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This Chapter Verse Commentaries:
1Sa_20:24-26
The king sat him down to eat meat. Hebrew, "the king sat down at the bread to eat." On sitting at table see 1Sa_16:11. And Jonathan arose. When the king had taken his usual place, that of honour, next the wall, and therefore farthest from the door, Jonathan arose and took his place on one side of the king, while Abner sat on the other. David's place below them was left empty. The omission of the statement that Jonathan sat down makes the passage obscure, and the versions bungle in rendering it, but there can be little doubt that these words ought to be supplied. He is not clean. Saul supposed that some ceremonial defilement (see Le 1Sa_15:2-16) had befallen David, and as the new moon was a religious festival, this would necessarily prevent his attendance.
1Sa_20:27-29
On the morrow, which was the second day of the month. Hebrew, "on the morrow of the new moon, the second day." David's absence on the second day made Saul aware that it was no accident, and he demands of Jonathan the reason; whereupon he gives the excuse previously arranged, adding that it was David's brother who had required his attendance. The Septuagint has brothers, being offended at the singular, because Jesse was still alive. But as the festival was not confined to Jesse's household, his brother might very properly be the convener, without usurping his father's place. Let me get away. Literally, "let me escape," "let me get off," a light, half jocose way of speaking adopted by Jonathan, as if the matter were a mere trifle.
1Sa_20:30, 1Sa_20:31
Thou son of the perverse rebellious woman. Literally, "thou son of one perverse in rebellion." In the East it is the greatest possible insult to a man to call his mother names; but the word rendered perverse, instead of being a feminine adjective, is probably an abstract noun, and "son of perversity of rebellion" would mean one who was thoroughly perverse in his resistance to his father's will. Unto the confusion of thy mother's nakedness. I.e. thy mother will feel ashamed and disgraced at having borne such a son. He shall surely die. Hebrew, "he is a son of death," son, being constantly used in Hebrew to express qualities, or, as here, the fate to which a man is destined.
1Sa_20:32-34
When Jonathan pleaded mildly for his friend, Saul did not east, but "brandished" (see on 1Sa_18:11) his javelin at him, threatening to smite him. This fierce behaviour of his father filled Jonathan also with anger, and he arose, refused to partake of the meal, and went away in wrath. His indignation was roused not merely at his father having thus brandished his javelin in his face, for he was sitting close to Saul, but because he had cast shameful aspersions upon David in saying that he was a rebel, and deserved death.
JONATHAN'S LAST MEETING WITH DAVID (1Sa_20:35-42).
1Sa_20:35-38
The next morning Jonathan went out into the field, not at the time, but "to the place" appointed, taking with him a little lad, as less likely to suspect a reason. Having shot at the mark, he sends him to pick up the arrows, and as he runs to do so he shoots one beyond him, and, calling aloud, gives David the sign that there was no hope. To keep the boy's attention engaged he gives him hurried commands—Make speed, haste, stay not. Instead of the arrows the written text has "Jonathan's lad gathered up the arrow," i.e. that one especially which Jonathan had shot beyond him, and to which his rapid commands referred.
1Sa_20:40-42
His artillery. I.e. his weapons. To get rid of the boy Jonathan sends him home with his bow and arrows, and then David arose out of a place toward the south, or "from the south side" of the stone Ezel, and while not forgetting in his repeated obeisance the honour due to Jonathan's dignity, yet friendship prevailed, and they kissed one another and wept sore, until David exceeded, i.e. broke down, and was completely mastered by his grief. And so they parted, David to begin a life of danger and wandering, while Jonathan returned to the city to be a dutiful son to Saul. Phillipson remarks, "The scenes in this chapter are some of the most affecting presented to us in history, whether in old or modern times, and we may Well wonder at the delicacy of feeling and the gentleness of the sentiments which these two men in those old rough times entertained for one another. No ancient writer has set before us so noble an example of a heart felt, unselfish, and thoroughly human state of feeling, and none has described friendship with such entire truth in all its relations, and with such complete and profound knowledge of the human heart."
