David Administers Justice and Kindness
Study Scripture: 2 Samuel 9: 1 – 7; 9 – 12
Background Scripture: 2 Samuel 9
Lesson 2 December 11, 2021
Key Verse
David said, Is there yet any that is left of the house of Saul, that I may shew him kindness for Jonathan’s sake? — 2 Samuel 9:1
INTRODUCTION
Favors, big or small granted to the underserving often spawn a desire or even a sense of responsibility in the recipient to extend favor to someone else. This is in fact a biblical principle. God blesses mankind with His favors universally and individually and in all cases graciously. None is deserving of God’s favor and the Study Text records a telling example of one who received God’s grace and in-turn showed grace.
The long, drawn-out, low level civil war in Israel even while external wars were going on finally ended with the death of the Abner appointed King who replaced Saul and the weak replacement that annoyed the powerful king maker Abner who led the armies of the Ten tribes fighting against David. Then David was crowned king not only of the tribe of Judah but of all the land and the ‘new’ king consolidated power by first vanquishing external enemies. But as is so often the case with civil wars, even when ended, bad-blood, rancor and recriminations remain and set the stage for reprisals, settling of accounts and elimination of potential rivals.
Despite the foregoing and in spite of David’s complicated interactions with Saul, his most loyal and trusted friend had been none other than Saul’s oldest son, Jonathan (1 Samuel 18:1–4). Their friendship resulted in a covenant that obligated both parties. Jonathan would protect and support David, while David pledged to show kindness to Jonathan’s family (20:12–17). This is part of the setting for
2 Samuel 9.
It is important that we know it when we are talking about Covenant that entering into a covenant always involves risks. It therefore gives rise to terrible and unconscionable events but it also gives rise sometimes to the best in human nature which is guided and directed by the Holy Spirit. This story therefore is considered to be one of the more memorable ones in Scripture for it speaks about extraordinary kindness, a kind of kindness that stops us in our tracks for it is one that we will never forget.
When people get into positions of power it is quite likely that they will forget what they promised. But in this case someone has said about this man who became king over all Israel after being a fugitive for many years “The man is not lost in the king”. So we can appreciate why God says David was a man after His own heart for when David came to power and authority he was not changed fundamentally in the relationship he had to the Lord and to others. It is generally accepted that in many respects he is a picture of Christ.
As a result of this extraordinary act of kindness therefore this chapter is known as a chapter in which typology is emphasized. But when this happens we as one writer warns us must be careful of having overactive imagination. When we come to biblical typology we have to be careful when we see things that are very difficult to see. One writer explains what this is all about while pointing out the importance of typology in Scripture:
“Typology has three particular things associated with it that we must keep in mind; first of all that types are historical. That is, we are not talking about allegories. We are talking about typology and types are history. That is, the type may be a historical person, such as David, who is a type of Christ. Or it may be an historical institution, like the tabernacle, which is typical of the relationship between God and the people of God. And we may have even a type of an event, like the Exodus, which is called a typical event in the New Testament. That too, is an historical event. And so when we talk about typology, we are talking about things in history.
Now, secondly, the thing that characterizes typology is correspondence; that is, there is a correspondence in the historical person, event, or thing that corresponds to a person, historical thing or institution in the New Testament. So correspondence is characteristic of typology and usually is formed, must be found. And when we say that, of course, we are saying, essentially, that the God who acts in the Old Testament times, in Old Testament history, is the same God who acts in the New Testament time and New Testament history, and because he is the unchangeable God, therefore, we may expect that the way he acts in the Old Testament and in the events of the Old Testament times is the way in which he acts in New Testament times and, in fact, is the way in which he will always act, so we have history and we have correspondence. And then, one other thing might be mentioned, generally we have predictiveness. And the reason we have predictiveness is simply by the force of the flow of time. What is typical in the Old Testament is predictive of something in the future and so if we keep in mind historicity, correspondence, predictiveness, then we have the essentials of what we call biblical typology”.
Now why is this matter of typology important? The writer now explains how it relates to our Study Text.
