1. As supplying a fine illustration of human friendship. Between David and Jonathan there existed a friendship the most tender and strong.

2. As a faint image of Divine love to the world. We are far from regarding David here as a type of the Eternal. I see more of the Eternal in the true kindness of a holy man — such kindness as David now displays — than I can see in any part of material nature. It is a brighter reflection of the Infinite One than stars or suns. I see the sun in the ray; — the dew-drop mirrors the Atlantic.

I. THE DISINTERESTEDNESS OF THE KINDNESS IS ILLUSTRATIVE OF THE DIVINE.

1. The kindness which David displayed to Mephibosheth. was unmerited. Was David under any obligation to show this kindness? Was there any excellence in the son of Jonathan to call it forth? No; David had the affection even before he knew there was such a person. Was God under any obligation to show mercy to the world? or did He see aught of excellence in the world to call it forth? No; if He had left humanity to perish for ever in its sins, no one could have complained. Angels would still have sung on, "Just and right are Thy ways," &c. Was there an excellence in man to call it forth? No; "God commendeth His love to us in that while we were yet sinners," &c.

2. The kindness which David showed Mephibosheth was unsought. The son of Jonathan did not make any application; — he did not knock at the door of royalty entreating favour. Did the world seek the gift of Christ? No, for two reasons: —

(1)Because it did not feel the need of a Saviour.

(2)If it had it never could' have supposed that such a gift was possible. God sent Christ into the world not only without the world's request, but against the world's will. "He came to His own, but His own," &c.

II. THE OCCASION ON WHICH THIS DISINTERESTED KINDNESS WAS DISPLAYED IS ILLUSTRATIVE OF THE DIVINE.

1. The kindness which David showed Mephibosheth was in consideration of some one else. It was "for Jonathan's sake." Why all this love to the poor lame youth more than to some one else? Hundreds in the empire perhaps required and desired more than he. Because of Jonathan. Why does God show love to this world more than hell? Hell requires mercy. Because of some One else. Christ is not the cause of God's love, but He is its channel. All blessings, temporal and spiritual, come through Christ. "He took not on Him the nature of angels," &c.

2. The kindness which David showed Mephibosheth was on account of some one else who was very near to the heart of the king. You remember David's wail over Jonathan: "I am distressed for thee, my brother Jonathan," &c. How dear is Christ to the Everlasting Father. "Mine Elect, in whom my soul delighteth." "My beloved Son, in whom I am well pleased." I do not understand the mysterious connection subsisting between Jesus and the Everlasting Father. My intellect bows reverently before the mystery. But the Bible tells me that it is that of "an only-begotten Son."

III. THE RESULTS WHICH THIS DISINTERESTED KINDNESS REALISED ARE ILLUSTRATIVE OF THE DIVINE.

1. It found out Mephibosheth. "Then King David sent and fetched him out of the house of Machir, the son of Ammiel, from Lo-debar." Christ came to seek and to save; like the man who had lost one of his sheep, the woman her silver, the father his son. the apostles were sent out in search of god's objects of love. "God's love searches men out." Providence, conscience, and the Gospel are His Messengers. (Matthew 22:2-10.)

2. it restored him to his patrimonial inheritance, "I will restore thee all the land," &c.(ver. 7). Thou shalt walk the fields and meadows which thy father often trod. God's love restores us to our lost possessions. Salvation is "paradise regained." "All things are yours," &c.

3. Exalted to distinguished honours. "And thou shalt eat bread at my table continually" (ver. 7). "If any man hear My voice, I will come in unto him," &c.

4. The command of suitable attendants. "Thy sons and thy servants shall till the land for him," &c. What agents God employs for the objects of His love I "All things work together for good." "Are they not all ministering spirits?" &c.

(Homilist.)

(J. Parker, D. D.)

1. David is on the throne, and none of Saul's family is left but a lame grandson, who is living in such obscurity, that except to a few faithful and generous adherents, his existence appears to be unknown.

