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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
Second Samuel 9:6 captures the profoundly moving encounter between King David and Mephibosheth, the sole surviving son of Jonathan and grandson of King Saul. This pivotal moment, characterized by Mephibosheth's deep humility and David's astonishing grace, actualizes a sacred covenant made years earlier between David and Jonathan. It powerfully illustrates David's commitment to unconditional kindness, extending mercy where judgment might have been expected, thereby setting the stage for Mephibosheth's restoration to a place of honor and security within the king's household.
CONTEXT
Literary Context: This verse serves as the emotional and narrative climax of 2 Samuel 9, a chapter that begins with King David's deliberate inquiry: "Is there still anyone left of the house of Saul, that I may show him kindness for Jonathan's sake?" (2 Samuel 9:1). Having consolidated his kingdom and established Jerusalem as his capital, David, now a powerful and secure monarch, remembers the covenant of hesed (covenant loyalty or steadfast love) he swore with Jonathan in 1 Samuel 20. The narrative introduces Ziba, a former servant of Saul's house, who reveals Mephibosheth's existence and his physical disability, having been crippled in both feet during a hasty flight after the tragic news of Saul and Jonathan's deaths (2 Samuel 4:4). The summoning of Mephibosheth to David's court, culminating in this verse, is a deliberate and radical act of Davidic grace, standing in stark contrast to the typical eradication of former royal lines in the ancient Near East.
Historical & Cultural Context: In the ancient Near East, it was a common and often brutal practice for a newly established dynasty to eliminate all potential rivals from the previous ruling house. This was done to prevent future insurrections or challenges to the throne, ensuring the new king's absolute security. Saul's remaining descendants, particularly his grandson, would have been considered a significant threat under normal circumstances. Furthermore, Mephibosheth's lameness, a result of a childhood accident, rendered him culturally disadvantaged; physical infirmities were often viewed as a sign of divine disfavor or a burden. His inability to lead a military challenge or even perform many daily tasks would have further emphasized his vulnerability and perceived uselessness. David's actions, therefore, were profoundly counter-cultural and astonishing to contemporary audiences. They were driven not by political expediency or fear, but by a deep sense of covenant obligation and personal affection for Jonathan, demonstrating a king who operated by a higher moral and spiritual code.
Key Themes: The encounter in 2 Samuel 9 powerfully illustrates several profound themes. Covenant Faithfulness is paramount, as David's actions directly fulfill his solemn oath to Jonathan to show kindness to his descendants (1 Samuel 20:14-17). This highlights the sacredness and enduring nature of promises made before God. Unmerited Grace and Kindness are central; Mephibosheth, expecting punishment or death due to his lineage, receives extraordinary favor. David extends hesed to someone who is not only a potential rival but also physically impaired, symbolizing God's unmerited favor toward the undeserving. Humility and Reverence are vividly evident in Mephibosheth's posture and words, acknowledging David's absolute sovereignty and his own vulnerable position. Finally, the theme of Restoration is initiated here, as David's subsequent actions will restore Mephibosheth's ancestral lands and grant him a permanent place at the king's table, symbolizing full acceptance and honor within the royal family (2 Samuel 9:7-13).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of 2 Samuel 9:6 employs several powerful literary devices that enrich its theological and emotional impact. Irony is profoundly present, as Mephibosheth, a descendant of the former king and thus a potential rival, expects judgment or death but receives an astonishing display of grace and restoration. His prostration, typically a sign of fear before an unpredictable monarch, becomes the prelude to unexpected favor. Symbolism is also at play: Mephibosheth's physical lameness symbolizes humanity's spiritual infirmity and inability to approach God on its own terms, while David's outstretched hand of kindness symbolizes God's unmerited favor and redemptive initiative. The act of "falling on his face" is not just a physical posture but a symbolic representation of complete humility, dependence, and surrender. Furthermore, there is a strong Contrast between the expected cultural norm of eliminating rival royal lines and David's covenant-driven hesed, highlighting the exceptional nature of David's character and, by extension, God's character. The dialogue itself is marked by Brevity, emphasizing the weight and significance of each word exchanged between the king and the humbled descendant.
