← Back to sermon library

Okay, you can turn in your Bibles 
to 2 Samuel chapter 9. 2 Samuel chapter 9. I'll begin 
reading in verse 1. Now David said, is there still 
anyone who is left of the house of Saul that I may show him kindness 
for Jonathan's sake? And there was a servant of the 
house of Saul whose name was Ziba. So when they had called 
him to David, the king said to him, are you Ziba? He said, at 
your service. Then the king said, is there 
not still someone of the house of Saul to whom I may show the 
kindness of God? And Ziba said to the king, There 
is still a son of Jonathan who is lame in his feet. So the king 
said to him, Where is he? And Ziba said to the king, Indeed, 
he is in the house of Machir, the son of Amiel, in Lo-Debar. Then king David sent and brought 
him out of the house of Machir, the son of Amiel, from Lo-Debar. Now when Mephibosheth, the son 
of Jonathan, the son of Saul, had come to David, he fell on 
his face and prostrated himself. Then David said, Mephibosheth? 
And he answered, Here is your servant. So David said to him, 
do not fear, for I will surely show you kindness for Jonathan 
your father's sake, and will restore to you all the land of 
Saul your grandfather, and you shall eat bread at my table continually. Then he bowed himself and said, 
what is your servant that you should look upon such a dead 
dog as I? And the king called to Ziba, 
Saul's servant, and said to him, I have given to your master's 
son all that belong to Saul and to all his house. You, therefore, 
and your sons and your servants shall work the land for him. 
And you shall bring in the harvest that your master's son may have 
food to eat. But Mephibosheth, your master's 
son, shall eat bread at my table always. Now Ziba had 15 sons 
and 20 servants. And Ziba said to the king, according 
to all that my lord the king has commanded his servant, so 
will your servant do. As for Mephibosheth, he shall 
eat at my table like one of the king's sons. Mephibosheth had 
a young son whose name was Micah, and all who dwelt in the house 
of Ziba were servants of Mephibosheth. So Mephibosheth dwelt in Jerusalem, 
for he ate continually at the king's table, and he was lame 
in both his feet. Amen. Well, just to remind us 
of the overall outline of the book, we're in a new section 
here beginning in chapter 8. Essentially what we have back 
in chapters 1 to 4 is the commencement of David's reign in Hebron. In 
chapters 5 to 8, we have the consolidation of David's reign 
over all Israel. And then in chapters 9 to 20, 
we have the consequence of David's sin. And then chapters 21 to 
24, the close of David's reign. Now, you might be inclined to 
ask, why would we put chapters 9 and 10 with the consequences of David's sin. 
In fact, chapters 9 and 10 are very positive, but they do show 
an inconsistency and sort of a buildup going into chapter 
11. Essentially, what you have in chapter 9 is David's kindness 
to a descendant of Saul. In chapter 10, you have David's 
kindness to an Ammonite, basically in his foreign policy. And then 
in chapter 11, you see David's ruthlessness to both Bathsheba 
and to Uriah. So 9 and 10 sort of serve as 
a precursor. It shows David in his godliness 
and in his kindness. And then in chapter 11, we see 
his downfall in terms of the particular sin he engaged in 
with reference to adultery and murder. And if you look back 
at chapter 8 for just a moment in verse 15, we should always 
remind ourselves, chapter 8 verse 15, so David reigned over all 
Israel and David administered judgment and justice to all his 
people. That describes the general tenor 
of David's reign. Certainly up through chapter 
8, we have a positive sort of assessment of David's reign. 
Chapters 9 to 20 is a bit more negative in nature of David's 
reign, but the overall tenor, the overall sort of characteristic 
of David's reign was good. He sinned, he was not perfect 
to be sure, but we could identify verse 15 of chapter 8 as sort 
of a summary statement of the entirety of his ministry. He 
did administer judgment and justice to all his people, but he didn't 
do it perfectly. Remember that he's a heroic man, 
he's a figure in Israel that is to be prized, to be sure, 
but he comes up short. There's one hero that the Old 
Testament continually points the nation of Israel to, and 
that's David's greater son. Well, let's pick up chapter 9, 
the kindness shown to Mephibosheth. And as we read this particular 
chapter, you're probably wondering, are we going to get out of here 
early tonight? Because essentially, David just does a solid for a 
descendant of Saul. But there are things that we 
ought to look at in this particular chapter and things that it teaches 
us concerning, first and foremost, our gracious God. But I want 
to look at it in two considerations. First, the intention to show 
kindness in verses 1 to 6, and then the execution of kindness 
in verses 7 to 13. Let's look at his intention to 
show kindness. Notice verse 1. Now David said, 
Is there still anyone who is left of the house of Saul that 
I may show him kindness for Jonathan's sake? In our marginal reading 
in the New King James, it translates or it shows that another reading 
for kindness there is covenant faithfulness. This is a word 
that we have met with before. It's the Hebrew word that is 
called hesed. And that means covenant faithfulness. One translation tells us it is 
faithful love. It's a very rich and a very strong 
word. One man has defined it this way. 
