2. In obedience to his will, as expressed in numerous injunctions to the faithful performance of what has been promised; in the royal law (James 2:8); and in manifold exhortations to compassionate love.
3. From gratitude for his benefits. These had been bestowed on David in abundant measure (2 Samuel 7:18; 2 Samuel 8:6). The acts of kindness which God performs toward men both enable and incite them to perform acts of kindness toward their fellow men. "What goodness the Lord shall do unto us, the same will we do unto thee" (Numbers 10:32). Freely ye have received, freely give."
4. In imitation of his example; of faithfulness, goodness, unsought, abounding, unfailing, and everlasting love. David was specially called, as king, to exhibit in his character and conduct an image of the moral excellences of the Divine King of Israel; and to this Christians are likewise celled. "Be ye therefore perfect," etc. (Matthew 5:43-48), "merciful" (Luke 6:36), "imitators of God as beloved children," etc. (Ephesians 5:1).
5. Under the inspiration of his grace, his love, his Spirit; and, indeed, "it is the merciful love of God himself that dwells in the heart of the truly pious, and works therefrom; for he that lives in fellowship with God receives into his heart, through the Holy Ghost, the love that is in God, and lives and moves in that love" (Erdmann). "He that dwelleth in love dwelleth in God, and God in him" (1 John 4:16). He not only reflects the Divine love on others, but is also the medium of its communication to them.
6. With the desire of his approval, of pleasing him rather than men, and of partaking more fully of his loving kindness, which "is better than life."
7. For the promotion of his glory; "that they may see your good works, and glorify your Father which is in heaven."—D.
2 Samuel 9:4
(GILEAD.)
The kindness of Machir Ben-Ammiel.
One of the obscure characters of Scripture. He dwelt at Lo-debar, among the mountains of Gilead, "a favourite asylum for refugees;" was, probably, a descendant of Machir the son of Manasseh; and "the principal man of Gilead" (Josephus). Of his generosity two notable instances are recorded (ch. 4:4; 17:27). From these it may be inferred that he was rich in earthly possessions, and (what is of much greater importance) in:
1. Grateful memories. Like the men of Jabesh-Gilead, he remembered the heroic enterprise of Saul on behalf of his people (1 Samuel 11:9; 1 Samuel 31:11; 1 Samuel 2:4-7).
"But, O Saul, do not fail us.
Saul. Fail ye?
Let the morn fail to break; I will not break
My word. Haste, or I'm there before you.
Fail?
Let the morn fail in the east; I'll not fail you;
But swift and silent as the streaming wind,
Unseen approach, then gathering up my force
At dawning, sweep on Amnon, as night's blast
Sweeps down from Carmel on the dusky sea."
(C. Heavysege, 'Saul: a Drama.')
Hence he afforded ready shelter and hospitality to his grandson, and may have assisted the revival of his house at Mahanaim (2 Samuel 2:8); and when, subsequently, David was in exile at the same place, remembering his kindness to Mephibosheth, rendered him generous aid.
2. Tender compassion toward the orphan, unfortunate add friendless. The sight of human distress drew forth his sympathy; and (like the good Samaritan) he suffered no other considerations to hinder its practical expression.
3. Constant friendship. During many years (verse 12), with all their changes, he provided, apparently "without fee or reward," a peaceful home for the crippled prince, and continued his steadfast protector.
4. Active benevolence. He was "rich in good works" (2 Timothy 6:18). Sensibility, as the word is generally used, is a mere animal instinct, useless when it does not immediately lead to active benevolence; and in such cases not only useless, but pernicious, because it has a tendency to produce a resting satisfied with the emotion and a neglect of the action" (W. Cooke Taylor).
5. Beneficent influence. His conduct could not but produce a good effect on the rude, warlike tribe of which he was chief; and possibly incited others (Shobi and Barzillai) to the like.
"Great deeds cannot die:
They with the sun and moon renew their light
Forever, blessing those that look on them."
(Tennyson.)
6. Noble recompense. "The blessing of him that was ready to perish" (Job 29:13), the approval of his own conscience, the enduring memorial of a good name. Although (like that of Abou Ben-Adhem) his name has not been written in the sacred record among "the names of those who love the Lord," but only "as one that loves his fellow men," it could not fail of being divinely honoured.
"The angel wrote, and vanished. The next night
It came again, with a great wakening light,
And show'd the names whom love of God had bless'd,
And lo! Ben-Adhem's name led all the rest."
(Leigh Hunt.)
D.
2 Samuel 9:5-13
(THE KING'S PALACE.)
Mephibosheth before the king.
