Maclaren, “This charming idyl of faithful love to a dead friend and generous kindness comes in amid stories of battle like a green oasis in a wilderness of wild rocks and sand. The natural sweetness and chivalry of David’s disposition, which fascinated all who had to do with him, comes beautifully out in it, and it may well stand as an object lesson of the great Christian duty of practical mercifulness.”

1. II SAMUEL 9 COMME

2. TARY
Written and edited by Glenn Pease
PREFACE
This chapter is a focus on grace, and there are many sermons preached on that theme from
this story of David's fulfilling his promise to his best friend Jonathan. I quote just a few of
the many preachers who develop the theme of grace. If any do not wish their insights to be
shared in this way, they can let me know and I will delete them. Me e-mail address is
glenn_p86@yahoo.com
I

3. TRODUCTIO

4. Maclaren, “This charming idyl of faithful love to a dead friend and generous kindness
comes in amid stories of battle like a green oasis in a wilderness of wild rocks and sand. The
natural sweetness and chivalry of David’s disposition, which fascinated all who had to do
with him, comes beautifully out in it, and it may well stand as an object lesson of the great
Christian duty of practical mercifulness.”
David and Mephibosheth
1 David asked, "Is there anyone still left of the house of Saul
to whom I can show kindness for Jonathan's sake?"
1. Dr. Arthur Ferry Jr., “Is there anyone of the house of Saul? Saul who lied to me. Saul
who cheated me. Saul who hated me. Saul who tried to murder me. Saul who chased me
across the hills of Israel like a blood thirsty hound chasing a wounded deer. Saul the
greatest enemy of my life -- is there anyone of the house of Saul?” This could have been the
spirit in which David asked the question, and he would have been concerned that anyone of
Saul's house would be alive to threaten his throne. This was not the case at all, for David
was in a mood of friendliness, and with a desire to be a blessing to others, and especially his
good friend Jonathan.”

5. I don't see any basis in the text for Dr. Ferry's skepticism of Ziba, but he has a point that is
valid when he wrote, “When King David ask if there was anyone, a paper shuffling
bureaucrat named Ziba (zeeba) stepped out of the shadow of the palace and said, "there's
still a son of Johnathan's whose crippled in both of his feet". You can hear the sarcasm
oozing out of his voice. His implication toward Mephibosheth is that he doesn't really fit in
here. You don't really want him around here, he's really not like the rest of us, he's really
not the right kind of people.
Lurking in the shadows of every church in America are the smug and the arrogant and the
self-righteous grace killers who are segregating God's children. He really doesn't fit in here.
She really doesn't fit in here. They don't think like we think. Their doctrine is just a little
bit different than mine. He thinks you ought to be dunked 3 times to be properly baptized,
as if staying in water longer would make you more righteous. If that's true, I know some
who ought to be staked out in deep water over night.
He really doesn't fit in here, his skin is another color. The Church of Jesus Christ is a
people's church and that's what I want this church to be. If you are fortunate to wear a
$500 suit and you sit down next to someone in blue jeans, you treat him like a prince in
Israel because that's who he is.”
1B. Brian Morgan, “The story opens with a burst of resolve gushing up out of David's soul.
His passion is like a pent-up geyser that cannot be contained. He is going about the busy life
of being king--winning wars, organizing domestic affairs, managing leaders, leading
national assemblies--when suddenly he is overcome with a desire to do something. And his
desire is not to build a house, fight a war, or lead the nation. It is to repay a debt of love
owed to an old friend. Memories of Jonathan which come looming out of the past forcibly
engage David's soul, provoking him into action. The time has come to take care of some
unfinished business.”
1C.Henry, “David's enquiry after the remains of the ruined house of Saul, 2Sa_9:1. This
was a great while after his accession to the throne, for it should seem that Mephibosheth,
who was but five years old when Saul died, had now a son born, 2Sa_9:12. David had too
long forgotten his obligations to Jonathan, but now, at length, they are brought to his mind.
It is good sometimes to bethink ourselves whether there be any promises or engagements
that we have neglected to make good; better do it late than never. The compendium which
Paul gives us of the life of David is this (Act_13:36), that he served his generation according
to the will of God, that is, he was a man that made it his business to do good; witness this
instance, where we may observe,
1. That he sought an opportunity to do good. He might perhaps have satisfied his
conscience with the performance of his promise to Jonathan if he had been only ready,
upon request or application made to him by any of his seed, to help and succour them. But
he does more, he enquires of those about him first (2Sa_9:1), and, when he met with a
person that was likely to inform him, asked him particularly, Is there any yet left of the
house of Saul, that I may show him kindness? 2Sa_9:3. “Is there any, not only to whom I

6. may do justice (

7. um_5:8), but to whom I may show kindness?”

8. ote, Good men should
seek opportunities of doing good. The liberal deviseth liberal things, Isa_32:8. For, the most
proper objects of our kindness and charity are such as will not be frequently met with
without enquiry. The most necessitous are the least clamorous.
2. Those he enquired after were the remains of the house of Saul, to whom he would show
kindness for Jonathan's sake: Is there any left of the house of Saul? Saul had a very
numerous family (1Ch_8:33), enough to replenish a country, and was yet so emptied that
none of it appeared; but it was a matter of enquiry, Is there any left? See how the
providence of God can empty full families; see how the sin of man will do it. Saul's was a
bloody house, no marvel it was thus reduced, 2Sa_21:1. But, though God visited the
iniquity of the father upon the children, David would not. “Is there any left that I can show
kindness to, not for Saul's own sake, but for Jonathan's?” (1.) Saul was David's sworn
enemy, and yet he would show kindness to his house with all his heart and was forward to
do it. He does not say, “Is there any left of the house of Saul, that I may find some way to
take them off, and prevent their giving disturbance to me or my successor?” It was against
Abimelech's mind that any one was left of the house of Gideon (Jdg_9:5), and against
Athaliah's mind that any one was left of the seed royal, 2Ch_22:10, 2Ch_22:11. Those were
usurped governments. David's needed no such vile supports. He was desirous to show
kindness to the house of Saul, not only because he trusted in God and feared not what they
could do unto him, but because he was of a charitable disposition and forgave what they
had done to him.

9. ote, We must evince the sincerity of our forgiving those that have been
any way unjust or injurious to us by being ready, as we have opportunity, to show kindness
both to them and theirs. We must not only not avenge ourselves upon them, but we must
love them, and do them good (Mat_5:44), and not be backward to do any office of love and
good-will to those that have done us many an injury. 1Pe_3:9, - but, contrari-wise, blessing.
This is the way to overcome evil, and to find mercy for ourselves and ours, when we or they
need it. (2.) Jonathan was David's sworn friend, and therefore he would show kindness to
his house. This teaches us, [1.] To be mindful of our covenant. The kindness we have
promised we must conscientiously perform, though it should not be claimed. God is faithful
to us; let us not be unfaithful to one another. [2.] To be mindful of our friendships, our old
friendships.

10. ote, Kindness to our friends, even to them and theirs, is one of the laws of our
holy religion. He that has friends must show himself friendly, Pro_18:24. If Providence has
raised us, and our friends and their families are brought low, yet we must not forget former
acquaintance, but rather look upon that as giving us so much the fairer opportunity of
being kind to them: then our friends have most need of us and we are in the best capacity to
help them. Though there be not a solemn league of friendship tying us to this constancy of
love, yet there is a sacred law of friendship no less obliging, that to him that is in misery
pity should be shown by his friend, Job_6:14. A brother is born for adversity. Friendship
obliges us to take cognizance of the families and surviving relations of those we have loved,
who, when they left us, left behind them their bodies, their names, and their posterity, to be
kind to.
3. The kindness he promised to show them he calls the kindness of God; not only great
kindness, but, (1.) Kindness in pursuance of the covenant that was between him and
Jonathan, to which God was a witness. See 1Sa_20:42. (2.) Kindness after God's example;
for we must be merciful as he is. He spares those whom he has advantage against, and so
must we. Jonathan's request to David was (1Sa_20:14, 1Sa_20:15), “Show me the kindness

11. of the Lord, that I die not, and the same to my seed.” The kindness of God is some greater
instance of kindness than one can ordinarily expect from men. (3.) It is kindness done after
a godly sort, and with an eye to God, and his honor and favor.”
2. Clarke, “Is there yet any that is left - David recollecting the covenant made with his
friend Jonathan, now inquires after his family. It is supposed that political considerations
prevented him from doing this sooner. Reasons of state often destroy all the charities of
life.”
3. Jamison, “David said, Is there yet any that is left of the house of Saul — On inquiry,
Saul’s land steward was found, who gave information that there still survived
Mephibosheth, a son of Jonathan who was five years old at his father’s death, and whom
David, then wandering in exile, had never seen. His lameness (2Sa_4:4) had prevented him
from taking any part in the public contests of the time. Besides, according to Oriental
notions, the younger son of a crowned monarch has a preferable claim to the succession
over the son of a mere heir-apparent; and hence his name was never heard of as the rival of
his uncle Ish-bosheth. His insignificance had led to his being lost sight of, and it was only
through Ziba that David learned of his existence, and the retired life he passed with one of
the great families in trans-jordanic Canaan who remained attached to the fallen dynasty.
Mephibosheth was invited to court, and a place at the royal table on public days was
assigned him, as is still the custom with Eastern monarchs. Saul’s family estate, which had
fallen to David in right of his wife (

12. um_27:8), or been forfeited to the crown by Ish-bosheth’s
rebellion (2Sa_12:8), was provided (2Sa_9:11; also 2Sa_19:28), for enabling
Mephibosheth to maintain an establishment suitable to his rank, and Ziba appointed
steward to manage it, on the condition of receiving one-half of the produce in remuneration
for his labor and expense, while the other moiety was to be paid as rent to the owner of the
land (2Sa_19:29).”
4. Gill, “And David said,.... To some of his courtiers: is there yet any that is left of the house
of Saul? which question was put by him, not in order to destroy them, lest they should
disturb his government, as was usual with other princes, and especially such who got their
crowns by usurpation; but to prevent any suspicion of that kind in the persons he inquired
of, he adds:
that I may show him kindness, for Jonathan's sake? not for Saul's sake, who had been his
implacable enemy, though he had sworn to him that he would not cut off his seed; but for
Jonathan's sake, his dear friend, whose memory was precious to him. Some of the Jewish
writers have thought, because this follows upon the account given of the officers of David,
both in his camp and court, that this question was occasioned by a thought that came into
his mind, while he was appointing officers, that if there were any of Saul's family, and
especially any descendant of Jonathan, that was fit for any post or office, he would put him
into one; but this seems to be a long time after David had settled men in his chief offices;
for Mephibosheth, after an inquiry found out, was but five years of age when his father was
slain, and so but twelve when David was made king over all Israel, and yet now he was
married, and had a young son, 2Sa_9:12; so that it was a long time after David was
established in the kingdom that he thought of this; which is to be imputed to his being

