2 Samuel 21–24

David’s Song of Thanksgiving (22:1–51)

1David sang to the LORD the words of this song when the LORD delivered him from the hand of all his enemies and from the hand of Saul. 2He said:

“The LORD is my rock, my fortress and my deliverer;

3my God is my rock, in whom I take refuge,

my shield and the horn of my salvation.

He is my stronghold, my refuge and my savior—

from violent men you save me.

4I call to the LORD, who is worthy of praise,

and I am saved from my enemies.

5“The waves of death swirled about me;

the torrents of destruction overwhelmed me.

6The cords of the grave coiled around me;

the snares of death confronted me.

7In my distress I called to the LORD;

I called out to my God.

From his temple he heard my voice;

my cry came to his ears.

8“The earth trembled and quaked,

the foundations of the heavens shook;

they trembled because he was angry.

9Smoke rose from his nostrils;

consuming fire came from his mouth,

burning coals blazed out of it.

10He parted the heavens and came down;

dark clouds were under his feet.

11He mounted the cherubim and flew;

he soared on the wings of the wind.

12He made darkness his canopy around him—

the dark rain clouds of the sky.

13Out of the brightness of his presence

bolts of lightning blazed forth.

14The LORD thundered from heaven;

the voice of the Most High resounded.

15He shot arrows and scattered the enemies,

bolts of lightning and routed them.

16The valleys of the sea were exposed

and the foundations of the earth laid bare

at the rebuke of the LORD,

at the blast of breath from his nostrils.

17“He reached down from on high and took hold of me;

he drew me out of deep waters.

18He rescued me from my powerful enemy,

from my foes, who were too strong for me.

19They confronted me in the day of my disaster,

but the LORD was my support.

20He brought me out into a spacious place;

he rescued me because he delighted in me.

21“The LORD has dealt with me according to my righteousness;

according to the cleanness of my hands he has rewarded me.

22For I have kept the ways of the LORD;

I have not done evil by turning from my God.

23All his laws are before me;

I have not turned away from his decrees.

24I have been blameless before him

and have kept myself from sin.

25The LORD has rewarded me according to my righteousness,

according to my cleanness in his sight.

26“To the faithful you show yourself faithful,

to the blameless you show yourself blameless,

27to the pure you show yourself pure,

but to the crooked you show yourself shrewd.

28You save the humble,

but your eyes are on the haughty to bring them low.

29You are my lamp, O LORD;

the LORD turns my darkness into light.

30With your help I can advance against a troop;

with my God I can scale a wall.

31“As for God, his way is perfect;

the word of the LORD is flawless.

He is a shield

for all who take refuge in him.

32For who is God besides the LORD?

And who is the Rock except our God?

33It is God who arms me with strength

and makes my way perfect.

34He makes my feet like the feet of a deer;

he enables me to stand on the heights.

35He trains my hands for battle;

my arms can bend a bow of bronze.

36You give me your shield of victory;

you stoop down to make me great.

37You broaden the path beneath me,

so that my ankles do not turn.

38“I pursued my enemies and crushed them;

I did not turn back till they were destroyed.

39I crushed them completely, and they could not rise;

they fell beneath my feet.

40You armed me with strength for battle;

you made my adversaries bow at my feet.

41You made my enemies turn their backs in flight,

and I destroyed my foes.

42They cried for help, but there was no one to save them—

to the LORD, but he did not answer.

43I beat them as fine as the dust of the earth;

I pounded and trampled them like mud in the streets.

44“You have delivered me from the attacks of my people;

you have preserved me as the head of nations.

People I did not know are subject to me,

45and foreigners come cringing to me;

as soon as they hear me, they obey me.

46They all lose heart;

they come trembling from their strongholds.

47“The LORD lives! Praise be to my Rock!

Exalted be God, the Rock, my Savior!

48He is the God who avenges me,

who puts the nations under me,

49who sets me free from my enemies.

You exalted me above my foes;

from violent men you rescued me.

50Therefore I will praise you, O LORD, among the nations;

I will sing praises to your name.

51He gives his king great victories;

he shows unfailing kindness to his anointed,

to David and his descendants forever.”

