Comments for February 2

7 v.1 - I was surprised to discover that the word for god here is Elohim ('elohiym 0430) and on no less than 243 other occasions it is translated god, with a small g (as well as 2346 with a capital G). It means a ruler or judge usually claiming some degree of 'supernatural' quality. This was true of Moses in the eyes of Pharaoh because of the signs God had shown him at Moses' hand. Not only is Moses described as Elohim in this verse but also Aaron as nabiy' (05030) which is the normal word for prophet, or for false prophet. I don't know whether this surprises you as much as it does me - that the same word is used for god as God and for false prophet as prophet?

8:19 the magicians assert that Moses' miracles are done by 'the finger of God'. Jesus, when being accused of casting out devils by Beelzebub asserts that he is casting out devils by the finger of God saying 'But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you'. Luke 11:20 to assert that the magicians in Egypt were more perceptive than those who were questioning his authority in performing miracles.

8 v.5 - It seems that at this point it was Aaron's rod that was used to invoke the power of God, although God still spoke, apparently, only to Moses. One wonders why this was - was it that Aaron's faith was greater, and Moses still had this lesson to learn. By the time they escape and reach the Red Sea it is Moses' rod (or at least his hand) that is used to part it (ch.14:21). Does this represent a development in Moses' faith or simply in his confidence in public?

Exo 7
:20 were turned to blood Revelation 16:3
:21 and the fish … died Revelation 16:3

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 spirit  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 through 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 Pharaoh, 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 Pharaoh, by his decrees, had stained the river with the blood of the Hebrews' children, and now God made their 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 Pharaoh 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 7:1  In some of the newer versions the translators have added the word "like." Moses was like a god before Pharaoh. Both the N.I.V. and the N.R.S.V. read I have made you like God before Pharaoh. While the N.K.J.V. version reads I have made you as God to Pharaoh.

• aspects of nature
• abstracts such as truth and justice
• cities and regions
• states and conditions of man

7:1 Moses is here encouraged to wait again on Pharaoh, not however as formally, in the attitude of a humble suppliant, but now armed like a god " I have made you as God unto Pharaoh" (N.K.J.V.) to make his demand in a tone and manner which Pharaoh would have never before encountered. He was even provided with a spokesman in Aaron.

It is believed that the Jannes and Jambres of 2Tim 3:8 are Egyptian magicians who challenged Moses.

7:3 - The hardening of Pharaoh's heart was not to prolong the suffering, or to bring Egypt to repentance, as that was clearly not even on the cards - but to show forth the glory of God. See also 9:13-17, especially v.16

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 millennial 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.

8:7,18 That the magicians could apparently replicate the early miracles that Moses did provided Pharaoh with an opportunity to rationalise his rejection of Moses’ claims. However common sense should have told him that a ‘mere man’ would not be able to do what the magicians did – so he should have recognised a difference between the magicians and Moses.

As we read the record of the plagues, we realize that our knowledge of God is based upon the evidence of those things that have been recorded for us. God interfered in the release of His people from Egypt, as a result it has been brought to our senses that He exists as a conscious and omnipotent Being, holding all creation in His hand. This knowledge is different than worldly knowledge which is based on theory

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.

The LORD did not exempt Israel from the discomfort of the first three plagues. The exemption only started at the fourth plague (8:22,23) and continued through the tenth (where exemption only occurred if the blood was properly applied around the door frame). Perhaps the LORD let His people experience the first three plagues in order for them to appreciate His power and keep them humble.

7:2 When God tells Moses that he ‘shall speak all that I command thee’ God is not only telling Moses that he will not have to work out for himself what he is to speak to Pharaoh. He is also describing the relationship with God that the prophet greater than Moses would have as described in Deut 18:18

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.

7:1,2 Moses was a god, a representative of Yahweh who spoke in His Name. Aaron was the prophet, the one who conveyed the words of Yahweh as passed on through His representative Moses (Amos 3:7).

7:3 The multiplication of signs and wonders was essentially for the benefit of the Israelites and not the Egyptians (although some Egyptians did benefit by leaving Egypt with the Israelites (Exo 12:38).

8:7 The Egyptian magicians had no real power. They were clever in doing sleight of hand tricks using the principle that all magicians use, that the hand is quicker than the eye. They were able to produce a reasonable replication this way. But as Yahweh’s demonstration of power became more complex, the magicians could not conjure up any similarity (8:18).

8:8 The Egyptian god Ptha had the head of a frog. But the invasion of real frogs was just too much for Pharaoh. By using the symbol of one of their gods, Yahweh displayed His power consistent with His own wisdom (Prov 26:5).

 Exo 7:4 Although Moses was told  by God to ask Pharaoh 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)

Exo 8:27 - another mention of the 3 day journey associated with sacrifice - Christ would have a 3 day "journey" associated with his sacrifice too.

7:18  The children of Israel had responded to Moses –5:21 – that they had been made to stink before Pharaoh. Now the land of Egypt was to ‘stink’. The evil that Pharaoh brought against Israel was to rebound upon his own head.