“This chapter has been universally seen to have typical significance. It’s a story basically in three parts. Very simply, it’s the story of a person who illustrates the guilt of all of us, apart from redemption. It illustrates how, through God’s grace and in Mephibosheth’s grace, the grace shown to him as a result of Jonathan and David’s covenant, point individuals, to the assurance and possession of eternal life………
(Note my insertion “Mephibosheth” is pronounced meh-FIB-oh-sheth).
[a1] The first lesson that stands out and probably the lesson that the author intended for us to get above all lessons I presume since he would not know what we know about the New Testament events and persons and salvation, he was writing it to show David’s loyalty to his word. He had, after all, sworn to Jonathan that he would be kind to Jonathan’s descendants. And they had made a covenant with one another because of Jonathan’s, in the case of David, ministering as a kind of mediator between his father, Saul and David and giving him information that protected him from Saul’s javelin. He had an overactive javelin, you may remember, and so, as a result David and Jonathan made the covenant. And David promised that he would treat Jonathan’s descendants well and he would not ever do anything that would prevent them continuing.
So the chapter, first of all, is a chapter about loyalty to one’s word. And it raises the question of response to this loyalty on the part of Mephibosheth…. The author of the account described how David summons Mephibosheth to Jerusalem. He sent and brought them out of the house of Machir and brought him in his presence. And in his presence, Mephibosheth fell on his face and frustrated himself. And David said one word. In fact, this is very reminiscent of some of our Lord’s encounters. He said, “Mephibosheth?” There must have been a great deal of tenderness in that. And Mephibosheth answered, “Your servant!” And David said to him, “Do not fear”, that, too, reminiscent of our Lord’s encounters with individuals who came into his presence”.
As we examine this Study Scripture it should remind you of you eating at the King’s table, a place which represents communion or Lord’s supper, where we are in the presence of your powerful king and Lord who has done extraordinary kindness to you. We are therefore dealing with covenant loyalty or hesed who was given you kindness you did not expect and which you did not personally deserve for you did not do anything to get this kindness and in fact might’ve been running away from receiving it because of your misunderstanding of who Jesus is.
Chapter 8 records King David’s successful, military campaigns against Israel’s enemies and the account is dotted with the statement, “the Lord helped David wherever he went” and his triumphs could be attributed to God’s help! Thus, David was the recipient of God’s grace.
Clues from the surrounding material place today’s Text some fifteen to twenty years after David began his reign in 1010 BC. He had spent much of his time solidifying his control as king over all Israel by defeating enemies both within and without (2 Samuel 2:8–32; 5:6–25).
Saul and Jonathan were dead for some time (1 Samuel 31). Another of Saul’s sons, Ishbosheth, who had not been in this final battle when his father was killed was placed on the throne by Abner the commander of Saul’s army, and he ruled in the northern tribes and warred with David for many years. He was eventually killed, against David’s wishes. It was well after that time David began his rule over all of Israel (2 Samuel 5:1–5).
The tribes had shown their preference for a descendant of Saul on the throne (2:8–9). With Abner in charge the war continued for some time for Abner was fanatically faithful to King Saul though God had anointed David to be the new king of all Israel.
As noted, in situations such as this one, it was often top priority for a king from a new ruling family to kill off all members of the previous king’s household, thereby eliminating any rivals (1 Kings 15:29; 16:11).
The Books of First and Second Samuel was originally one book called the Book of Samuel in the Hebrew Bible. The Greek Septuagint translation of the Old Testament (250 B.C.) was the first to divide it into two books. English translations of the Old Testament usually have 1 and 2 Samuel as part of the historical books (Joshua–Esther). They record the transition from government by the Lord (theocracy) to an earthly king (monarchy, beginning around 1050 BC). The man Samuel, the last ‘Judge’ and after whom the books were named, was a pivotal figure and he set the stage for the monarchy.
The Babylonian Talmud (A.D. 500) attributed authorship of 1 Samuel 1—24 to the prophet Samuel, and the rest to Nathan and Gad (1 Chron. 29:29). It is unlikely that Samuel wrote both books. One conservative estimate of the final date of composition is about 960 B.C. Another guess is near 920 or 900 B.C.
