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简体中文
영문 원문
The only thing recorded in this chapter is the kindness David showed to Jonathan's seed for his sake. I. The kind enquiry he made after the remains of the house of Saul, and his discovery of Mephibosheth, 2Sa 9:1-4. II. The kind reception he gave to Mephibosheth, when he was brought to him, 2Sa 9:5-8. III. The kind provision he made for him and his, 2Sa 9:9-13.
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David's Kindness to Jonathan's Son (1039 BC)
简体中文
大卫对约拿单之子的恩待（主前1039年）
¹ 大卫说："扫罗家还有剩下的人没有？我要因约拿单的缘故向他施恩。" ² 扫罗家有一个仆人，名叫洗巴。有人叫他来见大卫，王对他说："你是洗巴吗？"他说："仆人就是。" ³ 王说："扫罗家还有没有剩下的人？我要将神的恩慈向他显明。"洗巴对王说："约拿单还有一个儿子，他两脚是瘸的。" ⁴ 王对他说："他在哪里？"洗巴对王说："看哪，他在罗底巴亚米利的儿子玛吉家里。" ⁵ 于是大卫王打发人去，从罗底巴亚米利的儿子玛吉家里把他接来。 ⁶ 扫罗的孙子约拿单的儿子米非波设来见大卫，就伏脸叩拜。大卫说："米非波设。"他回答说："仆人在此！" ⁷ 大卫对他说："你不要惧怕；我必因你父亲约拿单的缘故向你施恩，将你祖父扫罗的一切田地都归还你；你也可以常与我同席吃饭。" ⁸ 他叩拜说："仆人算什么，你竟顾念像我这样的死狗？"
此处可见：I. 大卫查询已倾覆的扫罗家的余裔（撒下9:1）。这是他登基许久以后的事，因为看情形，扫罗死时才五岁的米非波设，此时已有了儿子（撒下9:12）。大卫长久以来忘记了他对约拿单所负的义务，如今终被记在心上。有时省察自己，是否有什么应许或承诺被忽略了；迟作总胜于不作。保罗为大卫一生所作的总评如此（徒13:36）：他"按神的旨意服事了他那一世的人"——意即他是一个以行善为本业的人；此事便是明证。其中可见，
1. 他寻找机会行善。也许他若只在约拿单的后裔向他求告时肯相助，就可以满足了；然而他不止如此，他先向身边的人查询（撒下9:1），并遇见一个能告诉他的人，便特别问他："扫罗家还有剩下的人没有，使我可以向他施恩？"（撒下9:3）"是否还有人——我不但可以向他行公义（民5:8），更可以向他施恩？"当记，善人当寻求行善的机会。"慷慨的人必图谋慷慨之事"（赛32:8）。因为我们怜悯与慈善最合适的对象，若不查询往往不易遇见。最有需要的人，呼声最少。
2. 他所查询的，是扫罗家的余裔——他要为约拿单的缘故向他们施恩："扫罗家还有剩下的人没有？"扫罗家曾极繁盛（代上8:33），足以遍满一地，如今却衰落到一无可见；但这仍是一个值得查询的问题："还有剩下的吗？"请看神的护理怎样使满门衰微；请看人的罪怎样使然。扫罗家是流人血之家，难怪沦落至此（撒下21:1）。然而，神虽追讨父亲的罪在孩子身上，大卫却不肯如此。"还有我向他施恩的吗？——不是因扫罗自己的缘故，而是因约拿单的缘故。"(1.) 扫罗是大卫的死敌，然而大卫全心全意要向他家施恩，并殷勤行之。他不是说："扫罗家还有没有剩下的人，使我可以找法子除掉他们，免得他们搅扰我或我的继承人？"亚比米勒不肯留基甸家一人（士9:5），亚他利雅不肯留"王种"一人（代下22:10,11），都是篡位之政府所为。大卫的国位无需这种卑鄙的支撑。他乐意向扫罗家施恩，不但因为他信靠神，不怕他们所能作的，更因为他天性仁爱，宽恕了他们向他所行的。当记，我们若在任何事上被人不义或伤害，要显出我们宽恕的真诚，就当随时伺机向他们和他们的家人施恩。我们不但不可自己报仇，更要爱他们，"善待他们"（太5:44），并且不因那些屡次伤害我们的人而不肯行任何爱心善意的本分。彼前3:9——"倒要祝福"。这才是胜过恶的方法，也是当我们或我们的家人需要怜悯时，为自己和家人得怜悯之法。(2.) 约拿单是大卫立誓结盟的朋友，所以他要向他的家施恩。这教导我们：[1.] 当记念我们所立的约。我们所应许的善事，纵然无人追讨，也当凭良心履行。神对我们信实，我们彼此之间也不可失信。[2.] 当记念我们的友谊，我们旧日的友谊。当记，向朋友——并向他们和他们的家人——施恩，乃是我们圣洁宗教的律法之一。"有朋友的人，当显出友谊来"（箴18:24）。若护理使我们高升，而我们的朋友及其家人落在卑微，我们也不可忘记旧交，反当视此为给我们施恩于他们的更佳机会：那时我们的朋友最需要我们，而我们最有能力帮助他们。即便没有庄严的盟约将我们系在这恒久的爱上，友谊之中仍有神圣的法则同样有约束力：在患难中的朋友当由朋友怜悯（伯6:14）。"弟兄为患难而生。"友谊既约束我们，便当关注我们所爱之人的家属和遗属——他们离别我们之时，留下身体、名字和后裔，要我们以恩相待。
