Today's post is by guest writer Keith Ward.
 
What shall we say then? Is the law sin? God forbid. Howbeit, I had not known sin, except through the law: for I had not known coveting, except the law had said, Thou shalt not covet: but sin, finding occasion, wrought in me through the commandment all manner of coveting: for apart from the law sin is dead. And I was alive apart from the law once: but when the commandment came, sin revived, and I died; (Rom 7:7-9)
 
Heady, deep stuff fitting for serious theological discussion, right? I know I have struggled at times to find a way to explain these verses with words that will let the hearer comprehend my understanding.
 
Then, at work, I saw a sign on the door that leads from our building to a covered patio with a few tables, “Don’t slam the door.”  I have never noticed that the door slammed.  In 15 years in that building, no one ever put up such a note before.  But.  When I saw the sign (the commandment came) I was immediately tempted to slam the door (sin revived).  I seldom go out the door.  The door is near the men’s bathroom.  Every time I pass the sign, I am tempted to open it just to slam it.  I would have not known sin except someone made a law!  The problem is not the law, “The law is holy and righteous and good.”  Slamming the door disturbs someone; evidently it is easy to let it slam, to shut it harder than intended.  It is good to be kind to others.  “Did then that which is good become death to me?”  Not yet.  So far, I have resisted the temptation to slam the door.  “But, I know that in me, that is, in my flesh, dwelleth no good thing”.  Ask Dene, I am ornery to the core.
 
But, I am not “sold under sin.”  Unlike the man of Rom 7:7-24, I have been “delivered from the body of this death” through Christ (see Rom 6:1-14 for an expansion of how). Though, I may often struggle with the temptation, I have sufficient grace to help me resist slamming the door.  It is my choice to "reckon myself to be alive unto God” (6:11).
 
(I must confess that I sometimes slam the bathroom door.)
 
"Let not sin therefore reign in your mortal body, that ye should obey the lusts thereof: neither present your members unto sin as instruments of unrighteousness; but present yourselves unto God, as alive from the dead, and your members as instruments of righteousness unto God. For sin shall not have dominion over you: for ye are not under law, but under grace. " (Rom 6:12-14).
 
Keith Ward

Today's post is by guest writer Keith Ward.

Our compact SUV gets 35.5 mpg on the average, a few tenths more on long trips. I am that guy who irritates you by accelerating slowly and coasting up to red lights. I laugh at those who speed by me to brake at the same light as I coast up beside them. Once a mechanic told me three five-thousand mile checkups in a row that I would need new brakes the next visit. Traded that one with the same brake pads. Gas and brakes are both expensive and I am cheap.

Unfortunately, our average mpg counter is connected to our trip meter which rolls over to zero every 10,000 miles and which happened while we were in town today. We were treated to the erratic "average" ranging from 2mpg to 22mpg as we accelerated or idled at red lights. (PSA! Those automatic turn off features for red lights rarely save gas and wear out your starter motor). The average was based on only a few miles. Once we got on the interstate on the way home (in the right late at 64mph—avoid frustration and sin get there 10 minutes later), the average climbed steadily to an unrealistic 38.8mpg! Even our .4 mile, 5mph max, rough driveway left it at 38 when we pulled into the carport.  

Sometimes we need to be more forgiving and encouraging with new Christians. Their average is starting off at zero and their growth may well resemble the erratic average (?) our car exhibited since their average is based on only a short time. Strong one day, carnal the next minute; impressive for a time and then inexplicably downhill into sin. Yes, they need correction, reproof even, but mostly they need Barnabas (Acts 4:36). Such men were rare even in Bible times or his actions would not have earned Joseph this nickname.

And even more mature Christians often could raise their average a good bit. Just like a long day in town lowers our mpg, a rough patch in life can lower one's spirituality unless he is on guard or gets help. Unfortunately, our American culture frowns on being so weak as to need or, God forbid, ask for help. An elder once commented, "How could he sit in church and participate (and teach) for so many years and believe that?" (after the man quit and still claimed to be right with God). I wonder if someone might say something like that about some of my behavior? It frightens me that so many can attend faithfully and go to work the next day and discuss shows like, "Game of Thrones" with their coworkers, or movies that are even worse. If it is wrong to do, why is it right to watch? How can the world know that being a Christian is special, moral, godly?

