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2 Samuel
Chapter Nine
2 Samuel 9
Chapter Contents
David sends for Mephibosheth. (1-8) And provides for him.
(9-13)
Commentary on 2 Samuel 9:1-8
(Read 2 Samuel 9:1-8)
Amidst numerous affairs we are apt to forget the
gratitude we owe
and the engagements we are under
not only to our friends
but to God himself. Yet persons of real godliness will have no rest till they
have discharged them. And the most proper objects of kindness and charity
frequently will not be found without inquiry. Jonathan was David's sworn
friend
therefore he shows kindness to his son Mephibosheth. God is faithful to
us; let us not be unfaithful to one another. If Providence has raised us
and
our friends and their families are brought low
we must look upon that as
giving us the fairer opportunity of being kind to them.
Commentary on 2 Samuel 9:9-13
(Read 2 Samuel 9:9-13)
As David was a type of Christ
his Lord and Son
his Root
and Offspring
let his kindness to Mephibosheth remind us of the kindness and
love of God our Saviour to fallen man
to whom he was under no obligation
as
David was to Jonathan. The Son of God seeks this lost and ruined race
who
sought not after him. He comes to seek and to save them!
── Matthew Henry《Concise Commentary on 2 Samuel》
2 Samuel 9
Verse 1
[1] And David said
Is there yet any that is left of the
house of Saul
that I may shew him kindness for Jonathan's sake?
Of Saul — He saith not of the house of Jonathan
for he knew not
of any son he had left
and therefore thought his kindness and obligation was
to pass to the next of his kindred. As for Mephibosheth
he was very young and
obscure
and possibly concealed by his friends
lest David should cut him off
as hath been usual among princes.
Verse 5
[5] Then king David sent
and fetched him out of the house
of Machir
the son of Ammiel
from Lodebar.
Machir — This Machir appears to have been a generous man
who
entertained Mephibosheth out of mere compassion
not of disaffection to David:
for afterwards we find him kind to David himself
when he fled from Absalom.
David now little thought
that the time would come
when he himself should need
his assistance. Let us be forward to give
because we know not what we
ourselves may sometime want.
Verse 8
[8] And he bowed himself
and said
What is thy servant
that thou shouldest look upon such a dead dog as I am?
Bowed himself — It is good to have the heart
humbled under humbling providences. If when divine providence brings our condition
down
divine grace brings our spirits down
we shall be easy.
── John Wesley《Explanatory Notes on 2
Samuel》
2 Samuel 10
Verse 2
[2] Then
said David
I will shew kindness unto Hanun the son of Nahash
as his father
shewed kindness unto me. And David sent to comfort him by the hand of his
servants for his father. And David's servants came into the land of the
children of Ammon.
David sent —
There had hitherto been friendship between David and him: and therefore the
spoils of the children of Ammon are mentioned
chap. 8:12
by way of anticipation
and with respect
to the story here following.
Verse 4
[4] Wherefore Hanun took David's servants
and shaved off the one half of
their beards
and cut off their garments in the middle
even to their buttocks
and sent them away.
Shaved — To
fasten this is a reproach upon them
and to make them ridiculous and
contemptible.
Cut off
… —
This was worse than the former
because the Israelites wore no breeches
and so
their nakedness was hereby uncovered.
Verse 19
[19] And
when all the kings that were servants to Hadarezer saw that they were smitten
before Israel
they made peace with Israel
and served them. So the Syrians
feared to help the children of Ammon any more.
And served them —
And thus at length was fulfilled the promise made to Abraham
and repeated to
Joshua
that the borders of Israel should extend as far as the river Euphrates.
The son of David sent his ambassadors
his apostles and ministers
to the
Jewish church and nation. But they intreated them shamefully
as Hanun did
David's
mocked them
abused them
slew them. And this it was that filled the
measure of their iniquity
and brought upon them ruin without remedy.
── John Wesley《Explanatory Notes on 2
Samuel》
09 Chapter 9
Verses 1-13
Is there yet any that is left of the house of Saul
that I may
show him kindness for Jonathan’s sake.
A gracious temper
I. An affecting
exhibition of the vicissitudes of human life. I do not now refer to those
common changes which are taking place in the community
but to those which are
calculated powerfully to affect the mind. Neither do I now particularly allude
to those by which persons have rapidly risen from their original obscurity
to
stations of eminent dignity
emolument
or power
so that mankind have been
astonished at their sudden elevation. My reference is to events of a precisely
opposite character. See
for example
the patriarch Job
the richest man in his
day in the east. Listen to the language of one who was in the golden
mediocrity
and bad all her wants liberally supplied
but was afterwards so
reduced that she exclaimed--“Call me no more Naomi
but call me Marah for I
went out full but the Lord has sent me home empty.” Look at the family of Saul.
And
not to multiply examples from scripture
have we not witnessed similar
events
and equally surprising
within the last twenty years of our lives? If
we look into the more private circle
how many
through changes and war
through the violence and fraud of others
or through their own imprudence and
ambition
have been precipitated from the summit of the mount to the very
bottom of the valley! To them we may almost apply the language of Solomon--I
have seen “princes sitting on dunghills.” In a word--we are taught the folly of
making earthly things our rest and portion. If you possess them in abundance
they cannot give true or abiding satisfaction:--possess them!--they are so
insecure
that you know not that they shall be yours by the dawn of to-morrow’s
morn. “Vanity of vanities
all is vanity.” You may be in a palace and on a
throne
and your family overloaded with opulence and secular distinctions
and
in a few years the question may be asked
“Is there any left of the house of
Saul?”
II. there is a
noble triumph of a generous and gracious temper. For who was Saul? We have said
he was a king; and let us not indulge towards him a radical spirit
but do him
justice. For some time he acted according to the rules of equity and humanity
and law
by the advice of his wise and pious counsellor Samuel; and for a while
his kingdom prospered. But at length he disobeyed the positive commands of God
distinctly given him by the prophet. With respect to David
who never treated
him but with respectful courtesy and kindness
he was so jealous of his rising
character and fame
that he left no means which he could command untried
to
deprive him of his life. Now
mark the disposition and demeanour of David.
Religion does not require us to select as our chosen associates
those who have
furnished unequivocal evidence that they would injure us if it were in their
power: but it does require of us to control our passions; to suppress unholy
irritation; to pass by an offence; to bury it in silence; to be willing to show
acts of kindness to the injurious.
III. Here is a
beautiful specimen of delicate friendship. There was a condescension and an
activity in the benevolence which is here described
and which deserve more
emphatic notice. David was in his palace
surrounded by the distinctions of
royalty. Mephibosheth
the last of Saul’s remaining sons
was in the shade of
seclusion and poverty. But the prince did not deem it beneath his dignity to
ask after the humblest or the poorest subject in his realm
and to solicit
information of his condition
and to stretch out his hand to lift the
impoverished relict from his obscurity
and liberally supply his wants. Let
those in elevated rank
and magisterial office
wear their honours unmoved
and
let those in opulence enjoy their abundance
and share in the permitted
delights of the sons of men--but let them also be assured that it is no
degradation to be touched with the feeling of human infirmities
or to wipe
away tears from the eyes of the distressed; nor is there any enjoyment more
sweet or luxurious (next to communion with God) than that with which he is
inspired
who can say
“I was eyes to the blind
and feet was I to the lame;
and I was a father to the poor. The blessing of him who was ready to perish
came upon me
and I caused the widow’s heart to sing for joy.”
IV. Behold in this
text and history
a descriptive representation of the mind of Him of whom David
was an ancestor and a type. Jesus Christ
the Son of God
was a lineal
descendant of David
according to the flesh. In real dignity
the Saviour
infinitely surpassed him; and hence David called Him Lord; hence the
proclamation “I am the root and the offspring of David
the bright and morning
star
” which shines with a brilliancy above the rest (J. Clayton.)
Kindness to Jonathan’s son
I. The unselfish
kindness of David. To send across the Jordan to Lo-debar to find a young man
whom he perhaps had never seen
the grandson of Saul
who had so often sought
to slay him
and whose house was a rival one in the kingdom--a young man
crippled in both feet
with no prospect of being useful to the king--to
alienate from the crown the forfeited estates of the house of Saul and restore
them to cripple Mephibosheth--affords beautiful evidence of the unselfish
kindness of David’s generous heart. David’s wonderful exaltation from the
sheepfold to the kingdom had a natural tendency to repress or stifle the
kindlier impulses of his heart. How many are there who in times of prosperity
utterly forget the friends of former and adverse days! To seek out the lame
the halt
the blind
the poor
the wretched
to minister unto others
not to be
ministered unto
is the beauty and the glory of the Christian life.
III. David’s
kindness to the son was not only unselfish
it was also according to the
covenant with his father. Twenty-two years before
David
fearing the wrath of
Saul
made a covenant of friendship with Prince Jonathan
and then fled from
the court. That covenant was a holy thing; it sacredly bound both David and
Jonathan in life
and even after death: “Thou shalt not only while I yet live
show me the kindness of the Lord
but thou shalt not cut off thy kindness frown
my house for ever.” All covenants
agreements
bargains
constitutions
except
those sinful in themselves
should be most faithfully observed by all the
parties who enact or ratify them. One of the characteristics of the man who
shall abide in the tabernacle of the Lord and dwell in His holy hill is that he
sweareth to his own hurt and changeth not. Fidelity to covenant engagements
whether in daily labour
the mechanic’s shop
the marts of business
the
learned professions
whether in pulpit or pew
is one of the very highest
virtues of mankind. Be true to your word at the loss of property or even of
life itself.
III. David’s
kindness was not only unselfish and according to covenant; it was the kindness
of God. “Is there not yet any of the house of Saul that I may show the kindness
of God unto him?” Referring to the covenant
we find that Jonathan made David
swear that he would show the kindness of the Lord to him and his house. Even
the tender mercies of man are cruel. True and unselfish kindness of man to man must
have its origin in God--kindness that flows into the human soul from God
and
is akin to the kindness of His great and loving heart. Show me not man’s
kindness
but the kindness of God. We hear much in these days of the enthusiasm
of humanity
and the brotherhood of man; but whence comes this enthusiasm
and
who first taught this brotherhood of man? The so-called “natural religions”
never inspired in man any love for humanity
and the Christless teachers of the
race never proclaimed the brotherhood of man it is simple historic verity to
assert that apart from Christ and His religion there has never been any true
and lasting humanitarianism on the earth. David had felt in his own soul
something of the great and wondrous kindness of God
and this kindness he will
show to Jonathan’s crippled son.
IV. The kindness
shown was for the sake of another kindness to the son for the father’s sake.
How many since David have shown kindness to the children of the old and tried
friends of former days for the parents’ sake? Years ago you had a dear friend
who stood by you in the darkest hour of your sorest trial
and now he is no
more; but his children remain
and how deeply concerned are you in their
welfare and happiness? how ready are you to aid them in every possible way
to
share in their joys and sympathise in their sorrows
and by word and deed to
show the kindness of God to the children for the father’s sake? The child of an
old friend is far nearer to us all than the child of the stranger. If the
unseen spiritual history of souls could be laid bare to mortal gaze
it would
be seen that thousands and tens of thousands of the most active and useful
Christians of every age of the Church were saved in virtue of covenanted mercy
and pious ancestors. Of many it may be said
as of Timothy
“The unfeigned
faith that is in thee
which dwelt first in thy grandmother Lois and thy mother
Eunice.” God has shown His marvellous kindness to many wayward and wicked
children for the sake of sainted father or mother--saved
in the infinite mercy
of God
by His kindness for another’s sake. God’s covenant of love with the
parent abides in all the fulness of Divine blessing for children and children’s
children
even unto a thousand generations of such as love Him and keep His
covenant and commandments. The kindness of God shown by David to Mephibosheth
for the sake of another affords a most striking and beautiful illustration of
the method whereby God shows His saving kindness to sinners. We are saved
through the infinite mercy and kindness of God bestowed on us abundantly solely
for the sake of another
even Jesus Christ our Lord. Kindness to one for
another’s sake is the law of Christian service. When we give meat to the hungry
and drink to the thirsty
when we clothe the naked ‘and visit the prisoner and
minister to the sick
we show the kindness of God unto our brethren for the
sake of the Elder Brother
and He recognises the service as rendered unto
himself. If in all of our ministries of mercy to the “lame” of body or mind or
soul we realised and acted on the principle of thus showing the kindness of God
for the sake of our Saviour
how full of joy and blessedness would all our
service be! Let each Christian ask himself daily
“Is there yet any one of
Adam’s lost race to whoa I may show the kindness of God for my Saviour’s sake?”
