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I. In the first place, we have here a splendid instance of that "CHARITY WHICH SUFFERETH LONG, AND IS KIND." This is certainly not the manner of men, not the rule of the world, as we have to deal with it, and as we note its character and policy from day to day. It was the manner of Christ, who commanded only that which He Himself performed, whose worshipper David then was, and who had received into his heart the disposition of charity, which must be found with every true follower of the forgiving and merciful Saviour.

II. We cannot hide it from our reflections that this purpose or act of David WAS UNDERTAKEN AT A LATE PERIOD IN HIS HISTORY, A long interval had passed since his escape out of trouble, by the death of Saul — fully fifteen years; and eight of these were spent in possession of the throne of Israel, as well as that of Judah. After so long a time, at the very least eight years of perfect freedom from all the emergencies which arose from the pretensions of Saul's family to the government — after so long a time it is that he enters upon the work of charity. Here was no false shame, but diligent and anxious inquiry, proving that necessity alone had caused the previous delay of kindness. If we doubt this, be it remembered that the law of common life is to forget favours, but never injuries; seldom to requite the former, but most usually the latter. "Nevertheless the chief butler remembered not Joseph, but forgot him." We may take this passage as a general expression of human deportment. In the present case, time had not effaced the memory of Jonathan's friendship, nor did any extraordinary incident cause its sudden revival. Hence we must view it as an act of serious deliberation, and, in this form, it speaks to us with much solemnity. There are many stirring persuasives, and imperative compulsions to Christian piety, which carry us along, perforce, in the way of obedience. But here was no immediate appeal to passion, no interposition of witness, none to applaud, none to condemn — calmly, deliberately, on principle alone, the past is considered, and the duty is determined on.

1. So should we meditate and act as rational Christians. We may possess true piety, but yet a piety which is nourished by continual excitement, by a restless temperament, which seeks insatiably after enterprise and events, to maintain its own fire of enthusiasm.

2. We must be Christians on principle, and when the world is shut out, and every external persuasion to godliness removed, we must find the soul within determined on the service of the Lord.

3. We must be deliberating Christians. We should trace over the years that are past, to mourn for our positive transgressions, to derive from them fresh abhorrence of evil.

III. We may now take into account the reference made in the text to THE EARLY FRIENDSHIP WHICH EXISTED BETWEEN JONATHAN AND DAVID. Some fifteen or sixteen years had elapsed since the interruption of that friendship occurred, by the unhappy death of Jonathan. Yet David's heart yearns after his departed friend, his love is as ardent as ever.

1. True friendship — Christian friendship, must suffer nothing from time, or absence, or separation. It must outlast all, and if it experience any change — change only to improvement in strength and purity.

2. Next, it must bear upon and include all relations. It is but a mockery of friendship, if we pretend to love a man in one consideration alone, and will net serve him in all his wants and circumstances. If he need our labour for his temporal good, he must have it as well as our spiritual kindness.

IV. In the text we have THE QUALITY AND DEGREE OF THE FAVOURS WHICH WERE INTENDED.

1. Primarily, the phrase signifies that here was no spontaneous movement of generosity, but the fulfilling of a bond — the observance of an obligation mutually imposed between David and his friend, prior to his final flight from the house of Saul.

2. The kindness here mentioned requires some farther notice with regard to its extent, as it is called the kindness of God. His kindness extends from generation to generation, even to a "thousand generations of them who love Him and keep His commandments. After looking thus closely on holy friendship as enduring and extensive, we must not omit its quality, the regulation of its acts, prescribed by the expletive — the "kindness of God." Its acts are like the acts of Divine benevolence, ever for the true good of the object. This you understand by the contrast which the false friendships of the world present. Men make leagues and covenants of amity offensive and defensive, for mutual advantage, the furtherance of gain, the increase of pleasure, the successful prosecution of guilty purposes. There is a friendship here, no doubt, and sometimes a durable one, but it is like the wisdom of this world, earthly, sensual, devilish. Finally, we may take the phrase as the Hebrew form of the superlative degree, signifying the utmost kindness, and here our research upon the subject must end. This sacred friendship sanctions such a kindness, such an extreme or superlative one, when occasion requires it.

(C. M. Fleury, A. M.)

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KJV: And David said, Is there yet any that is left of the house of Saul, that I may shew him kindness for Jonathan's sake?

WEB: David said, "Is there yet any who is left of the house of Saul, that I may show him kindness for Jonathan's sake?"