Introduction
In J. Edwin Hartill’s Principles of Biblical Hermeneutics, he addresses a principle titled “The Application Principle.” He defines that principle as “The principle by which an application of truth may be made only after the correct interpretation has been learned” (Hermeneutics 44). The author goes on to state the following:
This means that when you study the Bible you must first seek the proper interpretation of the text, the exact meaning always, and the literal meaning. You ought never to take a text and preach on it without examining the words of the text. Discover—(1) Why that passage was given. (2) What was the original purpose of God in writing the Scripture. (3) What was in the mind of God when He caused it to be written. . . . There may be many applications, but there is only one correct interpretation (Hermeneutic 44).
It is my intent in writing this article to apply the application principle to 2 Samuel 9:1-13. The interpretation is rather straight-forward. The narrative reveals David’s kindness to the household of Saul for Jonathan’s sake (cf. 2 Samuel 9:1). David’s actions are initiated by his faithfulness to the covenant he and Jonathan had entered into many years before (cf. 1 Samuel 20:10-17). Once we have determined that this is the literal interpretation of the passage, we may then pursue its application.
Application
What immediately stands out from the passage is its amazing application to our salvation in Jesus Christ. In the normal course of assuming the throne once held by another, it was the practice of the new ruler to round up all remaining descendants of the disposed king and have them executed. This eliminated any future challenges to the throne. David was true to his covenant with Jonathan, and mercy reigned rather than brutality.
Mephibosheth was Jonathan’s son. Scripture tells us that Mephibosheth was lame in both of his feet. Second Samuel 4:4 states that “. . . He was five years old when the tidings came of Saul and Jonathan out of Jezreel, and his nurse took him up, and fled: and it came to pass, as she made haste to flee, that he fell, and became lame.” Mephibosheth was lame because of a fall. It is not a difficult transaction for us to see the typical significance of this verse. Mephibosheth’s nurse dropped him while fleeing for their safety. Mephibosheth’s fall was not of his own doing. Doctor Hartill remarks that “He had fallen at the hands of another” (Hermeneutics 45).
All mankind is in a fallen state and “at the hands of another.” Adam, of course, is the source of our fallen condition. To use the language of the passage before us, we are all lame in our feet just as Mephibosheth was. Mephibosheth, of his own ability, was not able to come to the king’s house; nor was he inclined to, knowing the danger that possible awaited him. Second Samuel 9:4 states that “. . . Behold, he [Mephibosheth] is in the house of Machir, the son of Ammiel, in Lodebar.” Nothing in Scripture is accidental. Every word is purposeful. Machir means “sold.” This is typically significant to the application. It is not a stretch for us to acknowledge that Mephibosheth was dwelling in a house of bondage. Once again, we note Paul’s language in Romans 7:14, “For we know that the law is spiritual: but I am carnal, sold under sin” (Emphasis added), there is not one of us that is not carnal, sold under sin, dwelling in a state of bondage to our sinful condition. Further, the 3 house of Machir was in the land of Lodebar. Lodebar means “pastureless” or “no pasture.” In Lodebar there is no satisfaction nor comfort.
Once King David learned of Mephibosheth and his location, “Then the king sent, and fetched him out of the house of Machir, the son of Ammiel, from Lodebar” (2 Samuel 9:5). That word “fetched” is a strong word. It means “to be taken unto, be brought unto, to be taken out of, to be taken away.” The reality is that Mephibosheth had no choice. He would be brought to the king and that by force.
It should be noted that Mephibosheth was not seeking David. He was not able to go to David himself, even if he was inclined to do so. That is true of us also. We were not seeking God when God sent and fetched us out of our house of bondage. Paul writes in Ephesians 2:4, “But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved). You see, it had to be this way because, as Paul writes, “As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God” (Romans 3:10-11).
Conclusion
Doctor Hartill’s application principle has enabled us to rightly interpret 2 Samuel 9 and then make the beautiful application we have made based upon the sound biblical precepts as mentioned in the introduction to this article.