1 Samuel.
1892 51 We enter now upon a history which, though brief, is rich in spiritual instruction. Presented to us in the clear light of inspiration, without any of the false colouring of human imagination, it is intended to warn as well as to interest us. As a narrative, it certainly is "one of the most pleasing incidents in the Jewish annals;" but if read aright, it will search the heart of every sincere christian even more than delight his mind.
The most memorable event in Jonathan's life, as it is also one of the first recorded, marks him as a man of faith. When Saul's carnal arrangements for carrying on the work of the Lord in Israel failed, his standing army (his first care) reduced to about six hundred men, deprived of their arms and practically shut up in the fortress of Gibeah by the Philistines, Jonathan, in fellowship with one of like spirit and by faith in the Lord alone, met and broke the whole power of the enemy (1 Sam. 14). Both father and son were workers in the Lord's inheritance. The father, with every external advantage, had given up the word of the Lord; the son, with none, relied upon it and refused the resources of the flesh.
The conviction that, if he wrought with God, it must be in separation from Saul must have deeply exercised the affectionate heart of his son; but it was the secret of his power, as subsequent events clearly proved. Is it possible then that he who thus by faith "waxed valiant in fight and turned to flight the armies of the aliens," could ever forget this first, this all-important, lesson? Could he ever enter into an alliance with carnal authority and power, and make flesh his arm? The end of his career, alas! was not at all in keeping with the beginning. He gave up the holy vantage ground which he occupied at Michmash, and, in company with Saul and his army at the terrible battle of Gilboa, was defeated and slain. We have both scenes vividly depicted by the Spirit, and how great the contrast (14, 31)! The final one is briefly told, but with simple and touching pathos. Saul, forsaken of God, his army overpowered, he himself wounded and paralysed with fear and despair, having in vain sought death from the sword of his armour-bearer, fell upon his own. "So he died, and his three sons, and his armour-bearer, and all his men that same day together." His body was found soon after by the Philistines among the slain and treated with every indignity. Jonathan's also was not spared. They were then fastened together on the wall of Bethshan until rescued by the gratitude and courage of the men of Jabesh-Gilead.
Thus the overcomer at Michmash was overcome at Gilboa, and he who wrought with God at the beginning of his course fell with Saul at the close of it. Why was this?
We are apt to forget that, while every true believer from Abel is, through Christ, a child of resurrection, a vessel prepared for glory, yet is he subject to the government of God on earth Who, in the firmness of His love has chastened His people by the infliction of even death itself. The case of the prophet in 1 Kings 13 is in point. The lion met him by the way and slew him for his disobedience; yet he was a "man of God," and this is insisted on even when the sentence of death was pronounced. His eternal salvation therefore is not by this extreme discipline put in question. It would be to question the faithfulness and the love of God. So Jonathan was a man of faith, though he fell with Saul at Gilboa. This, then, will simplify our enquiry.
The trials of Jonathan and the difficulties that surrounded him were of no ordinary kind. On the one hand, there was what was righteously due from him to Saul. As the anointed of the Lord and in possession of the throne, all the sacredness of office and external claims to authority still attached to him, and moreover he was his father. On the other hand, in Jonathan there was spiritual life which gave to God His supreme place and delighted in His will and in the unfoldings of the purposes of His grace. There was not a trace of this to be seen in Saul. Under every test he manifested only the characteristics of an unregenerate, though religious man. He was not without some noble qualities and generous impulses, but, as we have seen, they were powerless to subdue his personal will or to extinguish his causeless hatred of David. It is, alas! the history of man epitomized, and of Israel in particular; the will refuses the restraint of the law and the heart the attractions of Christ. Jonathan by grace was in both respects unlike his father. He truly acknowledged the Lord, and David he greatly loved. We have seen the results of the first at Michmash; we have only to trace the course of the second, and must begin at chap. 17 "When David returned from the slaughter of the Philistines, Abner took him and brought him before Saul with the head of the Philistine in his hands."