WORSHIP AND COMPROMISE

God had told Moses to tell Pharaoh to let the people go. Pharaoh was in no doubt as to what God wanted for his people. Moses had already passed on the instructions. Moses had told Pharaoh, "Let my people go, so that they may hold a festival to me in the desert." (Exo 5:1) And "Now let us take a three day journey into the desert to offer sacrifices to the LORD our God, or he may strike us with plagues or with the sword." (Exo 5:3)

As the plagues progressed on Egypt, Pharaoh made promise after promise, and then broke them with the same ease. Now he tried a different tact. Compromise. "Then Pharaoh summoned Moses and Aaron and said, 'Go sacrifice to your God here in the land.' But Moses said, 'That would not be right...'" (Exo 8:25-26) Then Pharaoh tried again. "I will let you go to offer sacrifices to the LORD your God in the desert, but you must not go very far." (v.28) And again Pharaoh changed his mind. The compromises were no good. God required worship to be done his way, and Pharaoh's compromises were not going to work.

Do we compromise our worship? Perhaps we give God our time at church but none of the rest of our lives. Maybe we say we love God but hate our neighbour, brother or workmate. It could be that we live by God's standards but don't know what they are. Let us offer our bodies as living sacrifices, holy and pleasing to God - this is our spiritual act of worship. (Rom 12:1)

8:30-31       The repeated occasions when Moses made a request to God and was heard during the plagues would provide Moses for the evidence upon which to base his faith that god would keep His word when he made promises about what he would do for Israel. In the wilderness.  Moses’ confidence was based upon experience.

Respect for those we disagree with

Have you noticed the phrase in Exo 7:1 "I have made you as God to Pharaoh"? Similarly with Joseph "He has made me a Father to Pharaoh" (Gen 45:8). God is able to bring His servants into a position of respect, or even awe, before rulers. But notice Moses example in all his dealings with Pharaoh. Even though he doesn't agree with the man, he is respectful, gracious, and willing to aid Pharaoh when asked (8:8-10).

7:5      Both Israel – Exo 6:7 – and the Egyptians were to learn that Yahweh was at work.  However for the Egyptians it was judgement but for Israel it was redemption.

Exo 7-12

Yahweh brings judgment upon Egypt and all their gods, showing they are no gods.

Exo 7:5 – The Lord brought the ten plagues on Egypt for the purpose that the “Egyptians shall know that I am the Lord... and I bring out the children of Israel from among them.”  All the plagues were signs for Pharaoh and the Egyptians. Some plagues were singled out as significant signs for Israel, but none of the plagues touched Israel (see, Exo 8:22; Exo 9:4-6; Exo 9:26; Exo 10:23; Exo 11:7).  After each plague Pharaoh pleaded with Moses to intreat the Lord to remove the plague from his people (e.g.Exo 8:8,28; Exo 9:28).  Moses did not need to do this for Israel because they were not subject to the judgements of the plagues.  Moses in his Song rejoices, if Israel were faithful then the Lord would not put any of the diseases upon them which he brought on the Egyptians (Exo 15:26).  The plagues were signs for the times for Israel.  We also have been given signs for our times of our impending deliverance from Egypt.  

8:27  Deliverance through sacrifice was to come after “three days”. This is one of the many indication in the Old Testament of the resurrection of Jesus on the “third day”.

 Exo 7:8,9.

What was the symbolic message God was demonstrating when Moses' rod became a serpent and then changed back into a rod again?

This is really just a guess on my part since I'm not aware of any Biblical explanation as to why this procedure was used here (nor back in Exo. 4 when God, through His angel, was speaking to Moses initially - see Exo 4:1-4). Note too in Exo 4:6,7 the parallel sign of Moses' hand becoming leprous when put into his cloak and then back to normal when entering his cloak again. What is interesting about these two signs when taken together is the fact that throughout Scripture, both the serpent and the disease of leprosy have strong connotations of sin and God's punishment as a direct result of one's sins.

So maybe (??) here the idea is that God, as represented by Moses' staff, would be a source of punishment upon Egypt for their sinful treatment of His people. But after that, He would go back to being the source of power and authority and guidance for Israel during their upcoming days in the wilderness and on into their promised inheritance. Tying in with this would have been Moses' snake consuming the Egyptian magicians' snake - showing that there would be no success in any Egyptian strategy that attempted to thwart God's plan for His people.

Also note that when the first plague is announced to Pharaoh, Moses is told to take the staff and stretch out his hand over the waters of Egypt, and they would turn into blood. It could have been done in a way not involving the staff, but God commanded it to be done this way - apparently as a representation of God's power and authority that He was giving to Moses. This procedure was also used in plagues 2 & 3 and maybe in the rest, though the records don't mention it.

There may be something more to these physical signs - or I may have totally missed the mark in what it all means. If you have any other ideas, share them with me, and I'll pass them along.

7:12   That Aaron’s rod “swallowed up” the rods of the Egyptians – rods that became serpents is like the swallowing up of death in victory in 1Cor 15:54

Exo 8:20-32

The children of Israel were nearing the end of their bondage as Egyptian slaves. Pharaoh’s hardened heart is mentioned around 20 times from chapters 4 through 11, and God sent plagues to break Pharaoh’s hardness of heart (cf. Exo 3:19; 4:21; Exo 9:34). God allowed Pharaoh to have what he sinfully desired in hardening his heart against Him and His people (cf. Exo 5:2). To harden our heart is to reach the state when God’s voice makes no impression on us. If we harden our heart against God, at some point God may harden it Himself (cf. Psa 95:8; Heb 3:8). We read in Rom 9:15-18 that this Exodus Pharaoh was raised by God to show the powerlessness of Pharaoh and the Egyptian gods when confronted by the true God. It is God’s prerogative to have mercy on whomever He will, and harden whomever He will. It is not for us to question, or find fault in this (Exo 33:19; Rom 9:15).