13. engaged so much in war, and having such a multiplicity of business on his hands.
5. Maclaren, “Saul and three of his four sons had fallen on the fatal field of Gilboa; the
fourth, the weak Ishbosheth, had been murdered after his abortive attempt at setting up a
rival kingdom had come to nothing. There were only left Saul’s daughters and some sons
by a concubine. So low had the proud house sunk, while David was consolidating his
kingdom, and gaining victory wherever he went.
But neither his own prosperity, nor the absence of any trace of Saul’s legitimate male
descendants, made him forget his ancient oath to Jonathan. Years had not weakened his
love, his sufferings at Saul’s hands had not embittered it. His elevation had not lifted him
too high to see the old days of lowliness, and the dear memory of the self-forgetting friend
whose love had once been an honour to the shepherd lad. Jonathan’s name had been
written on his heart when it was impressionable, and the lettering was as if ‘graven on the
rock for ever.’ A heart so faithful to its old love needed no prompting either from men or
circumstances. Hence the inquiry after ‘any that is left of the house of Saul’ was occasioned
by nothing external, but came welling up from the depth of the king’s own soul.”
6. Pink, “2 Samuel 9 presents to us one of the loveliest scenes in the life of David. To
appreciate it properly we need to recall his earlier experiences, particularly the unkind
treatment he received from the hands of Saul. We will only refer briefly now to the jealousy
which was awakened in that king’s heart when he heard the women celebrating in song the
victory of Jesse’s youthful son over Goliath. How that later he sought to kill David again
and again by throwing a javelin at him. Finally, how that David had to flee for his life and
how relentlessly the king pursued him, determining to kill him. But things had been
completely altered. Saul and his sons were slain in battle, and David had ascended the
throne of Israel. A most admirable spirit did our hero now display: instead of using his
royal power tyrannically or maliciously, he put it to a most noble use: to return good For
evil, to extend pity to the descendant of his foe, to befriend one who might well have feared
death at his hands, was David’s next act.
"And David said, Is there yet any that is left of the house of Saul, that I may show him
kindness for Jonathan’s sake?" (2 Sam. 9:1). First of all let us observe the pathos of such a
question. 1 Chronicles 8:33 furnishes a list of Saul’s sons, but now his family had been so
reduced by the judgments of God that inquiry has to be made "is there yet any that is left
of the house of Saul?" How true it is that "the sins of the fathers are visited upon the
children"—O that more parents would take this to heart. But, second, let us note the
benevolent designed of David: he sought any possible survivor of Saul’s family, not that he
might imprison or slay, but that he might show him "kindness." It was no passing whim
which had actuated him. "Jonathan" was before his heart, and for his "sake" he was
determined to show clemency and display his magnanimity. At length they brought to
David an old retainer of Saul’s family, who knew well the sad state into which it was fallen;
and to him also David said, "Is there not yet any of the house of Saul, that I may show the
kindness of God unto him?" (v. 3).
But beautiful as was David’s conduct on this occasion, something yet more blessed was
shadowed forth by it, and upon that we would particularly concentrate our attention. As

14. other writers on this sweet incident have pointed out, David as monarch over Israel
suggests to us God upon His throne in heaven: David showing kindness to the family of his
archenemy, foreshadowed God’s dealing in grace with sinners. The name of the one whom
David befriended, the place he had hitherto occupied, the condition he was then in, the
wondrous portion he received, all typified the case of those upon whom God bestows saving
mercy. The picture here presented is perfect in its accuracy in every detail, and the more
closely it be examined, the more clearly will its evangelical character appear. O that our
hearts may be melted by its exquisite light and shade.
"And David said, Is there yet any that is left of the house of Saul, that I may show him
kindness for Jonathan’s sake?" Let us first observe that David was the one who here took
the initiative.

15. o overtures were made unto him by the one remaining descendant of Saul;
the king himself was the one to make the advance. So it is in the antitype: it is not the
sinner, but God, who makes the first move. Through the Gospel He makes overtures of
mercy, and in each instance of salvation He is found of them that seek Him not. "All we like
sheep have gone astray" (Isa. 53:6), and it is the nature of a lost sheep to wander farther
and farther afield. The shepherd must do the seeking, for sheep astray never go after the
shepherd—true alike both naturally and spiritually. It was God who sought out Abraham
in Ur, Jacob at Bethel, Moses in Midian, Saul of Tarsus on the road to Damascus, and not
they who sought unto Him.

16. ext, we may notice the object of David’s quest. It was not one who had befriended him
during the days of his own dire need.

17. or was it one whom men of the world would call "a
deserving case."

18. or was it one from whom David could expect anything again in return.
Instead, it was one immediately descended from his most merciless and implacable foe; it
was one who was hiding away from him; it was one who had nothing of his own, having lost
his heritage. How accurate the picture The Gospel of God’s grace is not seeking those who
have something of their own to commend them unto the Lord, nor does it offer salvation in
return for service to be rendered afterward. Its inestimable riches are for worthless
wretches, spiritual paupers, lost and undone sinners; and those riches are freely proffered
"without money and without price."
But let us pay attention to the motive which actuated David. Very beautiful is this line in our
typical picture. "And David said, Is there yet any that is left of the house of Saul, that I may
show him kindness for Jonathan’s sake." Here was what moved the king to make overtures
of mercy toward the house of his sworn enemy. Though there was nothing whatever in
Saul’s survivor to commend him unto the royal favor, David found a reason outside of him,
in that bond of love and friendship which existed between his own heart and Jonathan. And
thus it is too in the antitype: "For we ourselves also were sometime Foolish, disobedient,
deceived, serving divers lusts and pleasures, living in malice and envy, hateful, hating one
another. But after that the kindness and pity of God our Saviour toward man appeared, not
by works of righteousness which we have done, but according to His mercy He saved us, by
the washing of regeneration and renewing of the Holy Spirit; which He shed on us
abundantly through Jesus Christ our Saviour" (Titus 3:3-6). It is because of Another that
God is gracious to His people: "God for Christ’s sake hath forgiven you" (Eph. 4:32).
One more item completes this point, and a very striking one it is. When Zeba, Saul’s
servant, had been found and brought to David, the king asked, "Is there not yet any of the
house of Saul, that I may show the kindness of God unto him?" (v. 3). This language goes

19. further than his words in the first verse. It takes us back to 1 Samuel 20. There we find
Jonathan acted the part of a mediator between Saul and David (vv. 27-34). There too we
read of a solemn "covenant" (vv. 16, 17, 42) between Jonathan and David, in which the
latter swore to show kindness unto the house of the former forever: "Jonathan caused
David to sware again, because he loved him: for he loved him as he loved his own soul" (v.
17). It was to that incident the words of David "that I may show the kindness of God unto
him" looked back: it was that kindness of which God Himself had been the witness; it was
covenant "kindness" which he had promised to exercise.
Thus, the one who here obtained kindness at the hands of the king, received favor not
because of anything he had done, nor because of any personal worthiness he possessed, but
wholly on account of a covenant promise which had been made before he was born. So it is
with those toward whom God now acts in free and sovereign grace. It is not because of any
personal claims they have upon Him, but because of the love He bears toward the
Mediator, that He shows "kindness."

20. or is that all: long, long before they first saw the
light, God entered into a covenant with Christ, promising to extend mercy unto all who
belonged to His "house": "Wherein God, willing more abundantly to show unto the heirs
of promise, the immutability of His counsel, confirmed it by an oath: that by two immutable
things, in which it was impossible for God to lie, we might have a strong consolation, who
have fled for refuge to lay hold upon the hope set before us" (Heb. 6: 17, 18). It is "through
the blood of the everlasting covenant" that God makes His people "perfect in every good
work to do His will" (Heb. 13:20, 21).”
2

21. ow there was a servant of Saul's household named Ziba.
They called him to appear before David, and the king said to
him, "Are you Ziba?"
"Your servant," he replied.
1. Gill, “And there was of the house of Saul a servant whose name was Ziba,.... Or there was
a servant that belonged to Saul's family; not that any of Saul's family was a servant; and
this servant the Jews commonly say was a Canaanitish servant, and who upon the death of
his master was not made free, but became the inheritance and possession of his children
after him, Lev_25:46; though Josephus (n) says he was made free by Saul:
and when they had called him unto David; who it seems was now at court, or in Jerusalem,
on some account or another; or was in David's service, in some inferior post or another;
however, having been a quondam servant of Saul, it was thought he could give the best
intelligence of his family, and whether any were living, and therefore was sent for; and
when he was come into the king's presence: the king said unto him, art thou Ziba? for he
had been told before by some of his courtiers what his name was: and he said, thy servant
is he; or my name is Ziba, and I am at thy command.”