These are not modern problems, the church at Ephesus had been in existence about eight years and the first three under Paul's personal tutelage yet he wrote: "But you did not so learn Christ," "Put away the old man that is corrupted by the lusts of deceit," "Put away falsehood," "Steal no more," "Let no corrupt speech come out of your mouth," "But let not fornication and…covetousness be named among you" (Eph 4:20-5:3, sel). Two or three years later he wrote Timothy at Ephesus that "Men might know to behave themselves in the …church of God" (1Tim3:15). Over thirty years later, Jesus accused that they had left their first love, they were just holding church and practicing no wrong (Rev 2:4).

Every New Testament epistle was written to Christians and nearly every one commands that they cease practicing immorality (Gal 5:16-25; Col 3:5-10; 1Thess 4:1-5; 1Pet 2:1, 11, 4:1-5) with many encouragements to "Not let sin reign." (Rom 6:12).

Sometimes it appears that Christians are on cruise control, content to average 30 mpg the remainder of their lives. Their differences from society are so slight that no one will be prompted to ask concerning the hope that is within them (1Pet 3:15). Where is the eagerness to learn more? To grow to a new level? To leave your old average in the dust?
 
"Don't you know that they that run in a race all run, but one receives the prize? EVEN SO RUN; that you may attain. And every man that STRIVES in the games exercises self-control in all things. Now they do it to receive a corruptible crown; but we an incorruptible. I therefore so RUN, as not uncertainly; so FIGHT I, as not beating the air: but I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, I myself should be rejected." (1Cor 9:24-27).
 
 Keith Ward
(For a companion piece to this article, go to the right sidebar and click on August 2017, then scroll down to "Mass and Momentum.")

Today's post is by guest writer Lucas Ward, the last in his Torah series.
 
Deut. 30:11-14  “For this commandment that I command you today is not too hard for you, neither is it far off.  It is not in heaven, that you should say, ‘Who will ascend to heaven for us and bring it to us, that we may hear it and do it?’  Neither is it beyond the sea, that you should say, ‘Who will go over the sea for us and bring it to us, that we may hear it and do it?’  But the word is very near you. It is in your mouth and in your heart, so that you can do it."
 
