Verse-by-Verse Bible Commentary
1 Samuel 20:30

Clarke's Commentary

Verse 1 Samuel 20:30. Thou son of the perverse rebellious woman] This clause is variously translated and understood. The Hebrew might be translated, Son of an unjust rebellion; that is, "Thou art a rebel against thy own father." The Vulgate, Fili mulieris virum ultro rapientis; "Son of the woman who, of her own accord, forces the man." The Septuagint is equally curious, Υἱε κορασιων αυτομολουντων; "Son of the damsels who came of their own accord." Were these the meaning of the Hebrew, then the bitter reflection must refer to some secret transaction between Saul and Jonathan's mother; which certainly reflects more dishonour on himself than on his brave son. Most sarcasms bear as hard upon the speaker, as they do on him against whom they are spoken. Abusive language always argues a mean, weak, and malevolent heart.

Bridgeway Bible Commentary

20:1-31:13 SAUL’S PURSUIT OF DAVID

Jonathan helps David escape (20:1-42)

Apparently Jonathan did not know of the number of attempts that his father had made to kill David (20:1-2). When he saw that David was genuinely fearful, he agreed to co-operate with David in finding out Saul’s real intentions once and for all (3-9).
Jonathan’s love for David was genuine. Even though he knew that David, and not he, would be the next king, he showed no sign of jealousy. He asked only that David, on becoming king, remain loyal to him and show kindness to his descendants (10-15). The two swore loyalty to each other and so renewed their covenant (16-17).
David and Jonathan worked out a plan to let David know whether he should remain in Saul’s service or flee for safety. Their sole purpose was to save David’s life. They made no plot against the king, and by keeping their whole plan a tight secret, they ensured that no rumours would arise (18-23).
Even when Saul tried to make Jonathan see that David was a threat to his own future, Jonathan maintained his unselfish loyalty to David (24-31). Saul then accused Jonathan of disloyalty to his family and tried to kill him (32-34). Jonathan now had no doubts about his father’s intentions. With much sadness he and David farewelled each other and David departed (35-42).

Coffman's Commentaries on the Bible

SAUL VIOLENTLY ANGRY WITH DAVID AND JONATHAN

"Then Saul's anger was kindled against Jonathan, and he said to him, "You son of a perverse and rebellious woman, do I not know that you have chosen the son of Jesse to your own shame, and to the shame of your mother's nakedness? For as long as the son of Jesse lives upon the earth, neither you nor your kingdom shall be established. Therefore send and fetch him to me, for he shall surely die." Then Jonathan answered Saul his father, "Why should he be put to death? What has he done"? But Saul cast his spear at him to smite him; so Jonathan knew that his father was determined to put David to death. And Jonathan rose from the table in fierce anger and ate no food the second day of the month, for he was grieved for David, because his father had disgraced him."

"You son of a perverse and rebellious woman" This vile slur cast upon Jonathan was the ancient equivalent of the vulgar present-day insult, "You son-of-a-bitch." "These words possibly meant that Jonathan was born of a prostitute."John T. Willis, p. 217. From the most ancient times, it has been customary to revile a person by slandering or belittling his ancestors. It became perfectly clear to all present, when Saul thus addressed Jonathan, that Saul would not only kill David if possible, but anyone else who stood between him and the achievement of his fiendish purpose.

"The shame of your mother's nakedness" In these words, Saul recognized the prevalent Oriental custom of those times that gave all of a deposed king's wives and concubines to his successor. Saul meant by this that Jonathan's mother, "Would become the wife of the new king."J. R. Dummelow Commentary, p. 192. Second Samuel has this statement from the prophet Nathan in his rebuke of David for his adultery with Bathsheba and his murder of her husband:

"Thus saith the Lord… I anointed you king… I delivered you from Saul… I gave you your masters house… and your master's wives into your bosom" (2 Samuel 12:8).

"Neither you nor your kingdom shall be established" From this it is clear that Saul did not believe the word of the prophet Samuel who had told him long previously that his kingdom would not continue. In this unbelief of God's prophet, the sin of Saul was approaching its climax. He was in this purpose the avowed enemy, not only of David, but of God Himself. He would continue to be king, so he thought, in spite of the will of God; and here it appears that he expected Jonathan to succeed him and continue his dynasty.

Barnes' Notes on the Whole Bible

The greatest insult and most stinging reproach that can be cast upon an Oriental is to reproach his parents or ancestors (see Job 30:8). Saul means to intimate that Jonathan was stubborn from his mother’s womb.

Smith's Bible Commentary

Chapter 20

Now David fled from Naioth in Ramah, he came to Jonathan, he said, What have I done? what is my iniquity? what is my sin that your father is seeking my life? And Jonathan said to him, God forbid; thou shalt not die: behold, my father will do nothing either great or small, but he'll shew it to me: and why should my father hide this thing from me? is it not so ( 1 Samuel 20:1-2 ).

David said, "Your father's trying to kill me." Jonathan says, "Ah, he's not really trying to kill you, he wouldn't do anything unless he told me first, and he hasn't said anything about it."

And David sware moreover, and said, Your father certainly knows that you and I are good friends; and so he said, Don't let Jonathan know this, lest he is 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 just said, "Man, I'm living on the border of eternity. There's just a step between me and death. Your dad's after me and he's trying to kill me."

Then Jonathan said to David, Whatever you want, I'll do. And David said to Jonathan, Behold, tomorrow is the new moon, and I'm supposed to be sitting there at your father's feast: and I'm not gonna show up. [I want you to pick up on your dad's attitude when I don't show up.] If he says, Where's David? Just tell him, Well his family is having an annual get together in Bethlehem. [And David pleaded with me that he might go and spend this annual family affair with his family. So he didn't come. Just notice what your dad's attitude is when I don't show up, because he's really planning to kill me when I come and sit there at the table. So Jonathan was a little skeptical, but he said, Okay, we'll let you know.] But he said, What we'll do is you wait out here behind this rock, and I'll come out with my servant when I really find out what my dad's feelings are. I'll come out with my servant, and I will shoot my arrows and send him out after them; and if I call to him, and I say, The arrows are this side of you, then they've fallen short, then you'll know that it's okay, my dad is in a good mood, and he doesn't really have any intentions of killing you. But if I say to the young fellow, The arrows have gone beyond you, then you'll know it's time to flee because my dad is angry and is thinking about killing you. So Saul, the new moon, [the feast of the king,] and Abner his captain was there, Jonathan's place was there, but David's place was empty. And Saul didn't say anything the first day: he thought, Well he probably isn't ceremonially clean, [maybe he's killed somebody, has blood on his hands, go through the cleansing rites before he comes, he'll be here tomorrow.] So the next day when David's chair was empty too: he said to Jonathan, Where's David? Jonathan said, Well his family's having an annual get together it's a family gathering, and David pleaded with me that he might go, and spend this celebration with the family in Bethlehem. And Saul's anger was kindled against Jonathan, and he said to him, Thou son of the perverse woman, don't I know that you've chosen the son of Jesse to your own confusion, and to the confusion of your mother's nakedness? For as long as the son of Jesse is living, you're not gonna become king after me, he's gonna have the kingdom. Wherefore now send and fetch him unto me, for he shall surely die ( 1 Samuel 20:4-31 ).

So Saul of course gave forth now his true feelings. Jonathan saw what was in his dad's heart.

And Jonathan said, Why should he be slain? what evil has he done? And Saul cast his javelin at Jonathan: [You know the guy was just enraged, and so just because his son dared to ask a question, "Why should you kill him, what has he done wrong?" Saul let fly with the javelin towards his son Jonathan.] and so he knew that he had determined to kill David. So Jonathan arose from the table in fierce anger, [He was really upset with his dad.] he did not eat meat on the second day of the month: and he was grieved for David, because his father had done him this shame. So it came to pass in the morning, that Jonathan went out in the field at the time appointed with David, and a little fellow was with him. [The little boy that chases arrows.] And he said to the lad, Run, out to the field and find the arrows which I shoot. And so as the lad ran, he shot the arrows beyond him. 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 you? So Jonathan said, Hurry and gather together all of the arrows. And so the fellow gathered together all of the arrows, and he brought them back to Jonathan. So Jonathan gave him all of his artillery, and said, Take it back to town. And after the little boy left, then David came out from behind the rock where he was hiding, and he bowed himself: they kissed each other, they wept with one another, until David exceeded. And Jonathan said to David, Go in peace, forasmuch as we have sworn both of us in the name of Jehovah, saying, The Jehovah be between me and thee, and between my seed and thy seed for ever. And they arose and departed: and Jonathan went into the city ( 1 Samuel 20:33-42 ).

Now Jonathan and David had made a bond. Jonathan had realized that somehow God was gonna give the kingdom to David, and he said, "I just want you to treat my family well when you come into the kingdom, and all of my descendants. Let there be a bond between us." And David made an oath to Jonathan that he would treat the house of Saul with respect and kindness, and love. "

Dr. Constable's Expository Notes

2. Jonathan’s advocacy for David ch. 20

This chapter records Jonathan’s last attempt to reconcile Saul to David. The emphasis is on the hardening of Saul’s heart that God allowed since the king refused to genuinely repent.

Dr. Constable's Expository Notes

Saul’s anger over David’s absence 20:24-34

Saul concluded at first that David had not come to the new moon sacrificial meal because he was unclean (cf. Leviticus 7:20-21; Leviticus 15:16). His continued absence required an explanation, which Saul looked to David’s friend to provide. Saul hated David so much he could not bring himself to use his name (1 Samuel 20:27; 1 Samuel 20:31). "The son of . . ." was a mild insult (cf. 1 Samuel 10:11). [Note: Youngblood, p. 723.] By insulting Jonathan’s mother Saul was intensifying his insult (1 Samuel 20:30). Today’s English Version translated Saul’s epithet, "You bastard!" The New Jerusalem Bible rendered it, "You son of a rebellious slut!" The note in the NET Bible says, "You stupid son of a bitch!" Jonathan had chosen David as his friend to his own shame (1 Samuel 20:30) in the sense that because he had made him his friend, rather than killing him, as Saul wanted him to do, David would take Jonathan’s place as the king of Israel. That would be a shame for Jonathan. Jonathan had chosen David to the shame of his mother’s nakedness in that Jonathan’s conception and birth were useless if David replaced him. Jonathan would fail to achieve the purpose for which he had been born, in Saul’s way of thinking (1 Samuel 20:31). Saul perceived David as a threat to his continuing dynasty, not just to his personal rule. Clearly Saul was rejecting and opposing God’s will that his reign and his dynasty would not endure. Saul said he would kill David so that David could not do what God had said He would do.

Jonathan’s ambitions were not the same as Saul’s. He wanted God’s plans to succeed more than he wanted to become Israel’s king. Therefore he interceded for David again (1 Samuel 20:32; cf. 1 Samuel 19:4). Saul, exasperated by what he interpreted as Jonathan’s selfless folly, tried to execute David’s advocate as he had formerly tried to kill David himself (1 Samuel 20:33; cf. 1 Samuel 18:11; 1 Samuel 19:10). This brush with death finally convinced Jonathan that David had been right about Saul’s intentions after all (cf. 1 Samuel 20:3). It also convinced him to get out of the king’s presence. Jonathan departed in hot anger because of Saul’s attitude toward David and because of Saul’s attitude toward himself. Saul had said David would not allow Jonathan to rule, but Saul himself almost prevented that from happening by attacking the crown prince. Jonathan’s departure from Saul’s table symbolized his departure from his father’s fellowship.

Gill's Exposition of the Whole Bible

Then Saul's anger was kindled against Jonathan,.... For giving David leave to go, and for excusing him in this manner:

and he said unto him, thou son of the perverse and rebellious [woman]; most of the Jewish commentators supply it as we do, but the supplement of woman may as well be left out, and be read, "thou son of perverse rebellion" f; thou perverse and rebellious wretch, perverse in thy temper, and rebellious in thy conduct; for the design of the expression is not to reproach his mother, for which there seems no provocation, but Jonathan only; and the next clause confirms it, which expresses a concern for his mother's honour and credit; the Targum is,

"an obstinate son, whose rebellion is hard,''

or intolerable; according to which, Abarbinel says, it may refer to David:

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? The above writer observes, that he does not say to his own confusion, because David would not reign in his lifetime, only after his death, but to the shame of Jonathan and his mother; to Jonathan's shame, who would be reckoned by men an arrant fool, to be so friendly to a rival, and who in all probability would jostle him out of the throne; and what would men say of him? that either he was not fit to reign, or had no right to the throne, that a son-in-law took place before him; and that his mother had played the whore, and he was no son of Saul, having nothing of his genius, temper, and disposition in him, as appeared by loving such his father hated; and besides, his mother would not have the honour she expected, to be the mother of a king.

f בן נעות המרדות "fili perversae rebellionis", Pagninus, Montanus.