22. 3 The king asked, "Is there no one still left of the house
of Saul to whom I can show God's kindness?"
Ziba answered the king, "There is still a son of
Jonathan; he is crippled in both feet."
1. Gill, “And the king said, is there not yet any of the house of Saul; that is, remaining or
living: that I may show the kindness of God unto him? great kindness, some large favour or
benefit; for the word God added to things, as to trees, mountains, &c. serves to set forth the
excellency of them; and this kindness is in imitation of God, or such as he had sworn in the
presence of God to show; and that is expressed in the same language, 1Sa_20:14, and Ziba
said unto the king, Jonathan hath yet a son; a son still living: which is lame on his feet; on
both his feet, as the Targum; of which occasion; see Gill on 2Sa_4:4.”
1B. Craig Barnes, “Mephibosheth was only five years old when his father Jonathan and
grandfather Saul were killed in battle by the Philistines. On that day everyone in his home
began to panic. The Philistines were ruthless and would surely try to kill all of Saul's
household. Meanwhile David and his guerilla troops were wandering around. The
managers of Saul and Jonathan's house were terrified that if the Philistines didn't get
them, David surely would. So they grabbed what they could and fled. When the nurse
grabbed Mephibosheth and fled with him she tripped and the boy fell, breaking both his
ankles. The ankles didn't mend well, and Mephibosheth was lame the rest of his life.
A great many years later, after David had become securely established as the new king of
Israel, he called a man named Ziba into his presence. Ziba had been the chief steward of
Saul's house. David asked Ziba if there was anyone left who was a descendent of Saul's.
Ziba said, "Well, the only person left is a crippled guy who is the son of Jonathan." Maybe
Ziba meant, "Don't worry. There's only a crippled man who couldn't be a threat to you." If
a king were trying to establish a new dynasty, it was typical for him to worry about this. If
there were anyone left from the previous dynasty, that person could always claim to be the
rightful heir to the throne. But David wasn't worried about that. He was worried about his
covenant with Jonathan.
David and Jonathan had been close friends whose souls were knit together by God. And
David had promised that if anything happened to Jonathan, he would take care of
Jonathan's children. So David asked Ziba, several times, "Is there anyone remaining in the
house of Saul to whom I may show kindness?"
2. Clarke, “That I may show the kindness of God unto him? - That is, the utmost, the

23. highest degrees of kindness; as the hail of God, is very great hail, the mountains of God,
exceeding high mountains: besides, this kindness was according to the covenant of God
made between him and the family of Jonathan.”
3. Steven Cole, “God’s grace is not some stuffy theological doctrine to be filed away in your
set of notes. It is the most practical, beautiful truth in all of God’s Word. It ought to be at
the core of your daily experience with God. We cannot begin even to scratch the surface of
the subject today, but I want to motivate you to begin a lifelong pursuit of understanding
and applying God’s grace. You will be richly rewarded.
I need to warn you that Satan works overtime to confuse people on this essential truth.
Some turn the grace of God into licentiousness (Jude 4). If you speak of the need for
obedience, they cry, "Legalism!" But they don’t understand the true grace of God that
instructs us "to deny ungodliness and worldly desires" (Titus 2:11-12). Others give lip
service to grace but live under the strangle hold of legalism. Their lives deny the joy that
comes from knowing God’s grace.
The doctrine of God’s grace is expounded at length in such

24. ew Testament epistles as
Romans, Galatians, and Ephesians. But who would expect to find it shining forth from the
pages of 2 Samuel 9? David, the man after God’s heart, knew and applied God’s grace in
his life. Because David was a type of Christ, his showing God’s kindness (9:3) to the
crippled Mephibosheth serves as an illustration of God’s grace to fallen sinners as spelled
out clearly in the

25. ew Testament.
The word "kindness" (9:1, 3, 7) is the key to this chapter. It is the Hebrew word chesed,
often translated "lovingkindness." It points to God’s loyal, unfailing love for His people.
It’s related to chasidah, the Hebrew word for "stork." Perhaps you’ve wondered why we
associate storks and babies. It comes from the Hebrews, who observed the exceptional love
and care which the stork demonstrated toward its young. It would make its nest in the
tallest fir trees, safe from its enemies. It would nurture and care for those ugly, gawking
baby storks with an unfailing, loyal love. The Hebrews said, "That’s how God loves us!"
There is nothing in us to merit or deserve it. Grace stems from God’s nature.
You will notice that David said, "Is there not yet anyone?"

26. ot, "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.
4. For anyone interested I have added my sermon on caring for the handicapped in
Appendix A.

27. 4 "Where is he?" the king asked.
Ziba answered, "He is at the house of Makir son of Ammiel
in Lo Debar."
1. Henry, “ Information given him concerning Mephibosheth, the son of Jonathan. Ziba
was an old retainer to Saul's family, and knew the state of it. He was sent for and examined,
and informed the king that Jonathan's son was living, but lame (how he came to be so we
read before, 2Sa_4:4), and that he lived in obscurity, probably among his mother's relations
in Lo-debar in Gilead, on the other side Jordan, where he was forgotten, as a dead man out
of mind, but bore this obscurity the more easily because he could remember little of the
honour he fell from.
2. Gill, “And the king said unto him, where is he?.... In what part of the land, city, or town,
does he dwell? and Ziba said unto the king, behold, he is in the house of Machir,
the son of Ammiel; a descendant of Machir, the son of Manasseh, to whom the land of
Gilead was given, which lay on the other side Jordan: in Lodebar; a place in that country,
perhaps the same with Debir in Jos_13:26. Here it may be his mother's relations lived, and
here he might dwell in obscurity, and lie hid from the knowledge of David; who, it might be
feared by his friends, would have dispatched him, had he known where he was. Some take
it to be an appellative, and render it, as Abarbinel observes, "without anything"; as if he
was so poor that he had not anything to support himself with.

28. o mention as yet is made of
his name, perhaps because the historian had given it before, 2Sa_4:4.”
3. Barnes, “David reaped the fruit of his kindness to Mephibosheth, for, when he fled from
Absalom, Machir, the son of Ammiel, was one of those who were most liberal in providing
him and his army with necessaries (marginal reference). According to 1Ch_3:5, Ammiel
(called inversely Eliam, 2Sa_11:3) was the father of Bath-sheba. If this be the same Ammiel,
Machir would be Bath-sheba’s brother. However, the name is not a very uncommon one
(

29. um_13:12; 1Ch_26:5, etc.).
Lo-debar - Evidently on the east of Jordan River, and in the neighborhood of Ish-bosheth’s
capital, Mahanaim 2Sa_17:27, but not identified by any modern traveler.
Thought by some, not improbably, to be the same as Debir Jos_13:26.”
5 So King David had him brought from Lo Debar, from the
house of Makir son of Ammiel.
1. Gill, “Then King David sent,.... Messengers; it may be Ziba, none being more proper
than he that knew him, and where he was: and fetched him out of the house of Machir, the

30. son of Ammiel, from Lodebar; they demanded him in the king's name, and being delivered
to them, they brought him from thence to Jerusalem.”
2. Henry, “The bringing of him to court. The king sent (Ziba, it is likely) to bring him up to
Jerusalem with all convenient speed, 2Sa_9:5. Thus he eased Machir of his trouble, and
perhaps recompensed him for what he had laid out on Mephibosheth's account. This
Machir appears to have been a very generous free-hearted man, and to have entertained
Mephibosheth, not out of any disaffection to David or his government, but in compassion to
the reduced son of a prince, for afterwards we find him kind to David himself when he fled
from Absalom. He is named (2Sa_17:27) among those that furnished the king with what he
wanted at Mahanaim, though David, when he sent for Mephibosheth from him, little
thought that the time would come when he himself would gladly be beholden to him: and
perhaps Machir was then the more ready to help David in recompence for his kindness to
Mephibosheth. Therefore we should be forward to give, because we know not but we
ourselves may some time be in want, Ecc_11:2. And he that watereth shall be watered also
himself, Pro_11:25.”
3. Charles Stanley using the KJV, which says he sent and fetched him, wrote, “"Then king
David sent and fetched him."

31. ow, this fetching is very beautiful. It tells out a grace so
entirely of God. Man shows kindness to those who, as he thinks, deserve it. Or he expects to
get something worth the kindness in return.

32. ot so with God. Mephibosheth had not done
one thing to merit the kindness. He had not to do his part first, as some say.

33. o! GRACE
went to fetch him from Lo-debar, the very place where he was. And did not the Son of God
come to poor sinners just where they were? He came to fetch them, and He found them
dead in trespasses and sins. And did He not take that very place, and die, the Just for the
unjust, to bring us to God? Eternal shame on every proud Pharisee, who after this, will yet
say, "Man must do his part first."
Mephibosheth was too lame to do his part first. He had to be fetched. Ah! if it had not been
for this fetching grace, we should have all perished in our wretched strivings to hide away
from God. "And now, when Mephibosheth was come unto David, he fell on his face." What
a picture of dread and fear. As the son of Saul, the hunter of the life of David, what had he
to expect? The next moment the voice of stern justice might demand his life. There he lies -
a picture of a trembling sinner, brought into the presence of God, with the fearful load of
guilt and sin; he knows not God - he knows not what to expect.”
6 When Mephibosheth son of Jonathan, the son of Saul, came
to David, he bowed down to pay him honor.
David said, "Mephibosheth!"
"Your servant," he replied.

34. 1. Henry, “ Mephibosheth presented himself to David with all the respect that was due to
his character. Lame as he was, he fell on his face, and did homage, 2Sa_9:6. David had thus
made his honours to Mephibosheth's father, Jonathan, when he was next to the throne
(1Sa_20:41, he bowed himself to him three times), and now Mephibosheth, in like manner,
addresses him, when affairs are so completely reversed. Those who, when they are in
inferior relations, show respect, shall, when they come to be advanced, have respect shown
to them.
2. Barnes, “Mephibosheth - Also called Merib-baal (and Meri-baal, probably by a clerical
error, 1Ch_9:40). The two names seem to have the same meaning: Bosheth, shame, being
the equivalent for Baal, and Mephi (scattering or destroying, being equivalent to Merib
(contending with). Compare Ish-bosheth and Esh-baal, Jerub-baal and Jerub-besheth.
He fell on his face - In fear. Such generosity to a fallen rival as David showed in restoring
him his paternal property seemed to him scarcely credible.
3. Gill, “

35. ow when Mephibosheth, the son of Jonathan, the son of Saul,.... For that was his
name, though sometimes called Meribbaal, 1Ch_8:34; and this was his relation to Jonathan
and Saul, the son of the one, and grandson of the other: was come unto David; to his court
and palace in Jerusalem, being thither brought; for he could not go of himself, being lame:
he fell on his face, and did reverence; to him as a king, in a civil way, and in the best
manner he could, considering that he was lame on his feet: and David said, Mephibosheth;
is it he? having learnt what his name was, this he expressed with great vehemency and
affection, as glad that he had found one of Jonathan's posterity: and he answered, behold
thy servant! he answered to his name, and owned his subjection to David, and was ready to
take the oath of allegiance to him, and give him homage, and serve him in what way he
could.”
4. Pink, "

