The two uses of language from Exodus 7 in Revelation 16 shows that the second woe produces judgements like the judgements on Egypt before the exodus.

8:19 In saying that the bringing forth of the lice was 'the finger of God' the Egyptian magicians acknowledged that it was beyond their power to produce such events. When Jesus [Matthew 12:28] says 'if I by the finger of God …' he is reminding the leaders of his days that even the Egyptian magicians recognised the hand of God at work - by implication they should have recognised it also.

7:13 The hardening of Pharaoh's heart is something to consider throughout the plagues. He started by hardening his own heart (see RV) but eventually God hardened his heart. He ended up being confirmed in his wickedness. We should beware lest God '(gives) us up' Psalm 81:12.

8:23 Part way thought the plagues God 'put a division between' Israel and the Egyptians. So we should ask 'Why did God bring some of the plagues upon His own people?' The answer is that Israel were rebellious in the land of Egypt and had refused to listen to one of God's prophets - probably Moses - and so were being punished (Ezekiel 20:6-8)

Exodus 7:10  There is some evidence that this staff that was cast down before Pharoah, was actually turned into a Crocodile, rather than a snake. The Crocodile, of course, is very plentiful in the Nile and aptly symbolises the power of Egypt. Whether the rod became a serpent or a crocodile matters little, as the Bible uses both creatures as symbols of sin's power Gen 3:14-15, Job 41.

Exodus 7:20   Egypt's Pharoah, by his decreees, had stained the river with the blood of the Hebrews' children, and now God made thei r river all blood. Normally, as the Nile rose in flood, and the waters changed in hue from dull blue-green to ochre red, the vitality of the river also rose. Now, as all the river turned blood red miraculously, the exact opposite effect was noted - the water could not be drunk and the fish died. No longer was Egypt's Nile "god" a source of life and delight. For seven long days, the Egyptian people were encouraged to reflect on the consequences of opposing Yahweh God of Abraham, Isaac and Jacob.Life is all about making choices.... and Pharoah chose to harden his heart, even though it would be obvious to all, that such a course of action was obviously not in his or the nations best interests.

7:11 Apparently there are snakes which can be made rigid simply by squeezing their necks. Doubtless this is what the magicians in Egypt were doing. One wonders whether Pharaoh understood anything about the trickery of his magicians or whether he was completely taken in by them. If he realised that they were tricksters that may well explain why he was not that impressed by Moses’ miracles.

8:20 That Moses was to go and stand by the river Nile early in the morning and wait for Pharaoh gives an insight into the habits of the Egyptians. Both Pharaoh and his daughter bathed in the river. A little point but it gives an insight into Egyptian royal life at this time.

The first 8 plagues were forecast by God, so that Pharaoh would know that these terrors had been sent by the God of Israel. The 9^th plague of darkness Exo 10:21-23 and the 10^th when the firstborn were killed, were not however spelt out to the king. God had warned them enough.

Exo 7:10,11,12,17,18,19,25 - Aaron's wooden rod reminds me of how Christ was "wounded" by sin in that he was sacrificed on the cross but he achieved a victory over sin and not just for himself as he "ate" the sins of others with his resurrection. Christ was more powerful than the false gods of sin in Egypt that trick so many even to this day. Also, the water to blood reminds me of baptism and sacrifice. In the millenial era (7th day) there will be plenty of refreshing spiritual water throughout the land thanks to Christ's sacrifice and return.

Exo 8:16-18 - Here the magicians couldn't even pretend to do what God through Moses did. Only God can make life out of the dust of the earth be it man or gnat.

7:7        Just a little point but this verse demonstrates that Aaron was three years older than Moses.  We should be alert to the incidental details we can pick up from the text which provide information which will be of general value.

It would seem to me that Moses' rod is used by Aaron for the performing of the signs - see 4:17. Altho Moses, as the one in charge, is said to be doing the miracles eg 7:15,17, it is actually Aaron, as his spokesman, who is doing them 7:19

Altho the magicians can ostensibly replicate the miracle, they are unable to undo it 8:8

There is no mention that the gnats are taken away, and perhaps the gnats & flies tormented the people together.

8:1,9     Moses had said that he was not eloquent Exo 4:10 but God commanded Moses to speak and it was Moses who did speak.

7:13 The hardening of Pharaoh’s heart becomes a motif in Scripture for rebellion. God uses it many times to speak of Israel. For example – 1Sam 6:6 - so whenever Israel were described as hard hearted they were being likened to rebellious Pharaoh, who against the evidence, refused to obey God.

 Exo 7:4 Although Moses was told  by God to ask Pharoah for the release of the Israelites from slavery we have a very clear message here that our help does not come from man (Psa 146:3-5). By contrast, from Exo 8:13, we see that God does hear us when we ask according to His will (1John 5:14)

61 v.4 - Here is our comfort. Whatever state we find ourselves in here in this life is of no consequence compared with what is laid up for ever. It is quite a theme in Psalms - 61:7, 23:6, 27:4, 90:1, 91:1. Let us too abide in that tabernacle for ever - not this one that we have now - 2Cor.5:1-5 - but the everlasting one - Rev.3:12.