Henry's Complete Commentary on the Bible

      24 So David hid himself in the field: and when the new moon was come, the king sat him down to eat meat.   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.   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.   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?   28 And Jonathan answered Saul, David earnestly asked leave of me to go to Bethlehem:   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.   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?   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.   32 And Jonathan answered Saul his father, and said unto him, Wherefore shall he be slain? what hath he done?   33 And Saul cast a javelin at him to smite him: whereby Jonathan knew that it was determined of his father to slay David.   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.

      Jonathan is here effectually convinced of that which he was so loth to believe, that his father had an implacable enmity to David, and would certainly be the death of him if it were in his power; and he had like to have paid very dearly himself for the conviction.

      I. David is missed from the feast on the first day, but nothing is said of him. The king sat upon his seat, to feast upon the peace-offerings as at other times (1 Samuel 20:25; 1 Samuel 20:25), and yet had his heart as full of envy and malice against David as it could hold. He should first have been reconciled to him, and then have come and offered his gift; but, instead of that, he hoped, at this feast, to drink the blood of David. What an abomination was that sacrifice which was brought with such a wicked mind as this! Proverbs 21:27. When the king came to take his seat Jonathan arose, in reverence to him both as a father and as his sovereign; every one knew his place, but David's was empty. It did not use to be so. None more content than he in attending holy duties; nor had he been absent now but that he must have come at the peril of his life; self-preservation obliged him to withdraw. In imminent peril present opportunities may be waived, nay, we ought not to throw ourselves into the mouth of danger. Christ him self absconded often, till he knew that his hour had come. But that day Saul took no notice that he missed David, but said within himself, "Surely he is not clean,1 Samuel 20:26; 1 Samuel 20:26. Some ceremonial pollution has befallen him, which forbids him to eat of the holy things till he has washed his clothes, and bathed his flesh in water, and been unclean until the evening." Saul knew what conscience David made of the law, and that he would rather keep away from the holy feast than come in his uncleanness. Blessed be God, no uncleanness is now a restraint upon us, but what we may by faith and repentance be washed from in the fountain opened, Psalms 26:6.

      II. He is enquired for the second day, 1 Samuel 20:27; 1 Samuel 20:27. Saul asked Jonathan, who he knew was his confidant, Wherefore cometh not the son of Jesse to meat? He was his own son by marriage, but he calls him in disdain, the son of Jesse. He asks for him as if he were not pleased that he should be absent from a religious feast; and so it should be example to masters of families to see to it that those under their charge be not absent from the worship of God, either in public or in the family. It is a bad thing for us, except in case of necessity, to omit an opportunity of statedly attending on God in solemn ordinances. Thomas lost a sight of Christ by being once absent from a meeting of the disciples. But that which displeased Saul was that hereby he missed the opportunity he expected of doing David a mischief.

      III. Jonathan makes his excuse, 1 Samuel 20:28; 1 Samuel 20:29. 1. That he was absent upon a good occasion, keeping the feast in another place, though not here, sent for by his elder brother, who was now more respectful to him than he had been (1 Samuel 17:28; 1 Samuel 17:28), and that he had gone to pay his respects to his relations, for the keeping up of brotherly love; and no master would deny a servant liberty to do that in due time. He pleads, 2. That he did not go without leave humbly asked and obtained from Jonathan, who, as his superior officer, was proper to be applied to for it. Thus he represents David as not wanting in any instance of respect and duty to the government.

      IV. Saul hereupon breaks out into a most extravagant passion, and rages like a lion disappointed of his prey. David was out of his reach, but he falls upon Jonathan for his sake (1 Samuel 20:30; 1 Samuel 20:31), gives him base language, not fit for a gentleman, a prince, to give to any man, especially his own son, heir apparent to his crown, a son that served him, the greatest stay and ornament of his family, before a great deal of company, at a feast, when all should be in good humour, at a sacred feast, by which all irregular passions should be mortified and subdued; yet he does in effect call him, 1. A bastard: Thou son of the perverse rebellious woman; that is, according to the foolish filthy language of men's brutish passion now a day, "Thou son of a whore." He tells him he was born to the confusion of his mother, that is, he had given the world cause to suspect that he was not the legitimate son of Saul, because he loved him whom Saul hated and supported him who would be the destruction of their family. 2. A traitor: Thou son of a perverse rebellion (so the word is), that is, "thou perverse rebel." At other times he reckoned no counsellor or commander that he had more trusty and well-beloved than Jonathan; yet now in this passion he represents him as dangerous to his crown and life. 3. A fool: Thou hast chosen the son of Jesse for thy friend to thy own confusion, for while he lives thou shalt never be established. Jonathan indeed did wisely and well for himself and family to secure an interest in David, whom Heaven had destined to the throne, yet, for this, he is branded as most impolitic. It is good taking God's people for our people and going with those that have him with them. It will prove to our advantage at last, however for the present it may be thought a disparagement, and a prejudice to our secular interest. It is probable Saul knew that David was anointed to the kingdom by the same hand that anointed him, and then not Jonathan, but himself, was the fool, to think to defeat the counsels of God. Yet nothing will serve him but David must die, and Jonathan must fetch him to execution. See how ill Saul's passion looks, and let it warn us against the indulgence of any thing like it in ourselves. Anger is madness, and he that hates his brother is a murderer.

      V. Jonathan is sorely grieved and put into disorder by his father's barbarous passion, and the more because he had hoped better things, 1 Samuel 20:2; 1 Samuel 20:2. He was troubled for his father, that he should be such a brute, troubled for his friend, whom he knew to be a friend of God, that he should be so basely abused; he was grieved for David (1 Samuel 20:34; 1 Samuel 20:34), and troubled for himself too, because his father had done him shame, and, though most unjustly, yet he must submit to it. One would pity Jonathan to see how he was put, 1. Into the peril of sin. Much ado that wise and good man had to keep his temper, upon such a provocation as this. His father's reflections upon himself made no return to; it becomes inferiors to bear with meekness and silence the contempts put upon them in wrath and passion. When thou art the anvil lie thou still. But his dooming David to die he could not bear: to that he replied with some heat (1 Samuel 20:32; 1 Samuel 20:32), Wherefore shall he be slain? What has he done? Generous spirits can much more easily bear to be abused themselves than to hear their friends abused. 2. Into the peril of death. Saul was now so outrageous that he threw his javelin at Jonathan, 1 Samuel 20:33; 1 Samuel 20:33. He seemed to be in great care (1 Samuel 20:31; 1 Samuel 20:31) than Jonathan should be established in his kingdom, and yet now he himself aims at his life. What fools, what savage beasts and worse does anger make men! How necessary it is to put a hook in its nose and a bridle in its jaws! Jonathan was fully satisfied that evil was determined against David, which put him out of frame exceedingly: he rose from table, thinking it high time when his life was struck at, and would eat no meat, for they were not to eat of the holy things in their mourning. All the guests, we may suppose, were discomposed, and the mirth of the feast was spoiled. He that is cruel troubles his own flesh,Proverbs 11:17.

Spurgeon's Verse Expositions of the Bible

A Word for the Persecuted

August 16th, 1874 by C. H. SPURGEON (1834-1892)

"What if thy father answer thee roughly?" 1 Samuel 20:10 .