(A. W. Pitzer
D. D.)
David and Mephibosheth
a faint image of God and the world
The fragment of history of which this chapter is composed may be
looked upon in two lights.
1. As supplying a fine illustration of human friendship. Between
David and Jonathan there existed a friendship the most tender and strong.
2. As a faint image of Divine love to the world. We are far from
regarding David here as a type of the Eternal. I see more of the Eternal in the
true kindness of a holy man--such kindness as David now displays--than I can
see in any part of material nature. It is a brighter reflection of the Infinite
One than stars or suns. I see the sun in the ray;--the dew-drop mirrors the
Atlantic.
I. The
Disinterestedness Of The Kindness Is Illustrative Of The Divine.
1. The kindness which David displayed to Mephibosheth was unmerited.
Was David under any obligation to show this kindness? Was there any excellence
in the son of Jonathan to call it forth? No; David had the affection even
before he knew there was such a person. Was God under any obligation to show
mercy to the world? or did He see aught of excellence in the world to call it
forth? No; if He had left humanity to perish for ever in its sins
no one could
have complained. Angels would still have sung on
“Just and right are Thy
ways
” &c. Was there an excellence in man to call it forth? No; “God
commendeth His love to us in that while we were yet sinners
” &c.
2. The kindness which David showed Mephibosheth was unsought. The son
of Jonathan did not make any application;--he did not knock at the door of
royalty entreating favour. Did the world seek the gift of Christ? No
for two
reasons:--
II. The occasion on
which this disinterested kindness was displayed is illustrative of the Divine.
1. The kindness which David showed Mephibosheth was in consideration
of some one else. It was “for Jonathan’s sake.” Why all this love to the poor
lame youth more than to some one else? Hundreds in the empire perhaps required
and desired more than he. Because of Jonathan. Why does God show love to this
world more than hell? Hell requires mercy. Because of some One else. Christ is
not the cause of God’s love
but He is its channel. All blessings
temporal and
spiritual
come through Christ. “He took not on Him the nature of angels
”
&c.
2. The kindness which David showed Mephibosheth was on account of
some one else who was very near to the heart of the king. You remember David’s
wail over Jonathan: “I am distressed for thee
my brother Jonathan
” &c.
How dear is Christ to the Everlasting Father. “Mine Elect
in whom my soul
delighteth.” “My beloved Son
in whom I am well pleased.” I do not understand
the mysterious connection subsisting between Jesus and the Everlasting Father.
My intellect bows reverently before the mystery. But the Bible tells me that it
is that of “an only-begotten Son.”
III. The results
which this disinterested kindness realised are illustrative of the divine.
1. It found out Mephibosheth. “Then King David sent and fetched him
out of the house of Machir
the son of Ammiel
from Lo-debar.” Christ came to
seek and to save; like the man who had lost one of his sheep
the woman her
silver
the father his son
the apostles were sent out in search of god’s
objects of love. “God’s love searches men out.” Providence
conscience
and the
Gospel are His Messengers. (Matthew 22:2-10.)
2. it restored him to his patrimonial inheritance
“I will restore
thee all the land
” &c.(2 Samuel 9:7). Thou shalt walk the
fields and meadows which thy father often trod. God’s love restores us to our
lost possessions. Salvation is “paradise regained.” “All things are yours
”
&c.
3. Exalted to distinguished honours. “And thou shalt eat bread at my
table continually” (2 Samuel 9:7). “If any man hear My
voice
I will come in unto him
” &c.
4. The command of suitable attendants. “Thy sons and thy servants
shall till the land for him
” &c. What agents God employs for the objects
of His love I “All things work together for good.” “Are they not all
ministering spirits?” &c. (Homilist.)
David’s treatment of Mephibosheth
The chapter opens with a question which we should have thought at
one period of our study to have been utterly impossible. There is a most
subduing melancholy in the inquiry. The king’s own sweet music is lost in that
atmosphere. The question sounds hollow
dismal
like a poor voice struggling in
a cave of wind. “Is there yet any that is left of the house of Saul?” Can such
a house die? Are there influences at work which can crumble the pyramids? “I
have seen the wicked in great power
and spreading himself like a green bay
tree. Yet he passed away
”--a very subtle suggestion of an infinite effect
operating continually in human affairs. If questions of this kind were not
asked
the heart might sometimes at least secretly wonder whether God be not
really partial to the rich and strong and great. He seems to spare the tempest from their
roof
and to turn away the wind when it would strike their flocks or their
lives. But it is not so. With God there is no respect of persons. “That I may
show him kindness” (2 Samuel 9:1). Once leave David to
himself
and he blossoms into wonderful grace of character. He never began a
war. David was no aggressor. The shepherdly heart was David’s: he began at the sheepcotes
and he
never left them as to all high moral pastoral solicitude and love. He was often
in war
but always challenged
provoked
defied. A man may add a little to his
own respectability by pronouncing judgment on the errors and sins of David. But
remember that again and again when the hand of pressure is taken from him he
wants to be a shepherd
to do acts of kindness
to go out after that which is
lost until he find it. David always saw where another chair could be put to the
banqueting-table. He observed how much food was taken away from that table that
might have been consumed there by necessity
could that necessity have been
discovered and urged by hospitable welcomes to partake of the feast. But can
Saul or Jonathan have left any man to whom kindness can be shown? Their sons
will be wealthy. The inheritance of such men must be a boundless estate. Quite
a sad thing is it to be in such circumstances that nobody can do us a kindness;
and sadder still to be supposed to be in such circumstances when in reality we
are not. We are effusive in our kindness to people who are lying in the street;
but there are many men of really radiant face
and merry life
and joyous
happy
witty speech would be glad of the help of a little child’s hand. They
are the men who are to be inquired about. Persons are to be glad that the
question may be put to them
Where are such men? They will require to be found
at twilight
for they shrink from noonday
and their gloom would make midnight a
darkness impenetrable. “For Jonathan’s sake.” It is an honest word. Not “for
Saul’s sake” there are some memories we cannot honour; but “for Jonathan’s
sake”: there are some memories we can never forget. How the past lives and
burns! We can never repay
in the sense of being equal with
any man who ever
did us kindness. Kindness is not to be repaid
in the sense of being
discharged
struck off the book of memory
and no longer constituting a pious
recollection. We cannot pay for our salvation; silver and gold have no place in
the region opened by that infinite word: they are terms unknown. Nothing Could
be done for Jonathan: he had passed away; but there is always the next best
thing to be done. Blessed are they whose quick ingenuity is inspired to find out
the next best thing. We cannot do the departed any good
for they have passed
beyond the human touch; but we can do deeds to the poor
the ignorant
the
out-of-the-way
the suffering
which will be a happy memorial to those we have
lost. Take some poor child
open its way in life
and when you have done so set
up in your heart’s memory a stone bearing the inscription
“Sacred to the
memory of a loving parent.” So write the epitaph of the dead
and the writing
shall never be obliterated. “Then King David sent . . . ” (2 Samuel 9:5). What has David to do
with such matters now? He is the king. Why should kings stoop to look after
obscure subjects? Does not elevation destroy responsibility? Does not a throne
excuse from human solicitude and pity? Does not a great public position
exonerate a man from care for those he has left behind? The man struggles up
through the king: there is a spirit in man
and the inspiration of the Almighty
gives him understanding. David was first a man
then a shepherd
then a king;
and in proportion as he was fit to be king he cared nothing for his kingship.
Mephibosheth was worthy
too
of his father. He quietly accepted his
degradation. He was not one of the men who had a grievance and was continually
fomenting the people in order to have that grievance remedied. There was no
little philosophy in Mephibosheth. He saw how history had gone; he recognised
Providence in events
and he had rest in proportion as he had true piety. There
are many men in obscurity who ought not to be there when looked upon from a
certain point of view. They could easily establish a grievance
and bring an
accusation against public policy or social justice. Mephibosheth waited until
he was sent for. Blessed are they who can accept their fortunes
and who can
call fate by the name of Providence. The great
the eternal truth underlying
all this is
that there comes a time when sonship rises above accident.
Mephibosheth had come to that happy time. He was Jonathan’s son. True
he was
lame; true
he was in an obscure position; true
he had counted himself as
little better than a dead dog: but there came a time when sonship was the
principal fact of his life. So it shall be in the great search which God makes in His universe for
the obscure and the lost
the woebegone and the friendless. (J. Parker
D. D.)
David’s kindness to Mephibosheth
I. The first
and
perhaps
one of the most obvious lessons is the mutableness of all human
affairs.
1. David is on the throne
and none of Saul’s family is left but a
lame grandson
who is living in such obscurity
that except to a few faithful
and generous adherents
his existence appears to be unknown.
2. And
then
what an illustration of the changefulness of human life
we have in the fact that “David said
Is there yet any that is left of the
house of Saul
that I may show him kindness for Jonathan’s sake?” Another
illustration of our changeful life is Jonathan. David wishes to show kindness
to Saul’s house for Jonathan’s sake. And then
there is Mephibosheth
the
obscure orphan
whom David’s affectionate remembrance of his departed friend
has brought to light: who was only five years old at the time of his father’s
death
and has been ever since dependant on charity. Do we not witness the same
change in men’s lives? Monarchs are cast down from their high places
their
thrones are overturned
and they are compelled to flee in disguise from their
native land. Other men
born in humble circumstances
rise from one position to
another till they reach the highest places of power. Some sink from wealth to
pauperism; other rise from pauperism to wealth. So rapid is the fall of some
that when you hear of it the words of the poet spring to your lips--
“Ships
wealth
general confidence: all were his;
He
counted them at break of day;
And
when the sun set
where were they?”
With the same rapidity others rise. We see the good and true die
as the basehearted die; one event happeneth alike to all--to the righteous and
to the wicked. The dearest friendships are dissolved; death puts the most close
friends far apart. Children that come into the world amid the most auspicious
circumstances are oftentimes early deprived of earthly love and care
misfortunes befall them
and while their life is but young and tender
it is
nipped in the bud. In all these respects we witness the same mutation as men
have witnessed in all former times. The providence of God is uniform in
successive ages. “That which hath been is new; and that which is to be hath
already been; and God recalleth that which is past.”
II. A second lesson
this narrative teaches us is
the beauty and excellency of faithful friendship.
“Is there
” said David
“yet any that is left of the house of Saul
that I may
show him kindness for Jonathan’s sake?” David has been concerned in the
establishment of his throne
and the cares and duties of his kingdom. He has
had little leisure from State business and war
to attend to matters of a more
private nature. But now he remembers the ancient covenant made between him and
his friend long dead. “Friendship
” says Jean Paul
“requires action.” Well
here is a befitting action. What strength of expression David employs! He
desires to show to the house of Saul
for Jonathan’s sake
“the kindness of
God.” In that tender
solemn hour
when the two friends covenanted in the open
field
and swore eternal love and faithfulness
Jonathan said to David
“And
thou shalt not only while yet I live show me the kindness of the Lord
that I
die not
but also thou shalt not cut off thy kindness from my house for ever.”
