SS Lesson Archive Week 3

Fairview Baptist Church
2040 Main Street WW - Ashland, Kentucky 41102
"Where Everybody Is Somebody and Jesus is Lord"

3. Based on verse 1b, what prompted David to want to show kindness to any remaining members of Saul’s family?

4. Who was Jonathan and why did David want to show kindness to Saul’s family because of him? (See 1 Sam. 20:1-17.)

6. What was David’s commitment to Saul at the cave of En-gedi (See 1 Sam. 24:21-22)?

7. How did David’s action differ from the way other kings treated families of their predecessors or potential rivals? (See Digging Deeper.)

9. What did David need to do before he could show kindness to Saul’s house (v. 3)?

11. Why was Jonathan’s son lame in both feet? (See Digging Deeper & Article “Mephibosheth” in Additional Background Reading.)

16. How would you rate the determination to show kindness by people in our class? Church? Community?

17. What could be done to raise the awareness of the need for people to decide to show kindness on a regular basis?

19. How does the passage of time sometimes enter into our tendency to forget about the commitments we make to others? What does such forgetfulness say about our commitment to be kind people?

20. Has your determination to show kindness grown over the years or diminished? Explain.

5. What do you think Mephibosheth thought when he learned the king was summoning him to Jerusalem?

7. What are some different reactions people may have when we show them kindness?

8. Do you think most people feel unworthy about being offered kindness? Why, or why not?

9. How does David’s action toward Mephibosheth resemble God’s action toward us?

11. Do you think having a sincere determination to show kindness will motivate us to seek opportunities to do so? Why, or why not?

12. Why must we understand that deciding to show kindness calls for our efforts to locate someone to whom we can show kindness?

14. What is the danger of deciding to be kind only to those who we think deserve our kindness?

2. What did David do to reassure Mephibosheth that no harm would come to him (v. 7a)?

9. Why do you think David stated to Ziba that Mephibosheth would always eat at the king’s table (v. 10)?

14. What is the kindest thing someone has done for you? What difference did it make to you? How did it reflect God’s kindness?

15. What are some ways people respond when someone offers to show kindness to them?

17. How effectively are you reflecting God’s kindness to others, especially those who may have offended or harmed you?

18. Do your actions adequately express your appreciation to God for His kind dealings with you? If not, what will you do about it?

19. Do you think that God expects us to demonstrate kindness by determining to show kindness, seeking opportunities to show kindness, and consistently practicing kindness? Why, or why not?

20. Is doing someone a favor the same thing as extending kindness to them? Why, or why not?

Lesson Outline, Introduction, Discussion Questions, and Conclusion adapted from the following sources:

SOURCE: Bible Studies For Life: Life Ventures Leaders Guide; LifeWay Christian Resources of the Southern Baptist Convention; Nashville, TN 37234

SOURCE: The Herschel Hobbs Commentary; Family Bible Study; by Robert J. Dean; LifeWay Christian Resources of the Southern Baptist Convention; 1 LifeWay Plaza, Nashville, TN.

SOURCE: Advanced Bible Study; LifeWay Christian Resources of the Southern Baptist Convention; One LifeWay Plaza, Nashville, TN.

COMMENTARY:

(NOTE: Commentary for the focal verses comes from three sources: “The Expositor’s Bible Commentary Old Testament,” “The Old Testament Survey Series: The Books Of History,” and “Matthew Henry’s Commentary On The Old Testament,”and is provided for your study. [Commentary for all of Chapter 7 is included.])

I. Determine to Show Kindness (2 Sam. 9:1-3) Commentary

Two themes dominate the section: showing kindness (vv. 1, 3, 7) and eating at the king’s table (vv. 7, 10-11, 13). Meeting in the middle verse of the chapter (v. 7), they lead to the following chiastic outline:

9:1 Now that he is the undisputed king, a fact emphasized again and again in this chapter (vv. 2, 3, 4, 5, 9, 11), David can afford to be magnanimous. Although during his days as a fugitive from Saul David would have had no compunctions about killing all who were still “left” of his foes, whether real or imagined (cf. 1 Sam 25:34), and although during his early and somewhat tenuous years as king in Hebron he considered all members of the “house of Saul” his mortal enemies (cf. 3:1, 6, 8, 10), he now actively seeks out anyone “still left of the house of Saul” (vv. 1, 3) so that he might bestow the royal largesse on him.

To any remaining members of Saul’s family David desires to show kindness “for Jonathan’s sake” (vv. 1, 7). The “kindness” (hesed) he speaks of (vv. 1, 3, 7) derives from his long-standing covenant relationship with the deceased Jonathan. David had asked Jonathan to show him kindness (see 1 Sam 20:8), and for his part Jonathan had echoed the same request (see 1 Sam 20:14). Just as the Jabeshites had shown kindness to Saul by burying him (see 2:5), so also now David wishes to show kindness to Saul’s house.

9:2-3 Contact between David and the house(hold) of Saul is made through one of its servants, a man named Ziba (v. 2; cf. 19:17). Called to appear before the king, he answers David’s question concerning his identity with the customary submissive response of an inferior to his superior: “Your servant.”

In a virtual echo of his question in v. 1, David asks Ziba (v. 3) whether Saul’s house “still” has a survivor to whom David would be able to “show kindness like that of God” (a translation preferable to NIV’s “God’s kindness”; see 1 Sam 20:14 and comment). Ziba responds that there “still” remains one of Jonathan’s sons, a man who is “crippled in both feet” (v. 3; for possible implications of this description, the NIV renders the same Heb. phrase “lame in both feet”).

