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1 Thessalonians 2:1-8: Traits of Effective Ministry

Read 1 Thessalonians 2:1-8

One of the more common complaints about churches as charities that you can hear today is how supposedly they are led by fat cats who fleece their flock to live a lavish lifestyle, and avoid paying taxes to boot! Sadly, the actions of televangelists and “prosperity gospel” preachers poison the views of many against churches and preachers who just want to quietly proclaim the Gospel.

While in Paul’s day the idea of registered charities and such were unusual, many of these sorts of charges against Paul’s ministry were not. In Paul’s letter to the Thessalonians, he upholds the nature of his ministry against charges which some could lay about its effectiveness and his motivation, charges which he argued the Thessalonians knew were false.

Previously in this letter to the church at Thessalonica, Paul had emphasised how word of their imitation of him had reached his ears and the ears of many other churches in the region. The Thessalonians were an example to these churches, and to us today, of how to live for Christ in the midst of a sometimes suspicious and hostile culture.

Paul continues this encouragement by reminding the Thessalonians that they knew that Paul and his ministry team’s labours for the Gospel were not “in vain” (v.1). They had seen with their own eyes Paul, Silas, and Timothy’s “boldness in our God to declare to you the gospel of God in the midst of much conflict” (v.2).

The conflict referred to was their previous treatment in Philippi where “we had already suffered and been shamefully treated” (v.2). Paul healed a young slave woman of her demonic possession, annoyed her masters, and was arrested and illegally beaten for the privilege (Acts 16:12-40).

Paul and Silas literally walked into Thessalonica still bearing scars and marks on their backs from their treatment in Philippi. Most people, pedalling a self-help message or swindling the gullible of their cash would give up at this point and take up some other pursuit. Ram raiding night markets with chariots perhaps. 

But Paul’s message was something of value, not springing from “error or impurity or any attempt to deceive” (v.3) that even arrest and beatings could not put them off continuing. They were approved by God “to be entrusted with the gospel” and so were speaking to please God, not men (v.4).

While other walk-about religious gurus might spout messages that sounded pleasant and let you indulge in what you wanted for a little cash, Paul’s good news had life altering consequences and its messengers were God-appointed rather than self-appointed.

This was demonstrated in the way Paul had treated the Thessalonians. Unlike many televangelists today with their prosperity gospel ramblings, “we never came with words of flattery, as you know, nor with a pretext for greed—God is witness” (v.5). There truly is nothing new under the sun.

In the same way, Paul never sought praise for himself as a man of God, even though he was an apostle and so could have made all sorts of demands under that authority (v.6). That included financial gain, which as we know from the Scriptures Paul often went without for the sake of the Gospel and his own witness. Can’t be on the take if you’re not taking.

Instead, Paul, Silas, and Timothy were a completely different kettle of fish to the run of the mill religious swindler. Their ministry was characterised by gentleness towards them, “like a nursing mother taking care of her own children” (v.7).

More than just gentle, they were also caring (“affectionately desirous of you”) and loving (“you had become very dear to us”) which was expressed through their Gospel ministry and sacrificial service to the Thessalonians.

The contrast between this model of ministry and one in which power, wealth, and privileges flow to the leaders is a sharp contrast. One reflects the sacrificial life and death of Christ, who even though in the form of and equal to God emptied himself of divine privilege to serve (Philippians 2:5-8). The other reflects the patterns and ways of this sinful world, seeking to satisfy self even at the expense of others.

You can see how this would be suspicious to outsiders. After all, it is different from the expected, usual pattern (thus the assumption that every preacher has a personal jet). But that is also what makes it so effective as a marker of Gospel Ministry. The minister is not the message. Jesus is.

So these verses speak of the importance of the leadership of the church demonstrating gentleness, care, and love, and not using their position to bring glory or wealth to themselves. Instead, the glory and wealth belong to the message.

But as it is good for the leaders, it is good for us all. Paul wrote these words to encourage all the Thessalonians to act likewise. It is good for us too. Many people will never meet your pastor. They will meet you though. 

May they meet God’s gentleness, care, and love expressed through Jesus, and through Paul, in your life too.




1 Thessalonians 1:6-10: Imitators

Read 1 Thessalonians 1:6-10

Every parent has fond memories of their children imitating them as they go about work. Whether it is mowing a lawn, shifting some dirt, vacuuming and tidying, or cooking, children love to imitate their parents. Sadly, our children also have a habit of imitating our less savoury and more sinful words and actions too. Whether good or bad, we often learn by imitating the example of others.

The Thessalonian Church was also known for their imitation. Paul commended them for their imitation of himself and Jesus, as a response to the powerful proclamation of God’s Word in their midst. Through their imitation, they became an example to other believers elsewhere. In that, they become an example to us of what it means to follow Christ, and an example and reputation to develop individually and as a congregation.

For Paul, the Thessalonians were a source of great encouragement. They were a demonstration of God’s power working through the Ministry of Paul, Silas, and Timothy, and thus a source of thankfulness to Paul in the middle of difficult times.

But the Thessalonians were more than just an encouragement, they were imitators. They “became imitators of us and of the Lord” because they received the Gospel despite the affliction which non-believers (both Jew and Greek) inflicted on them (v.6). Just as Paul and his companions, and Jesus in his earthly ministry had faced rejection and affliction, so too the Thessalonians suffered for the name of God.

What was important about that affliction was not so much the presence of it, but how they reacted. They did not grumble and complain but experienced it “with the joy of the Holy Spirit” (v.6). Their difficult circumstances were met with Spirit empowered joy instead of grumbling, unlike say the Israelites wandering in the desert in Moses’ day.

Many of the Greco-Roman activities of the day were wrapped up in pagan religion and adoration verging on (and often becoming) outright Emperor worship. The Thessalonian Christians, worshiping the one and true living God and confessing only Jesus Christ as Lord, were cut off from society and rejected by “offended” friends and family because they refused to engage in the cultural norms of their day.

The imitation of Paul and Christ which the Thessalonians adopted was such that “you became an example to all the believers in Macedonia and in Achaia” (v.7). Word of the events in Thessalonica, their patient endurance, and their Spirit-filled joy spread like ripples in a pond throughout what is modern day Greece.

More than just endure though, the Thessalonians were busy spreading the Gospel even in difficult circumstances. “The word of the Lord sounded forth from you” (v.8) and apparently word had spread down the trade roads of how the Thessalonian Church was busy proclaiming the Gospel.

Their joyful endurance and their Gospel proclamation displayed their faith in God, word of which had traveled “everywhere, so that we need not say anything” (v.8). Imitators they were, but examples to other Christians in the region of their faith, hope, and love.

Other Christians were encouraged to hear of how they had held firm against the pressures of their day, and had “turned to God from idols to serve the living and true God” (v.9). They had made a radical and sustained break with their past, and the evil culture that surrounded them. Their lifestyle reflected a desire to live a Biblical approach to life that reflected the example of Paul and of Christ.

They were also a Christ-waiting Church. They looked forward to and waited for the arrival of God’s “Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to come” (v.10). The Thessalonians were committed to Gospel proclamation and a Biblical lifestyle not for political reasons, but because they saw the final victory over sin and earthly opposition as coming when Jesus returned in glory to deliver them.

This example of imitation may have first floated down the highways and by-ways of the Roman Empire, but it has also floated down through time as an example to us. What a reputation to be known by! Forget riches. Never mind influence and power. Faithful servants of God.

What causes the Thessalonian Church to be singled out for praise is a desire to follow Jesus. Spirit-filled joy in difficult circumstances. Bold Gospel proclamation. Biblical patterns of lifestyle that leave behind the idols of the day. Patient expectation and hope of Christ’s victorious return.

Would it not be a fine reputation to have this as individuals and a congregation? As I read these words I want that to be true of my own life, and of us all.

What empowered this imitation of Paul and Christ, which boldly left behind the idols of this world, proclaimed the Gospel, and awaited Christ’s return in victory? The Holy Spirit. If we want the same imitation and devotion for our own lives and our own congregation, then we must turn to the Holy Spirit in dependence and request for that same power displayed in our lives.




1 Thessalonians 1:2-5: Paul’s Reason for Thanksgiving

Read 1 Thessalonians 1:2-5

The past few years have been difficult in various ways for many of us, yet God has still been good to us in those years. It has not been all bad news. There has been much to give thanks for. Yet in the middle of difficulty it can be easy to forget the blessings we have received, and focus instead on what we have lost, or our struggles, or our difficulties.

Paul’s life certainly had its ups and downs, but Paul also recognised the need to give thanks for the good things God gave. One of those good things was the blessing of the church in Thessalonica, whom Paul’s letter addresses. Paul gives thanks for the evidence of salvation working in their lives, because God chose them to be part of his people. That salvation came with great power from God displayed in their lives. The same is true for us. In the midst of ups and downs, we can give thanks for the same blessings from God in our lives.

While Paul and his team did not have as long as they would have liked to nourish the little church in Thessalonica, their ministry did have a great impact. Word reached Paul of the continuing faithfulness of that congregation, and he wrote to give thanks, to encourage, and to teach them further.

So it is not surprising that Paul’s letter begins with a description of Paul’s thanksgiving, and the reasons for it. Paul told the Thessalonians that he “give thanks to God always for all of you, constantly mentioning you in our prayers” (v.2). 

Paul was not simply a motivational speaker with fond memories of a crowd, but an undershepherd who cared intimately for his sheep, whether with them or not. They were a source of great thankfulness to Paul, and they were always on his mind when he prayed, seeking that God would continually bless and build them up.

The reason for Paul’s thankfulness is given is verse 3, where he explained that he remembered before God their “work of faith and labour of love and steadfastness of hope in our Lord Jesus Christ” (v.3).

Paul is not describing works salvation with his reference to work and labour, rather the importance is on the latter of each word couple – faith, love, and hope. These three words are regular themes in Paul’s writings (1 Corinthians 13, especially v.13, anyone?). They are what are really important to Paul – the evidence of these in the Thessalonian church’s life.

How are they evidenced? Their faith is apparent in that it is active and displayed in their behaviour. Their labour for God (and thus, for each other) is prompted by their love, while their conviction and hope in Jesus’ return is patient and enduring.

By implication, Paul is encouraging the Thessalonians to continue in this way. Just as parents praise behaviour in their children that they would like to see more, Paul’s praise here does the same thing.

The second reason for Paul’s thankfulness is that God chose them. “For we know, brothers loved by God, that he has chosen you” (v.4). Paul sees in them the proof in the pudding, so to speak, of God’s grace in electing them for salvation. Knowing that God is working out his salvation plan, and calling those he elected through Paul’s labours, is great cause for thankfulness.

Their election was shown through their response to Paul’s preaching while he was with them in Thessalonica. Paul’s gospel preaching came “not only in word, but also in power and in the Holy Spirit and with full conviction” (v.5). It was not persuasive rhetoric which saved them, but God’s power displayed through the Holy Spirit’s work in their lives, along with the deep conviction of its value on the part of those preaching it. The effectiveness of the message came from God’s work through it, not the mere words.

The deep conviction of Paul and his team was reflected in “what kind of men we proved to be among you for your sake” (v.5) which the Thessalonians came to know and understand.

Paul’s reasons for thankfulness are reasons we can be thankful in our own circumstances as well. We can see God’s saving power working through the preaching of the Gospel, in our own lives and that of others. We can pray that it continues to do so, and give God thanks when it does. And we can thank God for his saving grace, expressed before time in his election and in time through the Holy Spirit’s powerful saving work in our lives.

Secondly, we can thank God for our faith, hope, and love. These are not just abstract ideas but find their only full and perfect expression in the Christian faith. Our labours of love for each other and visitors, our active faith in Christ (in the various ways that plays out), and our patient hope for Christ’s victorious return are all ultimately gifts from God. Another reason for thankfulness.

Like Paul, there is plenty to give thanks to God for always.




1 Thessalonians 1:1 – The Only Source of Grace and Peace

Read 1 Thessalonians 1:1

Christmas last year was in Blenheim, and my wife and I stumbled upon a Nelson-based brand of ginger beer on Christmas Eve which was cheap. And tasty. So much so, we were curious about where to buy it in the North Island if the desire arose again. Despite much Google searching and false leads, I have found only two irregular sources to buy this product again locally.

What does this have to do with Thessalonians? Paul to my knowledge did not drink ginger beer, but he was concerned for the churches he planted. He was also concerned to remind them of the only source of grace and peace that we can find this side of eternity. You will not find it in money, philosophies, or the bottom of a (ginger) beer bottle, but you will find grace and peace in Christ.

Paul planted the church in Thessalonica during his second missionary journey. He did not have as much time as he probably would have liked – a mere three weeks before jealous Jewish groups caused a scene which resulted in some of the new Christians having to post money as security for good behaviour, while Paul and Silas were snuck out of town (Acts 17:1-10) for their continued health.

Despite this abrupt end to Paul’s ministry in Thessalonica, the church flourished, and word reached Paul that the congregation there continued to meet and worship God and Christ (1 Thess. 3:6). 

Paul wrote his letter to the Church in Thessalonica to encourage them to continue worshiping God in a culture not only foreign to the Christian message, but hostile to it. He also wrote to correct misunderstandings that had developed among them about Jesus’ return. Though written nearly two thousand years ago, it seems not much has changed today.

The letter to Thessalonica was a letter that was primarily from Paul, but also written on behalf of his fellow labourers in the Gospel, Silas and Timothy (v.1). Paul was an apostle, specially commissioned by Jesus himself on the Road to Damascus to bring the Gospel news to non-Jews. But Paul did not work alone. Paul’s missionary journeys were always in the company of others.

Silas (or Silvanus, his Latin name) was also a prominent early Christian, who had been given the job of carrying the deliverance regarding Mosaic Law-keeping of the first General Assembly to non-Jewish believers in the early Church (see Acts 15:22-40). Timothy was Paul’s ministry apprentice, and later went to serve as Pastor in congregations such as Ephesus (see 1 Timothy).

Paul was specially commissioned by God, but he did not act alone, either spiritually or humanly speaking. Paul served with others.

The recipients were the church in Thessalonica. The term translated church literally means “called out ones” and could refer to a public assembly or a philosophical school, so the term applied to the Church makes sense. This congregation, like ours, were called out by God to publicly assemble, worship Christ, and devote themselves to Scripture’s teachings.

But this assembly was not just another philosophical fad, it was “in God the Father and the Lord Jesus Christ”. Their identity was not found in some culture of the day, or a particular secular movement, but in God the Father and Jesus Christ. Paul’s linking of the Father and Jesus here points to the unique intimacy of the Father and the Son, and of Jesus’ deity – not just fully human, but divine too.

It was in this identity found in God the Father and Jesus Christ that the church in Thessalonica could find “grace to you and peace.” 

The church had come to know God’s favour, even though they did not deserve it and indeed deserved nothing but condemnation and judgement. Through God’s grace, his undeserved favour, they received peace. Peace with God, along with the true inner peace that can only come when relationships are restored as they should be, not merely through the ending of hostilities.

Thankfully we do not live in an environment of such overt hostility to the Gospel, although that is not the case the world over. But we do live in an environment where what we believe, and why we believe it is viewed with hostility by some who would attack us if they could. Even though we mean no harm to them. That is one of the costs of discipleship.

But even though we live in that situation, we still enjoy the same undeserved grace and peace which Paul sought to bless the Thessalonian church with. The same Gospel message which Paul proclaimed still calls us out of the world today, to follow Christ and pattern our lives according to the Scriptures.

The -isms of this world cannot bring peace with God, or inner peace. You will not find it anywhere else but in the mercy of God expressed to us through Jesus’ life and death for our sins.

Like the Thessalonians, we should heed the call of Paul, Silas, and Timothy, and worship God the Father and the Lord Jesus Christ; the only source of grace and peace.