36. ext, let us look more closely at this one to whom David showed "the kindness of
God"—covenant-kindness. First, his name, for no detail here is meaningless. The son of
Jonathan was called "Mephibosheth" (v. 6), which signifies "a shameful thing." How
accurately does that appellation describe the natural man! "We are all as an unclean
thing" (Isa. 64:6) says God’s Word—polluted by sin. We are by birth and practice
thoroughly depraved and corrupt. Our understanding is darkened so that we cannot
apprehend spiritual things, our will are opposed to God’s, our hearts are desperately
wicked, our consciences are seared, our strength spent in the service of Satan; and in the
sight of the Holy One our very righteousnesses are "as filthy rags." "A shameful thing,"
then, we truly are: "from the sole of the foot even unto the crown of the head there is no
soundness" in us by nature, but instead "wounds and bruises and putrefying sores" (Isa.
1:6). O what cause have we to cry with the leper "Unclean! unclean!" and say with Job "I
am vile."
Second, Mephibosheth was a fugitive from David. When news reached the survivors of his
family that Saul and his sons had been slain in battle, and David had ascended the throne,
Mephibosheth and his nurse fled in terror: "he was five years old when the tidings came of

37. Saul and Jonathan out of Jezreel, and his nurse took him up, and fled" (2 Sam. 4:4). They
were anxious to keep out of David’s way. So it is with the sinner, he is afraid of God, and
seeks to banish Him from his thoughts. The knowledge of God’s holiness, power and
omniscience fills him with dismay, and he seeks to have nothing to do with Him. "The
wicked flee when no man pursueth."
Third, Mephibosheth was a cripple. He was "lame of his feet" (2 Sam. 4:4): as the closing
words of our chapter states, he "was lame on both his feet" (v. l3). How accurately that
portrays the condition of those who are out of Christ! The natural man is unable to run m
the path of God’s commandments, or tread the narrow way which leadeth unto Life. He is
a spiritual cripple; "without strength" (Rom. 5:6). The utter inability of the unregenerate
to meet God’s requirements and walk acceptably before him, is a truth written plain across
the Scriptures, though it is given little place indeed in much modern preaching. The
greatness of man, the freedom of his will, his ability to accept Christ any time, is now the
sweet opiate which is chloroforming millions. "

38. o man can come to Me except the Father
which hath sent Me draw him" (John 6:44): how those words of Christ’s attest the solemn
fact that the sinner is "lame of bath his feet"!
Fourth, Mephibosheth became a cripple through a fall: "and his nurse took him up and
fled: and it came to pass, as she made haste to flee that he fell, and became lame" (2 Sam.
4:4). What a truly marvellous book the Bible is! Yet how it needs eyes anointed by the
Divine Inspirer to perceive its wonders and beauties! How obvious it is to those favored
with spiritual discernment that we have here far more than an historical account
pertaining to a single individual: that it is rather a typical picture having a universal
application. Man was not originally created in the condition he is now in. Man was far from
being "lame on both his feet" when his Maker proclaimed him "very good." The faculties
of mans soul have become spiritually crippled as the result of the fall—our fall in Adam. In
consequence of that fall, "they that are in the flesh cannot please God" (Rom. 8:8).
Fifth, the place where Mephibosheth resided. It was not at Jerusalem, no, indeed; none out
of Christ live there. Jerusalem signifies "the foundation of peace" and as Holy Writ truly
declares, "There is no peace, saith the Lord, unto the wicked" (Isa. 48:22): how can there
be while they despise Him in whom alone peace is to be found? "But the wicked are like the
troubled sea, when it cannot rest" (Isa. 57:20)—discontented, dissatisfied.

39. o, it was not at
Jerusalem that poor Mephibosheth resided. Instead, he dwelt at "Lodebar" (2 Sam. 9:4),
which means, "the place of no pasture." What a significant line in our picture is this, so
obviously drawn by more than a human artist. How aptly does it portray the world in
which we live, the world which is away from God, which lieth in the wicked one. It is a
world which provides no food for the soul: it is a great "howling wilderness" so far as
spiritual provisions are concerned. Yet how little is that fact realized by those who are in it
and of it.
"Lodebar" is written across all the varied fields of this world, though the great masses of
people realize it not. Multitudes are seeking to find something to fill that void in the heart
which God should occupy. They seek satisfaction in sport, in novel reading, in an endless
round of pleasure, in making money, in fame; but soul satisfaction is not to be found in
such things—things which perish with the using of them. Despising Him who is "the true
Bread," the "Bread of life," no food is to be found here but "the husks that the swine" feed
upon. The prodigal son discovered that when he left his patrimony and went into the far
country: "I perish with hunger" was his plaintive cry. Life, peace, joy, satisfaction, are to

40. be found only in the Lord.
One other point and we must conclude this chapter: the provision David made for
Mephibosheth. There was this poor creature, belonging to a family that was in rebellion
against David, lame in both feet, and dwelling in the place of no pasture. And here was the
king upon his throne, with purpose of heart to show him kindness for the sake of another.
What, then, was the next move? Did David send a message of welcome, inviting him to
come to Jerusalem? Did he notify Mephibosheth that if he "did his part" mercy should be
accorded him? Did he forward the cripple a pair of crutches, bid him make use of them,
and hobble to Jerusalem as best he could?

41. o, indeed; had anything like that been David’s
policy, our typical picture had failed completely to exhibit "the kindness of God" unto
those on whom He bestows His so great salvation. God does much more than provide
"means of grace."
"Then king David sent and fetched him" (v. 5). This blessed item shadows forth the
efficacious work of the Holy Spirit in those whom God brings unto Himself. Had He done
nothing more than give His Son to die for sinners, and then sent forth His servants with the
gospel invitation, none had ever been saved. This is clear from the parable of the Great
Supper: men were bade to come and assured that "all things were now ready." And what
was their response? This, "they all with one consent began to make excuse" (Luke 14:18).
But God was not to be foiled, and said to the servant (the Spirit), "Go out quickly into the
streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and
the blind." Thank God for bringing grace; that He does all, both for and in His people.
‘Twas the same grace that spread the feast,
That gently forced me in;
Else I had still refused to taste,
And perished in my sin."
7 "Don't be afraid," David said to him, "for I will surely
show you kindness for the sake of your father Jonathan. I
will restore to you all the land that belonged to your
grandfather Saul, and you will always eat at my table."
1. Henry, “ David received him with all the kindness that could be. (1.) He spoke to him as
one surprised, but pleased to see him. “Mephibosheth! Why, is there such a man living?”
He remembered his name, for it is probable that he was born about the time of the intimacy
between him and Jonathan. (2.) He bade him not be afraid: Fear not, 2Sa_9:7. It is
probable that the sight of David put him into some confusion, to free him from which he
assures him that he sent for him, not out of any jealousy he had of him, nor with any bad
design upon him, but to show him kindness. Great men should not take a pleasure in the
timorous approaches of their inferiors (for the great God does not), but should encourage

42. them. (3.) He gives him, by grant from the crown, all the land of Saul his father, that is, his
paternal estate, which was forfeited by Ishbosheth's rebellion and added to his own
revenue. This was a real favour, and more than giving him a kind word. True friendship
will be generous. (4.) Though he had thus given him a good estate, sufficient to maintain
him, yet for Jonathan's sake (whom perhaps he saw some resemblance of in
Mephibosheth's face), he will take him to be a constant guest at his own table, where he will
not only be comfortably fed, but have company and attendance suitable to his birth and
quality. Though Mephibosheth was lame and unsightly, and does not appear to have had
any great fitness for business, yet, for his good father's sake, David took him to be one of
his family.
1B. Craig Barnes, “How many years did Mephibosheth live in fear of the day he would
hear that knock on his door? Then one day, the royal messenger came, saying only that
King David wanted to see him. Mephibosheth must have thought that this was his end.
King David would surely feel threatened by Saul's grandson and want to kill him. Can you
see the pathos of this scene as Mephibosheth appeared in David's presence? He hobbled
into the throne room, while everyone backed up as they often do when a disabled person
walks in. When he saw the king, the crutches went flying as this lame man fell on his face in
front of the man he had always feared.
To Mephibosheth's amazement, the King says, "Do not be afraid." It is amazing how many
times that sentence appears in the Bible. That's because life gives you a lot of reasons to be
afraid. And it's because you've always worried about the day your weakness is exposed.
And it's because the anxiety has made all of life seem like a barren land. When God, the
King of Heaven, sent his angelic messengers to find those living in barren places, they
always began by saying, "Fear not! I bring you glad tidings of great joy." While
Mephibosheth lay on the ground expecting David's sword to fall on his neck, he heard,
"Fear not, I will show you kindness, tender hesed, for the sake of your father Jonathan."
2. Clarke, “Will restore thee all the land - I believe this means the mere family estate of the
house of Kish, which David as king might have retained, but which most certainly
belonged, according to the Israelitish law, to the descendants of the family.
And thou shalt eat bread at my table - This was kindness, (the giving up the land was
justice), and it was the highest honor that any subject could enjoy, as we may see from the
reference made to it by our Lord, Luk_22:30 (note): That ye may eat and drink at my table
in my kingdom. For such a person David could do no more. His lameness rendered him
unfit for any public employment.
3. Gill, “And David said unto him, fear not,.... He might observe a dejection in his
countenance, a trembling in his limbs, and might discover signs of fear lest David should
cut him off, because he was of the seed royal: for I will surely show thee kindness for
Jonathan thy father's sake; whom he loved as his own soul, and to whom he had sworn that
he would not cut off his kindness from his house for ever, and now remembering his oath
was determined to observe it: and will restore thee all the land of Saul thy father; his
grandfather, such sometimes being called fathers; which David had taken to him, as crown
lands, or in the right of his wife; or as being confiscated by Ishbosheth's rebellion: and thou