The Expositor’s Bible Commentary Old Testament; Frank E. Gaebelein; General Editor; Zondervan Publishing House; A Division of Harper Collins Publishers

9:1-5 The benevolence of David toward the son of Jonathan indicates the soft side of his personality. Normally oriental kings would make the total elimination of the former royal house the first order of business in a new regime. David, however, was of a different spirit. From Ziba, a former servant in Saul’s house, David learned that a crippled son of Jonathan was still living. David sent to Lo-debar in Transjordan for this son .

SOURCE: The Old Testament Survey Series: The Books Of History; By James E. Smith; College Press Publishing Company, Joplin, Missouri.

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 (v. 1-4). II. The kind reception he gave to Mephibosheth, when he was brought to him (v. 5-8). III. The kind provision he made for him and his (v. 9-13).

Here is, I. David’s enquiry after the remains of the ruined house of Saul, v. 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, v. 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 (Acts 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 (v. 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? v. 3. “Is there any, not only to whom I may do justice (Num. 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.

SOURCE: Matthew Henry’s Commentary On The Old Testament; Parsons Church Group, A Division Of Findex.Com; Omaha Nebraska

II. Seek Opportunities to Show Kindness (2 Sam. 9:4-6) Commentary

9:4-5 David’s question concerning the whereabouts of Jonathan’s son brings a response that is both immediate and precise: A specific town and a specific house in that town are named. The house belongs to Makir son of Ammiel (vv. 4-5; cf. also 17:27). Although Ammiel (“My [Divine] Kinsman Is God”) was also the name of Bathsheba’s father (1 Chronicles 3:5; in 2 Sam 11:3 he is given the variant name Eliam [“The (Divine) Kinsman Is My God”]), there is no reason to identify the two men.

As for Makir, every reference to his earlier namesake calls him either the (firstborn) son of Manasseh (Gen 50:23; Num 26:29; 27:1; 32:39-40; 36:1; Josh 13:31; 17:1, 3; 1 Chronicles 7:14; in Judg 5:14 Makir is doubtless a synonym for Manasseh) or the father of Gilead (Num 26:29; 1 Chronicles 2:21, 23; 7:14-17; cf. Deut 3:15), thus establishing his Transjordanian provenance. The town of Lo Debar (vv. 4-5) was also located east of the Jordan River, as indicated by its association with Mahanaim (formerly the headquarters of Saul’s now-deceased son Ish-Bosheth; see 2:8 and comment), Rabbah, Rogelim (cf. 17:27), and Karnaim (cf. Amos 6:13). The various spellings of Lo Debar in the MT— lo debar (vv. 4-5), lo’ debar (17:27), lo’ dabar (Amos 6:13)—make its meaning ambiguous and prompt Ackerman to refer to the name as “an interesting designation, which can imply ‘no thing’ (lo’ dabar), or ‘he has a word/thing,’ that is, up his sleeve (lo dabar)” (pp. 42-43). Although the exact location of Lo Debar is uncertain, a likely identification is with modern Umm ed-Dabar ten miles south-southeast of the Sea of Galilee.

9:6 In this central and pivotal section of the chapter, David meets “Mephibosheth son of Jonathan, the son of Saul” (v. 6; for the meaning of Mephibosheth see Note on 4:4). The double patronymic is used here because “the ancestry of Mephibosheth is fundamental to the narrative” (Clines, “X, X Ben Y, Ben Y,” p. 275). In the rest of the chapter the unadorned name is employed.

As in v. 2, so also in v. 6 David’s pronouncing of the name of his visitor evokes the response “Your servant.” Here, however, the visitor bows down to pay honor to David, and here in addition Mephibosheth prefaces “your servant” with the word “Behold” (untr. in NIV).

SOURCE: The Expositor’s Bible Commentary Old Testament; Frank E. Gaebelein; General Editor; Zondervan Publishing House; A Division of Harper Collins Publishers

9:6-8 Mephibosheth ^20-11 must have feared the worst as he prostrated himself before the king. David assured him, however, that he had nothing to fear. For the sake of Jonathan he promised to restore all the lands of Saul to this young man. In addition, David decreed that Mephibosheth should eat at the royal table regularly, i.e., he would be part of David’s court. At this good news, Mephibosheth again prostrated himself and confessed his unworthiness to receive such honor.

SOURCE: The Old Testament Survey Series: The Books Of History; By James E. Smith; College Press Publishing Company, Joplin, Missouri.

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 (1 Chr. 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, ch. 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, 2 Chr. 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. 1 Pet. 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, Prov. 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 1 Sa. 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 (1 Sa. 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, ch. 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, v. 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 (ch. 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, Eccl. 11:2. And he that watereth shall be watered also himself, Prov. 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, v. 6. David had thus made his honours to Mephibosheth’s father, Jonathan, when he was next to the throne (1 Sa. 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.

SOURCE: Matthew Henry’s Commentary On The Old Testament; Parsons Church Group, A Division Of Findex.Com; Omaha Nebraska

III. Practice Kindness (2 Sam. 9:7-13) Commentary

9:7-8 Doubtless knowing that what had happened to his uncle Ish-Bosheth (cf. 4:5-8), Mephibosheth is understandably apprehensive. To put him at ease David tells Mephibosheth not to be afraid (v. 7; cf. the identical reassurances uttered by David [1 Sam 22:23] and Jonathan [1 Sam 23:17]). True to his earlier promise (vv. 1, 3), David declares emphatically that he will show Mephibosheth kindness for Jonathan’s sake (see comment on v. 1). David’s specific expressions of covenant loyalty to Saul’s grandson would consist of (1) restoring to him all the land that had belonged to Saul and (2) welcoming him as a perennial guest at the royal table.

