II SAMUEL 9 COMME�TARYWritten and edited by Glenn Pease

PREFACE

This chapter is a focus on grace, and there are many sermons preached on that theme from

this story of David's fulfilling his promise to his best friend Jonathan. I quote just a few of

the many preachers who develop the theme of grace. If any do not wish their insights to be

shared in this way, they can let me know and I will delete them. Me e-mail address is

glenn_p86@yahoo.com

I�TRODUCTIO�

Maclaren, “This charming idyl of faithful love to a dead friend and generous kindness

comes in amid stories of battle like a green oasis in a wilderness of wild rocks and sand. The

natural sweetness and chivalry of David’s disposition, which fascinated all who had to do

with him, comes beautifully out in it, and it may well stand as an object lesson of the great

Christian duty of practical mercifulness.”

David and Mephibosheth

1 David asked, "Is there anyone still left of the house of Saul

to whom I can show kindness for Jonathan's sake?"

1. Dr. Arthur Ferry Jr., “Is there anyone of the house of Saul? Saul who lied to me. Saul

who cheated me. Saul who hated me. Saul who tried to murder me. Saul who chased me

across the hills of Israel like a blood thirsty hound chasing a wounded deer. Saul the

greatest enemy of my life -- is there anyone of the house of Saul?” This could have been the

spirit in which David asked the question, and he would have been concerned that anyone of

Saul's house would be alive to threaten his throne. This was not the case at all, for David

was in a mood of friendliness, and with a desire to be a blessing to others, and especially his

good friend Jonathan.”

I don't see any basis in the text for Dr. Ferry's skepticism of Ziba, but he has a point that is

valid when he wrote, “When King David ask if there was anyone, a paper shuffling

bureaucrat named Ziba (zeeba) stepped out of the shadow of the palace and said, "there's

still a son of Johnathan's whose crippled in both of his feet". You can hear the sarcasm

oozing out of his voice. His implication toward Mephibosheth is that he doesn't really fit in

here. You don't really want him around here, he's really not like the rest of us, he's really

not the right kind of people.

Lurking in the shadows of every church in America are the smug and the arrogant and the

self-righteous grace killers who are segregating God's children. He really doesn't fit in here.

She really doesn't fit in here. They don't think like we think. Their doctrine is just a little

bit different than mine. He thinks you ought to be dunked 3 times to be properly baptized,

as if staying in water longer would make you more righteous. If that's true, I know some

who ought to be staked out in deep water over night.

He really doesn't fit in here, his skin is another color. The Church of Jesus Christ is a

people's church and that's what I want this church to be. If you are fortunate to wear a

$500 suit and you sit down next to someone in blue jeans, you treat him like a prince in

Israel because that's who he is.”

1B. Brian Morgan, “The story opens with a burst of resolve gushing up out of David's soul.

His passion is like a pent-up geyser that cannot be contained. He is going about the busy life

of being king--winning wars, organizing domestic affairs, managing leaders, leading

national assemblies--when suddenly he is overcome with a desire to do something. And his

desire is not to build a house, fight a war, or lead the nation. It is to repay a debt of love

owed to an old friend. Memories of Jonathan which come looming out of the past forcibly

engage David's soul, provoking him into action. The time has come to take care of some

unfinished business.”

1C.Henry, “David's enquiry after the remains of the ruined house of Saul, 2Sa_9:1. This

was a great while after his accession to the throne, for it should seem that Mephibosheth,

who was but five years old when Saul died, had now a son born, 2Sa_9:12. David had too

long forgotten his obligations to Jonathan, but now, at length, they are brought to his mind.

It is good sometimes to bethink ourselves whether there be any promises or engagements

that we have neglected to make good; better do it late than never. The compendium which

Paul gives us of the life of David is this (Act_13:36), that he served his generation according

to the will of God, that is, he was a man that made it his business to do good; witness this

instance, where we may observe,

1. That he sought an opportunity to do good. He might perhaps have satisfied his

conscience with the performance of his promise to Jonathan if he had been only ready,

upon request or application made to him by any of his seed, to help and succour them. But

he does more, he enquires of those about him first (2Sa_9:1), and, when he met with a

person that was likely to inform him, asked him particularly, Is there any yet left of the

house of Saul, that I may show him kindness? 2Sa_9:3. “Is there any, not only to whom I

may do justice (�um_5:8), but to whom I may show kindness?” �ote, Good men should

seek opportunities of doing good. The liberal deviseth liberal things, Isa_32:8. For, the most

proper objects of our kindness and charity are such as will not be frequently met with

without enquiry. The most necessitous are the least clamorous.

2. Those he enquired after were the remains of the house of Saul, to whom he would show

kindness for Jonathan's sake: Is there any left of the house of Saul? Saul had a very

numerous family (1Ch_8:33), enough to replenish a country, and was yet so emptied that

none of it appeared; but it was a matter of enquiry, Is there any left? See how the

providence of God can empty full families; see how the sin of man will do it. Saul's was a

bloody house, no marvel it was thus reduced, 2Sa_21:1. But, though God visited the

iniquity of the father upon the children, David would not. “Is there any left that I can show

kindness to, not for Saul's own sake, but for Jonathan's?” (1.) Saul was David's sworn

enemy, and yet he would show kindness to his house with all his heart and was forward to

do it. He does not say, “Is there any left of the house of Saul, that I may find some way to

take them off, and prevent their giving disturbance to me or my successor?” It was against

Abimelech's mind that any one was left of the house of Gideon (Jdg_9:5), and against

Athaliah's mind that any one was left of the seed royal, 2Ch_22:10, 2Ch_22:11. Those were

usurped governments. David's needed no such vile supports. He was desirous to show

kindness to the house of Saul, not only because he trusted in God and feared not what they

could do unto him, but because he was of a charitable disposition and forgave what they

had done to him. �ote, We must evince the sincerity of our forgiving those that have been

any way unjust or injurious to us by being ready, as we have opportunity, to show kindness

both to them and theirs. We must not only not avenge ourselves upon them, but we must

love them, and do them good (Mat_5:44), and not be backward to do any office of love and

good-will to those that have done us many an injury. 1Pe_3:9, - but, contrari-wise, blessing.

This is the way to overcome evil, and to find mercy for ourselves and ours, when we or they

need it. (2.) Jonathan was David's sworn friend, and therefore he would show kindness to

his house. This teaches us, [1.] To be mindful of our covenant. The kindness we have

promised we must conscientiously perform, though it should not be claimed. God is faithful

to us; let us not be unfaithful to one another. [2.] To be mindful of our friendships, our old

friendships. �ote, Kindness to our friends, even to them and theirs, is one of the laws of our

holy religion. He that has friends must show himself friendly, Pro_18:24. If Providence has

raised us, and our friends and their families are brought low, yet we must not forget former

acquaintance, but rather look upon that as giving us so much the fairer opportunity of

being kind to them: then our friends have most need of us and we are in the best capacity to

help them. Though there be not a solemn league of friendship tying us to this constancy of

love, yet there is a sacred law of friendship no less obliging, that to him that is in misery

pity should be shown by his friend, Job_6:14. A brother is born for adversity. Friendship

obliges us to take cognizance of the families and surviving relations of those we have loved,

who, when they left us, left behind them their bodies, their names, and their posterity, to be

kind to.

3. The kindness he promised to show them he calls the kindness of God; not only great

kindness, but, (1.) Kindness in pursuance of the covenant that was between him and

Jonathan, to which God was a witness. See 1Sa_20:42. (2.) Kindness after God's example;

for we must be merciful as he is. He spares those whom he has advantage against, and so

must we. Jonathan's request to David was (1Sa_20:14, 1Sa_20:15), “Show me the kindness

of the Lord, that I die not, and the same to my seed.” The kindness of God is some greater

instance of kindness than one can ordinarily expect from men. (3.) It is kindness done after

a godly sort, and with an eye to God, and his honor and favor.”

2. Clarke, “Is there yet any that is left - David recollecting the covenant made with his

friend Jonathan, now inquires after his family. It is supposed that political considerations

prevented him from doing this sooner. Reasons of state often destroy all the charities of

life.”

3. Jamison, “David said, Is there yet any that is left of the house of Saul — On inquiry,

Saul’s land steward was found, who gave information that there still survived

Mephibosheth, a son of Jonathan who was five years old at his father’s death, and whom

David, then wandering in exile, had never seen. His lameness (2Sa_4:4) had prevented him

from taking any part in the public contests of the time. Besides, according to Oriental

notions, the younger son of a crowned monarch has a preferable claim to the succession

over the son of a mere heir-apparent; and hence his name was never heard of as the rival of

his uncle Ish-bosheth. His insignificance had led to his being lost sight of, and it was only

through Ziba that David learned of his existence, and the retired life he passed with one of

the great families in trans-jordanic Canaan who remained attached to the fallen dynasty.

Mephibosheth was invited to court, and a place at the royal table on public days was

assigned him, as is still the custom with Eastern monarchs. Saul’s family estate, which had

fallen to David in right of his wife (�um_27:8), or been forfeited to the crown by Ish-

bosheth’s rebellion (2Sa_12:8), was provided (2Sa_9:11; also 2Sa_19:28), for enabling

Mephibosheth to maintain an establishment suitable to his rank, and Ziba appointed

steward to manage it, on the condition of receiving one-half of the produce in remuneration

for his labor and expense, while the other moiety was to be paid as rent to the owner of the

land (2Sa_19:29).”

4. Gill, “And David said,.... To some of his courtiers: is there yet any that is left of the house

of Saul? which question was put by him, not in order to destroy them, lest they should

disturb his government, as was usual with other princes, and especially such who got their

crowns by usurpation; but to prevent any suspicion of that kind in the persons he inquired

of, he adds:

that I may show him kindness, for Jonathan's sake? not for Saul's sake, who had been his

implacable enemy, though he had sworn to him that he would not cut off his seed; but for

Jonathan's sake, his dear friend, whose memory was precious to him. Some of the Jewish

writers have thought, because this follows upon the account given of the officers of David,

both in his camp and court, that this question was occasioned by a thought that came into

his mind, while he was appointing officers, that if there were any of Saul's family, and

especially any descendant of Jonathan, that was fit for any post or office, he would put him

into one; but this seems to be a long time after David had settled men in his chief offices;

for Mephibosheth, after an inquiry found out, was but five years of age when his father was

slain, and so but twelve when David was made king over all Israel, and yet now he was

married, and had a young son, 2Sa_9:12; so that it was a long time after David was

established in the kingdom that he thought of this; which is to be imputed to his being

engaged so much in war, and having such a multiplicity of business on his hands.

5. Maclaren, “Saul and three of his four sons had fallen on the fatal field of Gilboa; the

fourth, the weak Ishbosheth, had been murdered after his abortive attempt at setting up a

rival kingdom had come to nothing. There were only left Saul’s daughters and some sons

by a concubine. So low had the proud house sunk, while David was consolidating his

kingdom, and gaining victory wherever he went.

But neither his own prosperity, nor the absence of any trace of Saul’s legitimate male

descendants, made him forget his ancient oath to Jonathan. Years had not weakened his

love, his sufferings at Saul’s hands had not embittered it. His elevation had not lifted him

too high to see the old days of lowliness, and the dear memory of the self-forgetting friend

whose love had once been an honour to the shepherd lad. Jonathan’s name had been

written on his heart when it was impressionable, and the lettering was as if ‘graven on the

rock for ever.’ A heart so faithful to its old love needed no prompting either from men or

circumstances. Hence the inquiry after ‘any that is left of the house of Saul’ was occasioned

by nothing external, but came welling up from the depth of the king’s own soul.”

6. Pink, “2 Samuel 9 presents to us one of the loveliest scenes in the life of David. To

appreciate it properly we need to recall his earlier experiences, particularly the unkind

treatment he received from the hands of Saul. We will only refer briefly now to the jealousy

which was awakened in that king’s heart when he heard the women celebrating in song the

victory of Jesse’s youthful son over Goliath. How that later he sought to kill David again

and again by throwing a javelin at him. Finally, how that David had to flee for his life and

how relentlessly the king pursued him, determining to kill him. But things had been

completely altered. Saul and his sons were slain in battle, and David had ascended the

throne of Israel. A most admirable spirit did our hero now display: instead of using his

royal power tyrannically or maliciously, he put it to a most noble use: to return good For

evil, to extend pity to the descendant of his foe, to befriend one who might well have feared

death at his hands, was David’s next act.