As we have suggested, the poems at the beginning and end of the books of Samuel serve an important function as literary frames for the whole (Hannah’s prayer in 1 Sam. 2:1–11 and David’s psalm and last words in 2 Sam. 22:1–23:7). As is often the case in the Old Testament, poetry also has an important theological role, complementing the prose narrative.32 The extended narratives in 1-2 Samuel have instructed us about the nature and purpose of Israel’s monarchy, though the instruction itself is illustrative and the lessons are often stated implicitly. The poetic frame articulates more directly and explicitly the books’ core theological assertions. “The songs of Hannah and David offer the definitive opinion on kingship, which embraces and interprets whatever else the book of Samuel says on the topic.”33 Fittingly, then, in these concluding sections of 1-2 Samuel, the historian has included this praise song, which should be taken as a theological commentary on the entire history of David.34

The scholarly literature on David’s song is enormous for a number of reasons, not the least of which is its repetition in Psalm 18. There are few structural or compositional differences between them, making it certain that they “stem from an original poem.”35 The differences that are present are mostly minor textual or scribal variations, making the parallel editions a textbook example of the way ancient writings were preserved and transmitted.36 Moreover, our poem contains grammatical and orthographic indications of genuine archaic poetry,37 which makes its double retention in the Bible all the more remarkable. It seems likely that other minor changes were intended to make one rendition suitable for use in a liturgical collection (Ps. 18) and the other for a theological summation of narrative related to David (2 Sam. 22).38

The Old Testament psalmic literature has been categorized into various literary types or forms since the days of Hermann Gunkel (1862–1932).39 This particular psalm is of a type most often called a “song of thanksgiving,” though it is also a “royal psalm.”40 At the heart of thanksgiving psalms is typically a story of deliverance or salvation, which may be summarized succinctly at the beginning, as it is in the introduction to our psalm (22:4): “I call to the LORD, who is worthy of praise, and I am saved from my enemies.”

In general the psalm in 2 Samuel 22 can be summarized by the keywords that recur in its stanzas and give the overall hymn a unified theme: “rock” and “save, deliver.”41 (1) “Rock” (ṣur) is a common epithet for God in the Old Testament, as it was among other nations of the ancient world to describe their own deities.42 Referring to God in this way is similar to our “solid as a rock” or to the metaphorical ways we use “mountain” to connote stability and strength. The four occurrences of “rock” in our psalm are concentrated at the beginning and end and emphasize Yahweh as David’s protector and savior (vv. 3, 47 [2×]), as well as the uniqueness of Yahweh’s goodness (v. 32).43

(2) The other key word is the verb “save, deliver” (yšʿ, vv. 3, 4, 28, 42) and its related noun “salvation” (yešaʿ, vv. 3, 36, 47; also 23:5). David celebrates the assurance that Yahweh is a God who can be trusted, who rescues him and delivers him from certain death.

The brief historical introduction in verse 1 is almost identical to the superscription of Psalm 18. Its formulaic nature is similar to other songs inserted into narrative contexts: “David sang to the LORD the words of this song.”44 This is followed by the introduction to the poetry proper, which launches us immediately into a celebration of Yahweh’s deliverance (22:2–4).45 The “horn” of salvation (v. 3) should remind the reader of the way this term is used as a literary device in Hannah’s song (1 Sam. 2:1, 10).46 The deliverance theme so central to the psalm is stated generally in 2 Samuel 22:4 in the call-answer motif, which is particularized in the next paragraph.

As is typical for Hebrew thanksgiving psalms, the general statement of deliverance in 22:4 is expanded significantly in 22:5–20. David defines his situation as that of certain and imminent death (note the theme “death,” “destruction,” and “grave/Sheol,” vv. 5–6). This is followed again by the assertion that he called out to God in the midst of his distress, and God heard his cry from his heavenly abode. David claims that earnest and righteous prayer is effective.

There follows in 22:8–20 a theophany (or divine appearance) phrased in language similar to other such appearances in the Old Testament. These descriptions of Yahweh’s appearance show evidence of early Hebrew poetry and may even belong “to the earliest literary remains of Israelite history.”47 The general theme is that Yahweh delivers the king in his time of trouble and equips him for warfare. The primary image associated with Yahweh throughout the theophany is that of the divine warrior.48 As in other such appearances of God, his arrival is accompanied by the quaking of the earth and mountains (v. 8). He comes as the warrior storm god, breathing smoke and consuming fire (v. 9). His thunderous arrival is meant to strike terror in the hearts of his enemies, a terror justified because of the arrows and bolts of lightning he uses against them (vv. 13–15).49 Such imagery is well known from ancient Ugaritic mythology, in which the storm god, Baal, thunders from his heavenly abode against his enemies. The Israelite version of the theophany describes Yahweh’s victory not over mythological forces but over David’s flesh-and-blood enemies in order to rescue the king (v. 18).50