We have here a picture of—
I. EXTRAORDINARY VICISSITUDES IS LIFE. A prince by birth, deprived of his father, crippled by a heedless footstep, carried into exile and poverty, recently a helpless dependent in a remote district, is conducted into the presence of one who was once a shepherd boy, afterwards a wandering outlaw, and now the greatest monarch on earth! Such changes:
1. May be largely, though not entirely, traced to moral causes, personal character, hereditary relationships.
2. Are wrought by Divine providence (1 Samuel 2:7, 1 Samuel 2:8; Psalms 113:7, Psalms 113:8).
3. Are designed for human welfare; being not only corrective, but also tentative and disciplinary (Psalms 55:19; Job 23:10; Hebrews 12:6).
4. And should be regarded in an appropriate spirit (James 1:9, James 1:10).
II. THE DEPRESSING INFLUENCE OF MISFORTUNE. "He fell on his face, and did reverence" (2 Samuel 9:6); "And he bowed himself, and said, What is thy servant, that thou shouldest look upon such a dead dog as I am?" (2 Samuel 9:8). His physical infirmity, combined with long continued dependence, made him not merely humble, but timid, anxious, abject, and self-depreciatory. Hence his language (due in part to Oriental exaggeration) is excusable, though scarcely to be commended (Kitto, 'Daily Bible Illus.'). The natural tendency of heavy affliction to enfeeble and crush the spirit is effectually overcome only by the aid of Divine grace.
III. AN ADMIRABLE EXHIBITION OF KINDNESS; spontaneous, faithful, considerate, magnanimous, practical, enduring, Divine.
1. In gracious and encouraging words. "Mephibosheth!" (2 Samuel 9:6). "Fear not!" etc. (2 Samuel 9:7). To David himself, in a time of dejection, Jonathan had said," Fear not!" (1 Samuel 23:17); and how often has the Lord spoken the same comforting word to his servants (Genesis 15:1; Luke 12:32; Revelation 1:17)!
2. In becoming and beneficent acts; fulfilling what had been promised (2 Samuel 9:9-11), restoring an alienated inheritance, and making a sure, permanent, and abundant provision (2 Samuel 9:12).
3. In honoured, intimate, and abiding friendship. '"Mephibosheth, thy master's son, shall eat bread alway at my table" (2 Samuel 9:10, 2 Samuel 9:11,2 Samuel 9:13). Such kindness, like sunshine after rain, and as a visit of "the angel of God" (2 Samuel 19:27, 2 Samuel 19:28), dispersed his fear, alleviated his misfortune, and filled him with grateful devotion; whilst his presence at the royal table would daily remind the king of his deceased friend, and incite him to renewed generosity.
IV. THE IRREMEDIABLE DEFECTS OF THE MOST FAVOURED EARTHLY CONDITION. "And he was lame on both his feet" (2 Samuel 9:13). His deformity was incurable; his infirmity became an occasion of complaint and slander (2 Samuel 16:2-4); and his dejection and distress returned "as the clouds after the rain" (2 Samuel 19:24-30). The king himself often longed to flee away and be at rest (Psalms 55:6). And it is vain to expect perfection in character or condition except in the heavenly mansions.
"There is a spot in every flower,
A sigh in every gale,
A shadow in the brightest hour,
Thorns in the smoothest vale.
"To smile and weep, and weep and smile,
To man alternate given;
To cling to earth permitted while
We learn to long for heaven."
2 Samuel 9:13
Lost and found: a sermon to young people.
The story of Mephibosheth may be used as a little parable of the spiritual history of everyone who is restored to God. He was:
1. A prince. To you belongs a more than princely dignity; for you are all "the offspring of God," and bear on you traces of "the image and glory" of "the Father of spirits."
2. Lost. You belong to a sinful and fallen race; and your condition is one of deprivation, helplessness, obscurity, and misery. "A true religion ought to instruct man both in his greatness and his misery" (Pascal).
3. Sought. Infinite piety has sought and is still seeking every one of you, and employs many means to find and save you (Matthew 18:10-14; Luke 15:1-32.).
4. Found; unexpectedly to himself and to the joy of the seeker. So is it when the gracious message of the gospel comes to you, "not in word only, but in power."
5. Self-abased; in the presence of the king. When you see the height of Divine greatness and goodness, you also see the depth of your own unworthiness and shame.
6. Comforted. "Fear not; only believe."
7. Exated; endowed with more than had been lost; and adopted as "one of the king's sons" (2 Samuel 9:11). The gifts of God are worthy of himself. When one, to whom Alexander gave a city, declined to accept it, on the, ground that it was unsuitable to his condition, he said, "I do not ask what is becoming in you to receive, but what is becoming in me to give" (Seneca, 'De Beneficiis').—D.
