And Jonathan made a covenant with the house of David (ver. 16). The friendship of Jonathan and David was expressed and confirmed by a sacred covenant (1 Samuel 18:3). The covenant now made differed from the former.

1. It was made at a time of trial. Their friendship was put to a severe test; for it had become clear to the mind of Jonathan that David was destined to be king (ver. 13), as he afterwards stated more fully (1 Samuel 23:17) "Jonathan caused David to swear again" (ver. 17), not because he distrusted him, but "because he loved him: for he loved him as be loved his own soul;" and in times of special danger such repeated and solemn assurances may be needful and beneficial.

2. It included the obligation to show kindness to the house of Jonathan as well as himself. Consider it as -

I. CONFIRMED BY AN APPEAL TO GOD. It was customary in making a covenant (contract or agreement) to take an oath in which God was appealed to as a witness and an avenger of its violation (Genesis 26:28; Genesis 31:45-53). Even when no such appeal is expressly made it should be remembered -

1. That he observes the promises and engagements which men make to one another, and keeps a faithful record thereof (Malachi 3:16).

2. That he loves to see truth and faithfulness in their speech and conduct (Deuteronomy 7:9; Deuteronomy 32:4).

3. That he manifests his displeasure toward those who neglect or violate their engagements (Ezekiel 17:9).

4. That he shows favour and affords help to those who strive to keep them faithfully. "Who hath not lifted up his soul unto vanity, nor sworn deceitfully. He shall receive the blessing from the Lord" (Psalm 24:4; Psalm 15:4; Ephesians 4:25).

II. DEEPENING THE SENSE OF OBLIGATION. In some cases a covenant creates a new obligation; in others (like that of friendship) it intensifies the force and feeling of it -

1. By the solemn manner in which it is made.

2. By the greater definiteness in which the obligation is expressed.

3. By the permanent record which is formed of it in the memory, often associated with particular places and objects (Joshua 24:27).

4. And this is important as an incentive to faithfulness in temptation arising from self-interest and strong passion to set it aside. As often as Jonathan and David remembered their sacred covenant they would be impelled to ever higher love and faithfulness.

III. CONTRIBUTING TO THE BENEFIT OF BOTH. "By Jehovah," etc. (ver. 12). "And O that thou wouldst while I live show me kindness," etc. (ver. 14). Each received as well as gave assurances of kindness, which served -

1. To afford a claim that might be confidently urged in difficulty and danger (ver. 8).

2. To enrich the soul with a permanent feeling of pure and elevating joy. "Very pleasant hast thou been to me" (2 Samuel 1:26).

3. To preserve it from despondency in hours of darkness and trouble.

4. To increase its aspiration and endeavour after all that is excellent. The continued loyalty of David to Saul and his acts of kindness to him were doubtless greatly incited by the love of Jonathan; and the latter was not less morally strengthened and blessed by the love of David. "There is no influence on a feeling mind stronger than the sense of being loved; nothing more elevating, more securing to the inner life."

IV. INVOLVING THE WELFARE OF OTHERS. "And that thou wouldst not cut off thy kindness from my house forever," etc. (vers. 15, 23). "His request that his house may be excepted from this judgment, as executor of which he regards David, is founded on and justified by his position outside the circle of 'enemies' (since he recognises God's will concerning David, and bends to it as David's friend), so that, though a member of Saul's house, he does not belong to it as concerns the judgment of extermination" (Erdmann).

1. A parent naturally desires and ought to seek the welfare of his family.

2. He may by his faithful conduct do much to promote it.

3. For the sake of one many are frequently and justly spared and blessed. "Is there yet any that is left of the house of Saul, that I may show him kindness for Jonathan's sake" (2 Samuel 9:1).

4. The memory of the good is a perpetual incitement to goodness. Learn -

1. The wonderful condescension of God in making with men a friendly covenant (arrangement, constitution, dispensation), according to which be graciously assures them of unspeakable privileges and blessings (Genesis 9:14; Jeremiah 31:33; Galatians 3:15-18).

2. The sure ground which is thereby afforded for confidence and "strong consolation."

3. The necessity of observing the appointed conditions thereof.

4. To look to God for all good through "Jesus, the Mediator of the new covenant" (Hebrews 12:24), and "for Christ's sake" (Ephesians 4:32). - D.

I. Our first point is, WHAT YOU MAY DO, what there is a possibility of you doing, should your friends answer you roughly.

1. You may "by-and-by be offended." I mean that you may leave Christ altogether, because you cannot bear his cross.

2. 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!

3. 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.

4. 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."

II. WHAT THE TRIAL WILL DO FOR US IF WE ARE HELPED TO BEAR UP UNDER IT. "What if thy father answer thee roughly?"

1. 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.

2. The opposition of your friends will try your sincerity. If you are a hypocrite you will soon yield to opposition.

3. 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 you cannot bear the trials of life, how will you endure the ordeals of death?

4. Persecution will try your love to Jesus. If you really love Him you will cheerfully stand in the pillory of reproach with Him. Your valiant soldier in quiet barracks at home could fight, no doubt, but how do you know till he has passed through a campaign?

5. The rough answers of those who should be your friends will keep us awake. I think it was Erskine who used to say, "Lord, deliver me from a sleepy devil."

6. Such afflictions drive you to your knees.

7. 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 rootlets, till they get such a firm grip that they defy the hurricane.

8. Rough speeches, too, will have this good effect, upon genuine Christians, it will lead them to plead for those who utter them.

9. 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.

10. One good effect of being persecuted at home is this, it makes you gentler abroad.

III. HOW SHOULD YOU BEHAVE UNDER THE TRIAL?

1. Never court opposition.

2. Endure whatever you have to endure with the greatest possible meekness.

3. After bearing with meekness return good for evil. For cruel 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.

4. Here let, me also remark that to this gentle endurance there must be added by the persecuted Christian much exactness of life.

IV. IN DOING ALL THIS WHAT COMFORT MAY YOU EXPECT.

1. 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.

2. Next, remember, if you keep your conscience clear it is a great joy. 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.

3. Remember that by patiently enduring and persevering you will have fellowship with the grandest spirits that ever lived.

4. Remember, too, that if you have extraordinary troubles Jesus will be doubly near to you.

5. You have the sweet thought also that you are doing more good where you are than if you were placed altogether among the godly.

( C. H. Spurgeon.)