2. And, then, what an illustration of the changefulness of human life we have in the fact that "David said, Is there yet any that is left of the house of Saul, that I may show him kindness for Jonathan's sake?" Another illustration of our changeful life is Jonathan. David wishes to show kindness to Saul's house for Jonathan's sake. And then, there is Mephibosheth, the obscure orphan, whom David's affectionate remembrance of his departed friend has brought to light: who was only five years old at the time of his father's death, and has been ever since dependant on charity. Do we not witness the same change in men's lives? Monarchs are cast down from their high places, their thrones are overturned, and they are compelled to flee in disguise from their native land. Other men, born in humble circumstances, rise from one position to another till they reach the highest places of power. Some sink from .wealth to pauperism; other rise from pauperism to wealth. So rapid is the fall of some, that when you hear of it the words of the poet spring to your lips —

"Ships, wealth, general confidence: all were his;

He counted them at break of day;

And when the sun set, where were they?"

With the same rapidity others rise. We see the good and true die, as the basehearted die; one event happeneth alike to all — to the righteous and to the wicked. The dearest friendships are dissolved; death puts the most close friends far apart. Children that come into the world amid the most auspicious circumstances are oftentimes early deprived of earthly love and care, misfortunes befall them, and while their life is but young and tender, it is nipped in the bud. In all these respects we witness the same mutation as men have witnessed in all former times. The providence of God is uniform in successive ages. "That which hath been is new; and that which is to be hath already been; and God recalleth that which is past."

II. A SECOND LESSON THIS NARRATIVE TEACHES US IS, THE BEAUTY AND EXCELLENCY OF FAITHFUL FRIENDSHIP. "Is there," said David, "yet any that is left of the house of Saul, that I may show him kindness for Jonathan's sake?" David has been concerned in the establishment of his throne, and the cares and duties of his kingdom. He has had little leisure from State business and war, to attend to matters of a more private nature. But now he remembers the ancient covenant made between him and his friend long dead. "Friendship," says Jean Paul, "requires action." Well, here is a befitting action. What strength of expression David employs! He desires to show to the house of Saul, for Jonathan's sake, "the kindness of God." In that tender, solemn hour, when the two friends covenanted in the open field, and swore eternal love and faithfulness, Jonathan said to David, "And thou shalt not only while yet I live show me the kindness of the Lord, that I die not, but also thou shalt not cut off thy kindness from my house for ever." And David sware he would not. The kindness of the Lord! The expression is strong; but it carries with it its own exposition and defence. It was kindness, the covenant of which God was called to witness, and it was kindness cherished in God's sight and fear, and for His glory. Friendships change. Friends die. But there is one friend that sticketh closer than a brother. Jesus Christ will not neglect nor despise you because you are unfortunate and poor. Your adversities and distresses awaken his tenderest sympathies and compassion, lie knows where you dwell. He sees that there is a "need be" for your present trials. He liveth for evermore.

III. THAT THIS CHAPTER TEACHES US GOD'S CARE FOR THE FATHERLESS, ESPECIALLY THE SEED OF HIS SERVANTS. Mephibosheth was only five years old when his father was slain, His nurse, in her anxiety to escape with him, let him fall, so that he was lame for life. See how God cared for him. Machir, the son of Ammiel, of Lodebar, the same man who in after years joined with Shobi and Barzillai in supplying David and his people with beds and food at Mahanaim, clearly a large-souled, benevolent man, took him into his house and brought him up in his family. Now, as the result of David's inquiry, the lame, orphan youth is raised to sit at the king's table. In every age God has shown Himself the Father of the fatherless. Especially does God care for the children of those who love Him; He remembers them for their fathers' sake. He suffers not all the pains taken to be unrewarded — all the tears shed un-noticed — all the prayers offered unheard. "A good man leaveth an inheritance to his children's children."

IV. This chapter illustrates the truth that even IN THIS WORLD VICE BRINGS ITS OWN PUNISHMENT AND VIRTUE ITS OWN REWARD,

1. See from this chapter, how He punishes sin! Saul was proud and disobedient; and God makes that saying good, "Pride goeth before destruction, and a haughty spirit before a fall;" and that other saying, addressed to the guilty monarch personally, "For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry."