            Moses begins the conclusion of his final sermon with this statement.  The people could keep the law if they chose to.  He had laid it out for them.  It wasn't a mystery still in heaven, nor was the writing of it on the other side of the world, requiring a hero's quest to obtain it.  It was very near, in their hearts and mouths.  They knew it.  They had heard it and Moses had written it down.  They could keep it if they chose. 
            This might seem odd to us, as the New Testament writers seem to declare the impossibility of keeping the law:  "For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin" (Rom. 3:20) and Peter, when discussing why the Gentile Christians didn't need to keep the law, said, "Now, therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear?" (Acts 15:10)  And, indeed, it was a difficult law to live under with daily, weekly, and monthly sacrifices as well as feast days and cleanliness laws that reached into every part of one's life.  (Did you know that there is an ordinance about what to do if a lizard happens to fall into one of your pots?  And the requirement changes depending upon what material your pot is made from!)  Moses wasn't discussing perfection under the law, the justification Paul mentions, but rather living by it, not turning from it, and offering the appropriate sacrifices for sin as needed.  He declares that they can keep it.
            Moses then emphasizes the choice, and its consequences:
          Deut. 30:15,19  “See, I have set before you today life and good, death and evil. . . I call heaven and earth to witness against you today, that I have set before you life and death, blessing and curse. Therefore choose life, that you and your offspring may live"  In chapters 27&28, Moses had laid out the blessings and curses of the law.  God had promised immense blessings to the people if they kept His covenant and equally huge punishments if they broke the covenant.  Moses is making it clear that the choice of what happens belongs to the people.  Keep the covenant you've made with God and receive life and good, don't keep it and receive death and evil.  Moses implores the people, "choose life!"  God echoes this 800 years later as the destruction of Jerusalem by the Babylonians approached.  The people had broken the law and because God keeps all His promises the curses were due.  Still, God implores His people to change: 
          Ezek. 18:31-32  "Cast away from you all the transgressions that you have committed, and make yourselves a new heart and a new spirit! Why will you die, O house of Israel?  For I have no pleasure in the death of anyone, declares the Lord GOD; so turn, and live.” and Ezek. 33:11  "Say to them, As I live, declares the Lord GOD, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn back, turn back from your evil ways, for why will you die, O house of Israel?"  One can almost see tears streaming down God's face as He begs His people to repent.  He doesn't want to destroy them, but He will because He always keeps His promises, even the unpleasant ones. 
            We, too, have a choice.  We have a law to live by, but in comparison to Moses' law ours is called a "perfect law of liberty." (James 1:25).  When Jesus described His requirements for His disciples, He said, "My yoke is easy and my burden is light."  (Matt. 11:30)  If Moses could confidently proclaim that the people could keep his law, what is my excuse? 
          We, too, face a choice laden with consequences.  On the one hand, blessings beyond the wildest dreams of the Israelites:  eternal life sharing in God's glory.  On the other hand, curses heavier than theirs, too: eternal death, burning in a lake of fire.  We can chose to believe in Jesus, living that belief, and receive eternal life (John 3:16) or we can chose to ignore the words of the scripture, and find our way to death (John 5:40). 
            After he finished the first Gospel sermon, Peter continued to exhort his listeners saying, "Save yourselves from this crooked generation" (Acts 2:40).  I offer that same invitation today, imploring you with the words Moses used so long ago, "Choose Life!"
 
Heb. 3:7-8a  "Therefore, as the Holy Spirit says, “Today, if you hear his voice, do not harden your hearts"
 
Lucas Ward
 

Today's post is by guest writer Keith Ward.

I first heard of Tony Campolo in 1985 when watching a video of a sales inspiration speech he gave. He told the story found in this book of a "preach off" where his Pastor beat his best with a sermon of this title.  I thought the sermon idea deserved more than use as a cheer for salesmen and developed it. When our preacher was at a meeting, I preached it in 25 minutes. He heard about the rave reviews, listened to the tape and went 45+ minutes. He said the reviews were not as good. I replied, "You told them too much, you need to rely on what you know that they know."

For years I searched for the book. Then Google came along and I learned that the original sermon was by S.M. Lockridge and is less than 4 minutes. With the help of captions, I listened to his version but have not yet "heard" Campolo's. If it is printed in any of his books, I have not found it yet.

If you want the sermon, you need to go to the youtube. It is not in this book. However, Campolo uses the theme as the basis for a number of excellent lessons teaching that Jesus answers our needs. His chapter defining the difference between romance and love is worth the time to read all 120 pages. But, the rest is hardly just filler. He will make you think, inspire you, maybe even change you into someone more zealous for good works and more focused on Jesus and eternity.

Keith Ward
 

Today's post is by guest writer Lucas Ward.
 
