Martin Collins, in the second part of his second part of his sermon Refufe! Refuge! , reiterates that Christ is our refuge (Passover) and that we need to make the Feast of Tabernacles a refuge for others. Realizing that human nature is prone to mistakes and sin, God commanded the ancient Israelites to construct six cities of refuge to protect those who had accidently committed manslaughter from being t themselves killed by the Avenger of Blood. The name of each of the six cities is significant: 1.) Kedesh signifies sanctifying others with godly presence.2.) Shechem represents patience by bearing up under a horrendous trial. 3.) Hebron represents unrequited love by being a home for refugees. 4.) Bezar represents defending the weak against the strong, reminding us that God is no respecter of persons. 5.) Ramoth signifies the necessity of making the Church a home. 6,) Golan signifies striving to be a joy for others. Jerusalem subsumes all these qualities and adds the capstone principle of making peace. Six cities of refuge represent mankind's attempt at perfection, while seven (represented by Mount Zion) is God's number of completion and perfection—a type of the World Tomorrow. God is our refuge; if we call upon His name in repentance, we will be saved.
Martin Collins, realizing that most people, both outside and inside the church, crave assurance , avers that we can have assurance that we are God's heirs and offspring if we are led by the spirit, remaining on the sanctified path of fellowship, growing continually in grace and knowledge. When we receive God's calling, God's Spirit bears witness that we are God's children. God has adopted us from the family of Adam (in which we had become bond-slaves to Satan) into His own family as adopted offspring, sealing us with a down-payment, (that is, the earnest-payment, or pledge) of His Holy Spirit, the means by which we replace our carnal nature with God's character on a kind of installment plan. In this new relationship, we are invited to view God the Father as Jesus Christ did—-Abba, which means Father or Daddy. We are, in God's sight, small, mistake-prone, but pliable children, encouraged to grow in grace and knowledge into the exact character of God as we bear the fruits of His Holy Spirit. At times, we are required to suffer as Christ did, in order to learn and to endure discipline, as God steers us away from deadly obstacles. Through much intense fire is precious metal refined. If we partake in Christ's suffering, we will be assured also to partake in His glorification. Trials often have the peculiar effect of making our testimony or witness more powerful.
John Ritenbaugh somewhat modifies his amazement at individuals who made gigantic sacrifices in the fledgling days of the Radio Church of God, concluding that it is in fact God who expends the lion's share of the energy, putting us all through flip flops in our sanctification process. Our yielding to God's will is a relatively minor sacrifice compared to what He does continually on our behalf. In no way are we interfacing with a passive God, but instead with One extremely active in our lives from before the foundation of the world. As the destinies of the major biblical luminaries were predestined, so are all the lives of God's called-out ones. God does the choosing; God does the moving, micro-managing the lives of those He has called as His servants (such as Abraham, Isaac, Moses, etc.), protecting us from the hatred of the Gentiles (emanating from the spirit of Satan), who are jealous of the hedge of protection and prosperity (both resulting from grace) God has given Jacob's descendants, the current custodians of the prosperous western world. God set apart (that is, made holy, sanctified, and metaphorically married) the entire physical nation in order to model His Laws and way of life to the rest of the world. Physical Israel failed in its responsibility, squandering its precious blessing. God destroyed the physical Temple, national Israel's "security blanket," but concomitantly began building, under Christ, another temple, this one made up of called-out believers. (In a supplemental metaphor, these believers represent Christ's Body, wherein the Holy Spirit dwells.) Whether seen as a body or a temple, these called-out believers represent a new institution, an entity distinct from the previously set-apart nation of Israel. This new institution will eventually have a holiness on a vastly highly plane than that of physical Israel, as it will come to possess the very holiness of God Himself. No one can come to this level of rel
John Ritenbaugh, suggesting that much of Protestantism shares more of an approach to Deism (that is, God establishes His laws and then abandons His creation to their machinations) than to Theism (that is, God maintains watchful control on His Creation), takes issue with the Dispensationalist views of John Darby and Cyrus Scofield, both of whom believed that God, like an absent-minded inventor, continually changed His approach, in the process dumbing down the process for salvation. In reality, God has had the same plan from the beginning, creating godly seed in His image, having His inner character. From the beginning, God has set certain individuals apart, putting them through an intensive sanctifying process, purifying, cleaning, and perfecting their character until they reflect His image like a mirror. From the line of Seth, Noah, Shem, Abraham, Isaac, and Jacob, God has called individuals who demonstrated blamelessness in their dealings, providing them grace, giving them tools to perform tasks He ordained for them, continually proving their faithfulness. Sanctification requires that we clean up our act, from our physical lives to our spiritual lives, having clean and wholesome thoughts as we wear clean garments. As we, the descendants of Seth, Noah, and Abraham, progress in the sanctifying (sanitizing and cleaning) process, we can expect antagonism and enmity from the seed of Satan, that is, the descendants of Cain, those who, under Satan, move and shake to this present evil generation), those who hate and reject God's Law and His covenants.
John Ritenbaugh reiterates that Satan, attempting to once again usurp God's power and sovereignty, has been engineering a conspiratorial plan. He has carefully modeled it after God's propensity to work through families, working with familial traits, skills, and temperaments, using his present limited authority as god of this world and its cosmos. It appears that Satan picked up the pace of his plans in the 1700s, after the Protestant Reformation returned some respect toward the Bible and the moral standards reflected from its teachings. A counter-reformation was launched by the Jesuits, an order from which Pope Francis has emerged. In the meantime, humanistic leaders have been weaning people away from high moral standards to accept the baseness and depravity of the present culture. It has taken generations of time to implement this reprobate morality, eroding belief in God, destroying the family, and fostering excessive corruption in government and society.
Throughout man's long history, cruelty—both to other people and to animals—has been a frequent stain on human character; it is an unfortunate part of human nature. The Bible consistently denounces cruelty in all its forms.
As he aged, Solomon listened to his foreign wives and fell into idolatry. For this, Charles Whitaker shows, God divided his kingdom between Israel and Judah, but promised that a king of Judaic lineage will alway rule Israel—another search criterion in the quest to locate modern Israel.
Even though the march of globalism seems irresistible, tribalism is rearing its head in many parts of the globe. Charles Whitaker also shows that tribalism played a major rolei n Israel's history of rebellion.
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