And David sware he would not. The kindness of the Lord! The expression is
strong; but it carries with it its own exposition and defence. It was kindness
the covenant of which God was called to witness
and it was kindness cherished
in God’s sight and fear
and for His glory. Friendships change. Friends die.
But there is one friend that sticketh closer than a brother. Jesus Christ will
not neglect nor despise you because you are unfortunate and poor. Your
adversities and distresses awaken his tenderest sympathies and compassion
lie
knows where you dwell. He sees that there is a “need be” for your present
trials. He liveth for evermore.
III. That this
chapter teaches us God’s care for the fatherless
especially the seed of His
servants. Mephibosheth was only five years old when his father was slain
His
nurse
in her anxiety to escape with him
let him fall
so that he was lame for
life. See how God cared for him. Machir
the son of Ammiel
of Lodebar
the
same man who in after years joined with Shobi and Barzillai in supplying David
and his people with beds and food at Mahanaim
clearly a large-souled
benevolent man
took him into his house and brought him up in his family. Now
as the result of David’s inquiry
the lame
orphan youth is raised to sit at
the king’s table. In every age God has shown Himself the Father of the
fatherless. Especially does God care for the children of those who love Him; He
remembers them for their fathers’ sake. He suffers not all the pains taken to
be unrewarded--all the tears shed un-noticed all the prayers offered unheard.
“A good man leaveth an inheritance to his children’s children.”
IV. This chapter
illustrates the truth that even in this world vice brings its own punishment
and virtue its own reward
1. See from this chapter
how He punishes sin! Saul was proud and
disobedient; and God makes that saying good
“Pride goeth before destruction
and a haughty spirit before a fall;” and that other saying
addressed to the
guilty monarch personally
“For rebellion is as the sin of witchcraft
and
stubbornness is as iniquity and idolatry.”
2. Now mark how God rewards piety on earth! No man serves Him for
nought. Follow the career of David. He begins life in the fear of God. Some of
his most devout and beautiful psalms appear to have been composed while he was
yet a youth. He took care to cleanse his way by a diligent use of God’s word.
He loved the exercise of Divine worship. He endeavoured to acquit himself well
in all stations. In his father’s house
among his flocks
at court
as Saul’s
armour-bearer and companion; in banishment
leading a roving life; on the
throne of Israel--everywhere he sought to please God. There is a lesson here
conveyed to all. Whatever your position may be
however humble and obscure
discharge
its duties in the fear of God. “Blessed are they that do His commandments
that
they may have right to the tree of life
and may enter in through the gates
into the city.” May that blessedness be yours and mine! Amen! (W. Walters.)
David and Mephibosheth
It is a proof that the bloody wars in which David had been engaged
had not destroyed the tenderness of his heart
that the very chapter which
follows the account of his battles opens with a yearning of affection--a
longing for an outlet to feelings of kindness. This proceeding of David’s in
making inquiry for a fit object of beneficence may afford us a lesson as to the
true course of enlightened kindness. Doubtless David had numberless persons
applying for a share of his bounty; yet he makes inquiry for a new channel in
which it may flow. The most clamorous persons are seldom the most deserving.
Enlightened benevolence aims at something higher than the mere relief of
passing distress. There are other debts besides money debts it becomes you to
look after. In youth
perhaps
you received much kindness from friends and
relatives which at the time you could not repay; but now the tables are turned;
you are prosperous
they or their families are needy. And these cases are apt
to slip out of your mind. It is not always hard-heartedness that makes the
prosperous forget the less fortunate; it is often utter thoughtlessness.
Thoughtlessness regarding his neighbours is not a poor man’s vice. The empty
house is remembered
even though it costs a sacrifice to send it a little of
his own scanty supplies. Few men are so hardened as not to feel the obligation
to show kindness when that obligation is brought before them.
3. Accustomed to think that his wisest course was to conceal from
David his very existence
and looking on him with the dread with which the
family of former kings regarded the reigning monarch
he must have come into
his presence with a strange mixture of feeling. He had a profound sense of the
greatness which David had achieved and the honour implied in his countenance
and fellowship. But there was no need for his humbling himself so low. There
was no need for him calling himself a dog
a dead dog--the most humiliating
image it was possible to find. We should have thought him more worthy of his
father if
recognising the high position which David had attained by the grace
of God
he had gracefully thanked him for the regard shown to his father’s
memory
and shown more of the self-respect which was due to Jonathan’s son. In
his subsequent conduct
in the days of David’s calamity
Mephibosheth gave
evidence of the same disinterested spirit which had shone so beautifully in
Jonathan
but his noble qualities were like a light twinkling among ruins or a
jewel glistening in a wreck. Every arrangement was thus made that could conduce
to his comfort. His being a cripple did not deprive him of the honour of a
place at the royal table
little though he could contribute to the lustre of
the palace. The lameness and consequent awkwardness
that would have made many
a king ashamed of such an inmate of his palace
only recommended him the more
to David. Regard for outward appearances was swallowed up by a higher
regard--regard for what was right and true. There is yet another application to
be made of this passage in David’s history. We have seen how it exemplifies the
duty incumbent on us all to consider whether kindness is not due from us to the
friends or the relatives of those who have been helpful to ourselves. This remark
is not applicable merely to temporal obligations
but also
and indeed
emphatically
to spiritual. We should consider ourselves in debt to those who
have conferred spiritual benefits upon us. Should a descendant of Luther or
Calvin
of Latimer or Cranmer or Knox
appear among us in need of kindness
what true Protestant would not feel that for what he owed to the fathers it was
his duty to show kindness to the children? (W. G. Blaikie
D. D.)
David and Mephibosheth
There is so much Gospel in this quaint incident that I am
embarrassed to know where to begin. Whom do Mephibosheth
and David
and
Jonathan make you think of?
I. Mephibosheth
in the first place
stands for the disabled human soul. Lord Byron described
sin as a charming recklessness
as a gallantry
as a Don Juan; George Sand
describes sin as triumphant in many intricate plots; Gavarini
with his
engraver’s knife
also shows sin as a great jocularity; but the Bible presents
it as a Mephibosheth
lame on both feet. Sin
like the nurse in the context
attempted to carry us
and let us fall
and we have been disabled
and in our
whole moral nature we are decrepit. Sometimes theologians haggle about a
technicality. They use the words “total depravity
” and some people believe in
the doctrine and some reject it. What do you mean by total depravity? Do you
mean that every man is as bad as he can be? Then I do not believe it either.
But do you mean that sin has let us fall
that it has disfigured
and disabled
and crippled our entire moral nature until we cannot walk straight
and are
lame in both feet? Then I shall admit your proposition. I do not care what the
sentimentalists or the poets say in regard to sin; in the name of God I declare
to you to-day that sin is disorganisation
disintegration
ghastly
disfiguration
hobbling deformity.
II. Mephibosheth
stands for the disabled human soul humbled and restored. When this invalid of
my text got a command to come to King David’s palace be trembled. The fact was
that the grandfather of Mephibosheth had treated David most shockingly
and now
Mephibosheth says to himself: “What does the king want of me? Isn’t it enough
that I am lame? Is he going to destroy my life? Is he going to wreak on me the
vengeance which he holds towards my grandfather Saul? It’s too bad.” But go to
the palace Mephibosheth must
since the king has commanded it. With staff and
crutches
and helped by his friends
I see Mephibosheth going up the stairs of
the palace. Consider the analogy. When the command is given from the palace of
heaven to the human soul to come
the soul begins to tremble. It says: “What is
God going to do with me now? Is He going to destroy me? Is He going to wreak
His vengeance upon me?” My friend
we come out with our prayers and sympathies
to help you up to the palace. If you want to get to the palace you may get
there. Start now. The Holy Spirit will help you. All you have to do is just to
throw yourself on your face at the feet of the King
as Mephibosheth did.
III. Mephibosheth
stands for the disabled human soul saved for the sake of another. Mephibosheth
would never have got into the palace on his own account. Why did David ransack
the realm to find that poor man
and then bestow upon him a great fortune
and
command a farmer by the name of Ziba to culture the estate and give to this
invalid Mephibosheth half the proceeds every year? Why did King David make such
a mighty stir about a poor fellow who would never be of any use to the throne
of Israel? It was for Jonathan’s sake. It was what Robert Burns calls for “auld
lang syne.” David could not forget what Jonathan had done for him in other
days. Now
it is on that principle that you and I are to get into the King’s
palace. The most important part of every prayer is the last three words of
it--“For Christ’s sake.” They are the most important part of the prayer. When
in earnestness you go before God and say
“For Christ’s sake
” it rolls in
as
it were
upon God’s mind all the memories of Bethlehem
and Gennesaret
and
Golgotha. If there is anything in all the universe that will move God to an act
of royal benefaction
it is to say
“For Christ’s sake.” If a little child
should kneel behind God’s throne and should say
“For Christ’s sake
” the great
Jehovah would turn around on His throne to look at her and listen. No prayer
ever gets to heaven but for Christ’s sake. No soul is ever comforted but for
Christ’s sake. The world will never be redeemed but for Christ’s sake.
IV. Mephibosheth
stands for the disabled human soul lifted to the King’s table. It was more
difficult in those
times even than it is now for common men to get into a royal dining-room. The
subjects might have come around the rail of the palace and might have seen the
lights kindled
and might have heard the clash of the knives and the rattle of
the golden goblets
but not got
in. Stout men with stout feet could not get in once in all their
lives to one banquet
yet poor Mephibosheth goes in
lives there
and is every
day at the table. Oh
what a getting up in the world for poor Mephibosheth!
Well
though you and I may be wofully tamed with sin
for our Divine Jonathan’s
sake
I hope we will all get in to dine with the King. O
my soul
what a
magnificent Gospel! It takes a man so low down and raises him so high! What a
Gospel! Come
now
who wants to be banqueted and empalaced? I come out now as
the messenger of the palace to invite Mephibosheth to come up. I am here to-day
to tell you that God has a wealth of kindness to bestow upon you for His Son’s
sake. The doors of the palace
are open to receive you. The cupbearers have already put the chalices on the
table
and the great
loving
tender sympathetic heart of God bends over you
this moment
saying: “Is there any that is yet left of the house of Saul
that
I may show him kindness for Jesus’ sake?” (T. De Witt Talmage
D. D.)
Kindness to Jonathan’s son
It appears from the story that David had never known of his
existence
or had forgotten it in the stress of his anxieties and struggles.
The boy was born after he and Jonathan parted from each other in the wood at
Ziph
and so completely had he been kept out of the way that the courtiers at
Jerusalem could only summon Ziba--a prosperous servant of Soul’s family--to ask
him the question David proposed. There was every reason for keeping him in
concealment. Oriental fashions would have prompted a new king to kill all
surviving members of a rival household
and David might destroy the possible
claimant. David
no doubt
looked forward with tremulous eagerness to the
coming of Jonathan’s son. He already loved him. He looked eagerly upon the
cripple prostrate before him
“longing for the touch of a vanished hand and the
sound of a voice that is still.” It requires no stretch of imagination to see
in Mephibosheth many excellent qualities. This modest
humble
loyal youth had
inherited something of his father’s generous spirit. He was perfectly content
to be as his father
in a place second to David’s. He was
in a sense
entitled
to the throne. He might easily have been made a claimant for it by soured
politicians
who would have rallied round his supposed interests to advance
their own. History is full of such instances. Mephibosheth chose
and kept in
perfect obscurity. Physical deformity has a varied effect upon the sufferer. It
embitters some against God and man. Lord Byron seems to have been made
miserable by his lameness. Shakespeare represents King Richard
III. as full of rage
at his misfortunes
and determined to work mischief.
“I
that am curtailed of this fair proportion
Cheated
of feature by dissembling nature
Have
no delight to pass away the time
Unless
to spy my shadow in the sun
And
descant on mine own deformity.
I
am determined to prove a villain.”
