2 Samuel 19
KingComments2 Samuel 19:1
Reign of David
These verses give a picture of the kingdom of peace under the reign of the Lord Jesus. David reigns over all Israel. The whole people are safe under his protection and share in the fruits of his good reign. He is impartial and fair in lawsuit. He has never twisted the law out of favor or predilection. In his legal proceedings he proceeds without regard to the person. In this he is a type of Christ, Who is faithful and true and “in righteousness He judges and wages war” (Revelation 19:11; Psalms 72:1-2).
With a steady hand he exercises justice and righteousness among all the people, without doing wrong to someone or denial of right to anyone. It shows that the people have easy access to him and that he is prepared to listen to those who want to ask him something or appeal to him.
David also has good officials at his court. He is the first leader of God’s people to have an established government. He also sees that he needs people who can manage well. He has two military officers, Joab and Benaiah. Joab is over the army in view of hostile forces outside of Israel. Benaiah is over the Cherethites and the Pelethites, the bodyguard of David, and ensures the maintenance of internal order.
He also has two priests for religious matters, Zadok and Ahimelech. The joint mention of Zadok and Ahimelech as priests indicates the transition that takes place in the priestly service. Ahimelech, the son of Abiathar, is a descendant of Eli, the son of Ithamar, the son of Aaron. This line of the priesthood will end, as Samuel said to Eli (1 Samuel 3:10-14). Zadok is a descendant of Aaron via Eleazar, the other remaining son of Aaron (1 Chronicles 6:3-8). Via Zadok the line of the priesthood is continued from the reign of Solomon (1 Kings 2:35).
Finally, there are two civil servants, Jehoshaphat and Seraiah. Jehoshaphat is recorder. He brings the important issues to David’s attention to deal with them. Seraiah is a secretary of state. He sets public order and keeps records of decisions and court rulings.
We can learn spiritual lessons from David’s concern for internal peace by maintaining the law. He provides a good army, because he realizes that, all his enemies having been defeated, a threat from them continues to emanate. The army is not only there to maintain peace toward the peoples around them, it is also used to maintain peace among the members of the people themselves. Also internally there must be no outbreak of revolt.
If we apply this to the life of the church, the lesson is that also when there are tensions between them, the true David is ready to restore peace and quiet. He has an ‘army’, His gifts to the church, who give clues that can make the tension disappear.
In Acts 6, we have an example of such tensions. A group of believers feels disadvantaged. These believers feel that, compared to others, they get too little. If this grumble does not disappear quickly, it will have a devastating effect on the church. The ‘army’ of the Lord Jesus, the apostles, comes up with the solution, by which the grumbling stops. This solution does not lie in the use of violence, but in meeting the complainants wherever possible (Acts 6:1-6). Such a solution requires a spiritual mind, the mind of the Lord Jesus.
We also have a responsibility to ensure that we uphold His rights in our own lives and in the church of God. This means, that what He says in His Word is obeyed. This cannot happen by force or violence, but by the Spirit Who works in leaders whom the Lord has given. These leaders are not officially appointed persons. There is no such thing in the Bible. They are servants trained and formed by the Lord in the school of life. We are exhorted to be obedient and submissive to them (Hebrews 13:17a).
2 Samuel 19:2
Reign of David
These verses give a picture of the kingdom of peace under the reign of the Lord Jesus. David reigns over all Israel. The whole people are safe under his protection and share in the fruits of his good reign. He is impartial and fair in lawsuit. He has never twisted the law out of favor or predilection. In his legal proceedings he proceeds without regard to the person. In this he is a type of Christ, Who is faithful and true and “in righteousness He judges and wages war” (Revelation 19:11; Psalms 72:1-2).
With a steady hand he exercises justice and righteousness among all the people, without doing wrong to someone or denial of right to anyone. It shows that the people have easy access to him and that he is prepared to listen to those who want to ask him something or appeal to him.
David also has good officials at his court. He is the first leader of God’s people to have an established government. He also sees that he needs people who can manage well. He has two military officers, Joab and Benaiah. Joab is over the army in view of hostile forces outside of Israel. Benaiah is over the Cherethites and the Pelethites, the bodyguard of David, and ensures the maintenance of internal order.
He also has two priests for religious matters, Zadok and Ahimelech. The joint mention of Zadok and Ahimelech as priests indicates the transition that takes place in the priestly service. Ahimelech, the son of Abiathar, is a descendant of Eli, the son of Ithamar, the son of Aaron. This line of the priesthood will end, as Samuel said to Eli (1 Samuel 3:10-14). Zadok is a descendant of Aaron via Eleazar, the other remaining son of Aaron (1 Chronicles 6:3-8). Via Zadok the line of the priesthood is continued from the reign of Solomon (1 Kings 2:35).
Finally, there are two civil servants, Jehoshaphat and Seraiah. Jehoshaphat is recorder. He brings the important issues to David’s attention to deal with them. Seraiah is a secretary of state. He sets public order and keeps records of decisions and court rulings.
We can learn spiritual lessons from David’s concern for internal peace by maintaining the law. He provides a good army, because he realizes that, all his enemies having been defeated, a threat from them continues to emanate. The army is not only there to maintain peace toward the peoples around them, it is also used to maintain peace among the members of the people themselves. Also internally there must be no outbreak of revolt.
If we apply this to the life of the church, the lesson is that also when there are tensions between them, the true David is ready to restore peace and quiet. He has an ‘army’, His gifts to the church, who give clues that can make the tension disappear.
In Acts 6, we have an example of such tensions. A group of believers feels disadvantaged. These believers feel that, compared to others, they get too little. If this grumble does not disappear quickly, it will have a devastating effect on the church. The ‘army’ of the Lord Jesus, the apostles, comes up with the solution, by which the grumbling stops. This solution does not lie in the use of violence, but in meeting the complainants wherever possible (Acts 6:1-6). Such a solution requires a spiritual mind, the mind of the Lord Jesus.
We also have a responsibility to ensure that we uphold His rights in our own lives and in the church of God. This means, that what He says in His Word is obeyed. This cannot happen by force or violence, but by the Spirit Who works in leaders whom the Lord has given. These leaders are not officially appointed persons. There is no such thing in the Bible. They are servants trained and formed by the Lord in the school of life. We are exhorted to be obedient and submissive to them (Hebrews 13:17a).
2 Samuel 19:3
Reign of David
These verses give a picture of the kingdom of peace under the reign of the Lord Jesus. David reigns over all Israel. The whole people are safe under his protection and share in the fruits of his good reign. He is impartial and fair in lawsuit. He has never twisted the law out of favor or predilection. In his legal proceedings he proceeds without regard to the person. In this he is a type of Christ, Who is faithful and true and “in righteousness He judges and wages war” (Revelation 19:11; Psalms 72:1-2).
With a steady hand he exercises justice and righteousness among all the people, without doing wrong to someone or denial of right to anyone. It shows that the people have easy access to him and that he is prepared to listen to those who want to ask him something or appeal to him.
David also has good officials at his court. He is the first leader of God’s people to have an established government. He also sees that he needs people who can manage well. He has two military officers, Joab and Benaiah. Joab is over the army in view of hostile forces outside of Israel. Benaiah is over the Cherethites and the Pelethites, the bodyguard of David, and ensures the maintenance of internal order.
He also has two priests for religious matters, Zadok and Ahimelech. The joint mention of Zadok and Ahimelech as priests indicates the transition that takes place in the priestly service. Ahimelech, the son of Abiathar, is a descendant of Eli, the son of Ithamar, the son of Aaron. This line of the priesthood will end, as Samuel said to Eli (1 Samuel 3:10-14). Zadok is a descendant of Aaron via Eleazar, the other remaining son of Aaron (1 Chronicles 6:3-8). Via Zadok the line of the priesthood is continued from the reign of Solomon (1 Kings 2:35).
Finally, there are two civil servants, Jehoshaphat and Seraiah. Jehoshaphat is recorder. He brings the important issues to David’s attention to deal with them. Seraiah is a secretary of state. He sets public order and keeps records of decisions and court rulings.
We can learn spiritual lessons from David’s concern for internal peace by maintaining the law. He provides a good army, because he realizes that, all his enemies having been defeated, a threat from them continues to emanate. The army is not only there to maintain peace toward the peoples around them, it is also used to maintain peace among the members of the people themselves. Also internally there must be no outbreak of revolt.
If we apply this to the life of the church, the lesson is that also when there are tensions between them, the true David is ready to restore peace and quiet. He has an ‘army’, His gifts to the church, who give clues that can make the tension disappear.
In Acts 6, we have an example of such tensions. A group of believers feels disadvantaged. These believers feel that, compared to others, they get too little. If this grumble does not disappear quickly, it will have a devastating effect on the church. The ‘army’ of the Lord Jesus, the apostles, comes up with the solution, by which the grumbling stops. This solution does not lie in the use of violence, but in meeting the complainants wherever possible (Acts 6:1-6). Such a solution requires a spiritual mind, the mind of the Lord Jesus.
We also have a responsibility to ensure that we uphold His rights in our own lives and in the church of God. This means, that what He says in His Word is obeyed. This cannot happen by force or violence, but by the Spirit Who works in leaders whom the Lord has given. These leaders are not officially appointed persons. There is no such thing in the Bible. They are servants trained and formed by the Lord in the school of life. We are exhorted to be obedient and submissive to them (Hebrews 13:17a).
2 Samuel 19:5
Introduction
In this chapter we have a special side of the kingdom. Here we do not see the power and majesty of the kingdom, but its kindness and love. The king of that realm is not only concerned with security and fighting and subjugating enemies, but he is also concerned with some poor, little souls. Mephibosheth is an example of such a poor, little soul. He is not only a picture of a sinner who receives grace and is therefore not killed. The grace that David shows him makes him a man who may continually be at the king’s table.
When David is exalted king over all Israel, he wants to show kindness to the house of the fallen king Saul. He also wants to reward his friend Jonathan for the love he once had him swear before the LORD (1 Samuel 20:12-17; 42).
The report of David’s act of kindness marks the end of the first part of his government’s history. Perhaps it is better to speak of an appendix to that history. In this appendix we see how David, at the height of his power and glory, thinks of a friend’s love and wants to show his gratitude for it.
David Wants to Show Kindness
David has defeated his enemies and maintains justice in the land. We have seen this in the last chapter. Then he thinks of Saul’s house and wants to show kindness to Jonathan. David has been closely associated with Jonathan and wants to show the kindness of God to Jonathan’s descendants, although Jonathan’s descendants belong to the house of Saul.
In this David is a beautiful picture of the Lord Jesus. The Lord Jesus is the perfect proof of God’s kindness toward a human race which deserves nothing but judgment. In Him “the kindness of God our Savior and [His] love for mankind appeared” (Titus 3:4). Through Him God saved us, while we only had rebelled against His authority.
David cares about the offspring of someone who has persecuted him with deadly hatred. David has a reason for showing his kindness. That reason is Jonathan who was near him in the time of his rejection.
The descendants of Saul had to be sought, because they had hidden themselves. Saul is the picture of the enemy, of what we are by nature (Titus 3:3). When we were still enemies, God gave His Son for us. Man is not only a sinner and powerless and wicked, but also an enemy in mind.
Ziba (2 Samuel 9:2) is not lame. He is a servant of Saul and he remains so, for he is content with it. On the other hand, we see poor Mephibosheth, a grandson of the king. Through Ziba David hears of Mephibosheth. In 2 Samuel 4 there is also a short mention of Mephibosheth, just in a verse in between (2 Samuel 4:4). There something is said about the cause of his paralysis. In his paralysis, Mephibosheth is a picture of man paralyzed by sin. He is powerless to serve God and to live to His glory. He cannot do anything which is pleasing to God.
Mephibosheth is in “Lo-debar”, which means, among other things, “for him there is a meadow”, which in his case means that for him there is a place of grace. He is in the house of “Machir”, which means “sold”, “the son of Ammiel”, which means, among other things, “people of God”.
2 Samuel 19:6
Introduction
In this chapter we have a special side of the kingdom. Here we do not see the power and majesty of the kingdom, but its kindness and love. The king of that realm is not only concerned with security and fighting and subjugating enemies, but he is also concerned with some poor, little souls. Mephibosheth is an example of such a poor, little soul. He is not only a picture of a sinner who receives grace and is therefore not killed. The grace that David shows him makes him a man who may continually be at the king’s table.
When David is exalted king over all Israel, he wants to show kindness to the house of the fallen king Saul. He also wants to reward his friend Jonathan for the love he once had him swear before the LORD (1 Samuel 20:12-17; 42).
The report of David’s act of kindness marks the end of the first part of his government’s history. Perhaps it is better to speak of an appendix to that history. In this appendix we see how David, at the height of his power and glory, thinks of a friend’s love and wants to show his gratitude for it.
David Wants to Show Kindness
David has defeated his enemies and maintains justice in the land. We have seen this in the last chapter. Then he thinks of Saul’s house and wants to show kindness to Jonathan. David has been closely associated with Jonathan and wants to show the kindness of God to Jonathan’s descendants, although Jonathan’s descendants belong to the house of Saul.
In this David is a beautiful picture of the Lord Jesus. The Lord Jesus is the perfect proof of God’s kindness toward a human race which deserves nothing but judgment. In Him “the kindness of God our Savior and [His] love for mankind appeared” (Titus 3:4). Through Him God saved us, while we only had rebelled against His authority.
David cares about the offspring of someone who has persecuted him with deadly hatred. David has a reason for showing his kindness. That reason is Jonathan who was near him in the time of his rejection.
The descendants of Saul had to be sought, because they had hidden themselves. Saul is the picture of the enemy, of what we are by nature (Titus 3:3). When we were still enemies, God gave His Son for us. Man is not only a sinner and powerless and wicked, but also an enemy in mind.
Ziba (2 Samuel 9:2) is not lame. He is a servant of Saul and he remains so, for he is content with it. On the other hand, we see poor Mephibosheth, a grandson of the king. Through Ziba David hears of Mephibosheth. In 2 Samuel 4 there is also a short mention of Mephibosheth, just in a verse in between (2 Samuel 4:4). There something is said about the cause of his paralysis. In his paralysis, Mephibosheth is a picture of man paralyzed by sin. He is powerless to serve God and to live to His glory. He cannot do anything which is pleasing to God.
Mephibosheth is in “Lo-debar”, which means, among other things, “for him there is a meadow”, which in his case means that for him there is a place of grace. He is in the house of “Machir”, which means “sold”, “the son of Ammiel”, which means, among other things, “people of God”.
2 Samuel 19:7
Introduction
In this chapter we have a special side of the kingdom. Here we do not see the power and majesty of the kingdom, but its kindness and love. The king of that realm is not only concerned with security and fighting and subjugating enemies, but he is also concerned with some poor, little souls. Mephibosheth is an example of such a poor, little soul. He is not only a picture of a sinner who receives grace and is therefore not killed. The grace that David shows him makes him a man who may continually be at the king’s table.