The Book of Samuel covers the period of Israel’s history bracketed by Samuel’s conception and the end of David’s reign. David turned the kingdom over to Solomon in 971 B.C. David reigned forth and one-half years (2 Sam. 2:11; 5:5). This means he came to power in 1011 B.C. Saul also reigned forty years (Acts 13:21) so he became king in 1051 B.C. We can estimate the date of Samuel’s birth fairly certainly, on the basis of chronological references in the text, to have been about 1121 B.C. Thus, the Book of Samuel covers about 1121-971 B.C., or about one hundred and fifty years of history. The first part of 1 Samuel overlaps historically with the end of the Judges Period that we find in the Book of Judges.
As with all the historical narratives of the Old Testament, part of the Holy Spirit’s purpose in 1 and 2 Samuel was not just to record history. It was primarily to teach spiritual lessons to the original readers and to readers of all time, by revealing the causes and effects of various human responses to God’s grace. God guided the inspired writers of Scripture to teach theology as well as to record history.
In Samuel 1 and 2 we have a record of how commitment to the will of God results in blessing for individuals, groups of individuals, and whole nations. This commitment should rest on an appreciation for God’s initiative in reaching out to undeserving sinners in grace.
Material in 1st and 2nd Samuel is sometimes arranged thematically rather than chronologically. So the relationship between events in David’s life can be hard to determine. This is especially true of David’s agreeing with the Gibeonites’ demand for revenge on Saul’s descendants for slaying their people and thus ordering the deaths of several of Saul’s sons (2 Samuel 21:1–9). David however specifically protects Jonathan’s family for this action against the House of Saul. It also could have been included in the latter chapters of 2 Samuel to fit with other stories about David’s fallibility (e.g. 24:1–17).
The sensitive reader will observe many parallels between Mephibosheth and himself or herself and between David and God. As Mephibosheth had fallen, was deformed as a result of his fall, was hiding in a place of barrenness, and was fearful of the king, so is the sinner. David took the initiative to seek out Mephibosheth in spite of his disability, bring him into his house and presence and adopt him as his own son. He also shared his bounty and fellowship with this undeserving one for the rest of his life because of Jonathan, as God has done with us for the sake of Christ (Ps. 23:6). God’s grace to His people is clearly demonstrated in the actions of the king.
We will now therefore look carefully at the issue of covenant, loyalty, remembering what you have promised, kindness to those that are helpless and vulnerable, and priority for justice in doing what must be done despite the risks.
THE TEXT
Verse 1. Is there yet any that is left of the house of Saul. Is this really the issue for the king to be addressing at this time? We may be sure there were important issues of state for the king to resolve but he is giving priority here!
David had vowed against destroying Saul’s house, both to Saul and to Jonathan (1 Samuel 24:20–22;
1 Sam. 20:14-16). In spite of potential threats to his rule, David determined to keep his promises and spare the lineage of his friend and his former king.
The events of 2 Samuel are not necessarily chronological but certainly considerable time elapsed since David made covenants with Saul and Jonathan with regard to their posterity when David ascended to the throne. David was still a young man and could claim naivete at the time and backed out of the covenant.
How could David not know whether anyone of Saul’s household still lived? For one thing, he had been busy with wars, establishing Jerusalem as his capital and trying to move the Ark. As well, Saul’s family might have been in hiding. Knowing that David was crowned king first in Judah and then over all Israel, any remaining sons or descendants of Saul would have to fear that they would be executed to prevent their trying to regain the throne. It was fairly standard for a newly crowned king to massacre the previous line!
…That I may shew him kindness for Jonathan’s sake?… some have said that David’s motives here may have involved keeping his enemies close, so as to make sure they did not plot his overthrow
(1 Kings 2:36–38). Or similarly, he may have thought that being kind to Saul’s family might score him political points with any remaining supporters of Saul’s dynasty. Knowing that people rarely have pure motivations, it is possible that David valued both keeping potential usurpers close and scoring points with Saul’s supporters. But his main motivation was neither of these things.
In seeking to show kindness to Jonathan’s family. David was certainly not like people who when they achieve power, wealth, or fame easily forget about others. Here he was showing that he was a man after God’s own heart
Note also that David is showing us a proper application of the biblical principle of stewardship for God expects and demands that we use our power, wealth, and influence to serve others and not just to serve ourselves.
