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.
The Bible oftentimes speaks in polar opposites: good and evil, light and darkness, heaven and earth. A pair of opposites like these, called a merism by theologians, is destruction and restoration. Citing many prophecies, Charles Whitaker points out that restoration often follows swiftly on the heels of God's wrath, providing us with hope that God's blessing will come sooner rather than later.
Charles Whitaker observes that modern Israel, instead of expressing righteous indignation at the breaking of God's Covenant expresses a juvenile anger about the consequences of what their sins brought about. Sighing and crying involves far more than wallowing in worldly sorrow. As God's called-out ones, we must realize that on the heels of destruction will come the forces of reconciliation. The forces of destruction and construction will be virtually simultaneous. The knowledge of the Lord will cover the world as the waters of the seas, bringing physical as well as spiritual refreshment to the parched desert, restoring strength to those returning to the Promised Land. In the Day of the Lord, the haughty pride of man (symbolized by his lofty towers, high hills, or mountains) will be promptly leveled or destroyed. After this massive destruction, streams of crystal, restorative water will quickly heal all the broken lives resulting from man's misrule and his false religions. The curative act of restoration will follow quickly on the act of destruction during the Day of the Lord, unlike the unrelieved distress of the Great Tribulation. God's rod of correction is foundational, instrumental in building character, as every parent knows. The blow that God delivers to the Babylonian system will be foundational, laying the groundwork for a better civilization. The old has to go before the new can come. The destruction of the failed evil system ought to come with rejoicing. God's nature has a balance of goodness and severity.
A wall is a defense against undesirable forces gaining entrance to what is inside it. Spiritually, we need walls to keep Satan's world out of our lives.