2. Now mark how God rewards piety on earth! No man serves Him for nought. Follow the career of David. He begins life in the fear of God. Some of his most devout and beautiful psalms appear to have been composed while he was yet a youth. He took care to cleanse his way by a diligent use of God's word. He loved the exercise of Divine worship. He endeavoured to acquit himself well in all stations. In his father's house, among his flocks, at court, as Saul's armour-bearer and companion; in banishment, leading a roving life; on the throne of Israel — everywhere he sought to please God. There is a lesson here conveyed to all. Whatever your position may be, however humble and obscure, discharge its duties in the fear of God. "Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in through the gates into the city." May that blessedness be yours and mine! Amen!

(W. Walters.)

3. Accustomed to think that his wisest course was to conceal from David his very existence, and looking on him with the dread with which the family of former kings regarded the reigning monarch, he must have come into his presence with a strange mixture of feeling. He had a profound sense of the greatness which David had achieved and the honour implied in his countenance and fellowship. But there was no need for his humbling himself so low. There was no need for him calling himself a dog, a dead dog — the most humiliating image it was possible to find. We should have thought him more worthy of his father if, recognising the high position which David had attained by the grace of God, he had gracefully thanked him for the regard shown to his father's memory, and shown more of the self-respect which was due to Jonathan's son. In his subsequent conduct, in the days of David's calamity, Mephibosheth gave evidence of the same disinterested spirit which had shone so beautifully in Jonathan, but his noble qualities were like a light twinkling among ruins or a jewel glistening in a wreck. Every arrangement was thus made that could conduce to his comfort. His being a cripple did not deprive him of the honour of a place at the royal table, little though he could contribute to the lustre of the palace. The lameness and consequent awkwardness, that would have made many a king ashamed of such an inmate of his palace, only recommended him the more to David. Regard for outward appearances was swallowed up by a higher regard — regard for what was right and true. There is yet another application to be made of this passage in David's history. We have seen how it exemplifies the duty incumbent on us all to consider whether kindness is not due from us to the friends or the relatives of those who have been helpful to ourselves. This remark is not applicable merely to temporal obligations, but also, and indeed emphatically, to spiritual. We should consider ourselves in debt to those who have conferred spiritual benefits upon us. Should a descendant of Luther or Calvin, of Latimer or Cranmer or Knox, appear among us in need of kindness, what true Protestant would not feel that for what he owed to the fathers it was his duty to show kindness to the children?

(W. G. Blaikie, D. D.)

I. Mephibosheth, in the first place, stands for the DISABLED HUMAN SOUL. Lord Byron described sin as a charming recklessness, as a gallantry, as a Don Juan; George Sand describes sin as triumphant in many intricate plots; Gavarini, with his engraver's knife, also shows sin as a great jocularity; but the Bible presents it as a Mephibosheth, lame on both feet. Sin, like the nurse in the context, attempted to carry us, and let us fall, and we have been disabled, and in our whole moral nature we are decrepit. Sometimes theologians haggle about a technicality. They use the words "total depravity," and some people believe in the doctrine and some reject it. What do you mean by total depravity? Do you mean that every man is as bad as he can be? Then I do not believe it either. But do you mean that sin has let us fall, that it has disfigured, and disabled, and crippled our entire moral nature until we cannot walk straight, and are lame in both feet? Then I shall admit your proposition. I do not care what the sentimentalists or the poets say in regard to sin; in the name of God I declare to you to-day that sin is disorganisation, disintegration, ghastly disfiguration, hobbling deformity.

II. Mephibosheth stands FOR THE DISABLED HUMAN SOUL HUMBLED AND RESTORED. When this invalid of my text got a command to. come to King David's palace be trembled. The fact was that the grandfather of Mephibosheth had treated David most shockingly, and now Mephibosheth says to himself: "What does the king want of me? Isn't it enough that I am lame? Is he going to destroy my life? Is he going to wreak on me the vengeance which he holds towards my grandfather Saul? It's too bad." But go to the palace Mephibosheth must, since the king has commanded it. With staff and crutches, and helped by his friends, I see Mephibosheth going up the stairs of the palace. Consider the analogy. When the command is given from the palace of heaven to the human soul to come, the soul begins to tremble. It says: "What is God going to do with me now? Is He going to destroy me? Is He going to wreak His vengeance upon me?" My friend, we come out with our prayers and sympathies to help you up to the palace. If you want to get to the palace you may get there. Start now. The Holy Spirit will help you. All you have to do is just to throw yourself on your face at the feet of the King, as Mephibosheth did.