It was not an unlikely thing that his father would answer Jonathan roughly. Saul had taken great umbrage against David, while Jonathan his eldest son, on the contrary, loved David as his own soul. Jonathan could hardly think that his father really meant harm to so good a man as David, and he expressed to David that opinion, and then David, to be prepared for the worst, put to him this question, "What if thy father answer thee roughly? "It did so turn out. Saul answered his son with bitter words, and in the desperation of his anger he even hurled a javelin at him to smite him; yet Jonathan did not forsake David, he clung to him with all the faithfulness of love, and until his death, which was much mourned by David, he remained his fast and faithful friend Now, this question of David to Jonathan is one which I wish to put this morning to all believers in Christ, especially to the younger ones who have lately entered into covenant with the great Son of David, and who, in the ardor of their hearts, feel that they could live and die for him. I want to put before them the supposition that they will meet with opposition from their dearest friends, that perhaps their father, brother, husband, or uncle will answer them roughly, or perhaps their mother, wife, or sister will become a persecutor to them. What then? What will they do under such circumstances? Will they follow the Lord through evil report? "What if thy father answer thee roughly?" Remember that this supposition is a very likely one. There are a few Christians so favourably circumstanced that all their friends accompany them in the pilgrimage to heaven. What advances they ought to make in the sacred journey! What excellent Christians they ought to be! They are like plants in a conservatory they ought to grow and bring forth the loveliest Bowers of divine grace. But there are not very many who are altogether in that case. The large proportion of Christians find themselves opposed by those of their own family, or by those with whom they labor or trade. Is it not likely to be so? Was it not so from the beginning? Is there not enmity between the seed of the serpent and the seed of the woman? Did not Cain slay his brother Abel because he was accepted of the Lord? In the family of Abraham was there not an Ishmael born after the flesh, who persecuted Isaac, who was born after the Spirit? Was not Joseph hated of his brethren? Was not David persecuted by Saul, Daniel by the Persian princes, and Jeremiah by the kings of Israel? Has it not ever been so? Did not the Lord Jesus Christ himself meet with slander, cruelty, and death, and did he not tell us that we must not look for favor where he found rejection? He said plainly, "I came not to send peace upon the earth, but a sword;" and he declared that the immediate result of the preaching of the gospel would be to set the son against the father and the father against the son, so that a man's foes should be they of his own household. Did he not carefully inquire of every recruit who wished to enlist in his army, "Have you counted the cost?" Have you not admired his perfect honesty and admirable caution in dealing with men, when he bids them remember that if they follow him they must deny themselves and take up their cross daily and be content to be hated of all men for his sake? He warns us not to expect that the disciple will be above his Master, for if men have called the Master of the house Beelzebub, they will assuredly confer no sweet titles upon his household. Since our Lord has forewarned us, it is well for us to stand ready for the trial which he predicts, and to ask ourselves whether we are ready to bear oppression for Christ's sake. I press the question Upon you who think of avowing yourselves believers, for most likely it will come practically home to you, and it is well when you begin to build a house to calculate whether you will be able to finish it. There are very many of God's servants here, whose life is made bitter by the continual worry they endure from their ungodly relatives and associates. Often do they sigh for the wings of a dove to fly away and be at rest. I feel the deepest sympathy with them, and it is not Only with the intention of forearming the younger ones, but with the hope of cheering and consoling those who have been long in the fiery furnace, that I shall speak this morning upon this text, "What if thy father answer thee roughly?" I. Our first point is this, WHAT YOU MAY DO, what there is a possibility of your doing, should your friends answer you roughly. In the first confidence of your love to Christ you go and tell father of your conversion; well, what it he should ridicule it all? You run to mother, and communicate your change of heart; what if she should scoff at it? You tell a little of your heart to some friend; what if that friend should turn again and rend you? I will tell you what perhaps you will do, though I earnestly pray that you may do no such thing. You may "by-and-by be offended." I mean that you may leave Christ altogether, because you cannot bear his cross, and though willing enough to go to heaven with him if the way were smooth, it may be that, like Mr. Pliable, finding that there is a slough to be got through, you will turn your back upon the good country and return to the City of Destruction. Many have done so. Our Lord's parable of the seed sown in stony places teaches us that many shoots which promise fair for harvest, perish when the sun arises with burning heat because they have no root. Observation confirms this statement. If yonder fair-weather professors of religion could have been daily hailed with general acclamation, they would, after a certain fashion, have continued steadfast; but inasmuch as they have met with rebuffs and chills which they never bargained for, they have cast off all religion and joined with the fashionable world. To such the earthly father is dearer than the Father who is in heaven; the brother after the flesh is dearer than that Brother who is born for adversity, and the ungodly husband is more precious than the everlasting bridegroom; and so they desert their Lord. 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! And if that slow fire lasted not for a day or so, but for weeks, and months, and years! How then? If, after much patient endurance, the cruel mockings still continue, if the hard words and bitter speeches never cease how then? Surely, unless grace sustains us, the flesh will clamor to be rid of this uneasy yoke, and will look out for some by-path by which it may escape the rigor of the rough road and go back again to the world. Grace will hold on and out to the end, but nature at her best, with firmest resolutions, has only to be tried up to a certain point, and it will surely yield. This is what we may do; but may God grant that we may be preserved from such a wretched course of action, for, if we do give way because of opposition from ungodly friends, it involves tremendous guilt. To give up religion because of persecution is to prefer ourselves to florist, to be selfish enough to regard our own ease rather than this glory, to consult our own peace rather than his honor, though we have said that we love him beyond all else for redeeming us by his blood. It will show that we love him not at all, but are ungrateful, false, and hypocritical. With all our true professions, if we flinch from persecution it will prove that we only want our price, and, like the traitor Judas, we too will sell our Master, not for thirty pieces of silver possibly, but to escape ridicule or avoid ill-will. It will become clear, also, that we prefer the praise of man to the approval of God. A smile from a face which is soon to die we value at a higher price than the love of God, or the Redeemer's approbation. Peter for a moment was more affected by the question of a silly maid than by his allegiance to his Lord, but how dreadful to fall into that condition deliberately, and think more of a man that shall die, and of the son of man that is but as a worm, than of the Lord our Maker and Judge, who alone is to be feared. Is not this folly, treason, and dire iniquity? To forsake the Lord through persecution is to set time before eternity, to barter heaven for this world's pleasures, to renounce eternal life for a few hours of ease, and to involve ourselves in endless misery rather than endure a stupid jest or a senseless jibe. It comes to that. Many a man has had life and death set before him, the life has been shaded with the cross, and the death has been gilded over with transient merriment, and he has chosen the everlasting death with its glitter in preference to eternal life with its momentary trial. May God grant we may never be of so insane a mind, for if we are, we shall be numbered with those mentioned in the Revelation, of whom it is said that "the fearful," which is being interpreted the cowardly, "and the unbelieving, the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars" for that is the class of persons with whom cowards are membered "shall have their part in the lake which burneth with fire and brimstone, which is the second death" (Revelation 21:8 ), from which death may the infinite mercy of God deliver us. Like true soldiers may we buckle on our harness and resolve that let the battle rage as it may, through divine grace we will not desert our colors. We prefer death itself to the disgrace of forsaking a cause so true, a doctrine so pure, a Savior so gracious, a Prince so noble, and so worthy of our most loyal service. 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. I warn you solemnly against this above everything else. It has the look of being the prudent and proper thing to do. "Can I not please men and please God? May I not go a little way with Christ and a little way with the world?" O soul, if you attempt this you must fail, and moreover you will have chosen the roughest road of all, for if a man serves God, and serves him thoroughly, he will meet with many comforts to balance his crosses; and if a man serves Satan thoroughly he will enjoy whatever poor comfort is to be got out of sin; but if he goes betwixt and between he will feel the discomforts of both, and the pleasures of neither. Running the gauntlet on board ship is not worse than attempting to be friends with Christ and Satan at the same time. I believe many a professing woman has given way at first to her ungodly husband, where she should have been decided, and she has embittered all the rest of her life; and many a husband, many a son, many a man of business, has been undecided in a minor matter for peace sake, and from that very moment the other side has never believed in his sincerity, and having given an inch, the world has demanded its ell, and there has been an end to all liberty henceforth. If you yield a single point of honesty or true religion, the unconverted will not believe in you as they would have done if you had been firm throughout; men respect a thoroughbred Christian, but nobody has a good word for a mongrel. Be one thing or the other, either hot or cold, or Christ will reject you, and the world too. If a thing be right, do it; if you resolve to serve the Lord, do it, offend or please; and if, on the other hand, you prefer the service of Satan, do at least be honest enough not to pretend to be on the Lord's side. Remember the challenge of Elijah, "If God be God, serve him; if Baal be God, serve him;" but do not attempt a compromise, which will end in a miserable breakdown. Mark Antony drove two lions yoked together through the streets of Rome, but no Mark Antony could ever drive the lion of the tribe of Judah and the lion of the pit in a leash together. They will never agree. Be ye warned, then, against falling into the meanness of compromise, for compromise is nothing better than varnished rebellion against God, a mockery of his claims, and an insult to his judgment. May the grace of God keep us from this, for left to ourselves we shall fall into this snare. 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 as a confirmation of that gracious verdict of acquittal which comes from the great Judge of all, for I do remember it is written, 'If the world hate you ye know that it hated me before it hated you' and 'If ye were of the world, the world would love its own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.'" Be it ours to endure hardness as good soldiers of Jesus Christ. May we count the reproach of Christ greater riches than all earth's treasures. Never may a coward blush defile our cheek because we are ashamed of Jesus; far rather may we be willing to be made a gazing-stock than for a moment think of turning aside from our Beloved Lord. False or fearful may we never be; firmly and calmly, with the confidence of a love which cannot falter, let us cleave to our Lord, even though all men should forsake him:

"Oh, learn to scorn the praise of men! Oh, learn to lose with God; For Jesus won the world through shame, And beckons thee His road."

II. The second head is WHAT THE TRIAL WILL, DO FOR US IF WE ARE HELPED TO BEAR UP UNDER IT. "What if thy father answer thee roughly? "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. Moreover, those who hate Christians have a way of putting their revilings so that they are sure to make us wince. They watch our weak points, and with very wonderful skill they turn their discoveries to account; trained by the old master of all malice, they are not slow to ply their lash where we are most tender. If one thing is more provoking than another, they will be sure to say it, and say it when we are least able to bear it. It may be they are very polite people, and if so, your refined persecutors have a very dainty way of cutting to the bone, and yet smiling all the while. They can say a malicious thing so delicately that you can neither resent it nor endure it. The art of persecuting has been so long studied by the seed of the serpent that they are perfect masters of it, and know how to make the iron enter into the soul. Do not be astonished, therefore, if you are sorely vexed, neither be amazed, as though some strange thing kind happened unto you. The martyrs did not suffer sham pains; the racks on which they were stretched were not beds of ease, nor were their prisons parlours of comfort. Their pains were agonies, their martyrdoms were torments. If you had sham griefs you might expect counterfeit joys; let the reality of your tribulation assure you of the reality of the coming glory. The opposition of your friends will try your sincerity. If you are a hypocrite you will soon yield to opposition. "The game is not worth the candle," say you, and you will be off, and for the church's sake very likely it will be a blessing, for the wheat is all the better for being rid of the chaff, and if the wind of persecution can blow you away you are chaff. 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 thou hast run with the footmen, and they have wearied thee, then how easiest thou contend with horses? and if in the land of peace, wherein thou trustedst, they wearied thee, then how wilt thou do in the swelling of Jordan? "If you cannot bear the trials of life, how will you endure the ordeals of death? Persecution will try your love to Jesus. If you really love him you will cheerfully stand in the pillory of reproach with him, and when enemies have filth to hurl you will say, "Throw it upon me rather than upon him: if there is a hard thing to be said, say it about me rather than against my Lord."

"If on my face for his dear name Shame and reproach shall be, I'll hail reproach and welcome shame, For he'll remember me."