43. shall eat bread at my table continually; he gave him an apartment in the court, a place at
his table, admitted him to be a guest with him as long as he should live; which was a very
great favour and high honour, and showed what an unshaken friendship he had for his
father, and would maintain with him. This was the kindness of God he meant to show to
him.”
4. Alan Carr, “How would you define the word "grace"? Webster's defines it as,
"Undeserved divine assistance given to humans for their regeneration and sanctification."
Others have defines it as "unmerited divine love and favor extended to sinners." Maybe you
have heard the following: "Justice is getting what you deserved. Mercy is not getting what
you deserve. Grace is getting what you do not deserve." Each of those is true. The following
story illustrates what grace is all about.
It seems that Fiorello LaGuardia, who, when he was mayor of

44. ew York City during the
worst days of the Great Depression and all of WWII, was called by adoring

45. ew Yorkers
'the Little Flower' because he was only five foot four and always wore a carnation in his
lapel. He was a colorful character who used to ride the

46. ew York City fire trucks, raid
speakeasies with the police department, take entire orphanages to baseball games, and
whenever the

47. ew York newspapers were on strike, he would go on the radio and read the
Sunday funnies to the kids. One bitterly cold night in January of 1935, the mayor turned
up at a night court that served the poorest ward of the city. LaGuardia dismissed the judge
for the evening and took over the bench himself.
Within a few minutes, a tattered old woman was brought before him, charged with stealing
a loaf of bread. She told LaGuardia that her daughter's husband had deserted her, her
daughter was sick, and her two grandchildren were starving. But the shopkeeper, from
whom the bread was stolen, refused to drop the charges. "It's a real bad neighborhood,
your Honor." the man told the mayor. "She's got to be punished to teach other people
around here a lesson." LaGuardia sighed. He turned to the woman and said "I've got to
punish you. The law makes no exceptions--ten dollars or ten days in jail." But even as he
pronounced sentence, the mayor was already reaching into his pocket. He extracted a bill
and tossed it into his famous sombrero saying: "Here is the ten dollar fine which I now
remit; and furthermore I am going to fine everyone in this courtroom fifty cents for living
in a town where a person has to steal bread so that her grandchildren can eat. Mr. Baliff,
collect the fines and give them to the defendant." So the following day the

48. ew York City
newspapers reported that $47.50 was turned over to a bewildered old lady who had stolen a
loaf of bread to feed her starving grandchildren, fifty cents of that amount being
contributed by the red-faced grocery store owner, while some seventy petty criminals,
people with traffic violations, and

49. ew York City policemen, each of whom had just paid
fifty cents for the privilege of doing so, gave the mayor a standing ovation."
5. Pink, “Behind the noble magnanimity exercised by David toward the last descendant of
his archenemy Saul, we may perceive the shining forth of the glory of God’s grace unto His
fallen and sinful people. Alas, how feeble are our apprehensions of this wonderful attribute
of God, how altogether inadequate our best efforts to set forth its excellency! Those who are
the most indebted to the divine favor, are most conscious of the poverty of their language to

50. express the gratitude and praise, the admiration and adoration which is due from them.
When the poor outcast and crippled son of Jonathan was brought from Lodebar to
Jerusalem, and was received not only with kindness, but accorded a place in the king’s
family and given a seat at David’s own table, he must have found words to utterly fail him.
And when a slave of sin and captive of Satan is not only set free by Christ but made a joint
heir with Him, he is lost in wonderment. Eternity will be required to render unto God that
worship to which He is entitled.
Grace is the opposite of justice. Justice gives to each his exact due: it shows no favor and
knows no mercy. It gives impartially to all precisely by the wages which thy have earned.
But grace is free favor, unwarranted and unmerited by the recipients of it. Grace is the
very last thing to which rebellious sinners are entitled; to talk of deserving "grace" is a
contradiction in terms. Grace is purely a matter of charity, exercised sovereignly and
spontaneously, attracted by nothing praiseworthy in its object. Divine grace is the free
favor of God in the bestowment of mercies and blessings upon those who have no good in
them, and concerning whom no compensation is demanded from them.

51. ay more: divine
grace is not only shown to those who have no merit, but who are full of positive demerit; it
is not only bestowed upon the ill-deserving, but the hell-deserving.
How completely grace sets aside every thought of personal desert, may be seen from a single
quotation of Scripture: "Being justified freely by His grace" (Rom. 3:24). The word
"freely" gives intensity to the term "grace," though the Greek does not convey the thought
of abundance, but rather emphasizes its gratuitousness. The same word is rendered
"without a cause" in John 15:25. There was nothing whatever in the Lord Jesus to deserve
such vile treatment from the hands of His enemies, nothing whatever that He had done
warranting such awful enmity on their part. In like manner, there is nothing whatever in
any sinner to call forth the favorable regard of a holy God, nothing done by him to win His
love; instead, everything to the contrary. Grace, then, is gratis, a free gift.
The very expression "the grace of God" implies and denotes that the sinner’s condition is
desperate to the last degree, and that God may justly leave him to perish; yea, it is a
wonder of wonders that he is not already in hell. Grace is a divine provision for those who
are so depraved they cannot change their own nature, so averse from God they will not
turn to Him, so blind they can neither see their malady nor the remedy, so dead spiritually
that God must bring them out of their graves on to resurrection ground if ever they are to
walk in newness of life. Grace is the sinner’s last and only hope; if he is not saved by grace,
he will never be saved at all. Grace levels all distinctions, and regards the most zealous
religionist on the same plane as the most profligate, the chaste virgin as the foul prostitute.
Therefore God is perfectly free to save the chiefest of sinners and bestow His mercy on the
vilest of the vile.
In our last, we got as far as Mephibosheth being actually brought into the presence of
David. What a meeting was that! For the first time in his life this man now sees the one
whom his grandfather had so mercilessly and unrighteously persecuted. "

52. ow when
Mephibosheth the son of Jonathan, the son of Saul, was come unto David, he fell on his
face, and did reverence" (v. 6). Fitting position was this to take for one whose very life hung
upon the mere mercy of the king. What could he expect but to hear from his lips the
sentence of death! There he lies, aptly portraying a trembling sinner, who, in his

53. understanding and conscience, is brought, for the first time, face to face with the thrice
holy God, with the One whom he has so long slighted, so wickedly ignored, so grievously
offended. It was thus with Saul of Tarsus when the Lord first appeared to him: "he fell to
the earth" (Acts 9:4). Reader, have you ever taken your place before Him in the dust?
Most probably David had never before seen Mephibosheth, yet he now addressed him in
the most intimate terms: "And David said, Mephibosheth" (v. 6). It is blessed to see that
the king was the first one to break the silence, showing us in type how God takes the
initiative at every point in connection with the saving of His people. This recalls to us that
word of the apostle to the Galatians, "But now, after that ye have known God, or rather are
known of God" (4:9). A single word was all that David yet uttered—"Mephibosheth"— yet
how much was expressed by it! How it reminds us of that precious declaration from the lips
of the good Shepherd, "He calleth His own sheep by name" (John 10:3). When, at the
burning bush, the Lord first revealed Himself to Israel’s deliverer from Egypt, He said,
"Moses, Moses" (Ex. 3:4). The first word of the Saviour to the one in the sycamore tree was
"Zaccheus" (Luke 19:5). When He made known Himself unto the tear-blinded seeker at
His sepulcher, it was by the single word, "Mary" (John 20: 16). His first word to the
persecutor of His church was "Saul" (Acts 9:4). Thus it was in our present incident. "And
Mephibosheth answered, Behold thy servant."
But the next word of David’s was yet more blessed: "Fear not" (v. 7) he said to the cripple
prostrate before him. There was no rebuke for his having so long kept away from him, no
reproaching him because he was of the house of Saul; but instead, a word to assure him, to
put him at his ease. O how this should comfort every contrite soul: we have nothing
whatever to fear, once we take our place in the dust before the Lord. "God resisteth the
proud, but giveth grace unto the humble" (James 4:6). Was it not thus with the Father,
when the penitent prodigal cast himself on His mercy!

54. o word of censure left His lips:
instead He quickly assured him of His love. How this "fear not" of David to Mephibosheth
reminds us of the same language found so often on the lips of the Redeemer when
addressing His own! Wondrous is it to observe that, when the glorified Saviour appeared
unto John in Patmos, when that apostle fell at His feet as dead, it was the same old familiar
"Fear not" (Rev. 1: 17) which reassured him.

55. ot only did David address Mephibosheth by name, and quiet his heart with a "Fear not,"
but he also added, "For I will surely show thee kindness for Jonathan thy father’s sake, and
will restore thee all the land of Saul thy father; and thou shalt eat bread at My table
continually" (2 Sam. 9:7). This was grace pure and simple, wondrous grace, the "exceeding
riches of grace." There was no contingency here, no bargain made, no conditions
stipulated; but instead "I will surely show thee kindness." David did not say "If you do this
or that" or "if you will keep your part of the contract, I will adhere to mine."

56. o, no; it was
free favor, gratuitous mercy, unmerited bounty; everything for nothing. David acted
royally, like a king, for it becomes not a monarch to barter. How much more is this the case
with the King of kings: He is "the God of all grace" (1 Peter 5:10), and eternal life is a gift
(Rom. 6:23) wherever He is pleased to bestow it. To preach salvation by works is not only to
mock impotent sinners, but is to grossly insult the ineffable Jehovah.
And what effect did this astonishing kindness have upon Mephibosheth? Did it puff him up
with self-importance, and cause him to act as though he was other than a poor cripple?

