Read 2 Samuel 24:18-25

As we approach Christmas, we particularly take time to remember the birth of Jesus to save us from our sins. Jesus was God’s provision to satisfy and atone for his anger for our sins, by his death on the Cross. 

There are numerous Old Testament shadows that point forward to this reality. The final passage of 2 Samuel is one of those. God’s anger, poured out on Israel as a plague, was stopped because of God’s mercy towards his people. But his anger still needed to be atoned for; God’s justice met. In this passage, God provides the means for David to provide a sacrifice to atone for God’s wrath.

God stayed the hand of the angel he had sent to determine the course of the plague which was ravaging the land of Israel and making David’s silly census obsolete (v.16). God’s mercy, which David had chosen to rest on when he declined to allow Israel to be cast into the hands of its enemies, shone through as the angel was at “the threshing floor of Araunah the Jebusite” (v.16).

David cried out to God, interceding on Israel’s behalf, asking that he and his house would be punished, not Israel. God answered David’s cries by sending the prophet Gad to David with a message (v.18). That message was to raise an altar to God at the threshing floor of Araunah the Jebusite, where God had stayed the angel’s hand (v.18).

This command from God was linked to the situation. God’s mercy had been demonstrated by stopping the plague, but God’s anger at Israel’s sin and David’s silly census was not yet dealt with. The altar would be the means for God’s anger to be visibly satisfied.

David obeyed God’s command, and came with his followers to Aruanah’s house to make it happen (vv.19-20). After Aruanah paid homage to his king and asked the reason for the visit, David requested to buy the threshing floor to erect an altar to God (v.21).

Aruanah did not respond with NIMBYism but with an enthusiastic offer. “Let my lord the king take and offer up what seems good to him. Here are the oxen for the burnt offering and the threshing sledges and the yokes of the oxen for the wood. All this, O king, Araunah gives to the king” (vv.22-3).

While it’s possible that this was simply the opening offer in a negotiation, David could have used his kingly authority to accept the offer gratefully, with perhaps a stone plaque added to the area to note the generosity of Aruanah. But David did not take that offer.

David understood that atonement and worship require a cost, and are not free and easy. “No, but I will buy it from you for a price. I will not offer burnt offerings to the Lord my God that cost me nothing” (v.24). It would not be much of a sacrifice to God, if there was not much in the way of sacrifice (cost) to David. Instead, David paid for the altar and the offerings.

The transaction completed, “David built there an altar to the LORD and offered burnt offerings and peace offerings” (v.25). David fulfilled the instructions of the Mosaic Law (Lev. 1, Lev. 3) to atone for his and Israel’s sin, and ensure they were at peace with God.

David’s sacrifices were not in vain. God “responded to the plea for the land, and the plague was averted from Israel” (v.25). No longer was God’s anger unsatisfied. No longer were Israel and God at odds. God’s mercy and God’s justice were both upheld by the sacrifices offered there.

That altar place, according to 1 Chronicles, became the site of the Temple where sacrifices were offered to God.

Yet those sacrifices, while offered faithfully and worshipfully, were not effective in themselves to take away God’s anger at sin. Instead, they were a visual pointer to the sacrifice that was yet to come to satisfy God’s anger at our sin, and satisfy God’s justice while providing for God’s mercy for us.

That sacrifice to come was Jesus’ sacrifice on the Cross, which paid the penalty due and brought peace between us and God. That sacrifice covered the sins of David and Israel looking forward through faith and animal sacrifices, just as it covers our sins looking back at the completed work of Christ.

And that sacrifice was not free. It cost the life of God’s son, who entered into history to save us from our sins. Jesus paid the price as a substitute on our behalf, offering up himself as the sacrifice to atone for God’s anger, that God’s wrath might be averted from us, his people. We could not afford the price ourselves. God provided the means and the payment himself.

Jesus was the Lamb of God, provided by God, at the place and time that God commanded, to take away our sins. Christmas is not just the celebration of the birth of a baby, but the celebration of the birth of our Saviour and Redeemer.

Read 2 Samuel 24:10-17

Do you feel weighed down by your sin? Have you felt that realisation that your thoughts, your actions, your deeds, offend a Holy and Just God? Do you suffer, or do you come before God for forgiveness? In doing so, can you feel the relief of these lyrics: 

“A debtor to mercy alone / Of covenant mercy I sing / I come with Your righteousness on / My humble offering to bring / The judgments of Your holy law / With me can have nothing to do / My Savior’s obedience and blood / Hide all my transgressions from view”

David’s silly census brought about judgement on Israel, itself because of the way Israel had in some way acted. But despite the terrible punishment that came upon Israel for offending a Holy and Just God, there was an experience of the wonder of mercy. That same mercy is offered to you and me today, through our Saviour’s obedience and blood shed for us.

Chapter 24 of 2 Samuel provides an account of a census which David sinfully ordered, as sovereignly decreed by God. Israel had angered God, and he incited David to order the census to bring about judgement upon them.