When David is exalted king over all Israel, he wants to show kindness to the house of the fallen king Saul. He also wants to reward his friend Jonathan for the love he once had him swear before the LORD (1 Samuel 20:12-17; 42).
The report of David’s act of kindness marks the end of the first part of his government’s history. Perhaps it is better to speak of an appendix to that history. In this appendix we see how David, at the height of his power and glory, thinks of a friend’s love and wants to show his gratitude for it.
David Wants to Show Kindness
David has defeated his enemies and maintains justice in the land. We have seen this in the last chapter. Then he thinks of Saul’s house and wants to show kindness to Jonathan. David has been closely associated with Jonathan and wants to show the kindness of God to Jonathan’s descendants, although Jonathan’s descendants belong to the house of Saul.
In this David is a beautiful picture of the Lord Jesus. The Lord Jesus is the perfect proof of God’s kindness toward a human race which deserves nothing but judgment. In Him “the kindness of God our Savior and [His] love for mankind appeared” (Titus 3:4). Through Him God saved us, while we only had rebelled against His authority.
David cares about the offspring of someone who has persecuted him with deadly hatred. David has a reason for showing his kindness. That reason is Jonathan who was near him in the time of his rejection.
The descendants of Saul had to be sought, because they had hidden themselves. Saul is the picture of the enemy, of what we are by nature (Titus 3:3). When we were still enemies, God gave His Son for us. Man is not only a sinner and powerless and wicked, but also an enemy in mind.
Ziba (2 Samuel 9:2) is not lame. He is a servant of Saul and he remains so, for he is content with it. On the other hand, we see poor Mephibosheth, a grandson of the king. Through Ziba David hears of Mephibosheth. In 2 Samuel 4 there is also a short mention of Mephibosheth, just in a verse in between (2 Samuel 4:4). There something is said about the cause of his paralysis. In his paralysis, Mephibosheth is a picture of man paralyzed by sin. He is powerless to serve God and to live to His glory. He cannot do anything which is pleasing to God.
Mephibosheth is in “Lo-debar”, which means, among other things, “for him there is a meadow”, which in his case means that for him there is a place of grace. He is in the house of “Machir”, which means “sold”, “the son of Ammiel”, which means, among other things, “people of God”.
2 Samuel 19:8
Introduction
In this chapter we have a special side of the kingdom. Here we do not see the power and majesty of the kingdom, but its kindness and love. The king of that realm is not only concerned with security and fighting and subjugating enemies, but he is also concerned with some poor, little souls. Mephibosheth is an example of such a poor, little soul. He is not only a picture of a sinner who receives grace and is therefore not killed. The grace that David shows him makes him a man who may continually be at the king’s table.
When David is exalted king over all Israel, he wants to show kindness to the house of the fallen king Saul. He also wants to reward his friend Jonathan for the love he once had him swear before the LORD (1 Samuel 20:12-17; 42).
The report of David’s act of kindness marks the end of the first part of his government’s history. Perhaps it is better to speak of an appendix to that history. In this appendix we see how David, at the height of his power and glory, thinks of a friend’s love and wants to show his gratitude for it.
David Wants to Show Kindness
David has defeated his enemies and maintains justice in the land. We have seen this in the last chapter. Then he thinks of Saul’s house and wants to show kindness to Jonathan. David has been closely associated with Jonathan and wants to show the kindness of God to Jonathan’s descendants, although Jonathan’s descendants belong to the house of Saul.
In this David is a beautiful picture of the Lord Jesus. The Lord Jesus is the perfect proof of God’s kindness toward a human race which deserves nothing but judgment. In Him “the kindness of God our Savior and [His] love for mankind appeared” (Titus 3:4). Through Him God saved us, while we only had rebelled against His authority.
David cares about the offspring of someone who has persecuted him with deadly hatred. David has a reason for showing his kindness. That reason is Jonathan who was near him in the time of his rejection.
The descendants of Saul had to be sought, because they had hidden themselves. Saul is the picture of the enemy, of what we are by nature (Titus 3:3). When we were still enemies, God gave His Son for us. Man is not only a sinner and powerless and wicked, but also an enemy in mind.
Ziba (2 Samuel 9:2) is not lame. He is a servant of Saul and he remains so, for he is content with it. On the other hand, we see poor Mephibosheth, a grandson of the king. Through Ziba David hears of Mephibosheth. In 2 Samuel 4 there is also a short mention of Mephibosheth, just in a verse in between (2 Samuel 4:4). There something is said about the cause of his paralysis. In his paralysis, Mephibosheth is a picture of man paralyzed by sin. He is powerless to serve God and to live to His glory. He cannot do anything which is pleasing to God.
Mephibosheth is in “Lo-debar”, which means, among other things, “for him there is a meadow”, which in his case means that for him there is a place of grace. He is in the house of “Machir”, which means “sold”, “the son of Ammiel”, which means, among other things, “people of God”.
2 Samuel 19:9
Mephibosheth With David
Mephibosheth comes to David, falls on his face and prostrates (2 Samuel 9:6). Does he know what David is planning? What can he count on? He can only think of one thing and that is that this is his last hour. The only person he didn’t want to meet is David. The only person who can do him good is David. And that happens. When David has found him, there is no tirade of accusations, he is not accused, no verdict is pronounced. He experiences only grace. When David sees him, he only mentions his name. “Mephibosheth” means “radiation of Baal”.
The reaction of Mephibosheth is: “Here is your servant.” It is reminiscent of the reaction of Mary when the Lord Jesus reveals Himself to her. He did so by calling a deeply distressed Mary only by her name: “Mary!” Mary’s reaction is like that of Mephibosheth: “She turned and *said to Him in Hebrew, “Rabboni!” (which means, Teacher)” (John 20:16).
There need be no fear with Mephibosheth. David did not call him to end his life, but to give him a much richer life than he has had so far (2 Samuel 9:7). He gets everything back that belongs to his family. This suddenly gives him an enormous property. But this is not the only thing. He gets much more, for he may be constantly in the presence of David. It is said three times that he may be at the king’s table.
Once again, and if possible even deeper, Mephibosheth prostrates himself (2 Samuel 9:6; 8) upon receiving so much grace. He calls himself “a dead dog”. This is how David once called himself (1 Samuel 24:14; cf. 2 Samuel 16:9; Matthew 15:26-28). Mephibosheth is aware of who he is in himself. This consciousness must also penetrate us as well. In ourselves we are nothing but a dead dog, nothing more. In Israel, a dog is already something despicable, let alone a dead dog. Mephibosheth is not only interested in being saved, but it is knowing that David’s attention is on him. He is overwhelmed by the kindness of David in what he gives him. In the picture it is about a dead dog becoming a son of God.
David gives Mephibosheth an abundance of food, much more than he can eat (2 Samuel 9:10). So it is with the riches of the Christian. And David does not leave it to the provision of food. He goes even further. Mephibosheth is allowed to eat regularly together with David and even live in Jerusalem, in the immediate vicinity of David.
This is how God has dealt with us. He has delivered us from a state in which we could only expect judgment. He has given us who are so reprehensible in ourselves a treasure in heaven. And already now we may have contact with Him, be in His presence, without fear of judgment. Convinced of His perfect love there is no place for fear (1 John 4:18a).
In 2 Samuel 9:11 we see the contrast between someone who is a servant and also satisfied to be so and someone who is a son and to whom this is his greatest good. Ziba is meaningfully referred to in 2 Samuel 9:9 as “the servant of Saul”. His sons and servants must have their share of the income. It is a considerable portion, as is evident from the number mentioned. Ziba has fifteen sons and twenty servants. They will need a lot of what is available. We see here: “When good things increase, those who consume them increase” (Ecclesiastes 5:11a).
All who live in the house of Ziba are servants of Mephibosheth. They are all busy with his possessions and live therefrom. They feast on it, because they are out on their own advantage. The Jews have a saying: “He who multiplies servants multiplies thieves.” Ziba is now satisfied, for he loves the riches and has them at his disposal in abundance. He promises the king that he will act faithfully with it. It even seems that he says he wants Mephibosheth at his table and will treat him like a real king’s son. David does not go into that, for he wants him at his own table. How unfaithful Ziba has been, we will see later (2 Samuel 16:3).
In 2 Samuel 9:12 we see that the blessings are not only for Mephibosheth, but also for his son, “whose name was Mica”. Mica means ‘who is like the LORD?’ In the naming of his son, Mephibosheth has already expressed the faith which is in him. For that he now receives the reward through the treatment of David.
The last announcement about Mephibosheth (2 Samuel 9:13) is the remembrance of what he is by nature. This makes what he has become and where he has been brought all the greater. He is and remains a sinner in himself, for the flesh never changes. In ourselves we are and remain as powerless as ever, but it should not be the matter we always are busy with. We should not, so to speak, look under the table, but on the table, and especially over the table to Him to Whom the table belongs. We do not keep ourselves busy with ourselves, but with the Lord Jesus. It is about the constant fellowship with Him and not only about the fellowship at His Table once a week to celebrate His Supper.
Once Mephibosheth lives in Jerusalem, there is no longer reference made about his property, nor his origin, but still about his lame feet. We can apply it to ourselves as follows. It remains an everlasting miracle that I, who is naturally powerless, may now be so close to the Lord Jesus and eat at His table, that is, have fellowship with Him. In the grace of David which he shows to Mephibosheth, I see the grace of the Lord Jesus to me. He is so overwhelmingly good to me; He has given me so much. The greatest thing is that I may have fellowship with Him and be in His presence, even though I am a dead dog in myself and have no power to live to His glory.
2 Samuel 19:10
Mephibosheth With David
Mephibosheth comes to David, falls on his face and prostrates (2 Samuel 9:6). Does he know what David is planning? What can he count on? He can only think of one thing and that is that this is his last hour. The only person he didn’t want to meet is David. The only person who can do him good is David. And that happens. When David has found him, there is no tirade of accusations, he is not accused, no verdict is pronounced. He experiences only grace. When David sees him, he only mentions his name. “Mephibosheth” means “radiation of Baal”.
The reaction of Mephibosheth is: “Here is your servant.” It is reminiscent of the reaction of Mary when the Lord Jesus reveals Himself to her. He did so by calling a deeply distressed Mary only by her name: “Mary!” Mary’s reaction is like that of Mephibosheth: “She turned and *said to Him in Hebrew, “Rabboni!” (which means, Teacher)” (John 20:16).
There need be no fear with Mephibosheth. David did not call him to end his life, but to give him a much richer life than he has had so far (2 Samuel 9:7). He gets everything back that belongs to his family. This suddenly gives him an enormous property. But this is not the only thing. He gets much more, for he may be constantly in the presence of David. It is said three times that he may be at the king’s table.
Once again, and if possible even deeper, Mephibosheth prostrates himself (2 Samuel 9:6; 8) upon receiving so much grace. He calls himself “a dead dog”. This is how David once called himself (1 Samuel 24:14; cf. 2 Samuel 16:9; Matthew 15:26-28). Mephibosheth is aware of who he is in himself. This consciousness must also penetrate us as well. In ourselves we are nothing but a dead dog, nothing more. In Israel, a dog is already something despicable, let alone a dead dog. Mephibosheth is not only interested in being saved, but it is knowing that David’s attention is on him. He is overwhelmed by the kindness of David in what he gives him. In the picture it is about a dead dog becoming a son of God.
David gives Mephibosheth an abundance of food, much more than he can eat (2 Samuel 9:10). So it is with the riches of the Christian. And David does not leave it to the provision of food. He goes even further. Mephibosheth is allowed to eat regularly together with David and even live in Jerusalem, in the immediate vicinity of David.
This is how God has dealt with us. He has delivered us from a state in which we could only expect judgment. He has given us who are so reprehensible in ourselves a treasure in heaven. And already now we may have contact with Him, be in His presence, without fear of judgment. Convinced of His perfect love there is no place for fear (1 John 4:18a).
In 2 Samuel 9:11 we see the contrast between someone who is a servant and also satisfied to be so and someone who is a son and to whom this is his greatest good. Ziba is meaningfully referred to in 2 Samuel 9:9 as “the servant of Saul”. His sons and servants must have their share of the income. It is a considerable portion, as is evident from the number mentioned. Ziba has fifteen sons and twenty servants. They will need a lot of what is available. We see here: “When good things increase, those who consume them increase” (Ecclesiastes 5:11a).
All who live in the house of Ziba are servants of Mephibosheth. They are all busy with his possessions and live therefrom. They feast on it, because they are out on their own advantage. The Jews have a saying: “He who multiplies servants multiplies thieves.” Ziba is now satisfied, for he loves the riches and has them at his disposal in abundance. He promises the king that he will act faithfully with it. It even seems that he says he wants Mephibosheth at his table and will treat him like a real king’s son. David does not go into that, for he wants him at his own table. How unfaithful Ziba has been, we will see later (2 Samuel 16:3).
In 2 Samuel 9:12 we see that the blessings are not only for Mephibosheth, but also for his son, “whose name was Mica”. Mica means ‘who is like the LORD?’ In the naming of his son, Mephibosheth has already expressed the faith which is in him. For that he now receives the reward through the treatment of David.
The last announcement about Mephibosheth (2 Samuel 9:13) is the remembrance of what he is by nature. This makes what he has become and where he has been brought all the greater. He is and remains a sinner in himself, for the flesh never changes. In ourselves we are and remain as powerless as ever, but it should not be the matter we always are busy with. We should not, so to speak, look under the table, but on the table, and especially over the table to Him to Whom the table belongs. We do not keep ourselves busy with ourselves, but with the Lord Jesus. It is about the constant fellowship with Him and not only about the fellowship at His Table once a week to celebrate His Supper.
Once Mephibosheth lives in Jerusalem, there is no longer reference made about his property, nor his origin, but still about his lame feet. We can apply it to ourselves as follows. It remains an everlasting miracle that I, who is naturally powerless, may now be so close to the Lord Jesus and eat at His table, that is, have fellowship with Him. In the grace of David which he shows to Mephibosheth, I see the grace of the Lord Jesus to me. He is so overwhelmingly good to me; He has given me so much. The greatest thing is that I may have fellowship with Him and be in His presence, even though I am a dead dog in myself and have no power to live to His glory.
2 Samuel 19:11
Mephibosheth With David
Mephibosheth comes to David, falls on his face and prostrates (2 Samuel 9:6). Does he know what David is planning? What can he count on? He can only think of one thing and that is that this is his last hour. The only person he didn’t want to meet is David. The only person who can do him good is David. And that happens. When David has found him, there is no tirade of accusations, he is not accused, no verdict is pronounced. He experiences only grace. When David sees him, he only mentions his name. “Mephibosheth” means “radiation of Baal”.
The reaction of Mephibosheth is: “Here is your servant.” It is reminiscent of the reaction of Mary when the Lord Jesus reveals Himself to her. He did so by calling a deeply distressed Mary only by her name: “Mary!” Mary’s reaction is like that of Mephibosheth: “She turned and *said to Him in Hebrew, “Rabboni!” (which means, Teacher)” (John 20:16).
