If we look at the sequel (xix. 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. 'Me thinks 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 unworthily, 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.'
'And the children of Ammon came out, and put the battle in array at the entering in of the gate: and the Syrians of Zoba, and of Rehob, and Ish-tob, and Maacah, were by themselves in the field. 9. When Joab saw that the front of the battle was against him before and behind, he chose of all the choice men of Israel, and put them in array against the Syrians: 10. And the rest of the people he delivered into the hand of Abishai his brother, that he might put them in array against the children of Ammon. 11. And he said, if the Syrians be too strong for me, then thou shalt help me: but if the children of Ammon be too strong for thee, then I will come and help thee. 12. Be of good courage, and let us play the men for our people, and for the cities of our God: and the Lord do that which seemeth Him good. 13. And Joab drew nigh, and the people that were with him, unto the battle against the Syrians: and they fled before him. 14. And when the children of Ammon saw that the Syrians were fled, then fled they also before Abishai, and entered into the city. So Joab returned from the children of Ammon, and came to Jerusalem. 15. And when the Syrians saw that they were smitten before Israel, they gathered themselves together. 16. And Hadarezer sent, and brought out the Syrians that were beyond the river: and they came to Helam: and Shobach the captain of the host of Hadarezer went before them. 17. And when it was told David, he gathered all Israel together, and passed over Jordan, and came to Helam. And the Syrians set themselves in array against David, and fought with him. 18. And the Syrians fled before Israel; and David slew the men of seven hundred chariots of the Syrians, and forty thousand horsemen, and smote Shobach the captain of their host, who died there. 19. And when all the kings that were servants to Hadarezer saw that they were smitten before Israel, they made peace with Israel, and served them. So the Syrians feared to help the children of Ammon any more.'--2 SAMUEL x. 8-19.
David's growing power would naturally be regarded by neighbouring states as a menace. Success provokes envy, and in this selfish world strength usually encroaches on weakness, and weakness dreads strength. So it was quite according to the way of the world that David's friendly embassy to the king of Ammon should be suspected of covering hostile intentions. Those who have no kindness in their own hearts are slow to believe in kindness in others. 'What does he want to get by it?' is the question put by cynical 'shrewd men,' when they see a good man doing a gracious, self-forgetting act.