I am distressed for you, my brother Jonathan. You have been very pleasant to me. Your love to me was wonderful, passing the love of women.
Parallel Translations
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I am distressed for you, my brother Jonathan. You have been very pleasant to me. Your love to me was wonderful, passing the love of women.
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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.
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I am distressed for thee, my brother Jonathan; very pleasant hast thou been unto me; wonderful was thy love to me, passing the love of women.
Cross-references (5)
Passages linked to 2 Samuel 1:26 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Samuel 20:17 Jonathan caused David to swear again, for the love that he had to him; for he loved him as he loved his own soul.
- 1 Samuel 18:1-4 When he had finished speaking to Saul, the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul. Saul took him that day, and wouldn’t let him go home to his father’s house any more. Then Jonathan and David made a covenant, because he loved him as his own soul. Jonathan stripped himself of the robe that was on him, and gave it to David, and his clothing, even including his sword, his bow, and his sash.
- 1 Samuel 20:41 As soon as the boy was gone, David arose out of the south, and fell on his face to the ground, and bowed himself three times. They kissed one another, and wept one with another, and David wept the most.
- 1 Samuel 19:2 Jonathan told David, saying, “Saul my father seeks to kill you. Now therefore, please take care of yourself in the morning, and live in a secret place, and hide yourself.
- 1 Samuel 23:16 Jonathan, Saul’s son, arose, and went to David into the woods, and strengthened his hand in God.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (11 sources)
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Geneva Bible translators 1599 · Public Domain Either toward their husbands, or their children.
Either toward their husbands, or their children.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 2Sa 1:26 I am distressed for thee, my brother…
2Sa 1:26 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.
Ver. 26. My brother Jonathan.] Frater quasi fere alter. I loved thee as entirely as any one doth a brother: thou lovedst me as much as any woman doth her husband or child. Of women we say, Quicquid volunt, valde volunt.
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“ Aut te ardenter amat, aut te capitaliter odit. ” - Virgil.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain For thee, i.e. for the loss of thee. For…
For thee, i.e. for the loss of thee. For besides the loss of a true friend, and all the comfort of friendship, which is inestimable, he lost him who both could, and undoubtedly would, have given him a speedy, and quiet, and sure possession of the kingdom; whereas now he met with long and troublesome interruptions.
The love of women, i.e. that love wherewith they love their husbands or children; for their affections are usually more vehement and ardent than men’s.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain I am distressed for thee, my brother Jonathan,.... So…
I am distressed for thee, my brother Jonathan,.... So he was, not only by nation and religion, but by affinity, having married the sister of Jonathan; and still more so by affection and friendship, he being a friend of David's, that stuck closer to him than a brother, and who loved him as his own soul; he was distressed for him, not on account of his spiritual and eternal state, which he doubted not was happy, but for the manner of his death, his loss of him, and want of his pleasant conversation, of his counsel and advice, and assistance in his present circumstances:
very pleasant hast thou been unto me; in their friendly visits of, and conversation with, one another; many a pleasant hour had they spent together, but now must see each other's faces no more in this world:
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thy love to me was wonderful; as indeed he might well say, being towards one of a mean extract in comparison of his, to one who was not his own brother, but a brother-in-law; and to one that was a rival to the crown he was heir to, and would take it before him: and who ran the risk of losing his father's affection, and even his life, for espousing his cause: see Sa1 18:1,
passing the love of women; either that which they are loved with by men, or that with which they love their husbands and children; which is generally the strongest and most affectionate. The Targum is,"more than the love of two women,''than his two wives, Ahinoam and Abigail; so Kimchi; meaning that he was more strongly and affectionately loved by Jonathan than by them, who yet might love him very well too.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Distressed - That is, for the loss of thee.…
Distressed - That is, for the loss of thee. For, besides the loss of a true friend, which is inestimable; he lost him who both could, and undoubtedly would have given him a speedy, and quiet, and sure possession of the kingdom, whereas now, he met with long and troublesome interruptions. Of women - That is, that love wherewith they love their husbands, or children for their affections are usually more ardent than mens.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Haydock's Catholic Bible Commentary 1859 · Public Domain Brother. So they lamented, Alas! my brother, Jeremias xxii.…
Brother. So they lamented, Alas! my brother, Jeremias xxii. 18. (Menochius) --- Women. He indicates the ardour of his love, not any inordinate affection. (Du Hamel) --- I love thee more than any person can love a woman, (Calmet) more than women can love their husbands or children. (Menochius) --- Chaldean, "thy love is more wonderful to me than the love of two who are espoused." --- As, &c. This is not found in Hebrew, Septuagint, or St. Jerome. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 26. Distress is upon me — Filled with heart-rending…
26. Distress is upon me — Filled with heart-rending grief.
Thy love to me was wonderful — See note on 1Sa_20:13.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (26) Passing the love of women.—By this strong expression,…
(26) Passing the love of women.—By this strong expression, comparing Jonathan’s love for David to that of the faithful wife for her husband, David shows his appreciation of that wonderful affection which had existed between Jonathan and himself under the most untoward circumstances. It was such an affection as could only exist between noble natures and those united in the fear of God. In these last verses of the elegy which relate to Jonathan alone, David has given expression to his own personal sorrow.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Thy love to me was wonderful. Never was there…
Thy love to me was wonderful. Never was there a purer friendship than that of Jonathan for David. It began just after the combat with Goliath, when the young prince, instead of seeing in David a rival, who had equalled his own feat of valour, took him to his heart, put upon him his own robe and armour, and thus presented him to the army as his friend and brother. Nor did his father"s hatred of David, nor the knowledge that David was to inherit the kingdom, interfere with his love. He remained a dutiful son to his father, and accepted his inferior position with magnanimity, without once seeing in David cause for blame; and it surpassed the love of women, because, to requite their devotion, they look for protection and homage, the more delightful because it is paid by the strong to the weak. But here the lives of the two friends could not combine in one happy fusion of mutual union. Their hearts were bound together, but a hard fate, of which they were fully aware, made the ruin of the one the certain result of the happiness of the other. Nevertheless, Jonathan, with everything to lose, and David with everything to gain, remained true and loyal friends.