It will try your love, I say, and so it will all your graces in their turn; and this is good for you. These virtues will not increase in strength unless they are brought into action; and if they are not tested, who is to know of what sort they are? Your valiant soldier in quiet barracks at home could fight, no doubt, but how do you know till he has passed through a campaign? He who has charged up to the cannon's mouth, he who is adorned with a sabre cut across his brow, and bears many a wound beside, which he gained in the service of his king, he is brave beyond question. Good gold must expect to be tried in the fire, and these oppositions are sent on purpose that our faith, and our love, and all our graces should be proved genuine by enduring the test. The rough answers of those who should be our friends will keep us awake. I think it was Erskine who used to say, "Lord, deliver me from a sleepy devil"; and truly it is a prayer well worth praying. When everything goes on smoothly, and nobody ridicules us, we are very apt to be off our guard, but when we are stung by undeserved reproaches and insults, and when for our love we receive only anger or unkindness, we are not very likely to go to sleep. Such afflictions drive you to your knees. Perhaps you have read the story of Mr. Eraser, one of the ministers in Ross-shire, who had a cold, unfeeling woman for a wife; she was very cruel to him, and would never allow light or fire in his study, so that he had actually worn two holes in the plaster at the ends of his room, where his hand had touched as he paced to and fro in the dark. At a meeting of ministers who were not of his mind in divine things, one of them thought to make sport of him by remarking that he would no doubt very heartily agree with the toast of "Health to our wives." To their astonishment he answered, "Mine has been a better wife to me than any of yours has been to you, she has sent me to my knees seven times a day, when I would not otherwise have gone, which is more than any of you can say of yours." Personally I should greatly prefer not to have such a perpetual blister applied to me, but had the good Physician appointed me so severe a trial, I doubt not that he would have had good reason for it. Out of what men call weeds the wise man extracts a medicine, and out of these bitter trials the Lord produces a sacred tonic which braces us for a higher life of communion with himself. 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 rootless, till they get such a firm grip that they defy the hurricane. That which shakes them at first strengthens them afterwards. The tried saint is the bold saint, and the firm saint; therefore take the rough answer joyfully, and look for good results from it. A little persecution for the church in England would be a grand thing for her. We have fallen on very velvety days, when zeal for God is rare and decision for truth scarcely to be met with. The church has made terms with the world, and goes to sleep, Satan rocking her cradle. Many a man professes to be a Christian, who is nothing better than a baptized worldling, and many a man sets up to be a minister of Christ who is a mere reader of other people's sermons, and a hireling who cares not for the sheep. The fan of persecution, if it purged the threshing floor of the church, would bestow great benefits upon her. Rough speeches, too, will have this good effect upon genuine Christians, it will lead them to plead for those who utter them. I remember a good man who used to say of a certain swearing fellow who took delight to vex him with his horrid taunts and oaths, "Well, after all, I might forget to pray for him, but he reminds me of it, for he will not let me go by without a curse." If our friends were all very smooth-spoken, and concealed their enmity to Christ, we might entertain a false hope about them, and we might not pray for them; but when we see that the old nature is there, and very rampant, it drives us to intercession for them, and who can tell but what the Lord may give us their souls as our reward? 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. I do not think it is a bad thing, young man, when you go to that warehouse that they should advertise you as a Christian by crying out "Halloa, here comes one of the Methodist sort." It is good for you to be known. If you are what you should be, you will not mind being labelled, nor being tested either. It will help to keep you right when temptations arise; and it will frequently deliver you from trials of a more fascinating kind; for, suppose they forsake your company because you are a Christian, will not that be well? Those who leave you on that account are a very gainful loss. An honorable lady, now with God, when she joined this church told me how after her baptism many of her aristocratic friends had ceased to call upon her, or invite her to their houses. I congratulated her upon it, for it rendered it all the easier for her to select her own company. Her real worth of character and kindness of spirit soon won back all who were worth having, and the rest were happily removed. Such as shun you for following the Lord are persons whom you yourself might shun. We gain nothing by the love of those who love not God. One good effect of being persecuted at home is this, it makes you gentler abroad. If, my brother Christian, you have those at home who make you unhappy, if you are a wise man you will be the better ably to have patience with outsiders. Men wondered why Socrates was so patient with his pupils, and so good-tempered, but he ascribed it to having been hardened by the opposition of others, by being schooled at home by his shrewish wife, Xanthippe. Perhaps you will have the greater patience with those who scoff, and the greater sympathy with those who are scoffed at, from having had your share in the common lot of the saints. Thus to you as to Samson, out of the eater cometh forth meat, and out of the strong cometh forth sweetness. This lion roars upon you, but the day shall come when you will find honey in it, and bless the name of the Lord. III. My third point is, HOW SHOULD YOU BEHAVE UNDER THE TRIAL? May the Holy Spirit enable you to act very discreetly as well as decidedly. Never court opposition. God forbid we should do so. Some zealots seem bent on making religion objectionable. The cup we hold to a sinful world is in itself repugnant enough to fallen nature; there can be no wisdom in making it yet more objectionable by presenting it with a scowling face. It is as well when you have medicine to give to a child to show him a piece of sugar too: so let your kindness, and cheerfulness, and gentleness sweeten that which the world is not very likely to receive anyhow, but which it will the less resent if you present it with love, showing a desire to live peaceably with all men, and to consult the comfort of others rather than your own. And then endure whatever you have to endure with the greatest possible meekness. There was a farmer whose wife was very irritated with him because of his attending a dissenting place of worship, and joining with Christian people. She often declared that she would not bear it much longer, but he was very patient, and made no harsh reply to her. One day she fetched him out of the harvest field, and said, "Now it is come to this; you will give up those people, or give me up"; and she brought out a web of cloth and said, "Now you take half of this and I'll take the other half; for I am going." He said, "No, my dear, you are welcome to it all. You have always been a very good industrious wife, take it all." Then she proposed taking a part of their household goods and settling everything for a final separation, but again he said, "Take all there is. If you will go away take everything you like, for I should not wish you to be uncomfortable; and come back again whenever you please, I shall always be glad to see you." Seeing that he talked in that way, she said, "Do you mean me to go?" "No," said he, "it is your own wish, not mine. I cannot give up my religion, but anything else I can do to make you stay and be happy, I will do." This was too much for her, she resolved to cease her opposition, and in a short time went with her husband to the place of worship, and became herself a believer. This is the surest way to victory. Yield everything but what it would be wrong to yield. Never grow angry. Keep cool, and let the railing be all on one side. There was a poor godly woman who used to attend the ministry of Mr. Robinson, of Leicester, and her husband, a very coarse brutal man, said to her one day in his wrath, "If you ever go to St. Mary's church again I'll cut both your legs off." He was a dreadful man, and equal to any violence, but on the next occasion of worship his wife went as aforetime. As she came home, she commended herself to the care of God, expecting to be assailed. Her husband said to her, "Where have you been?" "I have been to St. Mary's church," said she. With that he felled her to the ground with a terrible blow on the face. Rising up, she gently said, "If you strike me on the other side I shall as freely forgive you as I do now." She had been a very passionate woman before conversion, and had been accustomed to give her husband as good as he could send, and therefore he was struck with her gentleness. "Where did you learn this patience?" said he. Her reply was, "By God's grace I learned it at St. Mary's." "Then you may go as often as you like." Presently he went also, and the war was over. There is nothing like meekness. It will conquer the strongest. After bearing with meekness return good for evil. For creel 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. Evil to evil is beastlike, and no Christian will indulge in it; but good for evil is Christlike, and we must practice it. I think I have before told you the story of the husband who was a very loose, gay, depraved, man of the world, but he had a wife who for many years bore with his ridicule and unkindness, praying for him day and night, though no change came over him, except that he grew even more bold in sin. One night, being at a drunken feast with a number of his boon companions, he boasted that his wife would do anything he wished, she was as submissive as a lamb. "Now," he said, "she has gone to bed hours ago; but if I take you all to my house at once she will get up and entertain you and make no complaint." "Not she," they said, and the matter ended in a bet, and away they went. It was in the small hours of the night, but in a few minutes she was up, and remarked that she was glad that she had two chickens ready, and if they would wait a little she would soon have a supper spread for them. They waited, and ere long, at that late hour, the table was spread, and she took her place at it as if it was quite an ordinary matter, acting the part of hostess with cheerfulness. One of the company, touched in his better feelings, exclaimed, "Madam, we ought to apologize to you for intruding upon you in this way, and at such an hour, but I am at a loss to understand how it is you receive us so cheerfully, for being a religious person you cannot approve of our conduct." Her reply was, "I and my husband were both formerly unconverted, but, by the grace of God, I am now a believer in the Lord Jesus. I have daily prayed for my husband, and I have done all I can to bring him to a better mind, but as I see no charge in him, I fear he will be lost for ever; and I have made up my mind to make him as happy as I can while he is here." They went away, and her husband said, "Do you really think I shall be unhappy for ever?" "I fear so," said she, "I would to God you would repent and seek forgiveness." That night patience accomplished her desire. He was soon found with her on the way to heaven. Yield on no point of principle, but in everything else be willing to bear reproach, and to be despised and mocked at for Christ's sake. In hoc signo vinces by the cross patiently borne thou couquerest. "This is a hard saying," says one. I know it is, but grace can make the heaviest burden light, and transform duty into delight. Here let one also remark that to this gentle endurance there must be added by the persecuted Christian much exactness of life. We must be very particular when such lynx-eyes are upon us, because if they can find us trespassing they will pounce upon us at once. If it is only a little wrong, a thing which they would not have noticed in anybody else, they will magnify it and raise quite a clamor about it. "Ah, that is your religion," say they, as if we claimed to be absolutely perfect. Be watchful, therefore, walk circumspectly, do not put yourself into their hands; let them have nothing to say against you save only upon the point of your religion. Nothing bathes opponent) like integrity, truthfulness, and holiness: they long to speak against you, but cannot find a fair opportunity. Take care that you daily pray for grace to keep your temper, for if you fail there they will boast of having conquered you, and will assail you again in the same way. Ask for grace to be patient, and say as little as you can, except to God. Pray much for them, for prayer is still heard, and how knowest thou, O believing woman, but thou mayst save thy unbelieving husband? Only watch on and pray on, and a blessing will come. IV. In DOING ALL THIS WHAT COMFORT MAY YOU EXPECT? 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. Next, remember, if you keep your conscience clear it is a great joy. Conscience is a little bird that sings more sweetly than any lark or nightingale. 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. Remember that by patiently enduring and persevering you will have fellowship with the grandest spirits that ever lived. You cannot be a martyr and wear the blood-red crown in these days, but you can at least suffer as far as you are called to do: grace enabling you, you may have a share in the martyr's honors. "Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you." Remember, too, that if you have extraordinary troubles Jesus will be doubly near to you. This is the greatest comfort of all, for in all your afflictions he is afflicted. You will find his presence in the ordinances to be very delightful. Those stolen waters which he gives you in secret fellowship are very choice, those morsels which you get by stealth, how sweet they are! The old covenantors said they never worshipped God with so much joy as in the glens and among the hills when Claverhouse's dragoons were after them. The living is very refreshing to the Lord's hunted harts. His bosom is very soft and warm for those who are rejected of all men for his sake. He has a marvellous way of unveiling his face to those whose faces are covered with shame because of their love to him. Oh, be content, dear friends, to watch with your Lord. You have the sweet thought also that you are doing more good where you are than if you were placed altogether among the godly. Yonder light, set up in mid ocean on the Eddystone rock, see how the storm sweeps around it, and the waters leap over it, threatening to put out its flame, but shall the light complain? Standing where it is, beaten by the Atlantic rollers, and braving the full fury of the storm, it is doing more good than if it were set up in Hyde Park for my lords and ladies to look at. The persecuted saint occupies a place where he warns and enlightens, and therefore suffers. He is like an advanced guard, to whom the place of danger is the place of honor: only let him ask for strength to bear and forbear, and he shall have glory at the last. Remember the rougher the road the sweeter the rest, and the greater the suffering the brighter the crown at the last. Those who have to bear most for Jesus will be those to whom he will most sweetly say, "Well done, good and faithful servant, enter thou into the joy of thy Lord." Ah, brethren, if you have a little rough language to put up with, what is it, compared with what many of the Lord's afflicted ones have to endure? I will tell you a little incident bearing upon that point, and then have done. Yesterday the postman brought me, amongst many others, a letter from Australia, which I prize more than any that have come to hand for a long while; it has touched my heart, and when you hear it you will not wonder. It is written at the desire of a man who is described by the gentleman who writes for him in the following terms: "I have known the writer for near eight years, during which time he has been quite helpless, being paralyzed, he has had one leg cut off, the sight has left his eye, he cannot move hand or feet; as he is placed on his bed so must he lie and endure the annoyance of flies, or anything that may molest him. So that I am sure you will be pleased to be the means of giving comfort to such an one, and yet he is mostly rejoicing; and few are more apt to teach and exhort those who come to see him, and direct them to suitable portions of God's word far their reading." Now this poor man, who has been helpless ever since the year 1858, or sixteen long years, writes me thus: "Being moved by the Holy Spirit I send you these few lines to thank you for the benefit I have received by reading your sermons. In the year 1850 I was brought to the knowledge of the truth, and found peace through believing in Jesus. In 1858 I met with a serious accident, so that I was not able to earn my bread, but trusting in the Lord he has led me in the right way. In 1866 it pleased him to confine me entirely to my bed. I bless his Holy Name that I can say I am bound by the cords of his love, that he has upheld and comforted me through all my long confinement, and enabled me to rejoice in hope of his glory; and the reading of your excellent sermons, which privilege I have enjoyed for some years, having been a source of great comfort and delight to my soul, causing me to soar on high and enjoy sweet communion, I am constrained by love to send you this acknowledgment, hoping that perhaps you may be cheered a little by it in your arduous labors; and if our heavenly Father see fit, this my testimony to his faithfulness may be blessed by him to the comfort and encouragement of some afflicted ones in your flock, as I know that all these things work together for good to them that love God." Think of this unselfish sufferer having a letter written to comfort me. One would have thought he needed comforting himself, but the Lord so cheers him that, instead of asking for consolation, he does not mention in his letter that he has lost his leg, or that he is paralyzed, or has lost his sight. He only tells me of his joy and peace. Now, if children of God in such extremities can yet bear testimony to his faithfulness, are you going to run away because some foolish person or other sneers at you? Will you in cowardly fashion desert the standard because fools point their fingers at you? If so, are you made of the same stuff as the true saints? Have you the same backbone of divine grace as they? Assuredly not. May the Lord in his infinite mercy give you such a sound conversion that, whatever trial comes, you may still sing, "Yet will I rejoice in the Lord and glory in the God of my salvation." If I am addressing any one who has persecuted God's saints in any way, let me say, "Mind what you are at; there are many things a man will bear, but if you meddle with his children it will stir his soul, that is a tender point with all fathers." Nothing provokes the Lord like interfering with his children. Mind what you are at. And, oh, I pray the Lord, if you have done it ignorantly, really thinking them to be wrong, and only scoffing at them because you thought them hypocrites, may he that spake out of heaven to Saul, and said, "Why persecutest thou me?" let you see that you have really been wounding Jesus himself. May he make you see that those tears which you have forced from that faithful woman, and those sleepless nights which you have caused to that earnest man, were so much of evil done unto Christ, for which he will reckon with you at the last. Turn you unto the Lord Jesus, and may the Holy Spirit grant you to repent of this your wickedness, for Jesus is willing to receive and bless even you, as he did Paul of old. Believe on the Lord Jesus, and you also shall be saved. God bless you all, for Christ's sake. Amen.

Kelly Commentary on Books of the Bible

Now that we have heard the prophet's judgment of king Saul, there follows next the choice of Jehovah. The chapter gives us in a very striking manner the manifest sentence of death on all the thoughts of man. Then can lessons be more solemnly instructive than the contrast between Saul, universally admired and chosen because of outward appearance, and David, who even by his own father was entirely forgotten, and this when the question was raised by the prophet? He was of no account in the eyes of a single member of the family; yet this was the man destined to the throne. And indeed we have not to put our own construction on the incident; for God Himself has given us His. It is expressly and in this connection said, "Man looketh at the outward appearance, but Jehovah looketh at the heart."

Thus the true king was now anointed; but it pleased God that the manner of his ascending the throne should be as peculiar as the choice. There never was such another since the world began, always excepting the One who in all things has the pre-eminence. Who ever trod such a pathway to the throne? Some, no doubt, have gone through trials severe enough; others have known what it was to suffer in their measure from enemies within till they reigned, from foes without afterwards. I do not speak now of those only whom God was pleased to select at various times for the special purpose of reigning over Israel; but even among men, as is known, it is no such uncommon circumstance. The like has happened at various times, and in almost all countries; but there was more than this with David. It is not merely that he who had rendered the greatest services to the king and the people was set aside and persecuted unrelentingly without any just cause; but the truth is that God ordered it so that he who had been chosen by the prophet at His own bidding, and already had the anointing of Jehovah, should be sustained for a considerable period for the express purpose of bringing out those most worthy qualities which were the fruit of His grace, tried as he was after a fiery sort, and put to the proof before all Israel, not so much in great feats as in dependence on the manifest intervention of Jehovah's care and wisdom and goodness.