But
on the other hand
grace sometimes compensates for nature’s
lack. Multitudes will approach the study of this chapter
wondering what there
is in it worthy their time and of the Bible itself.
But it teaches us a few valuable lessons. Let us note among them
how--
I. It corrects our
estimate of what we call small deeds. David did a great many notable things
that impress us far more than this one; but it is just here that we see far
into his true character. The Bible makes this record because of its importance
in the portraiture of a great character
and our estimate of it will be a test
of our own spirit. Is there not something here worth remembering and copying?
What is to come up at the judgment-day as the ground of our acceptance
but
trifling deeds of love done spontaneously and soon forgotten
simply because
they were the natural outworking of our dispositions? The story is told of a
Russian soldier exposed to intense cold while on duty as a sentinel. A poor
working man
going home
took off his coat and gave it to him for his
protection. That night the sentinel perished. Not long after the working man was
brought to his deathbed
and fell into a slumber
in which he dreamed that he
saw Jesus wearing his old coat. “You have my coat on
” he said to him. “Yes
”
was the answer of the Lord. “You gave it to me the cold night I was a sentinel
in the forest. Inasmuch as ye have done it unto one of the least of these my
brethren
ye have done it unto me.”
II. This story
illustrates the humaneness of the whole Bible. It balances some of the recorded
cruelties of the early ages. Now
the world is full of inequalities
selfishness
and strife for place and power and of forgotten friends. Hence it
needs
early and late
the lessons of love
the lessons that show us the
obligations of friendship
no matter what the relative position of the friends
may come to he
and the claims of the children upon the friends of their
parents. This
the Bible tells us
was one of the great acts of David’s life.
The whole world responds to a touch of humanity
and the Bible is for the whole
world. That spirit is cultivated by it which led Webster to remember his early
neighbours when he came to greatness and power; which led Governor Andrew to
say
“I never despised a man because he was ignorant or because he was poor or
because he was black.” No one illustrates it as Christ Himself does
in Whom
dwells all the fulness of the Godhead. This narrative proves that--
III. The kindness of
man to man is a godlike quality. David gives two reasons for finding Jonathan’s
son: first
his old covenant
which included the children of both parties; and
second
the Divine law of love. He wished to show “the kindness of God” to
Mephibosheth. The phrase
“kindness of God” may be taken to mean either the
kindness God requires of man or shows to man. Robert-son Smith says (“Prophets
of Israel”) that it is not necessary to distinguish between Jehovah’s kindness
to Israel
which we should call his grace
or Israel’s duty of kindness to
Jehovah
which we should call piety
and the relation between man and man
which embraces the duties of love and mutual consideration. To the Hebrew mind
these three are essentially one
and all are comprised in the same covenant. As
Portia says:--
“We
do pray for mercy
And
that same prayer doth teach us all to render
The
deeds of mercy.”
IV. Christian love
alone will enable us to show one another the “kindness of God.” David uses this
beautiful expression
“kindness of God;” but his ideas of it were extremely
limited as compared with those we find all through the Gospels. He showed
kindness towards his old friend’s son. There is pathos and gentleness and a
right royal spirit in his act. We cannot.
with Christ on the cross before us
construe our duties and our privileges as men once did before he read the law
anew and told us its real meaning. In Christ God Himself has come down. He has
sought out the lame
the halt
the blind
the paralytic
the forgotten
the
dead in trespasses and sins. A bruised reed He will not break
and a smoking
flax He will not quench. He devises means by which His banished may not be
expelled from Him. This is God’s kindness
leading to sacrifice for the fallen
and the perishing. This is the love of God towards men. By the work of the Holy
Spirit this love becomes the possession of men. (Monday Club Sermons.)
Mephibosheth
Mephibosheth resembles the sinner and his salvation:--
I. He was an enemy
to the king
not the king his enemy.
II. Was sought in
his indifference.
III. Received in his
deformity.
IV. Received for
the sake of another.
V. Received a rich
inheritance.
VI. Received into
daily fellowship with the king. (Homilist.)
The kindness of God
I. In the first
place
we have here a splendid instance of that “charity which suffereth long
and is kind.” This is certainly not the manner of men
not the rule of the
world
as we have to deal with it
and as we note its character and policy from
day to day. It was the manner of Christ
who commanded only that which He
Himself performed
whose worshipper David then was
and who had received into
his heart the disposition of charity
which must be found with every true
follower of the forgiving and merciful Saviour.
II. We cannot hide
it from our reflections that this purpose or act of David was undertaken at a
late period in his history
A long interval had passed since his escape out of
trouble
by the death of Saul--fully fifteen years; and eight of these were
spent in possession of the throne of Israel
as well as that of Judah. After so
long a time
at the very least eight years of perfect freedom from all the
emergencies which arose from the pretensions of Saul’s family to the
government--after so long a time it is that he enters upon the work of charity.
Here was no false shame
but diligent and anxious inquiry
proving that
necessity alone had caused the previous delay of kindness. If we doubt this
be
it remembered that the law of common life is to forget favours
but never
injuries; seldom to requite the former
but most usually the latter.
“Nevertheless the chief butler remembered not Joseph
but forgot him.” We may
take this passage as a general expression of human deportment. In the present
case
time had not effaced the memory of Jonathan’s friendship
nor did any
extraordinary incident cause its sudden revival. Hence we must view it as an
act of serious deliberation
and
in this form
it speaks to us with much
solemnity. There are many stirring persuasives
and imperative compulsions to
Christian piety
which carry us along
perforce
in the way of obedience. But
here was no immediate appeal to passion
no interposition of witness
none to
applaud
none to condemn--calmly
deliberately
on principle alone
the past is
considered
and the duty is determined on.
1. So should we meditate and act as rational Christians. We may
possess true piety
but yet a piety which is nourished by continual excitement
by a restless temperament
which seeks insatiably after enterprise and events
to maintain its own fire of enthusiasm.
2. We must be Christians on principle
and when the world is shut
out
and every external persuasion to godliness removed
we must find the soul
within determined on the service of the Lord.
3. We must be deliberating Christians. We should trace over the years
that are past
to mourn for our positive transgressions
to derive from them
fresh abhorrence of evil.
III. We may now take
into account the reference made in the text to the early friendship which
existed between Jonathan and David. Some fifteen or sixteen years had elapsed
since the interruption of that friendship occurred
by the unhappy death of
Jonathan. Yet David’s heart yearns after his departed friend
his love is as
ardent as ever.
1. True friendship--Christian friendship
must suffer nothing from
time
or absence
or separation. It must outlast all
and if it experience any
change--change only to improvement in strength and purity.
2. Next
it must bear upon and include all relations. It is but a
mockery of friendship
if we pretend to love a man in one consideration alone
and will net serve him in all his wants and circumstances. If he need our
labour for his temporal good
he must have it as well as our spiritual
kindness.
IV. In the text we
have the quality and degree of the favours which were intended.
1. Primarily
the phrase signifies that here was no spontaneous
movement of generosity
but the fulfilling of a bond--the observance of an
obligation mutually imposed between David and his friend
prior to his final
flight from the house of Saul.
2. The kindness here mentioned requires some farther notice with
regard to its extent
as it is called the kindness of God. His kindness extends
from generation to generation
even to a “thousand generations of them who love
Him and keep His commandments. After looking thus closely on holy friendship as
enduring and extensive
we must not omit its quality
the regulation of its
acts
prescribed by the expletive--the “kindness of God.” Its acts are like the
acts of Divine benevolence
ever for the true good of the object. This you
understand by the contrast which the false friendships of the world present.
Men make leagues and covenants of amity offensive and defensive
for mutual
advantage
the furtherance of gain
the increase of pleasure
the successful
prosecution of guilty purposes. There is a friendship here
no doubt
and
sometimes a durable one
but it is like the wisdom of this world
earthly
sensual
devilish. Finally
we may take the phrase as the Hebrew form of the
superlative degree
signifying the utmost kindness
and here our research upon
the subject must end. This sacred friendship sanctions such a kindness
such an
extreme or superlative one
when occasion requires it. (C. M. Fleury
A. M.)
Mephibosheth
1. We have no reason to think that Mephibosheth had any special
ability to advise in affairs of state
or that David needed any adviser. He had
done nothing to attract the king’s notice
and in fact his very existence seems
to have been unknown to him till special enquiry was made for any
representatives of the fallen house that had survived the fatal day. He
certainly was no ornament at the king’s table. But he was there
2. What return Mephibosheth made for his privileges. What silver and
gold he had he derived from the king’s bounty. He was incapable of military or
state service. He could only love the king
and this he did. When David fled
from Jerusalem he left at least one true heart behind him
and when lie
returned a pitiful spectacle met his eyes
Mephibosheth had neither dressed his
feet
nor trimmed his beard
nor changed his clothes
since the king fled; the
days of the King’s absence had been to him days of mourning. If tie could not
show his love in one way he could in another. What return are we making to our
King? We may often vainly wish that we were able to do something really great
for Him. But from Mephibosheth let us learn--
“To
do what we can
being what we are
To
shine like a glow-worm
if we cannot like a star.”
Let us love our King with our whole heart
and that love will be
ingenious in finding its own modes of expression. It is not want of opportunity
or ability
but too often want of real love that occasions so great a lack of
the ready service that should be rendered to our King. (C. O. Eldridge
B. A.)
Early friendship remembered
Agrippa I. (Acts 12:1) had been in earlier years on
terms of friendship with Caligula
the grandson of Tiberius
and having
offended the emperor
thereupon was thrown into prison and a chain put upon
him. When Caligula became emperor
he not only released and promoted Agrippa
but gave him a golden chain equal in weight to the one he had worn in prison.
Lord. Grey and the Rev. Sydney Smith had long been friends; but the latter was
very poor
and his noble friend was unable to secure for him a better living.
As soon
however
as Lord Grey became Prime Minister
he is said to have
exclaimed
“Now
I can do something for Sydney Smith!” And he did.
Kindness shown for the love of another
In the late Crimean War
I have heard that a New York
merchant helped every youth that might come to him bearing the uniform of his
son. This he had
however
to stop
but on one occasion a young man walked into
his office
at first to receive a blunt refusal
but the youth produced a note
and handed it to the merchant
which ran something like the following: “The
bearer of this note has come home to die. He has been fighting in the front
with me. Do all you can for him. Call in a nurse
and let him have my room.
Engage the family physician. For Charlie’s sake.” Needless to say that the
father’s heart was opened at once. What he had done brought: but the plea of
the boy. So it is
through the plea of God’s son
we have been spared
and
mercy and forgiveness are offered. (Newton Jones.)
Grateful memories expressed in deeds
An interesting story is told of Dr. Livingstone and of the respect
which his courage in going about unarmed inspired among the Arabs. “On one
occasion
” a traveller Says
“I” was for two days the guest of an Arab chief
near the south end of Tanganyika
who had formerly been a famous slave-trader.
I had a good deal of conversation with him regarding Livingstone
whom he had
known intimately. III taking leave of him I thanked him for his hospitality
when he replied
‘For the sake of the Doctor.’”
For Christ’s sake
Sir Henry Burdett
perhaps the greatest living authority upon
hospitals and their working
has recently said concerning nurses: “Those
trained in religious institutions are the best from the patients’ point of
view. The religious idea embodies devotion to duty
abnegation of self
concentration upon the case in hand
and a determination to do everything
possible for the patient’s welfare. To such a nurse the patient is always a
human being
not merely a case--which makes all the difference. They are women
and not mere money-making machines.” Is not this the secret of all true
helpfulness to others? “For Christ’s sake” is the only motive that will outlast
all temptation to weariness
to abandoning our service in disappointment or
despair. The service of man is
in its highest and best
only possible as it is
also the service of God. (H. O. Mackey.)