Chesed is a covenant term, wrapping up in itself all the positive 
attributes of God. love, covenant faithfulness, 
mercy, grace, kindness, loyalty. In short, it refers to acts of 
devotion and loving kindness that go beyond the requirements 
of duty. And I think the rest of this 
chapter will flash this out. It's very important. It refers 
to acts of devotion and loving kindness that go beyond the requirements 
of duty. Notice in verse 3, is there not 
still someone of the house of Saul to whom I may show the kindness 
of God? David identifies this hesed as 
something that is characteristic of God, and David wants to have 
or imbibe that sort of an approach to somebody that remains in Saul's 
house. So it's a very strong, a very 
rich, a very wonderful word. I think the ESV renders it in 
places in the Psalms as steadfast love. Again, a way to sort of 
see that it's love to be sure, but there's something undergirding 
it. There's something foundational to it. And more often than not, 
it has the idea of covenant. And that's what is laced throughout 
chapter 9. Notice when David says, for Jonathan's 
sake, in verse 1, and then he says it again in verse 7, that 
reminds us of the covenantal background. So David is operating 
consistent with promises made to Jonathan, when Jonathan was 
alive, when they had sort of interaction together, they had 
a covenant, they were bound together, and we'll look at that in just 
a moment. But it is important to see that emphasis on hesed 
in verse 1, 3, and 7. It is conspicuous. David is wanting 
to show kindness to Mephibosheth. Some have taken this and said, 
well, Mephibosheth was a surviving son of Saul and therefore a rightful 
heir to that particular throne. And so David would have perceived 
him as a threat in that capacity. So the idea was to bring Mephibosheth 
into David's house and put him in sort of a house arrest situation. keep Mephibosheth under watch, 
keep him under wraps so that he couldn't go out and sort of 
rally up popular support and try to have an uprising against 
David and the consolidation of the kingdom. That's not what's 
going on. It's David's consistency with 
the covenant obligation that he had entered into with Jonathan, 
and he's designed to show hesed, or kindness, or this faithful 
love for Jonathan's sake to Mephibosheth. So, that's the conspicuous purpose. Now, notice the covenantal background. You can turn to 1 Samuel 18, 
just to see the covenant made by David with Jonathan. 1 Samuel 18.3, we'll just look 
at the various references to their covenant together, and 
then we'll look at the specific feature in view here with Mephibosheth. But notice in 1 Samuel 18.3, 
then Jonathan and David made a covenant because he loved him 
as his own soul." This is that particular instance when Jonathan 
takes off his robe and he gives it to David. That is emblematic. That is a symbolic reference 
that Jonathan is saying that David is worthy to wear the king's 
robes. David is the heir apparent. David 
had been victorious in the Valley of Elah against Goliath. He comes 
back from battle and Jonathan takes off his own royal robes 
and hands them over to David. This was very significant and 
very self-effacing on the part of Jonathan to willingly part 
with that heir to the throne for David. But nevertheless, 
notice that Jonathan and David made a covenant because he loved 
him as his own soul. Notice in 1 Samuel 20, 20 at 
verse 8, 1 Samuel 20 at verse 8, Therefore you shall deal kindly 
with your servant, for you have brought your servant into a covenant 
of the Lord with you. Nevertheless, if there is iniquity 
in me, kill me yourself, for why should you bring me to your 
father? They have a covenant together. Notice in 20. 20, 42, they depart. We see that Jonathan 
said to David, go in peace since we have both sworn in the name 
of the Lord saying, may the Lord be between you and me and between 
your descendants and my descendants forever. And then again in 1 
Samuel 23, specifically at verse 18. Verse 18 of chapter 23, so the 
two of them made a covenant before the Lord and David stayed in 
the woods and Jonathan went to his own house. So you see that 
covenant is intact, it's in place. It is something that is binding. 
Now the specific feature that does apply with reference to 
Mephibosheth is found back in chapter 18. You can look there, 
I'm sorry, chapter 20. 1 Samuel chapter 20. Notice what Jonathan says to 
David. In verse 14, he says, and you 
shall not only show me the kindness of the Lord while I still live, 
that I may not die, but you shall not cut off your kindness from 
my house forever. You see, Jonathan understood 
what happened when a king occupied the throne. The king who occupied 
the throne tended to liquidate the rival dynasty. In other words, 
if David takes over Saul's throne, if David is going to function 
like kings in the ancient Near East, he's going to kill the 
entirety of Saul's house. That's just the way you secured 
power. That's the way you secured the 
throne. And so Jonathan, understanding that, asks specifically in verse 
14 that if David takes the throne while Jonathan is alive, David, 
please do not kill me. Remember, we have this covenant 
together. You shall not only show me the 
kindness of the Lord while I still live, that I may not die, but 
you shall not cut off your kindness from my house forever. No, not 
when the Lord has cut off every one of the enemies of David from 
the face of the earth. This is again repeated, or this 
is repeated later by David to Saul himself. Notice in 1 Samuel 
24 at verses 21 and 22. 1 Samuel 24, verses 21 and 22, 
Therefore, this is Saul, swear now to me by the Lord that you 
will not cut off my descendants after me, and that you will not 
destroy my name from my father's house. So David swore to Saul, 
and Saul went home, but David and his men went up to the stronghold. So back to 2 Samuel 9, it is 
for Jonathan's sake, it is because of covenant that David wants 
to find a surviving member of the household of Saul so that 
he can express this covenant love, this steadfast love, so 
that he can show this kindness This hesed, this hesed of God, 
he wants to pour it out upon this man. I think there's just 
a couple of things that we ought to observe here with reference 
to David. The passage of time did not nullify 
his promise. Now it's probably about 15 to 
20 years later than when he first covenanted with Jonathan. We 
know that because in 2 Samuel 4, at verse 4, Mephibosheth was 
5 years old when he was dropped and he was lamed or maimed. Remember that? 2 Samuel 4, 4. 