The previous seven plagues weakened Pharaoh and brought him to his first compromise as put forth in Exo 8:25. The Egyptians honoured Jupiter with a ram, Bacchus with a goat, and Juno with a heifer and worshipped many different kinds of animals. In those days wealth was reckoned mostly in livestock. Moses reasoned with Pharaoh that in sacrificing these kinds of animals to their God before the Egyptians, they would be stoned. It would be an abomination not only to the Egyptians, but also to God. Pharaoh then compromised a second time in allowing them to go into the wilderness to sacrifice, but not go very far. After all, the Israelites were a valuable asset to the Egyptians. Their free labour built most of Egypt’s great cities! Moses refused again to accept the compromise. Egypt was not where God wanted His people to worship, and God specifically mentioned a three days journey into the wilderness. Any kind of compromise no matter how small it may appear is sin!

No one can serve two masters (Matt 6:24). Do we learn God’s word by merely skimming the surface just enough to appear pious and our walk divided by compromise? Or, are we willing to probe deeply into God’s word to wholly change our lives? Are we going, but not going all the way? “Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole man” (Ecc 12:13).

7:6     We see the imagery of the actual turning of the rive to blood in the prophets. Ezekiel, speaking of the demise of Egypt, speaks of blood being in the land – Eze 32:6.

8:27 This request to go three days into the wilderness is exactly what God told Moses - Exo 3:18 – at the beginning of God’s plan to deliver Israel. Though it is clear that leaving Egypt and going to Canaan was the original plan of God for He spoke to Abraham –Gen 15:13-16 – about the Exodus. 

THE IMPORTANCE OF WORSHIP

How important is it for us to worship God? Worship tends to be one of the first things to disappear when our spirituality begins to drift. Time and again we see this in examples through the Bible, and I also know it's truth from personal experience.

Worshipping God is one of the most important things we can do in this life. From worship we grow to love God, to love our neighbours, to praise, to hope and to trust. Worship is one of the basic building blocks of a spiritual life.

God knew how important worship was for His people. He knew that worshipping Him would be something that would get their lives on track again. It was so important to God that He was prepared to inflict terrible punishments of the Egyptians with the ten terrible plagues so that His people could be released to worship Him.

Moses was told to tell this to Pharaoh: "This is what the LORD says, 'Let my people go so that they may worship me.'" (Exo 8:1). Pharaoh didn't let the people go to worship Him at that time, and so plague after plague was heaped upon him, and upon his people.

We were made to worship God. If He is not the one we worship, there will be something else. Cut it out and worship God instead. Worshipping God is what we were made for.

8:22    We might wonder why Israel suffered the first three plagues as Egypt did. Maybe the explanation is that God was punishing them because they refused to turn from idolatry – Eze 20:7-8

Exo 8:19-24

“Then the magicians said unto Pharaoh, This is the finger of God (elohim)…”

The finger of God is expressive of God’s power and authority over His creation (cf. Psa 8:3; Luke 11:20). These magicians were polytheistic, and elohim was impersonal.To them, it was about some god of a higher power (Exo 8:18), over which they had no power. (cf. Exo 7:10,11,22; Exo 8:7). After the plague of lice, no further plagues affected the Israelites. God separated them to show a difference or distinction between His people and the Egyptians, that they may know He is Yahweh, the one and only true living Elohim.

The Septuagint identifies these flies as dog-flies, kynomuia (gadflies), ferocious, blood-sucking, ravenous flesh eaters. Though some scholars disagree with them, and make their case for the scarab beetle, the fact that the translators lived in Egypt does carry some weight.  Philo in Moses 1:130-131 also identifies them as gadflies.

He writes: “The first is that which was inflicted by means of that animal which is the boldest of all nature, namely, the dog-fly (kynomuia) which those person who invent names have named with great propriety (for they were wise men)…” Furthermore, the NIV in Jer 46:20, reads, “Egypt is a beautiful heifer, but a gadfly is coming against her from the north.” JPS, or Jewish Publication Society, Tanakh, 1917, has, “Egypt is a very fair heifer; But the gadfly out of the north is come, it is come.” Darby Bible Translation, “Egypt is a very fair heifer; the gad-fly cometh, it cometh from the north.” Keil and Delitzsch in their Commentary on the Old Testament, Exo 8:20-32, also identify it as the gadfly

The gadfly was revered as goddess, Uatchit, a winged serpent, by the Egyptians.

7:9       There are seven times in the plagues in Egypt when it is written that the plague was over all the land of Egypt - Exo 7:9, 8:16, 9:9,22, 10:14,22, 11:6 This matches the seven times that Joseph is said to be over all the land of Egypt – Gen 41:41,43,44,45,46,54,55. So we see God’s total involvement in the events in Egypt.