"And David said, Is there yet any that is left of the house of Saul, that I may show him

kindness for Jonathan’s sake?" (2 Sam. 9:1). First of all let us observe the pathos of such a

question. 1 Chronicles 8:33 furnishes a list of Saul’s sons, but now his family had been so

reduced by the judgments of God that inquiry has to be made "is there yet any that is left

of the house of Saul?" How true it is that "the sins of the fathers are visited upon the

children"—O that more parents would take this to heart. But, second, let us note the

benevolent designed of David: he sought any possible survivor of Saul’s family, not that he

might imprison or slay, but that he might show him "kindness." It was no passing whim

which had actuated him. "Jonathan" was before his heart, and for his "sake" he was

determined to show clemency and display his magnanimity. At length they brought to

David an old retainer of Saul’s family, who knew well the sad state into which it was fallen;

and to him also David said, "Is there not yet any of the house of Saul, that I may show the

kindness of God unto him?" (v. 3).

But beautiful as was David’s conduct on this occasion, something yet more blessed was

shadowed forth by it, and upon that we would particularly concentrate our attention. As

other writers on this sweet incident have pointed out, David as monarch over Israel

suggests to us God upon His throne in heaven: David showing kindness to the family of his

archenemy, foreshadowed God’s dealing in grace with sinners. The name of the one whom

David befriended, the place he had hitherto occupied, the condition he was then in, the

wondrous portion he received, all typified the case of those upon whom God bestows saving

mercy. The picture here presented is perfect in its accuracy in every detail, and the more

closely it be examined, the more clearly will its evangelical character appear. O that our

hearts may be melted by its exquisite light and shade.

"And David said, Is there yet any that is left of the house of Saul, that I may show him

kindness for Jonathan’s sake?" Let us first observe that David was the one who here took

the initiative. �o overtures were made unto him by the one remaining descendant of Saul;

the king himself was the one to make the advance. So it is in the antitype: it is not the

sinner, but God, who makes the first move. Through the Gospel He makes overtures of

mercy, and in each instance of salvation He is found of them that seek Him not. "All we like

sheep have gone astray" (Isa. 53:6), and it is the nature of a lost sheep to wander farther

and farther afield. The shepherd must do the seeking, for sheep astray never go after the

shepherd—true alike both naturally and spiritually. It was God who sought out Abraham

in Ur, Jacob at Bethel, Moses in Midian, Saul of Tarsus on the road to Damascus, and not

they who sought unto Him.

�ext, we may notice the object of David’s quest. It was not one who had befriended him

during the days of his own dire need. �or was it one whom men of the world would call "a

deserving case." �or was it one from whom David could expect anything again in return.

Instead, it was one immediately descended from his most merciless and implacable foe; it

was one who was hiding away from him; it was one who had nothing of his own, having lost

his heritage. How accurate the picture The Gospel of God’s grace is not seeking those who

have something of their own to commend them unto the Lord, nor does it offer salvation in

return for service to be rendered afterward. Its inestimable riches are for worthless

wretches, spiritual paupers, lost and undone sinners; and those riches are freely proffered

"without money and without price."

But let us pay attention to the motive which actuated David. Very beautiful is this line in our

typical picture. "And David said, Is there yet any that is left of the house of Saul, that I may

show him kindness for Jonathan’s sake." Here was what moved the king to make overtures

of mercy toward the house of his sworn enemy. Though there was nothing whatever in

Saul’s survivor to commend him unto the royal favor, David found a reason outside of him,

in that bond of love and friendship which existed between his own heart and Jonathan. And

thus it is too in the antitype: "For we ourselves also were sometime Foolish, disobedient,

deceived, serving divers lusts and pleasures, living in malice and envy, hateful, hating one

another. But after that the kindness and pity of God our Saviour toward man appeared, not

by works of righteousness which we have done, but according to His mercy He saved us, by

the washing of regeneration and renewing of the Holy Spirit; which He shed on us

abundantly through Jesus Christ our Saviour" (Titus 3:3-6). It is because of Another that

God is gracious to His people: "God for Christ’s sake hath forgiven you" (Eph. 4:32).

One more item completes this point, and a very striking one it is. When Zeba, Saul’s

servant, had been found and brought to David, the king asked, "Is there not yet any of the

house of Saul, that I may show the kindness of God unto him?" (v. 3). This language goes

further than his words in the first verse. It takes us back to 1 Samuel 20. There we find

Jonathan acted the part of a mediator between Saul and David (vv. 27-34). There too we

read of a solemn "covenant" (vv. 16, 17, 42) between Jonathan and David, in which the

latter swore to show kindness unto the house of the former forever: "Jonathan caused

David to sware again, because he loved him: for he loved him as he loved his own soul" (v.

17). It was to that incident the words of David "that I may show the kindness of God unto

him" looked back: it was that kindness of which God Himself had been the witness; it was

covenant "kindness" which he had promised to exercise.

Thus, the one who here obtained kindness at the hands of the king, received favor not

because of anything he had done, nor because of any personal worthiness he possessed, but

wholly on account of a covenant promise which had been made before he was born. So it is

with those toward whom God now acts in free and sovereign grace. It is not because of any

personal claims they have upon Him, but because of the love He bears toward the

Mediator, that He shows "kindness." �or is that all: long, long before they first saw the

light, God entered into a covenant with Christ, promising to extend mercy unto all who

belonged to His "house": "Wherein God, willing more abundantly to show unto the heirs

of promise, the immutability of His counsel, confirmed it by an oath: that by two immutable

things, in which it was impossible for God to lie, we might have a strong consolation, who

have fled for refuge to lay hold upon the hope set before us" (Heb. 6: 17, 18). It is "through

the blood of the everlasting covenant" that God makes His people "perfect in every good

work to do His will" (Heb. 13:20, 21).”

2 �ow there was a servant of Saul's household named Ziba.

They called him to appear before David, and the king said to

him, "Are you Ziba?"

"Your servant," he replied.

1. Gill, “And there was of the house of Saul a servant whose name was Ziba,.... Or there was

a servant that belonged to Saul's family; not that any of Saul's family was a servant; and

this servant the Jews commonly say was a Canaanitish servant, and who upon the death of

his master was not made free, but became the inheritance and possession of his children

after him, Lev_25:46; though Josephus (n) says he was made free by Saul:

and when they had called him unto David; who it seems was now at court, or in Jerusalem,

on some account or another; or was in David's service, in some inferior post or another;

however, having been a quondam servant of Saul, it was thought he could give the best

intelligence of his family, and whether any were living, and therefore was sent for; and

when he was come into the king's presence: the king said unto him, art thou Ziba? for he

had been told before by some of his courtiers what his name was: and he said, thy servant

is he; or my name is Ziba, and I am at thy command.”

3 The king asked, "Is there no one still left of the house

of Saul to whom I can show God's kindness?"

Ziba answered the king, "There is still a son of

Jonathan; he is crippled in both feet."

1. Gill, “And the king said, is there not yet any of the house of Saul; that is, remaining or

living: that I may show the kindness of God unto him? great kindness, some large favour or

benefit; for the word God added to things, as to trees, mountains, &c. serves to set forth the

excellency of them; and this kindness is in imitation of God, or such as he had sworn in the

presence of God to show; and that is expressed in the same language, 1Sa_20:14, and Ziba

said unto the king, Jonathan hath yet a son; a son still living: which is lame on his feet; on

both his feet, as the Targum; of which occasion; see Gill on 2Sa_4:4.”

1B. Craig Barnes, “Mephibosheth was only five years old when his father Jonathan and

grandfather Saul were killed in battle by the Philistines. On that day everyone in his home

began to panic. The Philistines were ruthless and would surely try to kill all of Saul's

household. Meanwhile David and his guerilla troops were wandering around. The

managers of Saul and Jonathan's house were terrified that if the Philistines didn't get

them, David surely would. So they grabbed what they could and fled. When the nurse

grabbed Mephibosheth and fled with him she tripped and the boy fell, breaking both his

ankles. The ankles didn't mend well, and Mephibosheth was lame the rest of his life.

A great many years later, after David had become securely established as the new king of

Israel, he called a man named Ziba into his presence. Ziba had been the chief steward of

Saul's house. David asked Ziba if there was anyone left who was a descendent of Saul's.

Ziba said, "Well, the only person left is a crippled guy who is the son of Jonathan." Maybe

Ziba meant, "Don't worry. There's only a crippled man who couldn't be a threat to you." If

a king were trying to establish a new dynasty, it was typical for him to worry about this. If

there were anyone left from the previous dynasty, that person could always claim to be the

rightful heir to the throne. But David wasn't worried about that. He was worried about his

covenant with Jonathan.

David and Jonathan had been close friends whose souls were knit together by God. And

David had promised that if anything happened to Jonathan, he would take care of

Jonathan's children. So David asked Ziba, several times, "Is there anyone remaining in the

house of Saul to whom I may show kindness?"

2. Clarke, “That I may show the kindness of God unto him? - That is, the utmost, the

highest degrees of kindness; as the hail of God, is very great hail, the mountains of God,

exceeding high mountains: besides, this kindness was according to the covenant of God

made between him and the family of Jonathan.”

3. Steven Cole, “God’s grace is not some stuffy theological doctrine to be filed away in your

set of notes. It is the most practical, beautiful truth in all of God’s Word. It ought to be at

the core of your daily experience with God. We cannot begin even to scratch the surface of

the subject today, but I want to motivate you to begin a lifelong pursuit of understanding

and applying God’s grace. You will be richly rewarded.

I need to warn you that Satan works overtime to confuse people on this essential truth.

Some turn the grace of God into licentiousness (Jude 4). If you speak of the need for

obedience, they cry, "Legalism!" But they don’t understand the true grace of God that

instructs us "to deny ungodliness and worldly desires" (Titus 2:11-12). Others give lip

service to grace but live under the strangle hold of legalism. Their lives deny the joy that

comes from knowing God’s grace.

The doctrine of God’s grace is expounded at length in such �ew Testament epistles as

Romans, Galatians, and Ephesians. But who would expect to find it shining forth from the

pages of 2 Samuel 9? David, the man after God’s heart, knew and applied God’s grace in

his life. Because David was a type of Christ, his showing God’s kindness (9:3) to the

crippled Mephibosheth serves as an illustration of God’s grace to fallen sinners as spelled

out clearly in the �ew Testament.

The word "kindness" (9:1, 3, 7) is the key to this chapter. It is the Hebrew word chesed,

often translated "lovingkindness." It points to God’s loyal, unfailing love for His people.

It’s related to chasidah, the Hebrew word for "stork." Perhaps you’ve wondered why we

associate storks and babies. It comes from the Hebrews, who observed the exceptional love

and care which the stork demonstrated toward its young. It would make its nest in the

tallest fir trees, safe from its enemies. It would nurture and care for those ugly, gawking

baby storks with an unfailing, loyal love. The Hebrews said, "That’s how God loves us!"

There is nothing in us to merit or deserve it. Grace stems from God’s nature.

You will notice that David said, "Is there not yet anyone?" �ot, "anyone qualified"; not,

"anyone worthy?"; just, "anyone?" When Ziba informed David, perhaps with a twinge of

warning in his voice, "(he) is crippled in both feet," David didn’t ask, "How badly is he

crippled?" David didn’t think, "He would be useless to have around here." Instead, he

asked, "Where is he?" and he sent for him. Grace doesn’t depend on the recipient. Grace is

God’s unmerited favor.

4. For anyone interested I have added my sermon on caring for the handicapped in

Appendix A.

4 "Where is he?" the king asked.

Ziba answered, "He is at the house of Makir son of Ammiel

in Lo Debar."

1. Henry, “ Information given him concerning Mephibosheth, the son of Jonathan. Ziba

was an old retainer to Saul's family, and knew the state of it. He was sent for and examined,

and informed the king that Jonathan's son was living, but lame (how he came to be so we

read before, 2Sa_4:4), and that he lived in obscurity, probably among his mother's relations

in Lo-debar in Gilead, on the other side Jordan, where he was forgotten, as a dead man out

of mind, but bore this obscurity the more easily because he could remember little of the

honour he fell from.

2. Gill, “And the king said unto him, where is he?.... In what part of the land, city, or town,

does he dwell? and Ziba said unto the king, behold, he is in the house of Machir,

the son of Ammiel; a descendant of Machir, the son of Manasseh, to whom the land of

Gilead was given, which lay on the other side Jordan: in Lodebar; a place in that country,

perhaps the same with Debir in Jos_13:26. Here it may be his mother's relations lived, and

here he might dwell in obscurity, and lie hid from the knowledge of David; who, it might be

feared by his friends, would have dispatched him, had he known where he was. Some take

it to be an appellative, and render it, as Abarbinel observes, "without anything"; as if he

was so poor that he had not anything to support himself with. �o mention as yet is made of

his name, perhaps because the historian had given it before, 2Sa_4:4.”