You can look like you remember. You can just peek back if you 
don't. But in 2 Samuel 4, 4, Mephibosheth is dropped. He wasn't 
born lamed. He was dropped and that maimed 
him. It hurt him. Well, here at the 
end of chapter 9, Mephibosheth has a son called Micah. So there's 
probably about 15 to 20 years that has transpired. Remember 
I said, we cannot read these historical books unless indicated 
that it's a strict chronology. Chapter 8 probably deals with 
all of the wars and all of the battles that took place during 
David's life or during David's reign. It's not just, you know, 
we got out of chapter 7 and boom, boom, boom, and then chapter 
8 and boom, boom, boom. No, it's not always necessarily 
structured like that. One of the elements of Hebrew 
narrative, it's not necessary that it be written like we are 
inclined to write history books. So, there was a period of time 
that had gone by. In fact, in Calvin's sermon on 
this particular passage, he is really tough on David. I mean, he says that David should 
have shown this kindness to Saul's household based on the covenant 
with Jonathan right away. In fact, Calvin really, really, 
really, really, really lets David have it for letting 15 to 20 
years pass before he shows this hesed to Saul's house. Now, I don't know if that's necessary. I mean, David was busy doing 
a whole host of other things like killing Philistines and 
subjugating the enemy nations around them and bringing peace 
and stability. But the fact is that David did 
remember that covenant. David did act consistent with 
that covenant. David is desirous to pour out 
this hesed upon a descendant of Saul. As well, we need to 
understand that the consolidation of the kingdom did not militate 
against him keeping his word. Now, can you imagine for a moment 
a man like David occupying this particular office or this particular 
position and reckoning in his own head, well, the northern 
kingdom is now mine. Saul has no more claim whatsoever. I really don't care one bit about 
his descendants. I really don't care one bit about 
their claims to the throne. The power is mine. I am not going 
to make good on this particular covenant. It would have been 
very easy for David to dismiss this. It would have been very 
easy for David to not follow through with this. But David 
operated by covenant. David felt the binding nature 
of that solemn promise that he had entered into. And as a result 
of what he said to Jonathan, he is going to express kindness 
to a descendant of Saul. As well, the promise of covenant 
is perpetually binding. There's a lesson for all of us 
in this particular chapter, which we will see at the end of the 
evening tonight. When we give our word to something, 
brothers and sisters, we need to be faithful. If we enter into 
covenant, we need to swear to our own hurt and not change our 
minds. That's one of the descriptions 
of the godly man in Psalm 15. We don't sign on the dotted line 
only to renege later. We don't say I do at the altar 
only to renege later. We don't say that we're going 
to bring up our children in the fear and admonition of the Lord 
only to renege later. We don't have that privilege 
or that right under covenant to break it willy-nilly or as 
we see fit. David is a consistent man and 
he is going to hold to the promise made to Jonathan and even made 
to Saul. If ever there was a guy who could 
have said, I'm not going to keep the promise made to Saul because 
Saul was a wretch. You see, we do that sometimes. 
We say, well, that person, they're not worthy of my promise being 
kept. If we've made a promise to that 
person, we need to keep it. Bottom line, he didn't reason, 
he didn't rationalize it away. He didn't say, well, you know, 
Saul tried to kill me and he was a real miserable wretch, 
so I'm glad that he's gone. I'm glad that his descendants 
are out wandering the earth and that they have no right or entitlement 
to any good. No, that's not what David did. 
David, beginning in the chapter, he says, is there still anyone 
who is left of the house of Saul that I may show him kindness 
for Jonathan's sake? Dale Ralph Davis says concerning 
covenant, here is the power covenant exercises. The promise made in 
the past directs fidelity in the present. The promise made 
in the past directs fidelity in the present. I think Paul 
appeals to our baptism in that manner in Romans chapter 6. When 
it comes to sin, when it comes to presenting our members as 
instruments of unrighteousness, what does Paul tell us to recall? 