There need be no fear with Mephibosheth. David did not call him to end his life, but to give him a much richer life than he has had so far (2 Samuel 9:7). He gets everything back that belongs to his family. This suddenly gives him an enormous property. But this is not the only thing. He gets much more, for he may be constantly in the presence of David. It is said three times that he may be at the king’s table.
Once again, and if possible even deeper, Mephibosheth prostrates himself (2 Samuel 9:6; 8) upon receiving so much grace. He calls himself “a dead dog”. This is how David once called himself (1 Samuel 24:14; cf. 2 Samuel 16:9; Matthew 15:26-28). Mephibosheth is aware of who he is in himself. This consciousness must also penetrate us as well. In ourselves we are nothing but a dead dog, nothing more. In Israel, a dog is already something despicable, let alone a dead dog. Mephibosheth is not only interested in being saved, but it is knowing that David’s attention is on him. He is overwhelmed by the kindness of David in what he gives him. In the picture it is about a dead dog becoming a son of God.
David gives Mephibosheth an abundance of food, much more than he can eat (2 Samuel 9:10). So it is with the riches of the Christian. And David does not leave it to the provision of food. He goes even further. Mephibosheth is allowed to eat regularly together with David and even live in Jerusalem, in the immediate vicinity of David.
This is how God has dealt with us. He has delivered us from a state in which we could only expect judgment. He has given us who are so reprehensible in ourselves a treasure in heaven. And already now we may have contact with Him, be in His presence, without fear of judgment. Convinced of His perfect love there is no place for fear (1 John 4:18a).
In 2 Samuel 9:11 we see the contrast between someone who is a servant and also satisfied to be so and someone who is a son and to whom this is his greatest good. Ziba is meaningfully referred to in 2 Samuel 9:9 as “the servant of Saul”. His sons and servants must have their share of the income. It is a considerable portion, as is evident from the number mentioned. Ziba has fifteen sons and twenty servants. They will need a lot of what is available. We see here: “When good things increase, those who consume them increase” (Ecclesiastes 5:11a).
All who live in the house of Ziba are servants of Mephibosheth. They are all busy with his possessions and live therefrom. They feast on it, because they are out on their own advantage. The Jews have a saying: “He who multiplies servants multiplies thieves.” Ziba is now satisfied, for he loves the riches and has them at his disposal in abundance. He promises the king that he will act faithfully with it. It even seems that he says he wants Mephibosheth at his table and will treat him like a real king’s son. David does not go into that, for he wants him at his own table. How unfaithful Ziba has been, we will see later (2 Samuel 16:3).
In 2 Samuel 9:12 we see that the blessings are not only for Mephibosheth, but also for his son, “whose name was Mica”. Mica means ‘who is like the LORD?’ In the naming of his son, Mephibosheth has already expressed the faith which is in him. For that he now receives the reward through the treatment of David.
The last announcement about Mephibosheth (2 Samuel 9:13) is the remembrance of what he is by nature. This makes what he has become and where he has been brought all the greater. He is and remains a sinner in himself, for the flesh never changes. In ourselves we are and remain as powerless as ever, but it should not be the matter we always are busy with. We should not, so to speak, look under the table, but on the table, and especially over the table to Him to Whom the table belongs. We do not keep ourselves busy with ourselves, but with the Lord Jesus. It is about the constant fellowship with Him and not only about the fellowship at His Table once a week to celebrate His Supper.
Once Mephibosheth lives in Jerusalem, there is no longer reference made about his property, nor his origin, but still about his lame feet. We can apply it to ourselves as follows. It remains an everlasting miracle that I, who is naturally powerless, may now be so close to the Lord Jesus and eat at His table, that is, have fellowship with Him. In the grace of David which he shows to Mephibosheth, I see the grace of the Lord Jesus to me. He is so overwhelmingly good to me; He has given me so much. The greatest thing is that I may have fellowship with Him and be in His presence, even though I am a dead dog in myself and have no power to live to His glory.
2 Samuel 19:12
Mephibosheth With David
Mephibosheth comes to David, falls on his face and prostrates (2 Samuel 9:6). Does he know what David is planning? What can he count on? He can only think of one thing and that is that this is his last hour. The only person he didn’t want to meet is David. The only person who can do him good is David. And that happens. When David has found him, there is no tirade of accusations, he is not accused, no verdict is pronounced. He experiences only grace. When David sees him, he only mentions his name. “Mephibosheth” means “radiation of Baal”.
The reaction of Mephibosheth is: “Here is your servant.” It is reminiscent of the reaction of Mary when the Lord Jesus reveals Himself to her. He did so by calling a deeply distressed Mary only by her name: “Mary!” Mary’s reaction is like that of Mephibosheth: “She turned and *said to Him in Hebrew, “Rabboni!” (which means, Teacher)” (John 20:16).
There need be no fear with Mephibosheth. David did not call him to end his life, but to give him a much richer life than he has had so far (2 Samuel 9:7). He gets everything back that belongs to his family. This suddenly gives him an enormous property. But this is not the only thing. He gets much more, for he may be constantly in the presence of David. It is said three times that he may be at the king’s table.
Once again, and if possible even deeper, Mephibosheth prostrates himself (2 Samuel 9:6; 8) upon receiving so much grace. He calls himself “a dead dog”. This is how David once called himself (1 Samuel 24:14; cf. 2 Samuel 16:9; Matthew 15:26-28). Mephibosheth is aware of who he is in himself. This consciousness must also penetrate us as well. In ourselves we are nothing but a dead dog, nothing more. In Israel, a dog is already something despicable, let alone a dead dog. Mephibosheth is not only interested in being saved, but it is knowing that David’s attention is on him. He is overwhelmed by the kindness of David in what he gives him. In the picture it is about a dead dog becoming a son of God.
David gives Mephibosheth an abundance of food, much more than he can eat (2 Samuel 9:10). So it is with the riches of the Christian. And David does not leave it to the provision of food. He goes even further. Mephibosheth is allowed to eat regularly together with David and even live in Jerusalem, in the immediate vicinity of David.
This is how God has dealt with us. He has delivered us from a state in which we could only expect judgment. He has given us who are so reprehensible in ourselves a treasure in heaven. And already now we may have contact with Him, be in His presence, without fear of judgment. Convinced of His perfect love there is no place for fear (1 John 4:18a).
In 2 Samuel 9:11 we see the contrast between someone who is a servant and also satisfied to be so and someone who is a son and to whom this is his greatest good. Ziba is meaningfully referred to in 2 Samuel 9:9 as “the servant of Saul”. His sons and servants must have their share of the income. It is a considerable portion, as is evident from the number mentioned. Ziba has fifteen sons and twenty servants. They will need a lot of what is available. We see here: “When good things increase, those who consume them increase” (Ecclesiastes 5:11a).
All who live in the house of Ziba are servants of Mephibosheth. They are all busy with his possessions and live therefrom. They feast on it, because they are out on their own advantage. The Jews have a saying: “He who multiplies servants multiplies thieves.” Ziba is now satisfied, for he loves the riches and has them at his disposal in abundance. He promises the king that he will act faithfully with it. It even seems that he says he wants Mephibosheth at his table and will treat him like a real king’s son. David does not go into that, for he wants him at his own table. How unfaithful Ziba has been, we will see later (2 Samuel 16:3).
In 2 Samuel 9:12 we see that the blessings are not only for Mephibosheth, but also for his son, “whose name was Mica”. Mica means ‘who is like the LORD?’ In the naming of his son, Mephibosheth has already expressed the faith which is in him. For that he now receives the reward through the treatment of David.
The last announcement about Mephibosheth (2 Samuel 9:13) is the remembrance of what he is by nature. This makes what he has become and where he has been brought all the greater. He is and remains a sinner in himself, for the flesh never changes. In ourselves we are and remain as powerless as ever, but it should not be the matter we always are busy with. We should not, so to speak, look under the table, but on the table, and especially over the table to Him to Whom the table belongs. We do not keep ourselves busy with ourselves, but with the Lord Jesus. It is about the constant fellowship with Him and not only about the fellowship at His Table once a week to celebrate His Supper.
Once Mephibosheth lives in Jerusalem, there is no longer reference made about his property, nor his origin, but still about his lame feet. We can apply it to ourselves as follows. It remains an everlasting miracle that I, who is naturally powerless, may now be so close to the Lord Jesus and eat at His table, that is, have fellowship with Him. In the grace of David which he shows to Mephibosheth, I see the grace of the Lord Jesus to me. He is so overwhelmingly good to me; He has given me so much. The greatest thing is that I may have fellowship with Him and be in His presence, even though I am a dead dog in myself and have no power to live to His glory.
2 Samuel 19:13
Mephibosheth With David
Mephibosheth comes to David, falls on his face and prostrates (2 Samuel 9:6). Does he know what David is planning? What can he count on? He can only think of one thing and that is that this is his last hour. The only person he didn’t want to meet is David. The only person who can do him good is David. And that happens. When David has found him, there is no tirade of accusations, he is not accused, no verdict is pronounced. He experiences only grace. When David sees him, he only mentions his name. “Mephibosheth” means “radiation of Baal”.
The reaction of Mephibosheth is: “Here is your servant.” It is reminiscent of the reaction of Mary when the Lord Jesus reveals Himself to her. He did so by calling a deeply distressed Mary only by her name: “Mary!” Mary’s reaction is like that of Mephibosheth: “She turned and *said to Him in Hebrew, “Rabboni!” (which means, Teacher)” (John 20:16).
There need be no fear with Mephibosheth. David did not call him to end his life, but to give him a much richer life than he has had so far (2 Samuel 9:7). He gets everything back that belongs to his family. This suddenly gives him an enormous property. But this is not the only thing. He gets much more, for he may be constantly in the presence of David. It is said three times that he may be at the king’s table.
Once again, and if possible even deeper, Mephibosheth prostrates himself (2 Samuel 9:6; 8) upon receiving so much grace. He calls himself “a dead dog”. This is how David once called himself (1 Samuel 24:14; cf. 2 Samuel 16:9; Matthew 15:26-28). Mephibosheth is aware of who he is in himself. This consciousness must also penetrate us as well. In ourselves we are nothing but a dead dog, nothing more. In Israel, a dog is already something despicable, let alone a dead dog. Mephibosheth is not only interested in being saved, but it is knowing that David’s attention is on him. He is overwhelmed by the kindness of David in what he gives him. In the picture it is about a dead dog becoming a son of God.
David gives Mephibosheth an abundance of food, much more than he can eat (2 Samuel 9:10). So it is with the riches of the Christian. And David does not leave it to the provision of food. He goes even further. Mephibosheth is allowed to eat regularly together with David and even live in Jerusalem, in the immediate vicinity of David.
This is how God has dealt with us. He has delivered us from a state in which we could only expect judgment. He has given us who are so reprehensible in ourselves a treasure in heaven. And already now we may have contact with Him, be in His presence, without fear of judgment. Convinced of His perfect love there is no place for fear (1 John 4:18a).
In 2 Samuel 9:11 we see the contrast between someone who is a servant and also satisfied to be so and someone who is a son and to whom this is his greatest good. Ziba is meaningfully referred to in 2 Samuel 9:9 as “the servant of Saul”. His sons and servants must have their share of the income. It is a considerable portion, as is evident from the number mentioned. Ziba has fifteen sons and twenty servants. They will need a lot of what is available. We see here: “When good things increase, those who consume them increase” (Ecclesiastes 5:11a).
All who live in the house of Ziba are servants of Mephibosheth. They are all busy with his possessions and live therefrom. They feast on it, because they are out on their own advantage. The Jews have a saying: “He who multiplies servants multiplies thieves.” Ziba is now satisfied, for he loves the riches and has them at his disposal in abundance. He promises the king that he will act faithfully with it. It even seems that he says he wants Mephibosheth at his table and will treat him like a real king’s son. David does not go into that, for he wants him at his own table. How unfaithful Ziba has been, we will see later (2 Samuel 16:3).
In 2 Samuel 9:12 we see that the blessings are not only for Mephibosheth, but also for his son, “whose name was Mica”. Mica means ‘who is like the LORD?’ In the naming of his son, Mephibosheth has already expressed the faith which is in him. For that he now receives the reward through the treatment of David.
The last announcement about Mephibosheth (2 Samuel 9:13) is the remembrance of what he is by nature. This makes what he has become and where he has been brought all the greater. He is and remains a sinner in himself, for the flesh never changes. In ourselves we are and remain as powerless as ever, but it should not be the matter we always are busy with. We should not, so to speak, look under the table, but on the table, and especially over the table to Him to Whom the table belongs. We do not keep ourselves busy with ourselves, but with the Lord Jesus. It is about the constant fellowship with Him and not only about the fellowship at His Table once a week to celebrate His Supper.
Once Mephibosheth lives in Jerusalem, there is no longer reference made about his property, nor his origin, but still about his lame feet. We can apply it to ourselves as follows. It remains an everlasting miracle that I, who is naturally powerless, may now be so close to the Lord Jesus and eat at His table, that is, have fellowship with Him. In the grace of David which he shows to Mephibosheth, I see the grace of the Lord Jesus to me. He is so overwhelmingly good to me; He has given me so much. The greatest thing is that I may have fellowship with Him and be in His presence, even though I am a dead dog in myself and have no power to live to His glory.
2 Samuel 19:14
Mephibosheth With David
Mephibosheth comes to David, falls on his face and prostrates (2 Samuel 9:6). Does he know what David is planning? What can he count on? He can only think of one thing and that is that this is his last hour. The only person he didn’t want to meet is David. The only person who can do him good is David. And that happens. When David has found him, there is no tirade of accusations, he is not accused, no verdict is pronounced. He experiences only grace. When David sees him, he only mentions his name. “Mephibosheth” means “radiation of Baal”.
The reaction of Mephibosheth is: “Here is your servant.” It is reminiscent of the reaction of Mary when the Lord Jesus reveals Himself to her. He did so by calling a deeply distressed Mary only by her name: “Mary!” Mary’s reaction is like that of Mephibosheth: “She turned and *said to Him in Hebrew, “Rabboni!” (which means, Teacher)” (John 20:16).
There need be no fear with Mephibosheth. David did not call him to end his life, but to give him a much richer life than he has had so far (2 Samuel 9:7). He gets everything back that belongs to his family. This suddenly gives him an enormous property. But this is not the only thing. He gets much more, for he may be constantly in the presence of David. It is said three times that he may be at the king’s table.
Once again, and if possible even deeper, Mephibosheth prostrates himself (2 Samuel 9:6; 8) upon receiving so much grace. He calls himself “a dead dog”. This is how David once called himself (1 Samuel 24:14; cf. 2 Samuel 16:9; Matthew 15:26-28). Mephibosheth is aware of who he is in himself. This consciousness must also penetrate us as well. In ourselves we are nothing but a dead dog, nothing more. In Israel, a dog is already something despicable, let alone a dead dog. Mephibosheth is not only interested in being saved, but it is knowing that David’s attention is on him. He is overwhelmed by the kindness of David in what he gives him. In the picture it is about a dead dog becoming a son of God.
