Then Saul's anger burned 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 disgrace of the mother who bore you? Sermons
1 Samuel 20:24-34. (GIBEAH) Saul's anger was kindled against Jonathan (ver. 30). "And Jonathan arose from the table in fierce anger" (ver. 34). Anger is not necessarily sinful. "It is in itself, and in its original, no more than indignation against injury and wickedness" (Butler, on 'Resentment'). But it is too frequently sinful because of the manner in which it is indulged. How different was the anger of Saul now from what it was on a former occasion (1 Samuel 11:6). Consider that - I. IT MAY BE UNINTENTIONALLY EXCITED (vers. 24-29). The reason which Jonathan gave why "David's place was empty" was doubtless a mere pretext (ver. 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 (vers. 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 (ver. 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. (Matthew 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. (1 John 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" (Psalm 37:8). "Where envy and strife are there is confusion and every evil work" (James 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 (ver. 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. (Mark 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.
There is but a step between me and death. Notice the views and feelings that will naturally possess a man who believes "there is but a step between him and death," or that his end is near.I. THE WORLD, WITH ITS PLEASURES, PURSUITS, AND PROSPECTS, WILL, APPEAR SMALL. The mask is taken off now. II. HE WILL FEEL THAT HIS OWN PERSONAL SALVATION IS TO HIM ABOVE ALL THINGS ELSE IN POINT OF IMPORTANCE. III. NEXT TO HIS OWN SALVATION IN POINT OF IMPORTANCE, WILL BE THAT OF HIS FAMILY. IV. HE WILL NOT FEEL AT HOME IN THE COMPANY OF THE WICKED, OR IN ANY PURSUIT OR PLEASURE UPON WHICH HE COULD NOT ASK THE BLESSING OF GOD. V. HE WILL DESIRE TO SETTLE ALL, DISPUTES AND OLD GRUDGES, AND FORGIVE HIS ENEMIES. VI. A MAN WHO BELIEVES "THERE IS BUT A STEP BETWEEN HIM AND DEATH" WILL DESIRE TO MAKE HIS WILL. (T. Kelly.) 1. There is a sense in which this text is no doubt literally TRUE OF EVERY MAN — There is but a step between me and death; for life is so short that it is no exaggeration to compare it to a step. 2. But, in another sense, there is but a step between us and death, namely, that life is so uncertain. How unexpectedly it ends. 3. And this is all the more true when we consider that there are so many gates to the grave. We can die anywhere, at any time, by any means. Not alone abroad are we in danger, but at home in security we are still in peril. Wherever you are, you may well feel, "There is but a step between me and death." II. THAT TO SOME THIS IS SPECIALLY TRUE. To persons who have reached a ripe old age this is most certainly true: "There is but a step between me and death"? Now, do not object to think about it and talk about it. If you are all right with God, it can be no trouble to you to remember that as your years multiply, there must be so many the fewer in which you are to abide here below. III. SUPPOSE IT IS NOT SO. There may be some here that will live to a very great age. Well, what then? If so, I should recommend you to follow the Scriptural advice, "Seek ye first the kingdom of God, and His righteousness." Suppose that it is not true that there is but a step between you and death; nevertheless, while death is at a distance, health and strength furnish the best time for coming to Christ. IV. But now SUPPOSE THAT IT IS SO. Suppose that it is so, and suppose, as yet, that you have no good hope. If there is but a step between you and death, yet there is only a step between you and Jesus. There is only a step between you and salvation. God help you to take that step. Suppose that it is so, that you are moon to die; then set your house in order. ( C. H. Spurgeon.) II. IT IS AN UNCERTAIN STEP. 1. When we must take it we cannot tell. 2. Where we must take it is altogether hid from us. III. IT IS A FINAL STEP. It is final because it puts an end to human distinctions. IV. IT IS A PARTING STEP. 1. It parts us from this world of matter. We must bid farewell to flower and star. 2. It parts us from friends near and dear to us. 3. It parts us from ourselves. That tender union that subsists between soul and body is rudely torn asunder, V. IT IS A SOLITARY STEP. Death is a lonely thing. VI. IT IS ALTOGETHER A SOLEMN STEP. 1. The step of birth is solemn. 