Most of us know the story of Nadab and Abihu:  "Now Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it and laid incense on it and offered unauthorized fire before the LORD, which he had not commanded them.  And fire came out from before the LORD and consumed them, and they died before the LORD." (Lev. 10:1-2)  This occurred on the day that Aaron and his sons completed the week long process which consecrated them as priests.  What a start!  It was a sharp lesson that God expected more of those who have the closest relationship to Him.  "Then Moses said to Aaron, “This is what the LORD has said: ‘Among those who are near me I will be sanctified, and before all the people I will be glorified.’” And Aaron held his peace." (Lev. 10:3) 
           When God gave Moses the instructions for building the tabernacle and all the furniture in it, He emphasized the importance of the altar of incense.  Alone of all the things in the tabernacle, the altar of incense is said to be "most holy unto the LORD," and the High Priest must "make atonement upon the horns of it once in the year" (Ex. 30:10).  A careful warning is also made:  "You shall not offer unauthorized incense on it, or a burnt offering, or a grain offering, and you shall not pour a drink offering on it." (Ex. 30:9)  Add to that warning a command that the fire on the altar of burnt offering should never go out (Lev. 6:12-13) and the event witnessed by all that God Himself lighted the altar of burnt offering (Lev. 9:24), and the conclusion should have been reached that they should be careful with these things.  So when Nadab and Abihu offer incense with unauthorized fire, they pay the price for not treating God with the fear and reverence He deserves.
            Immediately after the explanation and instructions regarding Nadab and Abihu's  deaths God says that priests should never enter the tabernacle having drunk wine "that you die not" (vs 9).  Given the events that had JUST taken place, Aaron knew that the threat of death wasn't just an absent-minded emphasis.  God wasn't just speaking strongly to make a point.  If they did not sanctify and glorify Him in their actions, death awaited.
            Leviticus also teaches the lesson to take care in following the instructions of God.  Here God gives the delineation between clean and unclean animals.  "Whatever parts the hoof and is cloven-footed and chews the cud, among the animals, you may eat." (vs 3)  That instruction should have been enough, but God painstakingly emphasizes the rule.  The camel, rock badger and hare all chew the cud but don't part the hoof and are therefore unclean.  The swine parts the hoof, but does not chew the cud and is unclean.  In other words, a partial obedience to God's instructions doesn't cut it.  For God, there is no such thing as "close enough".  
            Since modern Christians are called a "royal priesthood" by Peter (2:9), we bear the same burden as Aaron and his sons.  Who are closer to God than the members of His family?  (Rom. 8:16, Eph. 2:16)  Since the law was to bring us to Christ (Gal. 3:24) and is profitable for the perfection of the man of God (2 Tim. 3:16), then the principles it teaches about how to approach God are viable.  Therefore, we must show by our lives that God is holy.  Our lives should bring glory to God in the sight of the world.  Part of so honoring God is to take care to follow His instructions exactly--not to be saved by our rule keeping, but to demonstrate that God's wishes are important.  That they are THAT important.  All of which explains why we are so careful about how and when we worship God and why we are so strict about how the church's money is used.  It is why we should be careful in our daily lives:  about how we speak, what we laugh at, how our free time is used and how we raise our children.  To sanctify and glorify God (Lev. 10:3) ought to be reason enough for a people saved by the sacrifice of God's Son, but perhaps an even baser reason will resonate:  "that [we] die not". 
 
2 Thess. 1:7-8  "when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus."
 
Lucas Ward
 

Today's post is by guest writer Keith Ward.

When we realize that the terms, "cross" and "crucified," are only used in a possibly negative or sad way two times in all the epistles, it changes our whole view of, "This do in remembrance of me" (1Cor11:24).
 
Rather than feeling sad at the foot of the cross, we should join the apostle Paul, "But far be it from me to glory, save in the cross of our Lord Jesus Christ, through which the world has been crucified unto me, and I unto the world" (Gal 6:14). Certainly, we must consider that our sins caused his suffering to bring about appropriate repentance. But, Paul's every remembrance of the cross is not only positive, it is boasting in victory over the world of sin and emptiness.
 
In the Bible, blood always means death, not the red liquid. (In Gen 9:6 Is one innocent of "shedding blood" who strangles or poisons another instead?) Thus, it is by the "blood of the cross" that "we are reconciled to God through the death of his son" (Col 1:20, Rom 5:10) as he "Poured out his soul unto death" (Isa 53:12). Every passage we consider after the resurrection speaks only in the same manner, leaping and shouting for joy for this victory, "and he has taken it [the Law] out of the way, nailing it to the cross; having despoiled the principalities and the powers, he made a show of them openly, triumphing over them in it" (Col2:12-15). Triumph! not sorrow; "I WIN!" not mourning.
 
