At any rate, Mephibosheth came, apparently dreading whether his summons to court was not his death-warrant. But he is quickly reassured. David again recalls the dear memory of Jonathan, which was, no doubt, stirred to deeper tenderness by the sight of his helpless son; but he swiftly passes to practical arrangements, full of common-sense and grasp of the case. The restoration of Saul's landed estate implies that it was in David's power. It had probably been 'forfeited to the crown,' as we in England say, or perhaps had been 'squatted on' by people who had no right to it. David, at any rate, will see that it reverts to its owner.
But what is a lame man to do with it? and will it be wise to let a representative of the former dynasty loose in the territory of Benjamin, where Saul's memory was still cherished? Apparently, David's disposition of affairs was prompted partly by consideration for Mephibosheth, partly by affection for Jonathan, and partly by policy. So Ziba, who had not been present, is sent for, and installed as overseer of the estate, to work it for his new master's benefit, while the owner is to remain at Jerusalem in David's establishment. It was prudent to keep Mephibosheth at hand. The best way to weaken a pretender's claims was to make a pensioner of him, and the best way to hinder his doing mischief was to keep him in sight.
But we need not suppose that this was David's only motive. He gratified his heart by retaining the poor young man beside himself, and, no doubt, sought to win his confidence and love. The recipient of his kindness receives it in characteristic Eastern fashion, with exaggerated words of self-depreciation, which sound almost too humble to be quite sincere. A little gratitude is better than whining professions of un worthiness.
And how did Ziba like his task? The singular remark that he had 'fifteen sons and twenty servants' perhaps suggests that he was a person of some importance; and the subsequent one that 'all in his house were servants to Mephibosheth' may imply that neither they nor he quite liked their being handed over thus cavalierly.
But, however that may be, we may note that common-sense and practical sagacity should guide our mercifulness. Kindly impulses are good, but they need cool heads to direct them, or they do more harm than good. It is useless to set lame men to work an estate, even if they get a gift of it. And it is wise not to put untried ones in positions where they may plot against their benefactor. Mercifulness does not mean rash trust in its objects. They will often have to be watched very closely to keep them from going wrong. How many most charitable impulses have been so unwisely worked out that they have injured their objects and disappointed their subjects! We may note, too, in David's kindliness, that it was prompt to make sacrifice, if, as is probable, he had become owner of the estate. The pattern of all mercy, who is God, has not loved us with a love which cost Him nothing. Sacrifice is the life-blood of service.
III. The subsequent history of Mephibosheth and Ziba is somewhat enigmatical. Usually the former is supposed to have been slandered by the latter, and to have been truly attached to David. But it is at least questionable whether Ziba was such a villain, and Mephibosheth such an injured innocent, as is supposed. This, at least, is plain, that Ziba demonstrated attachment to David at the time when self-love would have kept him silent. It took some courage to come with gifts to a discrowned king (2 Sam. xvi. 1-4); and his allegation about his master has at least this support, that the latter did not come with the rest of David's court to share his fortunes, and that the dream that he might fish to advantage in troubled waters is extremely likely to have occurred to him. Nor does it appear clear that, if Ziba's motive was to get hold of the estate, his adherence to David would have seemed, at that moment, the best way of effecting it.
If we look at the sequel (xix. 24-30) Mephibosheth's excuse for not joining David seems almost as lame as himself. He says that Ziba 'deceived him,' and did not bring him the ass for riding on, and therefore he could not come. Was there only one ass available in Jerusalem? and, when all David's entourage were streaming out to Olivet after him, could not he easily have got there too if he had wished? His demonstration of mourning looks very like a blind, and his language to David has a disagreeable ring of untruthfulness, in its extreme professions of humility and loyalty. 'Me thinks the cripple doth protest too much. David evidently did not feel sure about him, and stopped his voluble utterances somewhat brusquely: 'Why speakest thou any more of thy matters?' That is as much as to say, 'Hold your tongue.' And the final disposition of the property, while it gives Mephibosheth the benefit of the doubt, yet looks as if there was a considerable doubt in the king's mind.
We may take up the same somewhat doubting position. If he requited David's kindness thus unworthily, is it not the too common experience that one way of making enemies is to load with benefits? But no cynical wisdom of that sort should interfere with our showing mercy; and if we are to take 'the kindness of God' for our pattern, we must let our sunshine and rain fall, as His do, on 'the unthankful and the evil.'
'MORE THAN CONQUERORS THROUGH HIM'
'And the children of Ammon came out, and put the battle in array at the entering in of the gate: and the Syrians of Zoba, and of Rehob, and Ish-tob, and Maacah, were by themselves in the field. 9. When Joab saw that the front of the battle was against him before and behind, he chose of all the choice men of Israel, and put them in array against the Syrians: 10. And the rest of the people he delivered into the hand of Abishai his brother, that he might put them in array against the children of Ammon. 11. And he said, if the Syrians be too strong for me, then thou shalt help me: but if the children of Ammon be too strong for thee, then I will come and help thee. 12. Be of good courage, and let us play the men for our people, and for the cities of our God: and the Lord do that which seemeth Him good. 13. And Joab drew nigh, and the people that were with him, unto the battle against the Syrians: and they fled before him. 14. And when the children of Ammon saw that the Syrians were fled, then fled they also before Abishai, and entered into the city. So Joab returned from the children of Ammon, and came to Jerusalem. 15. And when the Syrians saw that they were smitten before Israel, they gathered themselves together. 16. And Hadarezer sent, and brought out the Syrians that were beyond the river: and they came to Helam: and Shobach the captain of the host of Hadarezer went before them. 17. And when it was told David, he gathered all Israel together, and passed over Jordan, and came to Helam. And the Syrians set themselves in array against David, and fought with him. 18. And the Syrians fled before Israel; and David slew the men of seven hundred chariots of the Syrians, and forty thousand horsemen, and smote Shobach the captain of their host, who died there. 19. And when all the kings that were servants to Hadarezer saw that they were smitten before Israel, they made peace with Israel, and served them. So the Syrians feared to help the children of Ammon any more.'—2 SAMUEL x. 8-19.