As the census takers returned to Jerusalem with the count, David realised the depth of his sin. Unlike his sin involving Bathsheba and Uriah, David appeared to come to this realisation without any prophetic prodding. David’s “heart struck him after he had numbered the people” (v.10).

David did what any repentant sinner should do. He went to God in prayer. “I have sinned greatly in what I have done. But now, O LORD, please take away the iniquity of your servant, for I have done very foolishly” (v.10).

God sent word to David through his prophet, Gad, giving him three options to choose from in response to his sin (vv.11-12). David could choose three years of famine in the land, three months of running away from his foes, or three days of plague in the land (v.13). It was up to David to choose the preferred punishment.

David refused to place the fate of himself and his people in the hands of any people (however directed and restrained by God), and so, in great distress at knowing what would come, said “Let us fall into the hand of the LORD, for his mercy is great; but let me not fall into the hand of man” (v.14).

With these words, David ruled out being pursued by enemies and the carnage they would bring behind them, and instead left it to God to choose between famine in the land or a plague, either of which would be more directly the work of God’s hand. Either through withholding the rains, or through sending disease. 

David trusted in God’s mercy, even as he and the people faced God’s judgement.

God chose the option of plague, and seventy thousand men died from Dan in the north to Beersheba in the south (v.15). No part of the nation was spared. Something like five percent of the carefully tallied men of Israel and Judah passed away, making the census somewhat immediately out of date.

It was only as the angel tasked with striking down Israel’s men readied to draw his sword against Jerusalem, that now special place of God’s presence with his people, that God “relented from the calamity and said to the angel who was working destruction among the people, ‘It is enough; now stay your hand’” (v.16).

David was right about God’s mercy. God turned from completing the punishment, as his angel was by the threshing floor of Araunah the Jebusite (v.16). 

David, seeing the punishment falling on his people, at the same time showed his repentance in interceding for his people, asking that the punishment would fall on him and his house instead (v.17).

David knew what we need to know, too. God is merciful and forgiving. Even though God is just and holy, and in his righteousness and holiness will execute judgement, he also does not deal to us the full measure of punishment we deserve. God stays his hand, and does not cast us to eternal death as we deserve for angering God in our sinfulness.

This is possible because one of David’s sons, Jesus, interceded for us his people, taking the punishment for our sins upon himself instead. Jesus satisfied God’s Holy and Just anger as he suffered on the Cross, and so when we seek God’s forgiveness we do so with the penalty already fully paid. In a sense, the punishment of God did fall on David’s house, just not in the sense he intended!

When we read these passages we are struck by God’s holiness and the terrible judgement that he brings on sinners, and this is right. But this passage also reminds us of God’s great mercy alongside his anger and justice. That mercy is still available today through Jesus’ sacrifice for our sins. The wonder of God’s mercy is that he does not judge us as we deserve, but hides our transgressions from view.

Read 2 Samuel 24:1-9

It is probably true of all children, but mine on occasion want to know the reason why something is not allowed. There could be any number of reasons, from an arbitrary dislike, to reasons we might be willing to share, to reasons which we are not yet willing to share (but perhaps when they are older). Whether we are willing to offer the reason or not, obedience is not contingent on understanding the reasons for things. That is as true for childhood rules as it is for God’s rules.

We run smack into this truth with the final postscript of 2 Samuel 24, which centres around a census. The census itself was ordained as a means for God to punish Israel, but no reason is given why. David sinned in calling for the census, but no reason is given why. We can only assume. This passage reminds us that God’s ways are far above ours, and that includes the rules he gives. Sometimes, it is enough to simply accept the rules, and turn to Christ when we fail to keep them.

The final chapter of 2 Samuel introduces a sinful census. But there was more going on than just a sinful census. God’s disciplining hand was in action behind it. For some reason, unstated in the text, “the anger of the LORD was kindled against Israel” (v.1). 

Speculation includes that this was due to the same factors that resulted in a famine, due to the breach of covenant against the Gibeonites (see ch.21), or that it was tied up in some way with Israel’s embrace of Absalom in his uprising against David. The reality is, we simply do not know. It isn’t stated.

God uses means to bring about punishment on Israel. So, according to the text, God “incited David against them, saying, ‘Go, number Israel and Judah.’” (v.1). God is not the author of sin (James 1:13-15), but God clearly ordained and used the sinful act to occur for his holy purposes. There is a lot of detailed theology and philosophy behind this. But it is clear; God is not at fault here. Israel is. And David will be at fault, and God will use this for his purposes without tainting himself with sin.

So David commanded Joab, head of the armed forces, to conduct a census over Israel, so David would know the number of people he ruled over (v.2). There seemed to be no reason why, and Joab objected (v.3).