1. While David lies hidden, Saul notices his absence from the feast on the first day, and refers it to some ceremonial defilement.
2. On the second day he calls Jonathan's attention to the fact, and inquires the cause.
3. On his explaining the reason, Saul, in a fit of anger, accuses him of friendship with David, and points out the injury which he thinks will arise therefrom.
4. On Jonathan reasoning against the command to fetch David that he may be slain, Saul, in his rage, casts a javelin at him.
5. Jonathan, indignant at the injustice and cruelty of his father, leaves the court and spends the day in fasting and sorrow. The chief interest of this section turns on the conduct of Jonathan and Saul in the absence of David. The event proved the sagacity of David in keeping at a safe distance from his declared enemy. The facts of this narrative may be best dealt with as furnishing suggestions of realities common even in modern life.
I. THE COMMINGLED CHARACTERS OF LIFE. Here was a festive board, a court banquet, and a blending in it of characters most dissimilar. First there was Saul, sullen, morose, charged to the full with envy and malice, ready for deeds of blood, and fearful of a doom of which he dared not speak. Then there was Jonathan, pure, bright, the very soul of chivalry and honour, carrying on his heart a tender secret, and bound by holy bonds to the interests of a coming king. By him was Abner in a seat of honour, just coming into distinction, a warrior destined to play an important part in the future affairs of Israel. Others, not named, were there—men of influence, varying in temper and diversely influenced by the strange events of the age. And, in spirit, holding his right to a vacant place, David, who in sympathy sustained the heart of his beloved friend in face of a perilous undertaking. A motley assembly in a moral point of view! Representative of many a banquet and social gathering! Society is strangely formed. The necessities of life, sustained by custom, bring into contact elements most dissimilar, each being toned down by the presence of the other, and the powers that lie in the heart being systematically repressed out of deference to the proprieties of life. The contending forces of sin and holiness, modified by diversities in education and association, issue in shades of character in endless variety. Take any assembly, around the festive board or in a wider circle; what passions, hopes, fears, terrors, joys, aspirations, motives, designs lie concealed in each breast! Each one there is a distinct world; carries in himself a special destiny; is a sepulchre of buried joys, or a garden of germinating seeds. How little we know of those sitting by our side! What tragedies are to be wrought out by some we meet! (Mat_10:26; 1Co_2:11).
II. WASTED INFLUENCES. Saul's spirit and conduct at this time were evidence that all the efforts to bring him to a right state of mind were in vain. During his career Providence had wrought through trouble and joy, prophet and people, threatening and encouragement, and lately through the wise and gentle persuasions of his eldest son and the awe-inspiring presence of the prophetic company (1Sa_19:21-24). But it all proved to be as the "morning cloud and early dew." Indeed, the coarse language and foul abuse and increased violence on this occasion remind us of the unclean spirit returning with other spirits to make the last state worse than the first (Mat_12:45). This necessarily raises the thought of the extent and lessons of the wasted influences of life. That vast and varied influences are brought to bear on human beings, which, so far as we can trace in this life, do not issue in their legitimate results is obvious. "Seed on stony ground" is a fact in the moral as in the physical world. "How often would I have gathered thee!" is repeated by hundreds of parents and teachers after the example of the sorrowing Lord. The hitter tears of broken hearted parents and the lamentations of our true Jeremiahs over degenerate nationalities raise the question of Why such wasted energy for good? It does not, indeed, follow that all is lost which seems to be lost on the immediate object. The waste of life which Butler refers to in his 'Analogy' is, we know, not really such in the economy of the universe. And so even the fruitless expenditure of moral influence on our reckless souls is wrought up into useful expenditure, for moral instruction and maintenance of justice, in the whole circle of moral existence. Our Saviour's appeals issued in rejection by the Pharisees, but the two together will form an element in the discipline and instruction of untold ages which will be highly useful. It suggests thought as to the mystery of the human will, and the relation of present to future existence. It suggests inquiries for all Christian workers—whether their methods are wisest, are sustained in a right spirit, and are sufficiently varied in kind. It brings grave questions to the conscience of those who enjoy privileges—as to what account they will render, and whether they shall ever be more than awful monuments in the universe for the warning of other beings.