III. Mephibosheth STANDS FOR THE DISABLED HUMAN SOUL SAVED FOR THE SAKE OF ANOTHER. Mephibosheth would never have got into the palace on his own account. Why did David ransack the realm to find that poor man, and then bestow upon him a great fortune, and command a farmer by the name of Ziba to culture the estate and give to this invalid Mephibosheth half the proceeds every year? Why did King David make such a mighty stir about a poor fellow who would never be of any use to the throne of Israel? It was for Jonathan's sake. It was what Robert Burns calls for "auld lang syne." David could not forget what Jonathan had done for him in other days. Now, it is on that principle that you and I are to get into the King's palace. The most important part of every prayer is the last three words of it — "For Christ's sake." They are the most important part of the prayer. When in earnestness you go before God and say, "For Christ's sake," it rolls in, as it were, upon God's mind all the memories of Bethlehem, and Gennesaret, and Golgotha. If there is anything in all the universe that will move God to an act of royal benefaction, it is to say, "For Christ's sake." If a little child should kneel behind God's throne and should say, "For Christ's sake," the great Jehovah would turn around on His throne to look at her and listen. No prayer ever gets to heaven but for Christ's sake. No soul is ever comforted but for Christ's sake. The world will never be redeemed but for Christ's sake.

IV. Mephibosheth stands FOR THE DISABLED HUMAN SOUL LIFTED TO THE KING'S TABLE. It was more difficult in those times even than it is now for common men to get into a royal dining. room. The subjects might have come around the rail of the palace and might have seen the lights kindled, and might have heard the clash of the knives and the rattle of the golden goblets, but not got in. Stout men with stout feet could not get in once in all their lives to one banquet, yet poor Mephibosheth goes in, lives there, and is every day at the table. Oh, what a getting up in the world for poor Mephibosheth! Well, though you and I may be wofully tamed with sin, for our Divine Jonathan's sake, I hope we will all get in to dine with the King. O, my soul, what a magnificent Gospel! It takes a man so low down and raises him so high! What a Gospel! Come, now, who wants to be banqueted and empalaced? I come out. now as the messenger of the palace to invite Mephibosheth to come up. I am here to-day to tell you that God has a wealth of kindness to bestow upon you for His Son's sake. The doors of the palace are open to receive you. The cupbearers have already put the chalices on the table, and the great, loving, tender sympathetic heart of God bends over you this moment, saying: "Is there any that is yet left of the house of Saul, that I may show him kindness for Jesus' sake?"

(T. De Witt Talmage, D. D.)

III. as full of rage at his misfortunes, and determined to work mischief.

"I, that am curtailed of this fair proportion,

Cheated of feature by dissembling nature,

Have no delight to pass away the time,

Unless to spy my shadow in the sun,

And descant on mine own deformity.

I am determined to prove a villain."

But, on the other hand, grace sometimes compensates for nature's lack. Multitudes will approach the study of this chapter, wondering what there is in it worthy their time and of the Bible itself.But it teaches us a few valuable lessons. Let us note among them how —

I. IT CORRECTS OUR ESTIMATE OF WHAT WE CALL SMALL DEEDS. David did a great many notable things that impress us far more than this one; but it is just here that we see far into his true character. The Bible makes this record because of its importance in the portraiture of a great character, and our estimate of it will be a test of our own spirit. Is there not something here worth remembering and copying? What is to come up at the judgment-day as the ground of our acceptance, but trifling deeds of love done spontaneously and soon forgotten, simply because they were the natural outworking of our dispositions? The story is told of a Russian soldier exposed to intense cold while on duty as a sentinel. A poor working man, going home, took off his coat and gave it to him for his protection. That night the sentinel perished. Not long after the working man was brought to his deathbed, and fell into a slumber, in which he dreamed that he saw Jesus wearing his old coat. "You have my coat on," he said to him. "Yes," was the answer of the Lord. "You gave it to me the cold night I was a sentinel in the forest. Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me."