Again, we do not know why David wanted the census. Nor why Joab objected! Perhaps David wanted to know the troops he could muster, and was sinfully relying on chariots and horses rather than God (Ps 20:7). Perhaps he had plans to expand his kingdom, beyond that which God intended. Perhaps it was because in the past, a census had required a ransom payment to God to avert disaster, and David did not arrange it (cf. Ex. 30:11-12). Perhaps Joab worried about this, or worried that a tax assessment would soon follow! We do not know.

Sadly for Israel, David’s will prevailed (v.4). So Joab and the commanders of his army engaged in the difficult task of conducting a census of Israel. Beginning in the south, the counters made their way counterclockwise through towns and villages of Israel, tallying up the heads until they arrived at Beersheba (vv.5-7).

This was not a quick affair, like our census nights. The journey took nearly ten months (v.8). Finally, Joab had counted the number of men eligible for service in Judah (the south) and the northern tribes, and reported it to David in Jerusalem (v.9). 

David had his numbers. But the price would not be worth it.

Much of what occurs is purely factual, and is told to us to set up for the events in verses to come. But it does confront us with the issue of “knowing” and when it is appropriate to know, or not.

David’s census was sinful, yet the reason is unclear to us. Do we need to know? Israel had clearly sinned and provoked God’s anger against them. Yet the reason is unclear to us. Do we need to know?

God chose to ordain David to call a census in a sinful way, so that God could punish Israel’s sin. Do we need to know why?

We like to have all the answers. We like to understand everything. David certainly wanted to know the number of fighting men he had, for his own purposes. 

There are times when God reveals things to us, or reveals his will. And there are times when he does not. God does not need to explain himself to us. We worship and answer to him, not the other way around.

This text reminds us that God’s ways are greater than ours. We do not always need to know the reasons why. Instead, we should trust in God’s greatness, listen to what he commands, and do it. And turn to his provision, Christ, when we fail to obey.

Read 2 Samuel 23:8-39

Look in any town or city, in any sort of public place, and you will see examples of prominent people from previous days who are honoured through a plaque or statue. Sporting clubs will honour significant players or achievements (a double century or five wicket haul), societies might honour past presidents and secretaries. It recognises people who have played a significant part in the life of an entity in some way.

2 Samuel 23 includes an honour roll of sorts too, listing various warriors who played a key role in establishing and solidifying David’s Kingdom against enemies. Empowered and enabled by God, these men performed mighty deeds which advanced the cause of their covenant king, and of God and his people. Passages like this remind us that it is important to honour those both great and small who serve Christ’s kingdom, not to puff them up but to recognise it is God who gave them their skills to serve for his glory.

The first group of honoured warriors mentioned in this passage are called “The Three” and served as some elite unit. Josheb-basshebeth struck down 800 foes with his spear, and was the chief (v.8).

The next of the three was Dodo, who stood his ground with David when the rest of Israel’s army withdrew, and slayed Philistines until his hand was stuck to his sword from the effort (vv.9-10). Yet this victory was not because of Dodo, but because “the LORD brought about a great victory that day” (v.10).

The third notable warrior was Shammah, who stood his ground when others fled and defended a lentil field from the Philistines until they were defeated (vv.11-12). Again, it was God who wrought the victory.

Next is a tale of daring that sounds like it could be a World War 2 style escapade movie like the Great Escape. Three of a band of thirty elite troops joined David in the cave of Adullam, one of his strongholds, while Philistines held possession of Bethlehem (vv.13-14). David, possibly temporarily overcome by homesickness, wistfully asked for a drink from the water from Bethlehem’s well by the gate (v.15).

Challenge accepted! Those three men broke through the Philistine camp, drew water, and took it back to David! (v.16). A mere 40km jaunt. David could not bear to drink it, but poured it out as an offering to God (vv.16-17). While perhaps odd to us, David took their gift and dedicated it to an even greater purpose – worshipping God.

Next come two more notable warriors. Firstly, the text honours Abishai, Joab’s brother, a prominent leader in Israel’s army. Abishai was an extremely skilled spearman, who killed three hundred enemies over many battles, placing him very high in the elite warrior club surrounding David (vv.18-19).

Secondly, Benaiah who struck down two “ariels of Moab” (meaning unknown) but also stalked lions for sport (v.20). One snowy day he decided to get down in a pit with one and sorted it out. Benaiah also took on a massive Egyptian spearman with a staff, overpowered him, and killed him with his own spear (v.21).

Following these two men and their exploits is a list of notable warriors, from Asahel the brother of General Joab to Uriah the Hittite (vv.22-39). Not much is listed about these men here, other than their name and their lineage. The specifics of their achievements are not as important as the fact that they served their king and their God with distinction, and are honoured here for it.

Yet what encouragement is here in this passage for us? Well firstly, we can draw inspiration from the reminder that it is God who worked through these men. In particular, of the three, the repeated mention of God giving victory over their enemies reminds us that whatever gifts and talents we have are there to bring glory and honour to God.

That is particularly so when we face situations beyond what we might normally endure. God is there with us to support us, just as he was with those men, to help us face those situation’s not with our own strength but with God’s.