David gives Mephibosheth an abundance of food, much more than he can eat (2 Samuel 9:10). So it is with the riches of the Christian. And David does not leave it to the provision of food. He goes even further. Mephibosheth is allowed to eat regularly together with David and even live in Jerusalem, in the immediate vicinity of David.
This is how God has dealt with us. He has delivered us from a state in which we could only expect judgment. He has given us who are so reprehensible in ourselves a treasure in heaven. And already now we may have contact with Him, be in His presence, without fear of judgment. Convinced of His perfect love there is no place for fear (1 John 4:18a).
In 2 Samuel 9:11 we see the contrast between someone who is a servant and also satisfied to be so and someone who is a son and to whom this is his greatest good. Ziba is meaningfully referred to in 2 Samuel 9:9 as “the servant of Saul”. His sons and servants must have their share of the income. It is a considerable portion, as is evident from the number mentioned. Ziba has fifteen sons and twenty servants. They will need a lot of what is available. We see here: “When good things increase, those who consume them increase” (Ecclesiastes 5:11a).
All who live in the house of Ziba are servants of Mephibosheth. They are all busy with his possessions and live therefrom. They feast on it, because they are out on their own advantage. The Jews have a saying: “He who multiplies servants multiplies thieves.” Ziba is now satisfied, for he loves the riches and has them at his disposal in abundance. He promises the king that he will act faithfully with it. It even seems that he says he wants Mephibosheth at his table and will treat him like a real king’s son. David does not go into that, for he wants him at his own table. How unfaithful Ziba has been, we will see later (2 Samuel 16:3).
In 2 Samuel 9:12 we see that the blessings are not only for Mephibosheth, but also for his son, “whose name was Mica”. Mica means ‘who is like the LORD?’ In the naming of his son, Mephibosheth has already expressed the faith which is in him. For that he now receives the reward through the treatment of David.
The last announcement about Mephibosheth (2 Samuel 9:13) is the remembrance of what he is by nature. This makes what he has become and where he has been brought all the greater. He is and remains a sinner in himself, for the flesh never changes. In ourselves we are and remain as powerless as ever, but it should not be the matter we always are busy with. We should not, so to speak, look under the table, but on the table, and especially over the table to Him to Whom the table belongs. We do not keep ourselves busy with ourselves, but with the Lord Jesus. It is about the constant fellowship with Him and not only about the fellowship at His Table once a week to celebrate His Supper.
Once Mephibosheth lives in Jerusalem, there is no longer reference made about his property, nor his origin, but still about his lame feet. We can apply it to ourselves as follows. It remains an everlasting miracle that I, who is naturally powerless, may now be so close to the Lord Jesus and eat at His table, that is, have fellowship with Him. In the grace of David which he shows to Mephibosheth, I see the grace of the Lord Jesus to me. He is so overwhelmingly good to me; He has given me so much. The greatest thing is that I may have fellowship with Him and be in His presence, even though I am a dead dog in myself and have no power to live to His glory.
2 Samuel 19:15
Mephibosheth With David
Mephibosheth comes to David, falls on his face and prostrates (2 Samuel 9:6). Does he know what David is planning? What can he count on? He can only think of one thing and that is that this is his last hour. The only person he didn’t want to meet is David. The only person who can do him good is David. And that happens. When David has found him, there is no tirade of accusations, he is not accused, no verdict is pronounced. He experiences only grace. When David sees him, he only mentions his name. “Mephibosheth” means “radiation of Baal”.
The reaction of Mephibosheth is: “Here is your servant.” It is reminiscent of the reaction of Mary when the Lord Jesus reveals Himself to her. He did so by calling a deeply distressed Mary only by her name: “Mary!” Mary’s reaction is like that of Mephibosheth: “She turned and *said to Him in Hebrew, “Rabboni!” (which means, Teacher)” (John 20:16).
There need be no fear with Mephibosheth. David did not call him to end his life, but to give him a much richer life than he has had so far (2 Samuel 9:7). He gets everything back that belongs to his family. This suddenly gives him an enormous property. But this is not the only thing. He gets much more, for he may be constantly in the presence of David. It is said three times that he may be at the king’s table.
Once again, and if possible even deeper, Mephibosheth prostrates himself (2 Samuel 9:6; 8) upon receiving so much grace. He calls himself “a dead dog”. This is how David once called himself (1 Samuel 24:14; cf. 2 Samuel 16:9; Matthew 15:26-28). Mephibosheth is aware of who he is in himself. This consciousness must also penetrate us as well. In ourselves we are nothing but a dead dog, nothing more. In Israel, a dog is already something despicable, let alone a dead dog. Mephibosheth is not only interested in being saved, but it is knowing that David’s attention is on him. He is overwhelmed by the kindness of David in what he gives him. In the picture it is about a dead dog becoming a son of God.
David gives Mephibosheth an abundance of food, much more than he can eat (2 Samuel 9:10). So it is with the riches of the Christian. And David does not leave it to the provision of food. He goes even further. Mephibosheth is allowed to eat regularly together with David and even live in Jerusalem, in the immediate vicinity of David.
This is how God has dealt with us. He has delivered us from a state in which we could only expect judgment. He has given us who are so reprehensible in ourselves a treasure in heaven. And already now we may have contact with Him, be in His presence, without fear of judgment. Convinced of His perfect love there is no place for fear (1 John 4:18a).
In 2 Samuel 9:11 we see the contrast between someone who is a servant and also satisfied to be so and someone who is a son and to whom this is his greatest good. Ziba is meaningfully referred to in 2 Samuel 9:9 as “the servant of Saul”. His sons and servants must have their share of the income. It is a considerable portion, as is evident from the number mentioned. Ziba has fifteen sons and twenty servants. They will need a lot of what is available. We see here: “When good things increase, those who consume them increase” (Ecclesiastes 5:11a).
All who live in the house of Ziba are servants of Mephibosheth. They are all busy with his possessions and live therefrom. They feast on it, because they are out on their own advantage. The Jews have a saying: “He who multiplies servants multiplies thieves.” Ziba is now satisfied, for he loves the riches and has them at his disposal in abundance. He promises the king that he will act faithfully with it. It even seems that he says he wants Mephibosheth at his table and will treat him like a real king’s son. David does not go into that, for he wants him at his own table. How unfaithful Ziba has been, we will see later (2 Samuel 16:3).
In 2 Samuel 9:12 we see that the blessings are not only for Mephibosheth, but also for his son, “whose name was Mica”. Mica means ‘who is like the LORD?’ In the naming of his son, Mephibosheth has already expressed the faith which is in him. For that he now receives the reward through the treatment of David.
The last announcement about Mephibosheth (2 Samuel 9:13) is the remembrance of what he is by nature. This makes what he has become and where he has been brought all the greater. He is and remains a sinner in himself, for the flesh never changes. In ourselves we are and remain as powerless as ever, but it should not be the matter we always are busy with. We should not, so to speak, look under the table, but on the table, and especially over the table to Him to Whom the table belongs. We do not keep ourselves busy with ourselves, but with the Lord Jesus. It is about the constant fellowship with Him and not only about the fellowship at His Table once a week to celebrate His Supper.
Once Mephibosheth lives in Jerusalem, there is no longer reference made about his property, nor his origin, but still about his lame feet. We can apply it to ourselves as follows. It remains an everlasting miracle that I, who is naturally powerless, may now be so close to the Lord Jesus and eat at His table, that is, have fellowship with Him. In the grace of David which he shows to Mephibosheth, I see the grace of the Lord Jesus to me. He is so overwhelmingly good to me; He has given me so much. The greatest thing is that I may have fellowship with Him and be in His presence, even though I am a dead dog in myself and have no power to live to His glory.
2 Samuel 19:16
Mephibosheth With David
Mephibosheth comes to David, falls on his face and prostrates (2 Samuel 9:6). Does he know what David is planning? What can he count on? He can only think of one thing and that is that this is his last hour. The only person he didn’t want to meet is David. The only person who can do him good is David. And that happens. When David has found him, there is no tirade of accusations, he is not accused, no verdict is pronounced. He experiences only grace. When David sees him, he only mentions his name. “Mephibosheth” means “radiation of Baal”.
The reaction of Mephibosheth is: “Here is your servant.” It is reminiscent of the reaction of Mary when the Lord Jesus reveals Himself to her. He did so by calling a deeply distressed Mary only by her name: “Mary!” Mary’s reaction is like that of Mephibosheth: “She turned and *said to Him in Hebrew, “Rabboni!” (which means, Teacher)” (John 20:16).
There need be no fear with Mephibosheth. David did not call him to end his life, but to give him a much richer life than he has had so far (2 Samuel 9:7). He gets everything back that belongs to his family. This suddenly gives him an enormous property. But this is not the only thing. He gets much more, for he may be constantly in the presence of David. It is said three times that he may be at the king’s table.
Once again, and if possible even deeper, Mephibosheth prostrates himself (2 Samuel 9:6; 8) upon receiving so much grace. He calls himself “a dead dog”. This is how David once called himself (1 Samuel 24:14; cf. 2 Samuel 16:9; Matthew 15:26-28). Mephibosheth is aware of who he is in himself. This consciousness must also penetrate us as well. In ourselves we are nothing but a dead dog, nothing more. In Israel, a dog is already something despicable, let alone a dead dog. Mephibosheth is not only interested in being saved, but it is knowing that David’s attention is on him. He is overwhelmed by the kindness of David in what he gives him. In the picture it is about a dead dog becoming a son of God.
David gives Mephibosheth an abundance of food, much more than he can eat (2 Samuel 9:10). So it is with the riches of the Christian. And David does not leave it to the provision of food. He goes even further. Mephibosheth is allowed to eat regularly together with David and even live in Jerusalem, in the immediate vicinity of David.
This is how God has dealt with us. He has delivered us from a state in which we could only expect judgment. He has given us who are so reprehensible in ourselves a treasure in heaven. And already now we may have contact with Him, be in His presence, without fear of judgment. Convinced of His perfect love there is no place for fear (1 John 4:18a).
In 2 Samuel 9:11 we see the contrast between someone who is a servant and also satisfied to be so and someone who is a son and to whom this is his greatest good. Ziba is meaningfully referred to in 2 Samuel 9:9 as “the servant of Saul”. His sons and servants must have their share of the income. It is a considerable portion, as is evident from the number mentioned. Ziba has fifteen sons and twenty servants. They will need a lot of what is available. We see here: “When good things increase, those who consume them increase” (Ecclesiastes 5:11a).
All who live in the house of Ziba are servants of Mephibosheth. They are all busy with his possessions and live therefrom. They feast on it, because they are out on their own advantage. The Jews have a saying: “He who multiplies servants multiplies thieves.” Ziba is now satisfied, for he loves the riches and has them at his disposal in abundance. He promises the king that he will act faithfully with it. It even seems that he says he wants Mephibosheth at his table and will treat him like a real king’s son. David does not go into that, for he wants him at his own table. How unfaithful Ziba has been, we will see later (2 Samuel 16:3).
In 2 Samuel 9:12 we see that the blessings are not only for Mephibosheth, but also for his son, “whose name was Mica”. Mica means ‘who is like the LORD?’ In the naming of his son, Mephibosheth has already expressed the faith which is in him. For that he now receives the reward through the treatment of David.
The last announcement about Mephibosheth (2 Samuel 9:13) is the remembrance of what he is by nature. This makes what he has become and where he has been brought all the greater. He is and remains a sinner in himself, for the flesh never changes. In ourselves we are and remain as powerless as ever, but it should not be the matter we always are busy with. We should not, so to speak, look under the table, but on the table, and especially over the table to Him to Whom the table belongs. We do not keep ourselves busy with ourselves, but with the Lord Jesus. It is about the constant fellowship with Him and not only about the fellowship at His Table once a week to celebrate His Supper.
Once Mephibosheth lives in Jerusalem, there is no longer reference made about his property, nor his origin, but still about his lame feet. We can apply it to ourselves as follows. It remains an everlasting miracle that I, who is naturally powerless, may now be so close to the Lord Jesus and eat at His table, that is, have fellowship with Him. In the grace of David which he shows to Mephibosheth, I see the grace of the Lord Jesus to me. He is so overwhelmingly good to me; He has given me so much. The greatest thing is that I may have fellowship with Him and be in His presence, even though I am a dead dog in myself and have no power to live to His glory.
2 Samuel 19:17
Mephibosheth With David
Mephibosheth comes to David, falls on his face and prostrates (2 Samuel 9:6). Does he know what David is planning? What can he count on? He can only think of one thing and that is that this is his last hour. The only person he didn’t want to meet is David. The only person who can do him good is David. And that happens. When David has found him, there is no tirade of accusations, he is not accused, no verdict is pronounced. He experiences only grace. When David sees him, he only mentions his name. “Mephibosheth” means “radiation of Baal”.
The reaction of Mephibosheth is: “Here is your servant.” It is reminiscent of the reaction of Mary when the Lord Jesus reveals Himself to her. He did so by calling a deeply distressed Mary only by her name: “Mary!” Mary’s reaction is like that of Mephibosheth: “She turned and *said to Him in Hebrew, “Rabboni!” (which means, Teacher)” (John 20:16).
There need be no fear with Mephibosheth. David did not call him to end his life, but to give him a much richer life than he has had so far (2 Samuel 9:7). He gets everything back that belongs to his family. This suddenly gives him an enormous property. But this is not the only thing. He gets much more, for he may be constantly in the presence of David. It is said three times that he may be at the king’s table.
Once again, and if possible even deeper, Mephibosheth prostrates himself (2 Samuel 9:6; 8) upon receiving so much grace. He calls himself “a dead dog”. This is how David once called himself (1 Samuel 24:14; cf. 2 Samuel 16:9; Matthew 15:26-28). Mephibosheth is aware of who he is in himself. This consciousness must also penetrate us as well. In ourselves we are nothing but a dead dog, nothing more. In Israel, a dog is already something despicable, let alone a dead dog. Mephibosheth is not only interested in being saved, but it is knowing that David’s attention is on him. He is overwhelmed by the kindness of David in what he gives him. In the picture it is about a dead dog becoming a son of God.
David gives Mephibosheth an abundance of food, much more than he can eat (2 Samuel 9:10). So it is with the riches of the Christian. And David does not leave it to the provision of food. He goes even further. Mephibosheth is allowed to eat regularly together with David and even live in Jerusalem, in the immediate vicinity of David.
This is how God has dealt with us. He has delivered us from a state in which we could only expect judgment. He has given us who are so reprehensible in ourselves a treasure in heaven. And already now we may have contact with Him, be in His presence, without fear of judgment. Convinced of His perfect love there is no place for fear (1 John 4:18a).
In 2 Samuel 9:11 we see the contrast between someone who is a servant and also satisfied to be so and someone who is a son and to whom this is his greatest good. Ziba is meaningfully referred to in 2 Samuel 9:9 as “the servant of Saul”. His sons and servants must have their share of the income. It is a considerable portion, as is evident from the number mentioned. Ziba has fifteen sons and twenty servants. They will need a lot of what is available. We see here: “When good things increase, those who consume them increase” (Ecclesiastes 5:11a).