Jesus who endured the cross despising shame in his lifetime demanded that disciples take up their cross and follow him. That concept has been cheapened by calling our illnesses or self-generated problems, "our cross to bear." Bearing our cross in victory means emulating the apostles who after being beaten, went "rejoicing that they were counted worthy to suffer dishonor for the Name" (Acts 5:41). Suffering for Christ wins the victory of the cross. The communion commits us to hold fast that confession that we began with baptism.
 
That remembrance should lead us to a life of triumph in Christ that causes the world about us to view us as a sweet smell to the good and the smell of death to those who refuse truth (2Cor2:14-16). Without the sense of victory engendered by the Lord's Supper, we soon are overwhelmed by life's challenges and fears. Our hearts must always focus on that firstfruit of our victory "which is Christ in you, the hope of glory" (Col 1:27).
 
We may be scorned for speaking and living that which we believe in a world where tolerance is the only rule; we may lose jobs, suffer isolation, or even go hungry or homeless. But silence is refusing the cross of the Lord's Supper, the cross of triumph over death.
 
"In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass the saying that is written, Death is swallowed up in victory" (1Cor 15:52-54).
 
Keith Ward

Today's post is by guest writer Lucas Ward.

The title is the theme of the book of Leviticus. "And the LORD spoke to Aaron, saying . . . You are to distinguish between the holy and the common, and between the unclean and the clean, and you are to teach the people of Israel all the statutes that the LORD has spoken to them by Moses.” (Lev. 10:8, 10-11)  The most basic job of the priests was to learn the difference between the clean and unclean and the holy and common and teach that to the people of Israel. 
            Everything in Leviticus relates in one way or another to this central premise.  The first seven chapters detail the different types of sacrifices: how each is to be performed, which animals may be used, how they are presented to the Lord and exactly where they are to be slaughtered (some animals were presented/killed at the door of the tabernacle, others on the North side of the altar), which parts are to be burnt on the altar and which are to be eaten by the priests and/or the offeror.  The same animal might be offered in different ways depending on the type of sacrifice being made.  Every word of instruction for the sacrifices is about cleanliness and holiness.  Sacrifices to the Lord were not to be treated casually as if all that mattered was the heart of the worshipper. They were not common, but holy. the animals used must be clean animals, but also holy: not spotted or blemished, not halt or lame, not sick.   
            Chapters eight through ten instruct how to consecrate the priests.  The overriding emphasis here is on the holiness of their office and the absolute need to maintain their ceremonial cleanliness.  So holy was the High Priest that he was not allowed to even participate in the funeral of his own father because to handle a dead body would make him unclean. 
            Chapters eleven through 15 enumerate the laws of cleanliness (far more involved than just which animals belonged in which category) and chapters 18-27 contain the laws of holiness.  The holiness laws were different from the regular civil laws contained within the Law of Moses because the explanation of these laws was simply "I Am YHWH!"  Many don't even have punishments for breaking the law just the statement that the law is basic to the character of God.  Chapter eleven contains the famous command "For I am Jehovah your God: sanctify yourselves therefore, and be ye holy; for I am holy: neither shall ye defile yourselves" (vs 44) while in chapter 20 God says, "Sanctify yourselves therefore, and be ye holy; for I am Jehovah your God." (vs 7) 
           Finally, chapters sixteen and seventeen describe the Day of Atonement.  This day was dedicated to the re-sanctification of Israel each year.  Atonement was made for the nation's sins.  The tabernacle was sanctified again.  This day and its events were emblematic of the effort to remain clean and holy before the Lord.  In like manner, the entire book of Leviticus teaches the people how to remain clean and holy and shows just what an effort that will take. 
            So why did I just waste your time going through all of that?  The priests were to learn all these arcane rules and teach them to the people, so what?  1 Peter 2:9  "But ye are an elect race, a royal priesthood, a holy nation, a people for God's own possession, that ye may show forth the excellencies of him who called you out of darkness into his marvellous light".  Just as the priests were to learn to distinguish between the clean and unclean, the holy and common and teach the people, so we, as part of Christ's new kingdom of priests, are to maintain our own holiness and proper standing before the Lord and teach the world about the expectations of God.  When people ask if it really matters to act only in the manner authorized in the New Testament we can say, "Yes!" because the authorized manner is the teaching of the Lord.  Just as in Leviticus, what the Lord teaches is the holy way He wants things to be done and any other way would be unholy, common.  Is maintaining my sexual purity really that important?  Yes, because we are to be holy, not commonly had by all in the world.  Our speech is to be clean, not vulgar, because we are the priests of God and the first responsibility of priests, even before teaching the people, was to maintain their own holiness.  Then, while maintaining our cleanliness before the Lord, we spread across the world His word, showing forth His excellencies. 
 