Just as David had his warriors in his day, Christ has his now. We too are called to serve our covenant king with faithfulness and devotion, just like those men who drew water from Bethlehem’s well.

This passage also reminds us that faithful service does not ever go unnoticed. While our names may not ever go up on a wall somewhere, the names of God’s faithful are written in the Lamb’s Book of Life. No good deed, empowered by God, goes unnoticed in God’s Kingdom. 

Whether a giant of the faith or a humble servant just doing our little bit, even if we receive no recognition from the church today we will receive it from Christ when he utters those words to us: “Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master” (Matt. 25:21).

Read 2 Samuel 22:32-51

With all the drama of elections taking over the airwaves and social media, the drama comes with it. The fate of the cosmos hinges on which candidate will temporarily hold power. Meanwhile, the Lord sits enthroned in heaven and laughs, because he rightly holds them in derision (Psalm 2). God’s kingdom is forever; King Jesus wins.

King David’s song in 2 Samuel 22 concludes by pointing us back to the supremacy of God’s Kingdom over all others. It is God who establishes the kingdom, God who provides the power for victory, God who populates the kingdom, and God who guarantees the kingdom. That was true of David’s kingdom, and it is even truer for Jesus’ kingdom, which will never end.

So far, David’s song has spoken of God’s great power to intervene for his servants, and that God is faithful to his character to ultimately bless those who seek after him and his righteousness. David’s song now draws these themes together, revealing themselves in the victory of God’s Kingdom.

Firstly David points out how it is God who establishes the kingdom. It is God, the rock, who made David’s ways blameless, made his feet like those of a deer and secured him in high places (vv.32-4).

It was also God who trained David for war (v.35). God gave David his shield of salvation, made him great, and made his path easier to walk (vv.36-7).

Because of God establishing his kingdom through empowering David, David was enabled to win. He was able to pursue his enemies and destroy them utterly (vv.38-9). God equipped him with strength for the battle, causing his enemies to flee, so he could beat them into dust (vv.40-43). His enemies may have looked for someone to save them, but there was nobody to answer, and God did not answer them (v.42). Everything he was able to accomplish was because of God’s power.

Thirdly, it was God who populated David’s kingdom. God delivered David from strife within his kingdom, uniting his people under his rule (v.44). More than that, “you kept me as the head of the nations; people whom I had not known served me” (v.44). David was not just one among many, but was the greatest of those around him.

He was so great that foreigners came bowing in fear to submit to David’s rule, gave up their opposition and surrendered their fortresses to him (vv.45-6). They became subject to his reign.

It is only God who exists and lives, and is the strong foundation on which David relied for his salvation (v.47). He is the God who gave David vengeance against those who betrayed him, saved him from his enemies, and delivered him from violence (vv.48-9).

Because of God’s goodness and faithfulness to David, in establishing and populating David’s kingdom, David proclaimed that he would “praise you, O LORD, among the nations, and sing praises to your name” (v.50). David’s praise would not just be local in scope, whether confined to Jerusalem or even all Israel, but global in scope. God’s Kingdom was not a localised event, but something with global consequences.

Finally, David concluded his song with an expression of his belief that God guarantees the kingdom. “Great salvation he brings to his king, and shows steadfast love to his anointed, to David and his offspring forever” (v.51). God saves his king, and demonstrates his always faithful covenant love to his anointed ruler, whether that is David or his offspring. Because God is always faithful to his promises, this is a surefire guarantee of the kingdom.

This final verse is the key to our understanding of this passage in the greater scope of God’s story of salvation. God promised that God would show his covenant love to his anointed leader, of the line of David, forever. That promise finds its fulfilment in Jesus, a descendant of David, who was the promised Anointed One whose life was sinless where even David’s fell so thoroughly short.

Jesus’ kingdom is one of truly global consequences. Fulfilling the promises God made through the Prophets that God’s Kingdom would ultimately overcome all worldly empires, Jesus’ kingdom covers all the earth. Everywhere Christians gather, there Jesus reigns. One day, Jesus will not just reign over the congregations of his people, but over all of Creation.

This kingdom is not one fought and won through election campaigns or military battles, but through God’s power and work through the Gospel’s proclamation. It does not require our strength. Even the abilities and words we have to proclaim the Gospel are given by God. And even though it may seem like God’s enemies have the upper hand at times, God will ensure their downfall and Christ’s victory over all his enemies.

God’s victory is inevitable. Only God has the power and ability to accomplish his will and ensure the victory of his anointed one, Jesus, to reign eternally over all Creation. 

Let us give up our own little empires and serve and worship Jesus, the Anointed King. His kingdom is forever.

Read 2 Samuel 22:21-31

Nobody likes a know all, or the guy who is always perfect. We recognise we all have failings. We as believers, moreover, recognise that we all are sinners and in desperate need of a Saviour. Someone who waltzes in and claims to be without fault with a trail of evidence to say otherwise generally gets short shrift. So when we land on a passage where a sinner is described as righteous, blameless, or makes assertions about that, we understandably stop in our tracks.