For another’s sake
In a historic sketch of Robert Bruce
king of Scotland
occurs
this paragraph: King Robert was now alone
and he left the cottage very
sorrowful for the death of his foster-brother
and took himself in the
direction toward where he had directed his men to assemble after their
dispersion. It was now near night
and
the place of meeting being a farmhouse
he went boldly into it
where he found the mistress
an old true-hearted
Scotch-woman
sitting alone. Upon seeing a stranger enter
she asked him who
and what he was. The king answered that he was a traveller
who was journeying
through the country. “All travellers
” answered the good woman
“are welcome
here for the sake of one.” “And who is that one
” said the king
“for whose
sake you make all travellers welcome?” “It is our lawful King Robert the
Bruce
” answered the mistress
“who is the rightful lord of this country; and
although he is now pursued and hunted after with hounds and horns
I hope to
live to see him king over all Scotland.” “For the sake of one
” and that One
Jesus
as a motto in our Church life. How it would smooth the way for doing
effective work for God and souls
if for His sake we would be charitable
long-suffering
kind
not criticising
but helpful.
Physical imperfections
In Count Tolstoi’s “Childhood
Boyhood
and Youth
” he tells us
that he felt deep pain when at the early age of six years
he heard his mother
confess that he was only a plain homely boy. “I fancied
” he says
“that there
was no happiness on earth for a person with such a wide nose
such thick lips
and such small grey eyes as I had: I besought God to work a miracle
to turn me
into a beauty
and all I had in the present
or might have in the future
I
would give in exchange for a handsome face.” Yet there is something far more
beautiful than these in that rugged face: the deep impress of great moral and
spiritual power.
Verses 1-13
Is there yet any that is left of the house of Saul
that I may
show him kindness for Jonathan’s sake.
A gracious temper
I. An affecting
exhibition of the vicissitudes of human life. I do not now refer to those
common changes which are taking place in the community
but to those which are
calculated powerfully to affect the mind. Neither do I now particularly allude
to those by which persons have rapidly risen from their original obscurity
to
stations of eminent dignity
emolument
or power
so that mankind have been
astonished at their sudden elevation. My reference is to events of a precisely
opposite character. See
for example
the patriarch Job
the richest man in his
day in the east. Listen to the language of one who was in the golden mediocrity
and bad all her wants liberally supplied
but was afterwards so reduced that
she exclaimed--“Call me no more Naomi
but call me Marah for I went out full
but the Lord has sent me home empty.” Look at the family of Saul. And
not to
multiply examples from scripture
have we not witnessed similar events
and
equally surprising
within the last twenty years of our lives? If we look into
the more private circle
how many
through changes and war
through the
violence and fraud of others
or through their own imprudence and ambition
have been precipitated from the summit of the mount to the very bottom of the
valley! To them we may almost apply the language of Solomon--I have seen
“princes sitting on dunghills.” In a word--we are taught the folly of making
earthly things our rest and portion. If you possess them in abundance
they
cannot give true or abiding satisfaction:--possess them!--they are so insecure
that you know not that they shall be yours by the dawn of to-morrow’s morn.
“Vanity of vanities
all is vanity.” You may be in a palace and on a throne
and your family overloaded with opulence and secular distinctions
and in a few
years the question may be asked
“Is there any left of the house of Saul?”
II. there is a
noble triumph of a generous and gracious temper. For who was Saul? We have said
he was a king; and let us not indulge towards him a radical spirit
but do him
justice. For some time he acted according to the rules of equity and humanity
and law
by the advice of his wise and pious counsellor Samuel; and for a while
his kingdom prospered. But at length he disobeyed the positive commands of God
distinctly given him by the prophet. With respect to David
who never treated
him but with respectful courtesy and kindness
he was so jealous of his rising
character and fame
that he left no means which he could command untried
to
deprive him of his life. Now
mark the disposition and demeanour of David.
Religion does not require us to select as our chosen associates
those who have
furnished unequivocal evidence that they would injure us if it were in their
power: but it does require of us to control our passions; to suppress unholy
irritation; to pass by an offence; to bury it in silence; to be willing to show
acts of kindness to the injurious.
III. Here is a
beautiful specimen of delicate friendship. There was a condescension and an
activity in the benevolence which is here described
and which deserve more
emphatic notice. David was in his palace
surrounded by the distinctions of
royalty. Mephibosheth
the last of Saul’s remaining sons
was in the shade of
seclusion and poverty. But the prince did not deem it beneath his dignity to
ask after the humblest or the poorest subject in his realm
and to solicit
information of his condition
and to stretch out his hand to lift the
impoverished relict from his obscurity
and liberally supply his wants. Let
those in elevated rank
and magisterial office
wear their honours unmoved
and
let those in opulence enjoy their abundance
and share in the permitted
delights of the sons of men--but let them also be assured that it is no
degradation to be touched with the feeling of human infirmities
or to wipe
away tears from the eyes of the distressed; nor is there any enjoyment more
sweet or luxurious (next to communion with God) than that with which he is
inspired
who can say
“I was eyes to the blind
and feet was I to the lame;
and I was a father to the poor. The blessing of him who was ready to perish
came upon me
and I caused the widow’s heart to sing for joy.”
IV. Behold in this
text and history
a descriptive representation of the mind of Him of whom David
was an ancestor and a type. Jesus Christ
the Son of God
was a lineal
descendant of David
according to the flesh. In real dignity
the Saviour infinitely
surpassed him; and hence David called Him Lord; hence the proclamation “I am
the root and the offspring of David
the bright and morning star
” which shines
with a brilliancy above the rest (J. Clayton.)
Kindness to Jonathan’s son
I. The unselfish kindness
of David. To send across the Jordan to Lo-debar to find a young man whom he
perhaps had never seen
the grandson of Saul
who had so often sought to slay
him
and whose house was a rival one in the kingdom--a young man crippled in
both feet
with no prospect of being useful to the king--to alienate from the
crown the forfeited estates of the house of Saul and restore them to cripple
Mephibosheth--affords beautiful evidence of the unselfish kindness of David’s
generous heart. David’s wonderful exaltation from the sheepfold to the kingdom
had a natural tendency to repress or stifle the kindlier impulses of his heart.
How many are there who in times of prosperity utterly forget the friends of
former and adverse days! To seek out the lame
the halt
the blind
the poor
the wretched
to minister unto others
not to be ministered unto
is the beauty
and the glory of the Christian life.
III. David’s
kindness to the son was not only unselfish
it was also according to the
covenant with his father. Twenty-two years before
David
fearing the wrath of
Saul
made a covenant of friendship with Prince Jonathan
and then fled from
the court. That covenant was a holy thing; it sacredly bound both David and
Jonathan in life
and even after death: “Thou shalt not only while I yet live
show me the kindness of the Lord
but thou shalt not cut off thy kindness frown
my house for ever.” All covenants
agreements
bargains
constitutions
except
those sinful in themselves
should be most faithfully observed by all the parties
who enact or ratify them. One of the characteristics of the man who shall abide
in the tabernacle of the Lord and dwell in His holy hill is that he sweareth to
his own hurt and changeth not. Fidelity to covenant engagements
whether in
daily labour
the mechanic’s shop
the marts of business
the learned
professions
whether in pulpit or pew
is one of the very highest virtues of
mankind. Be true to your word at the loss of property or even of life itself.
III. David’s
kindness was not only unselfish and according to covenant; it was the kindness
of God. “Is there not yet any of the house of Saul that I may show the kindness
of God unto him?” Referring to the covenant
we find that Jonathan made David
swear that he would show the kindness of the Lord to him and his house. Even
the tender mercies of man are cruel. True and unselfish kindness of man to man
must have its origin in God--kindness that flows into the human soul from God
and is akin to the kindness of His great and loving heart. Show me not man’s
kindness
but the kindness of God. We hear much in these days of the enthusiasm
of humanity
and the brotherhood of man; but whence comes this enthusiasm
and
who first taught this brotherhood of man? The so-called “natural religions”
never inspired in man any love for humanity
and the Christless teachers of the
race never proclaimed the brotherhood of man it is simple historic verity to
assert that apart from Christ and His religion there has never been any true
and lasting humanitarianism on the earth. David had felt in his own soul
something of the great and wondrous kindness of God
and this kindness he will
show to Jonathan’s crippled son.
IV. The kindness
shown was for the sake of another kindness to the son for the father’s sake.
How many since David have shown kindness to the children of the old and tried
friends of former days for the parents’ sake? Years ago you had a dear friend
who stood by you in the darkest hour of your sorest trial
and now he is no
more; but his children remain
and how deeply concerned are you in their
welfare and happiness? how ready are you to aid them in every possible way
to
share in their joys and sympathise in their sorrows
and by word and deed to
show the kindness of God to the children for the father’s sake? The child of an
old friend is far nearer to us all than the child of the stranger. If the
unseen spiritual history of souls could be laid bare to mortal gaze
it would
be seen that thousands and tens of thousands of the most active and useful
Christians of every age of the Church were saved in virtue of covenanted mercy
and pious ancestors. Of many it may be said
as of Timothy
“The unfeigned
faith that is in thee
which dwelt first in thy grandmother Lois and thy mother
Eunice.” God has shown His marvellous kindness to many wayward and wicked
children for the sake of sainted father or mother--saved
in the infinite mercy
of God
by His kindness for another’s sake. God’s covenant of love with the
parent abides in all the fulness of Divine blessing for children and children’s
children
even unto a thousand generations of such as love Him and keep His
covenant and commandments. The kindness of God shown by David to Mephibosheth
for the sake of another affords a most striking and beautiful illustration of
the method whereby God shows His saving kindness to sinners. We are saved
through the infinite mercy and kindness of God bestowed on us abundantly solely
for the sake of another
even Jesus Christ our Lord. Kindness to one for
another’s sake is the law of Christian service. When we give meat to the hungry
and drink to the thirsty
when we clothe the naked ‘and visit the prisoner and
minister to the sick
we show the kindness of God unto our brethren for the
sake of the Elder Brother
and He recognises the service as rendered unto
himself. If in all of our ministries of mercy to the “lame” of body or mind or
soul we realised and acted on the principle of thus showing the kindness of God
for the sake of our Saviour
how full of joy and blessedness would all our
service be! Let each Christian ask himself daily
“Is there yet any one of
Adam’s lost race to whoa I may show the kindness of God for my Saviour’s sake?”
(A. W. Pitzer
D. D.)
David and Mephibosheth
a faint image of God and the world
The fragment of history of which this chapter is composed may be
looked upon in two lights.
1. As supplying a fine illustration of human friendship. Between
David and Jonathan there existed a friendship the most tender and strong.
2. As a faint image of Divine love to the world. We are far from
regarding David here as a type of the Eternal. I see more of the Eternal in the
true kindness of a holy man--such kindness as David now displays--than I can
see in any part of material nature. It is a brighter reflection of the Infinite
One than stars or suns. I see the sun in the ray;--the dew-drop mirrors the
Atlantic.
I. The
Disinterestedness Of The Kindness Is Illustrative Of The Divine.
1. The kindness which David displayed to Mephibosheth was unmerited.
Was David under any obligation to show this kindness? Was there any excellence
in the son of Jonathan to call it forth? No; David had the affection even
before he knew there was such a person. Was God under any obligation to show
mercy to the world? or did He see aught of excellence in the world to call it
forth? No; if He had left humanity to perish for ever in its sins
no one could
have complained. Angels would still have sung on
“Just and right are Thy
ways
” &c. Was there an excellence in man to call it forth? No; “God
commendeth His love to us in that while we were yet sinners
” &c.
2. The kindness which David showed Mephibosheth was unsought. The son
of Jonathan did not make any application;--he did not knock at the door of
royalty entreating favour. Did the world seek the gift of Christ? No
for two
reasons:--
II. The occasion on
which this disinterested kindness was displayed is illustrative of the Divine.