All who live in the house of Ziba are servants of Mephibosheth. They are all busy with his possessions and live therefrom. They feast on it, because they are out on their own advantage. The Jews have a saying: “He who multiplies servants multiplies thieves.” Ziba is now satisfied, for he loves the riches and has them at his disposal in abundance. He promises the king that he will act faithfully with it. It even seems that he says he wants Mephibosheth at his table and will treat him like a real king’s son. David does not go into that, for he wants him at his own table. How unfaithful Ziba has been, we will see later (2 Samuel 16:3).
In 2 Samuel 9:12 we see that the blessings are not only for Mephibosheth, but also for his son, “whose name was Mica”. Mica means ‘who is like the LORD?’ In the naming of his son, Mephibosheth has already expressed the faith which is in him. For that he now receives the reward through the treatment of David.
The last announcement about Mephibosheth (2 Samuel 9:13) is the remembrance of what he is by nature. This makes what he has become and where he has been brought all the greater. He is and remains a sinner in himself, for the flesh never changes. In ourselves we are and remain as powerless as ever, but it should not be the matter we always are busy with. We should not, so to speak, look under the table, but on the table, and especially over the table to Him to Whom the table belongs. We do not keep ourselves busy with ourselves, but with the Lord Jesus. It is about the constant fellowship with Him and not only about the fellowship at His Table once a week to celebrate His Supper.
Once Mephibosheth lives in Jerusalem, there is no longer reference made about his property, nor his origin, but still about his lame feet. We can apply it to ourselves as follows. It remains an everlasting miracle that I, who is naturally powerless, may now be so close to the Lord Jesus and eat at His table, that is, have fellowship with Him. In the grace of David which he shows to Mephibosheth, I see the grace of the Lord Jesus to me. He is so overwhelmingly good to me; He has given me so much. The greatest thing is that I may have fellowship with Him and be in His presence, even though I am a dead dog in myself and have no power to live to His glory.
2 Samuel 19:19
Introduction
This chapter marks the beginning of a new phase in David’s life. The prosperity in all that he has undertaken and the increase in the power of his rule have in a way made him independent of the LORD. The feeling of undisturbed happiness has made him receptive to wicked desires. This led him to stain his soul with adultery and also with blood guilt. Thus the man who is so high exalted by the LORD his God falls deep into sin. This happens during the war against the Ammonites and Arameans, when after the subjugation of Arameans Joab with the army besieged the capital of the Ammonites and David remains in Jerusalem (2 Samuel 11:1).
Because of the twofold sin – the adultery with Bathsheba and the murder of her husband Uriah – the LORD announces the punishment to the high placed sinner. The punishment is that the sword shall not depart from his house and that his wives shall be slept with in public (2 Samuel 12:11).
Despite David’s sincere repentance and confession of sin, the fruit of sin, the child born of Bathsheba, dies. But not only that. Also the announced judgments about his house are carried out. This happens because his firstborn son Amnon rapes his half-sister Tamar, for which brother Absalom kills him (2 Samuel 13). Absalom then flees to his father-in-law in Geshur. When Absalom is again accepted in grace by his father, King David (2 Samuel 14), he revolts against David. As a result David almost loses his throne and his life (2 Samuel 15-17:23).
After the demise of Absalom (2 Samuel 17:24-19:1) and the return of David to the throne (2 Samuel 19:2-40) there is still the rebellion of the Benjamite Sheba. This rebellion will only be overcome after this rebel has been killed in Abel Beth-maacah (2 Samuel 19:41-20:26).
The Men of David Greatly Humiliated
The word “afterwards” means that the history that follows takes place after the story of the previous chapter. There is a connection between the two chapters and that is kindness. After the kindness of the previous chapter to the remnant of Israel – in the picture of Mephibosheth – David also wants to show kindness to the nations – in the picture of Hanun. He is the son of Nahash who was fought by Saul (1 Samuel 11:1-11). This Nahash has shown kindness to David, possibly because David was pursued by Saul.
David wants to answer the kindness that Nahash has shown to him by showing kindness to his son Hanun. The reason for this is the death of Nahash. David does not forget the kindness which has been shown to him. In the same way, the Lord Jesus does not forget anything of what has been done for Him even by those who have no connection with Him. He gives them a message of grace. The question is what is done with the offer of grace. Many reject grace, as Hanun does with the kindness that David wants to show him. Those who reject grace will be judged, just as Hanun will be judged.
Hanun has advisers who tell him not to trust David. Hanun listens to his advisers. So it often happens that people reject the gospel because others make the gospel suspicious by presenting it as monetization or only to win souls. The kindness of David is not recognized. Their response to grace is a vile treatment of the messengers of grace. How totally different is this from the reaction of Mephibosheth we have seen in the previous chapter.
What David does is interpreted as hypocrisy. There is suspicion that his true intentions are not of a peaceful nature, but that he tries to submit the Ammonites to himself through a played sympathy. Hanun shows that he does not know David. There are many people in the world who do not know the Lord Jesus. If you talk to them about the love of God and the Lord Jesus, they will not hear about it. They do not allow Him to come into their lives. They see Him as an intruder, Who does not seek the good for them, but the evil.
Whosoever bears witness of his Lord may receive the same treatment as the messengers of David. The messengers of David are treated insultingly and sent away. Hanun shaves off half of the beards of David’s men, that is to say, he shaves off the beard on one side. This is one of the worst mockeries for a man in an eastern country (cf. Isaiah 15:2b; Isaiah 20:4). For such a person, the beard is one of the greatest decorations. This insult is further enhanced by cutting off their clothes that cover their entire body, revealing the lower half of their body.
By these insults Hanun also casts libel upon the person of their lord, King David. He who rejects the servant rejects the Lord. He who offends the servant, offends the Lord. He feels the insult that is done to His own as His own insult and stands up for His own.
David hears of the humiliation and lets his messengers say that they have to take time for recovery.
2 Samuel 19:20
Introduction
This chapter marks the beginning of a new phase in David’s life. The prosperity in all that he has undertaken and the increase in the power of his rule have in a way made him independent of the LORD. The feeling of undisturbed happiness has made him receptive to wicked desires. This led him to stain his soul with adultery and also with blood guilt. Thus the man who is so high exalted by the LORD his God falls deep into sin. This happens during the war against the Ammonites and Arameans, when after the subjugation of Arameans Joab with the army besieged the capital of the Ammonites and David remains in Jerusalem (2 Samuel 11:1).
Because of the twofold sin – the adultery with Bathsheba and the murder of her husband Uriah – the LORD announces the punishment to the high placed sinner. The punishment is that the sword shall not depart from his house and that his wives shall be slept with in public (2 Samuel 12:11).
Despite David’s sincere repentance and confession of sin, the fruit of sin, the child born of Bathsheba, dies. But not only that. Also the announced judgments about his house are carried out. This happens because his firstborn son Amnon rapes his half-sister Tamar, for which brother Absalom kills him (2 Samuel 13). Absalom then flees to his father-in-law in Geshur. When Absalom is again accepted in grace by his father, King David (2 Samuel 14), he revolts against David. As a result David almost loses his throne and his life (2 Samuel 15-17:23).
After the demise of Absalom (2 Samuel 17:24-19:1) and the return of David to the throne (2 Samuel 19:2-40) there is still the rebellion of the Benjamite Sheba. This rebellion will only be overcome after this rebel has been killed in Abel Beth-maacah (2 Samuel 19:41-20:26).
The Men of David Greatly Humiliated
The word “afterwards” means that the history that follows takes place after the story of the previous chapter. There is a connection between the two chapters and that is kindness. After the kindness of the previous chapter to the remnant of Israel – in the picture of Mephibosheth – David also wants to show kindness to the nations – in the picture of Hanun. He is the son of Nahash who was fought by Saul (1 Samuel 11:1-11). This Nahash has shown kindness to David, possibly because David was pursued by Saul.
David wants to answer the kindness that Nahash has shown to him by showing kindness to his son Hanun. The reason for this is the death of Nahash. David does not forget the kindness which has been shown to him. In the same way, the Lord Jesus does not forget anything of what has been done for Him even by those who have no connection with Him. He gives them a message of grace. The question is what is done with the offer of grace. Many reject grace, as Hanun does with the kindness that David wants to show him. Those who reject grace will be judged, just as Hanun will be judged.
Hanun has advisers who tell him not to trust David. Hanun listens to his advisers. So it often happens that people reject the gospel because others make the gospel suspicious by presenting it as monetization or only to win souls. The kindness of David is not recognized. Their response to grace is a vile treatment of the messengers of grace. How totally different is this from the reaction of Mephibosheth we have seen in the previous chapter.
What David does is interpreted as hypocrisy. There is suspicion that his true intentions are not of a peaceful nature, but that he tries to submit the Ammonites to himself through a played sympathy. Hanun shows that he does not know David. There are many people in the world who do not know the Lord Jesus. If you talk to them about the love of God and the Lord Jesus, they will not hear about it. They do not allow Him to come into their lives. They see Him as an intruder, Who does not seek the good for them, but the evil.
Whosoever bears witness of his Lord may receive the same treatment as the messengers of David. The messengers of David are treated insultingly and sent away. Hanun shaves off half of the beards of David’s men, that is to say, he shaves off the beard on one side. This is one of the worst mockeries for a man in an eastern country (cf. Isaiah 15:2b; Isaiah 20:4). For such a person, the beard is one of the greatest decorations. This insult is further enhanced by cutting off their clothes that cover their entire body, revealing the lower half of their body.
By these insults Hanun also casts libel upon the person of their lord, King David. He who rejects the servant rejects the Lord. He who offends the servant, offends the Lord. He feels the insult that is done to His own as His own insult and stands up for His own.
David hears of the humiliation and lets his messengers say that they have to take time for recovery.
2 Samuel 19:21
Introduction
This chapter marks the beginning of a new phase in David’s life. The prosperity in all that he has undertaken and the increase in the power of his rule have in a way made him independent of the LORD. The feeling of undisturbed happiness has made him receptive to wicked desires. This led him to stain his soul with adultery and also with blood guilt. Thus the man who is so high exalted by the LORD his God falls deep into sin. This happens during the war against the Ammonites and Arameans, when after the subjugation of Arameans Joab with the army besieged the capital of the Ammonites and David remains in Jerusalem (2 Samuel 11:1).
Because of the twofold sin – the adultery with Bathsheba and the murder of her husband Uriah – the LORD announces the punishment to the high placed sinner. The punishment is that the sword shall not depart from his house and that his wives shall be slept with in public (2 Samuel 12:11).
Despite David’s sincere repentance and confession of sin, the fruit of sin, the child born of Bathsheba, dies. But not only that. Also the announced judgments about his house are carried out. This happens because his firstborn son Amnon rapes his half-sister Tamar, for which brother Absalom kills him (2 Samuel 13). Absalom then flees to his father-in-law in Geshur. When Absalom is again accepted in grace by his father, King David (2 Samuel 14), he revolts against David. As a result David almost loses his throne and his life (2 Samuel 15-17:23).
After the demise of Absalom (2 Samuel 17:24-19:1) and the return of David to the throne (2 Samuel 19:2-40) there is still the rebellion of the Benjamite Sheba. This rebellion will only be overcome after this rebel has been killed in Abel Beth-maacah (2 Samuel 19:41-20:26).
The Men of David Greatly Humiliated
The word “afterwards” means that the history that follows takes place after the story of the previous chapter. There is a connection between the two chapters and that is kindness. After the kindness of the previous chapter to the remnant of Israel – in the picture of Mephibosheth – David also wants to show kindness to the nations – in the picture of Hanun. He is the son of Nahash who was fought by Saul (1 Samuel 11:1-11). This Nahash has shown kindness to David, possibly because David was pursued by Saul.
David wants to answer the kindness that Nahash has shown to him by showing kindness to his son Hanun. The reason for this is the death of Nahash. David does not forget the kindness which has been shown to him. In the same way, the Lord Jesus does not forget anything of what has been done for Him even by those who have no connection with Him. He gives them a message of grace. The question is what is done with the offer of grace. Many reject grace, as Hanun does with the kindness that David wants to show him. Those who reject grace will be judged, just as Hanun will be judged.
Hanun has advisers who tell him not to trust David. Hanun listens to his advisers. So it often happens that people reject the gospel because others make the gospel suspicious by presenting it as monetization or only to win souls. The kindness of David is not recognized. Their response to grace is a vile treatment of the messengers of grace. How totally different is this from the reaction of Mephibosheth we have seen in the previous chapter.
What David does is interpreted as hypocrisy. There is suspicion that his true intentions are not of a peaceful nature, but that he tries to submit the Ammonites to himself through a played sympathy. Hanun shows that he does not know David. There are many people in the world who do not know the Lord Jesus. If you talk to them about the love of God and the Lord Jesus, they will not hear about it. They do not allow Him to come into their lives. They see Him as an intruder, Who does not seek the good for them, but the evil.
Whosoever bears witness of his Lord may receive the same treatment as the messengers of David. The messengers of David are treated insultingly and sent away. Hanun shaves off half of the beards of David’s men, that is to say, he shaves off the beard on one side. This is one of the worst mockeries for a man in an eastern country (cf. Isaiah 15:2b; Isaiah 20:4). For such a person, the beard is one of the greatest decorations. This insult is further enhanced by cutting off their clothes that cover their entire body, revealing the lower half of their body.
By these insults Hanun also casts libel upon the person of their lord, King David. He who rejects the servant rejects the Lord. He who offends the servant, offends the Lord. He feels the insult that is done to His own as His own insult and stands up for His own.
David hears of the humiliation and lets his messengers say that they have to take time for recovery.
2 Samuel 19:22
Introduction
This chapter marks the beginning of a new phase in David’s life. The prosperity in all that he has undertaken and the increase in the power of his rule have in a way made him independent of the LORD. The feeling of undisturbed happiness has made him receptive to wicked desires. This led him to stain his soul with adultery and also with blood guilt. Thus the man who is so high exalted by the LORD his God falls deep into sin. This happens during the war against the Ammonites and Arameans, when after the subjugation of Arameans Joab with the army besieged the capital of the Ammonites and David remains in Jerusalem (2 Samuel 11:1).
Because of the twofold sin – the adultery with Bathsheba and the murder of her husband Uriah – the LORD announces the punishment to the high placed sinner. The punishment is that the sword shall not depart from his house and that his wives shall be slept with in public (2 Samuel 12:11).
Despite David’s sincere repentance and confession of sin, the fruit of sin, the child born of Bathsheba, dies. But not only that. Also the announced judgments about his house are carried out. This happens because his firstborn son Amnon rapes his half-sister Tamar, for which brother Absalom kills him (2 Samuel 13). Absalom then flees to his father-in-law in Geshur. When Absalom is again accepted in grace by his father, King David (2 Samuel 14), he revolts against David. As a result David almost loses his throne and his life (2 Samuel 15-17:23).