David in this passage is certainly not claiming sinless perfectionism. But David is recognising that the general pattern of his life was oriented to seeking after righteousness, rather than his sinful desires. Because of that, he could expect God’s blessing in general in his life, as God is faithful to his character and merciful to those who seek after him. We too, resting in Christ for our true righteousness, and empowered by the Holy Spirit to seek after righteousness, can be just as confident of deliverance.

In the first portion of chapter 22, David spoke of the powerful deliverance he had experienced from his foes thanks to the mighty intervention of God into human affairs. In these following verses, David goes on to expand on why God intervened in David’s life as he had.

The following verses, read out of context, could cause trouble for the faithful reader who recognises his own sinfulness. David proclaimed that “The LORD dealt with me according to my righteousness; according to the cleanness of my hands he rewarded me” (v.21). Was David proclaiming himself free from sin?

No. Rather than memory-holing his sinful acts, most notably regarding Bathsheba and Uriah, David was referring to his general pattern of living, especially in relation to the way that he treated his enemies. After all, David had more than one opportunity to kill Saul and gain the kingdom himself rather than wait upon God’s timing, and yet he acted uprightly then. Same with other foes.

In other words, David’s life had a general pattern of seeking after righteousness. Just as Job was “blameless” and “upright” (Job 1:1) despite being a sinner like us. Noah, likewise (Gen. 6:9).

David’s keeping of God’s ways and not wickedly departing from God (v.22) refer to his pattern of covenantal faithfulness to God, not a perfect standard of righteousness. David had God’s decrees before him, and did not turn aside from them (v.23). A general statement, not an exhaustive one. In this way, he was “blameless” before God and sought to avoid the guilt of sin (v.24), like Noah and Job were described, and as Abraham was called to be (Gen. 17:1). For this, God rewarded him and treated him as clean (v.25).

It is these sorts of attributes that God likes to bless, because that is God’s nature. God is merciful and so blesses those who show mercy, with those considered blameless God is blameless in his acts (v.26).

With those who have been purified (which implies impurity to be cleansed, right?) God deals purely, while those who walk twisted paths find God’s acts towards them tortuous (v.27). God saves those who humble themselves before him, and brings down the proud (v.28). Claiming sinless perfection is more the latter than the former!

For those who God delights in because they seek after righteousness, God deals mightily. God is like a lamp to them as they walk in darkness (v.29); that is, he is a source of blessing and provision. He provides the means to overcome overwhelming odds (“a troop”) or obstacles (“a wall”; v.30). 

God’s ways are perfect, and he keeps his promises (v.31). In him, David sang, his servants can put their trust. God is, for those who seek after righteousness, “a shield for all those who take refuge in him” (v.31).

This holds true for us too. God is not a cosmic vending machine that we load some coins into when we need a pick me up! A true relationship with God is one where we orient our lives towards pleasing God. We can never earn our salvation! But we can pursue a lifestyle which seeks after righteousness as a general pattern of living.

If we do so, we will recognise our sinfulness and humbly seek God for forgiveness. We will trust in the means of rescue God has provided us; Jesus Christ, our righteousness. And God’s goodness will be poured out for us in our lives.

We are empowered to seek after righteousness by the Holy Spirit, working in our lives to drive out sin and replace it with holiness. We will not see sinless perfection; not this side of glory anyway. But our lives will slowly become more God-centred, and more like Christ’s.

Deliverance from sin and death is the true deliverance we need, far greater than the trials and troubles which plague our current days. We can trust God’s promises to deliver us because his ways are perfect, and he blesses those who seek his kingdom and righteousness.

Read 1 Samuel 22:1-20

One of the cute things about younger kids is when they speak of events in such a dramatic way. Events can take on an earth shattering importance, even things that are relatively mundane or are playful thoughts (“and then a GIANT T-REX…”) are presented with passion and drama. Sadly, although for the necessary sake of participating in meetings and other adult things, most of us grow out of this way of speaking. 

Worse still, we lose our understanding of the dramatic even when we come to God’s work in history. King David did not do so. In the first part of 1 Samuel 22, which is also found in Psalms (18), David spoke of God’s protection of him. Rather than use a strictly historical account, David spoke poetically of God’s mighty intervention on his behalf. His words remind us to think the same way of God’s intervention in our own lives. It truly is mighty and dramatic.

The mighty and dramatic nature of God’s intervention in David’s life is indicated by the very first verse, where David’s song is addressed to God as in response to when “the LORD delivered him from the hand of all his enemies, and from the hand of Saul” (v.1). While much of the books of Samuel indicate David’s giftedness and generally wise leadership, David clearly viewed God as the one doing all the heavy lifting.

The very first verses of David’s song dramatically proclaim God as a rock, a fortress, a deliverer (v.3). His God in whom he relies and takes refuge (v.3). A source of strength in salvation and a saviour from violence (v.3). For this, David viewed God as worthy of praise, because it was God who had saved David from his enemies (v.4).