3. 他所应许要向他们施的恩，他称为"神的恩慈"——不但是大恩，更是：(1.) 照他向约拿单所立之约而施的恩，神是这约的见证。见撒上20:42。(2.) 效法神而施的恩；因为我们当像他那样怜悯。他宽宥那落入他手中的人，我们也当如此。约拿单对大卫的请求正是（撒上20:14,15）："求你以耶和华的恩慈待我，使我不至于死，也照样待我的后裔。"神的恩慈，是比人通常所能期望更大的善行实例。(3.) 这是按敬虔之法所行的恩慈，并着眼神、他的荣耀和他的恩惠。
II. 关于约拿单的儿子米非波设，有人告诉他消息。洗巴是扫罗家的老仆，知道他家的情况。他被召来受问，告诉王：约拿单的儿子还活着，但是瘸腿的（如何瘸的，前文已读，撒下4:4），并且他隐居生活——大概在约旦河东基列的罗底巴，他母亲亲属那里——"如同死人被人遗忘"，但因他几乎记不得自己所堕落的尊荣，便更能忍受这卑微。
III. 把他带到朝廷。王差遣（大概差洗巴）把他带上耶路撒冷，尽快成事（撒下9:5）。如此他解了玛吉的负担，也许还补偿了玛吉为米非波设所花费的。这玛吉看来是个极其慷慨大方的人，他款待米非波设，并非出于对大卫或他政权的不满，而是出于对沦落的王子之子的怜悯——因为日后大卫逃避押沙龙时，我们发现他对大卫本人也十分善待。他在玛哈念供给王所需的人中被列名（撒下17:27），虽然大卫当初从他家召米非波设来时，万万想不到将来有一天自己也要欣然仰赖他；也许玛吉那时更乐意帮助大卫，正是为报答他对米非波设的恩。所以我们当乐意施与，因为我们不知自己何时也会缺乏（传11:2）。"好施舍的，必得丰裕"（箴11:25）。如今，
1. 米非波设以对他身份所当尽的一切敬意来到大卫面前。他虽瘸腿，"却伏脸叩拜"（撒下9:6）。大卫从前当约拿单在王位近处时，也曾如此向米非波设的父亲约拿单致敬（撒上20:41，"向他拜了三次"）；如今米非波设也照样向他行礼——虽然两人的处境已经完全颠倒。那些居于下位时尊重人的，到了被升高之时，也必被人尊重。
2. 大卫以所能有的最大善意接待他。(1.) 他像又惊又喜的人那样对他说话。"米非波设！怎么，还有这样的人活着吗？"他记得他的名字，因为他大概是在他与约拿单亲密相交之时出生的。(2.) 他嘱咐他不要害怕："你不要惧怕"（撒下9:7）。大概见到大卫使他有几分惊惶；大卫为解他这惊惶，便告诉他：召他来并非出于对他有何猜疑，也不是对他有何恶意，而是要施恩于他。显贵之人不应以卑下的趋附谄媚为乐（因为伟大的神并不如此），反当鼓励他们。(3.) 王室颁赐给他"他祖父扫罗的一切田地"——就是他的祖业，因伊施波设的叛乱已被没收并归入王室收入。这是实在的恩惠，比一句好话更多。真正的友谊必是慷慨的。(4.) 虽已给他好产业足以供养，但为约拿单的缘故（也许大卫在米非波设脸上看见约拿单的某些相似之处），他还要收他作自己席上的常客——在那里不但饮食丰美，更有与他出身和身份相称的同伴与伺候。米非波设虽瘸腿貌陋，又显然没有什么办事的才能，但为他好父亲的缘故，大卫收他作自己家中的一员。
3. 米非波设以极大的谦卑自卑接受这恩惠。他不是那种把一切恩惠当作理所当然、以为亲友为他所作一切都太少的人；相反，他像惊异于大卫所赐的人那样说话（撒下9:8）："仆人算什么，你竟顾念像我这样的死狗？"他何等贬抑自己！虽是王子之子、王孙之尊，但因他家落在罪咎与震怒之下，自己又贫穷瘸腿，他便在 David 面前自称为"死狗"。当记，在使人卑微的护理之下，存心谦卑是好的。若神圣护理使我们的境况降卑，神圣恩典也使我们的心与之同降，我们便得安舒。这样自卑的，必被升高。他何等高举大卫的恩惠！他若有意，本可以轻易把这恩惠看小。大卫归还他父亲的产业吗？那不过是把属于他的给他。大卫请他同席吗？那是为要监视他。然而米非波设看大卫所说所行的一切都是极大的恩惠，看自己比他一切恩惠中最小的还小。见撒上18:18。
⁹ 王召了扫罗的仆人洗巴来，对他说："我已将一切属扫罗和他全家的，都赐给你主人的儿子了。 ¹⁰ 你和你的众子、你的仆人，要为他耕种田地，把所产的拿来，使你主人的儿子有饭可吃；至于你主人的儿子米非波设，要常在我席上同吃饭。"洗巴有十五个儿子、二十个仆人。 ¹¹ 洗巴对王说："凡我主王所吩咐仆人的，仆人都必遵行。"于是米非波设——王说——要常与我同席吃饭，如王的一个儿子一样。 ¹² 米非波设有一个小孩子，名叫米迦。凡住在洗巴家里的人，都作米非波设的仆人。 ¹³ 于是米非波设住在耶路撒冷；因为他常在王席上同吃饭；他两腿都是瘸的。