David’s pledge to Jonathan went so far as to ensure continual kindness to the same, even after “the Lord hath cut off the enemies of David everyone from the face of the earth” (1 Samuel 20:15). Second Samuel 8 details David’s military defeat of all Israel’s surrounding enemies (2 Samuel 8:1–14). It is fitting that after we hear of David’s enemies being cut off from the face of the earth, we hear of his determination to find someone to care for Jonathan’s sake. Scripture records this coverlet:
And if I am still alive, will you not show me the faithfulness of the Lord, so that I do not die? 15 And you shall never cut off your loyalty to my house, 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…(1 Sam. 20:14-16).
This kindness often describes acts of loyalty or trustworthiness in the context of a promise
(Joshua 2:12). The same Hebrew word is frequently translated “mercy” when referring to God’s actions within the covenant (Exodus 20:6; Deuteronomy 7:12; etc.). Kindness like this is part of God’s character (Exodus 34:6; Numbers 14:19).
Covenants were often struck in situations where a power imbalance existed. At the time that David and Jonathan committed to their own covenant, Jonathan was the heir to Saul’s throne and David was a soldier, albeit a very popular one and one anointed to be king; an important fact acknowledged by Jonathan! By the time David was looking for an opportunity to act on this Covenant, Jonathan was dead and David himself was king.
His adherence to the covenant years later depended solely on his faithfulness toward Jonathan, not to any possible falling out of their friendship.
Verse 2. Ziba held a high position among the servants in Saul’s house even after Saul’s death, demonstrated here by his being the one called into David’s presence. He was the manager of Saul’s estate at this point and had become wealthy as a result (vs. 10). Other episodes affirm Ziba’s continued status (16:1–4; 19:15–30). Ziba would be sure to know all about Saul’s remaining descendants. But note that later he was not against slandering the grandson of Saul to maintain his position and his wealth.
Referring to himself as David’s servant identified Ziba at least on the surface as being loyal to David. This was important to establish if Ziba worried that David might take revenge on the house of Saul, despite the king’s claim to want to be kind to someone in the family. However, David had shown time and again that he did not desire to wipe out Saul’s family or his soldiers (2 Samuel 3:6–4:12).
Verse 3. … Is there not yet any of the house of Saul … David restated his question (vs.1), now to a man who should have known the answer. Although the question would not be redundant to Ziba, who was hearing it for the first time, the repetition emphasizes for the reader David’s urgent desire. The slight difference of showing the kindness of God (rather than “for Jonathan’s sake” in verse 1) recalls God’s favor expressed through and as a result of His covenant with Israel (Ex. 15:13; “love” in Deut. 7:7–9).
… the kindness of God … the word “kindness” (vs. 1, 3, 7) is significant to the passage. It is the Hebrew word ‘hesed’, often translated “lovingkindness.” It points to God’s loyal, unfailing love for His people. There is nothing in us to merit or deserve love. Grace stems from God’s nature.
One writer observes: “You will notice that David said, “Is there not yet anyone?” Not, “anyone qualified”; not, “anyone worthy?”; just, “anyone?” When Ziba informed David, perhaps with a twinge of warning in his voice, “(he) is crippled in both feet,” David didn’t ask, “How badly is he crippled?” David didn’t think, “He would be useless to have around here.” Instead, he asked, “Where is he?” and he sent for him.
Grace doesn’t depend on the recipient. Grace is God’s unmerited favor.”
And Ziba said unto the king, Jonathan hath yet a son, which is lame on his feet.
Now Jonathan, Saul’s son, had a son who was disabled in both feet. He was five years old when the news of Saul and Jonathan came from Jezreel, and his nurse picked him up and fled. But it happened that in her hurry to flee, he fell and could no longer walk. And his name was Mephibosheth.
(I2 Sam. 4:4).
The first mention of this son comes in a passing note in 2 Samuel 4:4. He was five years old when Saul and Jonathan died in battle. At that time, his nurse fled with the boy, likely thinking that David would come to eliminate him (see the similar story of Joash in 2 Kings 11:1–3). Unfortunately, though, the boy fell during the flight and suffered permanently, crippling injuries. As Ziba spoke, that child would probably be in his early to mid-twenties.
