Today\u2019s text may seem like an odd intrusion into stories of David\u2019s military defeat of the kingdom\u2019s enemies (2 Samuel 8\u201310). In fact, 2 Samuel 9 functions as the concluding chapter of the long narrative about David and Saul, as well as the opening chapter about David\u2019s reign and the succession of Solomon.<\/p>\n\n\n\n
Samuel\u2014prophet, priest, and judge\u2014anointed Saul as the God ordained leader and king of Israel (1 Samuel 10). After a disappointing series of events, Samuel declared God\u2019s rejection of Saul as king (13:13-14) and subsequently anointed David (16:13).<\/p>\n\n\n\n
It is vital to recognize the critical importance of being anointed. Anointing did not mean Samuel chose Saul, but that God chose Saul. Anointing marks the divine choice of a person for a specific task. In the ongoing narrative of the conflict between Saul and David, twice David had a chance to assassinate Saul. Twice he did not kill God\u2019s anointed (1 Samuel 24 and 26).<\/p>\n\n\n\n
The relationship between David and Jonathan, Saul\u2019s son, also played into 2 Samuel 9. These two men became what we now call best friends forever. The narrator says Jonathan loved David as much as he loved himself (1 Samuel 18:3; 20:17). When David was informed of Jonathan\u2019s death, he said: \u201cI weep for you, my brother Jonathan. You were so loved by me\u201d (2 Samuel 1:26, writer\u2019s translation).<\/p>\n\n\n\n
The narrative begins with a question: \u201cDavid asked, \u2018Is there still anyone left of the house of Saul to whom I may show kindness for Jonathan\u2019s sake?\u2019\u201d (2 Samuel 9:1). Phrased this way, the question brings together several components that affected the beginning of David\u2019s reign.<\/p>\n\n\n\n
Clearly, love for his friend influenced David\u2019s action toward Jonathan\u2019s disabled son, Mephibosheth. But there was more involved. Several times the narrative reminds us that Jonathan and David\u2019s relationship included a covenant and an obligation, not only related to each other but also concerning their descendants (1 Samuel 20:14-17, 23, 42). It is important to remember that in ancient Israel such a covenant involved God. David and Jonathan made this covenant in God\u2019s presence. It is similar to this phrase often spoken in the covenant of marriage: \u201cIn the presence of God and these witnesses, I pledge my love to you.\u201d<\/p>\n\n\n\n
Politics also played a role. David came from the south, Judah. Saul was from the north, Israel. At Hebron, in the south, the people anointed David as king of Judah (2 Samuel 2:4). Saul\u2019s son, Ishbosheth (Ishbaal), was made king in Israel (2 Samuel 2:8ff.).<\/p>\n\n\n\n
Saul\u2019s popularity in Israel did not die with his death. That allegiance did not die even with the assassination of his son, Ishbosheth. There remained groups in the north that were not happy about being ruled by an adversary from Judah (2 Samuel 19). David, the southerner who was now king of Judah and Israel, wisely chose to be careful about the way he treated the family of Saul.<\/p>\n\n\n\n
Personal love and compassion, obligatory covenantal promise, and political considerations merged when David sent for Mephibosheth, Jonathan\u2019s son and Saul\u2019s grandson. Mephibosheth had been accidentally dropped by his nurse when they were fleeing from a Philistine attack (2 Samuel 4:4). The injury to his legs left him disabled.<\/p>\n\n\n\n
David made two decisions. He ordered all the royal land of Saul to be returned to Mephibosheth. David chose the family of Ziba, one of Saul\u2019s servants, to administer this land. This provided Mephibosheth with a source of financial security. Secondly, and perhaps most surprisingly, David declared that Mephibosheth would sit at the king\u2019s table, elevating him to equality with David\u2019s own sons (2 Samuel 9:11b). It is fair to assume that most, if not all, northerners responded favorably to David\u2019s treatment of their royal family.<\/p>\n\n\n\n
We notice that Mephibosheth responds submissively. Falling on his face and bowing in respect, he says, \u201cI am your servant\u201d (v. 6). Mephibosheth understood power (v. 8). David\u2019s military had erased most of Saul\u2019s friends and family (2 Samuel 3:1).<\/p>\n\n\n\n
The story itself narrates David\u2019s actions on behalf of Mephibosheth\u2014with no mention of his love for Jonathan or political expediency. Three times the narrative uses the word h\u0323esed<\/em> (vv. 1, 3, 7). We have no word in English that adequately translates this Hebrew noun. H\u0323esed<\/em> includes elements of loyalty, faithfulness, covenantal commitment, and compassion. It quite often describes an action taken on behalf of another which exceeds the expectation of custom, promise, or responsibility.<\/p>\n\n\n\n Jesus\u2019 parable of the good Samaritan provides a good example of h\u0323esed<\/em> (Luke 10:30ff.). No one expected that a Samaritan would stop to help an injured Jew, let alone pay for his care. Indeed, intense animosity existed between Samaritan and Jewish communities. It is doubtful that either group would have welcomed the help of the other, let alone expected it.<\/p>\n\n\n\n Brethren have often pointed to John Kline of Virginia as an example of one who lived out h\u0323esed<\/em>. During the Civil War he appeared willing to help the wounded from both sides. Even though southern bred, Kline was known to oppose slavery. Distrust of him resulted in his brief arrest in 1862. Two years later, Kline was assassinated as he was returning home.<\/p>\n\n\n\n It might be unusual for us to act on behalf of another to the degree exhibited by the Samaritan in Jesus\u2019 story or John Kline during the Civil War. However, we do act to aid those who need help. Especially in emergencies like the pandemic as well as floods and tornadoes, we see and participate in countless acts of care, kindness, and compassion. Usually, we don\u2019t choose to help based on the color of someone\u2019s skin, where they worship, or the cost of their clothes. So, what does prompt us to help?<\/p>\n\n\n\n We often see pictures of individuals who are running for office working at food banks, visiting children\u2019s hospitals, and the like. Do they care about the homeless and those who are ill, or is it a matter of political expediency? We see entertainment or sports figures put their name on fundraising events for medical and other charities. Wealthy leaders in the community give money for libraries, museums, and educational buildings. Do they care, or is it just good public relations?<\/p>\n\n\n\n We can\u2019t know for sure what motivates charitable acts. Perhaps those involved don\u2019t know for sure themselves. Often, maybe most of the time, our motives are mixed. We help because we feel obligated as Christ\u2019s disciples or because we care about those causes and institutions. Sometimes we act just because we see someone who needs help. We just do it! H\u0323esed<\/em> is alive and practiced in our time as it was in the time of David.<\/p>\n\n\n\n Why did David act so benevolently toward the disabled grandson of his political rival? Was it his love for the young man\u2019s father? Was it obligation as promised? Was it on behalf of David\u2019s relationship with the northern half of his kingdom?<\/p>\n\n\n\n One, two, or all the above? The narrative allows us to decide. If his motives were mixed, would we say that David acted with integrity?<\/p>\n\n\n\n Three times the narrative uses the word h\u0323esed<\/span>.Person, promise, politics<\/h3>\n\n\n\n
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