David then spoke of the extreme distress he found himself in as like “waves of death…torrents of destruction; the cords of Sheol… the snares of death” (vv.5-6). These are extremely poetic and dramatic descriptions of real events. David’s many years of fleeing Saul’s constant pursuit and persecution (1 Sam. 18-31). It was like death constantly tracked him like a sniffer dog in a fugitive movie.

But God was there to save him in his distress, when David called out God listened (v.7).

And what of God’s deliverance? It too was dramatic. Using language which sounds like the story of God’s descent upon Mount Sinai (Ex. 19), David described God’s intervention in powerful and dramatic terms.

The heavens and earth shook and trembled, smoke and devouring fire approached (vv.8-9). The heavens bowed under his weight as he came like a warrior, draped in fearful darkness and elements (vv.10-13). God’s intervention is so dramatic that all of Creation is profoundly affected.

Nor could God’s acts of deliverance be described as quiet and cautious. God thundered from heaven, scattering and routing David’s enemies with lightning arrows (vv.14-15). His rebuke exposed the foundations of the world and ocean (v.16).

God rescued David from the waters (a picture of drowning), and rescued him from the strong enemy who was too mighty for him in his own strength (vv.17-18). His enemies confronted David but he had his Covenant God as his support, taking him out of a place of confinement and threat into “a broad place” (vv.19-20). God rescued David, “because he delighted in me” (v.20).

These are not literalistic historic recounts of God’s savings acts for David, but they are certainly a true account. They emphasise the dramatic intervention of God in his might to confound all of David’s enemies, foreign and domestic, who sought his harm.

They emphasise that it was God who heard his distress. It was God who intervened and powerfully answered. It was God who punished and delivered David from his distress. And it was God who was his support that he could rely on, because he could not defeat his foes.

These are certainly dramatic words. They speak with poetry and passion of God’s intervention on David’s behalf. They describe his salvation from a greater foe by a mightier God who intervened for his servant.

The question is, do we think about God’s intervention in history in the same way? Sometimes, I fear, we get caught up in getting our theological I’s dotted and T’s crossed and mislay the passion that should accompany our praise.

What could be more dramatic than God’s breaking into history by taking to himself humanity, and then powerfully defeating death at the Cross? Read the Gospel accounts and see God’s mighty power affect the elements in Christ’s miracles, and the very Creation affected as Christ suffered on the Cross to bear the penalty for our sins!

Consider the work of God in our lives. Taking hearts of stone and giving us hearts of flesh. Transforming our lives day by day to look more like Christ. When we were helpless and unable to defeat sin and death, Jesus did it for us.

God’s work of salvation for us is truly mighty and magnificent. His savings acts for us are dramatic!

Read 2 Samuel 21:15-22

This week at the General Assembly we have been encouraged by speakers who have reminded us that Jesus wins. While enemies will take their shots at Christ’s Church, led foremost by the Devil who has been thrown out of heaven and is waiting for his final sentence and imprisonment. Seeing the big picture helps us place our present joys and challenges in eternal perspective.

This second epilogue passage in 2 Samuel serves a similar purpose. It provides several examples of how King David and his great military warriors defeated the best that their enemies could offer. With God on their side, they were enabled to stand against all enemies. The same is true for us. With God on our side, we will be enabled to stand against all enemies.

As with the first epilogue passage of 2 Samuel, it is not entirely clear when these events took place. However, these events likely occurred towards the earlier years of David’s reign rather than the later.

The Philistines once again renewed their efforts to subdue the Israelites and turn them into their servants. King David led his troops out to fight, but in the process of fighting became weary from the battle (v.15).

It seems quite possible that David’s weariness was because he had been singled out by a Philistine named Ishbi-benob, who had large and powerful weaponry (v.16). As with Goliath, his spear was extremely heavy. Ishbi-benob was a descendant of the same group of giants from whom Goliath had been sired. In other words, a formidable foe who was similarly powerful and dangerous as Goliath had been many years before.

As Ishbi-benob moved in for what was potentially the kill of a very highly prized scalp, Abishai swept into the space to support David and kill Ishbi-benob (v.17). Killing David, the king, would have been a massive coup for Philistine, similar to the coup that killing Winston Churchill might have been for Germany during World War Two (and the effects on the Allies disastrous as well).

David’s troops recognised the seriousness of the situation. Some people are more expendable than others, and David was not merely another soldier but the Anointed King. He was “the lamp of Israel” and his untimely death would snuff out the light which guided Israel forward in a dark world. He needed protection, so his soldiers effectively banned him from the front lines (v.17).

Abishai was not the only giant slayer (besides David himself many years before). Sibbecai the Husathite killed a giant named Saph (v.18). Elhanan struck down another Philistine, called Goliath of Gath here and in 1 Chronicles 20:5 as Lami the brother of Goliath (v.19). Perhaps Lami took on his brother’s name after his death at David’s hands.

But the Philistines kept rolling out their giants, so once again the same theme was replayed. A six finger and six toed giant whose name is otherwise unknown was dragged out to terrify Israel and cause them to give up (v.20). However, he joined the fate of many of his fellow giants. When he began to taunt Israel, Jonathan the son of Shimei, David’s brother (that is, David’s nephew) struck him down (v.21). No further action report required, not even his name. Just another vanquished foe.

These were not just ordinary line troops, but were giants and treated as military superweapons to terrorise and defeat Israel. Yet despite these four giants being rolled out to meet and destroy Israel’s armies, “they fell by the hand of David and by the hand of his servants” (v.22).

This is not mere historical detail. Nor is it padding to make up the wordcount on the scroll. These verses were included for a reason. Part of that reason may be to introduce the next section, which is another of David’s songs. But part of that reason is also to remind us that, with God on our side, we will prevail against all enemies.

David took care of Goliath in 1 Samuel 17. Now many of his fellow goliaths meet their own fall at the hands of David’s champion warriors. In the same way, we can live with confidence that God will ultimately bring about the defeat of all his enemies, small or great. Even the greatest, most disfigured, and terrifying enemies will fall.

Yet we are not the champions in that battle. We are part of God’s army here on earth, but we are the supporting troops. Jesus is God’s chosen champion, the champion of God’s People. Jesus slayed sin and death in his great victory at the Cross, and has caused Satan to be cast down to the earth to await his final sentence.

We do not need to win the war, because Jesus has won it for us. We can trust and rely on Christ for that victory. God caused the preservation of the Messianic line through preserving David’s life, that Jesus the true and greater light would one day come. Just as God preserved David, so he will preserve us to stand against all enemies.

Read 2 Samuel 21:1-14

We have not watched the television news for years. Not because of any specific objection to the bias which the media routinely shows, but simply because of the horrific scenes which they so often show. There is enough pain in my family’s world already without importing more of it to affect their innocence or their dreams. My children will have more than their fill of it when they are older, sadly.

But while we can switch the television news off, we cannot escape gruesomeness in life, nor does the Bible skirt over it. This passage in 2 Samuel 21 confronts a gruesome event during David’s reign, when covenant curses which Saul brought upon Israel had to be dealt with. This same passage contrasts Saul’s covenant breaking with David’s covenant keeping, and reminds us that our own covenant breaking required a gruesome death too – that of David’s greater son, Jesus, for us.

The events in chapters 21 onwards of 2 Samuel do not follow on chronologically from the previous chapters. Rather, they are events which occurred but which help flesh out and sum up aspects of David’s reign as king over Israel.

The first event is the story of how Saul’s actions brought disaster upon Israel, and the solution required. It is likely that these events occurred in the early years of David’s reign over Israel.

Ominously, “there was a famine in the days of David for three years, year after year” (v.1). While our modern interest in weather prediction and meteorology might deceive us, this was actually a sign of God’s displeasure and indicated they had breached the covenant (Deut. 28:23-24).

David did not know what the issue was, so sought an answer from God, who mercifully answered that “there is bloodguilt on Saul and on his house, because he put the Gibeonites to death” (v.1).

The Gibeonites were Canaanites who escaped death at Israel’s hands in Joshua 9 by tricking Israel. As verse 2 states, Israel swore an oath by God’s name to spare the Gibeonites, but Saul in a spate of pro-Israel fervour had tried to wipe them out anyway (v.2).

Effectively, Saul had trashed God’s reputation; he had breached the covenant by blaspheming God’s name (Ex. 20:7). He had also brought the covenant curses of the pledge sworn by Israel upon it (Josh. 9:16-21). As king, what Saul did, Israel did.

David went to the Gibeonites and asked them what he could do to fix it (v.3). The Gibeonites answered that it was not about money, but blood (v.4). Since Saul could not be put to death, the Gibeonites asked for seven of his sons to be handed over to be hung before God to atone for Saul’s acts (vv.5-6).

While this seems cruel to us, this was not an individual sinning but a representative. In these situations, the descendants sometimes bear the cost (cf. Josh 7).

And bear it they did (vv.8-9). But David was a covenant keeper (more than Saul, anyway), and kept his oath before God to Jonathan to spare his son Mephibosheth (v.7). Others were chosen in Mephibosheth’s place.

I am glossing over what was an awful and gruesome event. We know it was, because the bodies were not buried but left out on display for the carrion eaters. Which is why one of Saul’s concubines went and held a grisly vigil for her sons, chasing away the birds and beasts from their bodies from the beginning of the barley harvest to when God sent rain (v.10).

To show David’s respect for her vigil, David took their bodies and buried them along with Saul and Jonathan’s bodies and buried them together in their home territory (vv.11-14). Because God’s anger was satisfied, and he had sent rain again to the land (vv.10, 14).