57. o,
indeed; such is never the effect of divine grace applied to the heart, though often it is the

58. ease where airy notions of it sink no deeper than the head. "And he bowed himself, and
said, What is thy servant, that thou shouldest look upon such a dead dog as I am?" (v. 8). Is
not that truly beautiful? The exceeding kindness of David did not work in him self-elation
and sell-exaltation, but self-abasement: it wrought in him a deeper consciousness of his
utter unworthiness before such un-thought-of favors. He was amazed that the king should
even notice, much less favorably regard, such a worthless creature as he felt himself to be.
Did he not now conduct himself in suitable accord with his name, when he called himself "a
dead dog;" for "Mephibosheth" signifies "a shameful thing." And what is the name which
Scripture gives to me?—sinner!: do I, by my attitude, own the truthfulness of it?
This line in our picture calls for particular notice in such a day as we are living in, wherein
there is so much self-esteem, creature boasting, Laodicean complacency and Pharisaic self-righteousness.
O what a stench in the nostrils of the Almighty must be the reeking pride of
modern Christendom. How little practical exemplification of that principle, "Let nothing
be done through strife or vainglory; but in lowliness of mind let each esteem other better
than themselves" (Phil. 2:3). How few feel, like Paul did, that they are "the chief of
sinners." And why is this? Because the hearts of so very few are really touched and affected
by the grace of God. Grace ever humbles. The goodness of God leadeth to repentance
(Rom. 2:4). Where the kindness of God is truly felt in the soul we are "little in our own
eyes." Just as the royal magnanimity of David bowed Mephibosheth before him, causing
him to own that he was but "a dead dog," so when the love of God melts our hard hearts,
we realize and own what unworthy wretches, vile creatures, and corrupt worms we are.
We must now consider the wondrous portion which was bestowed upon Mephibosheth as
the result of the great kindness which David showed him, for this was a striking figure of
the "riches" which divine grace imparts to those who are blessed with all spiritual blessings
in Christ. First, there was life for him, for the king refused to slay him when he was in his
power. That his life was spared him was a notable act of clemency on the part of the
monarch. Blessedly did this illustrate the abounding mercy of God unto those who have
flouted His authority, broken His laws, and deserved naught but unsparing judgment at
His hands: though the wages of sin is death, yet the gift of God is "eternal life" through
Jesus Christ our Lord.
Second, there was peace for him: David’s "Fear not" was designed to allay his terror, quiet
his heart, and set him at perfect ease in the presence of the king. So it is with the believer:
"Therefore being justified by faith, we have peace with God" (Rom. 5:1).
Third, there was an inheritance for him. "Then the king called Ziba, Saul’s servant, and
said unto him, I have given unto thy master’s son all that pertained to Saul and to all his
house" (v. 9). What a truly wonderful line in our typical picture is that!—one, we are again
constrained to say, which no merely human artist could have drawn. How it portrays to us
the bounty of our God in bestowing upon poor bankrupt paupers the riches of His grace.
Though we come to Him empty-handed, He does not suffer us to remain so. But there is
something there yet more definite: Mephibosheth had restored to him the forfeited
inheritance. The heritage which had originally belonged to Saul had been lost to his family.
In like manner, through our first father’s apostasy, we lost our primitive heritage, even the
life, image, and blessing of God.

59. or could we possibly do anything to regain it. But as
David "for Jonathan’s sake" restored unto Mephibosheth the estate of his father, so God
for Christ’s sake gives back to His people all that they lost in Adam.

60. Fourth, there was a wondrous portion granted him. Said David to Mephibosheth, "Thou
shalt eat bread at my table continually" (v. 7). What a tremendous contrast was that from
being an outcast at Lodebar—"the place of no pasture": now to feast at the king’s own
table, and that, not merely for once, but "continually"! Truly it was the "kindness of God"
which David showed unto him. How forcibly this reminds us of what we find at the close of
the parable of the prodigal son, when he who, having been "in want" in the far country,
after his return in penitence, is feasted by his Father with the "fatted calf."

61. othing short
of giving us His best will satisfy the great heart of "the God of all grace": and what is His
"best" but fellowship with Himself, of which eating at His table is the symbol.
Fifth, there was an honored position for him: "As for Mephibosheth said the king, he shall
eat at my table, as one of the king’s sons" (v. 11). He eats not as an alien or stranger, but as
a member of the royal family.

62. ot only was he sumptuously fed, but highly honored: a
place in the king’s own palace was now his, and that, not as a servant, but as a son. How
this makes us think of "Behold what manner of love the Father hath bestowed upon us,
that we should be called the sons of God" (1 John 3:1)! O what a marvellous place does
divine grace give unto those that are the objects of it: all believers stand accepted as the
children of God, the subjects of His everlasting favor. That is something which Saul never
enjoyed, but for Jonathan’s sake Mephibosheth now gained more than he had previously
lost. So through Christ the believer obtains far, far more than he lost in Adam. Where sin
abounds, grace does much more abound. "That as sin hath reigned unto death, even so
might grace reign through righteousness unto eternal life by Jesus Christ our Lord" (Rom.
5:21). Under the king’s table the crippled feet of Mephibosheth were lost to sight: in Christ
all our deformities are hid!
There is a sequel, both pathetic and blessed, recorded in the later chapters of 2 Samuel
which we will here briefly notice, for it provides a lovely completeness to all which has been
before us. First, in 2 Samuel 16:1-4 we learn that when David fled from Absalom, Ziba, the
servant of Mephibosheth, met the king with a liberal provision of food for his men. When
David inquired where Mephibosheth was, Ziba answered him, "Behold, he abideth at
Jerusalem: for he said, Today shall the house of Israel restore me the kingdom of my
father." This is one of many warnings given to the saints in Scripture that they must be
prepared for calumny and unkind treatment: often—as was the case here—by those from
whom it should be the least expected.
Second, after Absalom’s death, there went forth a company to do honor to the returned
king. Among them was Mephibosheth, of whom it is said, that he "had neither dressed his
feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until
the day he came again in peace" (2 Sam. 19:24). What a lovely picture does that present to
us of a loyal soul, whose heart had remained true to the (temporarily) rejected king! How
clearly Mephibosheth’s condition evidenced where his affections had been during David’s
absence! David now repeated the tale which Ziba had told him, and is informed it was
utterly false. Mephibosheth then cast himself on the spiritual discernment and sovereign
pleasure of his royal master (vv. 27, 28). The king then put his heart to the test, suggesting
that the land be divided between Mephibosheth and his servant—the same in principle as
Solomon’s proposal that the living child be divided between the two women who claimed it
as hers.
Had Mephibosheth been the false-hearted wretch which Ziba has painted him, he had

63. acquiesced promptly to David’s suggestion, glad to escape so easily: "a wise settlement" he
would have exclaimed. Instead, he nobly replied, "Yea, let him take all, forasmuch as my
lord the king is come again in peace unto his own house" (2 Sam. 19:30). How that gave the
lie to Ziba’s accusation: how it demonstrated he was clear of any carnal covetousness. It
was not land which he wanted: now that his beloved master had returned, he was quite
satisfied. O how this should speak to and search us: are our affections set upon the Person
of the absent King? Is it His presence that we long for above everything else?
6. Mephibosheth had reason to be fearful, for David had the right to kill him, and so to be
called to come to his palace had to be very scary. Dr. Alan Meenan wrote, “"Then king
David sent and fetched him."

64. ow, this fetching is very beautiful. It tells out a grace so
entirely of God. Man shows kindness to those who, as he thinks, deserve it. Or he expects to
get something worth the kindness in return.

65. ot so with God. Mephibosheth had not done
one thing to merit the kindness. He had not to do his part first, as some say.

66. o! GRACE
went to fetch him from Lo-debar, the very place where he was. And did not the Son of God
come to poor sinners just where they were? He came to fetch them, and He found them
dead in trespasses and sins. And did He not take that very place, and die, the Just for the
unjust, to bring us to God? Eternal shame on every proud Pharisee, who after this, will yet
say, "Man must do his part first."
Mephibosheth was too lame to do his part first. He had to be fetched. Ah! if it had not been
for this fetching grace, we should have all perished in our wretched strivings to hide away
from God. "And now, when Mephibosheth was come unto David, he fell on his face." What
a picture of dread and fear. As the son of Saul, the hunter of the life of David, what had he
to expect? The next moment the voice of stern justice might demand his life. There he lies -
a picture of a trembling sinner, brought into the presence of God, with the fearful load of
guilt and sin; he knows not God - he knows not what to expect.
One of the most vivid moments of grace that I remember was played out at the death of
vice-president Hubert Humphrey. Hundreds of people had gathered in Washington, D.C.
for the memorial service. However, there was one person there who was ignored and
shunned by the crowd. He was standing isolated and alone, and his name was Richard

67. ixon. This was the first time he had returned to Washington since the Watergate scandal.
Something very special happened before the worship began. President Jimmy Carter came
into the room. Before he was seated, he saw former President

68. ixon standing over by the
wall. He went over to him and smiled broadly, and to the surprise of everyone, with
outstretched hand, he said, "Welcome home, Mr. President. Welcome back home again!."
That's grace! Someone who deserves everything bad getting everything good--for nothing.”
8 Mephibosheth bowed down and said, "What is your
servant, that you should notice a dead dog like me?"

69. 1. Henry, “Mephibosheth accepts this kindness with great humility and self-abasement. He
was not one of those that take every favour as a debt, and think every thing too little that
their friends do for them; but, on the contrary, speaks as one amazed at the grants David
made him (2Sa_9:8): What is thy servant, that thou shouldst look upon such a dead dog as I
am? How does he vilify himself! Though the son of a prince, and the grandson of a king, yet
his family being under guilt and wrath, and himself poor and lame, he calls himself a dead
dog before David.

70. ote, It is good to have the heart humble under humbling providences.
If, when divine Providence brings our condition down, divine grace brings our spirits down
with it, we shall be easy. And those who thus humble themselves shall be exalted. How does
he magnify David's kindness! It would have been easy to lessen it if he had been so
disposed. Had David restored him his father's estate? It was but giving him his own. Did he
take him to his table? This was policy, that he might have an eye upon him. But
Mephibosheth considered all that David said and did as very kind, and himself as less than
the least of all his favors. See 1Sa_18:18.”
2. Alan Carr, “David desires to extend grace to a member of Saul’s family. This is amazing
in light of the fact that in those days, when a new king came to power, he usually destroyed
every member of the former king’s household, in an effort to prevent any rebellion by that
family. David had the right execute judgment, but he chose to demonstrate grace instead.
David did this, not because the house of Saul deserved it, but because of his relationship
with Jonathan, and because of two promises he had made years before. David had
promised both Jonathan and Saul that he would not totally destroy their offspring, 1 Sam.
20:13-17; 1 Sam. 24:20-22. So, this grace is extended because of another.

71. o wonder grace is called amazing! God extends His grace to the members of Adam’s
family. We do not deserve His grace, His love and His mercy. In fact, if we received what
we deserved, we would receive judgment, damnation and Hell, Rom. 6:23; Eze. 18:4. Yet,
God extends His amazing grace to us because of Another. He reaches out to fallen,
depraved sinners because He loves His Son; and because Jesus died for us on the cross.