As for the first demonstration of the king’s generosity, Ziba’s later statement that Mephibosheth hopes that “the house of Israel will give me back my grandfather’s kingdom” (16:3) may reflect wishful thinking on Mephibosheth’s part right from the start (“restore” in v. 7 and “give ... back” in 16:3 both render the same Heb. verb)—or at least a misunderstanding of David’s intentions. It is clear that by “land” (lit., “field,” v. 7; cf. 19:29) David means “(farm)land” (lit., “ground,” v. 9), not “land” that one rules over (“kingdom,” 16:3).

As for the second demonstration—that Mephibosheth would always “eat at my table” (vv. 7, 10; the MT reads “eat food at my table” in both verses)—a similar ambiguity exists. “Given David’s loathing for ‘the lame and the blind’ since the war against the Jebusites (2 Sam 5:6-8), one is brought up short by his decision to give Jonathan’s son Mephibosheth, ‘lame in both feet’ (9:3, 13), a permanent seat at the royal table.... Is David willing to undergo such a daily ordeal just in memory of his friendship with Jonathan, as he himself declares, or as the price for keeping an eye on the last of Saul’s line? Considering David’s genius for aligning the proper with the expedient, he may be acting from both motives.” What is beyond dispute is that “eating (food) at the (king’s) table” (cf. also vv. 11, 13; 19:28) can be understood as a metaphor referring to house arrest (cf. 2 Kings 25:29 = Jer 52:33). Indeed, David himself had experienced what it was like to feel somewhat unwelcome at the table of a king.

The central section of the chapter ends as it began: Mephibosheth “bowed down” (vv. 6, 8) and, speaking to the king, referred to himself as “your servant” (vv. 6, 8). He was grateful that David should “notice” him (panah ‘el- [“pay/give attention to”]; cf. 1 Kings 8:28 = 2 Chronicles 6:19). Becoming more craven still in his submission to David, Mephibosheth referred to himself as a “dead dog” (v. 8; cf. 3:8)—an epithet earlier applied by David to himself (1 Sam 24:14) and later hurled by Abishai at Shimei, “a man from the same clan as Saul’s family” (16:5, 9).

9:9-11a Like its parallel section (vv. 2-5), the present literary unit states that Ziba is “summoned” into David’s presence (v. 9; “called” in v. 2 translates the same Heb. verb). Ziba is here referred to as the na‘ar (“steward”) of Saul (cf. 16:1; 19:17; NIV’s “servant” in v. 9 obscures the fact that everywhere else in the chapter “servant” renders ‘ebed).

David announces to Ziba that he has turned over to Mephibosheth the property belonging to Saul and his “family” (lit., “house,” v. 9; the announcement thus echoes “house of Saul,” “Saul’s household” in vv. 1-3). As if to stress the extent of the royal bounty, David uses the word kol (“all”) twice in v. 9: “everything,” “entire family/house” (“entire” untr. in NIV). He then gives Ziba the responsibility to “farm” (‘abad lit., “serve,” “work”; cf. Gen 2:5; 3:23; 4:2, 12) the land on Mephibosheth’s behalf (v. 10). Ziba is also to “bring in the crops” (the object, contextually implicit in the Heb. verb, is made explicit by the NIV; cf. Neh 13:15; Hag 1:6 [“harvested”]) so that Saul’s grandson may “be provided for” (lit., “have food and eat it”—a phrase that seems to cast a cloud over David’s generous pledge that Mephibosheth would always “eat [food] at [the king’s] table” [vv. 7, 10, 11, 13], since it appears that Mephibosheth would be supplying some if not most of his own provisions). In any event, Ziba’s “fifteen sons and twenty servants” (v. 10; 19:17), all of whom were in turn servants of Mephibosheth (v. 12), would comprise a sufficient work force to help Ziba carry out the king’s commands (v. 11a).

9:11b-13 David’s intention to show kindness to Saul’s survivors (v. 1) is now implemented. The literary section begins and ends with the reminder that Mephibosheth always “ate” (lit., “was eating,” emphasizing the habitual and continuing nature of the activity) at the king’s table (vv. 11b, 13).

Some time has passed since the earlier mention of Mephibosheth in 4:4, when he was no more than twelve years of age. He is now old enough to have a “young son” named Mica(h) (v. 12), whose descendants are listed in 1 Chronicles 8:35-38; 9:41-44. The meaning of Micah’s name, which is the same as that of the famous prophet, is “Who Is Like (Yahweh)?”—quite a contrast to the meaning of the name of Mephibosheth himself.

And so Mephibosheth was moved from Lo Debar (vv. 4-5) to Jerusalem (v. 13), where he from that day on “lived” continually (lit., “was living”; see comment on v. 11b). The chapter concludes with a final—and perhaps ominous—reminder that he was “crippled in both feet” (cf. 19:26).

SOURCE: The Expositor’s Bible Commentary Old Testament; Frank E. Gaebelein; General Editor; Zondervan Publishing House; A Division of Harper Collins Publishers

9:9-13 David then summoned Ziba and appointed him to manage the lands of Mephibosheth. With fifteen sons and twenty servants of his own, Ziba was certainly in a position to assume such responsibility. This he agreed to do.

