서론
無標題
英文原文
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.
1-13
David's Kindness to Jonathan's Son (1039 BC)
大衛恩待約拿單的兒子（公元前1039年）
¹ 大衛說：掃羅家裏還有剩下的人沒有？我要因約拿單的緣故向他施恩。
² 掃羅家有一個僕人，名叫洗巴。有人叫他來見大衛，王問他說：你是洗巴麼？他說：僕人就是。
³ 王說：掃羅家裏還有人沒有？我要照神的慈愛恩待他。洗巴對王說：還有約拿單的一個兒子，是瘸腿的。
⁴ 王說：他在哪裏？洗巴對王說：他在羅底巴，亞米利的兒子瑪吉家裏。
⁵ 大衛王打發人去，從羅底巴亞米利的兒子瑪吉家裏把他召了來。
⁶ 掃羅的孫子、約拿單的兒子米非波設來見大衛，伏地叩拜。大衛說：米非波設。他回答說：僕人在此。
⁷ 大衛說：你不要懼怕，我必因你父親約拿單的緣故施恩與你，將你祖父掃羅的一切田地都歸還你；你也可以常與我同席吃飯。
⁸ 他又叩拜，說：僕人算甚麼，不過如死狗一般，竟蒙王這樣眷顧。
這裏有：I. 大衛尋訪傾覆的掃羅家所遺留的人（撒下9:1）。這事發生在他登基許久之後；因為看來米非波設——掃羅死時才五歲——此時已有一個兒子出生（撒下9:12）。大衛太久沒有記念他對約拿單的義務，如今終於想起來了。有時反省一下自己有沒有忽略了當還的應許或承諾，是好的；遲作總勝於不作。保羅對大衛一生的概括是這樣（徒13:36）：他按神的旨意服事了他那一世的人——就是說，他是一個以行善為業的人；這一件事便可為證，在其中我們可以看到，
1. 他尋找行善的機會。他若只在有人前來請求時肯幫助約拿單的後裔，也許就已滿足了他的良心。但他做的更多，他先問周圍的人（撒下9:1），遇見一個似乎知情的人時，便特別問他：掃羅家裏還有人沒有？我要向他施恩（撒下9:3）。他不是問「還有我可以盡責任的人」，而是問「還有我可以施恩的人」。當知道：善人當尋找行善的機會。慷慨的人必圖謀慷慨的事（賽32:8）。因為我們慈惠慈善最合適的對象，若不尋訪，往往不會輕易遇見。最困乏的人往往最不喧嚷。
2. 他所尋訪的是掃羅家的餘民，他要因約拿單的緣故向他們施恩：*掃羅家裏還有人沒有？*掃羅本有一個極多的家族（代上8:33），足以充滿一個地方，如今卻空了，無人顯露；然而這是個值得尋訪的問題——還有人沒有？看神的護理怎樣能使興旺的家族傾覆；看人的罪怎樣也能如此。掃羅家是個流人血的家，無怪乎如此衰敗（撒下21:1）。但神雖追討父親的罪到子孫身上，大衛卻不。「還有沒有人剩下，讓我可以施恩——不是為掃羅本人的緣故，而是為約拿單？」（1）掃羅是大衛的死敵，但他卻全心要向他的家施恩，並且十分踴躍。他沒有說：「掃羅家還有沒有人剩下，讓我可以找法子除掉他們，免得他們攪擾我或我的繼承人？」亞比米勒不容基甸家留下一人（士9:5）；亞他利雅不容王室之種留下一人（代下22:10,11）。那是篡位的政權。大衛的國位不需這等卑鄙的支撐。他樂意向掃羅家施恩，不僅因他信靠神而不怕他們所能做的，更因他天性寬厚，饒恕了他們向他所行的。當知道：我們若要證明饒恕那些在任何事上不義或加害於我們之人的真誠，就要隨時把握機會向他們和他們的家施恩。我們不僅不可自己報復，還要愛他們，待他們好（太5:44），並不推辭向那虧負我們極多的人行愛心善意的本分。彼前3:9——倒要祝福。這才是勝過惡的方法，也是在我們或我們的後裔需要時為自己尋求憐憫的方法。（2）約拿單是大衛的盟友，因此他要向他的家施恩。這教導我們，[1] 要記念我們的約。我們所應許的恩惠，就當良心上履行，即使無人來索。神對我們是信實的；我們彼此之間也不可失信。[2] 要記念我們的友情，記念我們舊日的友情。當知道：對朋友——甚至對他們和他們的家——施恩，是我們聖潔信仰的律法之一。交友的人，須自己顯出友情（箴18:24）。若護理使我們高升，而朋友和他們的家卻落難，我們仍不可忘記舊交，倒要把它看作給我們更美的施恩機會：那時我們的朋友最需要我們，而我們正最有能力幫助他們。即使沒有莊嚴的結盟約束我們如此長久地相愛，友情仍有一條神聖的律法，同樣約束我們：朋友在苦難中，他的朋友就當向他施憐憫（伯6:14）。*弟兄為患難而生。*友情使我們有責任顧念我們所愛之人的家屬和遺屬——他們離開我們時，留下身體、名字和後裔，要我們善待。
