What does the Bible say about loyalty?

a princely robe, dress fit for Saul's court, and instruments of war. Jonathan, the heir to the throne of Israel, saw in David one superior to himself in every way. (1 Sam. 18:14). Jonathan's love for David was soon put under stress and it was proved to be real. When Jonathan's father Saul, the king of Israel, gave ominous indications of his hatred towards David, Jonathan courageously and wisely spoke well about David to his father. When that didn't succeed Jonathan warned David of Saul's evil designs toward him. He was a loyal friend to David. The time came when it was too dangerous for David to remain in Saul's court and when Jonathan and he met secretly they covenanted together (1 Sam. 20:8, 16, 23 and 42). The last view we have of David and Jonathan together is in 1 Samuel 23:15-18. Jonathan confidently affirmed that David would eventually be the king of Israel, and hopefully he would be next to David in the kingdom. Then they separated. David to the wilderness, Jonathan to his father's court. It is at this point that we see a fatal flaw in Jonathan's undoubted love for David. He was not prepared to share in David's trials and sorrows but hoped to share in his eventual triumph. Instead of fighting for David he fought for his father's interests and perished with him. (1 Sam. 31). That David appreciated and highly valued Jonathan's love is seen in David's lamentation because of the death of Saul and Jonathan (2 Sam. 1:26). "Thy love to me was wonderful, passing women's love". It is to David's credit that he did not belittle Jonathan's love for him, but it has to be said that Jonathan did not share David's trials and support him to gain the throne that God had decreed he would fill. There is a solemn lesson in this for believers in the Lord Jesus. Our Lord is a rejected King. That one day, perhaps very soon, He will occupy the throne and administer the earth for the glory of God is what the Bible teaches. Are we anticipating the high honour of sharing in that administration and prepared to share actively in His rejection now? (Rom. 8:17; 1 Peter 4:12-14. See also Matt. 19:27-29). Is our love for Jesus, our Saviour, able to withstand the claims of nature and the allurements of this poor doomed world? Can we go through the probings of our consciences as Peter experienced and exclaim as he did "Lord, Thou knowest all things; Thou knowest that I am attached to Thee" (John 21:17). If we do we shall hear the Lord say to us "Prove your love to Me by caring for My sheep".

Is there not a note of triumph in the word of the Lord, "Yet I have left Me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him," (verse 18). It was not only that they had refused Baal's authority, but they held back their affections from going out after him. Beloved brethren, we need to be preserved in our affections from all that is contrary to the name of the Lord. To us there is "One Lord, Jesus Christ," (1 Corinthians 8:6, N.T.). We would surely desire that our affections should be marked by undivided, unstinted loyalty to Christ. Thank God there were seven thousand left who were loyal in that day, and thank God there are those in our day who are loyal to Christ. We want to be amongst them. We do not want to be like Obadiah in this chapter, speaking of what he had done, and at the same time found supporting Ahab. Let us not speak of what we have done, and at the same time be found linked with that which is contrary to the name of the Lord. But let us stand fixed in our affections in relation to that which God in His sovereignty has preserved. There is that which is left even in a day of ruin, that which is marked by fidelity to our Lord Jesus Christ. Let us be amongst it in reality of heart.