3. Barnes, “David reaped the fruit of his kindness to Mephibosheth, for, when he fled from

Absalom, Machir, the son of Ammiel, was one of those who were most liberal in providing

him and his army with necessaries (marginal reference). According to 1Ch_3:5, Ammiel

(called inversely Eliam, 2Sa_11:3) was the father of Bath-sheba. If this be the same Ammiel,

Machir would be Bath-sheba’s brother. However, the name is not a very uncommon one

(�um_13:12; 1Ch_26:5, etc.).

Lo-debar - Evidently on the east of Jordan River, and in the neighborhood of Ish-

bosheth’s capital, Mahanaim 2Sa_17:27, but not identified by any modern traveler.

Thought by some, not improbably, to be the same as Debir Jos_13:26.”

5 So King David had him brought from Lo Debar, from the

house of Makir son of Ammiel.

1. Gill, “Then King David sent,.... Messengers; it may be Ziba, none being more proper

than he that knew him, and where he was: and fetched him out of the house of Machir, the

son of Ammiel, from Lodebar; they demanded him in the king's name, and being delivered

to them, they brought him from thence to Jerusalem.”

2. Henry, “The bringing of him to court. The king sent (Ziba, it is likely) to bring him up to

Jerusalem with all convenient speed, 2Sa_9:5. Thus he eased Machir of his trouble, and

perhaps recompensed him for what he had laid out on Mephibosheth's account. This

Machir appears to have been a very generous free-hearted man, and to have entertained

Mephibosheth, not out of any disaffection to David or his government, but in compassion to

the reduced son of a prince, for afterwards we find him kind to David himself when he fled

from Absalom. He is named (2Sa_17:27) among those that furnished the king with what he

wanted at Mahanaim, though David, when he sent for Mephibosheth from him, little

thought that the time would come when he himself would gladly be beholden to him: and

perhaps Machir was then the more ready to help David in recompence for his kindness to

Mephibosheth. Therefore we should be forward to give, because we know not but we

ourselves may some time be in want, Ecc_11:2. And he that watereth shall be watered also

himself, Pro_11:25.”

3. Charles Stanley using the KJV, which says he sent and fetched him, wrote, “"Then king

David sent and fetched him." �ow, this fetching is very beautiful. It tells out a grace so

entirely of God. Man shows kindness to those who, as he thinks, deserve it. Or he expects to

get something worth the kindness in return. �ot so with God. Mephibosheth had not done

one thing to merit the kindness. He had not to do his part first, as some say. �o! GRACE

went to fetch him from Lo-debar, the very place where he was. And did not the Son of God

come to poor sinners just where they were? He came to fetch them, and He found them

dead in trespasses and sins. And did He not take that very place, and die, the Just for the

unjust, to bring us to God? Eternal shame on every proud Pharisee, who after this, will yet

say, "Man must do his part first."

Mephibosheth was too lame to do his part first. He had to be fetched. Ah! if it had not been

for this fetching grace, we should have all perished in our wretched strivings to hide away

from God. "And now, when Mephibosheth was come unto David, he fell on his face." What

a picture of dread and fear. As the son of Saul, the hunter of the life of David, what had he

to expect? The next moment the voice of stern justice might demand his life. There he lies -

a picture of a trembling sinner, brought into the presence of God, with the fearful load of

guilt and sin; he knows not God - he knows not what to expect.”

6 When Mephibosheth son of Jonathan, the son of Saul, came

to David, he bowed down to pay him honor.

David said, "Mephibosheth!"

"Your servant," he replied.

1. Henry, “ Mephibosheth presented himself to David with all the respect that was due to

his character. Lame as he was, he fell on his face, and did homage, 2Sa_9:6. David had thus

made his honours to Mephibosheth's father, Jonathan, when he was next to the throne

(1Sa_20:41, he bowed himself to him three times), and now Mephibosheth, in like manner,

addresses him, when affairs are so completely reversed. Those who, when they are in

inferior relations, show respect, shall, when they come to be advanced, have respect shown

to them.

2. Barnes, “Mephibosheth - Also called Merib-baal (and Meri-baal, probably by a clerical

error, 1Ch_9:40). The two names seem to have the same meaning: Bosheth, shame, being

the equivalent for Baal, and Mephi (scattering or destroying, being equivalent to Merib

(contending with). Compare Ish-bosheth and Esh-baal, Jerub-baal and Jerub-besheth.

He fell on his face - In fear. Such generosity to a fallen rival as David showed in restoring

him his paternal property seemed to him scarcely credible.

3. Gill, “ �ow when Mephibosheth, the son of Jonathan, the son of Saul,.... For that was his

name, though sometimes called Meribbaal, 1Ch_8:34; and this was his relation to Jonathan

and Saul, the son of the one, and grandson of the other: was come unto David; to his court

and palace in Jerusalem, being thither brought; for he could not go of himself, being lame:

he fell on his face, and did reverence; to him as a king, in a civil way, and in the best

manner he could, considering that he was lame on his feet: and David said, Mephibosheth;

is it he? having learnt what his name was, this he expressed with great vehemency and

affection, as glad that he had found one of Jonathan's posterity: and he answered, behold

thy servant! he answered to his name, and owned his subjection to David, and was ready to

take the oath of allegiance to him, and give him homage, and serve him in what way he

could.”

4. Pink, "�ext, let us look more closely at this one to whom David showed "the kindness of

God"—covenant-kindness. First, his name, for no detail here is meaningless. The son of

Jonathan was called "Mephibosheth" (v. 6), which signifies "a shameful thing." How

accurately does that appellation describe the natural man! "We are all as an unclean

thing" (Isa. 64:6) says God’s Word—polluted by sin. We are by birth and practice

thoroughly depraved and corrupt. Our understanding is darkened so that we cannot

apprehend spiritual things, our will are opposed to God’s, our hearts are desperately

wicked, our consciences are seared, our strength spent in the service of Satan; and in the

sight of the Holy One our very righteousnesses are "as filthy rags." "A shameful thing,"

then, we truly are: "from the sole of the foot even unto the crown of the head there is no

soundness" in us by nature, but instead "wounds and bruises and putrefying sores" (Isa.

1:6). O what cause have we to cry with the leper "Unclean! unclean!" and say with Job "I

am vile."

Second, Mephibosheth was a fugitive from David. When news reached the survivors of his

family that Saul and his sons had been slain in battle, and David had ascended the throne,

Mephibosheth and his nurse fled in terror: "he was five years old when the tidings came of

Saul and Jonathan out of Jezreel, and his nurse took him up, and fled" (2 Sam. 4:4). They

were anxious to keep out of David’s way. So it is with the sinner, he is afraid of God, and

seeks to banish Him from his thoughts. The knowledge of God’s holiness, power and

omniscience fills him with dismay, and he seeks to have nothing to do with Him. "The

wicked flee when no man pursueth."

Third, Mephibosheth was a cripple. He was "lame of his feet" (2 Sam. 4:4): as the closing

words of our chapter states, he "was lame on both his feet" (v. l3). How accurately that

portrays the condition of those who are out of Christ! The natural man is unable to run m

the path of God’s commandments, or tread the narrow way which leadeth unto Life. He is

a spiritual cripple; "without strength" (Rom. 5:6). The utter inability of the unregenerate

to meet God’s requirements and walk acceptably before him, is a truth written plain across

the Scriptures, though it is given little place indeed in much modern preaching. The

greatness of man, the freedom of his will, his ability to accept Christ any time, is now the

sweet opiate which is chloroforming millions. "�o man can come to Me except the Father

which hath sent Me draw him" (John 6:44): how those words of Christ’s attest the solemn

fact that the sinner is "lame of bath his feet"!

Fourth, Mephibosheth became a cripple through a fall: "and his nurse took him up and

fled: and it came to pass, as she made haste to flee that he fell, and became lame" (2 Sam.

4:4). What a truly marvellous book the Bible is! Yet how it needs eyes anointed by the

Divine Inspirer to perceive its wonders and beauties! How obvious it is to those favored

with spiritual discernment that we have here far more than an historical account

pertaining to a single individual: that it is rather a typical picture having a universal

application. Man was not originally created in the condition he is now in. Man was far from

being "lame on both his feet" when his Maker proclaimed him "very good." The faculties

of mans soul have become spiritually crippled as the result of the fall—our fall in Adam. In

consequence of that fall, "they that are in the flesh cannot please God" (Rom. 8:8).

Fifth, the place where Mephibosheth resided. It was not at Jerusalem, no, indeed; none out

of Christ live there. Jerusalem signifies "the foundation of peace" and as Holy Writ truly

declares, "There is no peace, saith the Lord, unto the wicked" (Isa. 48:22): how can there

be while they despise Him in whom alone peace is to be found? "But the wicked are like the

troubled sea, when it cannot rest" (Isa. 57:20)—discontented, dissatisfied. �o, it was not at

Jerusalem that poor Mephibosheth resided. Instead, he dwelt at "Lodebar" (2 Sam. 9:4),

which means, "the place of no pasture." What a significant line in our picture is this, so

obviously drawn by more than a human artist. How aptly does it portray the world in

which we live, the world which is away from God, which lieth in the wicked one. It is a

world which provides no food for the soul: it is a great "howling wilderness" so far as

spiritual provisions are concerned. Yet how little is that fact realized by those who are in it

and of it.

"Lodebar" is written across all the varied fields of this world, though the great masses of

people realize it not. Multitudes are seeking to find something to fill that void in the heart

which God should occupy. They seek satisfaction in sport, in novel reading, in an endless

round of pleasure, in making money, in fame; but soul satisfaction is not to be found in

such things—things which perish with the using of them. Despising Him who is "the true

Bread," the "Bread of life," no food is to be found here but "the husks that the swine" feed

upon. The prodigal son discovered that when he left his patrimony and went into the far

country: "I perish with hunger" was his plaintive cry. Life, peace, joy, satisfaction, are to

be found only in the Lord.

One other point and we must conclude this chapter: the provision David made for

Mephibosheth. There was this poor creature, belonging to a family that was in rebellion

against David, lame in both feet, and dwelling in the place of no pasture. And here was the

king upon his throne, with purpose of heart to show him kindness for the sake of another.

What, then, was the next move? Did David send a message of welcome, inviting him to

come to Jerusalem? Did he notify Mephibosheth that if he "did his part" mercy should be

accorded him? Did he forward the cripple a pair of crutches, bid him make use of them,

and hobble to Jerusalem as best he could? �o, indeed; had anything like that been David’s

policy, our typical picture had failed completely to exhibit "the kindness of God" unto

those on whom He bestows His so great salvation. God does much more than provide

"means of grace."

"Then king David sent and fetched him" (v. 5). This blessed item shadows forth the

efficacious work of the Holy Spirit in those whom God brings unto Himself. Had He done

nothing more than give His Son to die for sinners, and then sent forth His servants with the

gospel invitation, none had ever been saved. This is clear from the parable of the Great

Supper: men were bade to come and assured that "all things were now ready." And what

was their response? This, "they all with one consent began to make excuse" (Luke 14:18).

But God was not to be foiled, and said to the servant (the Spirit), "Go out quickly into the

streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and

the blind." Thank God for bringing grace; that He does all, both for and in His people.

‘Twas the same grace that spread the feast,

That gently forced me in;

Else I had still refused to taste,

And perished in my sin."

7 "Don't be afraid," David said to him, "for I will surely

show you kindness for the sake of your father Jonathan. I

will restore to you all the land that belonged to your

grandfather Saul, and you will always eat at my table."

1. Henry, “ David received him with all the kindness that could be. (1.) He spoke to him as

one surprised, but pleased to see him. “Mephibosheth! Why, is there such a man living?”

He remembered his name, for it is probable that he was born about the time of the intimacy

between him and Jonathan. (2.) He bade him not be afraid: Fear not, 2Sa_9:7. It is

probable that the sight of David put him into some confusion, to free him from which he

assures him that he sent for him, not out of any jealousy he had of him, nor with any bad

design upon him, but to show him kindness. Great men should not take a pleasure in the

timorous approaches of their inferiors (for the great God does not), but should encourage

them. (3.) He gives him, by grant from the crown, all the land of Saul his father, that is, his

paternal estate, which was forfeited by Ishbosheth's rebellion and added to his own

revenue. This was a real favour, and more than giving him a kind word. True friendship

will be generous. (4.) Though he had thus given him a good estate, sufficient to maintain

him, yet for Jonathan's sake (whom perhaps he saw some resemblance of in

Mephibosheth's face), he will take him to be a constant guest at his own table, where he will

not only be comfortably fed, but have company and attendance suitable to his birth and

quality. Though Mephibosheth was lame and unsightly, and does not appear to have had

any great fitness for business, yet, for his good father's sake, David took him to be one of

his family.