7:3-4 So God lays out clearly to Moses what was going to happen. The departure from Egypt was not to be an easy affair even though God had promised to Abraham – Gen 15:13-16 – that the nation would leave Egypt.

8 Recognise the Evidence

Pharaoh’s magicians had been able to replicate some of the things that Moses had done. However they came to a point where they had to recognise that the plagues were from God. Despite hearing the magicians realisation Pharaoh became more stubborn in resisting what Moses was asking. We might wonder how we resist what we know the Bible teaches because it is inconvenient to us

This work as a mediator between the LORD and Aaron and Pharaoh prepared Moses for the work ahead of him to lead Israel out of Egypt to the promised land. “This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:” (Acts 7:38)

God in his mercy has been given signs for our times to indicate that the deliverance of the faithful is near. Jesus the prophet like unto Moses (Deut 18:18 is our mediator (1Tim 2:5) do we listen and obey his teaching? The time to be led out of spiritual Egypt appears near. 

8:25    This is the first time that Pharaoh has called for Moses whilst a plague was in progress.

7:4 God’s power is seen most when there is opposition. So the greater Pharaoh’s opposition the more powerful Yahweh will be seen.

8:1 There was a focus and purpose in the deliverance from Egypt. Israel might have seen is as a way to freedom from slavery. However the focus that God had was different – “that they might serve me”.

We have been saved from the bondage of sin and death. However our Father has a purpose which extends beyond giving us freedom. We have been delivered from the bondage of sin so that we can dedicate our lives to serving Him.

7:5 The lesson that Pharaoh and Egypt were to learn is the same lesson that the nations of the world need to learn. This will be achieved, again, by God’s direct involvement in world affairs around the time he sends His son back to the earth. Man never learned the lesson!

7:6 the eating of the meat of the trespass offering by the male priests was not primarily for the purpose of their sustenance. Meals are acts of fellowship. In sharing of the trespass offering they would share fellowship with the offerer and God/

8 We might ask why the details of the consecration of Aaron and his sons is recorded after the offerings in the previous chapters.

Probably the reason is that various of the offerings already described had to be offered. Hence the details were given in anticipation of the consecration of Aaron and his sons.

The irony here is that, although the magicians could copy the first two plagues that Moses and Aaron brought upon Egypt, they did nothing to improve the situation - they only succeeded in making it worse by turning more water into blood and producing more frogs!  I wonder what Pharaoh said to them when he realised that!

8:1  up to this point the people were Pharaoh’s slaves. They served  him. But not we see the beginning of the change that is expected of anyone wishing a relationship with God. They were being called to “serve” Yahweh. And remember no man can have two masters – Matt 6:24

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.

60 v.4 - Here we are being told to rest in Jesus. He is the banner which we wave, and he is the truth in which we live. Isa.11:12

Psalm 60 - This Psalm has its historical background in 2Sam 8:3.

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.

WISH LIST

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 modelling 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 the title  - '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 neighbourhood 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 Mahanaim, when he left Jerusalem at the rebellion of Absalom. (2Sam 17:24 )    

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.

60:4 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).

Psa 60 - ON LOAN
 
The people that lived in Moab, Edom and Philistia all believed they owned the land they lived on.  Even though God said otherwise, I am sure there were many in Israel who also believed that the land they lived on was theirs.  We also think the same.  Many of us own our own houses and the land they sit on, and consider it as our property.
 
But as we read this Psalm we find that God shifts the paradigm of ownership away from our traditional viewpoint.  Here he says, "I will parcel out Shechem and measure off the valley of Succoth.  Gilead is mine, and Manasseh is mine; Ephraim is my helmet, Judah my sceptre.  Moab is my washbasin, upon Edom I toss my sandal; over Philistia I shout in triumph."  (Psa 60:6-8)  All these people were to discover that they were not in control but that the LORD owned both them, their possessions and their land, and could do what he liked with it.
 
It is still the same for us.  We may think that our lives, the things we have and the land we live on are ours, but in actual fact they are on loan to us by God to be given or taken at his pleasure.  Our responsibility is to make sure we are good tenants for our God, using what we have been given to benefit he LORD our God.

a) Psa 60:4 is a wonderful verse to encourage us to preach.  The banner, or the truth from God, can and should be displayed high and readable.  We must share with other people our love for God.
b) Psa 61:2 asks God to lead David to the rock that is higher than himself.  A rock which is shorter than the man won't shelter him very well, will it?  God's protection is infinite.

60:2 - It behoves us to recognise, all times, as David did, that it is God that performs all things.

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.

61:5     We might wonder what David’s ‘vows’ were. We do know that he vowed that he would not rest until he had found a place for the Lord – Psa 132:2 so maybe this Psalm was written after the time he had brought the ark to Zion.

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 fulfil 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.

The appeal is for deliverance by the LORD's right hand (60:5).  The phrase right hand is a figurative recognition of the LORD's strength and ability (Exo 15:6).  Most people are right-handed and that is where their strength and ability reside. The Latin word for right is dexter  from which we derive dexterity meaning skilful.  On the other hand (pardon the pun), the Latin for left is sinus which originally was a pocket worn on the left side of a garment.  From sinus came the word sinister, originally meaning left but which came to mean evil or unlucky.  No wonder left-handed people had a hard time historically.  Ironically, though, there were some very skilful left-handed men from the tribe of Benjamin (Benjamin means son of my right hand) (Judg 20:16).