As regards Christian responsibility, it is of no essential importance what may be the form of government. It may be despotic or constitutional: it may be aristocratic or republican. Nay, more, in its profession, it may be Pagan or Mahometan, Popish or Protestant. The principle or rule, as regards mankind and the earth, remains untouched. Thus, the Christian is bound to pay allegiance and honour wherever he may be — in England to the Queen, and in France to the Emperor; in Russia to the Czar, and in Turkey to the Sultan; and the same thing is true of all subordinate authorities. The only limit is that the Christian owes absolute subjection to God; and therefore when obeying an earthly government entails — happily a rare thing — disobedience to God, it need scarcely be said that he must obey God rather than man. To resist the powers is to resist God's ordinance. The alternative for the Christian, when he may not obey a human command that involves a breach of God's will, is suffering, not resistance. But in general it remains true that to him who does good, the magistrate, under any government you please, is God's minister for good. So said St. Paul in view of an arbitrary and an idolatrous power. "But if thou do that which is evil, be afraid: FOR HE BEARETH NOT THE SWORD IN VAIN." That is to say, we have the Apostle, long after Christ had been extensively preached among the Gentiles, urging the saints at Rome to submit themselves to the existing authorities, to render to Caesar the things of Caesar. Of course, if Caesar had sought to corrupt the faith or destroy the worship of God's church; if Nero had ordered them to give up the Lord, positively like Nebuchadnezzar, or negatively like Darius, their duty had been plain — not to protest merely, and sin all the while, but to suffer for righteousness' sake: they were not to render the things of God, but of Caesar, to Caesar. But if the State demanded any service, however hard, Christianity taught them to yield it, if not positively sinful. If it insulted and persecuted them, still they were taught to pray for kings and for all in authority, "that we may live a quiet and peaceable life in all godliness and honesty."

But while we are not to exalt a ministering servant, no more are we to despise him or his work. The apostles should certainly be recognized for what they actually were, "ministers of Christ, and stewards of the mysteries of God." They both served Christ, and ministered Christ to others; and were entrusted with a stewardship in reference to rightly administering the truth of the mysteries of God which had been revealed to them for the sake of all the saints of God. How blessed an honor, yet how solemn a charge! For the requirement of paramount importance in a steward is that he be found faithful. Human intellect, zeal, ingenuity, ability, are all of no value if this one matter of faithfulness is missing.

But the prophet Samuel had pronounced to Saul that his reign as king was under judgment from God. Another would take his place over Israel. David was eventually anointed and God had decreed his success (1 Samuel 15:28). The Benjaminites chose correctly. They were in line with God when they supported David rather than Saul. It wasn't easy for them to break away from tribal loyalties and natural ties. The attraction of David and the purpose of God enabled them to make their choice. Natures ties are very strong. They are perfectly legitimate before God in their proper place, but when they interfere in the things of God they are a hindrance and source of trouble and sorrow. Scripture provides many examples of natures claims opposing God's will. Abraham wanted Ishmael, the son of the bondwoman, to live before Him. God refused His request (Gen. 17:18-19). The behaviour of Eli's sons was an affront to God and he did not restrain them (1 Sam. 3:13). David was more concerned about the death of his son Absalom than the well-being of his own soldiers. He deserved the rebuke that Joab gave him (2 Sam. 19:1-6). A mother asked for places of importance in Christ's kingdom for her sons. Such a request meant, in principle, the exclusion of some other woman's sons from that place (Matt. 20:21). Barnabas separated from Paul because a dispute arose between them over a relative of Barnabas, John Mark (Acts 15:36-41). Let none underestimate the strength of nature and it's appeal when loved one's are involved in disputes. The claims of Christ upon His disciples take precedence over any national or natural claim (Luke 14:26). This doesn't mean that natural and secular relationships are to be ignored by a Christian. Rather the reverse. Scripture is plain as to the responsibilities of husbands, wives, fathers, children, employees and employers. But these relationships are to serve and support the Christian testimony, not hinder it. Jesus was obedient to His parents, but His prime obedience was in relation to His Father's business (Luke 2:49). "Lovest thou Me more than these" is a pertinent question when the claims of nature, or other claims, rival the claims of Christ (John 21:15).