Wonderful love.
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Human love is, in proportion to its purity and strength, a gift of Divine love. It also illustrates the love from which it proceeds, by reflecting its image as in a mirror. It is of a twofold nature viz, benevolence or charity towards all, even the unworthy; and complacency towards those in whom it perceives the signs of excellence, or resemblance to itself. Of the latter kind was the love of Jonathan to David; and it was wonderful, considered in the light of
(1) the selfishness that prevails among men,
(2) the hindrances that stood in the way of its exercise,
(3) the Divine grace by which it was produced and maintained,
(4) the admirable qualities that distinguished it, and
(5) the services and sacrifices in which it was evinced.
It may be regarded as a representation of the unspeakable love of Christ towards his friends (Joh_15:15) and brethren (Joh_20:10; which is:
1. Appreciative of their worth. (see 1Sa_18:1-4) It sets a special value upon them, however they may be despised by others; looks at them
2. in relation not merely to what they actually are, but to what they may become; and singles them out as objects of its individual concern. "Thy love to me was wonderful." "He calleth his own sheep by name". (Joh_10:3)
3. Sincere and thoroughly disinterested. (1Sa_19:1-7) It seeks their welfare rather than its own; is trustful, unsuspecting, and watchful over their interests; freely communicates its thoughts and feelings; counsels and reproves; faithfully performs its promises; and affords protection and aid according to their need.
1. Sympathetic. (1Sa_20:1-9) It finds delight in their society; holds familiar intercourse with them; desires a return of its affection; makes their joys and sorrows its own; and is considerate, gentle, tender, and kind. "Behold, how he loved him!". (Joh_11:36)
2. Intense. (1Sa_20:10-42) "More wonderful than woman"s love." "No less ardent, sincere, and sweet than the highest conjugal affection; which ought to be (as Strigelius here glosses) ardent without simulation, sincere without any suspicions, and sweet without morosity or disdain" (Patrick). Its intensity is shown in its utterances, efforts, tears; courage, forbearance, forgiveness, and unwearied patience.
3. Self-denying and self-sacrificing. Jonathan identified himself with his friend, whose life was in imminent peril; renounced a crown and suffered shame for his sake; but who shall tell what Christ renounced and suffered for us? (Php_2:7, 8)
4. Enduring. "Having loved his own which were in the world, he loved them unto the end"; (Joh_13:1) and gave them, on the eve of his departure, a proof of his condescending, pure, undying affection. His love is still the same; and it "passeth knowledge". (Eph_3:19)
5. Influential (1Sa_23:16-18) in attracting love and constraining devotion; strengthening, preserving, comforting, purifying those in whom it dwells; perfecting its image in them and preparing them to enter into its eternal joy. "Unto him that loved us," etc. D. (Rev_1:5)
A beloved friend"s death lamented.
David"s lamentation over Saul was genuine. He saw now the good in him, and passed over the evil. He remembered his early kindnesses to himself, and thought not of his later enmity. He associated him with Jonathan, and was softened towards him on that account. He mourned sincerely that his death should have been caused, though not directly inflicted, by the enemies of his nation, the Philistines. He sympathized with the people in their loss, and in the troubles which would surely spring from his death. But his lament over Jonathan was of another order. It was the outburst of a passionate grief at the tragical death of an affectionate and faithful friend, whom he tenderly loved, whose life had been lovely, and to David most kind and helpful.
I JONATHAN"S FRIENDSHIP WITH DAVID.
1. It seems to have originated in admiration. The qualities of David, as they were displayed in the conflict with Goliath, found an echo in Jonathan"s own soul, which became "knit with the soul of David," so that
2. "Jonathan loved him as his own soul". (1Sa_18:1, 1Sa_18:3) There were natural affinities youth, courage, faith in God. But there was, doubtless, also that subtile something, undiscoverable by analysis, which specially adapts one soul for closest union with another.
3. It was very warm and passionate. See the above quotation, and David"s words in the text, "Thy love to me was wonderful, passing the love of women.
1. It was cemented and confirmed by pledges and compacts. (1Sa_18:3, 1Sa_4:20:16, 1Sa_4:17, 1Sa 4:41, 42 23:18) Note especially 1Sa_20:17, "Jonathan caused David to swear again," etc. His love was so strong and passionate that it was never weary of pouring itself out in vows and protests and covenants.
2. It was more than disinterested. For Jonathan soon saw that David would succeed his father on the throne, and the prospect was strongly represented to him by Saul. (1Sa_20:31) But no jealousy sprang up in his heart; he was content to be second where David was first. (1Sa_23:17)
3. It was shown by practical service. He interceded with his father repeatedly for David, and exposed himself thereby to death from his father"s rage. He warned David of his father"s deadly purpose, and repeated the warning when, contrary to his hope, he found how implacable that purpose was. He visited his friend when banished from court and pursued by his relentless enemy. He "strengthened his hands in God." In all ways he proved himself a "brother;" yea, "a friend that sticketh closer than a brother". (Pro_18:24)
4. It was associated with strict loyalty to his father. He had a difficult part to play, but he played it well. He was loving and devoted to Saul, while maintaining so warm a friendship with him whose life the father sought. David would only the more admire and love him on this account, for he was equally loyal to the unhappy king, and would have served him as devotedly if he had been permitted; and so, when both were slain on one battlefield, he united their memories in his elegy. "Saul and Jonathan were lovely and pleasant in their lives, and in death they were not divided.
II HIS DEATH. The dearest friends must be parted by death; and the pleasure they have enjoyed in each other"s love and society will make the pain the more severe.
There is no union here of hearts Which finds not here an end.