Ziba did not mention the child’s name in his reply to David, but seems quick to have mentioned his disability. Maybe he knew David would immediately know the son to which he referred. Perhaps he sought to reassure David that Jonathan’s son was no threat, so that David would not seek to kill him. Or perhaps he hoped that David would do exactly that, relieving Ziba of any obligation to provide for him (2 Samuel 9:7).
Verse 4. … he is in the house of Machir… Ziba, a servant of Saul, betrayed the hiding place of Mephibosheth and David could have easily killed him. Perhaps Ziba was trying to ingratiate himself with David, as the Amalekite soldier had previously tried to do (1:2-16). Later, Ziba appears to have tried to do the same thing again (16:1-3).
David would later provide for Mephibosheth’s needs in Jerusalem, but Ziba and his family had been cultivating Mephibosheth’s land with no mention of providing the produce to him or even later bringing the produce to David.
The writer likely stressed the fact that Mephibosheth was lame (vs. 3, 13) to remind us of the sad fate of Saul’s line because of his arrogance before God. Mephibosheth physically had trouble standing before God and His anointed.
Lodebar was a village east of the Jordan River, in Gilead and associated with the tribe of Gad
(Joshua 13:24–28). It was located much closer to Ishbosheth’s political center, Mahanaim
(Joshua 21:38; 2 Samuel 2:8), than to David’s capital, Jerusalem (5:5). Although Machir had probably been a supporter of Saul originally, we later learn that he supported David and his men during Absalom’s revolt (17:24–29). The outcome of David’s inquiry here may have changed the man’s loyalties (vs.9). Nothing more is known about Machir’s father, Ammiel.
Lodebar means ‘no pasture’ and was likely an out-of-the-way place well suited to Mephibosheth’s political circumstances. It is over by many Bible scholars that he had apparently been ostracized by his own family and instead of being cared for by Saul’s family he was in a stranger’s house in a town called “Nothing”.
Verses 5 – 6. … sent, and fetched him…note David’s gracious act here; the king did not summon Mephibosheth to Jerusalem but brought him to the capital.
… he fell on his face … Mephibosheth immediately honored David and addressed him with the deferential language appropriate when speaking to a king, echoing Ziba’s words (vs.2). As a potential rival to the throne—being son of Jonathan, who was the firstborn son of the dead King Saul—Mephibosheth must have felt the tension in this moment. Accordingly, his first aim was to assure David that he was not a threat to his throne.
Verse 7. … Fear not…Mephibosheth had ample reason to fear and David immediately sought to put him at ease.
… I will surely shew thee kindness … Mephibosheth may have expected to receive anything but kindness from David (2 Samuel 19:28). But David immediately offered reassurance to Mephibosheth that he need not fear. David’s summons was not, as it turns out, a ruse to flush Mephibosheth out of hiding. Instead, David wanted to show him kindness for his father’s sake in order to keep his covenant with Jonathan.
David’s desire to restore to Mephibosheth the estate of his father suggests that David had gathered additional information beyond what is stated in these verses. Mephibosheth’s living in Lodebar in Machir’s house makes clear that he was not living on any of Saul’s lands, whether or not he was seeing any other benefit from the properties. The lands on Saul’s estate must have been quite large for Ziba and 20 servants. Having the land restored cemented that Mephibosheth would receive whatever wealth was to be made from his grandfather’s holdings.
… thou shalt eat bread at my table …Mephibosheth would eat at the king’s table, just as David had once eaten at Saul’s table (1 Samuel 20:24–27). The difference is it had nearly cost him his life
(1 Sam. 18:2,11) but Mephibosheth would eat at David’s table and his life would be protected.
Eating with someone expressed commitment to protect that person in the ancient Near East. David undoubtedly extended grace to Mephibosheth for two reasons: to fulfill his promise to Jonathan, and to cement relations with the Benjamites. David was very careful to show favor to the Benjamites and it paid off. A generation later, when the kingdom split into two, the Benjamites sided with the Judahites against the other ten tribes.
