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.

I propose to enquire into the moral meaning of this incident; to see whether there is anything in it that applies to our own circumstances. I think it impossible to read this story without having the mind arrested as several points of unusual interest.

I. HERE IS THE SADDEST OF ALL SIGHTS — MAN ARRAYED AGAINST MAN. Not man against a savage beast; but man against his own kind.

II. HERE WE HAVE THE RUPTURE OF THE MOST SACRED BONDS. Who is it that is offended in this case? It is not a stranger; it is the son that rose in fierce anger, being grieved for David and ashamed of his own father. When fathers occupy their right positions, sons, in ninety-nine cases out of a hundred, will be likely to occupy theirs. A good example is never lost.

III. Here, too, is THE ASSERTION OF THE HIGHEST INSTINCT. What is it that asserts itself in this case? It is the spirit of right. Men that get up from dinner tables and say, "Not I am ashamed of your evil doing; and I will not taste your bread!" We, poor hounds, tarry at the trough and satisfy our appetites, and slake our thirst, but the man that is going out will save the world!

IV. HERE WE HAVE A DISPROOF OF A FAMILIAR PROVERB. The familiar proverb is, "Blood is thicker than water." Jonathan says, "Right is thicker than blood."

V. Here we have THE ESPOUSAL ON A NOBLE POLICY. What was the policy of Jonathan? He espoused the cause of right against might. David had no resources.

(J. Parker, D. D.)