Exo 38:1 The altar was 4 feet high (= 121 cms). The priests would have to make quite an effort to hoist the dead animals up on to it for burning. God demands that we make an effort in our worship to Him, too.
But, further to that, we are a LIVING, not a dead, sacrifice Rom 12:1

Brass in the KJV should be correctly understood as either copper or bronze.  Bronze, an alloy of copper and tin, was in common usage in the Near East.  It was a utilitarian metal and is, therefore, linked to the common experience of man.  Thus, it is symbolic of the flesh.  The bronze serpent in the wilderness demonstrates this (Num 21:8-9).

The laver was made out of women's mirrors (38:8). The KJV reads looking glasses, which is an unfortunate translation as glass was not used at that time.  Ironically, the laver, an implement of purification, was made out of objects of vanity.  Flesh needed to be washed before seeking the presence of Yahweh. The figure of baptism is clear.

38:8      The women who ‘assembled at the door of the tabernacle’ met to do work which was not specified. They were there to cater for the practical needs of the priests. As such they are typical of the women who ministered to Jesus (Luke 8:3) showing that there is a need to go beyond what is commanded and for us to look for jobs which need to be done.

38:26 The number of men listed is the same as in Num 14:45. So everyone who had been of age when Israel came out of Egypt gave to the work of building the tabernacle. In like manner each of us who have been brought out of the darkness of Egypt have to give to the building of the house of God.

38:25-26 The silver that was given voluntarily of the people amounted exactly to half a shekel each. This then became the tribute money that would be required each time the people were counted – Exo 30:13- thus counting the people equated to the building of the tabernacle. It was a measure of the house of God.

Psalm 100 The sheep of God's pasture (v3) should praise God because of His goodness. This contrasts starkly with the 'sheep of His pasture' (Psalm 95:7) who complained at His provision in the wilderness. For more details see the notes on Psalm 95

Psalm 101 David sets himself a high standard of life. To help him to achieve it he will keep good company. So he will not entertain 'deceit' in his house (verse 7). Whilst we may be very careful who we invite into our homes are we so discerning about the things we watch on the TV or listen to on the radio or the music we listen to?

101:1 In speaking of both 'mercy' and 'judgement' David is speaking of two of God's attributes which we find extremely difficult to manifest together. Either we are too merciful or too judgemental. Our God has the perfect balance all the time. For this reason we should sing of His mercy and judgement. Once we have recognised these wonderful characteristics of our Father we should then try to manifest them together in our lives. By avoiding those who 'practice deceit' :7 we are avoiding those who, by their very nature, cannot balance mercy and judgement.

100:3 In reminding his readers that we are made by God and not by ourselves the Psalmist is restating something we have notes in earlier Psalms. That man can be so arrogant that he does not even acknowledge that he has been made by a supreme being! Of course we can give intellectual assent to the truth that there is a creator and then live lives which deny this.

101:1-3 Maybe David wrote this Psalm after the incident with Bathsheba. He now says that he will walk in his house without setting wicked things before him - this contrasts with how he was when he saw Bathsheba (2 Samuel 11:2)

100:5 God’s ‘mercy’ and His ‘truth’ are repeatedly seen together for example Gen 24:7, Psa 25:10, 57:3, 61:7, 85:10, 86:15, 89:14 to list but a few.  God’s character demands both mercy and truth in our dealings with men.

101:8 David’s enthusiasm to ‘cut off the wicked’ has to be seen in contest of the effect that wickedness has on fellowship. ‘a little leaven leaveneth the whole’ (1Cor 5:6)

God made us (Psa 100:3).  Therefore He knows all about us, and understands us.  We can talk to Him like we used to talk to Dad when we were young.  He loves us.

100:3    ‘The Lord, He is God’ echoes the twofold use of this phrase in Deut 4:35,39 and, subsequently, was shouted in the days of Elijah - 1Kin 18:39 – when Elijah’s prayer on Carmel was answered.

100:3 The idea of God’s people being ‘sheep’ is a consistent theme of Scripture. Eze 34:11 has God speaking of His people as ‘sheep’. Jesus lay down his life for the sheep – John 10:15 Paul was concerned that ‘wolves’ would enter the flock – Acts 20:29 . We might be sheep going astray – 1Pet 2:25 and Jesus is the ‘chief shepherd’ – 1Pet 5:4

Ps. 101 demonstrates David’s steadfastness in the ways of Yahweh. He determines not to compromise his walk by contrary actions or associations.  He is willing to cut off those who do not act properly, according the Yahweh's standards (v.5).  Cut off comes from the Hebrew word tsamat.  It means to destroy, cut off, to make disappear. The word can be used either literally or figuratively.  Presently, our application is figurative; but when Jesus returns to earth, He will literally destroy all those who are wayward and unrepentant.

100:4 ‘thanksgiving’ is ‘a thank offering’ - see RV margin – Whenever we approach God we should have something to offer. That is we come to God in the status of a servant.