After the demise of Absalom (2 Samuel 17:24-19:1) and the return of David to the throne (2 Samuel 19:2-40) there is still the rebellion of the Benjamite Sheba. This rebellion will only be overcome after this rebel has been killed in Abel Beth-maacah (2 Samuel 19:41-20:26).
The Men of David Greatly Humiliated
The word “afterwards” means that the history that follows takes place after the story of the previous chapter. There is a connection between the two chapters and that is kindness. After the kindness of the previous chapter to the remnant of Israel – in the picture of Mephibosheth – David also wants to show kindness to the nations – in the picture of Hanun. He is the son of Nahash who was fought by Saul (1 Samuel 11:1-11). This Nahash has shown kindness to David, possibly because David was pursued by Saul.
David wants to answer the kindness that Nahash has shown to him by showing kindness to his son Hanun. The reason for this is the death of Nahash. David does not forget the kindness which has been shown to him. In the same way, the Lord Jesus does not forget anything of what has been done for Him even by those who have no connection with Him. He gives them a message of grace. The question is what is done with the offer of grace. Many reject grace, as Hanun does with the kindness that David wants to show him. Those who reject grace will be judged, just as Hanun will be judged.
Hanun has advisers who tell him not to trust David. Hanun listens to his advisers. So it often happens that people reject the gospel because others make the gospel suspicious by presenting it as monetization or only to win souls. The kindness of David is not recognized. Their response to grace is a vile treatment of the messengers of grace. How totally different is this from the reaction of Mephibosheth we have seen in the previous chapter.
What David does is interpreted as hypocrisy. There is suspicion that his true intentions are not of a peaceful nature, but that he tries to submit the Ammonites to himself through a played sympathy. Hanun shows that he does not know David. There are many people in the world who do not know the Lord Jesus. If you talk to them about the love of God and the Lord Jesus, they will not hear about it. They do not allow Him to come into their lives. They see Him as an intruder, Who does not seek the good for them, but the evil.
Whosoever bears witness of his Lord may receive the same treatment as the messengers of David. The messengers of David are treated insultingly and sent away. Hanun shaves off half of the beards of David’s men, that is to say, he shaves off the beard on one side. This is one of the worst mockeries for a man in an eastern country (cf. Isaiah 15:2b; Isaiah 20:4). For such a person, the beard is one of the greatest decorations. This insult is further enhanced by cutting off their clothes that cover their entire body, revealing the lower half of their body.
By these insults Hanun also casts libel upon the person of their lord, King David. He who rejects the servant rejects the Lord. He who offends the servant, offends the Lord. He feels the insult that is done to His own as His own insult and stands up for His own.
David hears of the humiliation and lets his messengers say that they have to take time for recovery.
2 Samuel 19:23
Introduction
This chapter marks the beginning of a new phase in David’s life. The prosperity in all that he has undertaken and the increase in the power of his rule have in a way made him independent of the LORD. The feeling of undisturbed happiness has made him receptive to wicked desires. This led him to stain his soul with adultery and also with blood guilt. Thus the man who is so high exalted by the LORD his God falls deep into sin. This happens during the war against the Ammonites and Arameans, when after the subjugation of Arameans Joab with the army besieged the capital of the Ammonites and David remains in Jerusalem (2 Samuel 11:1).
Because of the twofold sin – the adultery with Bathsheba and the murder of her husband Uriah – the LORD announces the punishment to the high placed sinner. The punishment is that the sword shall not depart from his house and that his wives shall be slept with in public (2 Samuel 12:11).
Despite David’s sincere repentance and confession of sin, the fruit of sin, the child born of Bathsheba, dies. But not only that. Also the announced judgments about his house are carried out. This happens because his firstborn son Amnon rapes his half-sister Tamar, for which brother Absalom kills him (2 Samuel 13). Absalom then flees to his father-in-law in Geshur. When Absalom is again accepted in grace by his father, King David (2 Samuel 14), he revolts against David. As a result David almost loses his throne and his life (2 Samuel 15-17:23).
After the demise of Absalom (2 Samuel 17:24-19:1) and the return of David to the throne (2 Samuel 19:2-40) there is still the rebellion of the Benjamite Sheba. This rebellion will only be overcome after this rebel has been killed in Abel Beth-maacah (2 Samuel 19:41-20:26).
The Men of David Greatly Humiliated
The word “afterwards” means that the history that follows takes place after the story of the previous chapter. There is a connection between the two chapters and that is kindness. After the kindness of the previous chapter to the remnant of Israel – in the picture of Mephibosheth – David also wants to show kindness to the nations – in the picture of Hanun. He is the son of Nahash who was fought by Saul (1 Samuel 11:1-11). This Nahash has shown kindness to David, possibly because David was pursued by Saul.
David wants to answer the kindness that Nahash has shown to him by showing kindness to his son Hanun. The reason for this is the death of Nahash. David does not forget the kindness which has been shown to him. In the same way, the Lord Jesus does not forget anything of what has been done for Him even by those who have no connection with Him. He gives them a message of grace. The question is what is done with the offer of grace. Many reject grace, as Hanun does with the kindness that David wants to show him. Those who reject grace will be judged, just as Hanun will be judged.
Hanun has advisers who tell him not to trust David. Hanun listens to his advisers. So it often happens that people reject the gospel because others make the gospel suspicious by presenting it as monetization or only to win souls. The kindness of David is not recognized. Their response to grace is a vile treatment of the messengers of grace. How totally different is this from the reaction of Mephibosheth we have seen in the previous chapter.
What David does is interpreted as hypocrisy. There is suspicion that his true intentions are not of a peaceful nature, but that he tries to submit the Ammonites to himself through a played sympathy. Hanun shows that he does not know David. There are many people in the world who do not know the Lord Jesus. If you talk to them about the love of God and the Lord Jesus, they will not hear about it. They do not allow Him to come into their lives. They see Him as an intruder, Who does not seek the good for them, but the evil.
Whosoever bears witness of his Lord may receive the same treatment as the messengers of David. The messengers of David are treated insultingly and sent away. Hanun shaves off half of the beards of David’s men, that is to say, he shaves off the beard on one side. This is one of the worst mockeries for a man in an eastern country (cf. Isaiah 15:2b; Isaiah 20:4). For such a person, the beard is one of the greatest decorations. This insult is further enhanced by cutting off their clothes that cover their entire body, revealing the lower half of their body.
By these insults Hanun also casts libel upon the person of their lord, King David. He who rejects the servant rejects the Lord. He who offends the servant, offends the Lord. He feels the insult that is done to His own as His own insult and stands up for His own.
David hears of the humiliation and lets his messengers say that they have to take time for recovery.
2 Samuel 19:24
David Sends Joab to Battle
The enemies know that David can’t just let this pass by. They strengthen and pull together, a part near the city and a part in the field. Joab is sent to battle by David. He follows a tactic, together with Abishai, in which they divide the forces. They agree to come to each other’s aid if the other one gets into trouble. This contains an important lesson. We see here an example of brotherly love that is willing to help the other, when necessary. The strong must support and help the weak. Those who, by grace, have gained a victory over temptations, can counsel and comfort those who are tempted, and pray for them. In this way the members of the body help each other (1 Corinthians 12:21; 25).
Joab encourages Abishai and himself (2 Samuel 10:12). He points out what it is all about, namely “our people” and “the cities of our God”. Furthermore, with the words “may the LORD do what is good in His sight” he puts the matter into the hands of the LORD. They gain the victory.
Despite his beautiful words Joab is a wicked man. He is cunning, also in his piety. He separates what he and others do and what the LORD will do. It seems nice, but here is a man who knows well what he himself is capable of and who at the same time theoretically also knows that God is there. This is because he lives in the midst of a religious people. His motto is: ‘Help yourself, and God may help you.’ Each for himself and God for all of us. This is liberal theology. In reality God does not play a role in his plans at all.
In the judgment that David exercises over the heathen, after the proof of grace in Mephibosheth to the remnant, we see prophetically how things will go in the end time.
2 Samuel 19:25
David Sends Joab to Battle
The enemies know that David can’t just let this pass by. They strengthen and pull together, a part near the city and a part in the field. Joab is sent to battle by David. He follows a tactic, together with Abishai, in which they divide the forces. They agree to come to each other’s aid if the other one gets into trouble. This contains an important lesson. We see here an example of brotherly love that is willing to help the other, when necessary. The strong must support and help the weak. Those who, by grace, have gained a victory over temptations, can counsel and comfort those who are tempted, and pray for them. In this way the members of the body help each other (1 Corinthians 12:21; 25).
Joab encourages Abishai and himself (2 Samuel 10:12). He points out what it is all about, namely “our people” and “the cities of our God”. Furthermore, with the words “may the LORD do what is good in His sight” he puts the matter into the hands of the LORD. They gain the victory.
Despite his beautiful words Joab is a wicked man. He is cunning, also in his piety. He separates what he and others do and what the LORD will do. It seems nice, but here is a man who knows well what he himself is capable of and who at the same time theoretically also knows that God is there. This is because he lives in the midst of a religious people. His motto is: ‘Help yourself, and God may help you.’ Each for himself and God for all of us. This is liberal theology. In reality God does not play a role in his plans at all.
In the judgment that David exercises over the heathen, after the proof of grace in Mephibosheth to the remnant, we see prophetically how things will go in the end time.
2 Samuel 19:26
David Sends Joab to Battle
The enemies know that David can’t just let this pass by. They strengthen and pull together, a part near the city and a part in the field. Joab is sent to battle by David. He follows a tactic, together with Abishai, in which they divide the forces. They agree to come to each other’s aid if the other one gets into trouble. This contains an important lesson. We see here an example of brotherly love that is willing to help the other, when necessary. The strong must support and help the weak. Those who, by grace, have gained a victory over temptations, can counsel and comfort those who are tempted, and pray for them. In this way the members of the body help each other (1 Corinthians 12:21; 25).
Joab encourages Abishai and himself (2 Samuel 10:12). He points out what it is all about, namely “our people” and “the cities of our God”. Furthermore, with the words “may the LORD do what is good in His sight” he puts the matter into the hands of the LORD. They gain the victory.
Despite his beautiful words Joab is a wicked man. He is cunning, also in his piety. He separates what he and others do and what the LORD will do. It seems nice, but here is a man who knows well what he himself is capable of and who at the same time theoretically also knows that God is there. This is because he lives in the midst of a religious people. His motto is: ‘Help yourself, and God may help you.’ Each for himself and God for all of us. This is liberal theology. In reality God does not play a role in his plans at all.
In the judgment that David exercises over the heathen, after the proof of grace in Mephibosheth to the remnant, we see prophetically how things will go in the end time.
2 Samuel 19:27
David Sends Joab to Battle
The enemies know that David can’t just let this pass by. They strengthen and pull together, a part near the city and a part in the field. Joab is sent to battle by David. He follows a tactic, together with Abishai, in which they divide the forces. They agree to come to each other’s aid if the other one gets into trouble. This contains an important lesson. We see here an example of brotherly love that is willing to help the other, when necessary. The strong must support and help the weak. Those who, by grace, have gained a victory over temptations, can counsel and comfort those who are tempted, and pray for them. In this way the members of the body help each other (1 Corinthians 12:21; 25).
Joab encourages Abishai and himself (2 Samuel 10:12). He points out what it is all about, namely “our people” and “the cities of our God”. Furthermore, with the words “may the LORD do what is good in His sight” he puts the matter into the hands of the LORD. They gain the victory.
Despite his beautiful words Joab is a wicked man. He is cunning, also in his piety. He separates what he and others do and what the LORD will do. It seems nice, but here is a man who knows well what he himself is capable of and who at the same time theoretically also knows that God is there. This is because he lives in the midst of a religious people. His motto is: ‘Help yourself, and God may help you.’ Each for himself and God for all of us. This is liberal theology. In reality God does not play a role in his plans at all.
In the judgment that David exercises over the heathen, after the proof of grace in Mephibosheth to the remnant, we see prophetically how things will go in the end time.
2 Samuel 19:28
David Sends Joab to Battle
The enemies know that David can’t just let this pass by. They strengthen and pull together, a part near the city and a part in the field. Joab is sent to battle by David. He follows a tactic, together with Abishai, in which they divide the forces. They agree to come to each other’s aid if the other one gets into trouble. This contains an important lesson. We see here an example of brotherly love that is willing to help the other, when necessary. The strong must support and help the weak. Those who, by grace, have gained a victory over temptations, can counsel and comfort those who are tempted, and pray for them. In this way the members of the body help each other (1 Corinthians 12:21; 25).
Joab encourages Abishai and himself (2 Samuel 10:12). He points out what it is all about, namely “our people” and “the cities of our God”. Furthermore, with the words “may the LORD do what is good in His sight” he puts the matter into the hands of the LORD. They gain the victory.
Despite his beautiful words Joab is a wicked man. He is cunning, also in his piety. He separates what he and others do and what the LORD will do. It seems nice, but here is a man who knows well what he himself is capable of and who at the same time theoretically also knows that God is there. This is because he lives in the midst of a religious people. His motto is: ‘Help yourself, and God may help you.’ Each for himself and God for all of us. This is liberal theology. In reality God does not play a role in his plans at all.
In the judgment that David exercises over the heathen, after the proof of grace in Mephibosheth to the remnant, we see prophetically how things will go in the end time.
2 Samuel 19:29
David Sends Joab to Battle
The enemies know that David can’t just let this pass by. They strengthen and pull together, a part near the city and a part in the field. Joab is sent to battle by David. He follows a tactic, together with Abishai, in which they divide the forces. They agree to come to each other’s aid if the other one gets into trouble. This contains an important lesson. We see here an example of brotherly love that is willing to help the other, when necessary. The strong must support and help the weak. Those who, by grace, have gained a victory over temptations, can counsel and comfort those who are tempted, and pray for them. In this way the members of the body help each other (1 Corinthians 12:21; 25).
Joab encourages Abishai and himself (2 Samuel 10:12). He points out what it is all about, namely “our people” and “the cities of our God”. Furthermore, with the words “may the LORD do what is good in His sight” he puts the matter into the hands of the LORD. They gain the victory.
Despite his beautiful words Joab is a wicked man. He is cunning, also in his piety. He separates what he and others do and what the LORD will do. It seems nice, but here is a man who knows well what he himself is capable of and who at the same time theoretically also knows that God is there. This is because he lives in the midst of a religious people. His motto is: ‘Help yourself, and God may help you.’ Each for himself and God for all of us. This is liberal theology. In reality God does not play a role in his plans at all.
In the judgment that David exercises over the heathen, after the proof of grace in Mephibosheth to the remnant, we see prophetically how things will go in the end time.
2 Samuel 19:30
David Sends Joab to Battle
The enemies know that David can’t just let this pass by. They strengthen and pull together, a part near the city and a part in the field. Joab is sent to battle by David. He follows a tactic, together with Abishai, in which they divide the forces. They agree to come to each other’s aid if the other one gets into trouble. This contains an important lesson. We see here an example of brotherly love that is willing to help the other, when necessary. The strong must support and help the weak. Those who, by grace, have gained a victory over temptations, can counsel and comfort those who are tempted, and pray for them. In this way the members of the body help each other (1 Corinthians 12:21; 25).