HOMILIES BY G. WOOD
2 Samuel 9:3
The kindness of God.
David, settled on the throne and in his new metropolis, recalls to mind the fallen house of Saul, not to destroy them, as was usual with Eastern monarchs, but to show them kindness for Jonathan's sake. In his inquiry after them he uses substantially the same phrase which Jonathan had used (1 Samuel 20:14) when he took an oath of him that he would be kind to himself and his family. "The kindness of the Lord," or "the kindness of God," is an expression descriptive of the highest and best kindness possible to man or angel. It is kindness which—
I. FLOWS FROM GOD. This is true of all the kindness which exists amongst men. "Love is of God." All the love of men towards each other streams forth from the fountain of Divine love, and should be thus regarded by those who are the objects of it, he being praised for all. But this is emphatically true of Christian kindness. It originates in, and is a manifestation of, the love of God in Christ. It is produced by the Holy Spirit as given to the disciples of Christ, and by means of the truth respecting him (1 Peter 1:22, 1 Peter 1:23). It is a product of regeneration. It is God's love dwelling in human hearts and revealing itself in human lives. It is an element of "the Divine nature" of which Christians are "partakers" (2 Peter 1:4).
II. IS EXERCISED FROM REGARD TO GOD.
1. It has its root, like all Christian graces, in faith towards God (Galatians 5:6).
2. It springs from gratitude and love to him for all his goodness, especially for his redeeming love (1 John 4:11).
3. It. is practised in obedience to his commandments (lJn 4:21).
4. It aims at his approval
5. It imitates him (Luke 6:36; Ephesians 4:32). Hence it—
III. IS GOD-LIKE. As it is:
1. Disinterested. "Seeketh not her own" (1 Corinthians 13:5). Kindness which is exercised with a view to personal advantage is not kindness but policy and commercial subtlety.
2. Expansive. Ready to help all who need, as far as power permits. Not restricting itself to the good and worthy, but "kind unto the unthankful and the evil" (Luke 6:35); nor yet to friends, but extending to enemies (Matthew 5:44, Matthew 5:45, Matthew 5:48); nor to one's own sect in religion, but regarding with love all Christian brethren (1 John 5:1; Ephesians 6:24). Yet it is:
3. Discriminating. The Divine love is united with righteousness, and seeks righteous ends. Hence it cannot be the same thing, and displayed in the same manner, towards the righteous and the unrighteous, the obedient and the disobedient; and it mainly seeks to promote righteousness and salvation in all, and varies its methods accordingly. Christian love and kindness will be exercised with similar discrimination as far as is possible to men; and will seek supremely the moral and spiritual benefit of its objects. Indiscriminate benevolence does more harm than good.
4. Unsparing. "He spared not his own Son" (Romans 8:32), and in him the love of God appears as self-sacrificing (1 John 3:16) and bountiful (Ephesians 1:3). Christian love possesses the same qualities of bountifulness (2 Corinthians 8:2, 2 Corinthians 8:3, 2 Corinthians 8:9-11), self-denial, and self-sacrifice. It "endureth all things" (1 Corinthians 13:7).
5. Constant. The love of God is long suffering, persistent, and eternal (Psalms 103:17; Psalms 136:1-26; passim), His children are like him in this respect also (1 Corinthians 13:4, 1 Corinthians 13:8, 1 Corinthians 13:13).
IV. IS NOURISHED BY CONVERSE WITH GOD. The acts and habits of devotion—reading, meditation, prayer, praise—bring us into closer communion with God, secure us more of his Spirit, open our hearts to receive the impress of his character, promote in us all those sentiments and principles towards him which issue in hearty love and kindness towards our brethren. Let us draw nigh continually to him whose name is Love, and we shall find it ever more easy to be loving.—G.W.
2 Samuel 9:13
Eating at the king's table.
David, out of regard to the memory of his dear friend Jonathan, and mindful of his oath to him, not only restores to his son Mephibosheth the forfeited property of Saul, and arranges for its cultivation by Ziba and his sons, but exalts Mephibosheth to the position of a constant guest at his own table, "as one of the king's sons." So Mephibosheth "did eat continually at the king's table." The circumstance may serve to remind us of the greater honour which good men enjoy it is theirs to eat continually at the table of the King of kings.
