while David was at the zenith of his power, which shows his true character, and proves that success had not

yet injured his better nature. There was but one legitimate scion of the royal house left -Mephibosheth, who

bore in his lamed body the memorial of that sad day on Mount Gilboa. It is another bright glimpse into the

moral state of the people that all this time the poor neglected descendant of fallen royalty should have

found a home and support in the house of the wealthy chieftain Machir, the son of Ammiel, at Lodebar,298

near Mahanaim, the scene of Ishbosheth's murder (2 Samuel 4).

Yet another evidence was afterwards given of the worth and character of Machir. He had evidently known

to appreciate David's conduct toward Mephibosheth, and in consequence become one of his warmest

adherents, not only in the time of prosperity, but in that of direst adversity, when he dared openly to

espouse David's cause, and to supply him in his flight with much needed help (2 Samuel 17:27-29).

But to return. The first care of the king was to send for Ziba, well known as a servant of Saul's - perhaps

formerly the steward of his household. It is curious to note how, even after David assured him of his friendly

intentions, Ziba on mentioning Mephibosheth, immediately told that he was "lame on his feet," as if to avert

possible evil consequences. So strongly did the Oriental idea seem rooted in his mind, that a new king

would certainly compass the death of all the descendants of his predecessor. Something of the same feeling

appeared also in the bearing of Mephibosheth when introduced to David. But far other thoughts were in the

king's heart. Mephibosheth was henceforth to be treated as one of the royal princes. His residence was to

be at Jerusalem, and his place at the king's table while, at the same time, all the land formerly belonging to

Saul was restored to him for his support. Ziba, whom David regarded as a faithful adherent of his old

master's family, was directed, with his sons and servants, to attend to the ancestral property of

We love to dwell upon this incident in the history of David, which forms, so to speak, an appendix to the

narrative of the first period of his reign, not merely for what it tells us of the king, but as the last bright spot

on which the eye rests. Other thoughts, also, seem to crowd around us, as we repeat to ourselves such

words as "the kindness of God" and "for Jonathan's sake." Thus much would a man do, and so earnes tly

would he inquire for the sake of an earthly friend whom he had loved. Is there not a higher sense in which

the "for Jonathan's sake" can bring us comfort and give us direction in the service of love?