The Line That Is Drawn In The Earth

Where is the advance of human empire and technique in the earth all coming too? Is there no final meeting place with God, where it will be determined who will ultimately rule over the world, God or the human race?
The human race as a whole does not acknowledge the God of the Bible or obey Him. A large percentage of the human race has submitted itself to the idea of God that is portrayed by the Koran. An even larger percentage has committed itself to the agnosticism of modern science. Many others have come to agnosticism or spiritualism through other notions.
There is a very large percentage that gives verbal acknowledgment to the God of the Bible through Christendom, but how many of the people that make up this large percentage are prepared to be martyrs, witnesses unto death in the service of the Creator's conflict with His world?
If God would allow the world to simply go on forever as it is, overturning nature, conquering even the moon and the stars, would not the human race continue forever to say that there is no God? Would they not continue forever to obey their own evil inclination, serving above all the principles of force and power and the consolidation of wealth, and not submitting to the righteousness of the rule of love?
There is a time and a place wherein God has drawn the line, and this shall be revealed in the world at just the right time. The God of the Bible shall take a stand before His children, all the children of the earth, as the God of Israel, and they shall not pass. They shall face Him and find no way around Him.

On The Mystery of God and Unity With God

It is the belief within Judaism that Torah, Israel and God are together one. This is not a belief in some form of pantheism nor any form of belief that certain special people are their own Creator. It is a belief in the possibility of unity in spirit/ ruach. God is ruach, and G-d is even more than ruach. God is beyond infinity and beyond comprehension. But through His Ruach God is capable of transcending His own transcendence and making Himself known to us on the level of our ability to know Him. When we speak of unity or unification in spirit/ruach we are speaking about love. The essence of love is life and the essential form of love is actions of righteousness. Answer this, if you say you are a Christian, do you believe in the complete unity and oneness of Yehoshua (Jesus) with God?
It is these things that I am discussing, Torah, Israel, love, life, and actions of righteousness that we should be thinking about when we talk about the unity or oneness of Yehoshua with G-d; we certainly should not be thinking about our own personal imagination of metaphysical notions of deity. Our own notions of deity are not those revealed by the Scriptures to which Yehoshua constantly referred and with which his mind was filled when he prayed for us, “that they all may be one; as You, Father, are in me, and I am in You” (John 17:21).

So how then can we think of the unity of the Father and the Son in truly Scriptural terms, in terms of Torah, Israel, love, life, and actions of righteousness? Let’s begin by asking these following questions:
Who called Abraham out of idolatry?

Who brought Israel out of Egypt?

Who taught Moses?

Who listened to and answered the prayer of Moses and preserved Israel when they sinned with the golden calf, to show that God had not brought Israel out of Egypt in vain?

Who listened to Elijah and comforted him and honored Elijah’s words?
Who chose Jerusalem? Who chose David and made him king?

Who labored with Israel through apostasy after apostasy and through exile after exile and always through the struggle to return to the land of testimony to the one true God?

Who stood all but invisibly with Daniel in the furnace, saving this tsaddik, this righteous individual, in order that he might finish his most unique service to Israel?
Now if we say that we are a Christian, a follower of Yehoshua, a witness that he is the true Messiah of Israel, and that in Torah and love and life and actions of righteousness he is transcendently one with God, do we not believe that in all the history of Israel the spirit of Yehoshua was one with the spirit of God? How then, if we are his student, could we ever say that after all of these things in which the ruach of God labored with Israel, that Yehoshua struck back at Israel and disowned Israel?
Indeed, if Yehoshua, dying upon the pole and looking down upon Jerusalem, prayed for Israel, as Moses had before him at the sin of the golden calf, “Father forgive them, for they do not know what they are doing,” is it possible that the oneness of Israel and God could ever be broken? Is not God’s anointing of Yehoshua His anointing him as the King of Israel? Is this not the very answer to Yehoshua’s prayer? If we would come to a truly Scriptural knowledge of the oneness of the Father and the Son let us begin, then, with a truly Scriptural knowledge of the eternal oneness of God and Israel in answer to the prayer of Yehoshua.