关于米非波设的事，在此定了下来。1. 他父亲产业的颁赐得了确认，洗巴被召来作见证（撒下9:9）；看来扫罗曾有很好的产业，因为他父亲是个大财主（撒上9:1），他自己也有田产葡萄园可赐（撒上22:7）。无论多少，如今米非波设全为其主。2. 产业的管理交托给洗巴——他熟悉产业、知道如何尽量利用，又是他父亲的老仆，可以信赖，并且有一大家子儿子和仆人，足以应付这事所需的人手（撒下9:10）。如此米非波设十分安逸——产业丰厚而无须操心，并大有发财之望，因收入多而开销少，自己又被供养在大卫席上。然而除了自己的口粮外，他还须为儿子和仆人预备食物；而洗巴的众子和仆人也会分占他的收入——也许因此缘故，他们的数目在此被提及："十五个儿子、二十个仆人"——他们几乎要把所有耗尽；"货物增添，吃的人也增添，物主得什么益处呢？不过眼看而已"（传5:11）。"凡住在洗巴家里的人，都作米非波设的仆人"（撒下9:12）——意即他们都靠他养活，借着伺候他、为他办事的名义，吞吃他的产业。犹太人有话说："增用仆人的，便是增多盗贼。"洗巴现在很得意，因为他爱财富，必大有丰足。"王怎样吩咐，仆人就必怎样行"（撒下9:11）。"产业的事交给我罢。至于米非波设"（这话似乎是洗巴说的）"——若王愿意，他不必烦劳朝廷，他可以在我席上吃饭，受的待遇如同王的一个儿子。"然而大卫要他在自己席上；米非波设对自己的地位也十分满意，正如洗巴对他的地位一样。洗巴日后对他何等不忠，我们后来便知（撒下16:3）。如今因为大卫是他主基督的预表——基督是他的根，也是他的后裔——所以他对米非波设的恩待，可用以说明神我们救主对堕落之人的恩慈和爱；虽然他并无义务如此行，不像大卫对约拿单负有义务。人因背叛神被定罪，正如扫罗家一样，处在被神弃绝的判决之下，不但沦落贫穷，而且瘸腿无力——因堕落而如此。神的儿子查询这一不寻求他的堕落的族类，来寻找拯救他们。对那些在他面前自卑、将自己交托他的人，他归还那被没收的产业，使他们有权得着一个比亚当所失更好的乐园，又领他们与自己相交，使他们与他的众子同坐他的席上，以天上的美物使他们饱足。"主啊，人算什么，你竟如此抬举他！"
영문 원문
David's Kindness to Jonathan's Son (1039 BC)
¹ And David said, Is there yet any that is left of the house of Saul, that I may shew him kindness for Jonathan's sake?
² And there was of the house of Saul a servant whose name was Ziba. And when they had called him unto David, the king said unto him, Art thou Ziba? And he said, Thy servant is he.
³ And the king said, Is there not yet any of the house of Saul, that I may shew the kindness of God unto him? And Ziba said unto the king, Jonathan hath yet a son, which is lame on his feet.
⁴ And the king said unto him, Where is he? And Ziba said unto the king, Behold, he is in the house of Machir, the son of Ammiel, in Lodebar.
⁵ Then king David sent, and fetched him out of the house of Machir, the son of Ammiel, from Lodebar.
⁶ Now when Mephibosheth, the son of Jonathan, the son of Saul, was come unto David, he fell on his face, and did reverence. And David said, Mephibosheth. And he answered, Behold thy servant!
⁷ And David said unto him, Fear not: for I will surely shew 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.
⁸ And he bowed himself, and said, What is thy servant, that thou shouldest look upon such a dead dog as I am?