What does Paul call us to remember, to recollect? He tells us to 
remember our baptism. You died with Christ, you were 
buried with Christ, you've been raised again with Christ. That's 
a covenant of sorts. In that sacrament of baptism, 
there is that covenant expressed that we are giving up ourselves 
unto newness of life. We've received the remission 
of sins, and we're going to walk with the Savior. So Paul appeals 
to that in Romans 6, and he says, remember, that past event, it 
has binding efficacy on your present conduct. Therefore, do 
not present your members as instruments of unrighteousness. The past 
covenant that we swear or that we enter into has relevance to 
our present fidelity. I think he's right on there. 
Now note the specific plan with reference to the intention to 
show kindness, verses 2 to 6. He meets with Ziba, this servant 
of Saul. And Ziba, of course, identifies 
that there is a remaining heir to Saul. And it is interesting, 
Davis points this out too. Whenever you see David and Ziba, 
he's referred to as king. Whenever you see David and Mephibosheth, 
he's David. Probably the author, just another 
means by which he shows the intimacy and the unity and the union and 
communion that David enters into with Mephibosheth. I mean, think 
about it. The king calls to this man to 
sit at his own table with him. There is an intimacy that is 
enjoyed by sons of David that is conferred upon Mephibosheth. 
You'll hopefully start making the connections to David's greater 
son and the sorts of intimacy that he enters into with his 
covenant people wherein he lets us come to his table as undeserving 
and as unworthy as we are. So it's just an interesting note 
there that every time Ziba and David are mentioned, it's King. 
Every time it's Mephibosheth and David, it's David. It shows 
that personal element and that intimacy and that union. Notice, 
specifically, Ziba indicates that there is still a son of 
Jonathan who is lame in his feet. That's verse 3. Remember, that's 
Mephibosheth. He's identified for us in the 
chapter subsequent, but we see him in 2 Samuel 4.4. So, of course, 
the king says, where is he? Ziba tells him. Then King David 
sends and brings him out of the house of Makir, the son of Amiel, 
from Lo-Debar. Now, note their meeting in verse 
6. Well, just backing up for just 
a moment, when Ziba says to the king, there is still a son of 
Jonathan who is lame in his feet, why would he identify him that 
way? Robert Alter says Ziba's mention of the surviving Saulides 
handicap, that means descendant of Saul, Ziba's mention of the 
surviving Saulides handicap is probably intended to assure David 
that Mephibosheth will not pose any challenge to the throne. 
He's not a threat, David. He's lamed in both feet. He's not a contender for the 
throne. He's just trying to reassure David. Now notice, David and 
this man meet together. Verse 6, Now when Mephibosheth, 
the son of Jonathan, the son of Saul, had come to David, he 
fell on his face and prostrated himself. Why do you think Mephibosheth 
did this? Most likely Mephibosheth knew 
the practice of kings. Mephibosheth knew that when David 
took the throne of Saul, the next logical step was to exterminate 
the descendants of Saul. So Mephibosheth is summoned to 
come and see the king. So Mephibosheth falls down before 
him, which is probably no small feat, for a man who is lame. I mean, I know from post-surgery, 
certain movements still hurt me incredibly. Well, this man 
is lame. He had broken feet when he was 
little and it stuck with him. But he sees David, he prostrates 
himself before David on the ground. He shows him that disposition. Van Hoy says, it is probable 
that Mephibosheth thought his life was in jeopardy because 
he was a descendant of Saul. And it was common for the founders 
of new dynasties to murder all potential successors to the throne 
from the royal house they displaced. And then he gives us several 
examples. He says, this fear, however, was unfounded because 
David was a king who did what was just and right for all his 
people. So you see Mephibosheth did not 
know what David's intention was. Mephibosheth gets word that he 
is to appear before the king. And Mephibosheth rightly, at 
least in his mind, concludes, the king's probably going to 
take my head off, so I'll just fall down before him and pay 
my respect to him and show my deference and my reverence to 
him. And then, of course, David says to him, Mephibosheth, and 
Mephibosheth says, here is your servant. And that brings us now 
to the execution of kindness in verses 7 to 13. Note first 
David's promise to him. in verses 7 and 8. This is amazing. Remember, if you remember, I 
know it was almost 16 minutes ago, but about 16 or 17 minutes 
ago I said that this whole idea of hesed, or this covenant love, 
it refers to acts of devotion and loving kindness that go beyond 
the requirements of duty. We're going to see that in just 
a moment. Notice what David says in verse 
7. So David said to him, do not fear for I will surely show you 
kindness for Jonathan your father's sake and will restore to you 
all the land of Saul your grandfather and you shall eat bread at my 
table continually. It's absolutely stunning. It's 
absolutely amazing. Note first the promise of safety. 