Joab encourages Abishai and himself (2 Samuel 10:12). He points out what it is all about, namely “our people” and “the cities of our God”. Furthermore, with the words “may the LORD do what is good in His sight” he puts the matter into the hands of the LORD. They gain the victory.
Despite his beautiful words Joab is a wicked man. He is cunning, also in his piety. He separates what he and others do and what the LORD will do. It seems nice, but here is a man who knows well what he himself is capable of and who at the same time theoretically also knows that God is there. This is because he lives in the midst of a religious people. His motto is: ‘Help yourself, and God may help you.’ Each for himself and God for all of us. This is liberal theology. In reality God does not play a role in his plans at all.
In the judgment that David exercises over the heathen, after the proof of grace in Mephibosheth to the remnant, we see prophetically how things will go in the end time.
2 Samuel 19:31
David Sends Joab to Battle
The enemies know that David can’t just let this pass by. They strengthen and pull together, a part near the city and a part in the field. Joab is sent to battle by David. He follows a tactic, together with Abishai, in which they divide the forces. They agree to come to each other’s aid if the other one gets into trouble. This contains an important lesson. We see here an example of brotherly love that is willing to help the other, when necessary. The strong must support and help the weak. Those who, by grace, have gained a victory over temptations, can counsel and comfort those who are tempted, and pray for them. In this way the members of the body help each other (1 Corinthians 12:21; 25).
Joab encourages Abishai and himself (2 Samuel 10:12). He points out what it is all about, namely “our people” and “the cities of our God”. Furthermore, with the words “may the LORD do what is good in His sight” he puts the matter into the hands of the LORD. They gain the victory.
Despite his beautiful words Joab is a wicked man. He is cunning, also in his piety. He separates what he and others do and what the LORD will do. It seems nice, but here is a man who knows well what he himself is capable of and who at the same time theoretically also knows that God is there. This is because he lives in the midst of a religious people. His motto is: ‘Help yourself, and God may help you.’ Each for himself and God for all of us. This is liberal theology. In reality God does not play a role in his plans at all.
In the judgment that David exercises over the heathen, after the proof of grace in Mephibosheth to the remnant, we see prophetically how things will go in the end time.
2 Samuel 19:32
David Sends Joab to Battle
The enemies know that David can’t just let this pass by. They strengthen and pull together, a part near the city and a part in the field. Joab is sent to battle by David. He follows a tactic, together with Abishai, in which they divide the forces. They agree to come to each other’s aid if the other one gets into trouble. This contains an important lesson. We see here an example of brotherly love that is willing to help the other, when necessary. The strong must support and help the weak. Those who, by grace, have gained a victory over temptations, can counsel and comfort those who are tempted, and pray for them. In this way the members of the body help each other (1 Corinthians 12:21; 25).
Joab encourages Abishai and himself (2 Samuel 10:12). He points out what it is all about, namely “our people” and “the cities of our God”. Furthermore, with the words “may the LORD do what is good in His sight” he puts the matter into the hands of the LORD. They gain the victory.
Despite his beautiful words Joab is a wicked man. He is cunning, also in his piety. He separates what he and others do and what the LORD will do. It seems nice, but here is a man who knows well what he himself is capable of and who at the same time theoretically also knows that God is there. This is because he lives in the midst of a religious people. His motto is: ‘Help yourself, and God may help you.’ Each for himself and God for all of us. This is liberal theology. In reality God does not play a role in his plans at all.
In the judgment that David exercises over the heathen, after the proof of grace in Mephibosheth to the remnant, we see prophetically how things will go in the end time.
2 Samuel 19:33
David Goes to War
The Arameans regroup (2 Samuel 10:15). Now David himself goes to war (2 Samuel 10:17). The enemy is defeated, makes peace and submits to Israel (2 Samuel 10:19). Also, for fear of the consequences, they no longer connect with Israel’s other enemy, Ammon. The result is that the remnant of the nations make peace with David.
In these verses we see a prophetic picture of the coming of the Lord Jesus to defeat the gathered armies after two thousand years of grace has been offered to the nations. The great King David beats them. Here we can think of the battle in Harmagedon (Revelation 16:16).
We can learn the following from this whole history. It may happen that a kindness of ours in the Name of the Lord Jesus, is misinterpreted and answered with insult. We may know that when this happens to us, He identifies Himself with us and makes our cause His. If we give everything into His hands, the result is that we have lasting peace in our hearts (1 Peter 2:23b; Philippians 4:6-7).
We also see that resistance and revolt only result in the authority of the Lord Jesus being established even more strongly. It is useless to fight against the power of the King chosen by God.
2 Samuel 19:34
David Goes to War
The Arameans regroup (2 Samuel 10:15). Now David himself goes to war (2 Samuel 10:17). The enemy is defeated, makes peace and submits to Israel (2 Samuel 10:19). Also, for fear of the consequences, they no longer connect with Israel’s other enemy, Ammon. The result is that the remnant of the nations make peace with David.
In these verses we see a prophetic picture of the coming of the Lord Jesus to defeat the gathered armies after two thousand years of grace has been offered to the nations. The great King David beats them. Here we can think of the battle in Harmagedon (Revelation 16:16).
We can learn the following from this whole history. It may happen that a kindness of ours in the Name of the Lord Jesus, is misinterpreted and answered with insult. We may know that when this happens to us, He identifies Himself with us and makes our cause His. If we give everything into His hands, the result is that we have lasting peace in our hearts (1 Peter 2:23b; Philippians 4:6-7).
We also see that resistance and revolt only result in the authority of the Lord Jesus being established even more strongly. It is useless to fight against the power of the King chosen by God.
2 Samuel 19:35
David Goes to War
The Arameans regroup (2 Samuel 10:15). Now David himself goes to war (2 Samuel 10:17). The enemy is defeated, makes peace and submits to Israel (2 Samuel 10:19). Also, for fear of the consequences, they no longer connect with Israel’s other enemy, Ammon. The result is that the remnant of the nations make peace with David.
In these verses we see a prophetic picture of the coming of the Lord Jesus to defeat the gathered armies after two thousand years of grace has been offered to the nations. The great King David beats them. Here we can think of the battle in Harmagedon (Revelation 16:16).
We can learn the following from this whole history. It may happen that a kindness of ours in the Name of the Lord Jesus, is misinterpreted and answered with insult. We may know that when this happens to us, He identifies Himself with us and makes our cause His. If we give everything into His hands, the result is that we have lasting peace in our hearts (1 Peter 2:23b; Philippians 4:6-7).
We also see that resistance and revolt only result in the authority of the Lord Jesus being established even more strongly. It is useless to fight against the power of the King chosen by God.
2 Samuel 19:36
David Goes to War
The Arameans regroup (2 Samuel 10:15). Now David himself goes to war (2 Samuel 10:17). The enemy is defeated, makes peace and submits to Israel (2 Samuel 10:19). Also, for fear of the consequences, they no longer connect with Israel’s other enemy, Ammon. The result is that the remnant of the nations make peace with David.
In these verses we see a prophetic picture of the coming of the Lord Jesus to defeat the gathered armies after two thousand years of grace has been offered to the nations. The great King David beats them. Here we can think of the battle in Harmagedon (Revelation 16:16).
We can learn the following from this whole history. It may happen that a kindness of ours in the Name of the Lord Jesus, is misinterpreted and answered with insult. We may know that when this happens to us, He identifies Himself with us and makes our cause His. If we give everything into His hands, the result is that we have lasting peace in our hearts (1 Peter 2:23b; Philippians 4:6-7).
We also see that resistance and revolt only result in the authority of the Lord Jesus being established even more strongly. It is useless to fight against the power of the King chosen by God.
2 Samuel 19:37
David Goes to War
The Arameans regroup (2 Samuel 10:15). Now David himself goes to war (2 Samuel 10:17). The enemy is defeated, makes peace and submits to Israel (2 Samuel 10:19). Also, for fear of the consequences, they no longer connect with Israel’s other enemy, Ammon. The result is that the remnant of the nations make peace with David.
In these verses we see a prophetic picture of the coming of the Lord Jesus to defeat the gathered armies after two thousand years of grace has been offered to the nations. The great King David beats them. Here we can think of the battle in Harmagedon (Revelation 16:16).
We can learn the following from this whole history. It may happen that a kindness of ours in the Name of the Lord Jesus, is misinterpreted and answered with insult. We may know that when this happens to us, He identifies Himself with us and makes our cause His. If we give everything into His hands, the result is that we have lasting peace in our hearts (1 Peter 2:23b; Philippians 4:6-7).
We also see that resistance and revolt only result in the authority of the Lord Jesus being established even more strongly. It is useless to fight against the power of the King chosen by God.
2 Samuel 19:39
Introduction
Here begins a part of David’s history in which he is not a picture of the Lord Jesus, but of a believer who sins. It is also a believer with a great responsibility. He offends God, commits adultery and commits murder. The position and responsibility of a believer also determines the seriousness of his sin. It makes a difference to God whether an ordinary member of His people or a leader of His people sins (Leviticus 4:1-2; 13; 22; 27). The consequences are inevitable, although there is forgiveness for the sins he has committed.
We also learn that we do not suddenly start living in sin. Falling into sin can happen suddenly, but David starts to live in sin. He chooses this way of life and makes sin part of his life.
Adultery of David With Bathsheba
This chapter follows historically on the previous one, it is the following year, “in the spring”, literally “at the return of the year”. According to the customs of that time, the spring, when the late rain has stopped, is the time for military action to be taken again. For David it means that the time has come to defeat Moab definitively. But instead of going out at the head of the army, he stays at home and sends Joab and the whole people. It seems that he spent the whole day in bed, because we read that “when evening came David arose from his bed”.
David stays at home, when he should have gone to battle. He neglects his duty and takes rest while he should have worked. Here the saying is true: ‘Idle hands are the devil’s playground.’ If we are not busy with what we should or may do, we are on a road on which the temptation can overtake us as a traveler (2 Samuel 12:1-4). Someone who has nothing to do, is an easy prey for the devil. He can get on well with that. Doing nothing is creating room for sin.
David “saw”. He does not seek temptation, but sees it. The temptation appears suddenly. Then it comes down to what one does. However, David’s mental defense mechanism has been eliminated by his laziness. If the inner condition is prepared by laziness, desire can easily enter. The law which James mentions in his letter then comes into effect (James 1:14-15). Desire does not have to lead to sin, but the power to say ‘no’ to sin is lacking when one lives in laxness. Then the lusts find a partner in the flesh. If David had been strong, he would have made a covenant with his eyes (Job 31:1).
With us it will be exactly the same if we open ourselves up to pornographic material. Sometimes you suddenly see a picture, by accident. This can happen because you see a picture on a billboard along the road. It can also happen through a picture you see on the ‘digital highway’, without searching for it. What do you do then? Were you just driving, a bit aimlessly, or surfing, a bit aimlessly? Then you have opened the door wide for sin.
David’s sin with Bathsheba is preceded by taking more wives, after he has come from Hebron (2 Samuel 5:13). His many wives have demolished the threshold for his desire for another wife. Taking more wives is a violation of the king’s law (Deuteronomy 17:17a). When David commits the sin of adultery, he is over fifty years old. The danger of adultery remains, even at old age and is perhaps then the greatest.
David spent the whole day in idleness. Laziness, laxness and passivity are enormous dangers for every believer. When we give in to laziness, the enemy comes, the traveler who wants to stay overnight with us (2 Samuel 12:1-4). This traveler is sin, lust. David sins because he does not immediately, after he has seen Bathsheba washing herself, place himself before the LORD to have his thoughts purified. Instead, he holds on to that picture and inquires who the woman is. He is informed in detail about her, and he is also told that she is married. However, lust has him in her grip so much that he cannot be stopped in his intention to take possession of that woman by laying with her (cf. Jeremiah 5:8).
David abuses his position. He also abuses Bathsheba. Because she is another person’s wife, he also cheats on her husband. He lets her come and lies with her. The history is described without sensation. It’s simply the events. The mention that she has “purified herself from her uncleanness” seems to indicate that she has just had her period and that she has washed herself to that end (2 Samuel 11:4; Leviticus 12:2-5; Leviticus 15:19-28). At the same time it makes clear why she is pregnant immediately, because a few days after menstruation the chance of pregnancy is naturally greatest. It is usually the most fertile period. When Bathsheba discovers that she is pregnant, she lets him know. She says nothing else, but leaves everything to him (2 Samuel 11:5).
The question is whether we are equipped to meet sin. It is not about the sins of others, but those of me. David’s sin is the sin that is widely committed today and that takes away the life force of God’s people. The accidents in traffic and in the air are insignificant compared to the accidents in families and lives caused by this sin. Satan specializes in making sin popular and entertaining. We are no longer afraid of sin. Of the history of David and Bathsheba a movie is made. Why do people want to see that movie? Do we throw away a DVD if it contains erotic scenes?
2 Samuel 19:40
Introduction
Here begins a part of David’s history in which he is not a picture of the Lord Jesus, but of a believer who sins. It is also a believer with a great responsibility. He offends God, commits adultery and commits murder. The position and responsibility of a believer also determines the seriousness of his sin. It makes a difference to God whether an ordinary member of His people or a leader of His people sins (Leviticus 4:1-2; 13; 22; 27). The consequences are inevitable, although there is forgiveness for the sins he has committed.
We also learn that we do not suddenly start living in sin. Falling into sin can happen suddenly, but David starts to live in sin. He chooses this way of life and makes sin part of his life.
Adultery of David With Bathsheba
This chapter follows historically on the previous one, it is the following year, “in the spring”, literally “at the return of the year”. According to the customs of that time, the spring, when the late rain has stopped, is the time for military action to be taken again. For David it means that the time has come to defeat Moab definitively. But instead of going out at the head of the army, he stays at home and sends Joab and the whole people. It seems that he spent the whole day in bed, because we read that “when evening came David arose from his bed”.
David stays at home, when he should have gone to battle. He neglects his duty and takes rest while he should have worked. Here the saying is true: ‘Idle hands are the devil’s playground.’ If we are not busy with what we should or may do, we are on a road on which the temptation can overtake us as a traveler (2 Samuel 12:1-4). Someone who has nothing to do, is an easy prey for the devil. He can get on well with that. Doing nothing is creating room for sin.
David “saw”. He does not seek temptation, but sees it. The temptation appears suddenly. Then it comes down to what one does. However, David’s mental defense mechanism has been eliminated by his laziness. If the inner condition is prepared by laziness, desire can easily enter. The law which James mentions in his letter then comes into effect (James 1:14-15). Desire does not have to lead to sin, but the power to say ‘no’ to sin is lacking when one lives in laxness. Then the lusts find a partner in the flesh. If David had been strong, he would have made a covenant with his eyes (Job 31:1).