So Mephibosheth lived in Jerusalem. He ate at the king’s table where he was treated like one of David’s sons. In trying to ascertain the chronology of this incident, these facts need to be considered: (1) Mephibosheth was five when he was dropped by a nurse and became a cripple (2 Sam 4:4). David ruled seven and a half years at Hebron before becoming king of Israel (2 Sam 5:5). That would make Mephibosheth almost thirteen at the time David was recognized as king by all the tribes. Since Mephibosheth had “a young son” at the time he received his court position, one must place the recognition of Mephibosheth at least five years (and possibly more) into David’s reign over all the tribes.

Why has the author of Samuel included the account of David’s kindness to Mephibosheth here? At least three reasons have been suggested. (1) God had kept his word to David; so David now kept his word to Jonathan. (2) The account introduces two characters (Ziba and Mephibosheth) who figure prominently in the struggles of David later. (3) The account demonstrates that David was secure in the throne. He could afford to be magnanimous to a representative of the former royal family.

SOURCE: The Old Testament Survey Series: The Books Of History; By James E. Smith; College Press Publishing Company, Joplin, Missouri.

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, v. 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 (v. 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 1 Sa. 18:18.

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 (v. 9); and, it should seem, Saul had a very good estate, for his father was a mighty man of substance (1 Sa. 9:1), and he had fields and vineyards to bestow, 1 Sa. 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, v. 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? Eccl. 5:11. All that dwelt in the house of Ziba were servants to Mephibosheth (v. 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, v. 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, ch. 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!

SOURCE: Matthew Henry’s Commentary On The Old Testament; Parsons Church Group, A Division Of Findex.Com; Omaha Nebraska

Kindness (2 Sam. 9:1,3,7): This word could be translated in many different ways. It could mean goodness, kindness, loving kindness, or faithfulness. The idea behind the word is covenantal faithfulness. It is the way that we should treat another if we have entered a covenant with that one. It would include the way a husband should treat a wife or a debtor should treat his creditor. Kindness involved doing the right thing based on a covenant relationship with that person.

When used of God, this kindness is always abundant, great in extent, and everlasting. God demonstrates kindness to Christians when He spares them because they have entered a covenant relationship with Him through the blood of His Son (Heb. 10:16-17). When we show kindness to others, we model what God has done for us.

SOURCE: Family Bible Study; Life Truths; Leader Guide; LifeWay Christian Resources of the Southern Baptist Convention; Nashville, TN.

“Kindness” (v. 1): The Hebrew word translated “kindness” is chesed, a word that occurs over 100 times in the Old Testament. It may be translated “kindness” (Josh. 2:12), “loyalty” (Hos. 6:4,6), “grace” (Ezra 9:9), “love” (Ps. 89:24; 100:5), or “faithful love” (Ps. 25:10). It describes a loyal love that is expressed in action, not merely in emotion. In many occurrences, the Bible uses this term to describe God’s covenant love toward His people—all the blessings that comes to them because they belong to Him.

SOURCE: Advanced Bible Study; LifeWay Christian Resources of the Southern Baptist Convention; One LifeWay Plaza, Nashville, TN.

Succession practices of ancient kings (9:7-8): In the ancient world, transition from one king to another often involved bloodshed. New rulers wanted to ensure that descendants of the prior king would not try to retake the throne. Consequently, the new king would order the slaughter of the former king’s remaining descendants. (See 1 Kings 15:28-29; 16:10-11.) As a descendant of Saul, Mephibosheth had good reason to be afraid.

SOURCE: Advanced Bible Study; LifeWay Christian Resources of the Southern Baptist Convention; One LifeWay Plaza, Nashville, TN.

MEPHIBOSHETH (Me phibo sheth): Personal name meaning, “shame destroyer” or “image breaker.” A son of Jonathan, who was granted special position and privilege in David’s court (2 Sam. 9). Jonathan was killed in battle when Mephibosheth was five years old. Fearing that the Philistines would seek the life of the young boy, a nurse fled with him, but in her haste she dropped him and crippled him in both feet (2 Sam. 4:4). Mephibosheth may be an intentional change by copyists to avoid writing the pagan god’s name “baal.” The original name would be Merib-Baal (1 Chron. 8:34). When David invited Mephibosheth to be a part of his court, he entrusted the family property to a steward, Ziba. During the Absalom rebellion Ziba tried unsuccessfully to turn David against Mephibosheth. Upon the king’s return to Jerusalem, Mephibosheth vindicated himself and was allowed to remain in the king’s house (2 Sam. 16; 19).

SOURCE: Holman Bible Dictionary; General Editor, David S. Dockery; Editorial Team, Trent C. Butler, Christopher L. Church, Linda L. Scott, Marsha A. Ellis Smith, James Emery White; Holman Bible Publishers; Nashville, Tennessee.

· “He is so rich in kindness and grace that he purchased our freedom with the blood of his Son and forgave our sins. He has showered his kindness onus, along with all wisdom and understanding.”—Eph. 1:7-8 (NLT)

· What if the kindness you showed to others was the only glimpse of God people had?

· What privileges and blessings has God given you? How can you use those blessings to bless others?

· “People don’t care how much you know until they know how much you care.”

· What opportunities to show kindness has God given you? What opportunities is God giving your class?

SOURCE: Advanced Bible Study; LifeWay Christian Resources of the Southern Baptist Convention; One LifeWay Plaza, Nashville, TN.