2. The step of prayer is solemn. 3. Not less solemn is the step of death. Lord, prepare me for taking this step. (J. Dunlop.) This is true physically, morally, socially, influentially.1. Physically — Breath is in the nostrils; we know not our narrow escapes from death; the point of a needle may destroy the life of the body, etc. 2. Morally — Character may be ruined in a moment; one sin broke up human history into ruin and sorrow, etc. 3. Socially — When character is ruined, society is closed against a man, etc. 4. Influentially — A man's influence should be the measure of his moral standing; by one false step influence may be impaired or destroyed. The fact that there is but a step between life and death should do five things: — I. IT SHOULD GIVE HIGH SIGNIFICANCE AND VALUE TO TIME. "Whatsoever thy hand findeth to do," etc. II. IT SHOULD AWAKEN THE MOST ANXIOUS VIGILANCE. Only one step, and it may be the next! III. IT SHOULD STIMULATE TO PREPAREDNESS FOR THE FUTURE. IV. IT SHOULD IMPART A TENDERER INTEREST TO ALL THE RELATIONSHIPS OF LIFE. V. IT SHOULD LEAD TO THE RIGHT USE OF TEMPORAL POSSESSIONS. (J. Parker, D. D.) IT WAS SEEMINGLY TRUE CONCERNING DAVID.1. This teaches us how liable we are to be wrong in our judgments. We can only judge from appearances; therefore we should draw all inferences of importance with caution. 2. Yet this judgment of David's, perhaps, was the instrumental cause of his preservation. It made him cautious. Thus Providence sports with our calculations; "man knoweth not his appointed time, but is like the fishes ensnared in an evil net." II. THE TEXT IS REALLY TRUE CONCERNING SOME INDIVIDUALS NOW IN THE WORLD. 1. Let us in the first place look at the great number of the sick scattered over the face of this well-peopled world. 2. Go into the gloomy ceils of condemned criminals, whose life must, pay the forfeit of their crimes on the coming morning. 3. Look at the combatants that are now preparing for deadly battle; their country's cause palpitates at their heart, and burns on their tongue. They are destined to fall in the struggle. 4. Listen to the cries of those mariners in distress; "they are going up to the heavens, and now down to the depths." 5. View those men of apoplectic structure. How precarious the hold they have of life! Fresh and hale one minute — the next dead. III. THE DECLARATION IN THE TEXT MAY BE TRUE WITH REGARD TO SOME OF US. 1. Sentence of death has been passed on all men. 2. This sentence has never been repealed. It has not become obsolete; it is not like the antiquated page of an almanac of past times. 3. But this respite is not for any given length of time. It is frugally extended only from moment to moment. A respited criminal knows the length of his respite; we do not. (T. Macconnel.) People Abner, David, Jesse, Jonathan, SaulPlaces Bethlehem, Jerusalem, Naioth, RamahTopics Anger, Bore, Chosen, Flared, Jesse, Jonathan, Kindled, Mother's, Nakedness, Perverse, Rebellious, Saul's, Shame, SidedOutline 1. David consults with Jonathan for his safety11. Jonathan and David renew their covenant by oath 18. Jonathan's token to David 23. Saul, missing David, seeks to kill Jonathan 35. Jonathan affectionately takes his leave of David Dictionary of Bible Themes 1 Samuel 20:30Library Jonathan, the Pattern of Friendship'And David fled from Naioth in Ramah, and came and said before Jonathan, What have I done? what is mine iniquity? and what is my sin before thy father, that he seeketh my life? 2. 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 shew it me: and why should my father hide this thing from me? it is not so. 3. And David sware moreover, and said, Thy father certainly knoweth that I have found grace in thine eyes; and he saith, … Alexander Maclaren—Expositions of Holy Scripture A Word for the Persecuted How to Make Use of Christ for Steadfastness, in a Time when Truth is Oppressed and Borne Down. 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