61:6 In saying the king’s life would be ‘as many generations’ echoes the sentiments of David – 1Kin 2:4– when David understood that if his sons were faithful there would always be a son of David on the throne of Israel. This thought is also picked up by Solomon – 1Kin 8:25 – when he is dedicating the temple.

Psa 60 From the title of this Psalm we get the idea that the instructions are for parents to teach their children this Psalm. "Teach" is LAMAD (3825). Which indicates teaching or providing instruction. It appears that the Psalm is pointing out the hardships of David, his difficulties and distresses, then goes to the victories promised. The lesson for those memorising the Psalm would be that help comes from God, not man. This is clearly pointed out in our reading from the Psalms for tomorrow (Psa 62)

60:6 ‘in His holiness’ echoes Psa 89:35– a Psalm which expounds the promises which were made to David just prior to the events which prompted the writing of this Psalm. So David is anticipating God to respond in a particular manner because of the promises. Likewise we should expect God to respond in our lives according to our conviction in the promises that have been made to those who are His children.

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.

61:6 This is a reference to Jesus as king, that He might live many generations (KJV).                     The translation many generations is a poor one. The phrase comes from the Hebrew word dor which means generation. But, the word is used twice in succession, dor dor which literally means generation after generation. This implies for all generations, i.e. forever.

60:3 ‘wine of astonishment <08653>’ is seen in a very similar way in Isa 51:17,22 as 'cup of trembling’ which are the only other places in Scripture where the Hebrew word <06853> is found.

60:8-10 Reflecting on the expansion of his kingdom David sees the areas which he will take control of but recognises that the deliverance will be of God.

60:11   Many times Israel’s kings did not believe what David said. Whilst later kings over Israel sought help from the surrounding nations when they were threatened by their enemies David never made such futile alliances. He trusted his God implicitly.

Psa 60:8 - "shoe" - shoes are spoken of with great disrespect and are considered low, filthy, and contemptable.

61:6      David recognised, when God made promises to him -2Sam 7:19 that the promise was a long term promise. This is echoed here in the Psalm.

VICTORY WITH GOD

Is anything too hard to do? In David's day it was the fortress of Edom. The people of Edom had built their city in a rock. The one way in was fiercely guarded, and the rest of the city didn't even need walls because it was so well positioned. But though conquering the Edomites seemed impossible, with God's help, Joab, presumably with some of David's army, managed to strike down twelve thousand Edomites in the valley of salt. (Psalm 60 Title)

The Edomites were fierce fighters, and, according to the psalm, the Israelites were on the back foot, having lost a number of battles in the recent past. But David prayed, "Who will bring me to the fortified city? Who will lead me to Edom? Is it not you, O God, you who have rejected us and no longer go out with our armies? Give us aid against the enemy, for the help of man is worthless." (Psa 60:9-11)

After a great victory against impossible odds, David concluded his psalm like this: "With God we gain the victory, and he will trample down our enemies." (v.12)

Sometimes we think preaching is too hard; it may be that accepting God's path for our life seems too difficult. It may be too hard to obey God in certain ways. But he can and will help us if we ask. "With God we will gain the victory, and he will trample down our enemies" - even against impossible odds.

61:2      David is an example to us. His life was full of trial and trouble. However when in need he would call upon God. How well do we do on this point? 

AWAY FROM GOD'S PRESENCE

It seems like David felt a long way off from God. When he called out to God, he said, "Hear my cry, O God; listen to my prayer. From the ends of the earth I call to you, I call as my heart grows faint." (Psa 61:1-2).

It was like he felt separated from God, alone, as far away as he could be from the presence of the Lord.

Maybe it was because of some sin that he felt that way, and like Adam and Eve, he felt the need to hide from God. Maybe it was in the midst of a losing battle that he cried out this way.

But David didn't let his feelings take control of him and drive him further away from his God. One of his next thoughts was this: "I long to dwell in your tent for ever and take refuge in the shelter of your wings." (v.4).

I wonder if we ever hide from the presence of God because of the shame of our sin, or because circumstances have dragged us away. Maybe we have a real desire to come back, but think we would feel too humiliated, or are afraid of not being accepted. If so, let's take a leaf out of David's psalm, and make the longing to return to the Lord a reality. God wants us with him.

Cry out to him and turn back toward him today.

61:3      David shows that his confidence in God is based on experience. How do we think about our past? Do we see God’s involvement or do we see our success as being a consequence of our own activities?

Psalm 60

This Psalm will not benefit us unless we know why God left David. In v1 and v9 we can see that David's army was in a struggle against the armies of Edom, and for once, God didn't grant them victory:

"O God, which hadst cast us off? and thou, O God, which didst not go out with our armies?"