ONATHAN IS A HERO whom we tend to forget in the midst of Israel’s unfolding history. First Samuel, the Old Testament record that captures Jonathan’s story, brilliantly tells about Samuel, Saul, and David. Yet, woven into the story line of these prominent leaders, we find Jonathan, the son of King Saul. Readers might describe his life with terms such as courage, loyalty, military skill, submissions, and bravery. At other times, though, he appeared frustrated, hurt, and angry. Although his story is not the main theme of 1 Samuel, Jonathan was a crucial and strategic part of God’s plan for Israel.

Jonathan’s name literally means “The Lord gave.” He was Saul’s oldest son. His mother’s name was Ahinoam. His brothers were Abinadab, Malchishua, and Ish-bosheth. His sisters were Merab and Michal. His son was Mephilbosheth.¹

What we know about Jonathan starts with descriptions of military courage in 1 Samuel 13. Being the king’s eldest son, Jonathan received leadership responsibility for half of the military troops, with Saul keeping the other half under his leadership. Jonathan took his troops to attack a Philistine garrison (or governor²). This attack initiated a showdown between Israel and the Philistines.

First Samuel 13-14 records Saul mustering the Israelites for war and then waiting with a sense of hesitancy. Jonathan, however, appeared anxious and ready to attack. Despite the military weakness of Israel’s troops, Jonathan saw God as the giver and taker of military victory. While contemplating a two-man assault on a Philistine outpost, Jonathan proclaimed to his armor bearer, “Perhaps the Lord will help us. Nothing can keep the Lord from saving, whether by many or by few” (1 Sam. 14:6). Scripture reveals that Jonathan exhibited trust and confidence in his God. This was in contrast to his father Saul, who seemed uncertain and insecure towards God, especially on the battlefield.³

Jonathan, being a courageous warrior, was likely an underlying reason for much of Saul’s military success.⁴ As well, Jonathan’s military skill and courage certainly influenced his approval of David. Jonathan was impressed with the warrior stamina of this young man, who defeated Goliath with faith in God and a sling. David, unlike Saul, was a man who understood that God was the conqueror of Israel’s enemies. This, no doubt, resonated with Jonathan, who knew that the Israelites’ battles hinged on the Lord’s power.⁵

Jonathan’s role was complicated by the fact he maintained loyalty to Saul, his father and Israel’s king. At the same time, he loved and protected David, whom Saul perceived to be his chief political threat. King Saul tragically lost God’s blessing (see 15:26), and he was certainly concerned that David threatened Jonathan’s succession of kingship. In an argument with Jonathan, Saul confirmed this fear when he cried out, “Every day Jesse’s son [meaning David] lives on earth you [meaning Jonathan’ and your kingship are not secure” (20:31).

Jonathan saw things differently. He appeared to be at peace with David’s destiny as the next king. To understand this, one must reach back to the battle scene at Michmash (see 1 Sam. 14). After Jonathan and his armor bearer successfully raided a Philistine outpost at the pass of Michmash, Israel’s enemies were thrown into confusion. Saul, zealous for a victory, called down a rash oath on his soldiers, saying, “Cursed is the man who eats food before evening, before I have taken vengeance on my enemies” (v. 24).

Unaware of this oath, Jonathan ate some honey as he pursed the Philistines. Later, when one of Israel’s soldiers revealed than an Israelite had violated the oath, Saul vowed to keep his promise—namely to kill the man who had violated the oath . . .even if it were his own son! When the king discovered that Jonathan had unknowingly broken the oath, Saul intended to kill him; but the Israelite soldiers protested, preventing Jonathan’s death. But the curse of Saul was, nonetheless, never lifted from his son. This curse affected Jonathan’s capacity to envision himself as a future king.⁶

Marked by the curse, Jonathan knew that another was destined to be king. This is evident in the scene of 1 Samuel 18:3-4 where Jonathan gave David his robe, belt, bow, and sword. These gifts were markers of Jonathan’s status as a prince.⁷ Giving them to David was a sign of Jonathan bestowing the political right of kingship on David.⁸

In Jonathan’s story we see an increase in his loyalty and love for David. At the same time, the level of estrangement between himself and his father also increased. Jonathan, on two distinct occasions, pleaded for David. At one point, his petition succeeded (see 19:1-7). But on the second occasion, Jonathan angered his father to such a degree that Saul not only tried to kill him but also issued a second curse on Jonathan: “You son of a perverse and rebellious woman! Don’t I know that you are siding with Jesse’s son to your own shame and to the disgrace of your mother?” (20:31). In so many words, Saul humiliated and hurt Jonathan, saying he was a “bastard”!⁹ Ironically, Saul, who desperately wanted Jonathan to be king, was the very one who consistently cursed his son and pushed him away from kingship.

To the very end, Jonathan lived a complicated life. He loved David, God’s anointed one, who was destined for kingship. At the same time, he stood loyal to his father, who hated David! This allegiance to family and Israel ultimately carried Jonathan to the battlefield one last time, along with his father and brothers. At Mount Gilboa, Jonathan was slain in a battle he probably knew, like his father, would be his last (See 1 Sam. 31; 2 Sam. 1).

David’s very own lament for Jonathan shows a deep sense of gratitude for his lost friend (2 Sam. 1:17-27). David sang a lament for both King Saul and Jonathan, called “The Song of the Bow.” Though the lament is for both men, the song clearly concludes in honoring Jonathan.¹⁰ David sang:

Your love for me was more wonderful than the love of a woman for me” (vv. 25-26).