Kings of that time typically would not have anyone with a disability within the royal court; only the ‘beautiful people’ were welcome. One writer somewhat cynically note: “Given David’s loathing for ‘the lame and the blind’ since the war against the Jebusites (2 Sam 5:6-8), one is brought up short by his decision to give Jonathan’s son Mephibosheth, ‘lame in both feet’ (9:3, 13), a permanent seat at the royal table. … Is David willing to undergo such a daily ordeal just in memory of his friendship with Jonathan, as he himself declares, or as the price for keeping an eye on the last of Saul’s line? Considering David’s genius for aligning the proper with the expedient, he may be acting from both motives.” On the whole it seems very likely that in this instance David’s actions benefited not only Mephibosheth but served also the king’s own interests.
We must not however underestimate the tremendous love between Jonathan and David as well as the fact that David was well aware of what God expected of them in view of the covenant he had made. So we should not consider David’s attitude as a token gesture. They were in a sense extravagant but they symbolize the extent of his love for Jonathan.
We should therefore look at David’s words as an act of grace. He was showing love toward the man who did not deserve it and could not earn it and would never be able to repay.
But let us not forget that Mephibosheth was a prince, for he was the son of the first king of Israel. So notice that the first lesson that we can learn is that dignity is a extremely valuable asset. He was treated with dignity.
This of course is a powerful lesson for us when we are dealing with people who are deformed, crippled, or not able to help themselves.
Verse 8. Mephibosheth seemed sincerely and humbly grateful for David’s kindness to him. He no doubt knew of his father’s friendship with David and probably heard stories of Jonathan’s aid to David.
It is very interesting to note this helpless princes’ reaction to David’s gracious treatment and kindness. He asked why David would show such interest “in a dead dog like me”.
He was comparing himself to the nastiest, rejected and abused image that he could think of for a dog was the most repulsive item that was imaginable to a Jew. On top of that, Jews would consider dogs as an unclean animal and so this man was thinking of himself as one writer puts it:
“as a pile of garbage – a man of shame. He reveals his low self-esteem and his astonishment at the grace being showed him.
As he lay prostrate before the king in his moment of greatest vulnerability, perhaps the name-calling of a lifetime came flooding over him. Maybe he heard again the humiliating thoughts of those who called him worthless and despicable. Probably he expected the disdain with which he had become accustomed”.
When we consider the life applications of this it is clear that we are looking at David’s character for his character demonstrated kindness even after the death of his beloved friend.
So, have you ever received an unexpected blessing from God and how does it shape who you are?
Does David’s treatment of this young disabled prince reflect the gospel?
Do you ever use the opportunity to show kindness, grace, and to your enemies?
Remember that acceptance is a valuable feeling especially to people whose life has been one of rejection and so when David gave kindness and raised him into an exalted position saying he can eat at the king’s table it meant that David was providing him with a lifelong pension just like the pension given to the other sons, certainly not a temporary honour.
It is funny how we tend to ignore the marginalized, the handicapped, and inadequate persons but God sees them completely different from how we see them and He treats them differently for all the people we see around us matter to God
What do you think about your life in the kingdom that God has adopted you into. Remember that you have been adopted into the family of God. Have you been adopted because of your personal goodness or your likable personality or your compelling charm, asks one writer. Or is it because of your stupendous talents? Just remember your place at the table of the King of Kings for all eternity for that should constantly remind you of how God takes someone that others have abandoned and neglected and marginalized, reached out to them, and granted them a place in His presence.
Remember also that restoration is something to be cherished for David gave this young prince a new identity and a new position in life. He was outside but he was brought inside So one writer asked pointedly:
“What about the people like Mephibosheth all around us? Some with broken hearts, others with damaged emotions, a few with crushed spirits, many with wounded bodies, others with shattered souls, and a lot with physical needs. Are we ignoring them like a ding in our car door? Like garbage in the dumpster?
Remember that kindness is the most godly virtue. And so you should ask the question that David asks in chapter 9 verse 3 tailoring it to your personal circumstances.
Verse 9. David had come to possess Saul’s land (2 Samuel 12:8), whether because of his marriage to Michal (Numbers 27:8) or as forfeiture to his throne after the failure of Ishbosheth’s brief reign. By returning Saul’s property to Jonathan’s son, David executed not only kindness but also restorative justice (Leviticus 25:23–28).