Unlike most other thanksgiving psalms, this one is not limited to a specific act of deliverance. The introduction can be applied to a number of times that God saved David, and the poem is used fittingly here to summarize the life of the king (v. 1): “when the LORD delivered [David] from the hand of all his enemies and from the hand of Saul.” The conclusion of the spectacular theophany is that Yahweh has brought David out “into a spacious place” (v. 20). He has reached into David’s tight spot, depicted as hemmed in by the cords of the grave, covered with the waves of death, and plunged into deep waters (vv. 5, 6, and 17), and God has set him down safely in the open.

Thus far the poem is a beautiful assertion that the honest and earnest prayer uttered in distress is effective. The warrior God of Israel appears on the scene with all the forces and power of nature specifically in order to rescue his servant from a tight spot.51 “The concept of God and nature moving in concert to answer prayer for one man is bold almost beyond belief, if it were not affirmed in Scripture.”52

David’s hymn of praise now takes a turn that seems unusual for modern readers. In the next section, the king maintains his innocence and righteousness and asserts that Yahweh was only being faithful in saving David (22:21–30). Yahweh has dealt with David in wonderful ways in accordance with the king’s righteousness and clean hands (v. 21). In general, David claims to have maintained his relationship with God by keeping the law and spurning evil (vv. 22–25).

David is not claiming here to have never sinned, a claim that can hardly be read seriously in light of the previous narration about Bathsheba and Uriah. Rather, he is taking the standard Old Testament view that deliverance is also vindication of one’s relationship with God. It is precisely because he has been delivered that David can assume his actions concerning Saul were in the right and therefore pleasing to God. Another of the psalms claims similarly:

If I had cherished sin in my heart,

the LORD would not have listened;

but God has surely listened

and heard my voice in prayer. (Ps. 66:18–19)

Since God responds to human behavior in like kind (2 Sam. 22:26–28), so David can rejoice in his own standing before God. His deliverance verifies it.

The psalmist is not talking about justification by works, much less about sinless perfection, but about “a conscience void of offence toward God and men” (Acts 24:16)…. Within the shortened perspective of a largely this-world theodicy the absence of vindication could prove almost unbearable, yet it was by this route that a deeper faith was won—as may be seen, for example, in the “Psalm of Habakkuk”, whose indebtedness to our psalm is evident at one point, but whose author goes on to declare himself for Yahweh even if the signs of his approval are withheld (Hab. 3:17f).53

The next section of the poem celebrates David’s military victories, all of which have been won in the strength of Yahweh (22:31–46). David begins with a sort of confession of faith, declaring God’s way is perfect and his word flawless (v. 31). This leads him to extol the incomparability of Yahweh in the form of two rhetorical questions (v. 32):

For who is God besides the Lord?

And who is the Rock except our God?

These questions call for an emphatic negative answer (“No one!”), and they contain an implicit monotheism.54 God is incomparable, and it is God alone who provided David’s strength and military skill, making it possible for the king to be victorious. It is Yahweh who made David swift in flight (which he often needed against Saul) and strong in battle (vv. 33–35). David’s indebtedness to God is clear from the fact that God is the subject of all the verbs in verses 32–36.55 David then lists his great military victories, in which he has subdued all his enemies (vv. 38–46). As a hymn of praise, the poem offers these victories as evidence of God’s strength and power, not of David’s own military prowess. It celebrates the king as a great warrior—but only penultimately, because it knows that Yahweh, not David, is the one who wins the battles.56

At the close of the hymn, the psalmist bursts forth in exultant praise (22:47–51). The NIV’s “therefore I will praise you, O LORD” (v. 50) translates a verb characteristic of Old Testament thanksgiving psalms (ydh) and jubilantly celebrates what God has done for David.57 In this closing stanza, we encounter again themes used elsewhere in the psalm: God as rock and salvation (our two key words discussed above),58 and victory over enemies.