He tells him do not fear. Mephibosheth, I'm not going to 
cut your head off. Mephibosheth, I'm not going to 
compound your problems. I'm not going to hurt you. I'm 
not going to destroy you. I am going to protect you, Mephibosheth. And not only is there going to 
be protection for you, but there's going to be provision for you. I'm going to give you land. Notice. I will restore to you all the 
land of Saul, your grandfather." Remember, Saul hailed from Gibeah. That's where he lived. And at 
the death of Saul, then David either took it over, the crown 
took over that particular part of land or property. And what 
does David say to Mephibosheth? You're going to get that. Remember, 
this whole idea of hesed or kindness, it goes above and beyond the 
call of duty. And then note thirdly what David 
says. He gives him position. You shall 
eat bread at my table continually. So Mephibosheth falls down before 
David thinking that he's going to lose his head to this new 
king. And then David says, no, you're not going to lose your 
head, but rather I'm going to protect you, I'm going to provide 
for you, and I'm going to bring you into a position of intimacy. 
I'm going to welcome you to my table as one of my own sons. You're going to eat at my table 
continually, Mephibosheth. What do you think Mephibosheth 
thinks at this particular point? He's probably blown away. Well, 
he tells us he's blown away. Notice in verse 8, he bowed himself 
and said, What is your servant that you should look upon such 
a dead dog as I? You see what grace does? It causes 
a person who receives the grace to recognize their own unworthiness. We saw the very same thing in 
David's prayer in 2 Samuel 7, 18. After God promises to David 
a successor from his line that will reign forever and ever and 
ever, then King David went in and sat before the Lord and he 
said, Who am I? O Lord God, and what is my house 
that you have brought me this far? It's the same sort of thing 
that we find with Mephibosheth. Mephibosheth is not only not 
going to die, but he has received protection, provision, and a 
position of intimacy. Now, to underscore or to highlight 
how I can say that this goes above and beyond what was promised 
in covenant. We already looked at it. 1st 
Samuel 20. You can go back there. I want 
you to see this so you can see how David exceeds the promises 
stipulated in the covenant with Jonathan. Notice in 1st Samuel 
chapter 20. Specifically in verse 14. And 
you shall not only show me the kindness of the Lord while I 
still live, that I may not die. What's Jonathan asking? Jonathan 
is saying, when you occupy the throne, do not kill me. When 
he says what he says in verse 15, but you shall not cut off 
your kindness from my house forever. No. What's he saying? Don't kill 
my descendants. Do not destroy my descendants. So back to 2 Samuel 9. What is the stipulation? What 
is the promise of the covenant? The promise is simply that David 
doesn't kill Mephibosheth. But David does not only not kill 
Mephibosheth, but he gives him protection, provision, and a 
position of intimacy. He welcomes him into his own 
family. Isn't that a picture of what we have in the gospel? 
Not only does our Lord Jesus Christ not cut us off and send 
us to hell, but He protects us, He provides for us, and He brings 
us into this position of intimacy. You see, when Jesus Christ operates 
in the New Testament. There's a rich, beautiful tapestry 
in the Old Testament that serves as something of his marching 
orders. Jesus knew all these stories, and Jesus knew this 
work, and Jesus operates consistently with it. Again, we ought to reject 
that whole mindset when persons say, oh, the Old Testament, it's 
so filled with wrath and fury and judgment. Here's King David 
of Israel. We come out of chapter 8 whereby 
he has subjugated all the enemy nations around him. I mean, David 
is the conquering king. I mean, if David was a poster 
in our generation, he'd have, you know, big guns and there'd 
be a helicopter in the background and a tank and a... and a battleship, 
and he would be like leather, and he would be just this rugged, 
brutal man. And what's he doing here? He's 
telling Mephibosheth, don't fear. I'm going to give you back your 
land. And not only am I going to give you back your land, but 
you personally, Mephibosheth, are going to eat at my table 
every night for the rest of your life. That is glorious, wondrous, 
blessed grace. That's what Chesed is all about. David says this, David goes far 
beyond any bare requirement. David doesn't merely spare Mephibosheth's 
life, but heaps goodness on him. He not only protects his life 
but restores his inheritance. He not only saves him from the 
shadow of death but prepares a table for him. David's kindness 
goes beyond survival to sustenance. Mephibosheth is cared for by 
and with the king and will never face destitution. It takes no 
imagination, but only faith, to see that David's chesed is 
but a faithful reflection of Yahweh's, with whom there is 
no such thing as bare chesed. And he deals with three sites, 
Psalm 23. The Lord is my shepherd. I shall 
not want. Why? Because he loads us daily 
with benefits. The Lord is my shepherd, I shall 
not want. Do we ever unpack the meaning 
of that? I don't want for anything because 
God the Lord is my shepherd. That's what David is exhibiting 
to this man Mephibosheth. It truly is a picture, a symbol, 
an emblem, a type of the gospel concerning David's greater son. And as I said, Mephibosheth understands 
this and that is precisely why in verse 8 he bows himself and 
he says, what is your servant that you should look upon such 
a dead dog as I? He's a lame man, he doesn't have 
a whole lot of capacity to serve the king in any way whatsoever, 
but most importantly and most foundationally and fundamentally, 
Mephibosheth is an enemy of the throne. As an heir of Saul, as 
a descendant of Saul, this Mephibosheth is an enemy of King David of 
Israel. So King David of Israel, as far 
as Mephibosheth was concerned, would be in his rights to cut 
off his head and throw him into a ditch. But that's not what 
King David of Israel does. King David of Israel affords 
him protection, provision, and a position of intimacy. Now note 
the execution of this plan. Verses 9 to 11, he essentially 
tells Ziba to make it happen. "'Do it, Ziba. "'I have given 
to your master's son "'all that belonged to Saul and to all his 
house. "'You, therefore, and your sons and your servants "'shall 
work the land for him, "'and you shall bring in the harvest 