Why was God not with David and the army? Is God random in the way He deals with us? In 2Sam 11:17 the soldiers of the city come out and kill some of David's men. It's one of the only places in the Bible where David's army lost a battle. Could this be the occasion that stimulated him to write the Psalm? In 2Sam 11:1 we read that it is the city of Rabbah. This doesn't seem to link to the Psalm, because here in v1 it says David strove against Mesopotamia. However, the same word occurs in 1Chron 19:6

"And when the children of Ammon saw that they had made themselves odious to David, Hanun and the children of Ammon sent a thousand talents of silver to hire them chariots and horsemen out of Mesopotamia, and out of Syriamaachah, and out of Zobah."

This is the same military campaign. Notice Zobah is mentioned both in this verse and in our Psalm (AramZobah). Once David had finished with Ammon, he sent Joab to go and punish the countries that had sent hired soldiers against him. It was during that campaign that God left David's army. Why? Well, if we backtrack and read the rest of 2 Sam 11 we see that it was during the time of this campaign that David had commanded Joab to cause Uriah to be killed. It appears that in God's displeasure He left David. It is amazing how apparently David had become so used to God's blessing that he thought even this wicked behaviour would pass without consequence, for the Psalm is written to show his astonishment at God leaving him.

How about us? Have we become used to God's blessing? Are we so used to God's grace that we sin and presume He will forgive, without thinking of the consequence? David came to regret this whole incident immensely, and later wrote about his attitude:

"Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression." Psa 19:13

Note: Psalm 80 is linked to this one and has the same theme. Do you think it's speaking about the same incident or another?

60:9   The Psalm is about David’s battle against Edom – see title – so the rhetorical question is answered in the next verse. Despite his military prowess David recognises that the victory was of God.

61:7       Often when we understand the truth of a matter we are quick to show judgement. David praised God because, when He learns the truth about us he shows us mercy.

LEARN TO PRAY

People are always asking how to pray, what to say when you pray, how to say it, what to ask for, and when. Sometimes the best way to learn is to listen to other people. That's all very well when it comes to public prayers, but how many of us make our private prayers public?

Fortunately the Bible is filled with even the most private prayers of certain people for us to listen in on - especially in the Psalms. One such psalm is Psalm 60. It was no accident that it was included in the Psalms, because David wrote his prayer down, and labelled it. This is the label he gave it: "For the director of music. To the tune of "The lily of the Covenant." A miktam of David. For teaching." (Psalm 60 Title).

If you want to pray, listen in to David's prayer. Listen to how he talks and pleads with God. Listen to him reminding God of His promises. Hear his confession and his praise.
If David's psalm is there for us to learn from, then let us make sure we don't waste the lesson, from one of the world's greatest prayer warriors!
 

60:8  The title of this Psalm shows that the Psalm was a consequence of a battle against Edom, probably in the area of the Dead Sea. But notice that Moab is also mentioned which indicated that both Edom and Moab were involved in the battle.

60:5 the one who is called “thy beloved” actually is David because that is the meaning of his name.

ANY TIME, ANY WHERE

Some people go to church to pray. Some people go into their closet. Some people pray morning, noon and night; and others pray at every meal. For some, prayer is prescriptive at certain times and places. For others it is spontaneous.

David relied on spontaneous prayer. As soon as he felt weak or out of control, his response was to pray. Listen: "Hear my cry, O God, listen to my prayer; from the end of the earth I call to you when my heart is faint." (Psa 61:1-2).

I am sure David loved to go to the Tabernacle and other holy places to pray, but his relationship with God was such that he could pray anywhere and anytime. He could pray from the end of the earth - wherever that is! Not only could David pray from those places, but God heard his prayer in those places too.

Like David, our way of communication with God is still through prayer. We can pray and cry out to Him any time and any where, knowing that He will hear. Whether you are driving, walking, sitting at your desk, in a workshop, at school, playing sports, diving under the sea, or in an aeroplane ... anywhere, make it your priority to talk to God today.

60:4Whilst this point has been made before it is worth making again. The word “selah” is part of the Hebrew text and should be read. It has the sense of “value” as can be seen from the way a related Hebrew word is used in Job 29:16 and  Job 28:19

61:8 In speaking of singing praise to God’s name David is focussing on the qualities of Yahweh as sense in the way he revealed Himself – Exo 34:5-7

61 Confidence based on experience

Why did David cry to God? Was it because he was in dire straits? Could he be confident that God would hear him? Or was it “blind faith”? David tells us why he prayed to God. His confidence was in the fact that God “had been a shelter” (61:3) and had heard of David’s commitment in the past (61:5). But this sort of confidence brings responsibilities. If we are to trust in His care we must also be committed to serving our Father – all the time, not just in the good times.

60:11 If only we would believe what the Psalmist says!

We can easily give lip service to what David says but how often will we put those words into practice?

How often do we feel that we, or others we enlist, will be able to resolve our difficulties?

Or course we have to sort out our own issue sin life but it does really matter where we see the solution.; Is it in men skilful in their roles or is it in God our Father?

61:1-3  In this Psalm we see a recurring feature of David’ thinking. He places his trust and confidence in God because he recognises that God has cared for him in the past.