There is, however, something new here. For the first time in the poem (and only the second time in 1-2 Samuel59), the term “anointed” (m^ešiaḥ) is used specifically to refer to David (2 Sam. 22:51): “[The LORD] shows unfailing kindness [ḥesed, steadfast love] to his anointed.” This is yet another way in which our psalm is similar to Hannah’s prayer because it likewise concludes with a reference to the anointed one of God (1 Sam. 2:10).

But the way in which blessing and favor are specifically tied to David in 2 Samuel 22:51 is noteworthy. As we near the conclusion of this book, in which we learned about the Lord’s promise of an eternal dynasty for David (ch. 7), the final phrase of the poem becomes even more significant, especially for Christian readers.60 God’s blessing and favor will be poured out on his anointed one, David, and on his “descendants forever.”61 This king whom God has blessed with such favor is no singular individual but David and his offspring forever, which refers then to the royal family of David and ultimately to Christ (Matt. 1:6–16).62

David’s Last Words (23:1–7)

Bridging Contexts

ONE LEADING SCHOLAR commenting on 2 Samuel 24 made the following observation:

As the concluding episode of the book of Samuel, this chapter serves as a canonical commentary on all that has been reported about David and a guide for how the various stories about David ought to be read. David is a model of repentant faith, and his accomplishments are the result of God’s mercy and purpose.96

In a sense, this may be said in general about the entire unit under consideration here. In order to build a bridge effectively to modern readers, the interpreter should focus on the internal concentric structure of chapters 21–24, especially the way this unit concludes and summarizes the message of 1-2 Samuel.

The unit’s internal cohesiveness is impressive (see introduction to the Original Meaning section). The famine/plague narratives both begin with an offended Yahweh, who strikes Israel with disaster (21:1–14; 24:1–25).97 Ultimately, King David is able to avert each disaster by assuaging the anger of the Lord. These two narratives create a literary frame for the whole. The two lists of military officers and their exploits form an inner literary frame for the whole (21:15–22 and 23:8–39). The sections of poetry at the center of the ring buttress the messianic themes of the Davidic narratives from the books of Samuel generally (22:1–51; 23:1–7).

Literary tapestry. However, this pleasing concentric symmetry is more than simple literary ingenuity. Rather, it shapes the way the unit contributes to the overall message of 1-2 Samuel. The internal structure picks up themes and motifs from elsewhere, weaving them together into an elaborate tapestry of review and offering a more complete portrait of the ideal King David. The structure within points the reader outside chapters 21–24 and substantiates the narratives of the whole.

Thus, for example, the famine/plague narratives of the outer frame look backward to Saul and forward to Solomon. The famine of 21:1–14 is a result of Saul’s failure (21:1), and the plague of chapter 24 is a prelude to Solomon’s temple. David stands between them. He becomes the king that Saul could never have been, and he makes possible Solomon’s grandeur. The portrait of a repentant and restorative David confirms the contrast between Saul and David so prevalent in 1-2 Samuel (1 Sam. 15:24, 30; 2 Sam. 12:13–25). Likewise, the poems of the center clarify and intensify messianic themes implied elsewhere in Samuel.

It is not difficult to see why our narrator has concluded Samuel in such a way. The Absalom rebellion and its aftermath is logically continued in the opening chapters of 1 Kings, which narrate the succession of Solomon. But in those episodes, David appears impotent and helpless, at the mercy of people around him. Our narrator has woven 2 Samuel 21–24 together to portray David in his prime; here he is at the top of his game. They describe David in all his military greatness and full of reverential faith. This is indeed an admirable conclusion to the books intended to answer the question: Who may serve suitably as king of Israel?98

Having now reviewed the way chapters 21–24 relate to each other and to the books of Samuel as a whole, the next task for today’s interpreter is to consider this elaborately woven tapestry in order to determine which of its themes to expound. As I have said, much of what has been addressed elsewhere in 1-2 Samuel is reiterated here, and any number of different themes can be explored. I have also suggested that certain central themes of these books are not only reiterated but clarified and intensified in these final chapters. Specifically, the poetic center of chapters 21–24 brings into sharper focus the messianic expectations stated only implicitly elsewhere in 1-2 Samuel. This could be said for the entire unit, which contributes substantially to Israel’s expectation of an ideal Son of David.99 In the rest of this section, I want to explore briefly a few of these themes.