Yet this is not strictly true. Christian friendships are immortal.
III DAVID"S LAMENTATION. A worthy tribute of friendship tender, sublime, and sincere. David would feel his loss irreparable. No friendship equal to this was it possible to form. Happily, while lamenting his loss, his sorrow was not embittered by the memory of any unkindness or unfaithfulness on his part. It is, however, singular that even in such a composition no reference to future life and reunion should find place. The consolations so natural to a Christian are unnoticed. They were not ordinarily known with sufficient distinctness to be of much service. "Our Saviour Jesus Christ brought life and immortality to light through the gospel". (2Ti_1:10)
We may regard the friendship of Jonathan for David as a picture of
I THE FRIENDSHIP OF JESUS FOR US. This is "wonderful" indeed, in its condescension, its spontaneousness, its disinterestedness, its sacrifices, its services and bestowments. And it never ends. This Friend never dies, never changes in love or power.
II WHAT OUR FRIENDSHIP TO HIM SHOULD BE. It cannot be purely disinterested; we owe so much to him, and expect so much from him. Yet may our love be far more than gratitude; we may love him for his own sake, and shall do so if we are his. Nor let us restrain our affection, but lavish it upon him ardent, tender, even passionate. He requires and deserves to be loved more than our dearest earthly relatives and friends. But ever let us remember that he values most our obedient and self-denying service, and our practical love for his sake of those whom he loves and for whom he gave his life.
III WHAT OUR FRIENDSHIP WITH EACH OTHER SHOULD BE. Our Lord came to found in the world a sacred friendship, a brotherhood, based on faith in him and love to him, and kept alive by regard for his love to us all. In Jonathan, and still more in Jesus, we see what this friendship ought to be. G.W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain I am distressed for thee, my brother Jonathan.
2Sa_1:26
I am distressed for thee, my brother Jonathan.
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Bereavement
Perhaps you know by experience what a choking sensation there is in looking at an emigrant vessel clearing out, even though you have no personal interest in anyone on board. The confusion and hurry that attend her departure; the crowded deck, the thronging crowd on shore to say, Farewell. Greyheaded men bidding good-bye to their native land, and a final good-bye, too. Who can ever forget the sobs that burst as the last rope was cast off and the great ship solemnly passed away. The loneliness that came upon you as with a rush then, how like, only very faint in degree, what comes when loved ones say good-bye in death and the time of their departure is at hand. (H. O. Mackey.)
The loss of a friend
Emma Lazarus used to tell how pathetically W. E. Channing spoke of his friend Thoreau's removal. He never spoke of his death but always of Thoreau's loss, or when I lost Mr. Thoreau. One day when I sat with him in the sunlit wood, looking at the gorgeous blue and silver summer sky, he turned to me and said, Just half the world died for me when I lost Mr. Thoreau. None of it looks the same as when I looked at it with him. (H. O. Mackey.)
Thy love to me was wonderful, passing the love of women.
The love of Jonathan to David
I. The love of Jonathan to David was wonderful in its condescension, If we take into account the state of society at the time, the difference between a prince and a shepherd was not so great as it now appears. But still the social difference was great. The heir to the throne of Israel loved the shepherd lad.
II. This love was wonderful in its depth and intensity. Jonathan loved him as his own soul (1Sa_18:1). The love of Christ is in the same respect wonderful. His love is no feeble flame. As the Father hath loved me, so have I loved you. His soul is indeed knit to us so closely that nothing can separate us from the love of Christ.
III. This love was wonderful in its unselfishness. Had Jonathan been of less nobler mould, he might have felt envious when David's deed of valour brought him into such notice in the camp. But Jonathan's generous nature knew nothing of such feelings. If they rose for a moment, they were strangled in their birth. Jonathan could expect to reap no advantage from his friendship. So with Christ's love to us. We are eternally enriched by His love gifts, and can make but poor return. We give Him, it is true, our love, our service, our devotion, but what at best are these returns for His great love ,to us?
IV. This love was wonderfully practical. True love ever seeks to utter itself in action, rather than words. It finds in loving deeds its fittest expression.
1. This practicalness was seen in Jonathan taking his own robe and putting it on David, so that he was clothed in princely attire. Has not Christ ,clothed us with His own raiment? We become beautiful in His comeliness.
2. In the promise he made him (See 1Sa_20:4). Christ has made to us exceeding great and precious promises, even to a share of His glory, His eternal glory.
3. In pleading with his father on David's behalf. The result of this pleading was David's restoration to favour at court. There is, however, this difference. In this case Jonathan pleads David's merit; but Christ pleads not ours, but His own.
4. Jonathan revealed to David his father's thoughts concerning him. Saul proposed to slay him. Jonathan makes this known (See 1Sa_20:35). Jesus has unbosomed to us the father. He has made known to us His purpose of mercy. Jonathan's was a warning voice, bidding David flee, but Christ's is a voice of love, bidding us to return to the bosom of God.
V. The love of Jonathan was wonderfully constant. No change in David's circumstances altered the character of his friendship. When David was an outlaw, when Saul was seeking his life, Jonathan remains true (See 1Sa_23:16). Whatever changes human friendship may know, the love of Jesus, like Himself, is the same yesterday, to-day, and for ever. (The Study.)
Wonderful love.
My text is a fragment of the lament, composed and sung by David, to the memory of the slain. Let us forget the battle scene where poor Jonathan, all still and stark and blood-stained, lies, and let us turn to Calvary, and behold the wounded dying form of God's beloved Son.
I. The love of Christ was wonderful when we consider those He loved.
1. There was nothing lovely in us. It is as natural for anything lovely to draw forth our admiration as for the magnet to attract the iron or the flower to attract the bee. There was great reason why Jonathan should love David. But when we come to consider our Lord's love for us, we have to say--
What was there in me that could merit esteem,
Or give the Creator delight?