There was another way we have to notice in which David was tried, and I believe still more difficult to the spiritual judgment, and of greater price with God that delicacy of consideration in which his heart was formed in the presence of his worst foe in one who was still the king of Israel, whom he of all men respected most, not even excepting Jonathan; for as there was more love in David's heart than in Jonathan's, so, I doubt not, he had even a keener sense of allegiance, and a deeper consideration of what was due to the king; and yet all the while Saul was a doomed man, and, as we have seen, before David was called he had been proved and found wanting. It will be made evident, as indeed scripture furnishes ample proofs, that, after the call of David and his designation to the throne on God's part, Saul did not remain the same man as before. We shall find that he comes under the power of Satan from the moment that God had set apart David to Himself. We must not confound as a rule or principle the fact of man's corrupt nature on the one side with Satan's power on the other. They are distinct. At the same time, what is of man corrupted always paves the way for Satan to enter in. Here, nevertheless, we may see the working of the principle plainly enough. We shall find also that it is not only that Satan enters from this point, but that he acquires increasing power over Saul. Just as God on the one hand brings out His servant David, and shows his fitness for the great and honourable task to which he was called, making him to be very specially before Himself, and in the eyes of those who love Him, to be the witness of Christ as sufferer as well as king; so on the other hand Saul falls more and more deeply under the power of the adversary. This then we shall look at a little in the present lecture.

In the very first chapter where the point of change is brought before us we read "Then Samuel took the horn of oil, and anointed him in the midst of his brethren; and the Spirit of Jehovah came upon David from that day forward. So Samuel rose up, and went to Ramah. But the Spirit of Jehovah departed from Saul, and an evil spirit from Jehovah troubled him." It is plain therefore that there is pointed out to us the awful counterpart when the Spirit of Jehovah departs, and an evil spirit troubles the one in the presence of divine blessing and favour resting on the other. The same thing may be in principle always true; but it will be verified in Christendom on a gigantic scale, and the time is fast hastening for that catastrophe. For the flesh having long despised the testimony of God and the grace of the Holy Ghost, there will be a marked change when the power of Satan will be let loose from such restraint as now hinders. (2 Thessalonians 2:1-17) And indeed it must always be so. For it is impossible that Satan could work in his full energy till the full power of good had first come, and next, we may add, is gone.

Accordingly the presence of our Lord Jesus Christ, as we know, was the signal for an immense step in the manifestation of the power of the devil. He is never called "the prince of the world," or "the god of this world," till after the advent of our Lord. And so I have no doubt at all that the truth of the gospel and call of the church of God have furnished an occasion for Satan, not for such displays of demon activity as confronted Him who is the power of God, but to bring out that which is for the present his masterpiece in spiritual deceit and poisonous error. The reign of ordinance and tradition, the antichurch, owes its idea to the church of God, but of course corrupted so as to dishonour God and destroy man; as again, when the Lord is about to bring in the first-begotten into the world, Satan, knowing right well what is coming, will try to anticipate in Antichrist, and so carry the world into his final delusions.

There is an incident before us in the end of the chapter much to be weighed, and I think highly instructive. David, although he had not yet exhibited a single sign before man of that to which he was separated by God from the midst of his brethren, is nevertheless put forward for a remarkable service. Saul, as we are now told, was troubled with an evil spirit. "And Saul said unto his servants, Provide me now a man that can play well, and bring him to me. Then answered one of the servants, and said, Behold, I have seen a son of Jesse the Bethlehemite, that is cunning in playing, and a mighty valiant man, and a man of war, and prudent in matters, and a comely person, and Jehovah is with him. Wherefore Saul sent messengers unto Jesse, and said, Send me David thy son, which is with the sheep." This is the first circumstance which brings the anointed of Jehovah into the company of Saul. It appears to have been but the most passing acquaintance that was formed with the king.

But the Lord takes care not long after, as we learn in the next chapter (1 Samuel 17:1-58), that a far more urgent need, not merely personal but connected with the whole people, and in opposition to the power that the enemy put forward at this very time, should bring David publicly and permanently on Israel's behalf into the king's court.

Was not this a very suggestive fact? It was a part of the dealing of God that David's circumstances should entirely change; but, you will observe, this he did not seek himself. It is not by the will of the one chiefly concerned that the Lord brings to pass His plans. See how He wrought in Joseph's case. Yet we know that Joseph at thirty years of age became prime minister of Egypt. Now I ask any man, what could have brought about such an issue so well? Granting all the ability with which God had invested Rachel's son, granting all the wisdom and faith and integrity to be appreciated as they were shown in his conduct and ways, if his whole life had been bent on becoming the greatest man in Egypt (even supposing now for God's glory, and to seek the good of his brethren), could it have been done otherwise as well, or even as rapidly as God did it? This ought to be a great comfort, and not least surely to those who do not seek great things. Where the eye is bent simply on doing the will of God, which is the only thing of price in this world, how happy it is to leave everything with God! So we find in David's history. Had David sought to be a courtier, he could scarcely have gained it; but without one thought on his part, the Lord in a simple and suited way brings him to the presence of the king. This is the first move.

But there is another thing that I should remark upon for a moment, before we pass on to the great and signal circumstances of 1 Samuel 17:1-58. Saul very quickly lost all thought, all memory, of David. He no doubt profited by him, but he soon forgot him. This is the more remarkable because in the end of 1 Samuel 17:1-58, as we shall see, the king is all bewildered, and makes inquiry of those around who the stripling is. I shall notice it there, only calling attention to the fact that on this occasion, when David came to Saul and stood before him, he loved him greatly; but his affection was evanescent: we shall see why ere long.

But if God was moving in the scene, the enemy was too, and this in particular by those whom Saul had been raised up to put down. For if king of Israel, he was responsible to be the servant of God; but he was not. He was the creature of man's choice, however God might move sovereignly above all. Morally speaking, Saul accomplished in nothing the end for which he was chosen; he only showed the futility and fruitlessness of man. Sentenced now, though not yet gone, he gives occasion for the mighty and gracious power of God to form His chosen one to accomplish His work. "Now the Philistines gathered together their armies to battle, and were gathered together at Shochoh, which belongeth to Judah, and pitched between Shochoh and Azekah, in Ephes-dammim. And Saul and the men of Israel were gathered together, and pitched by the valley of Elah, and set the battle in array against the Philistines. And the Philistines stood on a mountain on the one side, and Israel stood on a mountain on the other side: and there was a valley between them. And there went out a champion out of the camp of the Philistines, named Goliath of Gath, whose height was six cubits and a span. And he had a helmet of brass upon his head, and he was armed with a coat of mail; and the weight of the coat was five thousand shekels of brass. And he had greaves of brass upon his legs, and a target of brass between his shoulders. And the staff of his spear was like a weaver's beam; and his spear's head weighed six hundred shekels of iron: and one bearing a shield went before him. And he stood and cried unto the armies of Israel, and said unto them, Why are ye come out to set your battle in array? am not I a Philistine, and ye servants to Saul? choose you a man for you, and let him come down to me. If he be able to fight with me, and to kill me, then will we be your servants: but if I prevail against him, and kill him, then shall ye be our servants, and serve us. And the Philistine said, I defy the armies of Israel this day; give me a man that we may fight together." Here was his ruin "I defy the armies of Israel this day; give me a man, that we may fight together." He left God out.

For this was just the question that was coming to speedy and solemn issue; whether God indeed had a people on earth in Israel, whether the name of Jehovah bound up with that of Israel is a truth or a falsehood, a living power or a sham. The Philistine took the side of nature, founded on appearances. And indeed there was little to show that Israel were the people of God. Their condition deplorable, their degradation all but complete, the Philistine could find abundant reasons to believe it was all the merest assumption. What could their past deliverance from Egypt and passage through the desert, not to speak of the conquest of Canaan, be but the lying legends of their priests? There might have been great men and circumstances to favour them in times past; but as to that spiritless race of slaves being the people of God in any practical sense, it was folly to think of it. It is thus that unbelief usually reasons from appearances.

On the other hand there was nothing more melancholy to one judging by faith than to see how little Israel took their stand on God how they too had forgotten even the mercy that had been vouchsafed not so long before by Jonathan. I grant you there was a vast difference between the circumstances of that day and of this. It was a great deliverance wrought in faith; but no Goliath had then appeared to challenge all Israel and defy Jehovah.

Now that David is about to be brought to the front on God's part, Satan stirs up the enemy. "When Saul and all Israel heard those words of the Philistine, they were dismayed, and greatly afraid. Now David was the son of that Ephrathite of Beth-lehem-judah, whose name was Jesse; and he had eight sons: and the man went among men for an old man in the days of Saul. And the three eldest sons of Jesse went and followed Saul to the battle: and the names of his three sons that went to the battle were Eliab the firstborn, and next unto him Abinadab, and the third Shammah. And David was the youngest: and the three eldest followed Saul. But David went and returned from Saul to feed his father's sheep at Bethlehem." He was again in the plain path of humble daily duty. No road is really so good as this, and none where God's honour will be more found when His time comes. It was there that God anointed him for the throne; it was thence that God called him to the court of Saul; and it was now from the same tending of his father's flock that God wrought so as to bring him into the great field of action where the question had to be decided between the Philistines and the living God.

David, then, sent by his father on a simple errand of duty, was to be in the grace of God the instrument of His victory: "And the Philistine drew near morning and evening, and presented himself forty days." What astonishing patience on God's part! Every day, of course, increased the self-confidence of the uncircumcised champion. Every day added to the dismay of Israel. There was one heart at least that knew no such unworthy fear; but what shame and grief! "And Jesse said unto David his son, Take now for thy brethren an ephah of this parched corn, and these ten loaves, and run to the camp to thy brethren; and carry these ten cheeses unto the captain of their thousand, and look how thy brethren fare, and take their pledge. Now Saul, and they, and all the men of Israel, were in the valley of Elah, fighting with the Philistines. And David rose up early in the morning, and left the sheep with a keeper, and took, and went, as Jesse had commanded him; and he came to the trench, as the host was going forth to the fight, and shouted for the battle. For Israel and the Philistines had put the battle in array, army against army. And David left his carriage in the hand of the keeper of the carriage, and ran into the army, and came and saluted his brethren. And as he talked with them, behold, there came up the champion, the Philistine of Gath, Goliath by name, out of the armies of the Philistines, and spake according to the same words: and David heard them."

And once more "all the men of Israel, when they saw the man, fled from him, and were sore afraid." Indeed it is evident from the description that the terror of Israel was visibly increasing. "And the men of Israel said, Have ye seen this man that is come up? surely to defy Israel is he come up: and it shall be, that the man who killeth him, the king will enrich with great riches, and will give him his daughter, and make his father's house free in Israel. And David spake to the men that stood by him, saying, What shall be done to the man that killeth this Philistine, and taketh away the reproach from Israel? for who is this uncircumcised Philistine, that he should defy the armies of the living God? And the people answered him after this manner, saying, So shall it be done to the man that killeth him." David could scarcely understand it. He is amazed that there should be such a reward held out in what to him was such a simple business

The reason of David's calm confidence is evident. It was not that David measured himself against Goliath, but that he perceived it to be a question between God and the Philistine. This therefore was what filled him with astonishment, as he beheld the abject terror of the men of Israel, and as he talked to them and heard all again and again; for he required to be really assured that they were serious in such statements. His elder brother overheard, and, as one can understand in such a case, his anger was kindled against David. He may have had some suspicion probably before this, although time enough had elapsed since Samuel had anointed David with oil for the circumstance to make but comparatively little impression upon the minds of others; for Samuel's words were few. There was not much said on that occasion. The act itself was most important and significant; but the meaning of it was little explained. Nevertheless there is always in those who think of themselves a disposition to take offence at others; and even the nearest relationship will not hinder this, but rather give opportunities for it. Eliab therefore, full of displeasure at David, asked him, "Why camest thou down hither? and with whom hast thou left those few sheep in the wilderness? I know thy pride, and the naughtiness of thine heart; for thou art come down that thou mightest see the battle." Indeed he was there present for much more; he was come down to fight the battle; but Eliab did not know this any more than the lowly faith of David's heart. "And David said, What have I now done? Is there not a cause? And he turned from him toward another, and spake after the same manner: and the people answered him again after the former manner."