3. 他應許要向他們施的恩，他稱之為神的慈愛——不僅是大的恩惠，更是（1）照著他與約拿單之間所立的約而施的恩，神是其中的見證。見撒上20:42。（2）效法神的榜樣而施的恩；因為我們要如他那樣憐憫人。他放過那些他有權對付的人，我們也要如此。約拿單對大衛的請求是（撒上20:14,15）：*求你照耶和華的慈愛恩待我，使我不死，也照樣恩待我的後裔。*神的慈愛，是比人通常所期望更大的恩惠。（3）這是照敬虔的方式、並仰望神和他的尊榮與恩惠而作的恩惠。
II. 關於約拿單的兒子米非波設，所得的消息。洗巴是掃羅家的老僕人，知道那家的景況。他被召來受問，告訴王說約拿單的兒子還活著，卻是瘸腿的（他如何瘸腿，我們前面讀過，撒下4:4），並且他隱居度日，大概在約旦河那邊基列的羅底巴他母親的親屬中間，在那裏被忘記，如同不再被記念的死人；不過他比較容易忍受這隱沒，因為他對自己所從墜落的榮耀幾乎無從記憶。
III. 把他帶到宮中。王打發人（大概是洗巴）盡快把他帶到耶路撒冷（撒下9:5）。這樣他就解了瑪吉的負擔，也許還補償了他為米非波設所花費的。這個瑪吉看來是個十分慷慨豪爽的人，他收留米非波設，不是因對大衛或他的政權有何不滿，而是出於對一位落難王子之子的同情；因為我們後來看見大衛自己逃避押沙龍時，他對大衛也甚恩待。他名列（撒下17:27）那些在瑪哈念供應王所需的人之中——而大衛當初從他那裏接走米非波設時，萬想不到有一天自己也會樂意受他的恩。也許瑪吉正因大衛恩待米非波設，那時更樂意幫助大衛。所以我們應當樂意給予，因為我們不知自己何時也會有缺乏（傳11:2）。好施捨的，必得豐裕（箴11:25）。如今，
1. 米非波設以合乎其身分的一切恭敬，朝見大衛。他雖瘸腿，卻伏地叩拜（撒下9:6）。當約拿單幾乎登上寶座之時，大衛曾這樣向米非波設的父親約拿單致敬（撒上20:41，他向約拿單俯伏三次）；如今局勢完全逆轉，米非波設也照樣向他致敬。人在卑微之位時懂得恭敬，將來被高升時也必受人恭敬。
2. 大衛以所能有的全部恩慈接待他。（1）他以驚訝卻喜悅之狲對他說話。「米非波設！竟有這樣的人活著麼？」他記得他的名字，因為他大概是在他與約拿單相交最密之時出生的。（2）他叫他不要害怕：你不要懼怕（撒下9:7）。米非波設見了大衛，大概心中惶恐；為要解他這惶恐，大衛向他保證，他召他來，並非出於對他有何猜忌，也沒有加害之意，而是為要向他施恩。大人物不應以屬下戰兢趨附為樂（偉大的神也不以此為樂），倒要鼓勵他們。（3）他以王的賜予，把他祖父掃羅的一切田地賜他——即他的祖業，那是因伊施波設的叛亂而充公歸入王庫的。這是實在的恩惠，勝過一句好話。真正的友情是慷慨的。（4）他既已這樣給他一份好產業，足以度日，但因約拿單的緣故（他大概在米非波設臉上看見約拿單的相似之處），他要留他作自己席上的常客——在那裏他不僅吃得舒適，也有與他出身和身份相稱的同伴和伺候。米非波設雖瘸腿難看，看來也沒有甚麼辦事的大才，但為他好父親的緣故，大衛收他作自己家中的一員。