It is recorded that a minister once announced his intention of being in the vestry of his Church, for a certain time on a certain day, to meet any one who might have scriptural difficulties, that he might try to solve them. Only one came. What is your difficulty, said the minister. The man answered, My difficulty is in the ninth chapter of Romans, where it says, Jacob have I loved, but Esau have I hated. Yes, said the minister, there is great difficulty in that verse; but which part of the verse forms your difficulty? The latter part, of course, said the man. I cannot understand why God should hate Esau. The minister's reply was this: The verse has often been a difficulty to me, but my difficulty has always been in the first part of the verse; I never could understand how God could love that wily, deceitful, supplanting scoundrel, Jacob.
2. There was nothing loving in us.--We haw a familiar saying, that love begets love. And it is very largely true in daily experience. Why is it that everybody loves you? said Dr. Doddridge to his little daughter when she was dying. I do not know, without it is because I love everybody. Many a one who could not aspire to be called beautiful, nevertheless has become greatly loved because of an affectionate, loving disposition they possess. But this is not the key that unlocks the mystery of Christ's love to us. No love of ours drew it forth. If we love Him at all, it is because lie first loved us. Come, bright spirit, I charter you to find for us when first Christ's love began. Away into the past speeds our messenger. He lingers at the cross. Pause not there, we say, He loved us before that. He waits a moment at the manger cradle. We know that His coming was a great sign of love, but it began not then. He flies on to the days of creation, and seeing the loving provision made for us he pauses yet again. Yet His love began not then. On flies the spirit into the dim recesses of eternity, when as yet there was no creation, when God was wrapped about in His own solitude, even there he finds God loved us. The task is given up, for he finds from all eternity God loved His people. We are stricken dumb at the greatness of such love. Its nature is indeed a marvel to us. Nothing lovely and nothing loving in us, and yet He loved us. Again let us give utterance to our text, and say, Thy love to me is wonderful.
II. The love of Christ is wonderful in its expression.
1. Calvary. The greater expression of the love of Christ is seen in Calvary. A tragedy in the street will always attract a crowd. Business men will spare a moment to make inquiries, frail women will venture in the throng to hear of the deed, and even the infirm and aged cannot be kept away. There was once a tragedy which stopped the flight of angels as well as the flight of men. A cross is lifted up, bearing its load of shame and pain. Who is He? How came He there? He is the Son of God! Love brought Him there. Thinkest thou it was the nails, the cords, that Roman soldiery kept Him there? It was none of these, it was love! Jesus our love was crucified. Here was love passing what tongue can tell, or mind imagine, or heart conceive. His love to us was wonderful.
2. We still have expressions of His love. It was the misfortune of David that he had to speak in the past tense--Thy love to me us was wonderful.
III. The, love of Christ is wonderful in its power.
1. There is its melting power:, We feel confident there is more power in love than in fear. Fear is a power, but love is a greater power. Some may have been driven into the kingdom by fear, but more have been wooed into it by love. It is said that when the Moravian missionaries first laboured in Greenland a considerable time passed without any fruit being seen to their labour. They had been earnest, truthful, consecrated, and yet there was no result. Anon they gathered the Greenlanders together and read the story of the Lord's death as recorded by Matthew. The bare recital of the story without any comments upon it had a marked effect upon the Greenlanders. Tears were in many eyes. Some said, Did He die for me? Many gave themselves to the Lord, and thus commenced a great revival in those regions. The love of Christ is wonderful when we remember its melting power.
2. Think, too, of its constraining power. It bends the saint to the will of Christ. The love of Christ constraineth me. The word constrain is a strong word, meaning to press, to press painfully. It is used by Paul in the Acts of the Apostles, where it is translated, being pressed in spirit. That well-known text, I have a baptism to be baptised with; and how am I straitened till it be accomplished! contains this same word, translated straitened. The love of Christ is a great power. It restrains our life from useless aims, and compresses it into the right channel. There is a beautiful Greek story, which may be mythical in its origin, but bears in it a beautiful moral. It is said a prince, his wife, and two sons were taken prisoners by a neighbouring monarch, and were brought before him. Said the king to the prince, If I let your eider son go free, what givest thou me? And the prince made answer, saying, I will give thee half my possessions. And if I let your younger son go free what givest thou me? And the prince answered, I will give thee the other half of my domains. The monarch spoke again, saying, If I let the princess go free, what wilt thou give me? Now the prince had given all away for the redemption of his sons, and knew not what answer to make; but anon he said, If thou lettest my wife go free, I will give thee myself. So pleased was the monarch that he let them all free. As they went homeward the prince said to his consort, Didst thou see the beauty of the king's countenance? Nay, said the princess. Didst thou see the glory of his court? Nay, again said the princess. Didst thou see the splendour of his throne? Nay, again replied his wife, for I had only eyes to see him who was willing to give himself for me. Oh, my soul, Jesus was net only willing but did give Himself for thee. Have only eyes for Him. The realisation of His love will be a power in thy life. No command of his will be grievous. His love will prove to be wonderful in its constraining power.
3. Christ's love has also a translating power. There seem to be many persons, even good persons, who all their life are held in bondage by the fear of death. The only reason why this is so is that they must fail to understand the power of the love of Christ. What is death? It is the journey home. To be with Christ is how the apostle described the result of death. Absent from the body, present with the Lord. Now, if you really love a person, and realise deeply the love of that one to you, you long to get to them, and no journey, however inconvenient and distressful, would make you hesitate or shrink. You would be glad to go. Apply this to Christ and death. (W. L. Mackenzie.)
The love of Jonathan, and the love of Jesus
I. Jonathan's love to David.
1. Jonathan's was a singular love, because of the pureness of its origin. Jonathan loved David out of great admiration of him. When he saw him come back with the head of Goliath in his hand, he loved him as a soldier loves a soldier, as a brave man loves another brave man.