II. THIS STORY ILLUSTRATES THE HUMANENESS OF THE WHOLE BIBLE. It balances some of the recorded cruelties of the early ages. Now, the world is full of inequalities, selfishness, and strife for place and power and of forgotten friends. Hence it needs, early and late, the lessons of love, the lessons that show us the obligations of friendship, no matter what the relative position of the friends may come to he, and the claims of the children upon the friends of their parents. This, the Bible tells us, was one of the great acts of David's life. The whole world responds to a touch of humanity, and the Bible is for the whole world. That spirit is cultivated by it which led Webster to remember his early neighbours when he came to greatness and power; which led Governor Andrew to say, "I never despised a man because he was ignorant or because he was poor or because he was black." No one illustrates it as Christ Himself does, in Whom dwells all the fulness of the Godhead. This narrative proves that —

III. THE KINDNESS OF MAN TO MAN IS A GODLIKE QUALITY. David gives two reasons for finding Jonathan's son: first, his old covenant, which included the children of both parties; and, second, the Divine law of love. He wished to show "the kindness of God" to Mephibosheth. The phrase, "kindness of God" may be taken to mean either the kindness God requires of man or shows to man. Robert-son Smith says ("Prophets of Israel") that it is not necessary to distinguish between Jehovah's kindness to Israel, which we should call his grace, or Israel's duty of kindness to Jehovah, which we should call piety, and the relation between man and man, which embraces the duties of love and mutual consideration. To the Hebrew mind these three are essentially one, and all are comprised in the same covenant. As Portia says: —

"We do pray for mercy,

And that same prayer doth teach us all to render

The deeds of mercy."

IV. CHRISTIAN LOVE ALONE WILL ENABLE US TO SHOW ONE ANOTHER THE "KINDNESS OF GOD." David uses this beautiful expression, "kindness of God;" but his ideas of it were extremely limited as compared with those we find all through the Gospels. He showed kindness towards his old friend's son. There is pathos and gentleness and a right royal spirit in his act. We cannot., with Christ on the cross before us, construe our duties and our privileges as men once did before he read the law anew and told us its real meaning. In Christ God Himself has come down. He has sought out the lame, the halt, the blind, the paralytic, the forgotten, the dead in trespasses and sins. A bruised reed He will not break, and a smoking flax He will not quench. He devises means by which His banished may not be expelled from Him. This is God's kindness, leading to sacrifice for the fallen and the perishing. This is the love of God towards men. By the work of the Holy Spirit this love becomes the possession of men.

(Monday Club Sermons.)

I.HE WAS AN ENEMY TO THE KING, NOT THE KING HIS ENEMY.

II.WAS SOUGHT IN HIS INDIFFERENCE.

III.RECEIVED IN HIS DEFORMITY.

IV.RECEIVED FOR THE SAKE OF ANOTHER.

V.RECEIVED A RICH INHERITANCE.

VI.RECEIVED INTO DAILY FELLOWSHIP WITH THE KING.

(Homilist.)

II. We cannot hide it from our reflections that this purpose or act of David WAS UNDERTAKEN AT A LATE PERIOD IN HIS HISTORY, A long interval had passed since his escape out of trouble, by the death of Saul — fully fifteen years; and eight of these were spent in possession of the throne of Israel, as well as that of Judah. After so long a time, at the very least eight years of perfect freedom from all the emergencies which arose from the pretensions of Saul's family to the government — after so long a time it is that he enters upon the work of charity. Here was no false shame, but diligent and anxious inquiry, proving that necessity alone had caused the previous delay of kindness. If we doubt this, be it remembered that the law of common life is to forget favours, but never injuries; seldom to requite the former, but most usually the latter. "Nevertheless the chief butler remembered not Joseph, but forgot him." We may take this passage as a general expression of human deportment. In the present case, time had not effaced the memory of Jonathan's friendship, nor did any extraordinary incident cause its sudden revival. Hence we must view it as an act of serious deliberation, and, in this form, it speaks to us with much solemnity. There are many stirring persuasives, and imperative compulsions to Christian piety, which carry us along, perforce, in the way of obedience. But here was no immediate appeal to passion, no interposition of witness, none to applaud, none to condemn — calmly, deliberately, on principle alone, the past is considered, and the duty is determined on.