1B. Craig Barnes, “How many years did Mephibosheth live in fear of the day he would

hear that knock on his door? Then one day, the royal messenger came, saying only that

King David wanted to see him. Mephibosheth must have thought that this was his end.

King David would surely feel threatened by Saul's grandson and want to kill him. Can you

see the pathos of this scene as Mephibosheth appeared in David's presence? He hobbled

into the throne room, while everyone backed up as they often do when a disabled person

walks in. When he saw the king, the crutches went flying as this lame man fell on his face in

front of the man he had always feared.

To Mephibosheth's amazement, the King says, "Do not be afraid." It is amazing how many

times that sentence appears in the Bible. That's because life gives you a lot of reasons to be

afraid. And it's because you've always worried about the day your weakness is exposed.

And it's because the anxiety has made all of life seem like a barren land. When God, the

King of Heaven, sent his angelic messengers to find those living in barren places, they

always began by saying, "Fear not! I bring you glad tidings of great joy." While

Mephibosheth lay on the ground expecting David's sword to fall on his neck, he heard,

"Fear not, I will show you kindness, tender hesed, for the sake of your father Jonathan."

2. Clarke, “Will restore thee all the land - I believe this means the mere family estate of the

house of Kish, which David as king might have retained, but which most certainly

belonged, according to the Israelitish law, to the descendants of the family.

And thou shalt eat bread at my table - This was kindness, (the giving up the land was

justice), and it was the highest honor that any subject could enjoy, as we may see from the

reference made to it by our Lord, Luk_22:30 (note): That ye may eat and drink at my table

in my kingdom. For such a person David could do no more. His lameness rendered him

unfit for any public employment.

3. Gill, “And David said unto him, fear not,.... He might observe a dejection in his

countenance, a trembling in his limbs, and might discover signs of fear lest David should

cut him off, because he was of the seed royal: for I will surely show thee kindness for

Jonathan thy father's sake; whom he loved as his own soul, and to whom he had sworn that

he would not cut off his kindness from his house for ever, and now remembering his oath

was determined to observe it: and will restore thee all the land of Saul thy father; his

grandfather, such sometimes being called fathers; which David had taken to him, as crown

lands, or in the right of his wife; or as being confiscated by Ishbosheth's rebellion: and thou

shall eat bread at my table continually; he gave him an apartment in the court, a place at

his table, admitted him to be a guest with him as long as he should live; which was a very

great favour and high honour, and showed what an unshaken friendship he had for his

father, and would maintain with him. This was the kindness of God he meant to show to

him.”

4. Alan Carr, “How would you define the word "grace"? Webster's defines it as,

"Undeserved divine assistance given to humans for their regeneration and sanctification."

Others have defines it as "unmerited divine love and favor extended to sinners." Maybe you

have heard the following: "Justice is getting what you deserved. Mercy is not getting what

you deserve. Grace is getting what you do not deserve." Each of those is true. The following

story illustrates what grace is all about.

It seems that Fiorello LaGuardia, who, when he was mayor of �ew York City during the

worst days of the Great Depression and all of WWII, was called by adoring �ew Yorkers

'the Little Flower' because he was only five foot four and always wore a carnation in his

lapel. He was a colorful character who used to ride the �ew York City fire trucks, raid

speakeasies with the police department, take entire orphanages to baseball games, and

whenever the �ew York newspapers were on strike, he would go on the radio and read the

Sunday funnies to the kids. One bitterly cold night in January of 1935, the mayor turned

up at a night court that served the poorest ward of the city. LaGuardia dismissed the judge

for the evening and took over the bench himself.

Within a few minutes, a tattered old woman was brought before him, charged with stealing

a loaf of bread. She told LaGuardia that her daughter's husband had deserted her, her

daughter was sick, and her two grandchildren were starving. But the shopkeeper, from

whom the bread was stolen, refused to drop the charges. "It's a real bad neighborhood,

your Honor." the man told the mayor. "She's got to be punished to teach other people

around here a lesson." LaGuardia sighed. He turned to the woman and said "I've got to

punish you. The law makes no exceptions--ten dollars or ten days in jail." But even as he

pronounced sentence, the mayor was already reaching into his pocket. He extracted a bill

and tossed it into his famous sombrero saying: "Here is the ten dollar fine which I now

remit; and furthermore I am going to fine everyone in this courtroom fifty cents for living

in a town where a person has to steal bread so that her grandchildren can eat. Mr. Baliff,

collect the fines and give them to the defendant." So the following day the �ew York City

newspapers reported that $47.50 was turned over to a bewildered old lady who had stolen a

loaf of bread to feed her starving grandchildren, fifty cents of that amount being

contributed by the red-faced grocery store owner, while some seventy petty criminals,

people with traffic violations, and �ew York City policemen, each of whom had just paid

fifty cents for the privilege of doing so, gave the mayor a standing ovation."

5. Pink, “Behind the noble magnanimity exercised by David toward the last descendant of

his archenemy Saul, we may perceive the shining forth of the glory of God’s grace unto His

fallen and sinful people. Alas, how feeble are our apprehensions of this wonderful attribute

of God, how altogether inadequate our best efforts to set forth its excellency! Those who are

the most indebted to the divine favor, are most conscious of the poverty of their language to

express the gratitude and praise, the admiration and adoration which is due from them.

When the poor outcast and crippled son of Jonathan was brought from Lodebar to

Jerusalem, and was received not only with kindness, but accorded a place in the king’s

family and given a seat at David’s own table, he must have found words to utterly fail him.

And when a slave of sin and captive of Satan is not only set free by Christ but made a joint

heir with Him, he is lost in wonderment. Eternity will be required to render unto God that

worship to which He is entitled.

Grace is the opposite of justice. Justice gives to each his exact due: it shows no favor and

knows no mercy. It gives impartially to all precisely by the wages which thy have earned.

But grace is free favor, unwarranted and unmerited by the recipients of it. Grace is the

very last thing to which rebellious sinners are entitled; to talk of deserving "grace" is a

contradiction in terms. Grace is purely a matter of charity, exercised sovereignly and

spontaneously, attracted by nothing praiseworthy in its object. Divine grace is the free

favor of God in the bestowment of mercies and blessings upon those who have no good in

them, and concerning whom no compensation is demanded from them. �ay more: divine

grace is not only shown to those who have no merit, but who are full of positive demerit; it

is not only bestowed upon the ill-deserving, but the hell-deserving.

How completely grace sets aside every thought of personal desert, may be seen from a single

quotation of Scripture: "Being justified freely by His grace" (Rom. 3:24). The word

"freely" gives intensity to the term "grace," though the Greek does not convey the thought

of abundance, but rather emphasizes its gratuitousness. The same word is rendered

"without a cause" in John 15:25. There was nothing whatever in the Lord Jesus to deserve

such vile treatment from the hands of His enemies, nothing whatever that He had done

warranting such awful enmity on their part. In like manner, there is nothing whatever in

any sinner to call forth the favorable regard of a holy God, nothing done by him to win His

love; instead, everything to the contrary. Grace, then, is gratis, a free gift.

The very expression "the grace of God" implies and denotes that the sinner’s condition is

desperate to the last degree, and that God may justly leave him to perish; yea, it is a

wonder of wonders that he is not already in hell. Grace is a divine provision for those who

are so depraved they cannot change their own nature, so averse from God they will not

turn to Him, so blind they can neither see their malady nor the remedy, so dead spiritually

that God must bring them out of their graves on to resurrection ground if ever they are to

walk in newness of life. Grace is the sinner’s last and only hope; if he is not saved by grace,

he will never be saved at all. Grace levels all distinctions, and regards the most zealous

religionist on the same plane as the most profligate, the chaste virgin as the foul prostitute.

Therefore God is perfectly free to save the chiefest of sinners and bestow His mercy on the

vilest of the vile.

In our last, we got as far as Mephibosheth being actually brought into the presence of

David. What a meeting was that! For the first time in his life this man now sees the one

whom his grandfather had so mercilessly and unrighteously persecuted. "�ow when

Mephibosheth the son of Jonathan, the son of Saul, was come unto David, he fell on his

face, and did reverence" (v. 6). Fitting position was this to take for one whose very life hung

upon the mere mercy of the king. What could he expect but to hear from his lips the

sentence of death! There he lies, aptly portraying a trembling sinner, who, in his

understanding and conscience, is brought, for the first time, face to face with the thrice

holy God, with the One whom he has so long slighted, so wickedly ignored, so grievously

offended. It was thus with Saul of Tarsus when the Lord first appeared to him: "he fell to

the earth" (Acts 9:4). Reader, have you ever taken your place before Him in the dust?

Most probably David had never before seen Mephibosheth, yet he now addressed him in

the most intimate terms: "And David said, Mephibosheth" (v. 6). It is blessed to see that

the king was the first one to break the silence, showing us in type how God takes the

initiative at every point in connection with the saving of His people. This recalls to us that

word of the apostle to the Galatians, "But now, after that ye have known God, or rather are

known of God" (4:9). A single word was all that David yet uttered—"Mephibosheth"— yet

how much was expressed by it! How it reminds us of that precious declaration from the lips

of the good Shepherd, "He calleth His own sheep by name" (John 10:3). When, at the

burning bush, the Lord first revealed Himself to Israel’s deliverer from Egypt, He said,

"Moses, Moses" (Ex. 3:4). The first word of the Saviour to the one in the sycamore tree was

"Zaccheus" (Luke 19:5). When He made known Himself unto the tear-blinded seeker at

His sepulcher, it was by the single word, "Mary" (John 20: 16). His first word to the

persecutor of His church was "Saul" (Acts 9:4). Thus it was in our present incident. "And

Mephibosheth answered, Behold thy servant."

But the next word of David’s was yet more blessed: "Fear not" (v. 7) he said to the cripple

prostrate before him. There was no rebuke for his having so long kept away from him, no

reproaching him because he was of the house of Saul; but instead, a word to assure him, to

put him at his ease. O how this should comfort every contrite soul: we have nothing

whatever to fear, once we take our place in the dust before the Lord. "God resisteth the

proud, but giveth grace unto the humble" (James 4:6). Was it not thus with the Father,

when the penitent prodigal cast himself on His mercy! �o word of censure left His lips:

instead He quickly assured him of His love. How this "fear not" of David to Mephibosheth

reminds us of the same language found so often on the lips of the Redeemer when

addressing His own! Wondrous is it to observe that, when the glorified Saviour appeared

unto John in Patmos, when that apostle fell at His feet as dead, it was the same old familiar

"Fear not" (Rev. 1: 17) which reassured him.

�ot only did David address Mephibosheth by name, and quiet his heart with a "Fear not,"

but he also added, "For I will surely show thee kindness for Jonathan thy father’s sake, and

will restore thee all the land of Saul thy father; and thou shalt eat bread at My table

continually" (2 Sam. 9:7). This was grace pure and simple, wondrous grace, the "exceeding

riches of grace." There was no contingency here, no bargain made, no conditions

stipulated; but instead "I will surely show thee kindness." David did not say "If you do this

or that" or "if you will keep your part of the contract, I will adhere to mine." �o, no; it was

free favor, gratuitous mercy, unmerited bounty; everything for nothing. David acted

royally, like a king, for it becomes not a monarch to barter. How much more is this the case

with the King of kings: He is "the God of all grace" (1 Peter 5:10), and eternal life is a gift

(Rom. 6:23) wherever He is pleased to bestow it. To preach salvation by works is not only to

mock impotent sinners, but is to grossly insult the ineffable Jehovah.

And what effect did this astonishing kindness have upon Mephibosheth? Did it puff him up

with self-importance, and cause him to act as though he was other than a poor cripple? �o,

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

ease where airy notions of it sink no deeper than the head. "And he bowed himself, and

said, What is thy servant, that thou shouldest look upon such a dead dog as I am?" (v. 8). Is

not that truly beautiful? The exceeding kindness of David did not work in him self-elation

and sell-exaltation, but self-abasement: it wrought in him a deeper consciousness of his

utter unworthiness before such un-thought-of favors. He was amazed that the king should

even notice, much less favorably regard, such a worthless creature as he felt himself to be.

Did he not now conduct himself in suitable accord with his name, when he called himself "a

dead dog;" for "Mephibosheth" signifies "a shameful thing." And what is the name which

Scripture gives to me?—sinner!: do I, by my attitude, own the truthfulness of it?