2. Jonathan's love proved also to be most intense. It is said that he loved him as his own soul. He would at any moment have sacrificed his life to preserve the life of David; in fact, I do not doubt that Jonathan thought David's life much more valuable than his own, and that he was quite willing to expose himself to peril that David might be preserved. Jonathan's was a very intense love.
3. Jonathan's love was very disinterested. David had been anointed king by Samuel. The kingdom was to be taken from the house of Saul, and given to the house of David. That friendship, in which a man can set himself on one side for the sake of another, is not yet so common that we can hawk it in the streets.
4. Jonathan's love was a love which bore up under all opposition.
5. And this love was very active, for you know how he pleaded for David with his father. He went out into the field, and took counsel with David. He arranged plans and methods for David's preservation; and, on one occasion, we find that he went to David in the wood, and strengthened his hand in God. Yes, his love was not a matter of mere talk, it was real, practical, active; it was a love which never failed.
II. The love of Christ to me. Thy love to me was wonderful.
1. I think that we feel this most when we see our Saviour die. Sit down at the foot of the cross, and look up. Behold that sacred brow with the thorny wreath upon it. See those blessed eyes, red with weeping; mark those nailed hands, that once scattered benedictions; gaze on those bleeding feet, which hurried on errands of mercy; watch till you can peer into that gaping side, how deep the gash, how wide the breach, see how the water and the blood come streaming forth! This is the Lord of life and glory, who this dies amid derision and scorn, suffering the Just for the unjust, to bring us to God.
2. I think, also, that we sometimes feel the greatest love to dear friends when we find others doing them despite. When David found that Jonathan's body had been dishonoured by the Philistines, that they had taken away the bodies of King Saul and his sons to hang them on the wall of Beth-shan, then was he sorely troubled, and his love broke forth again in sighs, and cries, and tears. And I must say to-night that I love my Lord all the more because of the insults others heap upon him.
3. Now let me briefly tell the story of that love. Part of its wonder lies in the object of this love, that it should be bestowed upon me: Thy love to me. Then throw the emphasis on the first word, Thy love to me, and you have another part of the wonder, that is, in the Giver of this love. Now begin, if you can, to consider the commencement of this love. When did God begin to love His own elect? There was a time when He began to make the worlds; but from eternity He has loved His chosen. Before the first flash of light illumined the primeval darkness God loved His people. Christ's love, then, is wonderful in its beginning; and when it began to work on me it was still wonderful, for what did I do? I refused it. And when Christ's love led Him to come here, and take our nature, was it not wonderful? He reigned enthroned in heaven; seraphim and cherubim gladly did his bidding. He was God, and yet he came down from yonder royal palace to that stable at Bethlehem, and to the manger where the horned oxen fed. 'Tis He! 'Tis He! But as George Herbert reminds us, He hath unrobed Himself, and hung His azure mantle on the sky, and all his rings upon the stars; and there He lies, a babe in swaddling bands, taking human nature into union with His divinity because He loved us. The brotherly and condescending character of this love. Times have been when we, who love Christ's name, have been in trouble, and He has been very near to us. Times have been when we have been misrepresented, and abused, and He has smiled, oh, so sweetly on us! Times have been when bodily pain has made us very faint, and He has put underneath us the everlasting arms. Think, also, of the comforting and thoughtful provisions of Christ's love. Our lives are not all to our credit; there have been sad moments, when unbelief has crept in on the back of thoughtlessness, and you have been almost a sceptic. There have been evil moments when sin has insinuated itself into the imagination, and you have almost done that which would have been your ruin. Have there not been times in your life when you have been smitten, and if there had not been some One to uphold you, you would have fallen, almost unconsciously fallen, and there have lain down to die? But, oh, how Jesus has watched over you, and cared for you! But the love of Christ to us is most of all wonderful in its plans for the future. (C. H. Spurgeon.)
The love of Christ
I. The love of Christ to us is wonderful, because there was nothing in us lovely. In the spangled sky, the rainbow, the woodland hung with diamonds, the sward sown with pearly dew, the rosy dawn, the golden clouds of even, the purple mountains, the hoary rock, the blue boundless main, Nature's simplest flower, or some fair form of laughing child or lovely maiden, we cannot see the beautiful without admiring it. That is one law of our nature. Another is that so far as earthly objects are concerned, and apart from the beauty of holiness, we cannot help loving what is lovely, and regarding it with affection. Our affections are drawn to an object as naturally as iron is charmed by a loadstone. God made us to love; and when brought near to such an object our feelings entwine themselves around it, as the soft and pliant tendrils of the vine do around the support it clothes with leaves, and hangs with purple clusters. Such analogy is there between the laws of mind and matter! Without detracting from Jonathan's merits, it must be owned that, however wonderful the love was which He bestowed on David, it was not bestowed on an unworthy object. One brave man loves another. In the old days of chivalry, men honoured courage in their enemies; loving and admiring bravery even when it was in arms against them. We turn now from them to Jesus and ourselves; and what do we find in man to win the love of Calvary? It is not enough to say that there was nothing lovely in us; that, as a holy God, God saw nothing in us to love. Sin, that abominable thing which He hates, the seed and germ of all evils, a thing so hateful that it is said, He cannot look on it, had so pervaded the nature of every individual man, and the whole race of men, that it necessitated God to abhor His own creatures. Look at a corpse! purred, bloated, infecting all the air; every feature of humanity shockingly defaced; the bright eye; the damask cheek; the sweet lips; the lovely form changed into vilest loathesomeness; a banquet to worms which, as they creep out and creep in, give a horrible life to death! Were the dearest, fondest object of our affections reduced to a state like that, how would we throw it, shuddering, from our embraces; regard it with the utmost horror; and turning away our eyes, call in pity for a grave to bury our dead. This may teach us how sin makes those whom God once loved with Divine affection abhorrent in His sight. Historians relate how, with all her baseness, her duplicity, her cruelty, her bloody bigotry, the passions and crimes that have left an indelible stain on her memory, Queen Mary had much queenly grace. So perfect was her form, her face so beautiful, her smile so winning, that it was only men cast in the stern mould of Knox that could resist their witchery. And to advert to better attractions than the beauty which is consumed before the moth, I have seen some who, with not a little calculated to repel, possessed in moral and mental excellencies, some loveable, compensating, and redeeming properties. But, in the sight of God's infinite and unspotted holiness, sin left us none. If it be true of all mankind that they are altogether become filthy; true that there is none that doeth good, no, not one; true that every imagination of mans heart is evil continually; true that we may all adopt the words of the Apostle, and say, I know that in me, that is in my flesh, there dwelleth no good thing--then sin left us with nothing to engage, but everything to repel, the affections of a holy Saviour.
