1 Samuel 19:1-7

CRITICAL AND EXPOSITORY NOTES—

1 Samuel 19:1. “And Saul spake … that they should kill David.” Rather, “that he intended to kill David.”

1 Samuel 19:2. “Until the morning.” Rather, “in the morning.”

1 Samuel 19:3. “In the field.” “David was to conceal himself in the field, near to where Jonathan would converse with his father about him; not that he might hear the conversation in his hiding-place, but that Jonathan might immediately report to him the result of his conversation, without there being any necessity for his going far away from his father, so as to excite suspicion that he was in league with David.” (Keil.)

1 Samuel 19:5. “He did put his life in his hand.” “The Hebrew word means the palm or hollow of the hand—the hand as receptacle, not as instrument. Perhaps alluding to David’s hand which swung the sling against the giant, upon the firmness and certainty of which his life depended.” (Lange’s Commentary.)

MAIN HOMILETICS OF THE PARAGRAPH— 1 Samuel 19:1

JONATHAN’S INTERCESSION FOR DAVID

I. The man who is related both to the offended person and to the offender is specially qualified to be a mediator between them. If a man would be a successful intercessor he must be acquainted with the nature and disposition of him with whom he intercedes, and he must have sympathy with the person for whom he intercedes. If he is linked by the ties of blood or friendship to one or both parties, he will know much better than a stranger how to frame his petition—he will be acquainted with the arguments which will be most influential with the one on behalf of the other, and his own relationship to both and his consequent interest in both will of itself form a reason why his suit should be regarded. David was fortunate in having for his intercessor the man who, above all others in Israel, was most fitted to mediate between him and Saul. His love for David had brought him into such near fellowship with him that he was qualified to be a judge of the aims and motives which actuated him and to pronounce him innocent or guilty, and he was so near akin to Saul that he could approach him with freedom and without fear of being suspected of having any motive prejudicial to his father’s honour and welfare. Hence his appeal was listened to, and David was, at least for a time, restored to favour. The relation of Christ to men on the one hand, and to His Divine Father on the other, constitutes His special and peculiar qualification to be the Mediator between God and man. Having been made like unto His brethren, He can sympathise with human frailties and understand human needs, and as the only-begotten of the Father he can have access to Him as no finite creature can.

II. Those who truly love will find that in human life occasions of proving their love will not be wanting. So many and so great are human needs, and so varied the experiences through which most men are called to pass, that those who love us will often find opportunity of showing their unselfish regard, and of proving that they are friends indeed by being friends in need. And if the love is a reality it will be equal to the demand made upon it, and will rejoice in being able, by self-denial, to help its object in the day of adversity. Jonathan had made a covenant with David in the day when the young shepherd was the hero of the hour, and when Saul himself looked favourably upon him; but now the clouds are beginning to gather around him, and Jonathan finds an occasion to show his love in a manner which involves much more self-denial than the giving of “his garments even to his sword and his bow.” It needed much courage for even a son to face a man like Saul and to assert the innocence of him who had now begun to be an object of suspicion and jealousy. When men are so entirely governed by their passions and moods it is a dangerous thing to tell them that they are in the wrong, especially if they are in the possession of so much irresponsible power as an Eastern monarch is. Yet this Jonathan dared to do not only on this occasion but on others when his father’s temper was more implacable than even now, and he thereby proved that his love for his friend was real and very strong.

OUTLINES AND SUGGESTIVE COMMENTS

How good it is to hear such words as these spoken by Jonathan, which, in their peaceful, gentle tone, their reverential utterance, contradicting in nothing the duty of a child, and in their noble purpose breathe already something of the spirit of New Testament times. And yet, as John at a later period testifies in his Gospel, “The Holy Ghost was not yet given,”—a truth which we ought particularly to keep in mind in all the opinions and estimates we form of the morals of the men of Old Testament times. The hereditary nature of man, fallen in Adam, had then allowed to it a much wider scope than in the post-pentecostal days of the New Covenant. The natural affections and passions shot forth, when once they broke through the barriers of the Divine commandments, into monstrous, gigantic manifestations and wild forms, which may be compared to the luxurious growth of the primeval forests. Saul, with his colossal hatred, and his jealousy breathing forth fire and flames, may be regarded as a witness of this fact.… Yet it is undoubtedly true that, even during the Mosaic economy, individual personages appeared like shining meteors, lovely and rich in promise, who present themselves before us as prophetic types of believers of a future age. To this class belonged Abraham, Moses, Joshua, and certainly now also our Jonathan. The example of disinterested friendship, rooting itself in love to God, which the latter presents to us, remains at least as a fitting model for Christian times, wherein even its equal is not frequently to be found.—Krummacher.

1 Samuel 19:6. How could Saul say, he should die, whom he could accuse of nothing but faithfulness? Why should he design him to death, which had given life to all Israel? Ofttimes wicked men’s judgments are forced to yield unto that truth against which their affections maintain a rebellion. Even the foulest hearts do sometimes entertain good motions: like as, on the contrary, the holiest souls give way sometimes to the suggestions of evil. The flashes of lightning may be discerned in the darkest prisons. But if good thoughts look into a wicked heart, they stay not there; as those that like not their lodging, they are soon gone: hardly anything distinguishes betwixt good and evil, but continuance. The light that shines into a holy heart is constant, like that of the sun, which keeps due times, and varies not his course for any of these sublunary occasions.—Bishop Hall.

Draw from this the extreme danger of trifling with the name and attributes of God—of using imprecations and oaths, as mere expletives in ordinary conversation, without either reverence or meaning … An irreverent familiarity with sacred things, as in all other instances, is but one step removed from contempt. Such, unhappily, was the case with Saul. “As the Lord liveth,” was an expression so frequently on his lips, that, it may be feared, its solemn import was soon but little felt or understood. Hence, we perceive in the chapter before us with what facility he disregarded the obligation of his oath, when exposed to temptation.… He who is not afraid thus solemnly to trifle with his Maker, will not fear to violate the most sacred obligations towards his neighbour … Beware, then, of destroying, or weakening in any degree, your reverence for God, which is the foundation of all religion and all morality. Be assured, there is no more certain way of effecting this, than a profane and inconsiderate use of His holy name.—Lindsay.