8:1 Another indication that the Corinthians trusted in their own wisdom. 'Knowledge puffeth up'

9:2-3 Again the apostle Paul is defending himself against criticisms from the Corinthians about his status as an apostle. It is common, when one cannot fault a person's argument, to criticise the person. We must take care that we do not do thins ourselves.

8:3 It may seem strange that having spoken of 'knowledge' and 'charity' (V1)  Paul  speaks of loving God. However the two concepts are fundamentally connected as John says 1John 4:20

1Cor 9:1  Am I not an apostle? Pauls detractors at Corinth no doubt challenged his claim to apostleship on the grounds that, unlike real apostles, he had never seen Jesus. We can also compare the rights of an apostle, with the rights of a governor. Neh 5

The food that was offered to idols was sold in the public market.  To a Corinthian brother who was strong in the faith (8:5-6) eating this food would not be a bother.  But another brother of less understanding (8:7) would be reluctant to do the same. 

For the sake of harmony, the stronger brother should not deride his weaker brother.  He certainly should not offer this meat to the weaker brother, even without his being aware.  Such is the sensitivity in Christ toward brethren.  Of course, the lesson, for us, goes beyond food to all other areas of activity.  We must apply tact in our dealings with brethren under all circumstances.  Let us discern what is really important, spiritually, and not debate matters of preference.

8:1 In saying ‘Now as touching …’ it appears that Paul is addressing another matter that either the Corinthians had written to him about like he does in 1Cor 7:1 or he is addressing another problem that he knows existed in Corinth.

9:5  In observing that brethren’s wives went with them on ecclesial work we learn, incidentally, about New Testament practice.

To us meat offered to idols is nothing. It doesn’t matter to me who says what over the bullock that is being slaughtered, when I come to eat the steak (although that isn’t very often!) But to people who had come to God from an idol worshipping country, it must have been a real problem. So in 1Cor 8Paul goes over the same ground as he did later in Rom 14.  His last verse, 1Cor 8:13 gives us a great summary.  If my food upsets my brother so much, I’m willing to be a vegetarian. This is a lovely concept. We must not cause a weaker member to sin by being oblivious to their problem.

8:7 Notice it is the one who has the scruples about eating the meat who is ‘weak’. However it is probable that the brother who would not eat the meat actually thought he was strong. We need, in our own lives, to recognise who is weak and who is strong in this Scriptural context less we confuse what really does matter with that which is irrelevant.

Commenting on 8:13, Dr. Charles Ryrie, in his NASB notes, aptly says: Here is the great principle that regulates conduct in morally indifferent matters.  It is the principle of love voluntarily regulating liberty.

8:1 In speaking of the way that charity ‘edifieth’ Paul is setting out the acid test for all our actions. Does what we are doing ‘edify’? If not then we should not be doing it.

8:7 We may try to encourage brethren who are worried about doing certain things because they used to do them before the accepted Christ fully. Maybe they did certain things in the previous church they belonged to so they do not want to do them now. Whilst those things may not actually be wrong we run the risk of damaging their conscience by our insistence even though we might be right in judgement.

Exercising one's freedom in Christ should not be done at the expense of offending another (8:9).  Stumblingblock here means an obstacle which allows the possibility of apostasy to occur.  It is incumbent upon the spiritually strong to be patient with the spiritually weak.  It is also the duty of the spiritually weak to work on becoming spiritually strong. That is done only by reading and considering the Word (2Tim 3:15-17).

In 9:7-14 Paul appears to advocate a paid ministry. Particularly in 9:14 "the Lord has commanded that those who preach the gospel should live from the gospel." So should we pay our preachers to go and spread the word?

We find the answer in v13. Paul takes our minds back to the law of Moses, where Levites and Priests were given a portion from the rest of Israel. Levites and Priests were chosen by God to minister to the rest of Israel. Most of us are not chosen in this way. Paul and Barnabas had been chosen (Acts 13:2) but interestingly chose not to use that right (9:12). Neither did Jesus. Also we should remember that until the Roman occupation, Israel had no civil servants, police force, school teachers or government apart from the Priests and Levites. All these necessary functions would have been paid for by the tithes and offerings.

In Chapter 8 in talking about the eating of meat offerred to idols. It would appear that Paul is voilating the statement of practice agreed to in Acts 15.

Acts 15:28-29

28 For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;
29 That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.

These were the only conditions that were placed on the believers from the 2000 year old law of Moses

Paul here is dealing with the reality. That these conditions were put in place to placate the party of the circumscion.

Acts 15:19-21
19 Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:
20 But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.
21 For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.

Paul's explanation here in 1 Cor. 8 is the same. These Jewish Brethren are weak in their understanding of the gospel in demanding the law be kept. Paul is saying the meat offered to idols is offerred to nothing but eating it would upset your Jewish brethren so it is better not to do it.

Therefore there is consistency.

9:1 ‘my work in the lord’ is Paul’s appeal to those who questioned his status. If he was not an apostle then they were not ‘in Christ’ is the force of his argument because he first preached to them. He had to return to this theme again – 2Cor 3:3 in his second letter.