This line in our picture calls for particular notice in such a day as we are living in, wherein

there is so much self-esteem, creature boasting, Laodicean complacency and Pharisaic self-

righteousness. O what a stench in the nostrils of the Almighty must be the reeking pride of

modern Christendom. How little practical exemplification of that principle, "Let nothing

be done through strife or vainglory; but in lowliness of mind let each esteem other better

than themselves" (Phil. 2:3). How few feel, like Paul did, that they are "the chief of

sinners." And why is this? Because the hearts of so very few are really touched and affected

by the grace of God. Grace ever humbles. The goodness of God leadeth to repentance

(Rom. 2:4). Where the kindness of God is truly felt in the soul we are "little in our own

eyes." Just as the royal magnanimity of David bowed Mephibosheth before him, causing

him to own that he was but "a dead dog," so when the love of God melts our hard hearts,

we realize and own what unworthy wretches, vile creatures, and corrupt worms we are.

We must now consider the wondrous portion which was bestowed upon Mephibosheth as

the result of the great kindness which David showed him, for this was a striking figure of

the "riches" which divine grace imparts to those who are blessed with all spiritual blessings

in Christ. First, there was life for him, for the king refused to slay him when he was in his

power. That his life was spared him was a notable act of clemency on the part of the

monarch. Blessedly did this illustrate the abounding mercy of God unto those who have

flouted His authority, broken His laws, and deserved naught but unsparing judgment at

His hands: though the wages of sin is death, yet the gift of God is "eternal life" through

Jesus Christ our Lord.

Second, there was peace for him: David’s "Fear not" was designed to allay his terror, quiet

his heart, and set him at perfect ease in the presence of the king. So it is with the believer:

"Therefore being justified by faith, we have peace with God" (Rom. 5:1).

Third, there was an inheritance for him. "Then the king called Ziba, Saul’s servant, and

said unto him, I have given unto thy master’s son all that pertained to Saul and to all his

house" (v. 9). What a truly wonderful line in our typical picture is that!—one, we are again

constrained to say, which no merely human artist could have drawn. How it portrays to us

the bounty of our God in bestowing upon poor bankrupt paupers the riches of His grace.

Though we come to Him empty-handed, He does not suffer us to remain so. But there is

something there yet more definite: Mephibosheth had restored to him the forfeited

inheritance. The heritage which had originally belonged to Saul had been lost to his family.

In like manner, through our first father’s apostasy, we lost our primitive heritage, even the

life, image, and blessing of God. �or could we possibly do anything to regain it. But as

David "for Jonathan’s sake" restored unto Mephibosheth the estate of his father, so God

for Christ’s sake gives back to His people all that they lost in Adam.

Fourth, there was a wondrous portion granted him. Said David to Mephibosheth, "Thou

shalt eat bread at my table continually" (v. 7). What a tremendous contrast was that from

being an outcast at Lodebar—"the place of no pasture": now to feast at the king’s own

table, and that, not merely for once, but "continually"! Truly it was the "kindness of God"

which David showed unto him. How forcibly this reminds us of what we find at the close of

the parable of the prodigal son, when he who, having been "in want" in the far country,

after his return in penitence, is feasted by his Father with the "fatted calf." �othing short

of giving us His best will satisfy the great heart of "the God of all grace": and what is His

"best" but fellowship with Himself, of which eating at His table is the symbol.

Fifth, there was an honored position for him: "As for Mephibosheth said the king, he shall

eat at my table, as one of the king’s sons" (v. 11). He eats not as an alien or stranger, but as

a member of the royal family. �ot only was he sumptuously fed, but highly honored: a

place in the king’s own palace was now his, and that, not as a servant, but as a son. How

this makes us think of "Behold what manner of love the Father hath bestowed upon us,

that we should be called the sons of God" (1 John 3:1)! O what a marvellous place does

divine grace give unto those that are the objects of it: all believers stand accepted as the

children of God, the subjects of His everlasting favor. That is something which Saul never

enjoyed, but for Jonathan’s sake Mephibosheth now gained more than he had previously

lost. So through Christ the believer obtains far, far more than he lost in Adam. Where sin

abounds, grace does much more abound. "That as sin hath reigned unto death, even so

might grace reign through righteousness unto eternal life by Jesus Christ our Lord" (Rom.

5:21). Under the king’s table the crippled feet of Mephibosheth were lost to sight: in Christ

all our deformities are hid!

There is a sequel, both pathetic and blessed, recorded in the later chapters of 2 Samuel

which we will here briefly notice, for it provides a lovely completeness to all which has been

before us. First, in 2 Samuel 16:1-4 we learn that when David fled from Absalom, Ziba, the

servant of Mephibosheth, met the king with a liberal provision of food for his men. When

David inquired where Mephibosheth was, Ziba answered him, "Behold, he abideth at

Jerusalem: for he said, Today shall the house of Israel restore me the kingdom of my

father." This is one of many warnings given to the saints in Scripture that they must be

prepared for calumny and unkind treatment: often—as was the case here—by those from

whom it should be the least expected.

Second, after Absalom’s death, there went forth a company to do honor to the returned

king. Among them was Mephibosheth, of whom it is said, that he "had neither dressed his

feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until

the day he came again in peace" (2 Sam. 19:24). What a lovely picture does that present to

us of a loyal soul, whose heart had remained true to the (temporarily) rejected king! How

clearly Mephibosheth’s condition evidenced where his affections had been during David’s

absence! David now repeated the tale which Ziba had told him, and is informed it was

utterly false. Mephibosheth then cast himself on the spiritual discernment and sovereign

pleasure of his royal master (vv. 27, 28). The king then put his heart to the test, suggesting

that the land be divided between Mephibosheth and his servant—the same in principle as

Solomon’s proposal that the living child be divided between the two women who claimed it

as hers.

Had Mephibosheth been the false-hearted wretch which Ziba has painted him, he had

acquiesced promptly to David’s suggestion, glad to escape so easily: "a wise settlement" he

would have exclaimed. Instead, he nobly replied, "Yea, let him take all, forasmuch as my

lord the king is come again in peace unto his own house" (2 Sam. 19:30). How that gave the

lie to Ziba’s accusation: how it demonstrated he was clear of any carnal covetousness. It

was not land which he wanted: now that his beloved master had returned, he was quite

satisfied. O how this should speak to and search us: are our affections set upon the Person

of the absent King? Is it His presence that we long for above everything else?

6. Mephibosheth had reason to be fearful, for David had the right to kill him, and so to be

called to come to his palace had to be very scary. Dr. Alan Meenan wrote, “"Then king

David sent and fetched him." �ow, this fetching is very beautiful. It tells out a grace so

entirely of God. Man shows kindness to those who, as he thinks, deserve it. Or he expects to

get something worth the kindness in return. �ot so with God. Mephibosheth had not done

one thing to merit the kindness. He had not to do his part first, as some say. �o! GRACE

went to fetch him from Lo-debar, the very place where he was. And did not the Son of God

come to poor sinners just where they were? He came to fetch them, and He found them

dead in trespasses and sins. And did He not take that very place, and die, the Just for the

unjust, to bring us to God? Eternal shame on every proud Pharisee, who after this, will yet

say, "Man must do his part first."

Mephibosheth was too lame to do his part first. He had to be fetched. Ah! if it had not been

for this fetching grace, we should have all perished in our wretched strivings to hide away

from God. "And now, when Mephibosheth was come unto David, he fell on his face." What

a picture of dread and fear. As the son of Saul, the hunter of the life of David, what had he

to expect? The next moment the voice of stern justice might demand his life. There he lies -

a picture of a trembling sinner, brought into the presence of God, with the fearful load of

guilt and sin; he knows not God - he knows not what to expect.

One of the most vivid moments of grace that I remember was played out at the death of

vice-president Hubert Humphrey. Hundreds of people had gathered in Washington, D.C.

for the memorial service. However, there was one person there who was ignored and

shunned by the crowd. He was standing isolated and alone, and his name was Richard

�ixon. This was the first time he had returned to Washington since the Watergate scandal.

Something very special happened before the worship began. President Jimmy Carter came

into the room. Before he was seated, he saw former President �ixon standing over by the

wall. He went over to him and smiled broadly, and to the surprise of everyone, with

outstretched hand, he said, "Welcome home, Mr. President. Welcome back home again!."

That's grace! Someone who deserves everything bad getting everything good--for nothing.”

8 Mephibosheth bowed down and said, "What is your

servant, that you should notice a dead dog like me?"

1. Henry, “Mephibosheth accepts this kindness with great humility and self-abasement. He

was not one of those that take every favour as a debt, and think every thing too little that

their friends do for them; but, on the contrary, speaks as one amazed at the grants David

made him (2Sa_9:8): What is thy servant, that thou shouldst look upon such a dead dog as I

am? How does he vilify himself! Though the son of a prince, and the grandson of a king, yet

his family being under guilt and wrath, and himself poor and lame, he calls himself a dead

dog before David. �ote, It is good to have the heart humble under humbling providences.

If, when divine Providence brings our condition down, divine grace brings our spirits down

with it, we shall be easy. And those who thus humble themselves shall be exalted. How does

he magnify David's kindness! It would have been easy to lessen it if he had been so

disposed. Had David restored him his father's estate? It was but giving him his own. Did he

take him to his table? This was policy, that he might have an eye upon him. But

Mephibosheth considered all that David said and did as very kind, and himself as less than

the least of all his favors. See 1Sa_18:18.”

2. Alan Carr, “David desires to extend grace to a member of Saul’s family. This is amazing

in light of the fact that in those days, when a new king came to power, he usually destroyed

every member of the former king’s household, in an effort to prevent any rebellion by that

family. David had the right execute judgment, but he chose to demonstrate grace instead.

David did this, not because the house of Saul deserved it, but because of his relationship

with Jonathan, and because of two promises he had made years before. David had

promised both Jonathan and Saul that he would not totally destroy their offspring, 1 Sam.

20:13-17; 1 Sam. 24:20-22. So, this grace is extended because of another.

�o wonder grace is called amazing! God extends His grace to the members of Adam’s

family. We do not deserve His grace, His love and His mercy. In fact, if we received what

we deserved, we would receive judgment, damnation and Hell, Rom. 6:23; Eze. 18:4. Yet,

God extends His amazing grace to us because of Another. He reaches out to fallen,

depraved sinners because He loves His Son; and because Jesus died for us on the cross.

�either you nor I have anything to merit us to God, but because of Jesus, we can

experience God’s amazing grace 1 John 2:12; Eph. 4:32. �o wonder it’s called amazing!)”

3. Rossier, “To look at him, this man must have been wretchedness itself. This poor cripple

could not move about by himself and must be carried to the king's table. What must

outsiders who were present at a feast at the palace have thought of him? But to David he is

a son, set in the highest place he could give him. Is not this what we find in Ephesians 2: 6-

7? God “has made us sit down together in the heavenlies in Christ Jesus, that He might

display in the coming ages the surpassing riches of His grace in kindness towards us in

Christ Jesus.” David acts in the same way toward Mephibosheth. The fact of his being

seated as a son at his table was a thousand times more precious in the king's mind than the

fact of being an heir, and so he repeats these words to him three times (vv. 7, 10, 13).

�otice that the fact of being introduced into this glorious relationship changed nothing

about Mephibosheth's condition. The chapter ends with the words: “And he was lame on

both his feet.” In the eyes of others and in his own eyes he is just the same. “I know that in

me, that is, in my flesh, good does not dwell,” says Paul in Romans 7: 18. In David's eyes it

is quite otherwise; he is clothed in all the dignity of a son of the king. Thus we Christians

who “have no confidence in the flesh” ought to remain where we are, considering what God

has made of us. He no longer sees us in our misery. In order to exalt His grace He gives

poor persons crippled in both feet a right to enjoy His presence in glory.

How does Mephibosheth respond, beholding himself as the object of such favor? “He

bowed himself, and said, What is thy servant, that thou shouldest look upon such a dead

dog as I am?” In David's presence he terms himself a dog, unclean and despicable, the very

image of defilement; a dead dog, a foul and repulsive object worthy only of being kicked

aside. Speaking in this manner to David he took — and others might well know this — the

place that David had taken in reference to Saul, Mephibosheth's forebear: “After whom

dost thou pursue? after a dead dog?” (1 Sam. 24: 14). The powerful king before whom

Mephibosheth stood had in time past taken the same place as he was taking; he had come

to know the meaning of defilement, death, and rejection during the days of his sufferings. It

was with such a savior that Mephibosheth had to do.”