Do we have a similar attitude? Or do we not even look for God’s hand in the things that happen I our lives?

v. 4,5 - Look at the sense in which this happens. It is a picture that Paul uses a lot, but there is a great deal to be learnt by putting those instances together and considering the spiritual outcome and altering our lives accordingly. 1Cor.10:17, 12:12-20,27-28 Eph.1:23, 4:25, 5:23,30 Col.1:24, 2:19.

v.1 Up to this point the apostle, by the spirit, has been outlining doctrines and their implications. In saying 'I beseech you therefore ...' he indicates that what follows is a logical consequence of believing correct doctrine. Paul continues in the letter to show how we can be a 'living sacrifice' [12:1] A living sacrifice is a sacrifice in which we conquer the mind of the flesh and manifest the mind of the spirit.
v.3-8 Paul returns to the theme of unity emphasising that unity is to be achieved amongst brethren and sisters who are different from each other. We should not seek to make our brethren and sisters conform to our image of normality.

TRANSFORM

"Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind." (Romans 12 v 2)

The miracle of a fat little caterpillar turning into a graceful and beautiful butterfly is an incredible transformation. Yet this is the scale of the transformation it takes to turn us from fat ugly sinners, into attractive servants of Christ, full of grace.

We are told that we need to transform. Before we gave ourselves to Christ, we were conformed to the pattern of this world. That means we thought like the world, sinned like the world, did the things that the world does and had not turned toward God at all. Paul's letter follows with examples of areas that should be transformed in our lives: pride, service, love, enthusiasm, getting on with each other, revenge, submission, and judging one another, to name a few. Each of those areas needs a change in attitude, so that we start to think how Christ thought. That's what it means to renew our minds. It means to think differently, and in this context, to stop thinking like the world, and to think like Christ.

The mission we have in this life is to transform our minds with the same dramatic change as that with which a caterpillar turns into a butterfly. At the resurrection God will transform our bodies. Let's make sure our minds are ready.

12:14 'Bless them which persecute you' quotes Matthew 5:44 showing that the Sermon on the Mount has a real practical application in Christian living. It is not just a list of nice theories.

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 necessary elements of life - ie. food, water and warmth cp Prov 25:22.

12:16 In ‘condescending to men of low degree’ we are doing no more than our Father is willing to do (Psa 113:6). If the creator of the universe can do it why should we have problems?

Rom 12:4-5  Diversity without unity spells confusion. Unity without diversity means monotony. As it is the human body, so also in the ecclesia; both unity and diversity are needed. All have different personalities and make up, yet working together, we share a common belief and hope.

v.12 - patience in scripture, I suggest, is a doing word, rather than a waiting word.  We are, in our patience, expected to be proactive and show our love for God and our desire to be moulded and chastened by Him to reveal the peaceable fruit of righteousness (Heb 12:11)

What Paul asks us to do is unnatural.  It is natural to be selfish and judgemental.  But, the man or woman of God must try to overcome natural tendencies.  For the spiritually-minded person, there will always be a savage war going on (Gal 5:17).  That is what makes the exhortation of Rom. 12 important and valuable.  That is what makes our exhorting of one another equally important and valuable (Heb 3:13, 10:25).

v.1 - The NIV translates the end of this verse 'this is your act of spiritual worship'.  In the context of what has gone before in Romans, this is instructive, as the previous chapters have expounded to us the difference between the physical and the spiritual and the way that we should react and respond.  Here, then is the conclusion - that we become living sacrifices.

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.

Rom 12:1,2 impress us with a description of a “Living sacrifice”.  Under the Law of Moses sacrifices were animals which were killed. How things change in the New Testament! Our lives must be totally dedicated to Christ, (not as an animal was killed and therefore not able to live any more,) but as changed from the inside.  Yes, we do die in baptism (Rom 6:3,4), but we are very much alive after our baptism (see Col 3:1-7). We are alive in Christ.

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 Although 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 apologised. We say we accept the apology – but harbour 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.

V.20 Paul mirrors Prov 25:21,22.  In Egyptian lore, a guilty individual would publicly carry a pan of hot coals on his head to show repentance.

GIFTS AND BODY PARTS

"We have different gifts according to the grace given us. If a man's gift is prophesying, let him use it in proportion to his faith. If it is serving, let him serve; if it is teaching, let him teach; if it is encouraging, let him encourage; if it is contributing to the needs of others, let him give generously; if it is leadership, let him govern diligently; if it is showing mercy, let him do it cheerfully." (Rom 12:6-8)

All the above are described as gifts given to us by God. In many ways they are personality traits that each person is born with - some are natural servers, others are natural leaders and some are naturally generous. But as a gift from God, we should also look to the way God leads us and moulds our lives after we have committed ourselves to him.

Often in our churches we try to be everything - but we were not built that way. We were not designed to be the body, but to be part of the body in order to fit in and work together with everyone else.

What gift or gifts have you been given? Think of the things that you are good at and enjoy. Think of the areas of ministry God has led you in lately. Then we can work to develop those gifts the way he designed them to be. As our gifts are developed we can be more effective parts of the body for him.

12:2 ‘Transformed’ <3339> is the word used of Jesus when he was ‘transfigured’ - Matt 17:2, Mark 9:2– and ‘changed’ in 2Cor 3:18. So this is not some insignificant change that God is seeking. It is a change that makes us like we are in the kingdom. We should behave as those who are brought back from the dead.