And thus the fact of one man walking in quiet and simple confidence in the Lord gradually forced itself on the host of the Israelites, so that news came to the king of that one soul whose heart of faith was undaunted by the Philistine. "And when the words were heard which David spake, they rehearsed them before Saul: and he sent for him. And David said to Saul, Let no man's heart fail because of him." David is not content merely with being above fears personally, but would cheer every one with that reliance on Jehovah which gave him assurance; he wants to fill them with the same simplicity of looking to God which was no new thing to his own soul. "Thy servant," said he, "will go and fight with this Philistine."

The king is astonished; he too looked to appearances: David knew in whom he believed. He had proved it good already. "And Saul said to David, Thou art not able to go against this Philistine to fight with him: for thou art but a youth, and he a man of war from his youth. And David said unto Saul, Thy servant kept his father's sheep, and there came a lion, and a bear, and took a lamb out of the flock: and I went out after him, and smote him, and delivered it out of his mouth: and when he arose against me, I caught him by his beard, and smote him, and slew him. Thy servant slew both the lion and the bear: and this uncircumcised Philistine shall be as one of them, seeing he hath defied the armies of the living God." This was humility, because there was self-forgetfulness. It was a genuine thing, and not a mere desire after it, because God was present to the spirit of David. And unless there be these two things, beloved brethren, depend on it that we deceive ourselves in this weighty matter. There is nothing that really ensures such simplicity in acting for the Lord as that lowliness of mind which is the fruit of faith. This, I need scarcely repeat, is precisely what breathes in David's words. He counted on the fidelity of God to Israel spite of all circumstances.

But, further too, it is very notable that the Spirit of God has not said one word about these facts before, as also it would appear that David himself never spoke about them even in his family. The time was come now. He mentions them not so much to show why he himself looked for victory, as why Saul should have confidence. It might well remove the difficulties of king Saul, who was inclined to think as a Gentile, with no more faith than a Philistine. The answer was simply an unstudied and divinely-suggested testimony to the king when the right moment was come. It was God that had been the strength of David's heart and hand. Was He not just the same now as ever? This was the way in which David reasoned; and he was right. God gave him wisdom.

But moreover he declares, "Jehovah that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistine." There is not a thought of himself in the matter. He is God's object of care, for so faith always reasons; he is His object of interest, and so much the more as his only desire was the glory of Jehovah. "And Saul said unto David, Go, and Jehovah be with thee." He was struck by the young man's answer. "And Saul armed David with his armour ;" but this was of no use. David essayed to go, but soon found out that the pieces of armour were but hindrances, and in no way a help to him. "And David put them off him." He had not proved them, as he told him. "And he tool: his staff in his hand, and chose him five smooth stones out of the brook, and put them in a shepherd's bag which he ha], even in a scrip; and his sling was in his hand." They were the well-proved weapons of his warfare; they were the weapons in which he had often looked up to Jehovah in the course of his ordinary work day by day.

"And he drew near to the Philistine. And the Philistine came on and drew near unto David; and the man that bare the shield went before him. And when the Philistine looked about, and saw David, he disdained him: for he was but a youth, and ruddy, and of a fair countenance. And the Philistine said unto David, Am I a dog, that thou comest to me with staves? And the Philistine cursed David by his gods. And the Philistine said to David, Come to me, and I will give thy flesh unto the fowls of the air, and to the beasts of the field." David's answer was most worthy of one who knew what and who Jehovah is to His people. "Then said David to the Philistine, Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of Jehovah of hosts, the God of the armies of Israel, whom thou hast defied. This day will Jehovah deliver thee into mine hand;" for faith has no difficulties, and sees clearly in the hour of danger according to God I may say, the end from the beginning. "And I will smite thee," says he, "and take thine head from thee;" a word most punctually and quickly fulfilled. "And I will give the carcases of the host of the Philistines" for his faith rises higher still "I will give the carcases of the host of the Philistines this day unto the fowls of the air, and to the wild beasts of the earth; that all the earth may know that there is a God," not with David only, but "in Israel."

There was faith; and there was along with it too, not only the strength, but the self-forgetfulness, of faith. He saw and held fast the bond between God and Israel. There is a larger and higher faith in this than that which sees no more than a bond between God and me, though it is freely granted that it is no use to talk about faith in God's feeling toward Israel until I know what He is to myself. The wrongness is in stopping here. We must begin with it, however, and in fact may well distrust the language of a so-called faith that tries to leap into great doings all at once. It is not so that the Lord leads; but the truth is that David was no such raw soldier of faith. He was a young man, but a greater veteran in the path and conflict of faith than any man in the armies of Israel. There was not a man there that knew so much of God or of the power that opposes God and His people, not even Jonathan, although Jonathan had been already tried, and although he had won too in the battles of the Lord. Yet even Jonathan himself had never yet acquired that simple confidence; but David had. David, I say, had proved what the Lord was in the hour of difficulty and danger repeatedly; and he proved it also most distinctly when all other hearts failed through fear. Confidently could he add, "And all this assembly shall know that Jehovah saveth not with sword and spear." And this he counts on. It was not only all the earth in general, but his confidence and his delight was that God would bless His people by it. "And all this assembly shall know that Jehovah saveth not with sword and spear: for the battle is Jehovah's, and he will give you into our hands."

"And it came to pass, when the Philistine arose and came and drew nigh to meet David, that David hasted." There was far more alacrity on his part than proud on the Philistine's. "And he ran toward the army to meet the Philistine. And David put his hand in his bag, and took thence a stone" (God loves to accomplish great results by the simplest means), "and slang it, and smote the Philistine in his forehead, that the stone sunk into his forehead; and he fell upon his face to the earth. So David prevailed over the Philistine with a sling and with a stone, and smote the Philistine, and slew him; but there was no sword in the hand of David. Therefore David ran, and stood upon the Philistine, and took his sword, and drew it out of the sheath thereof, and slew him, and cut off his head therewith. And when the Philistines saw their champion was dead, they fled. And the men of Israel and of Judah arose, and shouted, and pursued the Philistines." They won the victory according to the faith of David.

Then comes the further triumph of David when he takes the head of the Philistine and brings it to Jerusalem. "And when Saul saw David" (he saw David go forth against the Philistine indeed even before), "he said unto Abner, the captain of the host, Abner, whose son is this youth? And Abner said, As thy soul liveth, O king, I cannot tell. And the king said, Enquire thou whose son the stripling is. And as David returned from the slaughter of the Philistine, Abner took him, and brought him before Saul with the head of the Philistine in his hand. And Saul said to him, Whose son art thou, thou young man? And David answered, I am the son of thy servant Jesse the Bethlehemite."

This has often perplexed worldly scholars, who find great difficulty in adjusting the passage with the previous chapter. And at first sight it sounds exceedingly strange that David should have been already employed to soothe the king when under the affliction of an evil spirit from Jehovah, and Saul should have to make such an inquiry. David had indeed formerly and not long before ministered to his necessities; but his disordered state might well confuse his memory; and a great captain might be excused for never giving a look or thought to a minstrel boy brought in for such an occasion to play on the harp to the king. And my opinion is that, so far from this being a just tumbling-block, so far from its being legitimate to dislocate the fact previously named from the place where it stood, as some learned persons have suggested, there is to my mind no small beauty in the incidents being recorded exactly as they are. Indeed it would be false to take out these latter verses of 1 Samuel 17:1-58, and insert them at the end of 1 Samuel 16:1-23, or even to transpose the end of 1 Samuel 16:1-23 to the end of 1 Samuel 17:1-58 as has been proposed.

The truth is that one may be employed by God to minister relief to him who is carried away by the power of the enemy, without the least communion of spirit; and such a servant may be soon forgotten: as man says, "out of sight, out of mind." There is no real knowledge of the person who walks with God on their part who are far from Him. There could not but be a sense of the relief ministered and enjoyed. Saul perfectly well knew at the time when he was soothed by David's playing on the harp that so it was; but David, although he was then loved of Saul, left no impression whatever on his spirit. There never was a real bond between them. Saul loved David in the sense of valuing the one who relieved him, and felt gratitude for it at the time; but there was no real basis of sympathy between the king and David.

Hence it is that when David, as we read here, now comes forward in the service of Jehovah, he is a stranger to king Saul, whatever he may have been in the service of the king. He may have been known passingly, but now that he comes forward in the service of Jehovah, he is an unknown stranger to the king. It is familiar to us how perfectly true this was of Jesus. We know how the Lord Jesus ministered to the men of this world; how they partook of His bountiful provision for their wants, were relieved in their bodily distresses, and delivered from the frightful power that Satan exercised over them by evil spirits. The Lord Jesus proved the supremacy of divine grace moving in and out among the multitudes that were thus healed; but they were of the world, and He was in the world who made it, yet the world knew Him not. Was it not on account of the self-same principle? though no doubt there was a mighty difference in the depth of the case: but the principle was the same on which the world knew not Jesus, and Saul knew not David.

There was one, however, who from that day learnt to know him, and this was Jonathan; and what was it then that made the difference? Why was it that Saul, who had such far more abundant reason to remember David, should have so quickly forgotten him? How comes it, on the other hand, that Jonathan's soul was at once knit to David? The reason was the faith of Jonathan, which wrought by love consequently in his heart, and thus left him free to appreciate the excellent fruit of the grace of God in David. Nothing was lost that day on Jonathan, whose soul was knit with David's when he ceased speaking to Saul. How much there was in David that stamped him as a man after God's own heart, and made him an object of the deepest interest and affection to Jonathan! Had it not been for this divine link, David must have seemed, for Jonathan's interests, a dangerous rival and interloper. Granted that this too was precisely the reason for which we shall find Saul allowed a feeling to arise in his heart which at length gained complete mastery over him. But this very fact shows Jonathan's delightful spirit the more, and the disinterestedness which grace produces. For it is plain that the more Jonathan's soul realized, not only the qualities of his friend, but the destinies to which God had assigned him, David grew day by day in the love of Jonathan's heart. The Spirit of God dwells for our instruction on this attractive tale. How differently fared an incomparably greater than David! Deserted when He most needed sympathy, yet Himself cherishing the most gracious appreciation of those whom He had watched over with unfailing love! Yet He says, "Ye are they which have continued with me in my temptations."

1 Samuel 18:1-30. "And it came to pass, when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul. And Saul took him that day, and would let him go no more home to his father's house." This gave opportunity for Jonathan to know more of him; and very soon indeed the Spirit of God records an act which marks precisely both what was so lovely in Jonathan, and what was so suitable to David. "Then Jonathan and David," it is said, "made a covenant, because he loved him as his own soul. And Jonathan stripped himself of the robe that was upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle." This then was the corresponding fruit of the divine Spirit in Jonathan. Those are greatly mistaken who suppose that it was merely a question of personal affection. This there was; but Jonathan was a man of faith, and there is no affection for character, power, or permanence such as that which has faith for its animating principle.

Further, we learn that "David went out whithersoever Saul sent him, and behaved himself wisely." He had shown himself to be a man whom Jehovah had girded with strength in a most remarkable manner; but I think that the gracious and prudent wisdom of David, as for instance with Saul, is even more astonishing. The prowess with which Jehovah had clothed his arm was but a passing thing, comparatively speaking; at any rate, the calls for it were only now and then. The dependence on God on which it depended, one cannot doubt, was ingrained in his habitual character; so that it was only occasional, the transient expression on what was in fact always true of David. But his going in and out from the king, the prudent, delicate, truly refined, and admirable part of David at the court of Saul, is a most instructive lesson for our souls. "David went out" then, "whithersoever Saul sent him." He had been called to be a servant in a new place altogether. He had not had the smallest experience of the court, excepting his forgotten service with the harp in early days. But this makes little difference to the Spirit of God.

It is well to remember that our habits and our natures make a vast difference for the temptations of Satan but very little indeed to the Spirit of God. Thus when we go wrong, when we fall into a bad state, Satan always suits himself to our characters and ordinary ways, and thus acts on our nature in short, as well as on what may have been formed by a long course of conduct. There it is that Satan shows what he must particularly take into account, because he is a creature after all. On the other hand the Holy Spirit, we must always remember, is God; and, whatever people may say of the force of character and habit, it is to my mind a divine truth of still greater moment to remember that the Holy Ghost is supreme. It is not the fact that He merely takes up a character or habits in order to give them another direction, and thus fit them for the service of the Lord. He loves to impart a fresh character; He can give altogether new qualities. It is granted freely that the old tendencies are there still; but they are there, not to be yielded to, but to be mortified, to be watched against, to be treated as a part of that flesh of man on which the oil cannot be poured; still less can it be presented to the Lord.