Another thing is revealed for their comfort. If Satan was about to be let loose upon them, the trial should be limited. The tribulation should only last for ten days.* Lastly, the Lord promises the crown of life to those who should be faithful unto death. It is essential to perceive that this fidelity unto death is not faithfulness throughout our natural lives, but martyrdom for the sake of Christ and His word. It is an exhortation to be faithful, even at the cost of life; as, for example, Stephen and James, the brother of John, were, and as thousands since their day have been, by the grace of God. It is this character of fidelity the Lord urges upon this assembly in the circumstances of tribulation, through which she soon would have to pass; for there are many saints Who would find the prospect of death, a death of martyrdom, a death, in the eyes of men, "of shame and loss" — the most searching test to which they could be subjected. He who knoweth our frame, and remembereth that we are dust — yea, more, who is touched with a feeling of our infirmities — provides therefore the antidote; cheers His people, in view of the impending trial, and incites them to constancy and courage, with the promise of the crown of life. One perceives instantly the blessed adaptation of the promise to the circumstances. What would constitute the temptation to unfaithfulness? The fear of death, or a clinging to life in this world. It is to meet this, and to raise the thoughts of any of His own who might be feeble and despondent about the present, that He speaks to them of the crown of life — life in its full fruition, crowned, as it were, with His own special approbation; life, eternal life, disencumbered from all entanglements, feasting to the full on its own proper objects, displayed in all its perfections in its own proper sphere in the Lord's own presence, where, conformed to His own image, those who have been faithful unto death here will enjoy the special place in glory which the Lord in His grace may award. This is the crown of life.†

The book of Ruth, apart from prophetical interpretation, gives us in figure a word of encouragement for our own day. Naomi may represent the testimony of God as we now see it - bereft of its outward glory, walking solitarily in a strange land. Orpah and Ruth, those who stood in relation to it in the time of its wealth and prosperity, but now that all hope of outward restoration seems gone, Orpah, not without some affection, bids it farewell to seek a portion - in her own place and amid her own natural surroundings, while Ruth, whose heart is attached to the testimony for its own sake and for the sake of its association with the Lord, abandons all her own hopes and prospects to identify herself with it. No entreaty can dissuade her, nothing can extinguish her affection, her life is bound up with it. "Intreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge; thy people shall be my people, and thy God my God where thou diest, will 1 die, and there will I be buried the Lord do so to me, and more also, if ought but death part thee and me. And when Naomi saw that she was stedfastly-minded to go with her, she left speaking unto her." Nothing could be more beautiful as presenting a true idea of devoted attachment! All is desolate enough outwardly - nothing to minister to self-love, entreated too to return. All this strained to the utmost the affection of her heart, but served only as an occasion to manifest its sincerity and its undaunted courage.

But Satan ever seeks to mislead. And no one can serve two masters; for either he will hate the one and love the other, or he will hold to the one and despise the other. "Ye cannot," said our Lord, "serve God and mammon." This tests those who bear His name. Never was mammon more widely sought in Christendom than now. How is it with your own soul? Are you, a professing Christian, a slave to mammon? A divided heart is a disloyal one. No one can serve two masters. Think of the young ruler who in sorrow turned away from following Christ, because he loved his possessions. Think of the apostle who for a paltry sum sold his Master. How true it is that, hating the one, we love the other, or holding to the one, we despise the other! Mammon commands the world; and if we love the world, or the things in the world, we serve mammon. But what does a man profit if he should gain the whole world, and lose his soul? or what shall a man give in exchange for his soul? Ye cannot serve two masters, God and mammon.

Saul had been the enemy and bitter persecutor of David, and this desire is the expression of grace indeed, although, as he says, there is one for whose sake he acts, and to whom he had pledged himself in covenant. But this covenant itself was the fruit of love alone. Jonathan had made no great sacrifice for David, — had not shared his fortunes, nor procured for him any mitigation of his sufferings. But David is faithful to his oath and to his love: he could not have been in any wise the figure even of our David, had he not been so.

Interestingly, verse 24 is translated in J.N.D.'s version, "A man of many friends will come to ruin, but there is a friend that sticks closer than a brother." To have one faithful friend is far better than having many friends, for there will be no unity among others as regards what they may approve. The one Friend in this verse who remains closer than a brother is of course the Lord Jesus. He will not flatter us, nor will He betray us, but is faithful and true in everything. He is always a Friend of believers, and He assures us, "You are My friends if you do whatever I command you" (John 14:15). Of course, if we are disobedient, we are not acting as His friends at all. May we be truly His friends, just as He is our Friend.