4. Dr. Daniel Massie, "Mephibosheth must have thought his ears were deceiving him when

King David told him he that it was his intent to bless him for the sake of his father. But

David declared that Mephibosheth was also to be given all the property that had belonged

to King Saul and his family, that he would also be given servants to farm the land, and that

from that day on he would always be a welcomed guest at the King’s table, just like one of

the King’s own sons. �ow how’s that for a surprising turn of events? Poor, pathetic,

pitiable Mephibosheth has suddenly gone from being a "dead dog" (to use his own words)

to an honored dinner guest of the King. Once forgotten, he has now become family. The

victim has become the victor; riff-raff has become a part of the royal court, and the weak

and crippled and helpless child has been transformed into a royal son!

Can you see no parallel for us as we gather at the King’s table today? Do you realize how

wonderful and amazing it is that helpless, hopeless cripples such as you and I are still

invited to dine at the King’s table? Oh, we may not be physically crippled, but we are

crippled nonetheless---mentally, emotionally, morally, spiritually. We, too, are victims---not

just of life’s tragedies as Mephibosheth was---but we are victims too of our own sin and

folly and stubbornness and willfulness. We have no claims upon the King and no inherent

right to sit at this table. But, thank God, for like Mephibosheth, when the King looks upon

us, he sees more than what we are or what we’ve been, or even who we are. He sees whose

we are. If David saw Jonathan in Mephibosheth, is it not equally true that our Heavenly

Father sees in us his beloved Son Jesus. When we truly acknowledge Jesus as our Savior

and Lord, then all our sins are covered by his sacrifice, all our unworthiness and rebellion

and folly are nailed upon the cross, and we are forgiven through unmerited grace. Christ is

in us, and we are in Christ, and he represents us before the Father. When God looks upon

us frightened, helpless, weak and distorted people bowing before him in baptism, in prayer,

in communion, he sees not our sin but our Savior. He sees his only begotten Son, whom he

loves, and whom he has allowed to bear the consequences and the penalty for our sin.”

5. Spurgeon, “If Mephibosheth was thus humbled by David's kindness, what shall we be in

the presence of our gracious Lord? The more grace we have, the less we shall think of

ourselves, for grace, like light, reveals our impurity. Eminent saints have scarcely known to

what to compare themselves, their sense of unworthiness has been so clear and keen. "I

am," says holy Rutherford, "a dry and withered branch, a piece of dead carcass, dry bones,

and not able to step over a straw." In another place he writes, "Except as to open

outbreakings, I want nothing of what Judas and Cain had." The meanest objects in nature

appear to the humbled mind to have a preference above itself, because they have never

contracted sin: a dog may be greedy, fierce, or filthy, but it has no conscience to violate, no

Holy Spirit to resist. A dog may be a worthless animal, and yet by a little kindness it is soon

won to love its master, and is faithful unto death; but we forget the goodness of the Lord,

and follow not at His call. The term "dead dog" is the most expressive of all terms of

contempt, but it is none too strong to express the self- abhorrence of instructed believers.

They do not affect mock modesty, they mean what they say, they have weighed themselves

in the balances of the sanctuary, and found out the vanity of their nature. At best, we are

but clay, animated dust, mere walking hillocks; but viewed as sinners, we are monsters

indeed. Let it be published in heaven as a wonder, that the Lord Jesus should set His

heart's love upon such as we are. Dust and ashes though we be, we must and will "magnify

the exceeding greatness of His grace." Could not His heart find rest in heaven? Must He

needs come to these tents of Kedar for a spouse, and choose a bride upon whom the sun had

looked? O heavens and earth, break forth into a song, and give all glory to our sweet Lord

Jesus.”

9 Then the king summoned Ziba, Saul's servant, and said to

him, "I have given your master's grandson everything that

belonged to Saul and his family.

1. Henry, “The matter is here settled concerning Mephibosheth. 1. This grant of his

father's estate is confirmed to him, and Ziba called to be a witness to it (2Sa_9:9); and, it

should seem, Saul had a very good estate, for his father was a mighty man of substance

(1Sa_9:1), and he had fields and vineyards to bestow, 1Sa_22:7. Be it ever so much,

Mephibosheth is now master of it all. 2. The management of the estate is committed to

Ziba, who knew what it was and how to make the most of it, in whom, having been his

father's servant, he might confide, and who, having a numerous family of sons and

servants, had hands sufficient to be employed about it, 2Sa_9:10.

2. Barnes, “Mephibosheth’s humility of expression, even in the mouth of an Oriental, is

painful. It was perhaps in part the result of his helpless lameness, and of the other

misfortunes of his life.

A dead dog - The wild dogs of the East, which still abound in every town, are the natural

objects of contempt and dislike.”

3. Gill, “And he bowed himself,.... In token of gratitude, and as a sign of humility, and of

the sense he had of his unworthiness to enjoy such a favor: and said, what is thy servant,

that thou shouldest look on such a dead dog as I am? one so mean, and base, and worthless;

which he might say with respect to the infirmities of his body, the rejection of his family by

the Lord, their attainder of high treason for rebellion against David, and the low

circumstances he was brought into and now under; though one of the royal family, the son

of a prince, and grandson of a king; such was his humility, and the sense he had of his being

undeserving of any favour from the king, and says this with admiration and astonishment."

4. Barnes, “Saul’s servant - Josephus calls him one of Saul’s freedmen. The difference this

would make in Ziba’s position would only be that instead of paying in the fruits of the

confiscated land to David, he would have to pay them to Mephiboseth.”

10 You and your sons and your servants are to farm the land

for him and bring in the crops, so that your master's

grandson may be provided for. And Mephibosheth, grandson

of your master, will always eat at my table." (�ow Ziba had

fifteen sons and twenty servants.)

1. Henry, “Thus Mephibosheth is made very easy, having a good estate without care, and is

in a fair way of being very rich, having much coming in and little occasion to spend, himself

being kept at David's table. Yet he must have food to eat besides his own bread, provisions

for his son and servants; and Ziba's sons and servants would come in for their share of his

revenue, for which reason perhaps their number is here mentioned, fifteen sons and twenty

servants, who would require nearly all there was; for as goods are increased those are

increased that eat them, and what good has the owner thereof save the beholding of them with

his eyes? Ecc_5:11. All that dwelt in the house of Ziba were servants to Mephibosheth

(2Sa_9:12), that is, they all lived upon him, and made a prey of his estate, under pretence of

waiting on him and doing him service. The Jews have a saying, “He that multiplies servants

multiplies thieves.” Ziba is now pleased, for he loves wealth, and will have abundance. “As

the king has commanded, so will thy servant do

2. Jamison, “Ziba had fifteen sons and twenty servants — The mention of his sons and the

slaves in his house was to show that Mephibosheth would be honored with an equipage “as

one of the king’s sons.”

3. Clarke, “Thou therefore, and thy sons - shall till the land - It seems that Ziba and his

family had the care of the whole estate, and cultivated it at their own expense, yielding the

half of the produce to the family of Mephibosheth. Ziba was properly the hind, whose duty

and interest it was to take proper care of the ground, for the better it was cultivated the

more it produced; and his half would consequently be the greater.

4. Gill, “Thou therefore, thy sons, and thy servants,.... Which were many, and whose

numbers are after given:

shall till the land for him; manure it, plough it, sow it, and reap it:

and thou shall bring in the fruits; the corn, and oil, and wine, the land produces:

that thy master's son may have food to eat; meaning either Micha, the son of

Mephibosheth, since Mephibosheth seems to be distinguished from him, and opposed to

him in the next clause: and who would stand in no need of food from any other quarter,

being a guest at the king's table continually; or else Mephibosheth, who by this means

would have a sufficiency for his son and servants, and in which Ziba's family and servants

would have a share:

but Mephibosheth thy master's son shall eat always at my table; wherefore the land was to

be tilled not for him personally, but for his family, and for what uses he should think fit to

put the produce of it to:

now Ziba had fifteen sons and twenty servants: who were enough to cultivate a

considerable quantity of land.”

11 Then Ziba said to the king, "Your servant will do whatever

my lord the king commands his servant to do." So

Mephibosheth ate at David's table like one of the king's sons.

1. Henry, “Let me alone with the estate: and as for Mephibosheth” (they seem to be Ziba's

words), “if the king please, he need not trouble the court, he shall eat at my table, and be as

well treated as one of the king's sons.” But David will have him at his own table, and

Mephibosheth is as well pleased with his post as Ziba with his. How unfaithful Ziba was to

him we shall find afterwards, 2Sa_16:3. �ow because David was a type of Christ, his Lord

and son, his root and offspring, let his kindness to Mephibosheth serve to illustrate the

kindness and love of God our Saviour towards fallen man, which yet he was under no

obligation to, as David was to Jonathan. Man was convicted of rebellion against God, and,

like Saul's house, under a sentence of rejection from him, was not only brought low and

impoverished, but lame and impotent, made so by the fall. The Son of God enquires after

this degenerate race, that enquired not after him, comes to seek and save them. To those of

them that humble themselves before him, and commit themselves to him, he restores the

forfeited inheritance, he entitles them to a better paradise than that which Adam lost, and

takes them into communion with himself, sets them with his children at his table, and feasts

them with the dainties of heaven. Lord, what is man, that thou shouldst thus magnify him!

2. Clarke, “So shall thy servant do - The promises of Ziba were fair and specious, but he

was a traitor in his heart, as we shall see in the rebellion of Absalom, and David’s

indulgence to this man is a blot in his character; at this time however he suspected no evil;

circumstances alone can develope the human character. The internal villain can be known

only when circumstances occur which can call his propensities into action; till then he may

be reputed an honest man.

.3. Gill, “Then said Ziba unto the king, according to all the king hath commanded his

servant, so shall thy servant do,.... Till the land, and bring the fruits of it to Mephibosheth,

for the support of his family; he promised very fair, had he been as faithful to his trust:

as for Mephibosheth, said the king, he shall eat at my table, as one of the king's sons; which

is repeated, for the confirmation of it, and to show that he should be treated with equal

respect, and fare as the king's sons themselves did; though the clause "said the king" is not

in the original text, and the words are thought by Abarbinel and others to be the words of

Ziba continued; who promised to do what the king had ordered, though Mephibosheth had

eaten at his table, as one of the king's sons, and needed not anything, and needed not to eat

at the king's table; and if it was his pleasure, he would maintain him out of this estate like

the son of a king; but the phrase "my table" seems to be too arrogant for Ziba to say, and

rather fits the mouth of David the king.”

4. Dale Thompson, “In analogy here is what in fact happened. As Adam walked with God

in the garden so Mephibosheth walked in fellowship with and had a relationship with the

King. When Adam and Eve hid in fear they became spiritual invalids just like the fear that

had gripped the nurse who irresponsibly allowed Mephibosheth to become crippled. David

showed mercy and grace to the outcast like Jesus did upon the cross (Ephesians 1:7).

People who were once hiding from God, broken fearful and confused now can have an

intimate relationship with Christ 1 Timothy 1:14). Mephibosheth had nothing, deserved

nothing, and could repay nothing he was desolate yet David set his heart on him. Jesus

delivered us and blessed us with heavenly riches that we have not earned nor deserve (Titus

3:5). There is no way to pay back our Lord for his graciousness. David restored

Mephibosheth to a place of honor like Christ has restored our relationship with the Father

(Psalm 23:3). David adopted him into his family and he became one of the king's sons.

Jesus has chosen us and adopted us into the family of God (Ephesians 1:5-6).

Mephibosheth's disability was a constant reminder of grace. Our disability is sin, it is a

reminder that God's grace is sufficient and his power is made perfect in weakness (2

Corinthians 12.9) and we must lean to him, for we cannot run this race alone. When

Mephibosheth sat at the table with the king he was treated equally with David's entire

household. There is a great lesson to be learned from Mephibosheth. Titus 3:7 so that,

having been justified by his grace, we might become heirs having the hope of eternal life.”

.

.12 Mephibosheth had a young son named Mica, and all the

members of Ziba's household were servants of

Mephibosheth.

1. Jamison, “Mephibosheth had a young son, whose name was Micah — Whether born

before or after his residence in Jerusalem, cannot be ascertained. But through him the

name and memory of the excellent Jonathan was preserved (see 1Ch_8:34, 1Ch_8:35;

1Ch_9:40, 1Ch_9:41).”

2. Barnes, “Mephibosheth was five years old at Saul’s death. He may have been thirteen at

David’s accession to the throne of Israel. In the eighth year of David’s reign over all Israel

he would have been twenty-one. His having a son at this time indicates that we are about

the 10th year of David’s reign. Micha - Or Micah; who, as far as we know, was

Mephibosheth’s only son, and had a numerous posterity (marginal references).