Ultimately, Jonathan’s legacy was his willingness to pursue what was right for the future of Israel. He was wise enough to recognize that self-preservation was not his chief aim. Instead, he saw David as God’s anointed and wanted God’s best for Israel’s future. Indeed, such heroes are easily lost in the story as larger, more important characters outshine them. But we must not forget Jonathan. His love, courage, and loyalty helped Israel come into its own golden age, as David took the throne. ♦

1.Omer J. Hancock, “Jonathan” in Holman Bible Dictionary, gen. eds. Chad Brand, Charles Draper, and Archie England (Nashville: Holman Bible Publishers, 2003). 1505-06.

2.See 1 Samuel 13:4 footnote on use of “garrison” in Holman Christian Standard Bible.

3.P. Kyle McCarter, The Anchor Bible: 1 Samuel (New York: Doubleday: 1980), 242; Ronald F. Youngblood “1 and 2 Samuel” in the Expositor’s Bible Commentary, vol. 3, ed. Frank e. Gaebelein (Grand Rapids: Zondervan, 1992), 3:662.

5.Observe the similarity between Jonathan’s words to his armor bearer in 1 Samuel 14:6 with David’s words in 1 Samuel 17:37.

8.This was in contrast to an earlier scene where King Saul offered armor to David (see 1 Sam. 17:38-39). David refused Saul’s armor, but he didn’t refuse the gifts from Jonathan. Jonathan, slated in his family line for kingship, knew he was not the future king. The prince’s robe belonged to David. Jonathan affirmed through his gifts an understanding that David would rightfully be the next king. See Youngblood, 707.

10.David would show honor to Jonathan long after his death. In one way, he kept his word to his deceased friend by protecting and caring for Jonathan’s son, Mephilbosheth. As well, David had the bones of Saul and Jonathan moved to the land of Benjamin, the land of Saul’s father Kish. Such an act was to honor the former king and as well as to honor Jonathan. “Jonathan” in Nelson’s Illustrated Bible Dictionary, eds. F.F. Bruce, R.K. Harrison, Ronald Youngblood, and Kermit Ecklebarger (Nashville: Thomas Nelson, 1986), 591.

SOURCE: Biblical Illustrator; LifeWay Christian Resources of the Southern Baptist Convention; Nashville, TN 37234; Spring 2008.

Leon Hyatt, Jr. is retired director of missions ministries Louisiana Baptist Convention, Alexandria, Louisiana.

WO DESCENDANTS OF SAUL were named Mephibosheth: a son by his concubine Rizpah (2 Sam. 21:8) and a grandson by his oldest son Jonathan (2 Sam. 4:4; see also 1 Chron. 8:34, where he is called Meri-Baal, NIV). This article focuses on Jonathan’s son who saw himself as a dead dog in David’s presence (2 Sam. 9:8). Several interesting but inconclusive suggestions have been offered for the meaning of Mephibosheth’s name and the reason for its variation.¹ Scripture reveals four phases of Mephibosheth’s checkered life.

For the first five years of his life, Mephibosheth was the only son of Jonathan, the expected heir to Israel’s throne (2 Sam. 4:4). Jonathan customarily ate at his father King Saul’s table, with the dignitaries of the land (1 Sam. 20:25-27), though he also had a house of his own (1 Sam. 23:18). Events related to Saul’s estate after his death indicate it was expansive and luxurious (2 Sam. 9:9-10; 16:1-4; 19:24-30). Scripture tells nothing about Jonathan’s living conditions, but they must have been among the finest in the land. Mephibosheth spent his first five years pampered by the lavish attentions of his royal father and grandfather.

Saul’s family was ravaged with tragedy as a result of his sins. His three oldest sons were killed in battle when the Philistines totally destroyed Saul’s army. As a result, Saul killed himself (1 Sam. 31:1-13). Soon afterward Judah made David their king (2 Sam. 5:1-5), but Philistine control was so strong in the north that the northern tribes were not able to have a king for five and a half years. When those tribes were able to gain a measure of independence, Saul’s general, Abner, set up Saul’s son Ish-Bosheth (called Esh-Baal in 1 Chron. 8:33, NIV) as their king (2 Sam. 2:8-11).² Ish-Bosheth ruled weakly for two years, and then tension arose between him and Abner. As a result, Abner switched his loyalty to David. In the turmoil that followed, David’s general, Joab, murdered Abner; and two Israelite army captains murdered Ish-Bosheth (2 Sam. 3:7—4:12, NIV).

Seven other male descendants of Saul were executed as a result of a vicious act of misplaced zeal by Saul, which he probably committed during the desperate waning days of his reign. He sought to annihilate the residents of Gibeon, a Canaanite city with whom Joshua had made a league of friendship when the Israelites first entered the land (Josh. 9:3-27). In punishment for Saul’s outrageous act, the Lord struck Israel with a famine during David’s reign, probably early in his reign over Judah alone. When David asked the Gibeonites what restitution they required to relieve the drought, they demanded the execution of seven male descendants of Saul. David yielded to the demand and delivered to the Gibeonites two sons of Saul by his concubine Rizpah and five grandsons of Saul by one of his daughters (2 Sam. 21:1-9). Later David looked for any descendant of Saul who might still be alive and learned the only Mephibosheth remained (2 Sam. 9:1-3).

Though David’s search for an heir of Saul is recorded first, the execution of Saul’s seven male descendants must have occurred first because when David made his search, only Mephibosheth remained alive. This conclusion is supported by at least three other considerations: (1) The famine in punishment of Saul’s sin must have occurred soon after the deed. Delay until David had been king for many years would have been unnatural and unjust. (2) After the execution, David buried Saul’s bones in the tomb of Saul’s father Kish (2 Sam. 21:14). Their burial would not have been delayed for years. (3) The seven who were executed were all young, and no mention is made of their having wives (2 Sam. 21:10-13).

