Today’s reading begins the appendix of material in 2 Samuel. These chapters are not necessarily in chronological order, and they discontinue the story of stress, turmoil and warfare that 2 Samuel 12 began. 2 Samuel 21 seems to be early in David’s reign, perhaps after the inquiry into Saul’s house in chapter 9. The land is threatened by famine, and the explanation is that the house of Saul is under blood guilt for murdering the Gibeonites, the people who Israel covenanted with in Joshua 9. Israel should not have made a covenant with them, but they did and it must be honored. It was 4􏰢􏰢 years old and yet God expected it to be upheld! Why were the sons of Saul executed for what Saul did (verses 8-14)? They must have participated in Saul’s sin and so were guilty. The law specifically forbids punishing sons for the guilt of fathers (Deut 24:1􏰦; Num 35:31).

Who killed Goliath (verse 19)? The verse text says 􏰧lhanan did but we know David did. 1 Chronicles 2􏰢:5 resolves the con􏰫ict by noting that this is the brother of Goliath who was killed by 􏰧lhanan.

22 - Chapter 22 contains a psalm of praise by David that is very close to 􏰩salm 1􏰣. Much of David’s reign was a struggle. This psalm shows how he gave credit for every victory and all his success to God. The psalm has beautiful imagery of God throughout. Take special note of the connection in divine activity and human action in verses 38-41).

23 - Chapter 23 gives a fitting tribute to the men who surrounded David (note 􏰩salm 5􏰡:14) and David’s “last words.” We need not take verse 1 super-literally, as if they were breathed and then he died. It is a kind of last will and testament, or last public words of David. The list of mighty men divides into three parts: the Three (verses 8-17), the Thirty (very great but not as great as the Three) in verses 18-23, and fi- nally lesser warriors (verses 24-39). Verse 20 continues the Bible’s only mention of literal snow. It is used as a figure of speech in many places but here the snow is real. Sadly we realize 􏰬Uriah the Hittite, Bathsheba’s husband, was one of David’s trusted inner band (verse 39).

Psalm 34

This song of thanksgiving is an acrostic psalm. That means each verse begins with the corresponding letter of the Hebrew alphabet. It is the second acrostic in the book of psalms (25th is the first). Acrostics are care- fully structured, and were probably used to facilitate memorization of the scriptures and to give the reader the feel that this topic was covered from “A to 􏰤.” That makes this psalm the “ABC’s” of praising God.

It celebrates, according to the subtitles (not inspired but very old and helpful) when God saved David from the mess he got himself into in Gath in 1 Samuel 21:11ff. Notice how the psalm breathes with emotion and fer- vor but that the way of praise in the psalms is not some over-heated emotional display but rather a clear re- counting of who God is and what He has done (verses 1-􏰡). 􏰮erse 􏰣 is borrowed by 􏰩eter in 1 􏰩eter 2:3. The psalm begins to have a wisdom or teaching feel to it in verses 11-1􏰣. Who the Lord will save and how to be God’s person is carefully recounted. The psalm then ties it all together with a stirring conclusion (verses 19-22), urging once again trust in the Lord, that God will save and deliver His people, and the wicked will be 􏰥udged so “take refuge in Him.” 􏰮erses 2􏰢 has clear Messianic connections (see John 19:3􏰦).

26 - 􏰩Paul uses his position, even if it is as a novelty, to preach one of the most stirring sermons ever. The theme again is 􏰩Paul the Good and Obedient Jew (note verse 6). Verse 18 gives us an excellent summary of the Gospel message. Is Agrippa mocking 􏰩aul or genuine in his statement of verse 28? We cannot hear his tone of voice so we do not know. The chapter ends with 􏰩Paul being vindicated by the Roman government again (verse 32). Luke is letting everyone know that Paul (and Christianity in general) has not broken Roman law.

4 - Once again, 􏰩Paul shows his understanding of his audience. Some will ob􏰥ect to what he is teaching by pointing to Abraham. Now there was a fine fellow! Surely God accepted him based on all the good things he did! No, says 􏰩aul, that’s not the case. Abraham was “􏰥ustified” or “counted righteous by faith.” Here 􏰩Paul sets forth an entirely different kind of righteousness not based on never sinning, but obtained through faith as a gift of God. It is based on forgiveness not perfection. Verses 6-7 beautifully illustrate what “counted righteous” and “reckon” or “impute righteousness” means. Those terms 􏰥must mean “forgiven.” The man counted righteous by God is the man forgiven by God. Verse 9 sounds out the unity theme again A Jewish Christian might say “Oh, yes, 􏰥ustified by faith, but not 􏰥ust any believer can be 􏰥ustified, but the circumcised believer only.” No, P􏰩aul says, Abraham was right with God prior to circumcision (verses 10-12). Thus Abraham can be the father of all who believe, not 􏰥ust the Jews or circumcised. Anyone with faith can be a child of Abraham! 􏰩Paul even argues that if the promise of blessing depends on law keeping then it will never be fulfilled because no one keeps the law perfectly (verse 14). The chapter ends by showing that Abraham’s faith is a model for us today (verse 22). Be like Abraham and trust in God!