Psalm 65: Another Year of Salvation

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Christmas and New Year brings many of us to a pause. We celebrate Jesus’ birth, swap presents, eat good food, spend time with friends and family, and many of us take a break of sorts from our daily grind. It can be a time to reflect, and also a time to look forward (whether with hope or uncertainty) to what will come in the next twelve months.

As we reflect, and look forward, let’s remember to also thank God for another year of salvation, and look forward to another year of God’s goodness too. Psalm 65 encourages us to do this through its praise of God’s salvation, praise of God’s power, and praise of God’s provision. All three of these themes are worthy of praise at Christmas-time, New Years, and all year!

Psalm 65 begins with praise for God’s salvation, experienced through being restored to God’s presence. Praise is appropriate and due to God from his people (v.1), especially in the Old Testament context of offering vows. We might say today that praise is due to God from his people, especially in a worship service!

It is God who hears the prayers of his followers, and to whom people from all over the world will come to experience God’s presence (v.2). Their hearts may be filled with sin, but God is the one who atones “for our transgressions” (v.3). God’s free grace, shown through his free choice, restores our relationship with God to enjoy his presence and find satisfaction in him (v.4).

But God does not just hear us and answer our prayers by forgiving our sins. God also performs powerful deeds (v.5) that are worthy of praise. These deeds are described as God’s response to the plight of his people, showing God is not some distant deity who does not care about what happens day to day. Nor is God’s power bound but displayed so that God is “ the hope of all the ends of the earth and of the farthest seas” (v.5).

This refers not just to God’s creating acts, but his continued acts of providence in upholding Creation and his miraculous interventions. God’s creation of the mountains shows his great power and might (v.6), and his continued power over the chaos of the roaring seas his continual providence over all things (v.7).

God’s power is also demonstrated in his stilling “the tumult of the peoples” (v.7) by intervening in history, so “that those who dwell at the ends of the earth are in awe at your signs” (v.8). God’s acts and power are not just intended for some, but for all the earth, as we see in the coming of Christ the Messiah of the nations.

Praise for God extends not just to his salvific presence and his providential power, but also to God’s provision. God is the one who waters the lands, causing vegetation to grow (vv.9-10). In Israel, where rains arriving at certain times of the year were needed for the crops to grow to avoid a famine, this was a demonstration of God’s provision. God was literally watering their vegetable gardens!

But God’s provision goes beyond heavenly sprinklers, because God is the one who causes those watered crops to grow and be fruitful. “You crown the year with your bounty; your wagon tracks overflow with abundance” (v.11). The pastures are plentiful, and the flocks of animals are liberally dotted among the meadows where they receive the food and drink they need (vv.12-13).

All of this provision causes the farmer, and indeed every one of God’s People, to rejoice and praise God for his continued goodness.

These three themes, presence (through salvation), power, and provision, are themes we can reflect on as we reach Christmas and a New Year.

Christmas reminds us of God’s great power, intervening in history through his salvation plan which reached its climax at the birth of Jesus Christ our Lord in a lowly manger in little Bethlehem. Pleased as man with men to dwell, Jesus our Emmanuel truly was God present with us to save us from our sins.

And that salvation was not just for a select group of individuals physically descended from Abraham, but for the ends of the earth! That is why we proclaim Christ among all the nations; not just because God commanded it, but so that his great power might be displayed as he draws people from all sorts of places, times, and backgrounds to himself.

As we feast in our own individual ways at Christmas and swap presents, we too are enjoying the bounty of God’s provision for us. That provision is not just material, but relational and spiritual too. God has blessed us with another year of salvation. God has provided us with another year of experiences, good or bad, for our ultimate good. God has blessed us through his Church, and his work of grace and sanctification in our lives.

Thank God for another year of salvation in our lives. Merry Christmas and Happy New Year to you all!




2 Samuel 24:18-25: Atonement for God’s Anger

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.




2 Samuel 24:10-17: The Wonder of Mercy

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.




2 Samuel 24:1-9: Sinful Census

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.