Psalms 24:3-5  "Who shall ascend into the hill of Jehovah? And who shall stand in his holy place?  He that hath clean hands, and a pure heart; Who hath not lifted up his soul unto falsehood, And hath not sworn deceitfully.  He shall receive a blessing from Jehovah, And righteousness from the God of his salvation."
 
Lucas Ward 

Today's post is by guest writer Keith Ward.

Paul prays for things we never heard anyone pray for; maybe we should consider enriching our prayers by imitating his. Remember that he is addressing long time Christians in Ephesians and asks that they “have the eyes of your heart enlightened.” Unquestionably, this is beyond the understanding required for conversion and basic service. This enlightenment will lead them to know three things: “the hope of his calling,” “the riches of the glory of his inheritance in the saints,” and “the exceeding greatness of his power toward us who believe.” (Eph 1:18-20).

God promises to use the same power for us that he “wrought in Christ when he raised him from the dead and made him to sit in the heavenlies.” After he glorifies Christ to the right hand of God and head of the church, Paul reminds us of our former state, “And you, dead…” (with all the gory details of spiritual deadness) and hopeless, for the dead cannot act. But, God used the power of Christ’s resurrection to give us life and seat us in the heavenlies with him. God creates us from death just as he created Adam from dead dust. We no longer live in the world but, triumphant over it, we live in the heavenlies to accomplish good works.

Paul renews his prayer at the end of his treatise on the church:  “I bow my knees to the Father…that he would grant you…that you be strengthened with power…that Christ may dwell in your hearts through faith.”  And concludes that God “is able to do exceeding abundantly above all that we ask or think according to the power that works in us” (Eph 3:14-20).

When we take the Lord’s Supper, we remember the cross and Jesus’ sacrifice. But without the resurrection, that cross is no more significant than the thousands of others erected by Rome. How much power does it take to raise someone from the dead? We have no measure—megatons will not do it. But that power made us who we are,  God’s inheritance, his children, his church that displays his wisdom. That power enables us to become new people who can conquer sin and show the love of Christ through his indwelling.

The Lord’s Supper is not some magic power in and of itself, though some seem to treat it so, giving it such devotion in the forlorn hope it will fix all they have made little effort to change. The “communion” has become a solitary, lonely event between each one and God. The communion of the Bible was a joyous sharing in the memorial to the power of the resurrection that made us alive from sin and enables us to “transform ourselves by the renewing of our minds.”
“I can’t.” “I tried.”  “I want to change, but….” are all Satan’s deceits to keep us from exercising this power that Paul prayed for God to work in us. Look around when you partake and share with your fellows the hope of being called by God and the surety that by the grace of God you can.  Then pray and pray all week, for God can do all things through you by the same power by which he raised Jesus.
 
Keith Ward

Today's post is by guest writer Lucas Ward.
 
Exodus 25-31 contains the instructions for building the tabernacle.  A few comments:
 
When God lists the materials needed to build the tabernacle, He specifies that the collection of these things be voluntary.  Ex. 25:2 "Speak to the people of Israel, that they take for me a contribution. From every man whose heart moves him you shall receive the contribution for me."  God wants willing, whole-hearted worship, not worship grudgingly given nor coerced worship.
 