Zion theology. In the most general way, it should be stated that David and his capital city, Jerusalem, play enormous roles in the Bible’s story of redemption. David comes to symbolize the ideal vice-regent, while Yahweh alone is the real king of Israel. These closing chapters further characterize him as the righteous ruler who is miraculously delivered because of his intimate relationship with Yahweh (cf. esp. the thanksgiving hymn, 22:1–51). David is victorious over his foes (the military lists, 21:15–22 and 23:8–39) and saves his people from famine and plague (21:1–14; 24:1–25). Even when he falls, he is the humble, repentant servant (24:10). Together these materials present a focused portrait of David, which directs us to other Old Testament texts along the same messianic trajectory.

Moreover, Yahweh, the great king, has chosen the lovely Jerusalem as his dwelling place.100 Yahweh’s original mountain abode was Mount Sinai. But once David captured Jebus and moved the ark of the covenant to the new capital, Mount Zion becomes Yahweh’s chosen mountain (Ps. 9:11; 76:2; 78:68–69; Isa. 8:18, etc.). This “Zion theology” begins with David’s coronation and his new capital at Jerusalem (2 Sam. 5–6). In the last chapter of 1-2 Samuel, Jerusalem becomes Israel’s last stand, her last hope of survival against a deadly plague. Even Yahweh is tormented by the thought of the destruction of Jerusalem (24:16): “When the angel stretched out his hand to destroy Jerusalem, the Lord was grieved….”

The location of this event on the threshing floor of Araunah the Jebusite gives it special significance, as we have seen. The building of the temple of the Lord on this spot, as planned by David and executed by Solomon, will become another important component of this “Zion theology.” Its features will be developed further in the Psalms and the Prophets, especially the picture of Zion as a life-giving stream or river flowing from the very presence of God on the mountain and Yahweh’s subjugation of all Israel’s enemies.

Everlasting covenant. The significance of David and the messianic themes of 1-2 Samuel are particularly central in the reference to the “everlasting covenant” of 2 Samuel 23:5. As we have seen, this text is dependent on 7:12–16 and anticipates the expectations of many other Old Testament texts. Specifically, “David’s last words” use the term “covenant” to describe the relationship established in chapter 7, which is itself an important contribution to the Bible’s understanding of that relationship (b^erit).101 So David’s “covenant” with Yahweh incorporates the momentous promises of 2 Samuel 7, which assures for David all any ancient Near Eastern monarch could desire.

Thus, it is through this “everlasting covenant” that Yahweh has promised to make David’s name great, to provide descendants to rule after him, to extend loving-kindness (ḥesed) to him forever, to establish a father-son relationship with his descendants, to build an enduring house (or royal dynasty) for David, to allow David’s son to build a temple in Jerusalem, and finally, to provide peace and security (“rest”) in the land.102 Labeling these promises here an “everlasting covenant” is, in a sense, a commentary on chapter 7, explicating the real meaning of the promises stated there. This covenant relationship between David and God defined ideal kingship in Israel and provided hope for future glory (1 Kings 15:4–5).

Ideal king. Finally, this passage clarifies that David is the ideal king of Israel not because he is perfect but because he is repentant and redemptive. His repentance in chapter 24 recalls his earlier repentance (12:13–25) and, of course, Saul’s failure in this area (1 Sam. 15:24, 30). Through David’s repentance and submission to God’s leadership, he brings redemption and salvation to his people. The ideal is intact. It is a fragile ideal, because God’s promises are extended to human agents, who are prone to failure. But as long as David is vice-regent and submits to Yahweh’s sovereign rulership, the ideal will endure and be projected into the future.

Contemporary Significance

Christology. AS WE move to contemporary application for today’s Christian readers, it becomes apparent that the New Testament found this portrait of the ideal king of Israel useful for its Christological affirmations. Direct links between 2 Samuel 21–24 and the New Testament may be less than obvious. But in general, this unit brings the messianic themes and motifs of 1-2 Samuel into greater focus, and it is that greater clarity that marks out the contours of messianism in the Old Testament’s psalms and prophetic literature and in Second Temple Judaism.103 For contemporary Christian readers, we need only to trace briefly how the ideal King David and the Old Testament’s Davidic messianism are worked out in New Testament Christology.