"'that your master's son may have food to eat. "'But Mephibosheth, 
your master's son, "'shall eat bread at my table always.' "'Now 
Ziba had 15 sons and 20 servants. "'Ziba wasn't hurtin'. Ziba was 
doing quite well himself. Then Ziba said, verse 11, according 
to all that my lord the king has commanded his servant, so 
will your servant do. That next clause probably is 
the remaining words of Ziba, when he says, as for Mephibosheth, 
There's no said the king, it's probably he shall eat at David's 
table like one of the king's sons. So essentially, he is rehearsing 
the command that Yahweh had given to him. Ziba executes faithfully 
the command that David had given to him in this particular instance. And then it tells us, or it indicates 
for us, that Mephibosheth had a young son whose name was Micah, 
and all who dwelt in the house of Ziba were servants of Mephibosheth. Just to show that it was fleshed 
out. Probably the reference to his 
son Micah indicated that there were persons attached to Mephibosheth's 
family that would indeed reside in the land that King David was 
giving to them. And then that last statement 
underscores the graciousness of David in this whole event. 
So Mephibosheth dwelt in Jerusalem, for he ate continually at the 
king's table, and he was lame in both his feet. I really don't 
know why it reminds us that he was lame in both his feet. I 
tried to get super spiritual and metaphorical earlier and 
thought to myself, well, it does indicate that even though we've 
received protection, provision, and position, it doesn't mean 
that our feet grow back. It doesn't mean that all our 
woes in terms of the physical well-being of our lives, just 
because we come to that place of graciousness from the living 
and true God, it doesn't necessarily mean that all of our earthly 
trials are away from us. We're still Mephibosheth and 
we still have lame feet, but we have a position at the king's 
table, we have provision from the king's hand, and we have 
protection afforded to us from the king. Well, as we conclude, 
there are a couple of lessons that I want to draw out. In the 
first place, we ought to follow, and I've already touched on this 
a bit, but I do want to read an extended quote from Davis 
that I think underscores this. We ought to follow the example 
of David as a covenant keeper. Again, we all are in covenant 
in one form or another. If we are believers in Jesus 
Christ, we are certainly covenanted to our God. We are supposed to 
be faithful. We are supposed to pursue holiness. We are supposed to put on the 
Lord Jesus Christ and make no provision for the flesh to fulfill 
its lusts. If we are married, we are in 
a covenant. If we sign on the dotted line and we pledge that 
we will pay back whatever it is we borrow, that is a covenant 
of sorts, and we need to be faithful men and women, and we need not 
renege on those obligations. Turn to Psalm 15. I think this 
is an important passage for us to see and to understand. Psalm 
15 asks the question, Lord, who may abide in your tabernacle? Who may dwell in your holy hill? 
Now, I personally believe that this is a description of our 
Lord Jesus Christ, because He fulfills these things perfectly. He fulfills them perpetually, 
exactly, entirely, and personally, and on behalf of His people. 
But having saved us by His grace, having brought us out of darkness 
into marvelous light, He calls us to live in a similar way. 
He calls us to function in a way that is consistent with the gospel. We are to let our conduct, according 
to Paul in Philippians 1, be worthy of the gospel. We are saved in order to pursue 
good works. We are saved in order to do good 
things. We are saved in order to represent 
our blessed Christ in this world. So notice what we find in verse 
2 in terms of description. He who walks uprightly and works 
righteousness and speaks the truth in his heart. We all would 
affirm that these are the things that we should be doing. We need 
to walk uprightly, we need to work righteousness, we need to 
speak the truth in our hearts. He who does not backbite with 
his tongue. We ought not to slander or backbite 
or speak ill of others. We ought not to compromise somebody's 
privacy by telling someone else who has no need to know what 
this person does. We dealt with this on Sunday 
morning in our study in church discipline. If your brother sins 
against you, go to him. Tell him his fault. Don't tell 
everybody. Don't Facebook it. Don't tweet 
it. So he does not backbite with 
his tongue, nor does evil to his neighbor, nor does he take 
up a reproach against his friend. In whose eyes a vile person is 
despised, but he honors those who fear the Lord, and he who 
swears to his own hurt and does not change. That ought to be 
us, brethren, when we give our word. We swear to our own hurt 
and we do not change. That is what God calls us to, 
faithful covenant keeping. Goes on to say, he who does not 
put out his money at usury, nor does he take a bribe against 
the innocent. He who does these things shall 
never be moved. So covenant is most important. So when David makes this covenant 
with Jonathan 15 to 20 years prior, He doesn't get to this 
point and say, well, you know, I've already got power over the 
kingdom, doesn't matter if there's any contenders, doesn't matter 
if there's any descendants of Saul. Saul treated me pretty 
crummily, and I'm certainly not feeling duty-bound or constrained 
to bless anyone from his family. No, that's not the way we're 
supposed to reason. Davis says, if you are a Christian, 
your life consists of covenant obligations, times when you made 
sacred promises. He gives several examples. Calvin 
gives several examples in his sermons, both of them being Pedo-Baptists, 
say that when we baptized our children, we made a covenant 
to bring up our children in the training and admonition of the 
Lord. both Calvin and Davis are Presbyterian, so you can see 
what drives that. But as Baptists, I like to think 
that we have at least an unspoken covenant that we're going to 
Ephesians 6 for our kids as well, and bring them up in the training 
and admonition of the Lord. I mean, we can't say, well, you 
know, I'm just tired for the rest of these three years, and 
I'm not going to do anything. No, we have covenant obligations. We have duties. We have responsibilities, 
whether we're tired or whether we feel like it or not. You see, 
covenant overrules what we feel like. Covenant is steadfast. Same with husbands and wives. 