In short, we ought most particularly to look for in a saint of God, and we ought especially to be jealous as to ourselves, that the very traits we may have shown naturally in this or that direction be still most sedulously watched against when we are children of God. It would be perfectly hopeless if there were not the Spirit of God; but for our comfort, as well as admonition, let us remember that God has already given us a new and divine nature, which nature, as it is Christ in whom we live, has the Holy Ghost to work in and by it.

David by grace was enabled to walk in this wisdom. He had none of the habits of a court. This made only the better opportunity for the Spirit of God! The reason is simple. What is the spring of a believer's lowliness, of his obedience, of his generous kindness, of his unflinching courage? It is not at all a question of what the man was of old in the flesh, but of what God makes Christ Himself to him by faith. All else, depend on it, my brethren, however esteemed among men, is good for nothing in the sight of God; and this shows us that for us the absolute necessity of our spiritual being, if indeed there is to be well-being, is dependence on God. Otherwise we merely manifest what we are, instead of being witnesses of Christ

"David" then "went out whithersoever Saul sent him." This was his duty now. He had been before where his father sent him, and there Jehovah had blessed him and put honour on him. Now he was in a new position; but it was the place, not that he chose, but that God had given him in a sphere that he had never sought. He therefore "went out," as it is said, "whithersoever Saul sent him, and behaved himself wisely: and Saul set him over the men of war, and he was accepted in the sight of all the people, and also in the sight of Saul's servants. And it came to pass as they came, when David was returned from the slaughter of the Philistine, that the women came out of all cities of Israel, singing and dancing, to meet king Saul, with tabrets, with joy, and with instruments of musick. And the women answered one another as they played, and said, Saul hath slain his thousands, and David his ten thousands. And Saul was very wroth."

The sense of the great service that David had wrought faded quickly away from Saul's spirit. And why? Because his object, his idol, was himself, and David's name that day interfered with it. "Saul had slain his thousands, but David his ten thousands." The women, having more particularly sensitive spirits, according to their nature, seized and uttered the simple truth. It was not that they tailed to honour the king, but certainly they paid honour to the one to whom honour was due. They felt who was the instrument of the mighty deliverance in Israel. This roused the jealous susceptibility of the king, "and the saying displeased him; and he said, They have ascribed unto David ten thousands, and to me they have ascribed but thousands: and what can he have more but the kingdom? And Saul eyed David from that day and forward." Yes, and it was an evil eye, nor did Satan fail to take advantage of what the occasion furnished. "And it came to pass on the morrow, that the evil spirit from God came upon Saul, and he prophesied in the midst of the house: and David played with his hand, as at other times: and there was a javelin in Saul's hand." But mark, the old remedy that soothed the king, music, had lost its effect now. When the evil spirit first came upon him, it yielded to the sweet sounds of David's harp and hand. It was no longer so. The progress of evil in presence of the good it hates is apt to be rapid and deep. "And Saul cast the javelin; for he said, I will smite David even to the wall with it. And David avoided out of his presence twice." The king not merely disliked David, but was afraid of him, "because Jehovah was with him, and was departed from Saul. Therefore Saul removed him from him, and made him his captain over a thousand; and he went out and came in before the people."

But God took care that every step that Saul took to humble David, or to show his own ill-feeling, or even worse, should be only a means in God's hands to fit David the more for the kingdom. "David behaved himself wisely in all his ways; and Jehovah was with him." Jehovah was with him in the house of Saul and preserved him; Jehovah was with him out of the king's house, and there he approved himself before the people as his servant, the better because he was Jehovah's servant. "Wherefore when Saul saw that he behaved himself very wisely, he was afraid of him. But all Israel and Judah loved David, because he went out and came in before them. And Saul said to David, Behold my elder daughter Merab, her will I give thee to wife: only be thou valiant for me, and fight Jehovah's battles." This was a mere pretence. "For Saul said, Let not mine hand be upon him, but let the hand of the Philistines be upon him." It only furnished David opportunity for fresh victories. "And David said unto Saul, Who am I?" for he was unaffectedly humble still God wrought on his behalf in fresh ways. "Who am I? and what is my life, or my father's family in Israel, that I should be son-in-law to the king?" But there was no truth nor conscience toward God in Saul any more than care for David or regard for the plighted promise of a king. "But it came to pass at the time when Merab Saul's daughter should have been given to David, that she was given unto Adriel the Meholathite to wife. And Michal Saul's daughter loved David: and they told Saul, and the thing pleased him. And Saul said, I will give him her, that she may be a snare to him, and that the hand of the Philistines may be against him."

In order to ensnare David to his destruction, the king demanded a fresh price for his other daughter's hand. "Wherefore Saul said to David, Thou shalt this day be my son-in-law in the one of the twain. And Saul commanded his servants, saying, Commune with David secretly, and say, Behold, the king hath delight in thee, and all his servants love thee: now therefore be the king's son-in-law.

And Saul's servants spake those words in the ears of David. And David said, Seemeth it to you a light thing to be a king's son-in-law, seeing that I am a poor man, and lightly esteemed?" Not a word about the previous wrong that had been done him not a syllable about Merab given to Adriel or of the king's having failed in his royal word during the hour of peril, so solemnly pledged in the valley of Elah, or personally renewed later still for fresh services.

The fact was that David looking to God was far more jealous of the king's honour than the king himself; and so it always is and should be wherever there is faith. As long as God sustains even that which is altogether unworthy of Himself or His people, faith bears with it, and pays frankly all worthy respect. This is not folly, my brethren; nor is it cringing; though it be far from this generation. It is faith. And Saul's servants therefore told him how David had spoken; "and Saul said, Thus shall ye say to David, The king desireth not any dowry." He wanted the death of a hundred Philistines. "But Saul thought to make David fall by the hand of the Philistines. And when his servants told David these words, it pleased David well to be the king's son-in-law." His simple mind still crave to the king's honour. The word so often broken in his own case provoked no sneer. He feared God and the king; and if the king really so thought of David, he valued it. Such was the feeling of his generous heart. "And the days were not expired. Wherefore David arose and went, he and his men, and slew of the Philistines two hundred men" double the number the king had demanded; "and David brought their foreskins, and they gave them in full tale to the king, that he might be the king's son-in-law. And Saul gave him Michal his daughter to wife."

What was the effect upon Saul's spirit? "And Saul saw and knew that Jehovah was with David, and that Michal Saul's daughter loved him. And Saul was yet the more afraid of David; and Saul became David's enemy continually." The king was impervious to good and implacable to David. How came this to pass? Satan held him fast. The very things that even nature would have respected and valued were turned by the enemy only to feed his hatred and his malice continually. Such is the power, such the way, of Satan. And this is the solemn lesson of the history, of which we shall find there is a counterpart in the second Book of Samuel, where we shall have to see it in another form. In short we have here not merely what was of man, but what was of the devil; and this only since the great witness of Christ was come. You cannot have the antichrist without Christ. If there is a witness of Christ in David, there is also a growing embodiment of the qualities of the antichrist, yet to be energized by the devil, and then partially prefigured in king Saul.

"Then the princes of the Philistines went forth: and it came to pass, after they went forth, that David behaved himself more wisely than all the servants of Saul; so that his name was much set by. And Saul spake to Jonathan his son, and to all his servants, that they should kill David." Thus we see how the design, the hidden snare, the carefully laid plans to overthrow David, all come to nought. First there was corruption, then violence equally vain. Saul was now bold enough to speak to Jonathan and all "that they should kill David." The liar and murderer was at his accustomed work. "But Jonathan, Saul's son, delighted much in David." Is it not refreshing, in so melancholy a picture as this of king Saul, to observe how that the Holy Ghost who wrought all that was then of God, and afterwards sketched for us the history, has shown us also that God does not leave Himself without witness of His grace? He who withdraws the veil from the most secret iniquity of Saul lets us see the devotedness of Jonathan. He tells the tale of what God works in love, Satan in murderous hatred and pride.

Jonathan then only the more cleaves to David because of the enmity of his father; and these things will be both true in Israel; for Jonathan sets before us rather the godly remnant of the Jews, not those called out of the earth to heavenly things. What we have in all these chapters is Christ, but Christ in connection with the kingdom; and we must leave room for the kingdom just as much as for the church. Of course we have a very especial interest in the body of Christ, the church of God. It is perfectly intelligible therefore, that the fulness of our sympathies should flow in this channel, not merely because we are concerned directly, but because the richest displays of Christ's glory and the deepest grace and wisdom of God are found in it. But, my brethren, it is never a proof of the great power of the Holy Ghost where we only find our joy in our own things. It is manifestly a better sign where things are valued because they concern the glory of Christ, rather than because they are ours. And I am sure that you will not find that the delight in all which gives glory to Christ, and which manifests the ways of God in respect to Him, could in any degree really impair relish for and delight in the ways of God with His church, or the counsels of glory He has for us. It is a healthful and God-glorifying hold of scripture, as centering round Christ for heaven and earth which is most for the glory of God by and in us. What we want is to have Christ Himself more before us, and not merely therefore what belongs to us in personal privilege at any time.

The truth is, we are so blessed, we are so fully and richly endowed in Christ, that we ought to be able in the measure of our faith to enter unjealously and without distraction into everything that glorifies the Lord Jesus. This consequently should be our standard. Whatever glorifies Him this is enough for us; for in truth, although the kingdom be a lower level, still we have on the one hand a most important connection, inasmuch as we are to reign with Christ, as surely as we have on the other hand a more special place of blessedness as united to Christ. Both are true of us; and the apostle Paul preached both, each in due season, as we should also. Thus in the Acts of the Apostles it is easy to see indeed rather more of his preaching the kingdom. In the Epistles naturally, where the church was addressed, we have its own special portion very particularly brought out. But still they were both there; and it is a great mistake to suppose that we gain any better appreciation of the church of God by neglecting any other truth. More particularly this becomes more urgently momentous as the coming of the Lord draws near. On the contrary, this distinction will be better understood where we are willing just to follow the current of the Spirit of God throughout all His word; and we need this, let me say, beloved brethren, as much as any. It has helped on the ruin of the church of God to treat a small part of the truth as if it were the whole. The grand and best means of deliverance is, when we have received Christ, and seen that He is the secret of blessing, to cultivate occupation not merely with the church but with Christ. Then it is that the church, the kingdom, and every part of the dealings of God, stand out in the fullest light before our souls.

In reading these Books of Samuel then, we must bear in mind what has been already remarked that the main connection is with the kingdom, and not properly speaking the church. Indeed this is a far more general principle; for it is so throughout the Old Testament. But in these later historical books it is emphatically the king. Doubtless Christ Himself is set out, but it is He in relation to the kingdom. There may be typical illustrations now and then which go beyond that, but scarcely more.

1 Samuel 19:1-24. Jonathan then, Saul's son, shows us, it seems to me, those in whom the Spirit of Christ will work in the midst of Israel, whereas Saul shadows for us that part of Israel which goes more and more into the depths of dark evil because of the non-appreciation of Christ, and consequently falls thoroughly at last under the power of the devil. "But Jonathan Saul's son delighted much in David: and Jonathan told David, saying, Saul my father seeketh to kill thee: now therefore, I pray thee, take heed to thyself until the morning, and abide in a secret place, and hide thyself: and I will go out and stand beside my father in the field where thou art, and I will commune with my father of thee; and what I see, that I will tell thee." There was a loving heart that sought to render this needed service to David, even though his father himself were in question, manifest alas! in murderous malice.

"And Jonathan spake good of David unto Saul his father, and said unto him, Let not the king sin against his servant, against David; because he hath not sinned against thee, and because his works have been to thee-ward very good: for he did put his life in his hand, and slew the Philistine, and Jehovah wrought a great salvation for all Israel: thou sawest it, and didst rejoice: wherefore then wilt thou sin against innocent blood, to slay David without a cause? And Saul hearkened unto the voice of Jonathan: and Saul sware, As Jehovah liveth, he shall not be slain." It is not therefore that we do not find relentings of heart in Saul (for indeed we do from time to time); but he was no longer in any way master of his movements; he was only a slave of Satan, little as he realized it himself.