72. either you nor I have anything to merit us to God, but because of Jesus, we can
experience God’s amazing grace 1 John 2:12; Eph. 4:32.

73. o wonder it’s called amazing!)”
3. Rossier, “To look at him, this man must have been wretchedness itself. This poor cripple
could not move about by himself and must be carried to the king's table. What must
outsiders who were present at a feast at the palace have thought of him? But to David he is
a son, set in the highest place he could give him. Is not this what we find in Ephesians 2: 6-
7? God “has made us sit down together in the heavenlies in Christ Jesus, that He might
display in the coming ages the surpassing riches of His grace in kindness towards us in
Christ Jesus.” David acts in the same way toward Mephibosheth. The fact of his being
seated as a son at his table was a thousand times more precious in the king's mind than the
fact of being an heir, and so he repeats these words to him three times (vv. 7, 10, 13).

74. otice that the fact of being introduced into this glorious relationship changed nothing
about Mephibosheth's condition. The chapter ends with the words: “And he was lame on

75. both his feet.” In the eyes of others and in his own eyes he is just the same. “I know that in
me, that is, in my flesh, good does not dwell,” says Paul in Romans 7: 18. In David's eyes it
is quite otherwise; he is clothed in all the dignity of a son of the king. Thus we Christians
who “have no confidence in the flesh” ought to remain where we are, considering what God
has made of us. He no longer sees us in our misery. In order to exalt His grace He gives
poor persons crippled in both feet a right to enjoy His presence in glory.
How does Mephibosheth respond, beholding himself as the object of such favor? “He
bowed himself, and said, What is thy servant, that thou shouldest look upon such a dead
dog as I am?” In David's presence he terms himself a dog, unclean and despicable, the very
image of defilement; a dead dog, a foul and repulsive object worthy only of being kicked
aside. Speaking in this manner to David he took — and others might well know this — the
place that David had taken in reference to Saul, Mephibosheth's forebear: “After whom
dost thou pursue? after a dead dog?” (1 Sam. 24: 14). The powerful king before whom
Mephibosheth stood had in time past taken the same place as he was taking; he had come
to know the meaning of defilement, death, and rejection during the days of his sufferings. It
was with such a savior that Mephibosheth had to do.”
4. Dr. Daniel Massie, "Mephibosheth must have thought his ears were deceiving him when
King David told him he that it was his intent to bless him for the sake of his father. But
David declared that Mephibosheth was also to be given all the property that had belonged
to King Saul and his family, that he would also be given servants to farm the land, and that
from that day on he would always be a welcomed guest at the King’s table, just like one of
the King’s own sons.

76. ow how’s that for a surprising turn of events? Poor, pathetic,
pitiable Mephibosheth has suddenly gone from being a "dead dog" (to use his own words)
to an honored dinner guest of the King. Once forgotten, he has now become family. The
victim has become the victor; riff-raff has become a part of the royal court, and the weak
and crippled and helpless child has been transformed into a royal son!
Can you see no parallel for us as we gather at the King’s table today? Do you realize how
wonderful and amazing it is that helpless, hopeless cripples such as you and I are still
invited to dine at the King’s table? Oh, we may not be physically crippled, but we are
crippled nonetheless---mentally, emotionally, morally, spiritually. We, too, are victims---not
just of life’s tragedies as Mephibosheth was---but we are victims too of our own sin and
folly and stubbornness and willfulness. We have no claims upon the King and no inherent
right to sit at this table. But, thank God, for like Mephibosheth, when the King looks upon
us, he sees more than what we are or what we’ve been, or even who we are. He sees whose
we are. If David saw Jonathan in Mephibosheth, is it not equally true that our Heavenly
Father sees in us his beloved Son Jesus. When we truly acknowledge Jesus as our Savior
and Lord, then all our sins are covered by his sacrifice, all our unworthiness and rebellion
and folly are nailed upon the cross, and we are forgiven through unmerited grace. Christ is
in us, and we are in Christ, and he represents us before the Father. When God looks upon
us frightened, helpless, weak and distorted people bowing before him in baptism, in prayer,
in communion, he sees not our sin but our Savior. He sees his only begotten Son, whom he
loves, and whom he has allowed to bear the consequences and the penalty for our sin.”

77. 5. Spurgeon, “If Mephibosheth was thus humbled by David's kindness, what shall we be in
the presence of our gracious Lord? The more grace we have, the less we shall think of
ourselves, for grace, like light, reveals our impurity. Eminent saints have scarcely known to
what to compare themselves, their sense of unworthiness has been so clear and keen. "I
am," says holy Rutherford, "a dry and withered branch, a piece of dead carcass, dry bones,
and not able to step over a straw." In another place he writes, "Except as to open
outbreakings, I want nothing of what Judas and Cain had." The meanest objects in nature
appear to the humbled mind to have a preference above itself, because they have never
contracted sin: a dog may be greedy, fierce, or filthy, but it has no conscience to violate, no
Holy Spirit to resist. A dog may be a worthless animal, and yet by a little kindness it is soon
won to love its master, and is faithful unto death; but we forget the goodness of the Lord,
and follow not at His call. The term "dead dog" is the most expressive of all terms of
contempt, but it is none too strong to express the self- abhorrence of instructed believers.
They do not affect mock modesty, they mean what they say, they have weighed themselves
in the balances of the sanctuary, and found out the vanity of their nature. At best, we are
but clay, animated dust, mere walking hillocks; but viewed as sinners, we are monsters
indeed. Let it be published in heaven as a wonder, that the Lord Jesus should set His
heart's love upon such as we are. Dust and ashes though we be, we must and will "magnify
the exceeding greatness of His grace." Could not His heart find rest in heaven? Must He
needs come to these tents of Kedar for a spouse, and choose a bride upon whom the sun had
looked? O heavens and earth, break forth into a song, and give all glory to our sweet Lord
Jesus.”
9 Then the king summoned Ziba, Saul's servant, and said to
him, "I have given your master's grandson everything that
belonged to Saul and his family.
1. Henry, “The matter is here settled concerning Mephibosheth. 1. This grant of his
father's estate is confirmed to him, and Ziba called to be a witness to it (2Sa_9:9); and, it
should seem, Saul had a very good estate, for his father was a mighty man of substance
(1Sa_9:1), and he had fields and vineyards to bestow, 1Sa_22:7. Be it ever so much,
Mephibosheth is now master of it all. 2. The management of the estate is committed to
Ziba, who knew what it was and how to make the most of it, in whom, having been his
father's servant, he might confide, and who, having a numerous family of sons and
servants, had hands sufficient to be employed about it, 2Sa_9:10.
2. Barnes, “Mephibosheth’s humility of expression, even in the mouth of an Oriental, is
painful. It was perhaps in part the result of his helpless lameness, and of the other

78. misfortunes of his life.
A dead dog - The wild dogs of the East, which still abound in every town, are the natural
objects of contempt and dislike.”
3. Gill, “And he bowed himself,.... In token of gratitude, and as a sign of humility, and of
the sense he had of his unworthiness to enjoy such a favor: and said, what is thy servant,
that thou shouldest look on such a dead dog as I am? one so mean, and base, and worthless;
which he might say with respect to the infirmities of his body, the rejection of his family by
the Lord, their attainder of high treason for rebellion against David, and the low
circumstances he was brought into and now under; though one of the royal family, the son
of a prince, and grandson of a king; such was his humility, and the sense he had of his being
undeserving of any favour from the king, and says this with admiration and astonishment."
4. Barnes, “Saul’s servant - Josephus calls him one of Saul’s freedmen. The difference this
would make in Ziba’s position would only be that instead of paying in the fruits of the
confiscated land to David, he would have to pay them to Mephiboseth.”
10 You and your sons and your servants are to farm the land
for him and bring in the crops, so that your master's
grandson may be provided for. And Mephibosheth, grandson
of your master, will always eat at my table." (

79. ow Ziba had
fifteen sons and twenty servants.)
1. Henry, “Thus Mephibosheth is made very easy, having a good estate without care, and is
in a fair way of being very rich, having much coming in and little occasion to spend, himself
being kept at David's table. Yet he must have food to eat besides his own bread, provisions
for his son and servants; and Ziba's sons and servants would come in for their share of his
revenue, for which reason perhaps their number is here mentioned, fifteen sons and twenty
servants, who would require nearly all there was; for as goods are increased those are
increased that eat them, and what good has the owner thereof save the beholding of them with
his eyes? Ecc_5:11. All that dwelt in the house of Ziba were servants to Mephibosheth
(2Sa_9:12), that is, they all lived upon him, and made a prey of his estate, under pretence of
waiting on him and doing him service. The Jews have a saying, “He that multiplies servants
multiplies thieves.” Ziba is now pleased, for he loves wealth, and will have abundance. “As
the king has commanded, so will thy servant do
2. Jamison, “Ziba had fifteen sons and twenty servants — The mention of his sons and the

80. slaves in his house was to show that Mephibosheth would be honored with an equipage “as
one of the king’s sons.”
3. Clarke, “Thou therefore, and thy sons - shall till the land - It seems that Ziba and his
family had the care of the whole estate, and cultivated it at their own expense, yielding the
half of the produce to the family of Mephibosheth. Ziba was properly the hind, whose duty
and interest it was to take proper care of the ground, for the better it was cultivated the
more it produced; and his half would consequently be the greater.
4. Gill, “Thou therefore, thy sons, and thy servants,.... Which were many, and whose
numbers are after given:
shall till the land for him; manure it, plough it, sow it, and reap it:
and thou shall bring in the fruits; the corn, and oil, and wine, the land produces:
that thy master's son may have food to eat; meaning either Micha, the son of
Mephibosheth, since Mephibosheth seems to be distinguished from him, and opposed to
him in the next clause: and who would stand in no need of food from any other quarter,
being a guest at the king's table continually; or else Mephibosheth, who by this means
would have a sufficiency for his son and servants, and in which Ziba's family and servants
would have a share:
but Mephibosheth thy master's son shall eat always at my table; wherefore the land was to
be tilled not for him personally, but for his family, and for what uses he should think fit to
put the produce of it to:
now Ziba had fifteen sons and twenty servants: who were enough to cultivate a
considerable quantity of land.”
11 Then Ziba said to the king, "Your servant will do whatever
my lord the king commands his servant to do." So
Mephibosheth ate at David's table like one of the king's sons.
1. Henry, “Let me alone with the estate: and as for Mephibosheth” (they seem to be Ziba's
words), “if the king please, he need not trouble the court, he shall eat at my table, and be as
well treated as one of the king's sons.” But David will have him at his own table, and
Mephibosheth is as well pleased with his post as Ziba with his. How unfaithful Ziba was to

81. him we shall find afterwards, 2Sa_16:3.

