourse with others, according to the custom of the time and place and the relative position they occupy. The outward bearing of itself, is morally worthless. It may be superficial and hypocritical. Yet "courtesy of feeling is very much acquired and promoted by cultivating courtesy of manner. Gentleness of manner has some influence on gentleness of life."

2 . Is the opposite of selfishness and pride (the chief causes of its absence); unsociableness, austerity, and moroseness; coldness, reserve, and neglect; contemptuous demeanour, rudeness, and undue familiarity. And it by no means implies obsequiousness or want of self-respect.

3 . Consits of humility, benevolent regard for others, kindly consideration for their feelings even in little things, gentleness, and frankness.

4 . Is attended with many advantages; commended by the examples recorded in the word of God, and enjoined by its precepts ( Genesis 23:12 ; Luke 7:44 ; Acts 28:7 ; Philemon). "Whatsoever things are lovely," etc. ( Philippians 4:8 ). "Be courteous" ( 1 Peter 3:8 ).

II. TENDERNESS . "And they kissed one another, and wept with one another, until David exceeded" ( LXX ; "wept one with another with great lamentation"). The tenderness of their affection and grief was "wonderful." Something of the same tenderness—

1 . Is commonly possessed by men of a brave and noble type of character. "There is in David (as there is said to be in all great geniuses) a feminine as well as a masculine vein; a passionate tenderness, a keen sensibility, a vast capacity of sympathy, sadness, and suffering which makes him truly a type of the Man of sorrows" (Kingsley).

2 . Is revealed in them by special circumstances, and is in such circumstances worthy of them.

3 . Is shown in sympathy with the trouble of others, rather than in grief occasioned by the deprivation of their friendship and aid. The loss which David and Jonathan were each about to suffer by the separation was great; but they were chiefly affected by the thought of the trouble which awaited each other: the one to become an outlaw and to be pursued with relentless malice; the other to bear the frowns of his royal father, and witness his ruinous career, without any consolation but that derived from the prospect of a better time under the rule of his chosen friend.

4 . Appears in the restraint which is put upon the indulgence of personal feeling, from concern for others' welfare. The interview might not be prolonged. There was danger in delay. And Jonathan hastened the departure of his friend, saying, "Go in peace." Equal tenderness appears in none save those whose hearts are softened and pervaded by Divine grace ( Acts 20:37 , Acts 20:38 ; Acts 21:13 ), or in "the Friend of sinners."

III. PIETY . "Go in peace, forasmuch," etc. Their souls were "knit" to God before they were knit to each other; the one was the cause of the other; their covenant was made "in the name of Jehovah," and he would still be with them when they parted. The piety which is possessed in common alleviates and sanctifies the grief occasioned by the separation of friends. It appears in—

1 . The fellowship which is held with the eternal Friend and abides amidst all earthly changes.

2 . Submission to his sovereign will, which appoints the lot of each and all ( Acts 21:13 ).

3 . Faith in his overruling power and goodness, according to which "all things work together for good"—the welfare of his people, the establishment of his kingdom.

4 . The wish and prayer for his continued presence and blessing. In him parted friends may still meet, continue of "one heart and one soul," and obtain by their prayers invaluable benefits for one another.

IV. HOPEFULNESS . They did not part without the hope of meeting again in this life (which was fulfilled— 1 Samuel 23:16 ), and doubtless also in the eternal home to which God gathers his people. "Let it be considered what a melancholy thing any friendship would be that should be destined to expire with all its pleasures and advantages at death. That is the worthy and happy friendship, and that alone, where the parties are zealously preparing and have a good hope to meet in a nobler scene" (J. Foster). The friendship which is formed and cherished in God is not dissolved by death, but is renewed in "a life beyond life," and perpetuated forever.

"As for my friends, they are not lost;

The several vessels of thy fleet,

Though parted now, by tempest tossed,

Shall safely in the haven meet."—D.