2 Samuel 23:8-39: Honour Roll

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).




2 Samuel 23:1-7: Everlasting Covenant

Read 2 Samuel 23:1-7

There are many memorable photos of the Late Queen’s life. Perhaps one of the most memorable will be the final official photo of the Queen just a couple of days before she passed away, standing in her living room resting on her walking stick. For most of us who lived much of our lives with her reigning, this could be a memorable portrait of one of her last official acts.

In 2 Samuel 23, one of David’s last official acts is also recorded. There, he records a revelation he received from God about the reign of his kingly line. Rather than focusing on his personal achievements, these words look forward to the greater king to come descended from him – Jesus, the Messiah. They encourage us to look forward to God’s fulfilment and consummation of his everlasting covenant to David.

Chapter 22 demonstrated how God had established David’s kingdom, and preserved David from his foes. In Chapter 23, the opening section looks forward to the eternal preservation and expansion of David’s kingdom to something far greater than he ever ruled.

The actual prophecy is preceded by an introduction which makes it clear that this is not David’s wistful thinking or a hallucinated vision after too many sausage rolls or scorched almonds. Rather, this is “The oracle of David, the son of Jesse, the oracle of the man who was raised on high” (v.1). These words are a revelation from God to man, through David, who was given a prophetic word to speak as part of God’s story of salvation.

These words have particular power because of David’s kingship, which he was placed into by God who raised him on high and anointed him, and made him the “sweet psalmist of Israel” (v.1).

The words which David reveals have not been padded or changed via Chinese Whispers, but the very words of God because “The Spirit of the LORD speaks by me; his word is on my tongue” (v.2). What David declared was nothing more than what God, the Rock of Israel had declared to David himself (v.3).

What David saw was the great fulfilment of a just king who ruled truly after God’s own heart, not tainted with sin (as even David’s reign was). “When one rules justly over men, ruling in the fear of God, he dawns on them like the morning light, like the sun shining forth on a cloudless morning, like rain that makes grass to sprout from the earth” (vv.3-4).

The original Hebrew is tersely written and hard to easily translate into English, but this appears to go beyond the hypothetical to talk about a “he who” (as it is translated in the NASB) will fulfil these words.

One day, a righteous king who truly fears God will rule not just over Israel but “over men”, meaning all of God’s People everywhere. His reign will be something to look forward to like the morning light or the rains which cause the grass to grow. A reign which is refreshing and reviving anew, not the humdrum of old.

This is not a forlorn hope but a sure promise to rest on, because of God’s everlasting covenant with David in which David’s house (royal line) rests (v.5). It is “ordered in all things and secure” which God will cause to prosper (v.5).

Sadly, not all will welcome the righteous king’s reign. Some will reject him, as they reject God in preference to their own sinful desires. But they will not stand or prosper.

Instead they will all be “like thorns that are thrown away” because they cannot be held without causing pain (v.6). The man who touches them “arms himself with iron and the shaft of a spear” to deal with them, and “they are utterly consumed with fire” (v.7).

They do not like the new regime, so they will be removed from the regime by judgement and destruction.

The eternal kingdom reign of Christ will involve both restoration and judgement. Just as Christ makes all things new, he will also separate the wheat from the chaff, the sheep from the goats, the redeemed from the unredeemed.

But for those of us who look forward to Christ’s reign, the certainty and the promise are things to embrace not reject. We live in societies where rulers sinfully pursue unrighteousness. They seek power over us, over the Church, even power that belongs to God. They are variously immoral, corrupt, or self-enriching.

How different the reign of the Messiah. Reviving and enriching, not troubling and oppressing. Excluding those who do not follow God’s good laws, not tolerating, enabling, or encouraging. A just reign over all.

This is the promise of God’s everlasting covenant with David. Not just a performance payment for one man, but the promise of salvation and righteous reign for all who believe. Something to look forward to. Something to motivate us toward. Living as subjects of the kingdom already; enjoying the reign and reflecting the reign in greater deeds of justice, revival, and refreshing while we await the final day.