1. So should we meditate and act as rational Christians. We may possess true piety, but yet a piety which is nourished by continual excitement, by a restless temperament, which seeks insatiably after enterprise and events, to maintain its own fire of enthusiasm.

2. We must be Christians on principle, and when the world is shut out, and every external persuasion to godliness removed, we must find the soul within determined on the service of the Lord.

3. We must be deliberating Christians. We should trace over the years that are past, to mourn for our positive transgressions, to derive from them fresh abhorrence of evil.

III. We may now take into account the reference made in the text to THE EARLY FRIENDSHIP WHICH EXISTED BETWEEN JONATHAN AND DAVID. Some fifteen or sixteen years had elapsed since the interruption of that friendship occurred, by the unhappy death of Jonathan. Yet David's heart yearns after his departed friend, his love is as ardent as ever.

1. True friendship — Christian friendship, must suffer nothing from time, or absence, or separation. It must outlast all, and if it experience any change — change only to improvement in strength and purity.

2. Next, it must bear upon and include all relations. It is but a mockery of friendship, if we pretend to love a man in one consideration alone, and will net serve him in all his wants and circumstances. If he need our labour for his temporal good, he must have it as well as our spiritual kindness.

IV. In the text we have THE QUALITY AND DEGREE OF THE FAVOURS WHICH WERE INTENDED.

1. Primarily, the phrase signifies that here was no spontaneous movement of generosity, but the fulfilling of a bond — the observance of an obligation mutually imposed between David and his friend, prior to his final flight from the house of Saul.

2. The kindness here mentioned requires some farther notice with regard to its extent, as it is called the kindness of God. His kindness extends from generation to generation, even to a "thousand generations of them who love Him and keep His commandments. After looking thus closely on holy friendship as enduring and extensive, we must not omit its quality, the regulation of its acts, prescribed by the expletive — the "kindness of God." Its acts are like the acts of Divine benevolence, ever for the true good of the object. This you understand by the contrast which the false friendships of the world present. Men make leagues and covenants of amity offensive and defensive, for mutual advantage, the furtherance of gain, the increase of pleasure, the successful prosecution of guilty purposes. There is a friendship here, no doubt, and sometimes a durable one, but it is like the wisdom of this world, earthly, sensual, devilish. Finally, we may take the phrase as the Hebrew form of the superlative degree, signifying the utmost kindness, and here our research upon the subject must end. This sacred friendship sanctions such a kindness, such an extreme or superlative one, when occasion requires it.

(C. M. Fleury, A. M.)

2. What return Mephibosheth made for his privileges. What silver and gold he had he derived from the king's bounty. He was incapable of military or state service. He could only love the king, and this he did. When David fled from Jerusalem he left at least one true heart behind him, and when lie returned a pitiful spectacle met his eyes, Mephibosheth had neither dressed his feet, nor trimmed his beard, nor changed his clothes, since the king fled; the days of the King's absence had been to him days of mourning. If tie could not show his love in one way he could in another. What return are we making to our King? We may often vainly wish that we were able to do something really great for Him. But from Mephibosheth let us learn —

"To do what we can, being what we are,

To shine like a glow-worm, if we cannot like a star."Let us love our King with our whole heart, and that love will be ingenious in finding its own modes of expression. It is not want of opportunity or ability, but too often want of real love that occasions so great a lack of the ready service that should be rendered to our King.

(C. O. Eldridge, B. A.)

(Newton Jones.)

(H. O. Mackey.)

     5087   David, reign of

2 Samuel 9:1-13

     4438   eating
     8291   kindness

2 Samuel 9:9-10

     5696   grandchildren

2 Samuel 9:9-13

     4476   meals

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate, …
John Edgar McFadyen—Introduction to the Old Testament