III. MUFFLED THOUGHTS. "Saul spake not anything that day: for he thought" (1Sa_20:26). As the monarch sat at the head of his table the guests saw his stately form and heard his voice when he conversed on the ordinary topics of the day; but also "he thought"—thoughts of David, his past honours, his possible future, his absence today, and his appearance on the morrow, and then his speedy death, passed swifter than lightning through the dark mind, indicating their existence in the low, muffled tones which only the ear of God could discern. Thought is constantly tending to expression in words, and there are gradations in its movement. From simple definiteness of existence up to loud exclamations, Saul's thoughts, like muffled bells, were ringing within in subdued tones, their language being distinct to himself and to God. It is often forgotten that thought is language in the world of mind; and it is a solemn fact that our real life lies in the thoughts we allow to pass through our mind. Many are under the delusion that what is said audibly and done visibly constitutes the material of which character is built and on which judgment will one day be pronounced. We are spiritual, invisible beings. And while thus our thoughts are the real forms of our life, it is worthy of remark that not one thousandth part of what we think ever finds expression in distinct, audible tones. The vast preponderance of our thoughts beat in muffled tones because we dare not or cannot utter them. What God must hear beating in the hearts of men daily! It was muffled thought which Christ detected saying, "This man blasphemeth" (Mat_9:3; Luk_6:7, Luk_6:8), and which said, "There is no God." The same is true of the "groaning of the prisoner" which cometh up before God, and the dumb prayers of the children of God all over the earth. Keep thy heart with all diligence.
IV. CONFLICTING INTERESTS. Jonathan appears to have been an authority with his father in all matters pertaining to the court and government (1Sa_20:2, 1Sa_20:27). The muffled thoughts which all along had muttered vengeance against David now found audible and violent expression in the abuse poured on Jonathan and the villanous attempt on his life. He set before Jonathan as conflicting interests, between which he was to make a choice, his friendship for David and his succession to the kingdom. If Jonathan kept the one he must lose the other. Saul assumed that policy and prudence would dictate the choice of the succession, for, with the swift logic of the cruel, he wound up his argument by, "Therefore now send and fetch him unto me, for he shall surely die" (1Sa_20:31). It is easy to show that Saul's logic, like that of all the wicked, was faulty; for if David was really the "neighbour" to whom God had decreed to give the kingdom (1Sa_15:28), no breaking of friendship would prevent his having it; and if David was a friend of Jonathan he would never rob him of his right should the friendship be maintained. Jonathan's love and spiritual insight enabled him to see through the fallacy and to make his choice. There are alternatives open to most men in the course of years which bring material and spiritual considerations into sharp contrast. Here it was selfish grasping at power versus joy in God's purposes for Israel and mankind. Moses had to say whether the probability of becoming prime minister of Egypt was more attractive than identifying himself with the despised slaves in prosecution of a spiritual enterprise. The same contrast arose, though the choice was different, when the young rich man was required to evince his supreme love for God and all that that implies by giving up the wealth on which his heart was set (Mat_19:20-22). The possession of wealth and acquisition of honour in public life are not inconsistent with true piety, but it makes all the difference when parents say to young men, "Give up your religion if you are to make your way in the world;" "Surrender the Greater than David, and grasp the honours of this life." Every one is called on to decide between Christ and the supremacy of material, earthly interests. In which lies wisdom is evident (Mat_10:37; Mat_19:27-29).