Scripture records four insights into Mephibosheth’s life during the first years after Saul’s death. (1) He was crippled. When news of Saul’s death reached Saul’s capital Gibeah, Mephibosheth’s nurse picked him up in haste and fled to safety. In the rush, she either dropped him or he fell. His legs likely were broken and healed without proper setting.³ Whatever the exact circumstances, the accident crippled both his feet for life (2 Sam. 4:4; 9:3; 19:26). (2) David deliberately spared Mephibosheth’s life when he delivered Saul’s seven other male descendants to the Gibeonites (2 Sam. 21:7). He spared Mephibosheth because of an oath he had made to Jonathan, who had been his treasured friend and who had helped him escape from Saul’s plan to kill him. He had promised Jonathan that, when he came to power, if Jonathan were alive, he would spare him; and if Jonathan was not alive, he would show mercy to Jonathan’s family (1 Sam. 18:1-4; 20:1-17). (3) Mephibosheth was protected by Makir in Lo Debar (2 Sam. 9:4, NIV) across the Jordan River. Lo Debar was near Mahanaim (2 Sam. 17:27), a town Moses had assigned to the tribe of Gad (Josh. 13:24-28). Abner had set up Ish-Bosheth’s capital in Mahanaim (2 Sam. 2:8-9). Evidently that area favored Saul and his family. Makir was wealthy and generous (2 Sam. 17:27-29), and the pro-Saul attitude of the area made it easy for him to extend his natural generosity to Mephibosheth. Because of Makir’s wealth, Mephibosheth probably lived comfortable during those years. (4) Mephibosheth married and fathered a son named Mica (2 Sam. 9:12).

After David became king of the whole nation, he spent about nine years establishing his authority.⁴ During those years he conquered and subjugated almost every nation that bordered Israel (2 Sam. 8). Then he had time to give attention to personal concerns. High on his agenda was completing the promise he had made to Jonathan years before. Though David had spared Mephibosheth’s life early in his reign, afterward he had been too preoccupied with overcoming enemies to keep up with what had happened to Mephibosheth. He must have had Mephibosheth especially in mind when he sought to know if any of Saul’s descendants were still alive. He learned that one of the managers of Saul’s property named Ziba was still supervising Saul’s estate. He called for Ziba and learned from him that Mephibosheth was Saul’s only living heir and that he was living with Makir in Lo Debar (2 Sam. 9:1-4).

David sent for Mephibosheth, who responded to the summons with great fear. He wondered if David intended to execute him, following the practice of oriental kings to annihilate any possible rival. David quickly put Mephibosheth at ease and returned to him the ownership of Saul’s estate. David instructed Ziba to continue managing the estate but to give Mephibosheth the rent that belonged to the owner. In addition, he invited Mephibosheth to move to Jerusalem and eat at his table like one of his own sons (2 Sam. 9:5-13). For the next 11 or 12 years,⁵ Mephibosheth shared the honor of David’s court and lived in luxury.

One of the greatest tragedies of David’s life was the alienation and rebellion of his third and probably oldest surviving son, Absalom.⁶ Absalom’s rebellion was so strong that David, his family, and his administrative leaders had to flee from Jerusalem and take refuge across the Jordon River. As they fled and crossed the top of the Mount of Olives, Ziba was waiting for them with a pair of saddled burrows for transportation, laden with bread and fruit for food and a bottle of wine for medicine. David asked where Mephibosheth was. Ziba answered the Mephibosheth had remained at home, hoping the rebellion result in his being made king as the rightful heir of Saul. David believed Ziba and deeply resented Mephibosheth’s ingratitude. He gave a hasty order that everything belonging to Mephibosheth should be given to Ziba (2 Sam. 16:1-4).

After Absalom and his supporters were defeated and while David and his followers were returning to Jerusalem, Mephibosheth met David just before David crossed back over the Jordan River (2 Sam. 19:24-30). Mephibosheth’s unkempt appearance confirmed that he had been in deep mourning during all the time David had been away from Jerusalem. David asked him why he had not gone with him when he fled. Mephibosheth answered that he had intended to saddle a burrow and ride with David. Since he was crippled, securing and saddling a burrow was a slow process for him. Ziba had rushed ahead of him and hastened to David. Then Ziba had slandered him by telling David he had stayed behind deliberately. David made another hasty decision, without waiting for evidence as to whose story was true. He decreed a compromise settlement, by which Saul’s estate was divided between Ziba and Mephibosheth. Since the settlement was made without witnesses or evidence, Mephibosheth’s guilt or innocence was never proven. He must have lived the rest of his life under suspicion that he had betrayed his great benefactor in his hour of deepest trial. Nevertheless, Mephibosheth accepted David’s decision without complaint, recognizing that he was alive only because of David’s graciousness to him for Jonathan’s sake.

The factor that most characterized Mephibosheth’s life was that all his experiences were the result of someone else’s actions. He accepted what came to him, which was admirable; but other than fathering a son he achieve nothing on his own. ♦

1. See various views in R. Payne Smith, “II Samuel” in The Pulpit Commentary (New York and London: Funk and Wagnalls Company, n. d.), 36; “Mephibosheth” in Holman Bible Dictionary, Trent C. Butler, gen. ed. (Nashville, Tennessee: Holman Bible Publishers, 1991), 946; Butler, “Meribaal,” 949-50; J. A. H. Balchin, “Mephibosheth” in The International Standard Bible Encyclopedia (Grand Rapids, Michigan: William B. Eerdmans Publishing Co., 1986), 3:320; see “Mephibosheth” in Baker Encyclopedia of the Bible (Grand Rapids, Michigan: Baker Book House, 1988), 2:1438-1439; W. F. Boyd, “Mephibosheth” in Dictionary of the Bible, James Hastings, ed. (New York: Charles Scribner’s Sons, 1963), 643-644; “Mephibosheth” in The Anchor Bible Dictionary (New York: Doubleday, 1992), 4:696-697.