Perhaps Ziba had taken advantage of Mephibosheth’s disabled condition and commandeered Saul’s estate for himself. His motives are not analyzed here, but later events suggest this would be in character for the servant (vs.10-11).
Verse 10. Although Mephibosheth would eat in David’s house, the land would provide for the rest of Mephibosheth’s family (vs.12) and for the servants supported through their own work.
Mephibosheth did not earn the King’s favor. David did not bless Mephibosheth because of anything he had done. These blessings were freely given to him as a gift; favors that he could never repay. This is grace illustrated – “extending special favor to someone who does not deserve it, who has not earned it, and can never repay it…Grace is a demonstration of love that is undeserved, unearned, and unrepayable.
… Now Ziba had fifteen sons and twenty servants… Ziba had apparently grown wealthy as a result of his control over Saul’s estate, having twenty servants of his own, as well as fifteen sons. His work on the land would continue to support his own household as well as Mephibosheth’s.
Verse 11. Once again Ziba emphasized his loyalty to David, calling himself his servant twice. Though he did not protest David’s decree, he nonetheless looked for an opportunity to have it annulled. His chance came years later when David fled the palace during Absalom’s rebellion (2 Samuel 15:37–16:4; 19:24–30).
… As for Mephibosheth, said the king, he shall eat at my table, as one of the king’s sons.
Whereas Jonathan had “loved [David] as his own soul” (1 Samuel 18:1), now David would care for Jonathan’s son as his own son. David’s care for Mephibosheth yields a more satisfying conclusion to the story of David and Jonathan, which otherwise would have had a disheartening end.
Verse 12. Jonathan’s grandson Micha would carry on the family (1 Chronicles 8:34–35, where Mephibosheth is called Meribbaal).
Though one might expect David’s sons to have some feelings about Mephibosheth’s new role in their family, no hostilities between them are noted here or elsewhere.
CONCLUSION
It is reported that someone once said, “The greatest thing a man can do for his heavenly father is to be kind to his other children”.
And again it is noted:
“Kindness originates from the heart of God. God is kind because he cannot be otherwise. It is essential to his nature. And, likewise, that kindness becomes a part of our new nature that comes to us through the Holy Spirit. Kindness becomes a part of our conduct because our conduct is rooted in God”.
We can read into what David did to see what his purpose might be in blessing Mephibosheth. One writer believes:
“David’s purpose of blessing is reflective of God’s purpose in saving sinners such as you and I are. The text of Scripture also makes it very clear that God blesses by virtue of the merits of the Lord Jesus Christ…..
The purpose of David in blessing Mephibosheth, by reason of Jonathan and the covenant that existed between them, illustrates the great eternal purpose by which God blesses us through the faithfulness of the Lord Jesus Christ and his saving ministry.
Secondly, there is a kind of deferred fulfillment in the promise and covenant that was made between David and Jonathan. That covenant and that promise were made very early in Jonathan’s life and in David’s life. As a matter of fact, in the meantime, a number of years have gone by. Jonathan has married and has had children. And, I think, that he may have had children when the covenant was made. But his children now have married and they have children because we read in verse 12 Mephibosheth had a young son whose name was Micha.
So we have Mephibosheth now has reached a certain age. He has a family and he has children, but the promise that was made many years before by David and the covenant between the two, that David would preserve his family, is now going to come to fulfillment. But it’s a deferred fulfillment. The years have elapsed between the covenant promises and the fulfillment.
But that also is illustrative of the delayed coming of the Lord Jesus Christ and of the fulfillment of the promises that have been given to us through him.
Thirdly, we also have a interesting incidence of David’s search for those who are the objects of the promises. Now, we read it three times in verse 1, verse 3, and verse 7 that David speaks of the fact that there is kindness for Jonathan your father’s sake. He said one time it was because of the kindness of God, suggesting also that this is something characteristic of the goodness of God…….
He was five years old when the news about Saul and Jonathan, that is, their death,
“came from Jezreel, and his nurse took him up and fled. And it happened that as she made haste to flee, that he fell and became lame. And his name was Mephibosheth”.