I. THIS IS TRUE AS RESPECTS THEIR PARTICIPATION OF THE GIFTS OF GOD'S PROVIDENCE. All creatures depend upon him, and he supplies their wants (Psalms 104:27, Psalms 104:28; Psalms 145:15, Psalms 145:16). But the lower creatures partake of his bounty unconscious of the hand which feeds them. They are, in relation to God, rather like the horses in the stable, or the cattle and sheep in the fields, than the children at the table. And what these are through incapacity, ungodly people are through unbelief and forgetfulness. They live on the bounty of God, unmindful of him and unthankful. His children, however, even in the enjoyment of their daily food, "sit at his table." As he provides, so they recognize his care and bounty, and give him thanks. As he is present, so they are conscious of his presence. They regard him as presiding at their meals, and are glad to discern him so near. They ask for his blessing, and receive it. They "eat to the Lord, and give God thanks" (Romans 14:6). They satisfy their appetites and gratify their tastes as in his sight. They aim "to eat and drink … to the glory of God" (1 Corinthians 10:31). They not only enjoy his gifts, but commune with himself. They talk with him, and he with them. Common meals thus enjoyed become as sacraments and means of grace. Let it be our endeavour to enjoy them thus more than we have done.
II. THE WORDS ARE MORE EMPHATICALLY APPLICABLE TO THE CHRISTIAN'S ENJOYMENT OF SPIRITUAL BLESSINGS. In this sense, "he eats continually at the king's table." The image reminds us of:
1. His exaltation. Once, like Mephibosheth, living far away from the king, now brought near, and associated with, yea, made really one of, his children. Still "lame" and otherwise defective, and unfit perhaps for much service, yet admitted to favour and honour.
2. The abundance of the best provisions he enjoys. At the King's table is plenty, and of the best. At the table of the heavenly King, spread under the gospel, are provisions the choicest and rarest, to be found nowhere else; and which nourish, not for this short earthly life, but for life eternal. The best intellectual food is here; but especially that food which quickens and nourishes the soul, in faith, and love, and hope, and holiness. Divine truth and whatever it reveals and presents—the pardoning mercy and fatherly love of God, the love and sacrifice of Christ, his body and his blood, which are the real food and drink of men. Of these the believing and loving soul may partake at will, anywhere and everywhere. The King's table is not confined to place; but especially in the house of God and at the Lord's Supper, the table is spread, and Christians gather together to feed and feast.
3. At the King's table is the best society. At the table of the Divine King we associate with the Father and the Son, by the Spirit; and by him also with saints and angels, "the excellent of the earth" and the excellent of heaven. The Lord fulfils his promise, "I will sup with him, and he with me" (Revelation 3:20).
4. At the King's table is gladness. The honour, the provision, the company, all tend to give pleasure.
5. There also is safety. The palace of a king is commonly the securest spot in the land. Far more assured is the safety of those who sit at the table of the heavenly King. Angels guard them; God himself is their Dwelling place and Defence.
6. The privilege of eating at the table of our King is perpetual. As in the case of Mephibosheth. If it is not continually enjoyed, it is our own fault. The privilege enjoyed by Mephibosheth would be a constant solace to him in his helplessness; and the spiritual counterpart is to Christians a constant source of comfort and support under their troubles.
III. THE WORDS ARE PERFECTLY FULFILLED IN THE HEAVENLY WORLD. The future blessedness of God's people is often compared to a feast (see Matthew 8:11; Revelation 2:7; Revelation 19:9). It is, in fact, the continuance and the perfecting of the blessedness now enjoyed, The King himself is perfectly "manifested." "They shall see his face" (Revelation 22:4); "We shall see him as he is" (1 John 3:2). His love and favour are so displayed as not to admit of a doubt. The provisions at his table are the same as on earth; but the guests are better able to enjoy them, their spiritual appetite and tastes being freed from all that lessens their fitness to do so. The society is the same, but those imperfect on earth are perfected in spirit and in body (Hebrews 12:23; Philippians 3:21). The security is absolute; the joy unmingled with sorrow; the feast is perpetual and without end. "Blessed is he that shall eat bread in the kingdom of God" (Luke 14:15). Who shall partake of that bliss? All are invited by the gospel; and none will be excluded but such as exclude themselves by refusing to accept the invitation, and obtain the necessary preparation for the feast, which consists in reconciliation to the King through Jesus Christ, constant loyalty and obedience to him, and joyful partaking now of his spiritual gifts. To "eat continually at the King's table" here is the necessary condition of our doing so hereafter, as it is also the preparation for that happiness and the evidence that we shall enjoy it.—G.W.
2 Samuel
2 Samuel 9 - 2-samuel-9 - worlddic.com