82. ow because David was a type of Christ, his Lord
and son, his root and offspring, let his kindness to Mephibosheth serve to illustrate the
kindness and love of God our Saviour towards fallen man, which yet he was under no
obligation to, as David was to Jonathan. Man was convicted of rebellion against God, and,
like Saul's house, under a sentence of rejection from him, was not only brought low and
impoverished, but lame and impotent, made so by the fall. The Son of God enquires after
this degenerate race, that enquired not after him, comes to seek and save them. To those of
them that humble themselves before him, and commit themselves to him, he restores the
forfeited inheritance, he entitles them to a better paradise than that which Adam lost, and
takes them into communion with himself, sets them with his children at his table, and feasts
them with the dainties of heaven. Lord, what is man, that thou shouldst thus magnify him!
2. Clarke, “So shall thy servant do - The promises of Ziba were fair and specious, but he
was a traitor in his heart, as we shall see in the rebellion of Absalom, and David’s
indulgence to this man is a blot in his character; at this time however he suspected no evil;
circumstances alone can develope the human character. The internal villain can be known
only when circumstances occur which can call his propensities into action; till then he may
be reputed an honest man.
.3. Gill, “Then said Ziba unto the king, according to all the king hath commanded his
servant, so shall thy servant do,.... Till the land, and bring the fruits of it to Mephibosheth,
for the support of his family; he promised very fair, had he been as faithful to his trust:
as for Mephibosheth, said the king, he shall eat at my table, as one of the king's sons; which
is repeated, for the confirmation of it, and to show that he should be treated with equal
respect, and fare as the king's sons themselves did; though the clause "said the king" is not
in the original text, and the words are thought by Abarbinel and others to be the words of
Ziba continued; who promised to do what the king had ordered, though Mephibosheth had
eaten at his table, as one of the king's sons, and needed not anything, and needed not to eat
at the king's table; and if it was his pleasure, he would maintain him out of this estate like
the son of a king; but the phrase "my table" seems to be too arrogant for Ziba to say, and
rather fits the mouth of David the king.”
4. Dale Thompson, “In analogy here is what in fact happened. As Adam walked with God
in the garden so Mephibosheth walked in fellowship with and had a relationship with the
King. When Adam and Eve hid in fear they became spiritual invalids just like the fear that
had gripped the nurse who irresponsibly allowed Mephibosheth to become crippled. David
showed mercy and grace to the outcast like Jesus did upon the cross (Ephesians 1:7).
People who were once hiding from God, broken fearful and confused now can have an
intimate relationship with Christ 1 Timothy 1:14). Mephibosheth had nothing, deserved
nothing, and could repay nothing he was desolate yet David set his heart on him. Jesus
delivered us and blessed us with heavenly riches that we have not earned nor deserve (Titus
3:5). There is no way to pay back our Lord for his graciousness. David restored
Mephibosheth to a place of honor like Christ has restored our relationship with the Father

83. (Psalm 23:3). David adopted him into his family and he became one of the king's sons.
Jesus has chosen us and adopted us into the family of God (Ephesians 1:5-6).
Mephibosheth's disability was a constant reminder of grace. Our disability is sin, it is a
reminder that God's grace is sufficient and his power is made perfect in weakness (2
Corinthians 12.9) and we must lean to him, for we cannot run this race alone. When
Mephibosheth sat at the table with the king he was treated equally with David's entire
household. There is a great lesson to be learned from Mephibosheth. Titus 3:7 so that,
having been justified by his grace, we might become heirs having the hope of eternal life.”
.
12 .
Mephibosheth had a young son named Mica, and all the
members of Ziba's household were servants of
Mephibosheth.
1. Jamison, “Mephibosheth had a young son, whose name was Micah — Whether born
before or after his residence in Jerusalem, cannot be ascertained. But through him the
name and memory of the excellent Jonathan was preserved (see 1Ch_8:34, 1Ch_8:35;
1Ch_9:40, 1Ch_9:41).”
2. Barnes, “Mephibosheth was five years old at Saul’s death. He may have been thirteen at
David’s accession to the throne of Israel. In the eighth year of David’s reign over all Israel
he would have been twenty-one. His having a son at this time indicates that we are about
the 10th year of David’s reign. Micha - Or Micah; who, as far as we know, was
Mephibosheth’s only son, and had a numerous posterity (marginal references).
3. Gill, “And Mephibosheth had a young son, whose name was Micha,.... What his age was
is not said from him sprung a progeny of several generations, 1Ch_8:34, and all that dwelt
in the house Ziba were servants to Mephibosheth; his sons and his servants.”
13 And Mephibosheth lived in Jerusalem, because he always
ate at the king's table, and he was crippled in both feet.

84. 1. Clarke, “Did eat continually at the king’s table - He was fit for no public office, but was
treated by the king with the utmost respect and affection.
2. “So Mephibosheth dwelt in Jerusalem,.... Either in some apartments in the king's palace,
or in some house in the city provided for him; for he returned not to Lodebar, nor to any
mansion house upon the estate, of Saul restored unto him:
for he did eat continually at the king's table; to which he was invited, and he accepted of:
and was lame on both his feet; or "though" he was (n), yet this was no objection to David,
he admitted him notwithstanding his infirmity; nor any obstruction to Mephibosheth, who
found ways and means to be carried to the king's table daily.”
3. Constable, “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 unloveliness,
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 (cf. Ps. 23:6). In what sense can the affairs
recorded in this chapter be considered part of David's troubles? We have here one of
David's major attempts to appease the Benjamites. As the events of the following chapters
will show, David had continuing problems with various Benjamites culminating in the
rebellion of Sheba (ch. 20).

85. ot all of David's troubles stemmed from his dealings with
Bathsheba and Uriah.”
4. Steven Cole, “Mephibosheth ate regularly at the king’s table. In case you missed it, it’s
stated four times: 9:7, 10, 11, 13. Can you imagine what that must have been like for
Mephibosheth? He was a cripple living in obscurity at Lo-debar, where the most exciting
thing to do was to sit around watching tumbleweeds blow. He is brought to the capital city
of Jerusalem where he ate all of his meals at the same table as the most powerful monarch
in the world, sharing life with the royal family. Even so, God has called us into fellowship
with Himself and with His Son. He has made us members of His family where we share
together the bounty of His table. His grace has brought us into sweet, daily communion
with the King of Kings and His children.”
5. Dr. Alan Meegan, “There is a lovely postscript to the story of Mephi-Bosheth. In chapter
16, David has fled for his life. Absolam, his son, has risen in revolt and David is in exile. He
inquires of the servant Ziba as to the welfare of Mephi-Bosheth. Ziba lies to David and
slanders the little cripple boy, hoping to get the property that David had given to Mephi-
Bosheth. When David returned to Jerusalem, the young lad came to meet the king. We pick
up the story in II Samuel 19:24. "Mephi-Bosheth, Saul's grandson, also went down to meet

86. the king. He had not taken care of his feet or trimmed his mustache or washed his clothes
from the day the king left until the day he returned safely." He had entered into the
suffering and hardship of the king. When David realized what sacrifice the young man had
made, he wanted to make amends by giving the property back to him. But Mephi-Bosheth
simply responded, the only thing I care about is having you back in my life, King David. All
I want is you, David.

87. ot your blessings, your wealth, your possessions, not what I can get
out of it, not what you give me. I simply want you.
Each of us who has been touched by grace understands that. All we want is Jesus. So the
message of grace is simple enough. It is God's desire to show you kindness for the sake of
Someone else. That Someone is Jesus Christ, who in His desire to demonstrate that hesed of
God, came to us, and showed God's love for us by dying on a Roman gibbet. Forever the
greatest symbol of grace that the world will ever know is seen in that cross. If you happen
to be in a place of barrenness today, if you can identify with Lo-Debar, then I come to you
as an emissary of the King to let you know that God in His wisdom and grace wants you at
His royal court to eat at His table with Him and to become one of His children, and enjoy
the privilege of continually abiding in His presence. How will you respond? For this is the
gospel that I offer. For anyone who has not been touched by grace, I offer you God's
greatest expression of it-- Jesus Christ. Will you take Him? Hold Him close; love Him with
all your heart. Say to Him, "The only thing that is important to me is not what I get out of
this, but only You, only Your presence -- only that can satisfy my soul.”
6. Spurgeon, “Mephibosheth was no great ornament to a royal table, yet he had a continual
place at David's board, because the king could see in his face the features of the beloved
Jonathan. Like Mephibosheth, we may cry unto the King of Glory, "What is Thy servant,
that Thou shouldst look upon such a dead dog as I am?" but still the Lord indulges us with
most familiar intercourse with Himself, because He sees in our countenances the
remembrance of His dearly-beloved Jesus. The Lord's people are dear for another's sake.
Such is the love which the Father bears to His only begotten, that for His sake He raises His
lowly brethren from poverty and banishment, to courtly companionship, noble rank, and
royal provision. Their deformity shall not rob them of their privileges. Lameness is no bar
to sonship; the cripple is as much the heir as if he could run like Asahel. Our right does not
limp, though our might may. A king's table is a noble hiding-place for lame legs, and at the
gospel feast we learn to glory in infirmities, because the power of Christ resteth upon us.
Yet grievous disability may mar the persons of the best-loved saints. Here is one feasted by
David, and yet so lame in both his feet that he could not go up with the king when he fled
from the city, and was therefore maligned and injured by his servant Ziba. Saints whose
faith is weak, and whose knowledge is slender, are great losers; they are exposed to many
enemies, and cannot follow the king whithersoever he goeth. This disease frequently arises
from falls. Bad nursing in their spiritual infancy often causes converts to fall into a
despondency from which they never recover, and sin in other cases brings broken bones.
Lord, help the lame to leap like an hart, and satisfy all Thy people with the bread of Thy
table!”