II. The love of Christ to us is wonderful, because there was nothing in us loving. We love what loves us. Such is the law of our nature; and love comes in time to see its own face reflected in the heart of another, as in water at the bottom of a draw-well. We cannot resist loving what loves us; it matters not who or what it is; though but the dog that barks, and bounds, and wheels in joyous circles around us on our return--the first to welcome and foremost to defend. I would hold his friendship cheap who did not love a dog that loved him; and care little for the child that would not drop some tears on the grave of his humble but faithful playmate--or, to borrow a figure from Bible story, of the little ewe lamb which the poor man nourished, which ate of his own meat, and drank of his own cup, and lay in his bosom, and was to him as a little daughter. Let a poor dumb creature love us, we are drawn to love it in return, by a law of nature as irresistible and Divine as that which draws a stone to the ground, or makes the stream flow onward to the sea. Whatever secrets this key unlocks; whatever strange and singular marriages it may explain, it does not open the mysteries of Calvary; it does not explain the love of Christ. I have, indeed, seen some that had abandoned themselves to a life of vice who still respected virtue, and look back with remorseful regret to their days of childhood and the innocence of a father's home. I have seen a profligate son, who, though wringing a pious mother's heart and bringing her grey hairs with sorrow to the grave, yet loved her; mourning his own failings, he returned her affection; yielding to sin, still he clung to his mother as a drowning wretch to a piece of the wreck which he hopes may float him to the shore. Now, if our love of goodness had survived the loss of it; if we had retained any love to God after we had lost his image; if we had cast back some lingering looks on Eden; and, like Absalom, who felt pained at being two whole years in Jerusalem without being admitted into his father's presence, if we had been grieved at God's displeasure, then, with such goodly vestiges of primeval innocence, Christ's love to us would not have been so wonderful. But there were no such feelings in man to awaken the love of Christ.
III. This love is wonderful in its expression. A sight is here that might have stayed an angel's wing; and filled both heaven and earth with wonder. Who is this? Hear, O heavens, and be astonished, O earth! By the cross where He dies, the ear of faith catches the voice of the Eternal: This is my beloved Son. He there, who is buffeted by cruel hands, and meekly bears the blows; who faints from loss of blood, and sinks beneath his cross; who hangs upon the tree, while the blood streams from his hands and feet; whose dying ear is tilled, not with holy prayers and psalms, but with the shouts and mockery of an impious crew; He, hanging mangled and lifeless on the middle cross, with head dropped on his breast, the pallor of death spread over His cheek, the seal of death on His lips, the film of death on His eyes, is the Son of God. The Prince of life has become the prey of death; at once its noblest victim and its almighty conqueror. How did it happen? One word conveys the answer--that word is Love; love to sinners, to the greatest, guiltiest sinners. Love brought him from the skies; love shut Him up in Marys womb; love shut Him up in Joseph's tomb; love wove the cords that bound His hands; love forged the nails that fastened Him to the tree; love wept in His tears, breathed in His sighs, spake in His groans, flowed in His blood, and died upon His cross. (T. Guthrie.)
Jonathan, the model friend
The most interesting thing in the life of Jonathan is the friendship that existed between him and David.
I. Jonathan was the model of--a loving--friend. A friend is good for nothing unless he really loves us. And the better he loves us, the more his friendship is worth. Let us look at some illustrations of what loving friends will be, and do. A boy in a town in Germany was playing one day with his sister, when the cry was heard--A mad dog! a mad dog! The boy saw the dog coming directly towards him; but instead of running away, he took off his coat, and wrapping it round his arm, boldly faced the dog, holding out his arm covered with the coat. The dog flew at his arm, worrying over it, and trying to bite through it, till men came up and killed him. Why didn't you run away from the dog, my little man? asked one of the men. I could easily have done that, said the brave boy, but if I had the dog would have bitten my sister. He was truly a loving friend and brother. There is a well-known story of two men, who lived about four hundred years before the birth of Christ, that comes in very nicely here. Their names were Damon and Pythias. They were educated men, and what were called--philosophers--in those days, and were very warm friends. Some one accused Damon to Dionysius, the king of the country, of doing something that made him very angry. Kings, in those days, had the power of life and death in their own hands. So Dionysius ordered Damon to be put to death. Before this sentence was executed, Damon begged to be allowed to go home 'and arrange the affairs of his family. The king said he might go, if he could get some one to take his place in prison, and to die for him, if he did not come back by the time fixed for the execution. As soon as his friend Pythias heard of this, he came and offered to take his place. He was put in prison, and Damon went to visit his family. The day fixed for the execution arrived, and Damon had not returned. He had to cross the sea to get back, and the wind had been ahead for several days. A platform had been erected, on which the execution was to take place, and the king sat by, on a sort of throne. Pythias was brought out for execution. He asked permission to say a few words to the crowd of spectators. Permission was granted. My countrymen, said he, this is a happy day for me. I am not only willing, but glad to die in the place of my friend Damon. I am thankful that the wind has kept him back. He will be here to-morrow. And it wilt be found that he has done nothing wrong. He is an honest, upright, honourable man, and I am glad of the opportunity to shed my blood in order to save his life. Executioner, do your duty. Just as he had finished speaking, a voice was heard in the distance crying--Stop the execution! The crowd around the scaffold took up the cry, and exclaimed, in a voice of thunder--Stop the execution! The execution was stopped. Presently, panting, and out of breath, Damon appeared. He mounted the scaffold. He embraced his friend Pythias; and said how happy he was that a change of wind had allowed him to get there just in time to save his life. And now, said he, I am ready to die. If I may not die for you, said Pythias, I ask the king to let me die with you; for I have no wish to live any longer in this world, when my friend Damon, whom I have loved so truly, is taken out of it. I have one other story to illustrate this part of our subject. A teacher in a day-school had to punish one of his scholars for breaking the rule of the school. The punishment was that the offending boy should stand, for a quarter of an hour, in a corner of the schoolroom. As the guilty boy was going to the appointed place, a little fellow, much younger than he, went up to the teacher, and requested that he might be allowed to bake the place of the other boy. The teacher consented. The little boy went, and bore the punishment due to the other boy. When the quarter of an hour was passed, the teacher called the boy to him, and asked if his companion had begged him to take his place. No, sir, he replied. Well, don't you think that he deserved to be punished? Yes, sir; he had broken the rule of the school, and he deserved to be punished. Why, then, did you want to bear the punishment in his place? Sir, it was because he is my friend, and I love him.