2. Robert D. Bergen, “1, 2 Samuel” in The New American Commentary (Nashville: Broadman and Holman Publishers, 1996), 300-301.

5. To calculate the number of years Mephibosheth ate at David’s table, see Smith, 324 (David’s 13- or 14-year rule over all Israel up to Amnon’s sin and Absalom’s revenge); 2 Samuel 13:38 (plus Absalom’s 3 years in Geshur); Smith, 367 (plus Absalom’s plotting against David for 4 years before his rebellion); Smith, 240 (less the 9 years David ruled over all Israel before Mephibosheth began to eat at his table).

6. Smith, 64, 102; Ben F. Philbeck, “1-2 Samuel” in The Broadman Bible Commentary (Nashville: Broadman Press, 1970), 93; P. Kyle McCarter, Jr., “II Samuel” in The Anchor Bible (Garden City, New York: Doubleday and Company, Inc., 1984), 102; though see a differing view in Bergen, 306.

SOURCE: Biblical Illustrator; LifeWay Christian Resources of the Southern Baptist Convention; Nashville, TN 37234; Summer 2002.

BIBLE CHARACTER TRIVIA

Where In The Bible Is The Answer To This Week’s Trivia Question Found? Who engaged with his brother Simeon in avenging the wrongs of their sister?

The answer to last week’s trivia question: Who was the first persecutor of Christ? Answer: Herod The Great; Matt. 2:1-23

Study Theme: Keys To Success					What This Lesson Is About:
Week of:			Lesson Title:		God expects His people to seek opportunities to show kindness to others, and to follow through on those opportunities by practicing kindness.
	Aug. 1		Respect God’s Holiness
	Aug. 8		Focus on God’s Purposes
X	*Aug. 15*		*Demonstrate Kindness*
	Aug. 22		Deal With Personal Sin
	Aug. 29		Face Crises With Courage

BACKGROUND PASSAGE:				2 Samuel 9:1-13
FOCAL PASSAGE:				2 Samuel 9:1-13
LIFE IMPACT:				This lesson can motivate you to demonstrate godly kindness.
LESSON OUTLINE:				I. Determine to Show Kindness (2 Sam. 9:1-3) II. Seek Opportunities to Show Kindness (2 Sam. 9:4-6) III. Practice Kindness (2 Sam. 9:7-13)
OVERVIEW OF FOCAL PASSAGE:
David’s Kindness to Mephibosheth 9:1-13 David was not only an effective warrior and administrator, but he also was a beneficent ruler. He desired to honor the pledge he had made to Jonathan and his family (1 Sam 20:14-15). He inquired and learned from Ziba, a servant in Saul’s household, about Mephibosheth, who was Jonathan’s only surviving son. Mephibosheth was crippled and lived in obscurity (9:1-4). When he was brought before David, the king calmed his fears and returned Saul’s property to him. Mephibosheth lived in Jerusalem and ate at the king’s table (9:5-13). SOURCE: Holman Bible Handbook; General Editor David S. Dockery; Holman Bible Publishers; Nashville, Tennessee
INTRODUCTION:
Kindness is an attribute of God but is not consistently found in people. People often act unkindly. They may be self-absorbed, giving no thought to others. Or they may act with malice and spite, dwelling on perceived wrongs committed against them or against those they love. They want to make offending persons pay for their actions, even cause them harm. In contrast, the Bible teaches that God’s people are to reflect kindness toward all people. Today’s lesson focuses on King David and his kindness toward Mephibosheth {meh FIB oh sheth]. David showed kindness to Mephibosheth out of his love and respect for Jonathan, Saul’s son and David’s dear friend. As you study David’s actions, ask the Lord to give you opportunities to show kindness to others. When we practice kindness toward others, we bring blessing and encouragement to them, and we also please God.
I.		Determine to Show Kindness (2 Sam. 9:1-3)
¹ David asked, “Is there anyone remaining from Saul’s family I can show kindness to because of Jonathan?” ² There was a servant of Saul’s family named Ziba. They summoned him to David, and the king said to him, “Are you Ziba?” “I am your servant,” he replied. ³ So the king asked, “Is there anyone left of Saul’s family I can show the kindness of God to?” Ziba said to the king, “There is still Jonathan’s son who is lame in both feet.”

II.	Seek Opportunities to Show Kindness (2 Sam. 9:4-6)
4 The king asked him, “Where is he?” Ziba answered the king, “You’ll find him in Lo-debar at the house of Machir son of Ammiel.” 5 So King David had him brought from the house of Machir son of Ammiel in Lo-debar. 6 Mephibosheth son of Jonathan son of Saul came to David, bowed down to the ground and paid homage. David said, “Mephibosheth!” “I am your servant,” he replied.

I. Determine to Show Kindness (2 Sam. 9:1-3) Commentary

II. Seek Opportunities to Show Kindness (2 Sam. 9:4-6) Commentary

III. Practice Kindness (2 Sam. 9:7-13) Commentary

DIGGING DEEPER: