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Doug Van Meter - 17 January 2021

Prepare for War (Numbers 1:1–54)

The opening chapters of Numbers record how Moses organised Israel for the march from Sinai to the Promised Land. The text makes it clear that this was a militant march. In the opening chapter, we consider the initial preparation for the march. Each Israelite was to stand and be counted. We, likewise, must stand to be counted, and remain committed, if we will be prepared for the war before us.

Scripture References: Numbers 1:1-54

From Series: "Numbers Exposition"

An exposition of the book of Numbers by Doug Van Meter.

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Today, we begin to dig into the unassuming, yet rich, text of the book of Numbers. This will require effort on our part: effort to pay meaningful attention to a text that, on the surface, is not initially too appealing. Ronald Allen is spot on: “The Book of Numbers does not appeal to the person who is unwilling to invest time and energy in the study of Scripture.” But for those who are willing to apply the effort, they will be blessed to find God amid the numbers of Numbers.

One of my daughters has a degree in mathematics. She once explained to me how mathematics points to the existence of God. It is fascinating. And clearly, as we saw previously, the sums and the summaries of God’s actions in Numbers prove his existence, for they highlight his faithfulness to his promises. This testimony of God’s faithfulness is so important for you and me.

When God delivers us from the guilt of sin, when he transfers us from the domain of darkness into the kingdom of his dear Son, we marvel at his mercy and his majestic power, apart from which we would still be in our sins. “Amazing grace, my chains are gone” stirs us to the core. But then another hymn is added to our experience as we find ourselves “marching to Zion” to the tune of “Onward Christian Soldiers.” For, not too long after our exodus from Satan, sin, and self, we come to realise that remaining faithful to Jesus Christ requires daily putting on the whole armour of God (Ephesians 6:10–18). We come to understand that we are called and converted to stand in and for the Lord. The Lord, having fought for our redemption without any contribution from ourselves, now sends us into the world empowered to fight the good fight of faith (2 Timothy 4:7). God expects us to go forth to conquer the “land” he has promised us.

There are some who are uncomfortable with this kind of militant language. The university ministry, Campus Crusade for Christ, changed its name to Cru because “crusade” was too emotive for our “tolerant” world. At least one denomination in the USA has removed “Onward Christian Soldiers” from its hymnal because of its supposed militant implications.

Of course, this is an overreach, because it ignores the expressions and motifs of conquest used by God in his word. Even a cursory reading of Numbers reveals many of these. Its opening chapter uses the phrase “able to go to war” a dozen times. The militancy of the book of Numbers is a means to equip us for spiritual battle.

Gordon Wenham writes, “Its opening ten chapters, covering a mere fifty days, describes how Moses organised Israel for the march from Sinai to the promised land.” This was not a leisurely hike but a militant march as the text we examine today makes clear. In this message, we will look at the initial preparation for the march. As one pastor characterised these verses, each was to “stand up and be counted.” We must be counted and committed if we will be prepared.

The First Assignment

The chapter opens by introducing us to the first assignment:

The LORD spoke to Moses in the wilderness of Sinai, in the tent of meeting, on the first day of the second month, in the second year after they had come out of the land of Egypt, saying,  “Take a census of all the congregation of the people of Israel, by clans, by fathers’ houses, according to the number of names, every male, head by head.  From twenty years old and upward, all in Israel who are able to go to war, you and Aaron shall list them, company by company.

(Numbers 1:1–3)

The Context of the March

Having promised Abraham and his heirs the land of Canaan, their descendants were only miles from the promise. They had spent eleven months at Sinai (see Exodus 19:1 and Numbers 1:1) in preparation for this march.

The law had been revealed, the tabernacle had been constructed, the priesthood had been appointed and equipped, and the Levitical sacrifices had been implemented. Though (according to Exodus 19:22) there were already priests among them, they had doubtless been corrupted by idolatry. They would need to be reformed, completely. This took place at Sinai.

By this point, the elders and “reformed” priests were probably instructing the nation in small groups concerning God’s law. Now, about a month after the end of Exodus, God spoke again, the opening words of Numbers. God was preparing these instructed worshippers for warfare.

Note that the first words that Yahweh spoke after everything was set in order concerned warfare. Once the place of worship had been constructed, the priests who regulated worship were in place, and the precepts of worship had been revealed and implemented, God’s first instructions concerned preparing for battle. We see this in the words of v. 2: “take a census of all the congregation.” “Take a census” literally means “calculate the total.” From what follows, it seems thateveryone in Israel was counted, but only the total of males twenty and over was recorded.

