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David – the King after God’s heart - and Jonathan in 1 and 2 Samuel

In our last study we saw that because Saul did not learn habits of dependence on God he became so independent in his thinking that he believed that he was responsible for results, and sought to enlist God in his army. Saul, like us was responsible, but only for how he behaved. And sadly Saul’s life descended from bad to worse until he was killed at the battle of Mount Gilboa in 1 Samuel 31. We finished our last study however by asking whether life was fair to Jonathan, who had lived very differently from his father, yet he died along with Saul at the hands of the Philistines.

This study like our last one is for everyone, but especially for those who are hurting, or who bear the scars of past hurts. In it we shall attempt two things. Firstly we shall try to understand the Bible’s message to us in the relationship between David and Jonathan, and secondly seek to discover the Bible’s answer to the seemingly unfair end to Jonathan’s life.

David and Jonathan

Jonathan entered our story in 1 Samuel 13 as the catalyst for his father’s false burden of responsibility. But whereas Saul sank under this burden, how did Jonathan respond to the problem of facing the massive Philistine war machine with a meagre army of just 600 men (1 Samuel 13:15)?

^{1SA 14:1} Now the day came that Jonathan, the son of Saul, said to the young man who was carrying his armor, … ^{1SA 14:6} … "Come and let us cross over to the garrison of these uncircumcised; perhaps the LORD will work for us, for the LORD is not restrained to save by many or by few." … ⁸ Then Jonathan said, "Behold, we will cross over to the men and reveal ourselves to them. ⁹ "If they say to us, `Wait until we come to you'; then we will stand in our place and not go up to them. <sup>10</sup> "But if they say, `Come up to us,' then we will go up, for the LORD has given them into our hands; and this shall be the sign to us." … ¹² So the men of the garrison hailed Jonathan and his armor bearer and said, "Come up to us and we will tell you something." … ¹³ Then Jonathan climbed up on his hands and feet, with his armor bearer behind him; and they fell before Jonathan, and his armor bearer put some to death after him. ¹⁴ And that first slaughter which Jonathan and his armor bearer made was about twenty men within about half a furrow in an acre of land. ¹⁵ And there was a trembling in the camp, in the field, and among all the people. Even the garrison and the raiders trembled, and the earth quaked so that it became a great trembling. …

^{1SA 14:20} Then Saul and all the people who were with him rallied and came to the battle; and behold, every man's sword was against his fellow, and there was very great confusion. … ²³ So the LORD delivered Israel that day, and the battle spread beyond Beth-aven.

How different was the attitude of Jonathan from that of his father. Jonathan knew who was ultimately responsible for preserving Israel – God – although he did not know how God would do it. Nevertheless he was not in the least dismayed by the inequality of forces. Jonathan had faith in the reliability of God, and was willing to put himself on the line for his faith. It is important to note that Jonathan was willing to accept the outcome of his own death if that was not to be the way that God chose to save Israel. He cast his own fate onto God. However God honoured Jonathan and he and his bearer sparked a chain reaction that led to a great victory for Israel.

At this point in the books we have not yet met David. However in chapter 13 we learned that Saul’s dynasty will not endure, and in chapter 15 Saul’s reign is terminated by God. Samuel was instructed to go and anoint another king in Saul’s place, and so David was anointed king in 1 Samuel 16:13. Clearly Saul did not accept God’s determination. He continued to hang on to the job. Yet God did not kill Saul at this point, and so we have the dramatic and difficult situation of Saul continuing to rule by force (power), while God’s king was a young and apparently militarily weak shepherd. But what was Jonathan’s reaction? He had been heir apparent, and he seems to have been both noble and popular. How will he respond to the news that he is not to become king?

We don’t meet Jonathan again until after the dramatic incident of David and Goliath. This is one of the best-known Bible stories, containing the popular ingredient of the triumph of the ‘little man’ against the giant. On the Philistine side is the giant Goliath, physically oversized and battle hardened. On the Israelite side there ought to have been King Saul. However Saul, although head and shoulders above all the rest of Israel, knew his limitations. The people may have asked for a king who will ‘fight our battles’ (1S. 8:20), but Saul was not tempted. And so it was a shepherd youth who went to face Goliath. But as we have already noted, when David confronted Goliath he went as the true anointed king to fight the battle for the people of God. The result of this battle is famous. David killed Goliath. Yet the battle was not all that it seems to be.

Consider the dialogue in the narrative when David meets Goliath, armed with his sling and five stones.

^{1SA 17:41} Then the Philistine came on and approached David, with the shield-bearer in front of him. ⁴² When the Philistine looked and saw David, he disdained him; for he was but a youth, and ruddy, with a handsome appearance. ⁴³ And the Philistine said to David, "Am I a dog, that you come to me with sticks?" And the Philistine cursed David by his gods. ⁴⁴ The Philistine also said to David, "Come to me, and I will give your flesh to the birds of the sky and the beasts of the field." ⁴⁵ Then David said to the Philistine, "You come to me with a sword, a spear, and a javelin, but I come to you in the name of the LORD of hosts, the God of the armies of Israel, whom you have taunted. ⁴⁶ "This day the LORD will deliver you up into my hands, and I will strike you down and remove your head from you. … ⁴⁹ And David put his hand into his bag and took from it a stone and slung it, and struck the Philistine on his forehead. And the stone sank into his forehead, so that he fell on his face to the ground.

^{1SA 17:50} Thus David prevailed over the Philistine with a sling and a stone, and he struck the Philistine and killed him; but there was no sword in David's hand. ⁵¹ Then David ran and stood over the Philistine and took his sword and drew it out of its sheath and killed him, and cut off his head with it.

Saul, as king, never had his eyes on the Lord. He fell into the habit of depending on himself, and became useless to God. By contrast his son Jonathan had faith that God would save Israel although he did not know how (1S. 14). But David is quite different. He was watching God. The Philistines and the whole of the Israelite army saw only Goliath defying Israel. David however saw something that no one else could see. David saw that Goliath was defying (taunting) God, and that God was about to take action. David saw what God was doing, and all David did was to act on what he saw.

Put it another way; everyone watching expected to see a one-sided battle. They thought David didn’t stand a chance. David was also expecting a one-sided battle, but it was Goliath who did not stand a chance. God was about to slay him, and so David ran and attached himself to the winning side – God’s side. It did not matter that there was no other man there. The battle was a foregone conclusion. So David, ‘hand in hand’ with God, went forth, the anointed king, to do what kings are for – to fight the battle for the people.

Note the difference between David here, and Saul at Gilgal in chapter 13. Saul was weighed down and overwhelmed by a responsibility he couldn’t carry. David saw that this battle was God’s responsibility. All David had to do was to watch what God was doing and to follow what he saw. It was up to God to achieve success and God does not fail. Saul at Gilgal is a picture of the first man - Adam, man in independence from God. David is here a picture of the second Man, - the Son of Man. Consider how the Lord Jesus described His work:-

^{JN 5:19} Jesus therefore answered and was saying to them, "Truly, truly, I say to you, the Son can do nothing of Himself, unless it is something He sees the Father doing; for whatever the Father does, these things the Son also does in like manner. ²⁰ "For the Father loves the Son, and shows Him all things that He Himself is doing; and greater works than these will He show Him, that you may marvel.

^{JN 10:17} "For this reason the Father loves Me, because I lay down My life that I may take it again. ¹⁸ "No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again. This commandment I received from My Father."

If God’s plan of salvation was to be accomplished in man, for man, it would require a man who would have his eyes only on what God is doing, and who will follow God with an unshakable confidence in God’s faithfulness. The Lord Jesus is such a man.

As with David going out to face Goliath, it seemed to all observers that Jesus was facing disaster when they led Him to Calvary. It seemed impossible that He could establish any kingdom from there. Yet as John’s gospel insists, He went as anointed king with His eyes on God alone, and would not be deviated from God’s purpose. And like David He emerged victorious having slain the giant of sin and judgment.

By his conduct in this battle David demonstrated that he was a king who was watching God, and he joined God in the fight. There is an important difference between David and Jonathan. Jonathan had not the certainty in God’s specific action that David displayed against Goliath. What Jonathan showed was a simple committed trust in God to do what He had pledged to do (preserve Israel – 1S.12:22).

But when David slew Goliath, it drew a response from Jonathan. The text tells us that the soul of Jonathan was knit with David’s (18:1). David had gone to perform the duty of a king and fight a battle that was beyond everyone else, and Jonathan loved him for it. With us it is Calvary, where our king fought and won our battle, which melts our hearts and draws us out in love for the King of Kings.

From this moment in Jonathan’s life he is at odds with his father. Saul’s response to David’s victory was unyielding envy (1S.18:8). But Jonathan, though a prince in the eyes of the world, placed no value on his position, and chose rather to fellowship with the outcast and despised true king.

^{1SA 20:12} Then Jonathan said to David, "The LORD, the God of Israel, be witness! … ¹⁵ "And you shall not cut off your lovingkindness from my house forever, not even when the LORD cuts off every one of the enemies of David from the face of the earth." ¹⁶ So Jonathan made a covenant with the house of David, saying, "May the LORD require it at the hands of David's enemies." ¹⁷ And Jonathan made David vow again because of his love for him, because he loved him as he loved his own life.

Jonathan suffered opposition from Saul for his loyalty to David (20:30). In this life man wants to be in control and does not want another king. The world despises Jesus and those who choose his fellowship are often not popular. Yet as Jonathan did with David, the Christian would acknowledge Jesus as Lord, and look forward to the day when He will be seen in His true glory. Thus Jonathan in his relationship with David is a lovely picture of the Christian in fellowship with Jesus our King and Saviour. But that is not all that we learn through Jonathan.

The glory of Messiah

Jonathan anticipated the day when ‘the Lord cuts off every one of David’s enemies’, but he never saw it. He was killed along with his brothers and Saul at the battle of Mount Gilboa (1 S. 31). We have already noted that this seems to be very unfair to Jonathan. But that is not the end of the story, there is another chapter.

When David was established in the glory of his kingdom, we read –

^{2SA 9:1} Then David said, "Is there yet anyone left of the house of Saul, that I may show him kindness for Jonathan's sake?" ² Now there was a servant of the house of Saul whose name was Ziba, and they called him to David; … And Ziba said to the king, "There is still a son of Jonathan who is crippled in both feet." ⁴ So the king said to him, "Where is he?" And Ziba said to the king, "Behold, he is in the house of Machir the son of Ammiel in Lo-debar." ⁵ Then King David sent and brought him from the house of Machir the son of Ammiel, from Lo-debar. ⁶ And Mephibosheth, the son of Jonathan the son of Saul, came to David and fell on his face and prostrated himself. And David said, "Mephibosheth." And he said, "Here is your servant!" ⁷ And David said to him, "Do not fear, for I will surely show kindness to you for the sake of your father Jonathan, and will restore to you all the land of your grandfather Saul; and you shall eat at my table regularly." ⁸ Again he prostrated himself and said, "What is your servant, that you should regard a dead dog like me?"

This might appear to be just an act of charity performed for the sake of the memory of David’s dead friend, but there is more to it. To appreciate it we should reflect on the symbolism that we have already noted in 1 Samuel. The stories of Saul, David and Jonathan are more than just stories about individuals.

The symbolism in 1 Samuel

Saul, Israel’s first king, who chose independence from God, and became useless to God, is representative of man in his rebellion against God, fallen man, usurping to his own glory and satisfaction the role that God gave him in the world.

Woven into the story of David (especially in 1 Samuel) is a picture of the Lord Jesus, the Messiah who came to perform the true duties of kingship in full dependence on God, and who as far as mankind is concerned, is rejected and hounded out of the world.

And Jonathan (as we have already noted) is a picture of the individual Christian.

The symbolism in 2 Samuel

These are the pictures that we are given in 1 Samuel. But the picture changes in the early chapters of 2 Samuel. There David has returned and is enthroned and glorified. In the beginning of his reign David still serves as a picture of the Messiah, and a day is coming when the Messiah will also be revealed in glory, when those who have received his Lordship will enter His presence. It may be when He returns to earth, or it may be individually when we die.

In our story Jonathan, who had chosen David as his king while he lived, has died, and in 2 Samuel 9 Jonathan’s son Mephibosheth appears. Can we now see that as Jonathan represented the Christian on earth, in this life, fellowshipping with the rejected king, Mephibosheth (son of Jonathan) symbolises the same Christian entering the presence of the King in glory, most probably, like Jonathan, after death.

Note the contrast between the earlier pictures of Jonathan and David, and the present ones of Mephibosheth and David. In 1 Samuel Jonathan was a prince in society, David was despised and outcast, now (in 2 Samuel) David is king in splendid glory, and Mephibosheth is in his own words ‘a dead dog’.

In this life man is ‘prince’ and the Lord Jesus is the one seemingly without beauty (Is 53:2). But when we really see the King in His glory we will be overwhelmed by the splendour, majesty and the generosity of the King from Calvary. Whether it comes beyond the grave, or through the return of the King, our response is likely to be of the same amazement as shown by Mephibosheth - ‘Why are you bothering with such a dead dog as me?’ And He will make the same response as David – that because our souls have been knit with His when He is the outcast, because we acknowledge Him as King now, then He will acknowledge in glory all who are His.

If anyone were to ask Jonathan if he would rather be ‘a dead dog in the house of the Lord’ or a prince on earth I have no doubt that he would choose to be in the glorious presence of the glorified king. This does not however of itself answer our question as to whether life was fair to Jonathan. To answer that we need to look at the claims that the Bible makes for the triumph of God’s justice as well as for the glory of His grace.

What is the Bible’s answer to our hurt and suffering?

The key to the Bible’s answer to Jonathan and to us is that all hurt, all suffering is caused by sin. Sin is broken law, but it is more than that. It causes pain and hurt. And it defiles God’s creation. Let us begin our review of God’s answer by considering a dramatic pronouncement by God in the book of Deuteronomy

^{DT 32:35} `Vengeance is Mine, and retribution,

In this statement God undertakes (guarantees) not merely that all sin will be avenged, but that He personally shall achieve the vengeance. The claim is often quoted in stressing the certainty of God’s judgement. God will judge sin.

At one level it is easy to see that only God can judge or avenge sin. Since sin is a breach of God’s law, God will judge. And those who are Christians rejoice that all of God’s judgement for our sin fell on Jesus at Calvary so that we can enjoy forgiveness with the penalty and the judgement of our sin removed.

However when we think more deeply about the claim in Deuteronomy 32 we discover that it contains one of the hidden delights and mysteries of our salvation.

We confront the issue in the sad story of how David, some years later in his reign, behaves very unlike the Messiah. He lusts after another man’s wife, and in order to marry her has her husband killed. We shall not look at the detail now because that will form part of a later study. What we do want to see however is that when David was brought to repentance for the murder of Uriah, he wrote psalm 51 in which he declares –

Psalm 51

^{PS 51:2} Wash me thoroughly from my iniquity, And cleanse me from my sin. ³ For I know my transgressions, And my sin is ever before me. ⁴ Against Thee, Thee only, I have sinned, And done what is evil in Thy sight …’

How could David confess that he had only sinned against God when Uriah was clearly the victim? It is not simply that the offence against God outweighs all other damage. No, David could in absolute truth make this claim, because God had undertaken all retribution, including the making good to Uriah for the violence suffered at David’s hand.

If we look carefully at the full claim in Deuteronomy 32 we can see that God declares that vengeance and recompense belong to Him. In the context it looks as though the reference to recompense is merely a poetic emphasising of the certainty of vengeance. The root however of the word translated recompense or retribution gives it away, for it comes from the Hebrew root meaning to be complete or sound, and is the same root from which we get Shalom – peace.

God had already repaid Uriah, thus David can in truth come to God and say – my account is wholly with You.

To see where this Biblical thread leads we might observe three other passages.