I don't feel like loving her as Jesus Christ loved the church. 
I don't feel like submitting to him the way that the church 
submits to Christ. It doesn't matter what you feel 
like. You have made a covenant. You have an obligation before 
the living and true God. You don't have a right to renege 
on a promise made to God and to men. I mean, all of us stood 
before men and God and said, we will, we do, we will, we do. And yet we don't, we won't, and 
we rot, whine, and grumble, complain, and snivel, and say, well, you 
know, it's just not because of this. No. And then he gives this 
illustration about B.B. Warfield. Anybody heard of B.B. 
Warfield? Yeah. He says, and he gives several 
examples before the war field day, he says, and then he says, 
this is Davis again, one does not keep such vows because it 
is dramatic, but because it is faithful. Sometimes you do not 
keep your covenants because you feel like, but simply because 
you promised. And then he says, the works of 
B.B. Warfield, the esteemed biblical theologian of Old Princeton Seminary, 
are still known and read in evangelical churches today. What is not so 
well known is the tale of his marriage. Warfield was pursuing 
studies in Leipzig, Germany in 1876 and 77. This time also doubled 
as a honeymoon with his wife Annie. They were on a walking 
tour in the Harz Mountains when they were caught in a terrific 
thunderstorm. The experience was such a shock 
to Annie that she never fully recovered, becoming more or less 
an invalid for life. Warfield only left her for his 
seminary duties, but never for more than two hours at a time. Amazing. says his world was almost entirely 
limited to Princeton and to the care of his wife for 39 years. One of his students noted that 
when he saw the Warfields out walking together, quote, the 
gentleness of his manner was striking proof of the loving 
care with which he surrounded her, end quote. Davis again, 
for 39 years. That is the power covenant exercises. When a husband or a wife has 
an ailing partner, they don't say, well, I'm going to divorce 
you now because you don't meet my needs. No, they push up their 
sleeves and they get busy taking care of the other person because 
they've made a covenant. You see, this chapter is very 
applicable to each and every one of us, because David is a 
paradigmatic covenant keeper that you and I ought to follow. A second thing we ought to consider 
in this passage is the typical significance of David. In other 
words, he functions here as a type of Jesus Christ. David functions 
as a type of David's greater son. In the first place, he operates 
according to covenant. So does his greater son. The 
covenant of redemption, compacted between the persons of the Trinity, 
prior to the creation of the world in eternity. I don't say 
eternity past, because there's no past with eternity. But the Father, the Son, and 
the Spirit covenanted together to save a people from their sins. Christ comes into this world 
and he says, my meat is to do the will of him who sent me. 
Jesus is operating strictly and according to covenant. throughout 
the entirety of his life. He is the covenant mediator. 
He is the surety of a better covenant. He is the Lord of the 
covenant. He is the messenger of the covenant. 
He is the one that is obedient to the terms of the covenant. 