II. Jonathan was the model of--a generous--friend. Let us look at some illustrations of this same kind of friendship. In one of the battles in Virginia, during the late war, a Union officer fell, severely wounded, in front of the Confederate breast-works. He lay there crying piteously for water, A noble-hearted Confederate soldier heard his cry, and resolved to relieve him. He filled his canteen with water, and though the bullets were flying across the field, and he could only go at the risk of his life, yet he went. He gave the suffering officer the drink he so greatly needed. This touched his heart so much that he instantly took out his gold watch and offered it to his generous foe. But the noble fellow refused to take it. Then give me your name and residence, said the officer. My name, said the soldier, is James Moore, of Burke County, North Carolina. Then they parted. That soldier was subsequently wounded, and lost a limb. In due time the war was over, and that wounded officer went back to his business as a merchant, in New York. And not long after, that Confederate soldier received a letter from the officer, to whom he had given the cup of cold water, telling him that he had settled on him $10,000, to be paid in four annual instalments of $2,500 each. $10,000 for a drink of water! That was noble on the part of the Union officer. But to give that drink of water at the risk of his own life was still more noble on the part of that brave soldier. I never think of it without feeling inclined to take off my cap and give a rousing Hurrah! for that noble Confederate soldier. Thomas Samson was a miner, and he worked very hard every day for a living. The overseer of the mine said to him one day: Thomas, I've got an easier berth for you, where there is not so much work to do, and where you can get better wages. Will you accept it? Most men would have jumped at such an offer, and would have taken it in a moment. But what did this noble fellow do? He said to the overseer: Captain, there's our poor brother Tregony: he has a sickly body, and is not able to work as hard as I can. I am afraid his work will shorten his life, and then what will his poor family do? Won't you let him have this easier berth? I can go on working as I have done. The overseer was wonderfully pleased with Samson's generous spirit. He sent for Tregony, and gave the easy berth to him. How noble that was! It was indeed the very spirit of Christ. Now, all the four stories we have here show the same generous spirit that Jonathan had in his friendship with David. He was the model of a generous friend.
III. Jonathan was the model of--a faithful--friend. (R. Newton, D. D.)
True friendship deathless
May heaven give us such generous friendship as this ! A star that breaks the darkest clouds of earth and that will shine on us for ever. True friendship is immortal. The friendship, says Robert Hall, of high and sanctified spirits loses nothing by death but its alloy; failings disappear, and the virtues of those whose faces we shall behold no more appear greater and more sacred when beheld through the shades of the sepulchre. (Christian Endeavour Times.)
A test of friendship
Getting along well with another is a small matter. There is no friendship in that. Decent enemies can get on with each other, when there is no particular occasion for conflict or variance. But friendship makes both friends gladder, happier, more efficient in very sphere, together than apart. As Thoreau said, Friends should not only live in harmony, but in melody. (Great Thoughts.)
Divine goodness in human friendship--Luther and Melancthon
With such feelings did Luther and Melancthon meet; and their friendship continued till death. We cannot sufficiently admire the goodness and wisdom of God in bringing together two men so different, and yet so necessary to each other. Melancthon was as remarkable for calmness, prudence, and gentleness, as Luther was for wisdom, impetuosity, and energy. Luther communicated vigour to Melancthon; Melancthon moderated Luther. They were like positive and negative agents in electricity, by whose reciprocal action an equilibrium is maintained. If Melancthon had not been at Luther's side, the torrent might have overflowed its banks. When Luther was not by, Melancthon faltered and gave way, even where he ought not. Luther did much by power; Melancthon did no less, perhaps by following a slower and gentler method. Both were upright, open-hearted, and generous: both, full of love for the word of eternal life, proclaimed it with a fidelity and devotion which governed their whole lives. (Merle D'Aubigne.)