V. VIRTUE VICTORIOUS. Jonathan was proof against parental influence, material considerations delusively presented, and even threatening of death. He pleaded for right and innocence. He mourned the debasement of a father. He was indignant at the base insinuations against the noblest and purest of men. He dared to let the court know his preference for the spiritual over the material (1Sa_20:34). This is heroism requiring far more courage than to go amidst the cheers of men and the pageantry of war to the cannon's mouth. Here is the power of faith, the sufficiency of God's grace, the victory that overcometh the world (Heb_11:32-38). The world is short sighted. Jonathan now wears a crown which will never fade (2Ti_2:12; 2Ti_4:7, 2Ti_4:8; Rev_3:21).
General lessons:—1. Seeing that such varied characters are around us, let us be in every place as the "salt of the earth" and "light of the world."
2. It is our duty to exercise the holiest influence and to work unweariedly, whatever be the issue (Ecc_11:6).
3. We should cultivate such an inner life that if all our thoughts found audible expression we need not be ashamed (Psa_51:6, Psa_51:10).
4. Everyone is tempted to reject Christ, and so every one has to determine his own destiny.
5. Fidelity in seasons of great trial depends much on previously cultivated friendship with Christ.
1Sa_20:35-42
1. In accordance with arrangement, Jonathan, on the next day, goes out into the field, and, on shooting the arrow beyond the lad with him, he cries out the signal of danger.
2. David recognises the sign, and the lad is sent away to the city.
3. Thereupon David and Jonathan embrace each other, and take a sorrowful farewell—Jonathan giving him his benediction, and reminding him for his comfort of the sacred covenant between them both. A crisis had come in the life of David which demanded prompt action. He had passed from a quiet pastoral occupation to the fall glory of a victor's triumph, and from thence through the chequered scenes of public service in the army and the court. Meanwhile the hidden purposes of God were fast developing; and now the "anointed" has to take a painful step in order to insure the preservation of life essential to the realisation of the end for which Samuel had chosen him in the name of God. The manner in which Jonathan performed his part is a beautiful instance of wise and faithful friendship under most perilous circumstances. We see here—
I. HOW WE MAY COME INTO CIRCUMSTANCES OF GREAT DANGER WHICH AT ONE TIME WOULD NOT BE ANTICIPATED. The life of the anointed of the Lord was in real peril by reason of the fixed purpose of an enraged and envious king. No one would have supposed such a condition of things when the ruddy youth went forth to meet the giant, and subsequently received favours at the hand of Saul. But the possibilities of human experience transcend all our effort to foresee. What the web of life will embrace as the weaving goes on who can tell? It is true one stage prepares the way for another according to fixed laws, but we know not what new external condition a day or an hour may bring forth to modify an existing stage. Who less than Divine could have supposed that Adam, pure and blessed, would soon be exposed to so deadly a peril in Eden? or that he who received the homage of wise men and was the subject of angelic praise would be sought by a murderous Herod? The great lines of human experience are still the same. In business affairs the once prosperous come sometimes into risks of property, reputation, and all that is dear. By associations not looked for, characters once without suspicion are in danger of a fatal compromise. The tender, happy youth of a pious home, encircled by all that love can provide, is found far from home on the verge of a moral precipice. No position of privilege or service sets us above the possibility of grave dangers. Even David, the chosen servant, was nigh unto death, and the holy apostle was anxious lest, having preached to others, he himself should at last be a "castaway" (1Co_9:27).
II. PROVIDENCE ALWAYS PROVIDES KINDLY WARNINGS OF DANGER AND INCENTIVES TO ESCAPE. In the service of God David came into this great peril, but by the offices of friendship God mercifully provided for his need. The signal was given, and he recognised its meaning. It said to him, "Flee; escape." Perhaps it may be safely said that there is no circumstance of moral—and often of material—danger into which we may be brought in the unfolding of events but that God makes known our position and opens a way of escape. Even in ordinary affairs the voice of a sober judgment, if not of some personal friend, may warn the merchant of his risks, and suggest a speedy retreat from entanglements. Often a man, gradually forming undesirable associations, is warned by relatives and those who love him best of the peril of his reputation. The quondam youth of purity hears a voice as from a mother's heart saying, as he in later years stands on the brink of ruin, "Flee!" Providence has many a Jonathan to shoot the arrow and cry "Beyond."