1. The kindness which David showed Mephibosheth was in consideration
of some one else. It was “for Jonathan’s sake.” Why all this love to the poor
lame youth more than to some one else? Hundreds in the empire perhaps required
and desired more than he. Because of Jonathan. Why does God show love to this
world more than hell? Hell requires mercy. Because of some One else. Christ is not
the cause of God’s love
but He is its channel. All blessings
temporal and
spiritual
come through Christ. “He took not on Him the nature of angels
”
&c.
2. The kindness which David showed Mephibosheth was on account of
some one else who was very near to the heart of the king. You remember David’s
wail over Jonathan: “I am distressed for thee
my brother Jonathan
” &c.
How dear is Christ to the Everlasting Father. “Mine Elect
in whom my soul
delighteth.” “My beloved Son
in whom I am well pleased.” I do not understand
the mysterious connection subsisting between Jesus and the Everlasting Father.
My intellect bows reverently before the mystery. But the Bible tells me that it
is that of “an only-begotten Son.”
III. The results
which this disinterested kindness realised are illustrative of the divine.
1. It found out Mephibosheth. “Then King David sent and fetched him
out of the house of Machir
the son of Ammiel
from Lo-debar.” Christ came to
seek and to save; like the man who had lost one of his sheep
the woman her
silver
the father his son
the apostles were sent out in search of god’s
objects of love. “God’s love searches men out.” Providence
conscience
and the
Gospel are His Messengers. (Matthew 22:2-10.)
2. it restored him to his patrimonial inheritance
“I will restore
thee all the land
” &c.(2 Samuel 9:7). Thou shalt walk the
fields and meadows which thy father often trod. God’s love restores us to our
lost possessions. Salvation is “paradise regained.” “All things are yours
”
&c.
3. Exalted to distinguished honours. “And thou shalt eat bread at my
table continually” (2 Samuel 9:7). “If any man hear My
voice
I will come in unto him
” &c.
4. The command of suitable attendants. “Thy sons and thy servants
shall till the land for him
” &c. What agents God employs for the objects
of His love I “All things work together for good.” “Are they not all
ministering spirits?” &c. (Homilist.)
David’s treatment of Mephibosheth
The chapter opens with a question which we should have thought at
one period of our study to have been utterly impossible. There is a most
subduing melancholy in the inquiry. The king’s own sweet music is lost in that
atmosphere. The question sounds hollow
dismal
like a poor voice struggling in
a cave of wind. “Is there yet any that is left of the house of Saul?” Can such a
house die? Are there influences at work which can crumble the pyramids? “I have
seen the wicked in great power
and spreading himself like a green bay tree.
Yet he passed away
”--a very subtle suggestion of an infinite effect operating
continually in human affairs. If questions of this kind were not asked
the
heart might sometimes at least secretly wonder whether God be not really
partial to the rich and strong and great. He seems to spare the tempest from their
roof
and to turn away the wind when it would strike their flocks or their
lives. But it is not so. With God there is no respect of persons. “That I may
show him kindness” (2 Samuel 9:1). Once leave David to
himself
and he blossoms into wonderful grace of character. He never began a
war. David was no aggressor. The shepherdly heart was David’s: he began at the sheepcotes
and he
never left them as to all high moral pastoral solicitude and love. He was often
in war
but always challenged
provoked
defied. A man may add a little to his
own respectability by pronouncing judgment on the errors and sins of David. But
remember that again and again when the hand of pressure is taken from him he
wants to be a shepherd
to do acts of kindness
to go out after that which is
lost until he find it. David always saw where another chair could be put to the
banqueting-table. He observed how much food was taken away from that table that
might have been consumed there by necessity
could that necessity have been
discovered and urged by hospitable welcomes to partake of the feast. But can
Saul or Jonathan have left any man to whom kindness can be shown? Their sons
will be wealthy. The inheritance of such men must be a boundless estate. Quite
a sad thing is it to be in such circumstances that nobody can do us a kindness;
and sadder still to be supposed to be in such circumstances when in reality we
are not. We are effusive in our kindness to people who are lying in the street;
but there are many men of really radiant face
and merry life
and joyous
happy
witty speech would be glad of the help of a little child’s hand. They
are the men who are to be inquired about. Persons are to be glad that the
question may be put to them
Where are such men? They will require to be found
at twilight
for they shrink from noonday
and their gloom would make midnight
a darkness impenetrable. “For Jonathan’s sake.” It is an honest word. Not “for
Saul’s sake” there are some memories we cannot honour; but “for Jonathan’s
sake”: there are some memories we can never forget. How the past lives and
burns! We can never repay
in the sense of being equal with
any man who ever
did us kindness. Kindness is not to be repaid
in the sense of being
discharged
struck off the book of memory
and no longer constituting a pious
recollection. We cannot pay for our salvation; silver and gold have no place in
the region opened by that infinite word: they are terms unknown. Nothing Could
be done for Jonathan: he had passed away; but there is always the next best
thing to be done. Blessed are they whose quick ingenuity is inspired to find
out the next best thing. We cannot do the departed any good
for they have
passed beyond the human touch; but we can do deeds to the poor
the ignorant
the
out-of-the-way
the suffering
which will be a happy memorial to those we have
lost. Take some poor child
open its way in life
and when you have done so set
up in your heart’s memory a stone bearing the inscription
“Sacred to the
memory of a loving parent.” So write the epitaph of the dead
and the writing
shall never be obliterated. “Then King David sent . . . ” (2 Samuel 9:5). What has David to do
with such matters now? He is the king. Why should kings stoop to look after
obscure subjects? Does not elevation destroy responsibility? Does not a throne
excuse from human solicitude and pity? Does not a great public position
exonerate a man from care for those he has left behind? The man struggles up
through the king: there is a spirit in man
and the inspiration of the Almighty
gives him understanding. David was first a man
then a shepherd
then a king;
and in proportion as he was fit to be king he cared nothing for his kingship. Mephibosheth
was worthy
too
of his father. He quietly accepted his degradation. He was not
one of the men who had a grievance and was continually fomenting the people in
order to have that grievance remedied. There was no little philosophy in
Mephibosheth. He saw how history had gone; he recognised Providence in events
and he had rest in proportion as he had true piety. There are many men in
obscurity who ought not to be there when looked upon from a certain point of
view. They could easily establish a grievance
and bring an accusation against
public policy or social justice. Mephibosheth waited until he was sent for.
Blessed are they who can accept their fortunes
and who can call fate by the
name of Providence. The great
the eternal truth underlying all this is
that
there comes a time when sonship rises above accident. Mephibosheth had come to
that happy time. He was Jonathan’s son. True
he was lame; true
he was in an
obscure position; true
he had counted himself as little better than a dead
dog: but there came a time when sonship was the principal fact of his life. So
it shall be in the great search
which God makes in His universe for the obscure and the lost
the woebegone and
the friendless. (J. Parker
D. D.)
David’s kindness to Mephibosheth
I. The first
and
perhaps
one of the most obvious lessons is the mutableness of all human
affairs.
1. David is on the throne
and none of Saul’s family is left but a
lame grandson
who is living in such obscurity
that except to a few faithful
and generous adherents
his existence appears to be unknown.
2. And
then
what an illustration of the changefulness of human life
we have in the fact that “David said
Is there yet any that is left of the
house of Saul
that I may show him kindness for Jonathan’s sake?” Another
illustration of our changeful life is Jonathan. David wishes to show kindness
to Saul’s house for Jonathan’s sake. And then
there is Mephibosheth
the
obscure orphan
whom David’s affectionate remembrance of his departed friend
has brought to light: who was only five years old at the time of his father’s
death
and has been ever since dependant on charity. Do we not witness the same
change in men’s lives? Monarchs are cast down from their high places
their
thrones are overturned
and they are compelled to flee in disguise from their
native land. Other men
born in humble circumstances
rise from one position to
another till they reach the highest places of power. Some sink from wealth to
pauperism; other rise from pauperism to wealth. So rapid is the fall of some
that when you hear of it the words of the poet spring to your lips--
“Ships
wealth
general confidence: all were his;
He
counted them at break of day;
And
when the sun set
where were they?”
With the same rapidity others rise. We see the good and true die
as the basehearted die; one event happeneth alike to all--to the righteous and
to the wicked. The dearest friendships are dissolved; death puts the most close
friends far apart. Children that come into the world amid the most auspicious
circumstances are oftentimes early deprived of earthly love and care
misfortunes befall them
and while their life is but young and tender
it is
nipped in the bud. In all these respects we witness the same mutation as men
have witnessed in all former times. The providence of God is uniform in
successive ages. “That which hath been is new; and that which is to be hath
already been; and God recalleth that which is past.”
II. A second lesson
this narrative teaches us is
the beauty and excellency of faithful friendship.
“Is there
” said David
“yet any that is left of the house of Saul
that I may
show him kindness for Jonathan’s sake?” David has been concerned in the
establishment of his throne
and the cares and duties of his kingdom. He has
had little leisure from State business and war
to attend to matters of a more
private nature. But now he remembers the ancient covenant made between him and
his friend long dead. “Friendship
” says Jean Paul
“requires action.” Well
here is a befitting action. What strength of expression David employs! He
desires to show to the house of Saul
for Jonathan’s sake
“the kindness of
God.” In that tender
solemn hour
when the two friends covenanted in the open
field
and swore eternal love and faithfulness
Jonathan said to David
“And
thou shalt not only while yet I live show me the kindness of the Lord
that I
die not
but also thou shalt not cut off thy kindness from my house for ever.”
And David sware he would not. The kindness of the Lord! The expression is
strong; but it carries with it its own exposition and defence. It was kindness
the covenant of which God was called to witness
and it was kindness cherished
in God’s sight and fear
and for His glory. Friendships change. Friends die.
But there is one friend that sticketh closer than a brother. Jesus Christ will
not neglect nor despise you because you are unfortunate and poor. Your
adversities and distresses awaken his tenderest sympathies and compassion
lie
knows where you dwell. He sees that there is a “need be” for your present
trials. He liveth for evermore.
III. That this
chapter teaches us God’s care for the fatherless
especially the seed of His
servants. Mephibosheth was only five years old when his father was slain
His
nurse
in her anxiety to escape with him
let him fall
so that he was lame for
life. See how God cared for him. Machir
the son of Ammiel
of Lodebar
the
same man who in after years joined with Shobi and Barzillai in supplying David
and his people with beds and food at Mahanaim
clearly a large-souled
benevolent man
took him into his house and brought him up in his family. Now
as the result of David’s inquiry
the lame
orphan youth is raised to sit at
the king’s table. In every age God has shown Himself the Father of the
fatherless. Especially does God care for the children of those who love Him; He
remembers them for their fathers’ sake. He suffers not all the pains taken to
be unrewarded--all the tears shed un-noticed all the prayers offered unheard.
“A good man leaveth an inheritance to his children’s children.”
IV. This chapter
illustrates the truth that even in this world vice brings its own punishment
and virtue its own reward
1. See from this chapter
how He punishes sin! Saul was proud and
disobedient; and God makes that saying good
“Pride goeth before destruction
and a haughty spirit before a fall;” and that other saying
addressed to the
guilty monarch personally
“For rebellion is as the sin of witchcraft
and
stubbornness is as iniquity and idolatry.”
2. Now mark how God rewards piety on earth! No man serves Him for
nought. Follow the career of David. He begins life in the fear of God. Some of
his most devout and beautiful psalms appear to have been composed while he was
yet a youth. He took care to cleanse his way by a diligent use of God’s word.
He loved the exercise of Divine worship. He endeavoured to acquit himself well
in all stations. In his father’s house
among his flocks
at court
as Saul’s
armour-bearer and companion; in banishment
leading a roving life; on the throne
of Israel--everywhere he sought to please God. There is a lesson here conveyed
to all. Whatever your position may be
however humble and obscure
discharge
its duties in the fear of God. “Blessed are they that do His commandments
that
they may have right to the tree of life
and may enter in through the gates
into the city.” May that blessedness be yours and mine! Amen! (W. Walters.)
