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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 9:4 is a pivotal verse that unveils the hidden whereabouts of Mephibosheth, Jonathan's son, setting the stage for King David's profound act of covenant faithfulness and grace. It marks the culmination of David's earnest search for any surviving heir of Saul's house, specifically for Jonathan's sake, revealing Mephibosheth's obscure dwelling in Lodebar and initiating his journey from forgottenness to a place of honor at the king's table.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices. Symbolism is prominent in the name "Lodebar," which serves as a potent symbol of desolation, forgottenness, and spiritual barrenness, representing Mephibosheth's marginalized and vulnerable existence. The stark contrast between this "nowhere" and the king's palace to which he is called creates a vivid picture of transformation and redemption. There is also an element of Irony in David, the newly established king, actively seeking out a potential rival from the old dynasty, not to eliminate him, but to show him profound kindness and restore his inheritance. This subverts typical ancient Near Eastern political norms and highlights David's unique character. This unexpected grace also Foreshadows the greater grace of God, who actively seeks out the lost and brings them from spiritual barrenness into His glorious kingdom.
THEOLOGICAL AND THEMATIC CONNECTIONS
The narrative of David seeking out Mephibosheth in Lodebar is a profound theological illustration of God's unmerited grace and unwavering covenant faithfulness towards humanity. Just as David remembered his covenant with Jonathan and extended kindness to Mephibosheth, God, in His steadfast love (chesed), remembers His covenant promises and extends grace to those who are spiritually "lame" and dwelling in "Lodebar"—places of spiritual destitution, obscurity, and helplessness, far from His presence. This act of seeking and restoring highlights God's divine initiative in salvation, reaching out to the undeserving and bringing them into His family and fellowship. It underscores that our standing before God is not based on our merit or ability, but solely on His sovereign grace and faithful love, demonstrated supremely in Christ.
REFLECTION AND APPLICATION
The story of David and Mephibosheth, particularly the discovery in Lodebar, serves as a powerful mirror for our own spiritual condition and God's redemptive work. We, too, were once in a "Lodebar"—a place of spiritual emptiness, estranged from God, crippled by sin, and forgotten in our lostness. Yet, like David, God actively sought us out, not because of our worthiness, but because of His covenant love and boundless grace. This narrative compels us to embrace the depth of God's unmerited favor in our own lives, recognizing that our place at His table is a gift, not an achievement. Furthermore, it challenges us to embody this same grace in our interactions with others, seeking out the marginalized, the forgotten, and the vulnerable, extending kindness and compassion as reflections of the divine love we have received.
Questions for Reflection
FAQ
Who was Mephibosheth and why was he in Lodebar?
Answer: Mephibosheth was the son of Jonathan, King Saul's son, and thus the grandson of King Saul. He was crippled in both feet from an accident when he was five years old, occurring when his nurse fled with him upon hearing of Saul and Jonathan's deaths (2 Samuel 4:4). He was living in Lodebar, a remote and desolate place, likely to hide from David. It was common for new kings to eliminate all potential claimants from the previous dynasty to secure their reign, making Mephibosheth's survival precarious. His lameness also meant he was not a physical threat, but his lineage still put him in a vulnerable position, making Lodebar a place of obscurity and relative safety.
What is the significance of Lodebar's name?
Answer: The name Lodebar (לֹא דְבָר - Loʼ Dᵉbar) literally means "no pasture" or "no word/thing." This name is highly symbolic, emphasizing the barren, desolate, and insignificant nature of the place. It underscores Mephibosheth's forgotten and impoverished state, living in a "nowhere" far from the royal court and any position of influence. The name highlights the depth of his obscurity and marginalization from which David's grace would rescue him, transforming his circumstances from desolation to abundance.
How does David's action towards Mephibosheth contrast with typical ancient Near Eastern kingship?
Answer: In the ancient Near East, it was a common and often ruthless practice for a new king to consolidate power by eliminating all surviving members of the previous royal family. This was done to prevent any future claims to the throne or rebellions. David's action of actively seeking out Mephibosheth, not to harm him, but to show him "kindness" (chesed) and restore his inheritance, stands in stark contrast to this norm. It demonstrates David's unique character, his faithfulness to his covenant with Jonathan (1 Samuel 20:14-17), and his embodiment of divine grace, setting a powerful example of merciful and covenant-keeping rule.
CHRIST-CENTERED FULFILLMENT
The narrative of David's pursuit of Mephibosheth in Lodebar serves as a profound Old Testament type pointing to the greater work of Christ. Just as Mephibosheth was a "dead dog" (2 Samuel 9:8), crippled and dwelling in a place of "no pasture" or "no word," so humanity, in its fallen state, is spiritually crippled by sin (Romans 3:23) and alienated from God, dwelling in a "Lodebar" of spiritual barrenness and hopelessness (Ephesians 2:12). Yet, Christ, the greater Son of David, did not wait for us to come to Him; He proactively sought us out in our lostness and obscurity (Luke 19:10). Through His perfect life, atoning death, and glorious resurrection, He fulfilled the ultimate covenant of grace, bringing us from death to life (John 5:24), from alienation to adoption as sons and daughters (Galatians 4:4-7), and from the desolate "Lodebar" of sin to a permanent place at His heavenly table, feasting in His presence forever (Revelation 19:9). He restores our inheritance, not based on our merit, but solely on His unmerited favor and steadfast love, making us co-heirs with Him (Romans 8:17).