While we may turn off the news, we should not turn away from these grisly passages. They remind us that covenant breaking brings a terrible price. The sacrifice of animals at the temple was not clean, like meat at the supermarket. Nor was this. A terrible crime committed by Saul, a gruesome penalty to pay by his descendants.

God has mercifully revealed to us our own covenant breaking too. In Adam, who represented us, we all fell. We are all liable to the covenant curse of death, the wrath of God for breaking his laws.

But God has spared us, like David spared Mephibosheth, by substituting his son Jesus, our covenant keeping king, in our place. The empty cross reminds us that Jesus is risen, and has defeated death. But at Calvary, that cross bore Christ in a gruesome and grisly death to satisfy God’s anger at our covenant breaking.

We gloss over this at our peril. It makes the penalty too light and breezy; sin too easy. But our forgiveness came at a terrible cost. It deserves the same loving vigil which a mother showed her sons, while we await the day for the fullness of God’s covenant blessings to rain down on us once again.

Read 2 Samuel 20

Whether in work, in chores, or raising a family, it feels like things spin around in circles. Yes time marches on and events play out in the grand salvation story, but when you are in the middle of one of its scenes, the story feels repetitive. Whether in life or church, some things will always be the same this side of Jesus’ return.

David must certainly have felt that he had read the script before. Not five minutes it seems after he defeated Absalom but yet another rebellion seems to erupt. This time it is intra-tribal rivalry which sets things off. And there is yet more tragedy. And yet, David’s kingdom carries on. Sounds a bit like Christ’s kingdom. Disagreements, rebellion, and tragedies. But Christ’s kingdom carries on.

The end of chapter 19 ended with a face-off and fierce words between Judah and the northern tribes over who would lead David home to Jerusalem. David thought he had patched things up in the kingdom, but he was mistaken. There were still grudges and wounds held which would rip open again.

A worthless man named Sheba from the tribe of Benjamin, possibly even a relative of Saul’s hankering for the good old days, was the focal point when he raised the flag of rebellion once again (v.1). This time it was the northerners who followed the good for nothing fellow, while Judah brough David home (v.2).

Next came the first tragedy of the chapter. Absalom had helped himself to David’s concubines, and now David could no longer associate with them. So David ensured their provision and care as best he could, but they were left to live out their days like widows in an isolated, boring existence (v.3). Ten women doomed, through no fault of their own, because of the sins of another.

Then David turned to his new general, and gave him three days to raise the Judahite militia (v.4). But Amasa took longer, and David grew restless at the lack of action, so sent Abishai (Joab’s brother) after Sheba (vv.5-6). Out went Abishai with David’s crack troops, and “Joab’s men” among them (v.7).

And so, the second tragedy. Amasa finally caught up with Abishai’s troops north of Jerusalem. While Joab reached out to Amasa with supposed affection for the new general, his sword in his hand said otherwise (vv.8-9). Sadly Amasa did not notice, and Joab murdered Amasa for no other reason than Amasa had taken Joab’s spot (v.10). And then, matter of fact, took back off in pursuit of Sheba, as if nothing had happened.

But something had happened, and every trooper who came past saw their old commander dead on the ground (vv.11-12). So Joab’s lackey dragged the body into a field and covered it with a garment, so everyone would move on (vv.12-13). Some funeral.

Sadly for Sheba, the support never showed up and he found himself in the far north town of Abel with only his clansmen to back him up (v.14). Joab, newly re-self-appointed general, laid siege to the town (v.15). Suddenly a wise woman appeared, wanting to know why the town was under attack (vv.16-19).

Joab responded that he had no interest in destroying the town except that Sheba, the traitor, was there (vv.20-21). Hand him over, and Abel could go back to its prosperous ways.

The woman told him to wait for the head to sail over the walls, headed into town to convince the townsfolk to solve their problems with one swift swordstroke, and over the wall sailed Sheba’s head (v.22). Problem solved, everyone went home (except Amasa and Sheba).

So rebellion over, and Joab was back where he wanted to be; in charge of the army (v.23). And David’s kingdom carried on. Its ministers were still at work, keeping the ship of state running (vv.23-6). David was still king.

So another rebellion against God’s anointed king. More disagreements. More tragedy and needless death and suffering. But David’s kingdom carried on. Once it seemed so strong, then it appeared quite shaky, but it continued.

Same with Christ’s kingdom, the Church. Sometimes it seems strong. Sometimes, it looks shaky. But Christ is still king.

The Church is full of tragedies, as our sins against each other cause others to suffer because of our sins. A Sheba pops up and causes disputes and schisms in the Church, and further hurts instead of healing them. A Joab pops up and hacks with a sword so long as he can keep his place and his prerogatives.

It should not be like this, but it is. Just as our own lives are a little “rebellion encore” against God every day in our own uniquely similar sinful ways, so too the life of the Church suffers from rounds of disagreement, suffering, tragedy, and rebellion. We all have a role to play, like the wise woman of Abel, to help stop another rerun of the story, before more suffer hurt and tragedy.

But even as we fail, Christ is still king.