Psalm 61 - David feels able to cry to God for help :1 because he knows that God has heard him in the past :3. An example for us to follow. We must be aware of the ways in which God has been with us in the past else we will have no basis for confidence that He will help us in our present distresses.

In Psalm 37 David tells us to "Delight yourself in the LORD and he will give you the desires of your heart." (Psalm 37 v 4). What do we desire? What is it that we dream about, or wish we could do or have, of only we had the opportunity? If we were to be granted one wish, what would it be?

David’s wish was one that would be worth modeling our own wishes on. He said, "I long to dwell in your tent for ever and take refuge in the shelter of your wings." (Psalm 61 v 4). David wanted to be in the kingdom of God when it was established in righteousness for ever. There are so many things that we desire – good marks at school, a job, a car, a partner, a home, a family, health, success, and all the other little betterment’s that we desire for ourselves, but I think that David’s desire takes the cake. There is nothing better we could wish for than to be with God for ever. If this is on the top of our wish list we cannot go wrong, because all the other wishes will have their settlement when that time comes.

So as we consider our wish list today, let’s put David’s wish at the top. "I long to dwell in your tent for ever." Then let’s strive towards it with all of our hearts to be sure that our desire will be granted.

60:6 In saying that 'God hath spoken in His holiness' David is reflecting what he said (Psalm 89:35) in response to the promise of the son (2 Samuel 7)

Psalm 61 - 'Neginoth' 05058 in the title means 'song' Job 30:9 And now am I their song 05058

Psalm 60  This Psalm is said to have been composed when David "strove with Aramnaharaim and with Aram-zobah, when Joab returned and smote in the valley of salt twelve thousand." The allusion is to the transactions referred to in 2 Samuel 8 and 1 Chronicles 18.

In those chapters we learn that David made extensive conquests in the East, extending his victories over Moab, Syria, and Hamath, and subduing the country as far as the Euphrates. It is to these victories that the Psalm refers, see Psa 60:7-8.

The words rendered Aram-nahaim mean properly Aram (or Aramea) of the two rivers, and the reference is to Syria or Mesopotamia. The compound word occurs elsewhere in the following places, in all of which it is rendered Mesopotamia, Gen 24:10, Deut 23:4, Judg 3:8, 1Chron 19:6.

The word Aram is of frequent occurrence, and properly refers to Syria. The name comprehended more than Syria proper, and the term Aram-naharaim, or Aram of the two rivers, was used to designate that part of the general country of Aramea which was between the Tigris and the Euphrates. The compound term Aram-zobah refers also to a part of Aramea or Syria.

This kingdom was in the neighborhood of Damascus, and perhaps comprehended Hamath, and probably extended as far as the Euphrates. The king of this country is represented as making war with Saul 1Sam 14:47, and with David 2Sam 8:3, 2Sam 10:6.

In 2Sam 8:3, David is represented as having smitten "Hadadezer, the son of Re hob, king of Zobah, as he went to recover his border at the river Euphrates." It is to these wars, and to this conquest, that the title of the Psalm alludes.

60:7 In speaking of Judah as ‘my lawgiver; David is echoing the blessings of Jacob (Gen 49:10)

61:4 David’s one desire was to dwell in God’s house (Psa 27:4) and now, despite his problems, he still holds on to that hope.

Psalm 60  David prays for victory over the Edomites, who had invaded Southern Israel while David was in Syria. ( 2Sam 8:14 )

Psalm 61  This Psalm was probably written while David was in Mahanain, when he left Jerusalem at the rebellion of Absalom. (2Sam 17:24 )    

60:4 The banner that is given to those who fear the Lord is Christ.  Banner in Hebrew is nec and is the same word rendered pole in relation to the brazen serpent (Num 21:8,9).  Those who look up and see Jesus on the cross (pole) slaying the enmity of sin (serpent) will be saved (Eph 2:16).

God has been a shelter for David. God has been a strong tower in which to hide from the enemy. David recalls, in this psalm 61, the episodes in his life where he was utterly overwhelmed (v2). These were the times where he despaired of life. He had no way out, no way to save himself, nothing he could do. They were times where he had tried everything, but still his enemies prevailed, looming over him and casting a shadow over his every waking hour.

At these times of utter incapacity, David had turned to God. Through the utter beating down he received in his trials, he had been able to see that there was nowhere else to turn, but to God. In utter desperation, misery, and depression, he had given up his own hold on life, and given it over to his Father. His Father, yes, not only his God, because it was through this giving up of his own life, that he gained sonship.

Read Hebrews 11 and 12 back to back one day, and see the wonderful progression in Paul's argument. A long list of people, who, having an awful lot going for them, gave it up, instead relinquishing control of their lives to God. Then the exhortation that this is exactly what Christ did too, overcoming by giving up (Heb 12:2), and gaining the sonship because of it. The progression onto ourselves, that if we give ourselves up to God in subjection to trials and chastening (v7, 9) we will gain sonship, and a spiritual abode in the heavens along with Christ (v22-23).