Here is, I. 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 (Ac 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 (Nu 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 (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 22:10,11. 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 (Mt 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. 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, Pr 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 20:14,15), "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, 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.
III. 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, Ec 11:2. And he that watereth shall be watered also himself, Pr 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, 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. 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.
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 (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. 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 1Sa 18:18.
⁹ Then the king called to 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.
¹⁰ Thou therefore, and thy sons, and thy servants, shall till the land for him, and thou shalt bring in the fruits, that thy master's son may have food to eat: but Mephibosheth thy master's son shall eat bread alway at my table. Now Ziba had fifteen sons and twenty servants.
¹¹ Then said Ziba unto the king, According to all that my lord the king hath commanded his servant, so shall thy servant do. As for Mephibosheth, said the king, he shall eat at my table, as one of the king's sons.
¹² And Mephibosheth had a young son, whose name was Micha. And all that dwelt in the house of Ziba were servants unto Mephibosheth.
¹³ So Mephibosheth dwelt in Jerusalem: for he did eat continually at the king's table; and was lame on both his feet.
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. 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? Ec 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, 2Sa 9:11. 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. Now 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!
本章所记的唯一一事，是大卫因约拿单的缘故向约拿单的后裔所施的恩慈。I. 大卫恩慈地探问扫罗家尚存的人，并寻见了米非波设，撒下 9:1-4。II. 当米非波设被带到他面前时，大卫恩慈地接待了他，撒下 9:5-8。III. 大卫为他及其家眷所作的恩慈的供养安排，撒下 9:9-13。