III. It is REASONABLE THAT IN ALL TIMES OF DANGER WE SHOULD PROMPTLY ACT ON THE WARNING AT ANY COST. In David's case we see the reasonableness of his noting the sign, acting on its significance, even though in so doing it cost him the bitter pang of parting from the dearest friend of his life, and becoming a beggar and a fugitive. Only thus could he ultimately fulfil the end of his existence. It was reasonable, for Jonathan knew the danger to be real, and would not deceive. So in any case of our peril, whether of health, business, reputation, Christian profession, or future salvation, it is important at once to heed the voice of warning; for Providence never lies. It is a fact that many are ruined in spite of warning. The reason is, they either will not cultivate the habit of discerning the "signs of the times" in moral and spiritual matters (Mat_16:3); or, discerning them, they fall under the delusion that somehow they shall escape, even though they remain as they are; or else they refuse to believe the signs. Many reject the testimony of the faithful Jonathan. They prefer their own speculations to the declared testimony of Christ (Rev_1:18). Verily unbelief is folly, and those who pride themselves on reason are most unreasonable. It often costs much to act promptly on the voice of warning. We may not have to endure a separation from a holy friend as did David; but a temporary loss may be sustained of serious character. The ruin threatening from a man's entangled business affairs may be escaped by a prompt surrender of luxurious habits and home comforts. To save reputation friends may have to be abandoned. A soul can only be saved from death sometimes by a resolute plucking out of a right eye (Mat_5:29). Lot lost all in Sodom but saved himself.
General lessons:—
1. Knowing the perilous possibilities of life, let us go forward cautiously, yet quietly trusting in God.
2. Whenever it is in our power, let us prove ourselves friends by warning others of their material or spiritual dangers.
3. We should give careful heed to the first promptings of conscience, remembering that in moral questions the first motions of conscience are safest for action.
4. We may make a useful study of the partings of life—of, e.g; Lot and Abraham, Moses and Pharaoh, Paul and the Ephesians, Christ and his disciples.
I. IT MAY BE UNINTENTIONALLY EXCITED (1Sa_20:24-29). The reason which Jonathan gave why "David's place was empty" was doubtless a mere pretext (1Sa_20:12), harmless as he thought, and not designed to provoke wrath; but Saul saw through it at once, and his anger was kindled against Jonathan on account of it and his taking part with one whom he regarded as his enemy. Care should be exercised, even when no harm is meant, to furnish no occasion for offence, especially in intercourse with those who are of an irritable and passionate temper, and to avoid "all appearance (every kind) of evil." Deception practised for a good end is not good, and sometimes produces much mischief.
II. IT IS OFTEN UNRIGHTEOUSLY INDULGED (1Sa_20:30-33), as—
1. When it springs from selfishness and pride, and is associated with malice and revenge. Saul's anger against Jonathan was the offspring of the envy toward "the son of Jesse" which slumbered in his breast, if indeed he had not now formed the deliberate purpose of putting him to death at the first opportunity. It is not said that "the evil spirit from Jehovah came upon him" again. Hatred of David had become the pervading spirit of his life, and it gave a colouring to everything. "Anger is an agitation of the mind that proceeds to the resolution of a revenge, the mind assenting to it" (Seneca, on 'Anger').
2. When it is felt without just or adequate cause. The questions of Jonathan (1Sa_20:32) did not, any more than the reason he had previously given, justify his father's wrath, and his jealousy of David was groundless and wicked. "Whosoever is angry with his brother without a cause," etc. (Mat_5:22).