In Scripture, “the most prominent and frequent use of the census was to determine the number of men available for war (1:1–46; chapter 26; 2 Samuel 24:1–17)” (Currid). This is the case here. But because the entire nation “was being organised to invade the promised land, therefore everybody was counted, because everyone had to support the war effort” (Wenham).

This census was the first step in organising the nation for conquest of Canaan. Further evidence is found in v. 3 with the phrase “company by company.” It literally refers to an “armed company.” The tone of this revelation from God leaves no doubt that conflict was on the horizon.

Which Promised Land?

The land to which Israel was marching was a physical, geographic location in the Middle East. Its borders were measurable (Numbers 34) and it was inhabited by people who would die and/or be captured by the sword of the Israelites. God would bring this promise to pass (Joshua 21:43–45).

Sadly, this first generation that we meet in the opening chapter of Numbers would not (with the exception of Joshua and Caleb) be the ones to experience the fulfilment. Nevertheless, Israel would receive her Promised Land.

The question thus arises, “What does this have to say to Christians?” After all, can we legitimately claim to be “marching to Zion”? Are we expected to shed the blood of others to advance the kingdom of God? And what about the “Promised Land”? Should Christians expect to inhabit a piece of real estate in the Middle East one day? Let me attempt a brief answer to some of this. A right understanding of this will help us to appreciate the application of Numbers to our lives, to our corporate concern as a local church.

First, for the faithful Jewish believer, the Promised Land was about something more than a demarcated piece of real estate. To the faithful old covenant believer, the promise of the land was the promise of the kingdom of God, a kingdom which would encompass the entire globe. This has always been God’s plan and purpose. And, yes, this has always been his promise.

The writer of Hebrews makes it patently clear that Abraham, the subsequent patriarchs, and other Old Testament saints had their eyes on a promised land that transcended mere real estate. Their eyes were on a city that far greater than the milk and honey and mountains of Canaan. They were looking for “the city that has foundations, whose designer and builder is God.” That is, they were looking for the promised kingdom of God; his heavenly kingdom, where Messiah would reign (Hebrews 11:8–16, 39–40).

This kingdom, though its source is not of this world (John 18:36), is, of course, still very much in this world. It is a kingdom that one day will fill this world and its will be filled with righteousness, characterised by holiness. This is because it will be filled with people who have the reverent knowledge of the glory of the Lord (Isaiah 11:9; Habakkuk 2:14). Interestingly, Numbers 14:21 contains the same promise.

God’s people have been marching towards this day ever since the promise of the Saviour in Genesis 3:15. The promised Lord was the purpose of the Promised Land. Messiah would be born in Bethlehem, of the house of David, of the tribe of Judah. He would be crucified in Jerusalem, the capital city of the Promised Land. From there, the gospel of the kingdom would go into all the world announcing that King Jesus has risen from the dead and is Lord. We live in those days of kingdom proclamation. We are, in a sense, between the wilderness and this Promised Land.

Though the advancement of the gospel throughout history ebbs and flows, God has promised that his people will inherit the earth (Psalm 37:9, 11, 22, 29, 34; Matthew 5:5). God’s people are promised this inheritance because God our Father will possess it (Psalm 82:8).

One day, the Lord Jesus will return in glory. Everyone who belongs to Christ will receive a glorified body and hence will be “saved to sin no more.” The church’s march towards this glory will come to an end with the wilderness left behind us.

In the meanwhile, we are to be strong in the Lord and to prepare for war as we obediently march at our Lord’s command.

Brother and sister, this is why the book of Numbers is relevant for the Christian. We have not yet arrived at that promised end. We live in a wilderness of preparation that one day will end in the experience of fullness in the city whose designer and builder is God. In the wilderness of this world we will face the same temptations as those recorded in the book of Numbers: The temptation to grumble when our needs are not immediately met (chapter 11); the temptation to be judgmental because somebody does something outside the box (chapter 12); the temptation to be controlled by the fear of man rather than to obey out of the fear of the Lord (chapter 14); the temptation to rebel against our authorities (chapter 16); the temptation to complain because we soon forget God’s faithfulness (chapter 20); the temptation to idolatry (chapter 25); etc.

Paul appeals to the book of Numbers to warn the first-generation church at Corinth to be alert to the very same common temptations that have always assailed God’s people (1 Corinthians 10:1–13). So, if you think that Numbers is outdated and irrelevant, open your eyes to the times in which we live and then open the text of this most helpful portion of Scripture.

The Chosen Assistants

Moses next draws attention to the assistance that God provided for the task ahead:

“And there shall be with you a man from each tribe, each man being the head of the house of his fathers. And these are the names of the men who shall assist you. From Reuben, Elizur the son of Shedeur; from Simeon, Shelumiel the son of Zurishaddai; from Judah, Nahshon the son of Amminadab; from Issachar, Nethanel the son of Zuar; from Zebulun, Eliab the son of Helon; from the sons of Joseph, from Ephraim, Elishama the son of Ammihud, and from Manasseh, Gamaliel the son of Pedahzur; from Benjamin, Abidan the son of Gideoni; from Dan, Ahiezer the son of Ammishaddai; from Asher, Pagiel the son of Ochran; from Gad, Eliasaph the son of Deuel; from Naphtali, Ahira the son of Enan.” These were the ones chosen from the congregation, the chiefs of their ancestral tribes, the heads of the clans of Israel.

(Numbers 1:4–16)

The census was no small task and so the Lord provided other men to assist Moses. One chosen man (v. 16) from each tribe, who was the “head of the house of his fathers” (v. 4) and who was a “chief their ancestral tribe” and one of the “heads of the clans of Israel” (v. 16), was appointed to assist Moses in this. This is the first list of names we encounter in Numbers.

What’s in a Name?

On the surface, these names may frustrate the reader who, like me, battles with pronunciation. But if you look carefully at the names, you detect something very significant to the story of Numbers. Most of these names, when translated, make reference to God. Consider their meanings:

  • Elizur (“My God is a Rock” or “God of strength” son of Shedeur (“Shaddai is a flame”);
  • Shelumiel (“my peace is God”) son of Zerishaddai (“strength is Shaddai”);
  • Nathanel (“gift of God”);
  • Eliab (“my God is Father”) son of Helon (“rampart”);
  • Elishama “my God hears” son of Ammihud (“my people are majestic”);
  • Gamaliel (“reward of God”) son of Pedahzur (“strength”);
  • Abidan (“my Father is judge”) son of Gideoni (“my hewer”);
  • Ahiezer son of Ammishaddai (“my people of Shaddai”);
  • Pagiel (“encountered [met] by God”); and
  • Eliasaph (“my God has added, multiplied, enriched”) son of Deuel (“knowing God”).

Though we should be careful about reading the character of these individuals into these names (for the names were given at birth), they nevertheless indicate that, even while Israel was enslaved, the people of God preserved a certain sense of covenantal relationship with God. Those assisting in the census of God’s warriors had a connection with the God of the covenant.

As parents named their children amid hardship, they had not forgotten the God who had made them a promise. The listing of these names helped to remind people that they belonged to Yahweh. This knowledge could encourage them, even to the point of equipping them for the task ahead of them. It all hinged on whether they took the name of God seriously. Unfortunately, the majority of the first generation did not.

No one should ever attempt spiritual warfare apart from relational connection. To try and fight the good fight of faith in the flesh is always a recipe for disaster. In fact, this first generation would soon learn this truth in a painful way (14:39–45).

Brothers and sisters, we can learn from this. Christians are given the name of Christ. Are we taking that name, which is above every name, in vain?

Most Christians object to the use of the Lord’s name as a profanity. Yet when we live controlled by fear, when our lives display unbelief, when our conduct is characterised by disobedience, when we reject the cross in our daily interactions, or when we affectionately embrace a world system that is opposed to Jesus (1 John 2:15–17), we are taking the name of Christ in vain. We are treating it, and him, as of little account.

These very men who assisted in this important, exciting, and promising task would all fail, and none would enter the Promised Land. Let us be careful of making the same fatal error. Claiming a name is one thing; honouring that name is another.

The Obedient Assembly

Verses 17–46 is a lengthy, and seemingly dull, section, which points us to the obedient assembly.

Moses and Aaron took these men who had been named, and on the first day of the second month, they assembled the whole congregation together, who registered themselves by clans, by fathers’ houses, according to the number of names from twenty years old and upward, head by head, as the LORD commanded Moses. So he listed them in the wilderness of Sinai.

The people of Reuben, Israel’s firstborn, their generations, by their clans, by their fathers’ houses, according to the number of names, head by head, every male from twenty years old and upward, all who were able to go to war: those listed of the tribe of Reuben were 46,500.

Of the people of Simeon, their generations, by their clans, by their fathers’ houses, those of them who were listed, according to the number of names, head by head, every male from twenty years old and upward, all who were able to go to war: those listed of the tribe of Simeon were 59,300.

Of the people of Gad, their generations, by their clans, by their fathers’ houses, according to the number of the names, from twenty years old and upward, all who were able to go to war: those listed of the tribe of Gad were 45,650.

Of the people of Judah, their generations, by their clans, by their fathers’ houses, according to the number of names, from twenty years old and upward, every man able to go to war: those listed of the tribe of Judah were 74,600.

Of the people of Issachar, their generations, by their clans, by their fathers’ houses, according to the number of names, from twenty years old and upward, every man able to go to war: those listed of the tribe of Issachar were 54,400.

Of the people of Zebulun, their generations, by their clans, by their fathers’ houses, according to the number of names, from twenty years old and upward, every man able to go to war: those listed of the tribe of Zebulun were 57,400.

Of the people of Joseph, namely, of the people of Ephraim, their generations, by their clans, by their fathers’ houses, according to the number of names, from twenty years old and upward, every man able to go to war: those listed of the tribe of Ephraim were 40,500.

Of the people of Manasseh, their generations, by their clans, by their fathers’ houses, according to the number of names, from twenty years old and upward, every man able to go to war: those listed of the tribe of Manasseh were 32,200.

Of the people of Benjamin, their generations, by their clans, by their fathers’ houses, according to the number of names, from twenty years old and upward, every man able to go to war: those listed of the tribe of Benjamin were 35,400.

Of the people of Dan, their generations, by their clans, by their fathers’ houses, according to the number of names, from twenty years old and upward, every man able to go to war: those listed of the tribe of Dan were 62,700.

Of the people of Asher, their generations, by their clans, by their fathers’ houses, according to the number of names, from twenty years old and upward, every man able to go to war: those listed of the tribe of Asher were 41,500.

Of the people of Naphtali, their generations, by their clans, by their fathers’ houses, according to the number of names, from twenty years old and upward, every man able to go to war: those listed of the tribe of Naphtali were 53,400.

These are those who were listed, whom Moses and Aaron listed with the help of the chiefs of Israel, twelve men, each representing his fathers’ house. So all those listed of the people of Israel, by their fathers’ houses, from twenty years old and upward, every man able to go to war in Israel—all those listed were 603,550.

(Numbers 1:17–46)

Each tribe was, of course, important, and each of these thousands of numbers represent one of God’s covenanted people. But the point on which we should focus is that these thousands of people were each willing to “assemble” in obedience to the Lord’s command, as communicated through Moses and his assistants.

John Currid notes, “Verses 17–19 are repetitive of vv. 1–3…. The purpose of this literary device (inclusio) is to demonstrate that what Yahweh commanded was done. In fact, it occurred on the very day that he gave the command.” This is reiterated in the last verse of the chapter.

As noted previously, the opening ten chapters emphasise this matter of obedience to what God has spoken. Obedience was to mark God’s people.

If we are to make progress in our march towards the fullness of God’s promised kingdom, we also need to do what the Lord commands. Like Moses and his assistants, and like all the people of Israel, we must be willing to stand up and be counted.

A Strange Time for Statistics

Think about how this first census would have probably struck the Israelites.

They were recently-rescued slaves, camping in the wilderness, having just completed construction on their place of worship. They were now being informed that they would soon march to a land that was promised to them over four hundred earlier. It was theirs for the taking. But therein lay the problem: They were unarmed and untrained to do much more than make bricks! How could they possibly conquer other peoples and take their land?

I don’t know all that they were thinking, but I do know what the Scriptures record: They obeyed. Each leader of each tribes took the census and each Israelite allowed him- or herself to be numbered. They had little idea what they would face in the future, but they were behaving faithfully in the present. How they began the march is how we should proceed.

Like them, we have God’s promise about a future “land.” We have the promise that his kingdom will arrive in its fullness one day. From our Sinai, we see the future fulfilment, albeit dimly. We live in what theologians like to describe as the “already, not yet”. The kingdom of God has come. Jesus Christ has been crucified, has risen, and does rule and reign. Yet all the peoples of the world have not yet been discipled; and our numbers seem to be few.

We are grateful that the church is being built and the kingdom is advancing, but we seem so insignificant in the face of Canaan before us (see chapters 1–10). But we keep marching and keep fighting the good fight of faith. Each day, and especially each Lord’s Day, we further prepare for war through the word of God (and, usually, through face-to-face fellowship). As we profess, proclaim, and practice we make some progress. We hear of churches being planted and revitalised and we find ourselves nearer to the promised fullness.

Finding ourselves now in Kadesh (see chapters 11–16), we can see a little clearer the promised fulfilment. Yet we hear of the onslaught of the enemy.

We read the news of a world gone mad and social media reminds us that we are not yet home. In fact, it seems almost impossible that we will ever get there. In addition to our own sinful failures, societal ills and political and economic chaos are so apparent that it is difficult to believe promises of victory for Christ and his church through the gospel. After all, the world has its mammoth army of evil while the weapons of the church are a message that is characterised as “weakness” (1 Corinthians 1:25).

Sometimes, we feel foolish thinking that our motley crew could possibly see a world one day transformed. Yes, we believe God can do it, but we lose the sense that we can be used in securing his victory. With such doubt, and even unbelief, we, like this first generation, end up merely wandering the plains of Moab (see chapters 17–36). So close, and yet so far away.

Brothers and sisters, if the book of Numbers teaches us anything, it teaches us that the future is as bright as the promises of God. But it also teaches us that we not only must we stand up and be counted, but we must also keep standing up in obedience by faith.

Let It Be Said of Us

The opening chapter is filled with promise and with optimism. We know it didn’t end well for them. Will we do better? What will future generations say about us? If a history is written narrating the church of our generation, let it be said of us:

  • They were faithful to God.
  • They believed the promises of God despite circumstantial evidence to the contrary.
  • They “did all that the Lord commanded” them.
  • They faced the “unknown” (to them, not to God!) with courage and commitment.
  • They were united as a community of faith and therefore experienced victories that seemed otherwise impossible.
  • They were grateful to God for his provision, his protection, and his promises.
  • They submitted to God, evidenced by their submission to the biblical leadership God had given to them.
  • They were content with their lot.
  • They lived characterised by reverence.
  • They trusted God for the future evidenced by trusting him in the present.
  • They trusted the God of their number, not in their number.
  • They were marked by their devoted obedience, not by delayed obedience.

If the above will be true, we need the grace of the gospel every day in our lives. The gospel delivers us from guilt and empowers us with grace for the march.

The Unique Appointment

In the closing verses we have the record of an exception to the census.

But the Levites were not listed along with them by their ancestral tribe. For the LORD spoke to Moses, saying, “Only the tribe of Levi you shall not list, and you shall not take a census of them among the people of Israel.  But appoint the Levites over the tabernacle of the testimony, and over all its furnishings, and over all that belongs to it. They are to carry the tabernacle and all its furnishings, and they shall take care of it and shall camp around the tabernacle.  When the tabernacle is to set out, the Levites shall take it down, and when the tabernacle is to be pitched, the Levites shall set it up. And if any outsider comes near, he shall be put to death. The people of Israel shall pitch their tents by their companies, each man in his own camp and each man by his own standard. But the Levites shall camp around the tabernacle of the testimony, so that there may be no wrath on the congregation of the people of Israel. And the Levites shall keep guard over the tabernacle of the testimony.” Thus did the people of Israel; they did according to all that the LORD commanded Moses.

(Numbers 1:47–54)

God excluded the tribe of Levi from the census because he had another assignment for them. It was no less militant and, in fact, would prove, in some ways, even more difficult.

The Levites were given the responsibility to carry, take care of, camp around, take down, and set up the recently-constructed tabernacle. Fundamentally, they were to guard it (vv. 50–53). This is a weighty responsibility, for if anyone trespassed by violating the tabernacle, they were to be put to death (v. 51). The text indicates the ones carrying out the capital execution were none other than the Levites.

Lest anyone think that the Levites were exempted from military service due to their ineptness or weakness, think again. A faithful priest could be scary. In fact, he was supposed to be. Someone has cleverly and accurately titled this passage, “Danger: Priests at Work.”