David appears in the New Testament predominantly as a mighty king, inspired psalmist, and ancestor of the Messiah. In the first Gospel, the prophecy-fulfillment motif leans heavily on the Davidic ancestry of the Messiah. This is especially apparent in Matthew’s carefully constructed genealogy of Jesus, where Abraham and David are benchmarks (Matt. 1:1, 17). The title “Son of David” is common on the lips of those who need help from Jesus (9:27; 15:22; 20:30; see also 12:23; 21:9, 15). This title in Matthew is equivalent to “Messiah” and provides an explicit link to the Davidic roots of Israel’s messianic expectation.104

In Luke-Acts, the promise-fulfillment pattern gives way to an emphasis on the flow of salvation history, which nonetheless continues to give a central role to Davidic messianism. In a paradigmatic text for Luke’s Gospel, several features of the Nathan oracle appear together (Luke 1:32–33): Jesus will be made great, he will be considered Son of God, he will inherit the throne of his ancestor David, and he will rule over God’s people forever.105 Jesus is the Lord’s Anointed One, born in Bethlehem of David (Luke 1:27; 2:4, 11, 26). Jesus’ resurrection is the fulfillment of the Davidic promise in Psalm 16 (Acts 2:24–32), and Jesus’ ascension into heaven is the fulfillment of the Davidic promise in Psalm 110 (Acts 2:33–36).106 Paul assumes Jesus’ Davidic descent, but in general these messianic themes are not as central in Pauline formulations of Christology. However the expression “descendant of David” (lit., “seed of David”) appears to be a proof of Jesus’ messiahship based on the Davidic covenant (Rom. 1:3–5; 2 Tim. 2:8; cf. 2 Sam. 7:12, 14).107

Thus the books of Samuel have established David as the ideal king, the anointed one of the Lord. This theme has been refined and developed in royal psalms, prophetic literature, several texts of Second Temple Judaism, and the New Testament.108 This commentary has attempted to demonstrate that several of the categories by which New Testament writers understood Jesus have been established in 1-2 Samuel, though in some cases we have to look to later biblical texts to explain their full significance.

Thus, Jesus comes to establish the kingdom of God, as David established and built the kingdom of God in old Israel. Jesus is upheld and vindicated by God’s power and is victorious over God’s enemies. Jesus is God’s “Anointed One,” the Messiah, who rules his people in justice and truth. As the one sent from God, Jesus prods us, as he did his first disciples, with the question (Mark 8:29): “But what about you … who do you say I am?” With Peter and Christians everywhere, we assert, “You are the Messiah.” At least a portion of what we mean in our confession of Jesus as the Christ is to affirm the messianic expectations of 1-2 Samuel, their interpretation in Israel’s Scriptures, and the Christological development of these expectations in the pages of the New Testament.

The nature of our faith. Finally, to assert that Jesus of Nazareth is the fulfillment of the Old Testament’s messianic expectations has enormous implications for the nature of our faith in general. It forces us to take our stand on one side or the other of what has been called “the great divide among the religions” of the world.109 It forces us to confess that history really means something. Religion attempts to understand what directs and unifies all experience, even the multiplicity and incoherence of our present human experiences. But we are limited to two ways in which to explain reality. We can seek unity and coherence as “an existent reality” behind the multiplicity of our experiences, or we can seek unity and coherence as “an end yet to be obtained.”110

The first option is to describe reality with the familiar imagery of a wheel: Life is inextricably enmeshed in the cycle of birth, growth, maturity, and death. We humans are part and parcel of the great cycles of nature, with their endless motion, constant turning, going nowhere, and meaning nothing. The second option is a road, inviting us to a journey or pilgrimage. Our same experiences of life (birth, growth, maturity, and death) are events in our movement toward a goal, one that we perceive only dimly. It is not a meaningless movement but results in the joy of unity and coherence at the end of the journey.

All of this is implied by the confession of faith that Jesus is the culmination of the Davidic messianic hopes. This confession forces us to affirm Jesus’ role in salvation history and that, in fact, history is going somewhere to accomplish a specific purpose. It leads us to embrace Augustine’s philosophy of history as a meaningful duration and to reject Aristotle’s meaningless cycles of history glimmering endlessly—in short, to embrace Christ and to reject naturalism.111 To say yes to Jesus as Messiah is to ally oneself with him and to become part of the momentous story of God’s redemption of the world. “Yes” to Jesus is to own our responsibilities and to lay down our lives with him as his followers. “To claim finality for Jesus Christ … is to claim that commitment to him is the way in which [humans] can become truly aligned to the ultimate end for which all things were made.”112