3. When it becomes excessive, and ceases to be under the control of right reason. "Be master of thine anger."
4. When it issues in bitter words, and violent and unjust acts. "Whosoever hateth his brother is a murderer," etc. (1Jn_3:15). He has within him the principle of murder, the germ from which the outward act naturally grows. "Cease from anger and forsake wrath" (Psa_37:8). "Where envy and strife are there is confusion and every evil work" (Jas_3:16). "Sinful anger destroys our own peace of mind, hurts the unity of spirit among brethren, blocks up the way to the Divine throne, exposes us to danger, makes work for bitter repentance, fires the minds of others, makes us unlike the meek and lowly Jesus, causes us to resemble madmen and devils, and is cruel and murderous" (Fawcett, 'Essay on Anger'.).
III. IT CAN BE UNBLAMABLY ENTERTAINED (1Sa_20:34). It may in certain circumstances be a Christian virtue. But in order to this—
1. It must be directed, out of love to righteousness, against the wrong which is done or intended rather than against the wrong doer, and be associated with sorrow for him and good will toward him. "Resentment is not inconsistent with good will. These contrary passions, though they may lessen, do not necessarily destroy each other. We may therefore love our enemy and yet have resentment against him for his injurious behaviour toward us" (Butler, on 'Forgiveness of Injuries'). "And when he had looked round about on them with anger, being grieved for the hardness of their hearts," etc. (Mar_3:5).
2. It must be felt from love to others rather than ourselves, especially to those who love God, and from zeal for his honour. "He was grieved for David, because his father had done him shame."
3. It must be kept under proper control. Jonathan did not retaliate. He "arose from the table," and went out; to fast, not to raise a rebellion against his father, as Absalom did at a subsequent period.
4. It must not be suffered to continue too long. "Wise anger is like fire from flint; there, is a great ado to bring it out; and when it does come, it is out again immediately (M. Henry). "Be ye angry and sin not; let not the sun go down upon your wrath, neither give place to the devil."
IV. IT MUST BE UNCEASINGLY GUARDED AGAINST and duly suppressed by the use of proper means, such as consideration of the effects of sinful anger on others and on ourselves, of the allowance which ought to be made for others, of our own faults, and of the patience and gentleness of Christ; the realisation of the presence and love of God; the cultivation of the opposite principles of humility, charity, and meekness; and continual prayer for the Holy Spirit.—D.
1Sa_20:35-40. (THE STONE EZEL.)
1. Had learnt a great lesson, the first and most important lesson of life—obedience. He was a young soldier, and had learnt a soldier's chief duty. "Children, obey your parents" (Eph_6:1). "Servants, obey your masters" (Col_3:22). "Obey" your teachers (Heb_13:17). "Obey magistrates" (Tit_3:1).
2. Had learnt his lesson well. He did what he was told to do willingly, cheerfully, quickly ("make speed, haste, stay not"), fully, "without asking any questions."
3. Was very useful to his master. Though but a little lad, he could be of service to a prince and great hero.
4. Did a greater service than he was aware of. He was seen by David from his hiding place in the rock, and was useful to him as well as to Jonathan. "And the lad knew not anything" (1Sa_20:39). In doing our duty One sees us whom we see not, and regards it as done to him.
5. Did not go unrewarded. He pleased his master, and would be more highly valued for this service and promoted to a higher position, for which it helped to prepare him.
6. Set a pattern of the kind of service we should render to God. "We ought to obey God" (Act_5:29) above all. "Speak, Lord; for thy servant heareth."—D.
1Sa_20:41. (THE STONE EZEL.)