THEOLOGICAL AND THEMATIC CONNECTIONS
The encounter between David and Mephibosheth serves as a profound theological parable, illustrating God's boundless grace and unwavering covenant faithfulness. Just as David, a powerful king, sought out a crippled and vulnerable descendant of his former adversary to show him undeserved kindness for the sake of a covenant, so too does God seek out humanity, which is spiritually crippled by sin and alienated from His kingdom. Our natural inclination, like Mephibosheth's, might be to expect judgment or to hide in fear, yet God, motivated by His eternal covenant of grace, extends an invitation to reconciliation and restoration. This narrative beautifully prefigures the New Testament concept of salvation by grace through faith, where God brings us into His family and seats us at His table, not because of our merit, but because of His loving-kindness and faithfulness to His promises. It is a powerful testament to God's character as one who delights in mercy.
REFLECTION AND APPLICATION
The story of David and Mephibosheth offers a powerful mirror for our own spiritual journey. Like Mephibosheth, we are born into a lineage of spiritual rebellion, crippled by sin, and utterly dependent on the King's mercy. We have no inherent claim to His favor, and our natural expectation might be condemnation. Yet, the King of kings, out of His unfathomable love and faithfulness to His covenant, actively seeks us out. Our appropriate response, as demonstrated by Mephibosheth, is profound humility, acknowledging our unworthiness and His absolute sovereignty. This encounter reminds us that God's grace is not earned but freely given, transforming our fear into gratitude and our status from outcast to beloved child, seated at His table. It calls us to embrace our identity as "servants" in humility, yet simultaneously to rejoice in the astonishing privilege of being adopted into His royal family. Furthermore, this narrative challenges us to embody David's hesed in our own lives, extending radical kindness, forgiveness, and restoration to those who may least expect it or even seem to deserve it, reflecting the very heart of God.
Questions for Reflection
FAQ
Why did David seek out Mephibosheth after so many years?
Answer: David sought out Mephibosheth primarily to fulfill a solemn covenant he had made with Jonathan, Saul's son, years earlier. In 1 Samuel 20:14-17, Jonathan asked David to show "the kindness of the Lord" to his house forever. After establishing his kingdom and securing peace, David, a man after God's own heart, remembered this sacred oath. His inquiry in 2 Samuel 9:1 demonstrates his unwavering commitment to this promise, even though culturally, a new king would typically eliminate all remnants of the previous dynasty to prevent future challenges to the throne. David's actions were driven by personal loyalty and a deep sense of hesed (covenant loyalty/kindness), reflecting God's own faithfulness to His promises.
What was the significance of Mephibosheth being "lame in both his feet"?
Answer: Mephibosheth's lameness, mentioned in 2 Samuel 4:4 and reiterated in 2 Samuel 9:3, is highly significant on multiple levels. Physically, it would have prevented him from leading a military revolt or even performing many daily tasks, making him a perceived burden or an object of pity. Spiritually and culturally, physical infirmity was sometimes associated with divine disfavor or a lack of wholeness, further marginalizing him. His lameness highlights his utter vulnerability and dependence, emphasizing the radical nature of David's grace. It powerfully symbolizes humanity's spiritual brokenness and inability to approach God on its own terms, making David's unmerited kindness and subsequent restoration even more profound and illustrative of divine grace.
CHRIST-CENTERED FULFILLMENT
The narrative of David and Mephibosheth is a profound Old Testament foreshadowing of the ultimate grace extended by King Jesus. David, the earthly king, sought out Mephibosheth, a crippled descendant of a rejected king, to bring him into his royal household and seat him at his table, not based on merit but on covenant faithfulness. In an infinitely greater way, Jesus Christ, the true King of kings and the Son of David, actively seeks out humanity, spiritually crippled by sin and alienated from God's kingdom (Ephesians 2:1-3). We, like Mephibosheth, are undeserving and could only expect judgment, but Christ, motivated by the Father's eternal covenant of grace and His own boundless love, extends an invitation to reconciliation. Through His atoning sacrifice on the cross, He takes away our sin and infirmity, not merely restoring our inheritance but granting us an eternal seat at His heavenly banquet table (Revelation 19:9). Just as David's hesed transformed Mephibosheth's life, so Christ's unmerited favor transforms us from enemies into beloved children, co-heirs with Him, and members of His eternal family, fulfilling the ultimate and better covenant of grace (Romans 8:17; Hebrews 8:6).