So David and David's son operate according to covenant. Secondly, 
in this passage, David provides every temporal blessing to Mephibosheth, 
protection, provision, and position. Every temporal blessing is given 
by David to Mephibosheth. In the New Covenant, our beloved 
Lord Jesus gives us every spiritual blessing. He gives us a whole 
world of temporal blessings as well, but with reference to spiritual 
things. Everything we need for protection, 
for provision, and for position is afforded to us by our covenant 
head. So what David does for Mephibosheth, 
Jesus does for Mephibosheth as well. Thirdly, He provides in 
an over and above sort of way, doesn't He? He goes above and 
beyond the call of duty in chapter 9. He not only not kills Mephibosheth, 
but he heaps this goodness upon Mephibosheth. The same is true 
with our Lord Jesus. Just two specimen texts will 
underscore this, and you can probably think of many more in 
the New Testament. In John 1.16 we read of Christ. And of His fullness we have all 
received, and grace for grace. He doesn't just give us grace, 
He gives us grace for grace. He doesn't just miser out a little 
portion, but of His fullness we have received. And then that 
blessed statement of the Apostle in Romans 8.32 concerning God, 
He who did not spare His own Son, but delivered Him up for 
us all, how shall He not with Him also freely give us all things? So David heaps goodness upon 
Mephibosheth, Jesus heaps goodness upon us, Mephibosheth. And he does so over and above 
the call of duty. He doesn't just keep us alive, 
he makes us alive together with him. He says in John 10, I came 
that they might have life. And that they might have life 
what? abundantly. Jesus isn't about just giving 
us a little tiny bit of his blessing. Jesus heaps it upon us. It is 
glorious. It is effusive. And then in the 
last place, with reference to the typical significance of David, 
he blesses the one who is insignificant, the one who is unworthy, and 
the one who is even an enemy. And of course, so does our Lord 
Jesus Christ. What does Paul say to the Corinthians? 
Not many wise, not many noble, not many of the beautiful people 
are called out of darkness into marvelous light. You're not where 
you're at because you're significant. You're not where you're at because 
you're worthy. You're not where you're at because 
you're deserving. You're where you're at because 
of the sovereign predestinating grace of Almighty God and the 
doing and the dying and the rising of the Lord Jesus Christ. Never 
forget, by the grace of God, I am what I am. That's the reason 
by which we stand. And for that final observation 
concerning the fact that Jesus, as David's greater son, deals 
mercifully and graciously with his enemy the way that David 
did with Mephibosheth, you can turn to Romans chapter 5. Romans 
chapter 5. So not only is Mephibosheth insignificant 
and unworthy, but Mephibosheth is an enemy to the throne. And yet David begraces him. David pours out blessings upon 
him and we are like Mephibosheth with reference to Christ. Notice 
in Romans 5.6. For when we were still without 
strength, In due time, Christ died for the ungodly. What do 
we glean from that statement? When we were still without strength, 
we were helpless! We had no strength, we had no 
ability, we had no power. We were Mephibosheth, basically 
hiding in Lod-de-Bar, hoping that nobody would ever come fetch 
us to cast our heads off, or take our heads off and throw 
us into a ditch. Notice, for scarcely for a righteous 
man will one die, yet perhaps for a good man someone would 
even dare to die. But God demonstrates his own 
love toward us in that while we were still sinners, Christ 
died for us. So you see, not only are we helpless, 
but we're ungodly, we're sinners. We're just not worthy of all 
the blessings that we are recipients to. And now notice in verse nine, 
much more than having now been justified by his blood, we shall 
be saved from wrath through him. For if when we were enemies, 
we were reconciled to God through the death of his son, much more 
having been reconciled, we shall be saved by his life. We can 
stand with Mephibosheth before David's greater son and acknowledge 
our insignificance and our unworthiness and the fact that we are enemies, 
and yet He has blessed us with protection, provision, and position. Do we not respond with Mephibosheth 
and say, why in the world would you do this for a dead dog like 
me? Davis says, the first principle 
for grappling with the marvel of God's love is to realize that 
He has no business. He has no business, in a sense, 
loving whom he loves. What I am saying is that we are 
the Lord's Mephibosheths, and there is absolutely no reason 
why we should be eating continually at the king's table. And if we 
have any sense, we won't be able to understand it either. We will 
be as shocked as Mephibosheth when we are summoned to the king's 
table. Every time we sop, every time 
we take that bread and we take that wine, maybe we ought to 
remember Mephibosheth as he considers the promise from David that he 
will sit at his table continually. And may we respond in like manner, 
confessing the goodness and the graciousness and the kindness 
and mercy of God, and never for a moment thinking, we're where 
we're at. because of something good in us, because of something 
decent in me, because of something that God looked down upon and 
fell for. No, there was nothing that God 
should look down upon and fall for when He saw us. But He, in 
His mercy and in His grace, has given us protection, provision, 
and position. So I suggest that 2 Samuel 9 
is a lot more practical for the Christian today than we might 
have previously considered. Well, let us pray. Our Father, 
we thank you for the Word of God, and we thank you for the 
things that we learn in a chapter like this. And I pray that you'd 
help us to be men and women that are faithful to the covenants 
that we are in. Help us to be faithful in our 
relationships, and as we swear or we give promise, help us not 
to change, even if it means our own hurt. We ask as well, God, 
that we would appreciate completely what we have in the Lord Jesus 
Christ, that we would see but an illustration in 2 Samuel 9, 
a small picture of a much greater thing that our Lord Jesus has 
done with the Mephibosheths in the New Covenant. We are insignificant 
and we are unworthy and we were your enemies, and yet because 
of what Christ has accomplished, we have been brought nigh. how 
we thank you and how we praise you and we ask that you would 
go with us now and we pray through Christ our Lord. Amen.