3. Gill, “And Mephibosheth had a young son, whose name was Micha,.... What his age was

is not said from him sprung a progeny of several generations, 1Ch_8:34, and all that dwelt

in the house Ziba were servants to Mephibosheth; his sons and his servants.”

13 And Mephibosheth lived in Jerusalem, because he always

ate at the king's table, and he was crippled in both feet.

1. Clarke, “Did eat continually at the king’s table - He was fit for no public office, but was

treated by the king with the utmost respect and affection.

2. “So Mephibosheth dwelt in Jerusalem,.... Either in some apartments in the king's palace,

or in some house in the city provided for him; for he returned not to Lodebar, nor to any

mansion house upon the estate, of Saul restored unto him:

for he did eat continually at the king's table; to which he was invited, and he accepted of:

and was lame on both his feet; or "though" he was (n), yet this was no objection to David,

he admitted him notwithstanding his infirmity; nor any obstruction to Mephibosheth, who

found ways and means to be carried to the king's table daily.”

3. Constable, “The sensitive reader will observe many parallels between Mephibosheth and

himself or herself and between David and God. As Mephibosheth had fallen, was deformed

as a result of his fall, was hiding in a place of barrenness, and was fearful of the king, so is

the sinner. David took the initiative to seek out Mephibosheth in spite of his unloveliness,

bring him into his house and presence, and adopt him as his own son. He also shared his

bounty and fellowship with this undeserving one for the rest of his life because of Jonathan,

as God has done with us for the sake of Christ (cf. Ps. 23:6). In what sense can the affairs

recorded in this chapter be considered part of David's troubles? We have here one of

David's major attempts to appease the Benjamites. As the events of the following chapters

will show, David had continuing problems with various Benjamites culminating in the

rebellion of Sheba (ch. 20). �ot all of David's troubles stemmed from his dealings with

Bathsheba and Uriah.”

4. Steven Cole, “Mephibosheth ate regularly at the king’s table. In case you missed it, it’s

stated four times: 9:7, 10, 11, 13. Can you imagine what that must have been like for

Mephibosheth? He was a cripple living in obscurity at Lo-debar, where the most exciting

thing to do was to sit around watching tumbleweeds blow. He is brought to the capital city

of Jerusalem where he ate all of his meals at the same table as the most powerful monarch

in the world, sharing life with the royal family. Even so, God has called us into fellowship

with Himself and with His Son. He has made us members of His family where we share

together the bounty of His table. His grace has brought us into sweet, daily communion

with the King of Kings and His children.”

5. Dr. Alan Meegan, “There is a lovely postscript to the story of Mephi-Bosheth. In chapter

16, David has fled for his life. Absolam, his son, has risen in revolt and David is in exile. He

inquires of the servant Ziba as to the welfare of Mephi-Bosheth. Ziba lies to David and

slanders the little cripple boy, hoping to get the property that David had given to Mephi-

Bosheth. When David returned to Jerusalem, the young lad came to meet the king. We pick

up the story in II Samuel 19:24. "Mephi-Bosheth, Saul's grandson, also went down to meet

the king. He had not taken care of his feet or trimmed his mustache or washed his clothes

from the day the king left until the day he returned safely." He had entered into the

suffering and hardship of the king. When David realized what sacrifice the young man had

made, he wanted to make amends by giving the property back to him. But Mephi-Bosheth

simply responded, the only thing I care about is having you back in my life, King David. All

I want is you, David. �ot your blessings, your wealth, your possessions, not what I can get

out of it, not what you give me. I simply want you.

Each of us who has been touched by grace understands that. All we want is Jesus. So the

message of grace is simple enough. It is God's desire to show you kindness for the sake of

Someone else. That Someone is Jesus Christ, who in His desire to demonstrate that hesed of

God, came to us, and showed God's love for us by dying on a Roman gibbet. Forever the

greatest symbol of grace that the world will ever know is seen in that cross. If you happen

to be in a place of barrenness today, if you can identify with Lo-Debar, then I come to you

as an emissary of the King to let you know that God in His wisdom and grace wants you at

His royal court to eat at His table with Him and to become one of His children, and enjoy

the privilege of continually abiding in His presence. How will you respond? For this is the

gospel that I offer. For anyone who has not been touched by grace, I offer you God's

greatest expression of it-- Jesus Christ. Will you take Him? Hold Him close; love Him with

all your heart. Say to Him, "The only thing that is important to me is not what I get out of

this, but only You, only Your presence -- only that can satisfy my soul.”

6. Spurgeon, “Mephibosheth was no great ornament to a royal table, yet he had a continual

place at David's board, because the king could see in his face the features of the beloved

Jonathan. Like Mephibosheth, we may cry unto the King of Glory, "What is Thy servant,

that Thou shouldst look upon such a dead dog as I am?" but still the Lord indulges us with

most familiar intercourse with Himself, because He sees in our countenances the

remembrance of His dearly-beloved Jesus. The Lord's people are dear for another's sake.

Such is the love which the Father bears to His only begotten, that for His sake He raises His

lowly brethren from poverty and banishment, to courtly companionship, noble rank, and

royal provision. Their deformity shall not rob them of their privileges. Lameness is no bar

to sonship; the cripple is as much the heir as if he could run like Asahel. Our right does not

limp, though our might may. A king's table is a noble hiding-place for lame legs, and at the

gospel feast we learn to glory in infirmities, because the power of Christ resteth upon us.

Yet grievous disability may mar the persons of the best-loved saints. Here is one feasted by

David, and yet so lame in both his feet that he could not go up with the king when he fled

from the city, and was therefore maligned and injured by his servant Ziba. Saints whose

faith is weak, and whose knowledge is slender, are great losers; they are exposed to many

enemies, and cannot follow the king whithersoever he goeth. This disease frequently arises

from falls. Bad nursing in their spiritual infancy often causes converts to fall into a

despondency from which they never recover, and sin in other cases brings broken bones.

Lord, help the lame to leap like an hart, and satisfy all Thy people with the bread of Thy

table!”

7. Brian Morgan, “David's encounter with Mephibosheth is extremely focused, intimate

and personal. Time is given away as if it were free; valuable possessions are spent lavishly;

words are crafted with warmth and care; there is the lifting of the face, the personal escort

to the table. What does all this tell us? It tells us that when we are at the height of our

passions we grant infinite value to every human being. If we save one life, we have saved

the whole human race.

It would not be an overstatement to say that this little cameo from David's life became the

driving force of Jesus' ministry. The gospels stories have nothing to say about strategic

planning seminars, committee meetings, bulk mailings, multi-media crusades and mass

marketing techniques. The gospels are accounts of the personal, intimate encounters of a

Man who was seeking marginal people. On the surface these meetings seem to appear as

interruptions to the main plot. At these critical junctures, however, time stands still. The

plot comes to an abrupt halt as marginal people are attended to: a hemorrhaging woman is

healed; a synagogue official's daughter is raised; a blind man is given sight; tax collectors

are invited to dinner; an immoral woman is offered living water; a prostitute is embraced,

an adulterous woman is cleansed. Yes, all of these are interruptions to the story, but to the

sensitive eye they emerge as the real story within the story.”

8. David Guzik, “i. David’s grace to Mephibosheth is a wonderful picture of God’s grace to

us. We are Mephibosheth.

· We are hiding, poor, weak, lame, and fearful before our King comes to us

· We are separated from our King because of our wicked ancestors

· We are separated from our King because of our deliberate actions

· We separated ourselves from the King because we didn't know him or His love for us

· Our King sought us out before we sought Him

· The King's kindness is extended to us for the sake of another

· The King's kindness is based on covenant

· We must receive the King's kindness in humility

· The King returns to us what we lost in hiding from Him

· The King returns to us more than what we lost in hiding from Him

· We have the privilege of provision at the King's table

· We are received as sons at the King's table, with access to the King and fellowship

with Him

· We receive servants from the King

· The King's honor does not immediately take away all our weakness and lameness, but

it gives us a favor and standing that overcomes its sting and changes the way we think

about ourselves

ii. David's grace to Mephibosheth is also a pattern for us in serving and ministering to

others. We are David.

· We should seek out our enemies and seek to bless them

· We should look for the poor, weak, lame, and hidden to bless them

· We should bless others when they don't deserve it, and bless them more than they

deserve

· We should bless others for the sake of someone else

· W must show the kindness of God to others”

APPE�DIX A.

HELPI�G THE HA�DICAPPED Based on II Sam. 9:1-13

By Pastor Glenn Pease

Joni Eareckson Tada is probably the most famous handicapped person in the Christian

world. She tells of a girl she knows named Betty who cannot speak, cannot walk, and

cannot feed or dress herself. She has no control over her bowels or bladder, and needs

constant care. She often wakes in the night with screams for help. At first you might jump

to the conclusion that this is another hell on earth story. But in fact, nobody even feels bad

for Betty, and the reason is that she is an 8 month old baby. This is Joni's clever way of

getting us to realize that at one point we were all severely mentally and physically

handicapped. We have all been so handicapped that we would die in a short time without

loving care. Every mother and father are in the business of helping the handicapped, for

all normal babies are just as handicapped as those who are not normal. Everyone of us is

alive today because of the helpers of the handicapped.

We do grow out of many of our early handicaps and become somewhat independent,

but we are never totally free of handicaps. Most people cannot do all that they dream and

wish they could. There are so many limitations of time, talent, and treasure. Mrs. Sarah

Ophelia Calley Connors set out to be actress on Broadway. It did not work out and she had

to choose second best. She became a comedian whom we all know as Minnie Pearl. She

had this philosophy about it: "Success is not always getting what you originally thought

you wanted. To me, successful people are the ones who leveled with themselves. They were

able to realize that in a lot of cases, second best is every bit as good as first choice. We must

realize that many times our plan is not God's plan."

One of the most famous handicapped people in Minnesota history illustrates this.

Michael J. Dowling was 14 years old when he sat on a soap box in the back of a wagon with

two men up front. They left Canby, Minnesota and were out on the prairie when a blizzard

stuck. The wagon hit plowed ground and he was jolted off the back. He yelled at the top of

his voice, but the men did not hear him. He tried to follow the wagon, but the snow soon

obliterated the tracks. He stumbled blindly and finally found a straw pile, and he dug his

way in. He survived until the morning, and then found his way to a farm house where the

doctor was called. He had to have both his legs amputated 6 inches below the knees. His

left arm was taken off below the elbow, and all his fingers and part of his thumb on the

right hand.

You would think that meaningful life would be over for this poor young victim of a

tragic accident, but not so. He got artificial limbs, went to Carlton College, became a

teacher, then became a principal, and then a banker, then a newspaper man, and finally a

politician. He was once mentioned as a candidate for governor of Minnesota. He was sent

as a member of a Commission to the Philippines where he had to help get the attention of

the Sultan to impress him with the importance of education. The Sultan was bored by the

Americans and had a hard time staying awake until Michael took off his left leg and threw

it on the floor. Then he removed both feet and tossed them down before the astonished

ruler. He was captivated and gave full attention to what they had to say.

Dowling turned his handicap into an asset, and he proved that second best can be ever

bit as good, if not better, than first choice. The handicapped are often just like everyone

else. They just need help to figure out how to use their handicap in an effective way. Our

text is a whole chapter about a handicapped son of Jonathan. It was bad enough that he

was lame, but to add to his burden he had one of the most unpronounceable names in the

Bible. Don't look for it in your little book of 300 names for your new baby because the

name Mephibosheth just never caught on, and never became popular, even though it is a

biblical name.

The handicapped compel the mind to ask why? Why should anyone have to be

deprived of the mental or physical abilities that are considered normal for the human race?

In the case of Mephibosheth the Bible tells us clearly. He was handicapped by an accident.

We read of it in II Sam. 4:4. When he was 5 years old the news came that his father and his

grandfather, who was Saul, had been killed in battle. His nurse grabbed him and ran. In

her haste she dropped him and he became a cripple. He was the victim of a human

mistake. A person who loved him and cared for him was trying to save his life, but in her

panic to do good she did harm, and he ended up handicapped for life.

It happens every day as the handicapped population grows due to the accidents of life.

Even those born handicapped have their defects due to accidents. The things that are

suppose to happen in developing a child do not happen, and so the child is born with

defects. These accidents are the result of a fallen world where nothing is free from

Murphy's Law. �othing is perfect the way God made it, and the result is something can go

wrong with anything, and that includes the way babies are made.

We know that a mother can take drugs and produce an abnormal baby because of it.

Handicapped children are born by the thousands due to chemical accidents. �o mother

deliberately does it, but she does not know the consequences of her behavior, and so she

takes drugs that interfere with the process that produces a normal child. In other cases

there is no external cause, but an internal defect in the mother or father that causes the

child to be handicapped.