We might naturally suppose that David, thus presented before Saul and his court, would at once draw the hearts of all to him in admiration and gratitude; but Jonathan again stood alone. "When David had made an end of speaking with Saul, the soul of Jonathan was knit with the soul of David, and Jonathan 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." It is clearly one thing to be saved, and another to give up all of self to exalt and magnify the Saviour. How many profited by the marvellous work accomplished, yet Jonathan alone thus openly confessed his love for him who accomplished it.* Later on indeed the women sang their songs in his praise, but we know how easy it is to do this, even in the case of Him Who is infinitely more worthy of gratitude and love than David. It involved no sacrifice and resulted in no separation. Yet love delights in a sacrifice, both in making it and accepting it. David greatly valued this open confession of the love of Jonathan and sought to assure him of it again and again by entering into solemn covenant with him. The most touching part of his elegy is that which refers to him.
{*Dr. Chalmers described this work in the soul of a convert to Christ as "the expulsive power of a new affection;" and we see it again and again in the godly remnant in the Gospels, drawn out of everything to Jesus.}
"I am distressed for thee, my brother Jonathan;
Very pleasant hast thou been unto me:
Thy love to me was wonderful,
Passing the love of women."
Yet he could but allude, though in the most delicate manner, to the fact that he never gave up his position with his father for his sake, never, like Samuel and others, followed him in exile.
"Saul and Jonathan were lovely and pleasant in their lives, and in their death they were not divided."*
{*Another translation renders: "Saul and Jonathan, the loved and the pleasant, In their life and in their death were not parted."}
The test for Jonathan was this. Faithfulness in service he had displayed in a remarkable manner, and his love for David was very real and at times self-sacrificing. He could speak for him, and speak nobly and well; but he could not, or rather, did not follow him. He was taught of God to love, but failed in the lesson "love not." He overcame the enemy, but not the world (1 John 2:14-17). He brake through the host of the Philistines: but this was to deliver the people, not (as some) to bring the water of Bethlehem to refresh the soul of God's elect (2 Sam. 23:15-17). He kissed and wept, but suffered him he embraced to go his solitary way, a banished one, while he returned to the city (1 Sam. 20:41-42). So, alas! is it with Christ. He is wounded still in the house of His friends, who, like Jonathan, talk of the future, of the day of His glory, and even of being next to Him then — Thou shalt be king over Israel, and I shall be next unto thee (2 Sam. 23:17) — but in the day of His rejection are more often found with His enemies than with Him.
Yet Jonathan was not idle in the cause of David, though misdirected in his efforts. He laboured to induce Saul and his followers to receive him again, and for a moment appeared to succeed so that "he was in his presence as in times past." But his father's heart was unchanged, and David once more had to flee for his life. It is the story of christendom, briefly rehearsed: amiable efforts on the part of true christians to reconcile worldlings to an acknowledgement of Christ, while their hearts are far from Him.
Jonathan himself did not escape the effects of his father's wrath. He was cruelly and grossly wronged before all the court. To his praise, however, it is recorded, that he made no complaint of the injury done to himself, but "was grieved for David because his father had done him shame." This is a family feature. The most worldly child of God at the bottom of his heart loves Christ better than himself; and, let it come to persecution, Satan will find that out.
Still Jonathan was a great loser by the course he took. He relinquished much communion with David and many opportunities of effective service. He was not even consistent with his expressed hope, for, if the kingdom was sure to David it must depart from Saul. He was thus in constant peril of falling in its overthrow. Gilboa only made manifest what was true before; that is, that judgment was on the whole system. How needed then the blow that fell there! — needed for the truth of God — needed for David's glory — painfully needed for poor Jonathan himself; and surely needed for our profit, if we will but profit by it. Identification with Christ in His rejection must be trying to the flesh. What ties must be broken! what friendships forfeited! what hostility provoked! what scorn excited! Yet is not the call of the Holy Spirit becoming daily more and more earnest, to "go forth unto Jesus without the camp, bearing His reproach?" The heroes of Israel were found in the caves with David, and not enjoying the fields and vineyards and dignities bestowed by Saul (2 Sam. 23, 1 Sam. 22:7).