David and Mephibosheth
It is a proof that the bloody wars in which David had been engaged
had not destroyed the tenderness of his heart
that the very chapter which
follows the account of his battles opens with a yearning of affection--a
longing for an outlet to feelings of kindness. This proceeding of David’s in
making inquiry for a fit object of beneficence may afford us a lesson as to the
true course of enlightened kindness. Doubtless David had numberless persons
applying for a share of his bounty; yet he makes inquiry for a new channel in
which it may flow. The most clamorous persons are seldom the most deserving.
Enlightened benevolence aims at something higher than the mere relief of
passing distress. There are other debts besides money debts it becomes you to
look after. In youth
perhaps
you received much kindness from friends and
relatives which at the time you could not repay; but now the tables are turned;
you are prosperous
they or their families are needy. And these cases are apt
to slip out of your mind. It is not always hard-heartedness that makes the
prosperous forget the less fortunate; it is often utter thoughtlessness.
Thoughtlessness regarding his neighbours is not a poor man’s vice. The empty
house is remembered
even though it costs a sacrifice to send it a little of
his own scanty supplies. Few men are so hardened as not to feel the obligation
to show kindness when that obligation is brought before them.
3. Accustomed to think that his wisest course was to conceal from
David his very existence
and looking on him with the dread with which the
family of former kings regarded the reigning monarch
he must have come into
his presence with a strange mixture of feeling. He had a profound sense of the
greatness which David had achieved and the honour implied in his countenance
and fellowship. But there was no need for his humbling himself so low. There
was no need for him calling himself a dog
a dead dog--the most humiliating
image it was possible to find. We should have thought him more worthy of his
father if
recognising the high position which David had attained by the grace
of God
he had gracefully thanked him for the regard shown to his father’s
memory
and shown more of the self-respect which was due to Jonathan’s son. In
his subsequent conduct
in the days of David’s calamity
Mephibosheth gave
evidence of the same disinterested spirit which had shone so beautifully in
Jonathan
but his noble qualities were like a light twinkling among ruins or a
jewel glistening in a wreck. Every arrangement was thus made that could conduce
to his comfort. His being a cripple did not deprive him of the honour of a place
at the royal table
little though he could contribute to the lustre of the
palace. The lameness and consequent awkwardness
that would have made many a
king ashamed of such an inmate of his palace
only recommended him the more to
David. Regard for outward appearances was swallowed up by a higher
regard--regard for what was right and true. There is yet another application to
be made of this passage in David’s history. We have seen how it exemplifies the
duty incumbent on us all to consider whether kindness is not due from us to the
friends or the relatives of those who have been helpful to ourselves. This
remark is not applicable merely to temporal obligations
but also
and indeed
emphatically
to spiritual. We should consider ourselves in debt to those who
have conferred spiritual benefits upon us. Should a descendant of Luther or
Calvin
of Latimer or Cranmer or Knox
appear among us in need of kindness
what true Protestant would not feel that for what he owed to the fathers it was
his duty to show kindness to the children? (W. G. Blaikie
D. D.)
David and Mephibosheth
There is so much Gospel in this quaint incident that I am
embarrassed to know where to begin. Whom do Mephibosheth
and David
and
Jonathan make you think of?
I. Mephibosheth
in the first place
stands for the disabled human soul. Lord Byron described
sin as a charming recklessness
as a gallantry
as a Don Juan; George Sand
describes sin as triumphant in many intricate plots; Gavarini
with his
engraver’s knife
also shows sin as a great jocularity; but the Bible presents
it as a Mephibosheth
lame on both feet. Sin
like the nurse in the context
attempted to carry us
and let us fall
and we have been disabled
and in our
whole moral nature we are decrepit. Sometimes theologians haggle about a
technicality. They use the words “total depravity
” and some people believe in
the doctrine and some reject it. What do you mean by total depravity? Do you
mean that every man is as bad as he can be? Then I do not believe it either.
But do you mean that sin has let us fall
that it has disfigured
and disabled
and crippled our entire moral nature until we cannot walk straight
and are
lame in both feet? Then I shall admit your proposition. I do not care what the
sentimentalists or the poets say in regard to sin; in the name of God I declare
to you to-day that sin is disorganisation
disintegration
ghastly
disfiguration
hobbling deformity.
II. Mephibosheth
stands for the disabled human soul humbled and restored. When this invalid of
my text got a command to come to King David’s palace be trembled. The fact was
that the grandfather of Mephibosheth had treated David most shockingly
and now
Mephibosheth says to himself: “What does the king want of me? Isn’t it enough
that I am lame? Is he going to destroy my life? Is he going to wreak on me the
vengeance which he holds towards my grandfather Saul? It’s too bad.” But go to
the palace Mephibosheth must
since the king has commanded it. With staff and
crutches
and helped by his friends
I see Mephibosheth going up the stairs of
the palace. Consider the analogy. When the command is given from the palace of
heaven to the human soul to come
the soul begins to tremble. It says: “What is
God going to do with me now? Is He going to destroy me? Is He going to wreak
His vengeance upon me?” My friend
we come out with our prayers and sympathies
to help you up to the palace. If you want to get to the palace you may get
there. Start now. The Holy Spirit will help you. All you have to do is just to
throw yourself on your face at the feet of the King
as Mephibosheth did.
III. Mephibosheth
stands for the disabled human soul saved for the sake of another. Mephibosheth
would never have got into the palace on his own account. Why did David ransack
the realm to find that poor man
and then bestow upon him a great fortune
and
command a farmer by the name of Ziba to culture the estate and give to this
invalid Mephibosheth half the proceeds every year? Why did King David make such
a mighty stir about a poor fellow who would never be of any use to the throne
of Israel? It was for Jonathan’s sake. It was what Robert Burns calls for “auld
lang syne.” David could not forget what Jonathan had done for him in other
days. Now
it is on that principle that you and I are to get into the King’s
palace. The most important part of every prayer is the last three words of
it--“For Christ’s sake.” They are the most important part of the prayer. When
in earnestness you go before God and say
“For Christ’s sake
” it rolls in
as
it were
upon God’s mind all the memories of Bethlehem
and Gennesaret
and
Golgotha. If there is anything in all the universe that will move God to an act
of royal benefaction
it is to say
“For Christ’s sake.” If a little child
should kneel behind God’s throne and should say
“For Christ’s sake
” the great
Jehovah would turn around on His throne to look at her and listen. No prayer
ever gets to heaven but for Christ’s sake. No soul is ever comforted but for
Christ’s sake. The world will never be redeemed but for Christ’s sake.
IV. Mephibosheth
stands for the disabled human soul lifted to the King’s table. It was more
difficult in those
times even than it is now for common men to get into a royal dining-room. The
subjects might have come around the rail of the palace and might have seen the
lights kindled
and might have heard the clash of the knives and the rattle of
the golden goblets
but not got
in. Stout men with stout feet could not get in once in all their
lives to one banquet
yet poor Mephibosheth goes in
lives there
and is every
day at the table. Oh
what a getting up in the world for poor Mephibosheth!
Well
though you and I may be wofully tamed with sin
for our Divine Jonathan’s
sake
I hope we will all get in to dine with the King. O
my soul
what a
magnificent Gospel! It takes a man so low down and raises him so high! What a
Gospel! Come
now
who wants to be banqueted and empalaced? I come out now as
the messenger of the palace to invite Mephibosheth to come up. I am here to-day
to tell you that God has a wealth of kindness to bestow upon you for His Son’s
sake. The doors of the palace
are open to receive you. The cupbearers have already put the chalices on the
table
and the great
loving
tender sympathetic heart of God bends over you
this moment
saying: “Is there any that is yet left of the house of Saul
that
I may show him kindness for Jesus’ sake?” (T. De Witt Talmage
D. D.)
Kindness to Jonathan’s son
It appears from the story that David had never known of his
existence
or had forgotten it in the stress of his anxieties and struggles.
The boy was born after he and Jonathan parted from each other in the wood at
Ziph
and so completely had he been kept out of the way that the courtiers at
Jerusalem could only summon Ziba--a prosperous servant of Soul’s family--to ask
him the question David proposed. There was every reason for keeping him in
concealment. Oriental fashions would have prompted a new king to kill all
surviving members of a rival household
and David might destroy the possible
claimant. David
no doubt
looked forward with tremulous eagerness to the
coming of Jonathan’s son. He already loved him. He looked eagerly upon the
cripple prostrate before him
“longing for the touch of a vanished hand and the
sound of a voice that is still.” It requires no stretch of imagination to see
in Mephibosheth many excellent qualities. This modest
humble
loyal youth had
inherited something of his father’s generous spirit. He was perfectly content
to be as his father
in a place second to David’s. He was
in a sense
entitled
to the throne. He might easily have been made a claimant for it by soured
politicians
who would have rallied round his supposed interests to advance
their own. History is full of such instances. Mephibosheth chose
and kept in
perfect obscurity. Physical deformity has a varied effect upon the sufferer. It
embitters some against God and man. Lord Byron seems to have been made
miserable by his lameness. Shakespeare represents King Richard
III. as full of rage
at his misfortunes
and determined to work mischief.
“I
that am curtailed of this fair proportion
Cheated
of feature by dissembling nature
Have
no delight to pass away the time
Unless
to spy my shadow in the sun
And
descant on mine own deformity.
I
am determined to prove a villain.”
But
on the other hand
grace sometimes compensates for nature’s
lack. Multitudes will approach the study of this chapter
wondering what there
is in it worthy their time and of the Bible itself.
But it teaches us a few valuable lessons. Let us note among them
how--
I. It corrects our
estimate of what we call small deeds. David did a great many notable things
that impress us far more than this one; but it is just here that we see far
into his true character. The Bible makes this record because of its importance
in the portraiture of a great character
and our estimate of it will be a test
of our own spirit. Is there not something here worth remembering and copying?
What is to come up at the judgment-day as the ground of our acceptance
but
trifling deeds of love done spontaneously and soon forgotten
simply because
they were the natural outworking of our dispositions? The story is told of a
Russian soldier exposed to intense cold while on duty as a sentinel. A poor
working man
going home
took off his coat and gave it to him for his
protection. That night the sentinel perished. Not long after the working man
was brought to his deathbed
and fell into a slumber
in which he dreamed that
he saw Jesus wearing his old coat. “You have my coat on
” he said to him.
“Yes
” was the answer of the Lord. “You gave it to me the cold night I was a
sentinel in the forest. Inasmuch as ye have done it unto one of the least of
these my brethren
ye have done it unto me.”
II. This story
illustrates the humaneness of the whole Bible. It balances some of the recorded
cruelties of the early ages. Now
the world is full of inequalities
selfishness
and strife for place and power and of forgotten friends. Hence it
needs
early and late
the lessons of love
the lessons that show us the
obligations of friendship
no matter what the relative position of the friends
may come to he
and the claims of the children upon the friends of their
parents. This
the Bible tells us
was one of the great acts of David’s life.
The whole world responds to a touch of humanity
and the Bible is for the whole
world. That spirit is cultivated by it which led Webster to remember his early
neighbours when he came to greatness and power; which led Governor Andrew to
say
“I never despised a man because he was ignorant or because he was poor or
because he was black.” No one illustrates it as Christ Himself does
in Whom
dwells all the fulness of the Godhead. This narrative proves that--
III. The kindness of
man to man is a godlike quality. David gives two reasons for finding Jonathan’s
son: first
his old covenant
which included the children of both parties; and
second
the Divine law of love. He wished to show “the kindness of God” to
Mephibosheth. The phrase
“kindness of God” may be taken to mean either the
kindness God requires of man or shows to man. Robert-son Smith says (“Prophets
of Israel”) that it is not necessary to distinguish between Jehovah’s kindness
to Israel
which we should call his grace
or Israel’s duty of kindness to
Jehovah
which we should call piety
and the relation between man and man
which embraces the duties of love and mutual consideration. To the Hebrew mind
these three are essentially one
and all are comprised in the same covenant. As
Portia says:--
“We
do pray for mercy
And
that same prayer doth teach us all to render
The
deeds of mercy.”