Psalm 69

We find a further illumination of the principle in Psalm 69. In this psalm we have a Messianic pledge based on the law of restitution, including a twenty percent compensation addition, to both God and man in Leviticus 5 and 6. The pledge is in verse four which concludes –

‘What I did not steal, I then have to restore’.

The reason why restitution is so important is that it is a fundamental part of an even bigger issue – the wiping clean of God’s universe from every mark of sin.

Calvary is much more than simply the execution of judicial vengeance by God. It is also the authority by which God rolls back the consequences of sin in our universe. Is it not thrilling that God will not allow one spot of sin’s defilement to remain? In practical terms I do not have a clue how it can and will be done. But then I do not really understand how my guilt (not just my punishment) was put on Jesus at Calvary, yet I am simply delighted that I have the Bible’s assurance that it is so. It is no different here, the Bible assures us that the death of Jesus is also the power that removes the damage of sin from the universe.

Hebrews 9

Hebrews 9 gives three achievements of the blood of Jesus. The third one is that of ‘cleansing the heavens’.

This has nothing to do with the removal of our guilt, which is the first of the three achievements in the chapter. This cleansing of the heavens is the removal of the consequences of sin, and we will see it one day.

Numbers 35

Perhaps the fullest exposition of the theme however is Numbers 35 describing the setting up of cities of refuge. These were cities where someone who accidentally killed another could flee to and avoid the vengeance of the unfortunate victim’s relatives. The important point is that the accidental killing of another does not involve guilt. There was no intention to harm, and so there can be no guilt. However the consequence remains, someone is dead who should be alive. In the words of the chapter the blood spilled has defiled the land. For us the picture should be clear – at Calvary Jesus took our guilt and suffered for our sin. But that is only half the story. Even if our guilt is taken out of the picture our sin has still caused defilement to God’s creation.

In the regulations of Numbers 35 the accidental slayer could flee to one of these cities and he had to remain there – not for the rest of his life, but until the death of the high priest. In a sense the death of the high priest, in a token sense his blood, is taken as cleansing the land of the defilement caused by the accidental killing. I hope the picture is clear. Our high priest has taken our guilt at Calvary, but his death has also cleansed away the defilement to God’s creation, the damage that our sin has caused.

This is the answer to Jonathan, and to all of us who know or have known hurt. For Jonathan, as pictured in Mephibosheth, the end blessing was far beyond his expectations. Will it be any less for us? God does not sell short those who trust Him. All who have suffered unfairly, all who have had a raw deal, all who have been hurt by sin or its consequences, will be recompensed. Sin is serious and vile, but the God who declared to Moses all those years ago – ‘All vengeance and retribution belongs to Me’, knew what He was talking about. At Calvary, Jesus did it all.

Conclusion

God will achieve all vengeance, and all justice. That is why to despise God’s salvation is doubly tragic. When someone who has rejected the life that God offers really discovers, in the undoing of the hurt and damage that they have received on earth, the true nature of love and goodness of the God that they have spurned, the fire of regret for missed opportunity to share eternity with such a God will itself be hell.

Can we also see that we can live day by day in relationship with God, and fellowship with God, and leave the outcomes up to Him. And we might note that those who seek to relieve hurt and suffering are in fact working alongside the Saviour to whom all retribution, and restoration belongs.

This has been only the broadest introduction to a great theme in the Bible. It is certainly not a definitive exposition of the concept of restitution, and we have not even touched upon interlocking themes such as the teaching of the Lord Jesus on our obligation to forgive, as we are forgiven. Nevertheless the pledge of God that He will wipe sin in its entirety from the universe is worth some consideration.

God’s justice, grace and wisdom are awesome. How truthfully could Paul exclaim in Romans 11

^{RO 11:33} Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways! ³⁴ For WHO HAS KNOWN THE MIND OF THE LORD, OR WHO BECAME HIS COUNSELOR? ³⁵ Or WHO HAS FIRST GIVEN TO HIM THAT IT MIGHT BE PAID BACK TO HIM AGAIN? ³⁶ For from Him and through Him and to Him are all things. To Him be the glory forever. Amen.

Crossroads 1.06.03 - DAB