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Commentary on 2 Samuel 9 verses 1–8
Here is, I. David's enquiry after the remains of the ruined house of Saul, Sa2 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, Sa2 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 (Sa2 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? Sa2 9:3. "Is there any, not only to whom I may do justice (Num 5:8), but to whom I may show kindness?" Note, 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 (Ch1 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, Sa2 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, Ch2 22:10, Ch2 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. Note, 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. Pe1 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. Note, 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 Sa1 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 (Sa1 20:14, Sa1 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 honour and favour.
II. 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, Sa2 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.
III. The bringing of him to court. The king sent (Ziba, it is likely) to bring him up to Jerusalem with all convenient speed, Sa2 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 (Sa2 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. Now,
1.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, Sa2 9:6. David had thus made his honours to Mephibosheth's father, Jonathan, when he was next to the throne (Sa1 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.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, Sa2 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.
3.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 (Sa2 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. Note, 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 favours. See Sa1 18:18.
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SUMMARY
2 Samuel 9:3 presents a pivotal moment in King David's reign, showcasing his profound character and unwavering commitment to a covenant. Having consolidated his kingdom, David proactively seeks any surviving member of Saul's household, not for political expediency or obligation, but to extend a radical, undeserved kindness—a ḥesed that mirrors the steadfast love and faithfulness of God Himself. This inquiry, stemming from a deep sense of loyalty to his oath with Jonathan, leads to the discovery of Mephibosheth, Jonathan's son, who is introduced as physically vulnerable, "lame on his feet."
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices. Contrast is strikingly evident in David's actions compared to the expected behavior of a conquering king in the ancient Near East. Instead of eradicating the previous dynasty, David actively seeks to show kindness, highlighting his unique character and adherence to covenant. Irony is present in the fact that the only surviving heir of Saul's house is "lame on his feet," seemingly incapable of posing a threat or fulfilling a royal role, yet it is precisely this vulnerability that makes him a recipient of extraordinary grace. This physical infirmity also serves as powerful Symbolism, representing Mephibosheth's utter dependence and lack of self-sufficiency, mirroring humanity's spiritual lameness and dependence on God's unmerited favor. The narrative also uses Foreshadowing, as David's act of seeking out and restoring Mephibosheth foreshadows the greater divine restoration offered through Christ to those who are spiritually "lame" and helpless.
THEOLOGICAL AND THEMATIC CONNECTIONS
David's quest to show "the kindness of God" to Saul's house is a profound theological statement, demonstrating that true kingship, as modeled by David, is not merely about power and conquest but about covenant faithfulness and divine mercy. His actions reflect the very character of God, who is rich in ḥesed—steadfast love and loyalty to His promises. This narrative illustrates that God's grace often extends to the undeserving and the vulnerable, transforming their circumstances from destitution to restoration. It is a powerful reminder that our acts of kindness, particularly those that are inconvenient or counter-intuitive, can be tangible expressions of God's own heart in the world.
REFLECTION AND APPLICATION
David's commitment to his covenant with Jonathan, even years later and in a position of unchallenged power, provides a powerful example of integrity and faithfulness. In a world often driven by self-interest and expediency, David's proactive search for someone to whom he could show "the kindness of God" challenges us to consider how we might extend radical grace to those around us. This is not about mere charity, but about embodying God's own steadfast love and loyalty, especially towards those who are vulnerable, marginalized, or seemingly undeserving. Just as Mephibosheth was "lame on his feet" and utterly dependent, we too are often spiritually "lame," unable to help ourselves, and entirely reliant on God's unmerited favor. This passage calls us to remember our own reception of grace and to become conduits of that same divine kindness to others, fulfilling our promises and actively seeking opportunities to bless those who have no claim on our generosity.
Questions for Reflection
FAQ
Who was Ziba, and why was he significant in this narrative?
Answer: Ziba was a servant of Saul's household, and his significance lies in his knowledge of Saul's surviving family members. When David inquired about any remaining members of Saul's house, it was Ziba who informed the king about Mephibosheth, Jonathan's son, who was "lame on his feet." Ziba later plays a more complex and controversial role in David's life during Absalom's rebellion, as described in 2 Samuel 16:1-4 and 2 Samuel 19:24-30. His initial role here is crucial for connecting David's desire for kindness with Mephibosheth's existence.
Why was Mephibosheth "lame on his feet," and what was the significance of this condition?
Answer: Mephibosheth became lame as a young child, at the age of five, when news arrived of the deaths of Saul and Jonathan at the Battle of Gilboa. His nurse, in her haste to flee, dropped him, causing a permanent injury to his feet, as detailed in 2 Samuel 4:4. In ancient society, lameness was a significant disability, often leading to social marginalization and a diminished capacity for work or self-sufficiency. The significance of his condition in this narrative is twofold: it underscores his vulnerability and utter dependence, making him a non-threat to David's throne, and it highlights the extraordinary, unmerited nature of David's kindness, which extends to one who is physically and politically disadvantaged.
CHRIST-CENTERED FULFILLMENT
David's radical act of seeking out Mephibosheth to show him "the kindness of God" (Hebrew: ḥesed Elohim) serves as a profound Old Testament foreshadowing of Christ's ultimate demonstration of divine grace. Just as Mephibosheth, a descendant of a rival king, was "lame on his feet" and utterly helpless, unable to approach the king on his own, so too is humanity spiritually lame and alienated from God due to sin, as described in Romans 3:23. We are not merely undeserving but are, in our natural state, enemies of God, yet Christ, the greater King, actively sought us out, not to condemn but to save, as declared in Luke 19:10. The "kindness of God" that David sought to manifest finds its supreme embodiment in Jesus Christ, whose death on the cross for sinners, while we were still weak and ungodly, is the ultimate expression of God's ḥesed (Romans 5:6-8). Through Christ, those who are spiritually "lame" and outcast are not only invited to the King's table but are adopted into His family, receiving an inheritance and a place of honor that was utterly unmerited, echoing Mephibosheth's restoration to David's table in 2 Samuel 9:7. This divine ḥesed in Christ transforms our spiritual destitution into a glorious, eternal communion with God.