Then there is the reason God wants the tabernacle:  Ex. 25:8  "And let them make me a sanctuary, that I may dwell in their midst."  God wanted to be with His people and among them.  This isn't shocking.  From the beginning God has been among His people as much as possible.  In Genesis three, God "catches" Adam and Eve in their sin when He comes down for their regular evening stroll through the Garden together, and descriptions of Heaven always include a close relationship with God.  (Ezek. 43:5; Isa. 2:2; Ps. 23:6; Rev. 21:3)  In fact, the word tabernacle just means any form of dwelling and is usually used of tents, "but here it means the dwelling place of Jehovah who, as king in His camp, had His dwelling or pavilion among His people, His table always spread, His lamps always lighted, and the priests, His attendants, always in waiting." (Adam Clarke)  Thinking of the tabernacle as the king's pavilion in the midst of His people is something that I had never thought of, but is entirely apt and makes the tabernacle not just a place of worship, but the place one went to commune with God.
 
Finally, a perusal of the building instructions for the tabernacle shows an interesting mix of demands for the best and an understanding of limits.  The tabernacle would have been by far the biggest, most spectacular tent in the camp, but it was still a tent.  God didn't insist that His people (then nomads) build a stationary temple, but instead wanted a tent that could be moved with His people.  The curtains, hangings, and veils were made of the finest cloths, hides, and linens available, dyed with the best dyes.  The claps were solid silver and the furniture was overlaid with pure gold, but the furniture was constructed out of acacia wood.  The best wood available in the world was cedar from Lebanon, which Solomon used in constructing the temple nearly 500 years later.  Why didn't God demand this for His tabernacle?  Because His people were at that point a mob of escaped slaves wandering in the wilderness.  Workers dispatched to Lebanon would have taken 2-3 months for the round trip if they could even have figured a way to bring the wood back (unlikely). Acacia was a much inferior wood, but it was the best available in the wilderness.  
 
From these building instructions we learn that God always wants our best, but He doesn't expect more than we can possibly give.  This is comforting when we consider the history of kings who demanded payment of taxes even when the harvest failed or landlords who evicted lessees who lost their jobs due to forces they couldn't control (Great Depression?).   God wants our best but He doesn't demand things we simply cannot do.  God is reasonable and doesn't demand the ark be built out of cedar when only acacia is on hand, but He also will not accept a silver overlay when there is plenty of gold. 
 
The building instructions of the tabernacle teach us that God is a reasonable God who wants to be among people who want to be near to Him.  
 
Rev. 21:3  "And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God."
 
Lucas Ward

Today's post is by guest writer Keith Ward.
 
Mark Twain described normal life, “A myriad of men are born; they labor and sweat and struggle for bread…the burden of pain, care, misery grows heavier year by year.”
 
Burdens of making a living, Burdens of anxiety because there is never enough to be secure, Burdens of sickness & death, Burdens of the boredom of the constant search for amusement, Burdens of the futility of it all in the face of death; these and more will obscure and mute the joys of life.
 
“Come unto me;” not, “believe my teaching” or “attend church,” but, “COME UNTO ME.” Many who call themselves Christians and do many good works fail to find the promised rest because they never answered the unreserved commitment, “COME!” One who believes and even teaches the exact truth may yet fail to place himself absolutely and only in Jesus’ hands.
 
Rest does not mean things in life suddenly start working out or health problems respond to prayer.  Rest means there is a relationship so pure and good that these things no longer matter.  We have a goal and a meaning to life while the world has nothing.  We have a hope for something more than life while they have darkness. 
 
If your life seems futile; if it feels like you can barely keep up with all the things and with all the problems, it may mean you should re-commit and, “Come unto me all ye that labor and are heavy laden.”  
 
“Come” is not a “one and done” invitation.  Paul still wrote to long time faithful Christians, "That Christ may dwell in your hearts through faith; to the end that you may be strong to apprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ which passes knowledge, that ye may be filled unto all the fullness of God." (Eph 4:17-19 sel.)
 
Despite all his accolades, Mark Twain died in the futility he described.  Why should you?
 
The mystery which hath been hid for ages and generations: but now hath it been manifested to his saints, to whom God was pleased to make known what is the riches of the glory of this mystery among the Gentiles, which is CHRIST IN YOU, the hope of glory: WHOM we proclaim (Col 1:26-27).
 
Keith Ward