And now we shall have to trace how every effort to escape from the slavery of the devil but proves how much he is the stronger of the two, and that flesh in the highest place only the more certainly and speedily brings under the power of the enemy. Hence, in spite of his oath, and Jonathan's acting upon it, "Jonathan called David, and Jonathan showed him all those things. And Jonathan brought David to Saul, and he was in his presence as in times past. And there was war again: and David went out, and fought with the Philistines, and slew them with a great slaughter; and they fled from him. And the evil spirit from Jehovah was upon Saul, as he sat in his house with his javelin in his hand: and David played with his hand. And Saul sought to smite David even to the wall with the javelin; but he slipped away out of Saul's presence, and he smote the javelin into the wall: and David fled, and escaped that night."

So we find subsequently, not now in Jonathan's case, but through Michal, that there was deliverance yet more for David; and when it was told Saul, he "sent messengers unto David's house, to watch him, and to slay him in the morning: and Michal David's wife told him, saying, If thou save not thy life to night, to morrow thou shalt be slain. So Michal let David down through a window: and he went, and fled, and escaped. And Michal took an image, and laid it in the bed, and put a pillow of goats' hair for his bolster, and covered it with a cloth. And when Saul sent messengers to take David, she said? He is sick. And Saul sent the messengers again to see David, saying, Bring him up to me in the bed, that I may slay him. And when the messengers were come in, behold, there was an image in the bed, with a pillow of goats' hair for his bolster. And Saul said unto Michal, Why hast thou deceived me so, and sent away mine enemy, that he is escaped? And Michal answered Saul, He said unto me, Let me go; why should I kill thee?"

1 Samuel 20:1-42. "So David fled, and escaped, and came to Samuel to Ramah, and told him all that Saul had done to him. And he and Samuel went and dwelt in Naioth. And it was told Saul, saying, Behold, David is at Naioth in Ramah. And Saul sent messengers to take David: and when they saw the company of the prophets prophesying, and Samuel standing as appointed over them, the Spirit of God was upon the messengers of Saul, and they also prophesied. And when it was told Saul, he sent other messengers, and they prophesied likewise. And Saul sent messengers again the third time, and they prophesied also. Then went he also to Ramah, and came to a great well that is in Sechu: and he asked and said, Where are Samuel and David? And one said, Behold, they be at Naioth in Ramah. And he went thither to Naioth in Ramah: and the Spirit of God was upon him also, and he went on, and prophesied, until he came to Naioth in Ramah."

He is none the better for it. The power of the Spirit of God only makes a man's case the more desperate, if he be not born of God. Who are the most awful instances in the New Testament recorded by the Holy Ghost? Not the people that never had the Spirit, but those that had. There are men who find a great difficulty inHebrews 6:1-20; Hebrews 6:1-20. It seems astonishing that Christians who have understanding of the ways of God can find anything peculiar there. There is such a thing as the possession of every Christian privilege in power, not life, ending in apostasy. It is a universal principle. We find it here in the Old Testament; it is not otherwise in the New. Only those can be thoroughly wicked, after this sort (and it is the worst), who have borne Christ's name, and abandoned Him with contempt and blasphemy. Only those can fall into the deepest gulfs of the devil's power over the soul who had once the power of God's Spirit working in them.

But then, be it well observed, it is not said that those of whom Heb. vi. speaks were ever born of God. This is often forgotten. People do not distinguish between the quickening of the Spirit and His various operations of power. Where is there such a thing in the scriptures as one who is quickened by the Spirit thus hopelessly falling into the power of the enemy? Freely is it acknowledged that the power of the Spirit looks a vast deal more for a time than the quickening of the Spirit. That power, as indeed in itself its working is most precious, enables one to have great intelligence in scripture, and imparts not only intelligence but energy even to use it for others; yet there is one thing that power in itself does not give to turn the eye of the inner man on self to judge it thoroughly before God, or consequently to lay hold of Christ in the depth of the soul's need. There it is not power that is wanted but repentance and faith. What the sinner really needs is to be made nothing of, and this is always the case when one is quickened. Then, in real sense of need, Christ becomes the object, and self is judged. But in this case you will never find persons who fall in the same way under the power of Satan. But there may be only what I call the external power of the Spirit, without any dealing with the conscience before God. One has never in this case been brought to God never really felt what sin is; and without this there is no new life.

It is one thing to talk about the sins of other people; but really to feel one's own, to come with the sense of one's own guilt and nothingness before God, is another matter altogether. This goes with quickening, and in such a case accordingly the way in which the truth shows it has really entered is by repentance towards God, as well as by faith in our Lord Jesus Christ. Now in the description of Hebrews 6:1-20 there is not a word about it. The persons there described are enlightened perhaps to the highest. They have received the powers of the world to come. They have tasted the good word of God. They have had the heavenly gift Christ on high before them. All this may be: the sweetness of truth, God's wisdom in it, the harmony of His ways, and all that. It is quite possible: nature is equal to all. In point of fact flesh is rather exalted by it; and man may think a little better of himself in consequence of it, though all the while talking of the old man being buried, and himself risen with Christ. The mind may be charmed with all these wonders. Surely the truth of God is incomparably grander for the intellect of man than human speculation or fables. Does not the history of Jesus something infinitely better, even for the mind, than the bitter selfishness of Juno and the disgusting crimes of Jupiter, of which beings no sensible heathen could even think in the light of the gospel without seeing their abominable stupidity as well as wickedness? On the contrary, in the Lord Jesus there is that which even to the natural mind and conscience has the highest moral sublimity in it.

Hence it is that any one who can pretend to be well read in the history of human thought must know that there have been the most determined enemies of the Lord Jesus, who nevertheless professed great respect for and admiration of Him. They would kiss Him just as lovingly as Judas; they would give a witness to Him no less than Pilate. Alas! the flesh is enmity against God; it violates law, it rejects or corrupts grace. There is no reality before God. There is no entrance of the word into the conscience till one is quickened; there is no meeting God about our own sinfulness; and without this, and believing how Christ meets that need, there is no faith in God's love any more than love towards God. Hence, as God is not trusted for eternal life, so there is nothing in man to trust. The affections may be touched, but affections are apt to pass away and change. Mind more particularly may be exercised; but what is the good of that where it is a question of sin with God? It is not eternal life; but the reception of Christ in an awakened conscience is inseparable from the possession of that new nature. When conscience is pierced and wretched, and the name of Christ penetrates the heart, then indeed it is another thing. Now in such cases we never hear of them falling into a state where they cannot "renew themselves unto repentance." Rather is it a description of those who have outwardly received the truth, and consequently become objects for the power of the Spirit of God to work in or work by; for all this is quite possible without renewal. Such persons may, as I believe they do, fall thoroughly under the power of the devil. It was so of old as in Balaam, and in Hebrews 6:1-20. we see it in New Testament times and form.

Here we have it in Saul. He is brought before us as prophesying among the prophets. It was therefore a power entirely superior to his own working by him. Was he the better for that? Much worse. We may notice that after this his progress in evil is appalling. "And David fled from Naioth in Ramah, and came and said before Jonathan, What have I done? what is mine iniquity?" for David did not trust this. David did not think himself safer because Saul had been prophesying. "What have I done? what is mine iniquity? and what is my sin before thy father, that he seeketh my life? 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 show it me: and why should my father hide this thing from me? it is not so." So fondly thought Jonathan; for he was not aware what would be the result of the power that had been upon Saul where there was not the smallest conscience toward God. "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 Jehovah liveth, and as thy soul liveth, there is but a step between me and death. Then said Jonathan unto David, Whatsoever thy soul desireth, I will even do it for thee;" and accordingly a new test was proposed and carried out.

The result is, that "Jonathan made a covenant with the house of David, saying, Let Jehovah even require it at the hand of David's enemies. And Jonathan caused David to swear again, because he loved him: for he loved him as he loved his own soul. Then Jonathan said to David, Tomorrow is the new moon: and thou shalt be missed, because thy seat will be empty. 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. And I will shoot three arrows on the side thereof, as though I shot at a mark. 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 Jehovah liveth. But if I say thus unto the young man, Behold, the arrows are beyond thee; go thy way: for Jehovah hath sent thee away. And as touching the matter which thou and I have spoken of, behold, Jehovah be between thee and me for ever."

"So David hid himself in the field: and when the new moon was come, the king sat him down to eat meat. 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. Nevertheless Saul spake not anything that day: for he thought, Something had befallen him, he is not clean; surely he is not clean. 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 today? And Jonathan answered Saul David earnestly asked leave of me to go to Beth-lehem: 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."

We see the wonderful dignity of scripture, beloved friends, and the wisdom of it too. That is, scripture does not comment upon these tales which are often mixed much that was not true with what was true. I grant you unbelief can use this against the word of God. But unbelief is ever superficial, and its malicious haste to condemn is short-sighted. It is not open adversaries that are to be dreaded most, but professed friends who apologise for the scriptures. Where there is not confidence in the truth, they naturally try to excuse what they do not understand, and are somewhat ashamed of in their ignorance. But the calmness of truth can tell out things exactly as they are without the smallest apology for anything. It is an unhappy sign, and always a weakness in those who, whatever happens, are ready to palliate themselves. On the other hand, where there is an habitual looking to the Lord, there is a facility in leaving things more simply in His hands. Why should we trouble about them? When challenged, no doubt it may be all well to explain but it is a far happier proof of faith where the heart can leave God to vindicate.

In this case then "Saul's anger was kindled against Jonathan;" for now the evil heart of unbelief that was departing so rapidly from the living God burst out in rage against his own son, and against him because of his love for David. Thus Jonathan shares the vengeance that Saul felt towards one who had by God's sovereign disposal supplanted him in the kingdom. Certainly it was a fine fruit of faith which shows itself in the son where the father's want of it was becoming more and more apparent. "And he said unto him, Thou son of the perverse rebellious woman." Ah, it would have been a good thing if he had only felt that he was the son of a perverse rebellious man.' but this was the last thing that could now enter his heart. "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? For as long as the son of Jesse liveth upon the ground, thou shalt not be established, nor thy kingdom."

There was thus the instinct that dreaded what was coming; for unbelief has its instincts just as truly as faith; and as faith knows the good that is coming before it comes, so unbelief has the sense that these good things are slipping away from its grasp for ever. Now the unseen is revealed, the future as the present. "Thou in thy lifetime hadst thy good things." How wretched the prospect that was before Saul in his miserable contest with God. "Wherefore now send and fetch him unto me, for he shall surely die. And Jonathan answered Saul his father, and said unto him, Wherefore shall he be slain? what hath he done? And Saul cast a javelin at him to smite him: whereby Jonathan knew that it was determined of his father to slay David. So Jonathan arose from the table in fierce anger." It was not for himself, but for David. He saw clearly the murderous hatred of his father that nothing could turn aside. And he "ate no meat the second day of the month: for he was grieved for David." How admirable! "He was grieved for David, because his father had done him shame. 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. 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. 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? And Jonathan cried after the lad, Make speed, haste, stay not. And Jonathan's lad gathered up the arrows, and came to his master. But the lad knew not anything: only Jonathan and David knew the matter. And Jonathan gave his artillery unto his lad, and said unto him, Go, carry them to the city. 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. And Jonathan said to David, Go in peace, forasmuch as we have sworn both of us in the name of Jehovah, saying, Jehovah 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." It was not easy, but faith working by love finds how to conciliate what one owes a guilty father or any other with what is due to God's witness in any crisis. And this Jonathan shows here. How disinterested too is faith; for Jonathan well knew that David's rise was fatal to the house of Saul. But he knew that this was of God; and that it is vain, if it were not wicked, to fight against Him.

I shall hope in another lecture to finish this portion of the deeply interesting, and I trust profitable, history. Assuredly it is our own fault, our own unbelief, if we do not gather from God for our souls. May our God Himself give His children to make it their own! This is what one most of all desires, that we may have each his heart drawn out by scripture to Him of whom it speaks to us. All that can be pretended to in so cursory a sketch is to act as a kind of finger-post, and indicate according to one's measure the points of special blessing in the precious word of God as they rise before the eye.