3. 米非波設以極大的謙卑自卑接受這恩惠。他不是那種把一切恩惠當作理所當然、以為朋友為他所做的樣樣都太少的人；相反，他說話如同對大衛所賜驚訝不已的人（撒下9:8）：僕人算甚麼，不過如死狗一般，竟蒙王這樣眷顧？他怎樣貶低自己！他雖是王子的兒子、王的孫子，但因他家在罪與怒之下，自己又貧窮瘸腿，就在大衛面前自稱死狗。當知道：在令人降卑的護理之下，存謙卑的心是好的。若神的護理使我們的境遇降卑，而神的恩典也使我們的靈隨之降卑，我們就必安穩。凡這樣自卑的，必被升高。他怎樣高抬大衛的恩惠！他若有意，本可輕看這恩惠。大衛豈不是把他父親的產業還給他麼？那不過是把自己的還他罷了。大衛豈不是請他入席麼？那不過是策略，好監視他。但米非波設看大衛所說所行一切都甚恩惠，看自己比他一切恩惠的最小者還小。見撒上18:18。
⁹ 王召了掃羅的僕人洗巴來，對他說：我已將屬掃羅和他全家的一切，都賜給你主人的兒子了。
¹⁰ 你和你的眾子、僕人，要為他耕種田地，把所收的拿來，使你主人的兒子有餅可吃；你主人的兒子米非波設要常與我同席吃飯。洗巴有十五個兒子、二十個僕人。
¹¹ 洗巴對王說：凡我主我王吩咐僕人的，僕人都必遵行。王又說：米非波設要照我的恩典常與我同席吃飯，如王的兒子一樣。
¹² 米非波設有一個小兒子，名叫米迦。凡住在洗巴家裏的人，都作了米非波設的僕人。
¹³ 於是米非波設住在耶路撒冷；因為他常與王同席吃飯。他兩腿都是瘸的。
關於米非波設的事，在此定規了。1. 他父親產業的賜予得著確定，洗巴被召來作見證（撒下9:9）；看來掃羅的產業甚好，因他父親是個大有財富的人（撒上9:1），他自己也有田地葡萄園可賜（撒上22:7）。無論多少，如今米非波設全都作主了。2. 產業的管理交託洗巴——他熟知內情，懂得怎樣善用，又因作過他父親的僕人，可以信賴；並且他既有眾多的兒子和僕人，人手足以打理（撒下9:10）。這樣米非波設便十分安逸——無憂地得著好產業，也很有致富的指望：收入多而開銷少，因他自己常被留在 David 的席上。然而他除了自己吃的之外，還要為兒子和僕人預備糧食；而洗巴的兒子和僕人也要在他的進項中分一杯羹——所以這裏提到他們的人數：十五個兒子、二十個僕人，他們幾乎要把所有的都耗盡；因為貨物增添，吃的人也增添；物主得甚麼益處呢？不過眼看而已（傳5:11）。凡住在洗巴家裏的人，都作了米非波設的僕人（撒下9:12），就是說，他們都靠他過活，藉著伺候他、為他效勞的名義，把他的產業當作獵物。猶太人有句俗話：「僕人增多，盜賊也增多。」洗巴如今心滿意足，因他愛財，必豐富有餘。「王怎樣吩咐，僕人必照樣行（撒下9:11）。產業交給我罷；至於米非波設」（這話看來是洗巴說的），「王若喜悅，他不必進宮，他可以在我席上吃飯，與王的兒子一樣受厚待。」但大衛要他在自己的席上，而米非波設對自己的位置也如同洗巴對自己的一樣滿足。洗巴後來怎樣對他不忠，我們後面要看見（撒下16:3）。如今因為大衛是基督的預表——基督是他的主，是他的後裔，是他的根本，也是他的苗裔——就讓他對米非波設的恩慈，作為例證，說明神我們救主對墮落之人的慈愛和恩情；而他在此並不像大衛對約拿單那樣負有任何義務。人因背叛神而被定罪，像掃羅家一樣在神拒絕的判決之下，不僅被打倒貧窮，而且瘸腿無能——是因墮落而致如此。神的兒子尋訪這不尋求他的敗壞族類，來尋找拯救他們。對那些在他面前自卑、把自己交託他的人，他歸還所失的產業，使他們有權得著一個比亞當所失更美的樂園，並接他們進入與他自己的相交，把他們與他的兒女同放在他的席上，以天上的珍饈宴請他們。主啊，人算甚麼，你竟這樣高抬他！
英文原文
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!
本章唯一記述的，是大衛為約拿單的緣故向約拿單的後裔所施的恩慈。I. 他向掃羅家的餘種所作的恩切詢問，以及他對米非波設的發現（撒下9:1-4）。II. 米非波設被帶來時，他對他的恩待接待（撒下9:5-8）。III. 他為他和他的家人所作的恩切供應（撒下9:9-13）。