I. COURTESY. David "fell on his face to the ground, and bowed himself three times." He did so not merely in external and courtier like obeisance to the prince, but also in heartfelt esteem and homage to the friend, who had shown his fidelity in a great crisis, virtually renounced the prospect of a kingdom for his sake and in obedience to what he saw to be the Divine purpose, and was worthy of the highest honour. True courtesy—
1. Has its seat in the heart, and expresses itself in appropriate speech and conduct in intercourse with others, according to the custom of the time and place and the relative position they occupy. The outward bearing of itself, is morally worthless. It may be superficial and hypocritical. Yet "courtesy of feeling is very much acquired and promoted by cultivating courtesy of manner. Gentleness of manner has some influence on gentleness of life."
2. Is the opposite of selfishness and pride (the chief causes of its absence); unsociableness, austerity, and moroseness; coldness, reserve, and neglect; contemptuous demeanour, rudeness, and undue familiarity. And it by no means implies obsequiousness or want of self-respect.
3. Consits of humility, benevolent regard for others, kindly consideration for their feelings even in little things, gentleness, and frankness.
4. Is attended with many advantages; commended by the examples recorded in the word of God, and enjoined by its precepts (Gen_23:12; Luk_7:44; Act_28:7; Philemon). "Whatsoever things are lovely," etc. (Php_4:8). "Be courteous" (1Pe_3:8).
II. TENDERNESS. "And they kissed one another, and wept with one another, until David exceeded" (LXX; "wept one with another with great lamentation"). The tenderness of their affection and grief was "wonderful." Something of the same tenderness—
1. Is commonly possessed by men of a brave and noble type of character. "There is in David (as there is said to be in all great geniuses) a feminine as well as a masculine vein; a passionate tenderness, a keen sensibility, a vast capacity of sympathy, sadness, and suffering which makes him truly a type of the Man of sorrows" (Kingsley).
2. Is revealed in them by special circumstances, and is in such circumstances worthy of them.
3. Is shown in sympathy with the trouble of others, rather than in grief occasioned by the deprivation of their friendship and aid. The loss which David and Jonathan were each about to suffer by the separation was great; but they were chiefly affected by the thought of the trouble which awaited each other: the one to become an outlaw and to be pursued with relentless malice; the other to bear the frowns of his royal father, and witness his ruinous career, without any consolation but that derived from the prospect of a better time under the rule of his chosen friend.
4. Appears in the restraint which is put upon the indulgence of personal feeling, from concern for others' welfare. The interview might not be prolonged. There was danger in delay. And Jonathan hastened the departure of his friend, saying, "Go in peace." Equal tenderness appears in none save those whose hearts are softened and pervaded by Divine grace (Act_20:37, Act_20:38; Act_21:13), or in "the Friend of sinners."
III. PIETY. "Go in peace, forasmuch," etc. Their souls were "knit" to God before they were knit to each other; the one was the cause of the other; their covenant was made "in the name of Jehovah," and he would still be with them when they parted. The piety which is possessed in common alleviates and sanctifies the grief occasioned by the separation of friends. It appears in—
1. The fellowship which is held with the eternal Friend and abides amidst all earthly changes.
2. Submission to his sovereign will, which appoints the lot of each and all (Act_21:13).
3. Faith in his overruling power and goodness, according to which "all things work together for good"—the welfare of his people, the establishment of his kingdom.
4. The wish and prayer for his continued presence and blessing. In him parted friends may still meet, continue of "one heart and one soul," and obtain by their prayers invaluable benefits for one another.
IV. HOPEFULNESS. They did not part without the hope of meeting again in this life (which was fulfilled—1Sa_23:16), and doubtless also in the eternal home to which God gathers his people. "Let it be considered what a melancholy thing any friendship would be that should be destined to expire with all its pleasures and advantages at death. That is the worthy and happy friendship, and that alone, where the parties are zealously preparing and have a good hope to meet in a nobler scene" (J. Foster). The friendship which is formed and cherished in God is not dissolved by death, but is renewed in "a life beyond life," and perpetuated forever.
"As for my friends, they are not lost;
The several vessels of thy fleet,
Though parted now, by tempest tossed,
Shall safely in the haven meet."—D.