2 Samuel 21 is a problem, it is a problem because it presents information that is not supported anywhere else. It also breaks up continuity that exists between 2 Samuel 20 and 1 Kings 1. Perhaps we could read 2 Samuel 21 as David again cleaning up the mess that Saul has created, but then why would not previous scripture spoken to how Saul had developed bloodguilt against the Gibeonites? Since it is David's royal scribes who are piecing this scripture together for us, clearly they would have found a way to present Saul's bloodguilt but they do not.
It is then very possible that this chapter forms a story of the pretext of how David finds a way to deal with Saul's heirs once and for all to insure that they will not rise up against him. Or it could be exactly as it is told. That is the question we have to ask ourselves. Either way, it is an interesting addition to the scroll of Samuel.
It would seem that all this battle has finally taken a toll on David, he is not the mighty warrior as of old. It is time for him to hang up his sword and shield. The Philistines continue to be a problem for Israel but the men of David are up to the task as they slay more "Goliaths". Of course, we are also asked the question of who really did kill the original Goliath of the "weavers beam." Just another discrepancy the bible never clears up.
As we near the end of 2 Samuel, 2 Samuel 22 is a Psalm of David. Its form and shape could be at home in the Book of Psalms, yet here it is in a book commonly referred to as a History. It is no wonder that many believe David to be the author of Psalms. The Song of David opens with a doxological statement about the power and majesty of God Almighty. How God had responded to the cries and David and became more than a God, but a refuge. How God answered the cries with great acts that shook the foundations of the world.
The middle section is a little more problematic, particularly when David makes a claim to be blameless. The David we meet in the middle sections of 2 Samuel is far from blameless. From Bethsheba to his lack of action when his own daughter is raped, David is far from blameless.
The final section again affirms that God has done glorious things. What David has done is not because of David, but because God acted.
1 Corinthians 9
Paul continues in the discussion of being "free" to eat as one desires but this time turns the discussion to himself. Just as the Corinthians are free to eat what they desire without it impacting their spiritual nourishment, so Paul has the right to "eat" what he desires. In his circumstance however he is not referring to food, but speaking of being supported by the churches he has founded.
It was common for churches to apostles, and their wives for that matter, as they journeyed to proclaim the Gospel. Paul is right to proclaim that this is his right as an apostle. He even looks back at the Old Testament to show how priests and others were supported by the community to do their work. Paul, however, has chosen not to assert this right of his, instead he has chosen to act in a way beneficial to the community. While Paul is "free" to take a stipend and support from the church, he has chosen to limit his freedom for the betterment of the community.
Paul takes this all a step further. Instead of demanding financial support from the Corinthians, Paul maintains that he has accepted his commission from God and will continue to do so no matter what support he gets. In this he differs from other "teachers" but he remains consistent with his understanding of being a slave to God. Instead of being "free", Paul has limited his own freedom and now is a "slave to all." His service is to God, therefore he has become what he needs to be to proclaim the Gospel of Jews and Gentiles alike.
Paul ends by point out that Corinthians should be like him, to build themselves up like athletes, but spiritual athletes. But not for self adulation but for the exaltation of God and community.
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