The point is, neither God nor man is in the business of producing handicapped children.

They are not the result of anyone's will, but they are the product of a monkey wrench in the

works. Anyone who thinks all accidents are the will of God have rejected the fall of man

and the resulting fall of nature. If all accidents are God's will then we must conclude that

God is still saying what He did after creating this wondrous world. He said that it is very

good, and if all accidents are His will then all is still very good. �o one can honestly believe

that the world is still very good and so the wiser way to think is to recognize that all is not

good, and the world is full of things that are not ideal and not a part of God's will. In a

perfect world a nurse would not drop a little child and injure it for life, but such a world

does not exist for us as humans, at least not yet.

The number one answer for the question, why are persons handicapped, is that they are

the result of accidents. It may be before birth, during birth, or after birth, for there are no

end to the things that can go wrong in a fallen world. They happen to God's people just as

they do to the world. There is not now, nor has there ever been, a group of God's people

who did not have handicapped children. Every problem in the book happens to God's

people, and even to those whom He chose to be His priestly people. It was sad indeed for

the descendents of Aaron to have a child with any defect, for the law demanded that all who

approached the altar in the temple be free of all abnormalities. �ot only was the sacrifice

to be as perfect as possible, but so was the sacrificer. Any handicap meant a child could

never be a priest even though that was his destiny by being a descendent of Aaron.

To even suggest that God deliberately made children born in the priestly line

handicapped is to make God very cruel, for he forbid them to ever function in their family

tasks. Listen to this clear passage where the handicapped are severely restricted. They are

not rejected as people, but they are free to eat the most holy food and be one with the

family of God, but they are not allowed to ever offer the sacrifice as a priest.

Lev. 21:16-23 says, "The Lord said to Moses, "I say to Aaron: For the generations to

come none of your descendents who have a defect may come near to offer the food of his

God. �o man who has any defect may come near: �o man who is blind or lame, disfigured

or deformed; no man with a crippled foot or hand, or who is hunchbacked or dwarfed, or

who has any eye defect, or who has any festering or running sores or damaged testicles. �o

descendent of Aaron the priest who has defect is to come near to present the offerings made

to the Lord by fire. He has a defect; he must not come near to offer the food of his God.

He may eat the most holy food of his God as well as the holy food; yet because of his defect,

he must not go near the curtain or approach the altar, and so desecrate my sanctuary. I am

the Lord, who makes them holy."

God did not will these children to be born with these defects. They happened to the

priestly families for the same reason they happen to anyone else, and that is the accidents

that we have mentioned due to defects in the genes and environmental problems. Joni

Eareckson Toda said that there are 516 million people in our world with disabilities. She is

one due to a diving accident, and she has plenty of company. She tells of the many

paraplegics in Bangladesh who are young men who have injured their spinal cord by

falling out of palm trees while cutting coconuts. All over the world she finds the victims of

this fallen world, and she starts ministries for them.

She ended a conference in Manila with these words: "�o other ministry better

demonstrates Christ's heart of compassion than ministries to people with disabilities.

Those who are helpless, no matter what their handicap, see themselves in the Man of

Sorrows because He became one of them. Jesus' message was clear. We are without help

or hope as long as we are without Him. But He was also clear that His good news was, in

some way, especially for those who suffer the helplessness and hopelessness that physical

infirmity can often bring."

God in His sovereignty uses accidents and handicaps to change lives for good, but it

does not mean that He wills everything, for then He would be the author of evil. What it

does mean is that He can use everything, and even bring good out of evil. This is what He is

ever doing in the realm of accidents and the resulting handicaps. It is part of the fallen

world, but where people choose to seek His guidance there can be blessings for time and

eternity that come out of the burden of being handicapped.

Philip Yancy tells this story: “Yes, once upon a time, and not so long ago either, there was

an unfortunate musician. He was nearsighted, and it was difficult for him to read the score

when he was playing with an orchestra. In spite of the fact that he couldn’t see very well,

he stuck it out. He played with an orchestra even though, because of his handicap, it was

necessary for him to memorize very part he played. In order to be more sure of his own

part, he also memorized the parts of other members of the orchestra. One day the director

became suddenly ill, and the nearsighted musician was recommended as a substitute

because of his knowledge of the music. When the concert was over, he became the regular

conductor. His nearsightedness had spurred him to higher efforts, and so Arturo

Toscanine, probably the world’s greatest symphony orchestra conductor got his greatest

opportunity, partly because he was nearsighted.”

Sir Walter Scott and Byron were both lame, but Byron loathed it and brooded over it.

He was a bitter man because of being handicapped. Scott, on the other hand, never

complained of his disability. He accepted it and coped with it. It is no wonder that Byron

wrote to him once and said, "Ah Scott, I would give all my fame to have your happiness."

A bitter spirit is worse than any mental or physical handicap. Most all handicapped people

face this temptation to become bitter, but those who overcome it discover they can be as

happy as anyone else if they maintain a positive attitude. Joni went through the pits and

wanted to take her own life because she was so bitter, but by the grace of God she came out

of that pit and has brought happiness to multitudes.

The great battle of most handicapped people is the battle with a low self-image and a

sense of inferiority. Most non-handicapped people struggle with this as well, and so why

should they not do so when their problem is often so conspicuous? Mephibosheth had this

battle. We see it in verse 8 where he says to David, "What is your servant, that you should

notice a dead dog like me?" Talk about a low self-image. He was on the bottom and felt as

worthless as a dead dog, and not just a lame dog, a sick dog, or a mere mangy mongrel.

This is a common problem of the handicap, but one that is very serious. If this low self-

image is allowed to persist it leads to a loss of all their potential because they just give up.

Mephibosheth had two bad feet and that eliminated him from a lot of normal activity, but

he still had two good hands and arms and a good mind. He had great potential beyond any

living dog let alone a dead dog. We have no idea of what he did with what he had, but we

know of people with similar handicaps who have built careers in business, music, art, and

even sports. Many famous people have been handicapped. Milton was blind; Beethoven

was deaf, and Helen Keller was blind and deaf, just to name a few.

At the age of 19 Stan Musial was playing center field for the Daytona Beach Islanders.

He caught a fly ball at his feet and took a somersault. It damaged his body so that it almost

ended his career in baseball. His dream was to be a pitcher, but the pain in this shoulders

made that impossible. Branch Rickey of the Cardinals recognized in him a great hitter,

and so he took him on. As a handicapped player Musial went on to lead the national league

in batting 7 times. He could not pitch, but he could still hit, and he became famous for it.

He illustrates that a handicap does not necessarily limited a person in all areas of life.

Sometimes a handicapped does not even limit a person in areas that it should if they

have enough determination. Peter Gray tried to hop a train when he was 6 years old. I

know the danger for I was that age when I use to do it, and I know it is easy for your leg to

slip as you jump for the ladder. Pete did slip and lost his right arm. He had to learn all

over to use his left arm for everything. He loved baseball and refused to quite just because

of a missing arm. He got so good that he worked his way up to the professionals. In 1944

he was the best player in the Southern Association. A one arm player in the major leagues

is rare, for most two arm players never make it. Here is an example of how handicapped

people can even be superior to those who have no such handicap. He had the choice to be

bitter and be a quitter, but he chose instead to be determined to be excellent in spite of his

handicap.

Life has more handicaps than we usually think. All of us are handicapped in some way

just because all people have limitations. Youth feel bad because they can't do what adults

do. They have to wait to drive and it drives them crazy. On the other hand being older has

its limitations too. Older people can no longer enjoy all the new slides in the modern park.

The older you get the more you are limited, and to be middle aged can be just as bad. You

are too old to get the free kids meal and too young to get the senior citizen's discount. It is

a handicap just to be the age you are whatever that age is.

Some people get bitter about being young or old, or in between. You can be bitter

about any of life's limitations and become a spiritual handicapped person. But on the other

hand, you can be spiritually mature if you learn to accept any and all limitations and use

them to the glory of God. Booker T. Washington use to say all the time the phrase, "The

advantages of disadvantages." They can stimulate, motivate, and cause people to rise

above them and develop a spirit that is truly beautiful and pleasing to God. This is success

on the highest level.

Joni and many others have come to the point where they can identify with the words of

Helen Keller: "I thank God for my handicaps, for through them I have found myself, my

work, and my God."

Harold Russell had his hands blown off by a blast of T�T. Lying in a hospital, he didn't

care much whether he lived or died. He had a visitor who had lost his own hands in World

War I. He told him to look up the word handicap in the dictionary. He did so and read this

definition: "Any disadvantage or hindrance making success in an undertaking more

difficult." This made him realize that a handicap just meant he had to work harder for

success. He went on to become a writer and a lecturer, and he developed abilities he never

dreamed he had. He wrote, "My weakness-my handlessness- my sense of inferiority-has

turned out to be my greatest strength....this seeming disaster as brought me a priceless

wealth of the spirit that I am sure I could never have possessed otherwise. I have enjoyed a

life that has been full and rich and rewarding, a life that has had a meaning and depth it

never had before...It is not what you have lost, but what you have left that counts."

�one of us are all that God intended people to be, and so all of us are in some way

handicapped, and none of us are whole and complete. Even though Jesus was the perfect

man, even He was handicapped in the sense that He gave up equality with the Father and

took on enormous limitations to become a man. As the Son of Man He was greatly limited.

He became a handicapped person and suffered even greater handicaps for our salvation

and our perfection. He did so in order that we might have an eternal life free from all the

handicaps of a fallen world.

Meanwhile, we have to live in this fallen world and cope with its limitations. David was

kind to the handicapped son of Jonathan, but he was often cruel to himself by not over

coming his handicaps. He had poor control over his own sex drive and over his children.

These were handicaps that lead to great suffering and sorrow for him and his whole family.

Life is a battle with handicaps, which are all of the weaknesses and limitations that make us

less than ideal.

When you are kind to any person you are being kind to the handicapped, for that is the

state of all people. Show me a person who is in no way damaged or defective and I will

show you an illusion. All people are handicapped, but some are more conspicuous than

others, and so they have more conspicuous needs to be met. But all people have the same

need to be encouraged to overcome their handicaps. �obody needs to accept a less than

excellent life. Disabilities need not stifle us from making the best of a bad situation.

Ted Engstrom in his book The Pursuit of Excellence p. 81-2 writes, "Cripple him and

you have Sir Walter Scott. Lock him in a prison cell, and you have a John Bunyan. Bury

him in the snows of Valley Forge, and you have a George Washington. Raise him in abject

poverty and y;ou have an Abraham Lincoln. Strike him down with infantile paralysis, and

he becomes Franklin Roosevelt. Burn him so severely that the doctors say he'll never walk

again, and you have a Glenn Cunningham-who set the world's one-mile record in 1934.

Deafen him and you have a Ludwig van Beethoven. Have him or her born black in a society

filled with racial discrimination, and you have a Booker T. Washington, a Marian

Anderson, A George Washington Carver....call him a slow learner, "retarded," and write

him off as uneducable, and you have an Albert Einstein."

If you want to see lists of famous people all through history who have overcome

handicaps go to- http://members.aol.com/disablenet/Leaders/Leaders.html

One of the most famous musicians in our world today who has played his violin all over the

world to cheering crowds had polio in his early life. He has to play on crutches, but he

brings thrills to Kings and Queen, Presidents, Leaders of all nations, and to the masses. His

name is Itzhak Perlman. The point of all this is not that every handicapped person can

become famous, for that is not even true of the non-handicapped. The point is that a

handicap does not mean that the person who has it is any less of a person, but that they

have the capacity to be all they can be too, and sometimes that is a great deal more than

those who have no such handicap. That is why they need to be encouraged, like everyone

else, to seek to discover their gifts; develop them, and dedicate them to the cause of Christ.

The seven letters of Christ to His churches in Rev. 2 and 3 make it clear that Christians

are handicapped people who have many defects, and Jesus encourages each to see that they

also have virtues and assets to overcome those handicaps. Helping the handicapped is what

those seven letters are all about, and that is what the Christian life is all about. The

greatest handicap of all is to be a person made in the image of God with an eternal soul,

and yet be so lame you cannot walk in the light of God's will. It is awful to be so dead in sin

that you are like a dead dog as far as your value to the kingdom of God. The Gospel is the

good news that Jesus died for just such dead dogs. He rose again that they might live too

and be raised to run with the Hound of Heaven in helping the other handicapped find their

legs so they too can walk in newness of life. We are all like Mephibosheth, for we are all

handicapped, but we are also all called in Christ to be like David and be helpers of the

handicapped.