It is this sonship, and the heavenly abode which goes with it, that David gained through his trials. Whenever he gave up to God, trusting in Him alone, he was dwelling in heavenly places. God was his shelter. God was his tower. God had invited David into his tent. God kept him warm and dry under His wings. God had given him the heritage of a son (v5). David would dwell with God in this life, and then forever (v7), because he had given up.

60:6-7              The language of these two verses is the language of inheritance. God is saying, like he did in Josh 1:6,  that He is the one who determines which land is possessed by nations. The context of the Psalm is of Israel smiting Edom  as the title indicates, so language which speaks of inheritance is most appropriate here.

60:4 - this banner or ensign seems to be a prophetic reference to Christ, the root of Jesse, in Isa 11:10,12. Victory over sin was made possible by Jesus who was lifted up on a cross Num 21:8-9; John 3:13; 12:32.

 Psa 60:7 - Judah is my septer (or lawgiver) also seems to be a prophetic reference to Christ who would be the septer from Judah Gen 49:10-11 who would come to fulfill the law and the prophets Matt 5:17.

Psa 61:1-2 - lead me to the rock that is higher than I. Perhaps this is another Messianic prophecy with the son subject to the Father (1Cor 15:28); the son himself crying out on the cross needed salvation (Psa 22:1-2; Heb 2:14; 5:7-9). In seeking the salvation and will of his Father, Jesus built his house of faith upon the rock (Matt 7:24-27) and ultimately became the rock himself (1Cor 10:4; Isa 32:2). Could the longing to dwell in the tent forever and the shelter of your wings (cherubim?) in Psa 61:4 refer to the tabernacle tent of dwelling echoing the Kingdom of God with Christ's return?

Much of the above is gleaned from  Psalms Studies vol 1 by George Booker.

60:1 Whilst the historical record in 2Sam 8 abut this battle seems to be a very positive account one might conclude from this verse in the Psalm that things had previously gone badly for Israel against the Edomites. This might be seen in the title of the Psalm which says ‘Joab returned and smote ...’ This difference in emphasis may be because the historical narrative is concerned to show the way in which David amassed material for the temple whereas the Psalm shows a fuller picture of events.

60:3 ‘wine of astonishment <08653>’ is seen in a very similar way in Isa 51:1,22 as 'cup of trembling’ which are the only other places in Scripture where the Hebrew word <06853> is found.

Romans 12 In this chapter Paul expounds the real role of the Priesthood. Note the key words - "sacrifice, service, holy."

v3 "will of God"  - Peter tells us later in 2Pet 3:9  that it is not the will of God that any should perish but that all should come to repentance. And in 1Tim 2:3-4. Paul elaborates further when he revealed that our Heavenly Father would "have all men to be saved, and to come unto the knowledge of the truth."

v20  "heap coals of fire on his head"  - this was not as painful as it sounds. In Israel, if your fire went right out, you could go to your neighbour and he might put some burning coals in a bucket, which bucket you then carried, on your head, back to your own dwelling.

So to "heap coals of fire"  upon the head of your enemy, was to furnish him graciously with the neccessary elements of life - ie. food, water and warmth cp Prov 25:22.

12:1     ‘present’ is the same word translated ‘yield’ in Rom 6:13. Our ‘living sacrifice’ is not something to boast about, rather it is a giving in to the will of God.

v3 Here Paul is talking about the individual, and the innate selfishness of the individual. Instead we have to become selfless and part of a group, the Body of Christ v5, thinking now about the good of all, and not the good of the one.

v18 Altho we know that we can't change others, we can change ourselves, and make every effort to promote the unity of the Body. By doing so, we hope that may influence others to do the same.

12:4-7 Notice the first issue that Paul addresses after talking about the doctrines of Christ is unity amongst believers. Without unity no other problem can be resolved – but unity is the hardest thing to achieve.

12:8    Showing ‘mercy’ cheerfully should be our attitude. So often we are grudging in the way that we are merciful to our brethren and sisters. Maybe someone has wronged us and apologized. We say we accept the apology – but harbor the thought that we hope we are never offended by that person again. Such thinking is wrong. ‘Forgive and forget’ is a good maxim to follow.

v2-3 Who would want to be a catterpillar when we can be as beautiful as a butterfly?  The word used to describe this change that takes place (metamorphose) is behind the word 'transform' in v2.  What a privilage we have in that our selfish minds (and ultimately in God's mercy our mortality) can be changed through the process of dwelling and responding to the things of God.  And yet immeiately afterwards in v3 we are told not to think too highly of ourselves!  This just highlights the problems of the mind of man whereby as soon as a great privilage is conferred on him he is prone to become puffed up and conceited.  But let us also beware of thinking that we are beyond the care of our heavenly Father when we realise our failures because v2 should still apply to us.