With us it will be exactly the same if we open ourselves up to pornographic material. Sometimes you suddenly see a picture, by accident. This can happen because you see a picture on a billboard along the road. It can also happen through a picture you see on the ‘digital highway’, without searching for it. What do you do then? Were you just driving, a bit aimlessly, or surfing, a bit aimlessly? Then you have opened the door wide for sin.
David’s sin with Bathsheba is preceded by taking more wives, after he has come from Hebron (2 Samuel 5:13). His many wives have demolished the threshold for his desire for another wife. Taking more wives is a violation of the king’s law (Deuteronomy 17:17a). When David commits the sin of adultery, he is over fifty years old. The danger of adultery remains, even at old age and is perhaps then the greatest.
David spent the whole day in idleness. Laziness, laxness and passivity are enormous dangers for every believer. When we give in to laziness, the enemy comes, the traveler who wants to stay overnight with us (2 Samuel 12:1-4). This traveler is sin, lust. David sins because he does not immediately, after he has seen Bathsheba washing herself, place himself before the LORD to have his thoughts purified. Instead, he holds on to that picture and inquires who the woman is. He is informed in detail about her, and he is also told that she is married. However, lust has him in her grip so much that he cannot be stopped in his intention to take possession of that woman by laying with her (cf. Jeremiah 5:8).
David abuses his position. He also abuses Bathsheba. Because she is another person’s wife, he also cheats on her husband. He lets her come and lies with her. The history is described without sensation. It’s simply the events. The mention that she has “purified herself from her uncleanness” seems to indicate that she has just had her period and that she has washed herself to that end (2 Samuel 11:4; Leviticus 12:2-5; Leviticus 15:19-28). At the same time it makes clear why she is pregnant immediately, because a few days after menstruation the chance of pregnancy is naturally greatest. It is usually the most fertile period. When Bathsheba discovers that she is pregnant, she lets him know. She says nothing else, but leaves everything to him (2 Samuel 11:5).
The question is whether we are equipped to meet sin. It is not about the sins of others, but those of me. David’s sin is the sin that is widely committed today and that takes away the life force of God’s people. The accidents in traffic and in the air are insignificant compared to the accidents in families and lives caused by this sin. Satan specializes in making sin popular and entertaining. We are no longer afraid of sin. Of the history of David and Bathsheba a movie is made. Why do people want to see that movie? Do we throw away a DVD if it contains erotic scenes?
2 Samuel 19:41
Introduction
Here begins a part of David’s history in which he is not a picture of the Lord Jesus, but of a believer who sins. It is also a believer with a great responsibility. He offends God, commits adultery and commits murder. The position and responsibility of a believer also determines the seriousness of his sin. It makes a difference to God whether an ordinary member of His people or a leader of His people sins (Leviticus 4:1-2; 13; 22; 27). The consequences are inevitable, although there is forgiveness for the sins he has committed.
We also learn that we do not suddenly start living in sin. Falling into sin can happen suddenly, but David starts to live in sin. He chooses this way of life and makes sin part of his life.
Adultery of David With Bathsheba
This chapter follows historically on the previous one, it is the following year, “in the spring”, literally “at the return of the year”. According to the customs of that time, the spring, when the late rain has stopped, is the time for military action to be taken again. For David it means that the time has come to defeat Moab definitively. But instead of going out at the head of the army, he stays at home and sends Joab and the whole people. It seems that he spent the whole day in bed, because we read that “when evening came David arose from his bed”.
David stays at home, when he should have gone to battle. He neglects his duty and takes rest while he should have worked. Here the saying is true: ‘Idle hands are the devil’s playground.’ If we are not busy with what we should or may do, we are on a road on which the temptation can overtake us as a traveler (2 Samuel 12:1-4). Someone who has nothing to do, is an easy prey for the devil. He can get on well with that. Doing nothing is creating room for sin.
David “saw”. He does not seek temptation, but sees it. The temptation appears suddenly. Then it comes down to what one does. However, David’s mental defense mechanism has been eliminated by his laziness. If the inner condition is prepared by laziness, desire can easily enter. The law which James mentions in his letter then comes into effect (James 1:14-15). Desire does not have to lead to sin, but the power to say ‘no’ to sin is lacking when one lives in laxness. Then the lusts find a partner in the flesh. If David had been strong, he would have made a covenant with his eyes (Job 31:1).
With us it will be exactly the same if we open ourselves up to pornographic material. Sometimes you suddenly see a picture, by accident. This can happen because you see a picture on a billboard along the road. It can also happen through a picture you see on the ‘digital highway’, without searching for it. What do you do then? Were you just driving, a bit aimlessly, or surfing, a bit aimlessly? Then you have opened the door wide for sin.
David’s sin with Bathsheba is preceded by taking more wives, after he has come from Hebron (2 Samuel 5:13). His many wives have demolished the threshold for his desire for another wife. Taking more wives is a violation of the king’s law (Deuteronomy 17:17a). When David commits the sin of adultery, he is over fifty years old. The danger of adultery remains, even at old age and is perhaps then the greatest.
David spent the whole day in idleness. Laziness, laxness and passivity are enormous dangers for every believer. When we give in to laziness, the enemy comes, the traveler who wants to stay overnight with us (2 Samuel 12:1-4). This traveler is sin, lust. David sins because he does not immediately, after he has seen Bathsheba washing herself, place himself before the LORD to have his thoughts purified. Instead, he holds on to that picture and inquires who the woman is. He is informed in detail about her, and he is also told that she is married. However, lust has him in her grip so much that he cannot be stopped in his intention to take possession of that woman by laying with her (cf. Jeremiah 5:8).
David abuses his position. He also abuses Bathsheba. Because she is another person’s wife, he also cheats on her husband. He lets her come and lies with her. The history is described without sensation. It’s simply the events. The mention that she has “purified herself from her uncleanness” seems to indicate that she has just had her period and that she has washed herself to that end (2 Samuel 11:4; Leviticus 12:2-5; Leviticus 15:19-28). At the same time it makes clear why she is pregnant immediately, because a few days after menstruation the chance of pregnancy is naturally greatest. It is usually the most fertile period. When Bathsheba discovers that she is pregnant, she lets him know. She says nothing else, but leaves everything to him (2 Samuel 11:5).
The question is whether we are equipped to meet sin. It is not about the sins of others, but those of me. David’s sin is the sin that is widely committed today and that takes away the life force of God’s people. The accidents in traffic and in the air are insignificant compared to the accidents in families and lives caused by this sin. Satan specializes in making sin popular and entertaining. We are no longer afraid of sin. Of the history of David and Bathsheba a movie is made. Why do people want to see that movie? Do we throw away a DVD if it contains erotic scenes?
2 Samuel 19:42
Introduction
Here begins a part of David’s history in which he is not a picture of the Lord Jesus, but of a believer who sins. It is also a believer with a great responsibility. He offends God, commits adultery and commits murder. The position and responsibility of a believer also determines the seriousness of his sin. It makes a difference to God whether an ordinary member of His people or a leader of His people sins (Leviticus 4:1-2; 13; 22; 27). The consequences are inevitable, although there is forgiveness for the sins he has committed.
We also learn that we do not suddenly start living in sin. Falling into sin can happen suddenly, but David starts to live in sin. He chooses this way of life and makes sin part of his life.
Adultery of David With Bathsheba
This chapter follows historically on the previous one, it is the following year, “in the spring”, literally “at the return of the year”. According to the customs of that time, the spring, when the late rain has stopped, is the time for military action to be taken again. For David it means that the time has come to defeat Moab definitively. But instead of going out at the head of the army, he stays at home and sends Joab and the whole people. It seems that he spent the whole day in bed, because we read that “when evening came David arose from his bed”.
David stays at home, when he should have gone to battle. He neglects his duty and takes rest while he should have worked. Here the saying is true: ‘Idle hands are the devil’s playground.’ If we are not busy with what we should or may do, we are on a road on which the temptation can overtake us as a traveler (2 Samuel 12:1-4). Someone who has nothing to do, is an easy prey for the devil. He can get on well with that. Doing nothing is creating room for sin.
David “saw”. He does not seek temptation, but sees it. The temptation appears suddenly. Then it comes down to what one does. However, David’s mental defense mechanism has been eliminated by his laziness. If the inner condition is prepared by laziness, desire can easily enter. The law which James mentions in his letter then comes into effect (James 1:14-15). Desire does not have to lead to sin, but the power to say ‘no’ to sin is lacking when one lives in laxness. Then the lusts find a partner in the flesh. If David had been strong, he would have made a covenant with his eyes (Job 31:1).
With us it will be exactly the same if we open ourselves up to pornographic material. Sometimes you suddenly see a picture, by accident. This can happen because you see a picture on a billboard along the road. It can also happen through a picture you see on the ‘digital highway’, without searching for it. What do you do then? Were you just driving, a bit aimlessly, or surfing, a bit aimlessly? Then you have opened the door wide for sin.
David’s sin with Bathsheba is preceded by taking more wives, after he has come from Hebron (2 Samuel 5:13). His many wives have demolished the threshold for his desire for another wife. Taking more wives is a violation of the king’s law (Deuteronomy 17:17a). When David commits the sin of adultery, he is over fifty years old. The danger of adultery remains, even at old age and is perhaps then the greatest.
David spent the whole day in idleness. Laziness, laxness and passivity are enormous dangers for every believer. When we give in to laziness, the enemy comes, the traveler who wants to stay overnight with us (2 Samuel 12:1-4). This traveler is sin, lust. David sins because he does not immediately, after he has seen Bathsheba washing herself, place himself before the LORD to have his thoughts purified. Instead, he holds on to that picture and inquires who the woman is. He is informed in detail about her, and he is also told that she is married. However, lust has him in her grip so much that he cannot be stopped in his intention to take possession of that woman by laying with her (cf. Jeremiah 5:8).
David abuses his position. He also abuses Bathsheba. Because she is another person’s wife, he also cheats on her husband. He lets her come and lies with her. The history is described without sensation. It’s simply the events. The mention that she has “purified herself from her uncleanness” seems to indicate that she has just had her period and that she has washed herself to that end (2 Samuel 11:4; Leviticus 12:2-5; Leviticus 15:19-28). At the same time it makes clear why she is pregnant immediately, because a few days after menstruation the chance of pregnancy is naturally greatest. It is usually the most fertile period. When Bathsheba discovers that she is pregnant, she lets him know. She says nothing else, but leaves everything to him (2 Samuel 11:5).
The question is whether we are equipped to meet sin. It is not about the sins of others, but those of me. David’s sin is the sin that is widely committed today and that takes away the life force of God’s people. The accidents in traffic and in the air are insignificant compared to the accidents in families and lives caused by this sin. Satan specializes in making sin popular and entertaining. We are no longer afraid of sin. Of the history of David and Bathsheba a movie is made. Why do people want to see that movie? Do we throw away a DVD if it contains erotic scenes?
2 Samuel 19:43
Introduction
Here begins a part of David’s history in which he is not a picture of the Lord Jesus, but of a believer who sins. It is also a believer with a great responsibility. He offends God, commits adultery and commits murder. The position and responsibility of a believer also determines the seriousness of his sin. It makes a difference to God whether an ordinary member of His people or a leader of His people sins (Leviticus 4:1-2; 13; 22; 27). The consequences are inevitable, although there is forgiveness for the sins he has committed.
We also learn that we do not suddenly start living in sin. Falling into sin can happen suddenly, but David starts to live in sin. He chooses this way of life and makes sin part of his life.
Adultery of David With Bathsheba
This chapter follows historically on the previous one, it is the following year, “in the spring”, literally “at the return of the year”. According to the customs of that time, the spring, when the late rain has stopped, is the time for military action to be taken again. For David it means that the time has come to defeat Moab definitively. But instead of going out at the head of the army, he stays at home and sends Joab and the whole people. It seems that he spent the whole day in bed, because we read that “when evening came David arose from his bed”.
David stays at home, when he should have gone to battle. He neglects his duty and takes rest while he should have worked. Here the saying is true: ‘Idle hands are the devil’s playground.’ If we are not busy with what we should or may do, we are on a road on which the temptation can overtake us as a traveler (2 Samuel 12:1-4). Someone who has nothing to do, is an easy prey for the devil. He can get on well with that. Doing nothing is creating room for sin.
David “saw”. He does not seek temptation, but sees it. The temptation appears suddenly. Then it comes down to what one does. However, David’s mental defense mechanism has been eliminated by his laziness. If the inner condition is prepared by laziness, desire can easily enter. The law which James mentions in his letter then comes into effect (James 1:14-15). Desire does not have to lead to sin, but the power to say ‘no’ to sin is lacking when one lives in laxness. Then the lusts find a partner in the flesh. If David had been strong, he would have made a covenant with his eyes (Job 31:1).
With us it will be exactly the same if we open ourselves up to pornographic material. Sometimes you suddenly see a picture, by accident. This can happen because you see a picture on a billboard along the road. It can also happen through a picture you see on the ‘digital highway’, without searching for it. What do you do then? Were you just driving, a bit aimlessly, or surfing, a bit aimlessly? Then you have opened the door wide for sin.
David’s sin with Bathsheba is preceded by taking more wives, after he has come from Hebron (2 Samuel 5:13). His many wives have demolished the threshold for his desire for another wife. Taking more wives is a violation of the king’s law (Deuteronomy 17:17a). When David commits the sin of adultery, he is over fifty years old. The danger of adultery remains, even at old age and is perhaps then the greatest.
David spent the whole day in idleness. Laziness, laxness and passivity are enormous dangers for every believer. When we give in to laziness, the enemy comes, the traveler who wants to stay overnight with us (2 Samuel 12:1-4). This traveler is sin, lust. David sins because he does not immediately, after he has seen Bathsheba washing herself, place himself before the LORD to have his thoughts purified. Instead, he holds on to that picture and inquires who the woman is. He is informed in detail about her, and he is also told that she is married. However, lust has him in her grip so much that he cannot be stopped in his intention to take possession of that woman by laying with her (cf. Jeremiah 5:8).
David abuses his position. He also abuses Bathsheba. Because she is another person’s wife, he also cheats on her husband. He lets her come and lies with her. The history is described without sensation. It’s simply the events. The mention that she has “purified herself from her uncleanness” seems to indicate that she has just had her period and that she has washed herself to that end (2 Samuel 11:4; Leviticus 12:2-5; Leviticus 15:19-28). At the same time it makes clear why she is pregnant immediately, because a few days after menstruation the chance of pregnancy is naturally greatest. It is usually the most fertile period. When Bathsheba discovers that she is pregnant, she lets him know. She says nothing else, but leaves everything to him (2 Samuel 11:5).
The question is whether we are equipped to meet sin. It is not about the sins of others, but those of me. David’s sin is the sin that is widely committed today and that takes away the life force of God’s people. The accidents in traffic and in the air are insignificant compared to the accidents in families and lives caused by this sin. Satan specializes in making sin popular and entertaining. We are no longer afraid of sin. Of the history of David and Bathsheba a movie is made. Why do people want to see that movie? Do we throw away a DVD if it contains erotic scenes?