He’s a fugitive. He is a cripple. And, incidentally, in the law of Moses, those who were crippled by some deformity or problem could not be priests. So, illustratively, Mephibosheth is an individual who is unable to be a priest, he is a fugitive, and he is a fugitive by virtue of his fall, incidentally. And so we have all of the things that suggest you and me. We are spiritual cripples. We are individuals who are sinners; we are shameful things in that sense. And we have been crippled by virtue of the Fall of man in the Garden of Eden………
Mephibosheth also dwells in Lodebar, an expression that means “ no pasture”. In other words, he dwelt in a place where there was no real food. And, consequently, you and I, before we come to Christ, that’s the kind of land in which we live, Lodebar, no pasture. But, nevertheless, in spite of what we are, spiritual cripples by virtue of the Fall, shameful things, God as David did for Mephibosheth seeks him out.
Now therefore as David fetched out this man, just so God takes the divine initiative in the work of salvation and fetches us out, for it is God that undertakes for us our salvation.
What a blessing it is for us to have such a God!
For David, the idea that he would help others based on his own remembrances and experiences is a running theme throughout today’s Text. He showed kindness and justice to Mephibosheth, partly because David had pledged to do so but also because he had received the same from Jonathan. And David remembered the ordeals he suffered at the hands of an unpredictable Saul and sought to rectify the misdeeds of that predecessor. But most of all, as a man after God’s own heart (1 Samuel 13:14; Acts 13:22),
David sought to display in his reign the characteristics of divine justice that were required of Israel as a whole. He knew that he must fear, serve, and love God with all his heart and soul (Deuteronomy 10:12).
The same is true today. We are called to remember the kindness that God has shown us especially through Jesus’ life, death, and resurrection and show that kindness to others. This may mean providing for the needs of others in our community; it could mean making restitution for wrongs that we did not commit. Justice and kindness call us to go beyond loving our friends to loving even those people who may be enemies (Matthew 5:43–48). In this way, we demonstrate the covenant kindness of our God.
This passage might seem simple but it has a great deal of lessons in addition to the ones that we have mentioned previously. One writer lists them as follows:
First, the lesson of sowing and reaping or what goes around comes around.
The kindnesses to others will be rewarded in some way-whether in your life, or your children’s, or in the life to come.
Second, the lesson of faithfulness. We should be faithful to keep our promises.
Third, the lesson of stewardship. When God blesses you with power, wealth, or influence use it to help others and be a blessing to them.
Fourth, the lesson of mercy. You receive kindness from God, so show God’s kindness to others. David never lost sight of the greatest spiritual direction and he passed it on to others and so should you.
Fifth, the lesson of humility for you should never think of yourself as being worthy of God’s kindnesses. We are simply sinners saved by grace. Do not presume God owes you anything. Just sow kindness for Jesus’ sake.
Sixth, Become a beautiful picture of God’s grace in your Christian life. Remember that we are also damaged and crippled by sin in both feet, unable to provide for ourselves. We were barred from living a stable life, and we lived in the city called Lo Debar, which is translated as meaning “Nothing”. We have nevertheless been taken from there to the city of God because of God’s love.
Perhaps you have trusted Christ as Savior, but you have forgotten His grace. You have been trying to earn His favor instead of realizing that His grace has provided all. Perhaps you have forgotten His grace and have drifted into the world. His grace is seeking you, to bring you back to His presence and to keep you for His return.
Verse 13 tells us that Mephibosheth’s feet remained crippled. Once we accept the grace of God, He no longer sees us as crippled. Instead, He sees His Son. He has forgiven our sins, and given us new life. As we live each day, we still choose to sin. But the longer we sit at the table with God and the more we listen to Him, the more we learn what a blessing it is to trust and obey Him. When we trust Him more, we sin less. However, there are parts of us that will always be crippled. That is until we meet God face to face, and sit with Him at the table in His kingdom and enjoy a fabulous feast together. Then we will be completely healed.
But until that day, is it not a blessing to be like Mephibosheth? We are undeserving, yet we are loved and accepted by a King – because of His faithful Son. What a privilege to eat daily at our King’s table, crippled feet and all!
1 Peter 2:9 reminds us:
“But you are a chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness into his wonderful light”.
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