In subsequent chapters, we will explore the uniqueness of the tribe of Levi in Israel’s religio-political set up. But for our purposes here, we should note that the stewardship of the place of worship, the stewardship of God’s dwelling place, was an essential component in preparing for warfare. For if God’s “house” was desecrated, his people would be “toast” against their enemies. Therefore, the appointment of the Levites to guard the tabernacle was of immense importance. Further, it was not for the faint of heart.

But why the tribe of Levi? I can only guess, though I dare to say credibly: God chose this tribe because it had already proven they were willing to do the hard thing when it came to honouring God. You will remember the episode of Israel’s worship of the golden calf (Exodus 32). In that scene, God was angered by Israel’s idolatry and called for the death of the guilty participants. The Lord, through Moses, shouted, “Who is on the Lord’s side? Come to me.” And who responded? Listen: “And all the sons of Levi gathered around him” (Exodus 32:26).

Moses then commanded, “Thus says the Lord God of Israel, “Put your sword on your side each of you, and go to and fro from gate to gate throughout the camp, and each of you kill his brother and his companion and his neighbour” (v. 27). The sons of Levi did so “and that day about three thousand men of the people fell” (v. 28). The Levites proved their loyalty to the Lord over any human ties. The result was divine commendation: “And Moses said, ‘Today you have been ordained for the service of the LORD, each one at the cost of his son and of his brother, so that he might bestow a blessing upon you this day’” (v. 29).

The Levites proved they could be trusted with the things of God, and hence this assignment. Later in the book, another Israelite would again use the sword to guard the dwelling place of God (25:6–9). The tribe of Levi could be trusted to take seriously God’s holiness.

Centuries earlier, this tribe was involved in bloodshed in an unrighteous way. Genesis 34 contains the ugly record of brothers Simeon and Levi leading the murderous slaughter of the Shechemites. When Jacob was on his deathbed, this violence was at the forefront of his memory. He characterised Simeon and Levi as those who were angry and full of wrath, whose swords were used for violence (Genesis 49:5–7).

The point we can glean is that what was bad had now become good. God had transformed their unrighteous anger into righteous anger. Their once murderous and vindictive zeal had been transformed into holy zeal for the glory of God. We can learn several things from this.

First, God’s saving grace changes people so that what they once used for evil can now be used for good. Like zeal.

Second, guarding the dwelling place of God is essential if God’s people will advance the kingdom. And this stewardship is not for the faint of heart. The Levites’ responsibility was serious, intensive, and even dangerous (chapters 2–4). Guarding the dwelling place of God is serious business.

Pastors, take this to heart. Church member take this to heart. Under the new covenant, every disciple of Jesus Christ is a priest and therefore shares the responsibility to guard the “household” of God. Each of us is called to sometimes take a stand—even against friends—for the welfare of God’s “house.” We must sometimes rebuke gossip, correct error, confront sexual and other kinds of sin, rebuke division, or stand against slander. Sometimes, taking a stand will include raising the biblical sword of excommunication. Each of us is called to care for the household of God. If we “lose the plot” in here, then our warfare out there is meaningless.

Brothers and sisters, take seriously our calling to go into the world as representatives of King Jesus, realising this calls for us to prepare for conflict. Let each of us be willing to stand and be counted. Let each of us be growing in our trust in our Sovereign Saviour who has done, and who will do, great things for his name on this earth. In these trying days, let us remain loyal to our Lord, believing and obeying him. The promised land will be ours, one day.

Christ and Warfare

Allen notes, “He who is the goal of history is the goal of the book of Numbers.” Jesus secured the promised land, the kingdom of God, by his death, burial, and resurrection. When we repent and believe in him, we become heirs of God and heirs of his kingdom. But if we don’t, then we remain an enemy of the King, who faces certain defeat.

In many ways, the Levites prefigured the great and perfect priest, Jesus Christ. He was zealous for the name of God. He was so zealous that he was willing to die for it. And he did. Because he did, we can be delivered from God’s wrath, which we deserve. He rose from the dead, securing such a deliverance, and he intercedes today to secure this for you. Repent and believe on him. If you won’t, then, like the Levites, one day you will fall under the wrath of his just and swift sword. You will be cut off from God, forever. Don’t delay. Trust the Lord Jesus Christ today.

AMEN