How big were the "tables of stone"? We don’t know, but we can make a fair guess. They were to be placed inside the ark. From v1 we read the ark was 45 inches long by 27 inches wide, (= 114 x 69 cm) The two carved stones would presumably sit side by side, to save rubbing out the writing if it wobbled in transit. Therefore the blocks of stone would be a maximum of 22 inches by 27 inches,(= 56 x 69cms). But probably less than that so that the pot of manna and Aaron’s rod could also sit on the base as well.

V.7-9 As we read through this account of the making of the cherubins, we have to appreciate the talent that had been given to Bezalell by God. Not many, if any to day could construct such a thing, starting with a single solid piece of gold

37        We might think it superfluous to record in detail what was done as the detail has already been given in the instructions as to what was to be built. However there is point in recording it as it was done. It demonstrates that those involved in building the tabernacle ensured that they did do the work exactly as God had requested. How often do we think that we know a better way of building the house of God than what is laid down in Scripture? There is always the danger of importing worldly wisdom and practices into ecclesial life and we need to be wary of this.

37:2-29 Notice the repeated use of ‘he’ nit e should remember that Bezaleel did not do all the work. There were others who also had the skills – Exo 31:6- what we see is that the ‘brother’ with the responsibility of making sure that the job was done took responsibility for what was done.

Exo 37:6-9 - watching over the atonement cover were two cherubim. Some feel the cherubim refer to the glory of God in the earth and/or one in whom God dwells. Might the two cherubim refer perhaps to both Jew and Gentile covered by Christ's sacrifice and/or refer to the two angels present at the resurrection (Luke 24:4)?

Exo 37:25-29 - incense is generally associated with prayers to God (Rev 5:8) and Christ's sacrifice was the ultimate prayerful petition.

37:29As well as the structure of the tabernacle the anointing oil and incense were under the charge of Bezaleel. The tabernacle was of no use without the anointing oil and incense. All the work we might do in the ecclesia is of no value if it is not sanctified by God – the anointing oil and prayed about – the incense.

Psalm 96 Verse 13 that God will judge the world with righteousness is a repeating refrain in Scripture. It will have it's fulfilment when Christ returns Acts 17:31. God is going to judge the world because of the way in which man consistently is idolatrous. Idol worship - worshipping a non existent god - demeans the creator. This is the main thrust of this Psalm.

Psalm 97 This Psalm continues the theme of the vanity of idol worship and adds some references to the giving of the law at Mount Sinai. :4 lightning :5 the presence of the LORD

Psalm 98 The faithful should rejoice because God has saved them. The original salvation was from Egypt but this typified a much greater salvation - salvation from sin and death. The God who has save us is going to judge the world - but not like men. His judgement will be with equity. This type of judgement is to be manifest by the one prophesied in Isaiah 11:4 - the Lord Jesus Christ at his return.

Psalm 99 In saying 'sitteth between the cherubim' the psalmist is reflecting on the promise Exodus 29:45 And I will dwell among the children of Israel, and will be their God. In mentioning the cloudy pillar (verse 8) there is another reference to tabernacle worship. Thought the Psalm was certainly written after that time - see the reference to Samuel (verse 6). So worship in Zion (verse 2) reflects worship in the wilderness.

97:7 this verse gives us a contrast. Instead of the gods - idols - being worshipped the 'gods' that is the angels [Hebrews 1:6] actually worship Jesus after his resurrection. So the correct relationship is shown. The idols are nothing but to Jesus every knee shall bow.

98:3 The 'mercy' which God had remembered was to provide the Messiah. Mary [Luke 1:54] quotes this verse in her wonderful words of praise to her God when she met with her cousin Elizabeth.

99:6 Moses and Aaron certainly were dead and Samuel probably was by the time this Psalm was written. In speaking of these three faithful men together the Psalmist is demonstrating, in an almost incidental way, that he believed in the resurrection.

96:13 Paul (Acts 17:31) quotes the work of God. From Acts we see that the way in which God is going to judge the world - by Jesus Christ. All judgement has been given to the son (John 5:27)

97:2 That God is surrounded by darkness is seen elsewhere Exodus 20:21 1 Kings 8:12 - but 1 John 1:5 'God is light, and in him is no darkness at all'. How are these two seeming contradicting concept reconciled?

98:4-5 The call to praise God is a consequence of the fact that God 'remembered His mercy' (:3) which relates to the coming of Jesus - so it is not surprising the angels praised God (Luke 2;13)

99:2 That the Lord was 'great in Zion' means that this Psalm was written after David had brought the ark to Zion (2 Samuel 6)

96:7-9 Notice ‘give’ ‘give’ ‘worship’. Worship is actually another way of saying ‘give’.

97 - I am still waiting for just one response to last year’s questions.

98:9 Judging the world in righteousness is seen on a number of occasions in Scripture (Psa 9:6, 96:3, Acts 17:31) which is a stark contrast with the judgement of the world which is according to greed and self interest.

99:4 Earthly kings tend to use their strength to give favour to some and oppress others. David, by contrast, as the Lord’s anointed, used his power and position to execute God’s judgement. It is said that power corrupts and absolute power corrupts absolutely. This was not so of David, a man after God’s heart.  We must take care that we, when we have the opportunity, do not miss use our status or position. If we cannot be faithful in little things we will not have committed to us the greater things – matters of rulership and judgement in the kingdom.

There is little doubt that Psa 96 is speaking primarily of the kingdom, when all nations will indeed praise the Lord.  But the psalm is equally applicable to David’s day, and to our time.  Therefore, Psa 96:3 tells us to preach. Declare God’s glory among the heathen.  Then again, there is Psa 96:10, “Say among the heathen that the Lord reigneth”. We must spread His Name among our neighbours, and colleagues.

96:10    This Psalm looks to the kingdom when Christ sits on the throne of David. A time spoken of in Isaiah 52:7 where similar language as ‘the Lord reigneth’ is seen as ‘God reigneth’.

96:1 The ‘new song’ is the song of the redeemed – Rev 5:9, 14:3

97:4 The ‘lightnings’ that enlightened the world’ are also seen in Psa 77:18 - speaking of the giving of the law of Moses at Sinai.

1Cor 7:6  I speak this by permission; V.12 I, not the Lord. It is interesting how careful Paul was in separating his commandments from those that were given by the Lord. 

7:2-3  Whilst we do not know exactly what the Corinthians wrote to Paul about we can infer that there might have been a question as to whether it was better to remain single. In response Paul briefly lays out the way in which a marriage should work.

7:7 In that Paul says all men are not the same – ‘have not the same gift’ – we have to realise that the advice that Paul gives, even thugh by inspiration – is not a set of rules which must be slavishly obeyed. Paul, by the spirit of inspiration is laying out the acceptable options available to brethren and sisters. It is for the brother or sister to decide which of the options, where a choice is given is the one that they will follow.

7:3   Notice that the marriage relationship is a two way affair. The husband cannot expect the wife to behave appropriately unless he does. Notice it is the husband who is first mentioned – he must take the lead.

7:5 It is not at all uncommon in ‘Soap’ series to hear of women talking amongst themselves about using the threat of withholding sexual activity from their husbands. It is all too easy for believers to copy the things that we see other television so if we do have to watch such programmes we should be aware that Scripture teaches a fare more positive and Godly way of thinking that a couple talk together abut on this matter.

sex, the marriage state, and being equally yoked - 1Cor 7:2-15;Gen 24:3;Gen 28:1;Deut 7:1-4;Neh 13:23-26;1Kin 11:1-4;Matt 12:25;2Cor 6:14-17;1Cor 7:39.

gender roles and conduct - 1Cor 7:2-6;1Cor 11:3-7,11;1Cor 14:33-35;1Tim 2:8,11,12;1Tim 3:1-15;Acts 18:26;Eph 5:21-33.

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7:15 The believer should not try to break a marriage with an unbeliever – see verses 7:12-13. However the strains in the marriage may cause the unbeliever to leave. In such situations it is acceptable to allow the unbeliever to leave. God hath called us to peace doubtless masks a lot of trauma that doubtless exists when a believer is married to an unbeliever.