True friendship in union of kindred spirits
And it came to pass that the soul of Jonathan was knit to the soul of David. You knit things together that are of the same kind: things that are of the same substance, and fibre, and texture, and strength, and endurance. You knit a thread to a kindred thread. You knit a cord to a kindred cord. You knit a threefold cord to a threefold cord. You knit a chain of iron to a chain of iron; a chain of brass to a chain of brass; a chain of gold to a chain of gold; and a chain of gold of the same size, and strength, and purity, and beauty to a chain of gold of the same size, and strength, and purity, and beauty, Now, Jonathan's soul was a chain of gold of the same size, and strength, and purity, and beauty as David's soul. Jonathan, as being the elder man, had for long been looking and longing for a soul like David's soul to which his own soul might be knit; and before the sun set that day the son of Saul had found in the son of Jesse a soul after his own soul, and he was at rest. Jonathan's soul was that day knit to another soul, if possible, still more tender, and pure, and pious, and noble, and loyal than his own; till Jonathan was the happiest man in all Israel that day. And that pattern of friendship, knit that day between Jonathan and David, has been the ensample and seal of all true friendships among men ever since. It was a sweet fancy of Plato that at the great aboriginal creation of human souls they all came from the hand of the God of power, and wisdom, and love, and holiness twain in one. All human souls came into existence already knit together like the souls of Adam and Eve, like the souls of David and Jonathan, like the souls of Jesus and John, like the souls of Christ and His Church. But Sin, the great sunderer and separater and scatterer of souls, came in and cleft asunder soul-consort from soul-consort till all our souls since the fall start this lonely life alone. And all the longings, and cravings, and yearnings, and hungerings, and thirstings, and faintings, and failings that fill the souls of men and women--it is all in search of that brother-soul, that sister-soul, that spousal-soul that we have all loved long since and lost awhile. And every true friendship, every true courtship, every true espousalship, every true married-life is the Divine recovery and reunion of twin-soul to twin-soul, as all human souls were in the great beginning, and will for ever be in God and in God's house of love and rest and satisfaction. And had Plato read Hebrew--and would God he had!--how he would have hailed Jonathan and David as another example of two long-lost and disconsolate souls finding rest in their primogenial, spousal, re-knit, and never again to be separated soul. (Alex. Whyte, D. D.)
Passing the love of women.--
Passing the love of women
There are few things in this sinful earth so thoroughly Godlike, so fragrant of Heaven, as true, unselfish friendship, which hopes all things, believeth all things, beareth all things: and we shall have not read this Scripture in vain if we only learn this one lesson--to try and help each other, to try and stand by each other, shoulder to shoulder, in the great rough battle of life, and to have for our friends a love so pure, so disinterested, so trustful, that like that of Jonathan, it passeth the love of women. I might recall how for love of her country Joan of Arc armed her tender form and fought before Orleans, how for love of her husband Queen Eleanor sucked the poison from King's Edward's wound, how for love of perishing souls Grace Darling steered her boat through the waves of the wintry sea, and Elizabeth Fry braved the fever-haunted dungeons of Newgate to read Christ's Gospel to the prisoners, and Florence Nightingale flitted like a guardian angel round the beds of the bloody hospitals of Scutari. I might tell you of the deeds of saintly women who worked and suffered for Jesus Christ, and whose names are written in Heaven, of Dorcas who sanctified the needle by her labours, of the pure S. Agnes, of the gentle S. Margaret, of the simple peasant maid of Milan, S. Veronica; but I would lead you to contemplate a purer, better love than any of theirs, a love passing the love of women, the love of Christ which passeth knowledge. It is human nature to love something, the worst of criminals has often shown an affection for some thing or person, one of the most cruel and blood-thirsty leaders of the old French Revolution loved a dog. A man either loves the creature or the Creator, and whilst I would have you love God's creatures, aye, the dumb driven cattle, and those creatures which we call in our pride the lower animals, as well as your fellow men and women, I would remind you that your greatest, highest, strongest love shall be for Jesus who loved you and redeemed you from your sins. We should love Him because He first loved us, and his love is shown
(1) in the greatness of the undertaking to which it prompted Him, the Salvation of mankind. A greater work this than the creation, for God's pleasure we were created, but by God's pain and grief and suffering we were saved.
(2) Next, His love is shown in the humiliation which He suffered. He exchanged a throne in Heaven for a manger in Bethlehem, He gave up the peace of the untroubled courts of Paradise for the heat and clamour of a carpenter's shop.
(3) Again, His love is shown in the greatness of the suffering which He endured. The hardest part of trouble is its anticipation, and our Blessed Lord knew from the first what men should do unto Him.
(4) But once again, the love of Christ is shown in the greatness of the deliverance which it purchased, and the richness of the inheritance which it procured. (H. J. W. Buxton.)
The love of woman
A young man named James Rivers was engaged to be married to a young woman named Ellen Boone. The time for their wedding was not far off when the war broke out. Then the wedding was put off. James went to the war. Battle after battle was fought, and he conducted himself like a brave soldier as he was. He was promoted again and again. His letters home were all full of hope and encouragement. The time passed swiftly on, and everyone was hoping that the sad strife would soon be ended. Then came the greatest struggle of the war. Thousands fell on both sides and sorrow took her seat by many firesides. Ellen Boone received a letter one day written in a strange hand. She hastily tore it open, and read as follows: Dear Ellen,--These lines are written for me by the ward master of the hospital. In the last battle I lost my arms. They have both been taken off close to the shoulder, and now I am a cripple for life. I send this note to tell you that you mustn't think anything more of marrying me. I can never care for you now, as a husband ought to care for a good wife, as you would be. You are released from all the precious promises you have given me. They say I am doing well. Our regiment was badly cut up. Affectionately yours, James Rivers. No answer was ever written to that letter. James Rivers was alone for a few days in the great hospital, but he was not alone one day longer than it took to make a certain journey. One afternoon there were quiet footsteps on the hospital stairs and a lady was seen walking hastily down the aisle that led to the place where the armless soldier was lying. All the patients in the hospital were astonished when they saw her kneel down at his bedside and put her arms tenderly round his neck. And then she spoke the best words of all her life: James, don't mind the lost arms too much. You are dearer to me now than when you had them. I will never let you leave me again. (Richard Newton, D. D.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 1:26 deeper than the love of women: Jonathan’s loyalty…
1:26 deeper than the love of women: Jonathan’s loyalty and friendship to David involved personal risk and sacrifice. This commitment was unmatched in David’s experience, including the love of his wives. The phrase in no way implies a homosexual relationship. Jonathan’s love for David is highlighted three times in 1 Samuel (1 Sam 18:1, 3; 20:17).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.