IV. Christian love
alone will enable us to show one another the “kindness of God.” David uses this
beautiful expression
“kindness of God;” but his ideas of it were extremely
limited as compared with those we find all through the Gospels. He showed
kindness towards his old friend’s son. There is pathos and gentleness and a
right royal spirit in his act. We cannot.
with Christ on the cross before us
construe our duties and our privileges as men once did before he read the law
anew and told us its real meaning. In Christ God Himself has come down. He has
sought out the lame
the halt
the blind
the paralytic
the forgotten
the
dead in trespasses and sins. A bruised reed He will not break
and a smoking
flax He will not quench. He devises means by which His banished may not be
expelled from Him. This is God’s kindness
leading to sacrifice for the fallen
and the perishing. This is the love of God towards men. By the work of the Holy
Spirit this love becomes the possession of men. (Monday Club Sermons.)
Mephibosheth
Mephibosheth resembles the sinner and his salvation:--
I. He was an enemy
to the king
not the king his enemy.
II. Was sought in
his indifference.
III. Received in his
deformity.
IV. Received for
the sake of another.
V. Received a rich
inheritance.
VI. Received into
daily fellowship with the king. (Homilist.)
The kindness of God
I. In the first
place
we have here a splendid instance of that “charity which suffereth long
and is kind.” This is certainly not the manner of men
not the rule of the
world
as we have to deal with it
and as we note its character and policy from
day to day. It was the manner of Christ
who commanded only that which He
Himself performed
whose worshipper David then was
and who had received into
his heart the disposition of charity
which must be found with every true
follower of the forgiving and merciful Saviour.
II. We cannot hide
it from our reflections that this purpose or act of David was undertaken at a
late period in his history
A long interval had passed since his escape out of
trouble
by the death of Saul--fully fifteen years; and eight of these were
spent in possession of the throne of Israel
as well as that of Judah. After so
long a time
at the very least eight years of perfect freedom from all the
emergencies which arose from the pretensions of Saul’s family to the
government--after so long a time it is that he enters upon the work of charity.
Here was no false shame
but diligent and anxious inquiry
proving that
necessity alone had caused the previous delay of kindness. If we doubt this
be
it remembered that the law of common life is to forget favours
but never
injuries; seldom to requite the former
but most usually the latter.
“Nevertheless the chief butler remembered not Joseph
but forgot him.” We may
take this passage as a general expression of human deportment. In the present
case
time had not effaced the memory of Jonathan’s friendship
nor did any
extraordinary incident cause its sudden revival. Hence we must view it as an
act of serious deliberation
and
in this form
it speaks to us with much
solemnity. There are many stirring persuasives
and imperative compulsions to
Christian piety
which carry us along
perforce
in the way of obedience. But
here was no immediate appeal to passion
no interposition of witness
none to
applaud
none to condemn--calmly
deliberately
on principle alone
the past is
considered
and the duty is determined on.
1. So should we meditate and act as rational Christians. We may
possess true piety
but yet a piety which is nourished by continual excitement
by a restless temperament
which seeks insatiably after enterprise and events
to maintain its own fire of enthusiasm.
2. We must be Christians on principle
and when the world is shut
out
and every external persuasion to godliness removed
we must find the soul
within determined on the service of the Lord.
3. We must be deliberating Christians. We should trace over the years
that are past
to mourn for our positive transgressions
to derive from them
fresh abhorrence of evil.
III. We may now take
into account the reference made in the text to the early friendship which
existed between Jonathan and David. Some fifteen or sixteen years had elapsed
since the interruption of that friendship occurred
by the unhappy death of
Jonathan. Yet David’s heart yearns after his departed friend
his love is as
ardent as ever.
1. True friendship--Christian friendship
must suffer nothing from
time
or absence
or separation. It must outlast all
and if it experience any
change--change only to improvement in strength and purity.
2. Next
it must bear upon and include all relations. It is but a
mockery of friendship
if we pretend to love a man in one consideration alone
and will net serve him in all his wants and circumstances. If he need our
labour for his temporal good
he must have it as well as our spiritual
kindness.
IV. In the text we
have the quality and degree of the favours which were intended.
1. Primarily
the phrase signifies that here was no spontaneous
movement of generosity
but the fulfilling of a bond--the observance of an
obligation mutually imposed between David and his friend
prior to his final
flight from the house of Saul.
2. The kindness here mentioned requires some farther notice with
regard to its extent
as it is called the kindness of God. His kindness extends
from generation to generation
even to a “thousand generations of them who love
Him and keep His commandments. After looking thus closely on holy friendship as
enduring and extensive
we must not omit its quality
the regulation of its
acts
prescribed by the expletive--the “kindness of God.” Its acts are like the
acts of Divine benevolence
ever for the true good of the object. This you understand
by the contrast which the false friendships of the world present. Men make
leagues and covenants of amity offensive and defensive
for mutual advantage
the furtherance of gain
the increase of pleasure
the successful prosecution
of guilty purposes. There is a friendship here
no doubt
and sometimes a
durable one
but it is like the wisdom of this world
earthly
sensual
devilish. Finally
we may take the phrase as the Hebrew form of the superlative
degree
signifying the utmost kindness
and here our research upon the subject
must end. This sacred friendship sanctions such a kindness
such an extreme or
superlative one
when occasion requires it. (C. M. Fleury
A. M.)
Mephibosheth
1. We have no reason to think that Mephibosheth had any special ability
to advise in affairs of state
or that David needed any adviser. He had done
nothing to attract the king’s notice
and in fact his very existence seems to
have been unknown to him till special enquiry was made for any representatives
of the fallen house that had survived the fatal day. He certainly was no
ornament at the king’s table. But he was there
2. What return Mephibosheth made for his privileges. What silver and
gold he had he derived from the king’s bounty. He was incapable of military or
state service. He could only love the king
and this he did. When David fled
from Jerusalem he left at least one true heart behind him
and when lie
returned a pitiful spectacle met his eyes
Mephibosheth had neither dressed his
feet
nor trimmed his beard
nor changed his clothes
since the king fled; the
days of the King’s absence had been to him days of mourning. If tie could not
show his love in one way he could in another. What return are we making to our
King? We may often vainly wish that we were able to do something really great
for Him. But from Mephibosheth let us learn--
“To
do what we can
being what we are
To
shine like a glow-worm
if we cannot like a star.”
Let us love our King with our whole heart
and that love will be
ingenious in finding its own modes of expression. It is not want of opportunity
or ability
but too often want of real love that occasions so great a lack of
the ready service that should be rendered to our King. (C. O. Eldridge
B. A.)
Early friendship remembered
Agrippa I. (Acts 12:1) had been in earlier years on
terms of friendship with Caligula
the grandson of Tiberius
and having
offended the emperor
thereupon was thrown into prison and a chain put upon him.
When Caligula became emperor
he not only released and promoted Agrippa
but
gave him a golden chain equal in weight to the one he had worn in prison. Lord.
Grey and the Rev. Sydney Smith had long been friends; but the latter was very
poor
and his noble friend was unable to secure for him a better living. As
soon
however
as Lord Grey became Prime Minister
he is said to have
exclaimed
“Now
I can do something for Sydney Smith!” And he did.
Kindness shown for the love of another
In the late Crimean War
I have heard that a New York
merchant helped every youth that might come to him bearing the uniform of his
son. This he had
however
to stop
but on one occasion a young man walked into
his office
at first to receive a blunt refusal
but the youth produced a note
and handed it to the merchant
which ran something like the following: “The
bearer of this note has come home to die. He has been fighting in the front
with me. Do all you can for him. Call in a nurse
and let him have my room.
Engage the family physician. For Charlie’s sake.” Needless to say that the
father’s heart was opened at once. What he had done brought: but the plea of
the boy. So it is
through the plea of God’s son
we have been spared
and
mercy and forgiveness are offered. (Newton Jones.)
Grateful memories expressed in deeds
An interesting story is told of Dr. Livingstone and of the respect
which his courage in going about unarmed inspired among the Arabs. “On one
occasion
” a traveller Says
“I” was for two days the guest of an Arab chief
near the south end of Tanganyika
who had formerly been a famous slave-trader.
I had a good deal of conversation with him regarding Livingstone
whom he had
known intimately. III taking leave of him I thanked him for his hospitality
when he replied
‘For the sake of the Doctor.’”
For Christ’s sake
Sir Henry Burdett
perhaps the greatest living authority upon
hospitals and their working
has recently said concerning nurses: “Those
trained in religious institutions are the best from the patients’ point of
view. The religious idea embodies devotion to duty
abnegation of self
concentration upon the case in hand
and a determination to do everything
possible for the patient’s welfare. To such a nurse the patient is always a
human being
not merely a case--which makes all the difference. They are women
and not mere money-making machines.” Is not this the secret of all true
helpfulness to others? “For Christ’s sake” is the only motive that will outlast
all temptation to weariness
to abandoning our service in disappointment or
despair. The service of man is
in its highest and best
only possible as it is
also the service of God. (H. O. Mackey.)
For another’s sake
In a historic sketch of Robert Bruce
king of Scotland
occurs
this paragraph: King Robert was now alone
and he left the cottage very
sorrowful for the death of his foster-brother
and took himself in the
direction toward where he had directed his men to assemble after their
dispersion. It was now near night
and
the place of meeting being a farmhouse
he went boldly into it
where he found the mistress
an old true-hearted
Scotch-woman
sitting alone. Upon seeing a stranger enter
she asked him who
and what he was. The king answered that he was a traveller
who was journeying
through the country. “All travellers
” answered the good woman
“are welcome
here for the sake of one.” “And who is that one
” said the king
“for whose
sake you make all travellers welcome?” “It is our lawful King Robert the
Bruce
” answered the mistress
“who is the rightful lord of this country; and
although he is now pursued and hunted after with hounds and horns
I hope to
live to see him king over all Scotland.” “For the sake of one
” and that One
Jesus
as a motto in our Church life. How it would smooth the way for doing
effective work for God and souls
if for His sake we would be charitable
long-suffering
kind
not criticising
but helpful.
Physical imperfections
In Count Tolstoi’s “Childhood
Boyhood
and Youth
” he tells us
that he felt deep pain when at the early age of six years
he heard his mother
confess that he was only a plain homely boy. “I fancied
” he says
“that there
was no happiness on earth for a person with such a wide nose
such thick lips
and such small grey eyes as I had: I besought God to work a miracle
to turn me
into a beauty
and all I had in the present
or might have in the future
I
would give in exchange for a handsome face.” Yet there is something far more
beautiful than these in that rugged face: the deep impress of great moral and spiritual
power.
Verse 9
I will give unto thy master’s son all that pertained to Saul and
to all his house
A lost inheritance recovered
When Warren Hastings was a boy he had to grieve at the fact that
his family had lost their paternal estate at Dayleford
and he formed an early
resolution of bringing it back once again into the family.
To purchase that forfeited estate became to him a great ambition of his life
and he ultimately succeeded: he bought back the estate
and died at Daylesford.
But no such possibility lay before the disinherited prince Mephibosheth. As far
as his own achievements go
he must live and die alienated from his ancestral
possessions. What
however
is impossible to Mephibosheth to achieve is not
beyond the grace of David freely to bestow
and thus the grant of Saul’s
patrimony to his forlorn and impoverished grandson is analogous to the method
of Divine grace whereby
in Christ
the lost station and purity of Adam are
restored to us who have inherited his fallen condition (Charles Deal.)
──《The Biblical Illustrator》