Usually the former is supposed to have been slandered by the latter, and to have been truly attached to David. But it is at least questionable whether Ziba was such a villain, and Mephibosheth such an injured innocent, as is supposed. This, at least, is plain, that Ziba demonstrated attachment to David at the time when self-love would have kept him silent. It took some courage to come with gifts to a discrowned king (2 Sam. 19:1-4); and his allegation about his master has at least this support that the latter did not come with the rest of David's court to share his fortunes, and that the dream that he might fish to advantage in troubled waters is extremely likely to have occurred to him. Nor does it appear clear that, if Ziba's motive was to get hold of the estate, his adherence to David would have seemed, at that moment, the best way of effecting it.
If we look at the sequel (19:24-30) Mephibosheth's excuse for not joining David seems almost as lame as himself. He says that Ziba deceived him,' and did not bring him the ass for riding on, and therefore he could not come. Was there only one ass available in Jerusalem? and, when all David's entourage were streaming out to Olivet after him, could not he easily have got there too if he had wished? His demonstration of mourning looks very like a blind, and his language to David has a disagreeable ring of untruthfulness, in its extreme professions of humility and loyalty. Methinks the cripple doth protest too much.' David evidently did not feel sure about him, and stopped his voluble utterances somewhat brusquely: Why speakest thou any more of thy matters?' That is as much as to say, Hold your tongue.' And the final disposition of the property, while it gives Mephibosheth the benefit of the doubt, yet looks as if there was a considerable doubt in the king's mind.
We may take up the same somewhat doubting position. If he requited David's kindness thus unworthy, is it not the too common experience that one way of making enemies is to load with benefits? But no cynical wisdom of that sort should interfere with our showing mercy; and if we are to take the kindness of God' for our pattern, we must let our sunshine and rain fall, as His do, on' the unthankful and the evil.'