V.2 The only way in which the (spiritual) mind can be renewed is by the daily reading of the Word, and by praying. Only after that, can one prove (test, discern) what is good. Added to scriptural knowledge and understanding must be works.

Paul continues this chapter by giving a list of works that brethren of Christ ought to do. Knowledge, understanding, and faith, gained from reading the Word, are useless unless works are performed. James points this out (James 2:20).

Furthermore, the correct attitude about performing works is essential. If one performs an honorable work with a negative attitude, rather than one of love, it does not count. Paul points this out to the Corinthians (1Cor 3:13).

v2-3 Who would want to be a caterpillar 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 privilege 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 immediately 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 privilege 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.

12:9 ‘dissimulation’ <5272> is not a word we use regularly in everyday speech. It means ‘hypocrisy’ as can be seen in the use of the same word in Matt 23:28which is a typical use of the word.

12:1  The phrase reasonable service (AV) or spiritual worship (ESV) fails to convey the true meaning here.  The word reasonable as used today in the English language has lost its true significance.  We might think that this verse is suggesting It seems to be all right to offer our bodies as a living sacrifice whereas it's really telling us to think about the situation.  The Greek word translated reasonable means logical, or rational.  So Paul is inviting the reader to consider the matter and having done so, the reader will realise that this is the course of action he must take.  It's much stronger than "that seems all right to me."  J. B. Philips' paraphrase captures the idea by saying it's "an act of intelligent worship."

12:2   ‘conformed’ might equally well be translated ‘fashioned’ which has a more active sense than ‘conformed’.  We can use the Word or the world to change us and it is an active process.  We can be in control. So where do we seek for direction?

12:12  Being ‘patient in tribulation’ is hard.  James 5:11 cites the example of Job  as a man of patience. I doubt that any of us have suffered  to the extent that Job did. It is all too easy to complain. In so doing we will be like Israel who died in the wilderness . If we can be like Job we will be called ‘just’ as was Job – Job 1:1 (uprights = just)

Rom 12:19

"Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine, I will repay, saith the Lord."

In Figures of Speech Used in the Bible, E.W. Bullinger writes: "This does not mean 'yield to the wrath of your enemy,' but 'give place to the wrath (of God), for (the reason is given) it is written, 'Vengeance is mine; I will repay, saith the Lord.'"

Rom 12:19-21 – Under inspirationPaul combines at least three Scriptures in the statement in Romans 12:20.

See, Matt 5:44  “Love your enemies, bless them that hate you, do good to them that hate you, …”

See, Psa 140:8-10 “burning coals fall on them”) on their heads.

He also draws on the incident in 2Kin 6:21-23 where the prophet Elisha, instructed the Samaritans to show mercy and kindness to their Syrian enemies.  They gave them “great provisions” of bread to eat and water to drink and sent them home. 

However, under King Benhadad the Syrians had returned (2Kin 6:24) to afflict Israel.  The Lord delivered Samaria from the Syrian siege (2Kin 7:5-8) and the Syrians fled for their lives!  This incident of God’s judgements on the Syrians is an example where feeding the hungry enemy and quenching their thirst can heap coals of fire of God’s vengeance on their heads. 

12:11   Being ‘not slothful in business’ – our work environment – is doubtless easy when we enjoy our work or our employer. However the ‘living sacrifice’ will be diligent whatever the work is like. Indeed it is not a ‘sacrifice’ if there is no effort. So for the one who enjoys their work the exhortation is to put even more effort into it. Not that our work should take over our lives but should be an environment where we manifest our ‘living sacrifice’ to God.

12:1    When Paul says being a living sacrifice is “reasonable” he is telling us that service to God is the only logical conclusion that can flow from an understanding of the message of salvation contained in the gospel. If we deserve to die and yet can live through the grace of God surely it is sensible to worship Him.

Finding out the mind of God

The use of "therefore" in v1 suggests that this is part of the previous chapter, so I recommend starting in Rom 11:33 to get the context of this one. Verses 1-2 really don't make any sense otherwise:

"I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God." Rom 12:1-2

The first part of this quote (the action), is done for the benefit of the second half (the result), but the reason for it is missing until we read in the previous chapter:

"O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor?" Rom 11:33-34

The fact that God's wisdom is unreachable is stated four times in this paragraph, so this is clearly the emphasis of the passage. If we move forward in the passage, across the unhelpful chapter division, we get to the "therefore". Let's see what the whole reasoning looks like when we add it all together:

God's wisdom is past finding out -- who can know the mind of God? The answer is: If you present your daily life to God willingly, and if you shun the world's wisdom, allowing your mind to be transformed through your service, you can find out His will.

This is an incredible doctrine. Can you imagine knowing the mind and will of God, even in a small measure? The Bible is saying that you can. The Bible is saying that access to the mind of God is impossible with your old mindset -- except that if you present yourself in service to him daily, shun worldly wisdom, and allow your mind to be influenced instead by carrying out His word in your life, you will automatically start proving his will. In other words, one can't appreciate God until we put His word into action, and when we do so it will change us to be able to understand Him. What a wonderful promise that is, to be able to obtain what Adam and Eve so desperately wanted, and what Jesus ultimately achieved.

12:3  Pride is so insidious and prevalent in society. It is one of the major weaknesses of human nature. So it is hardly surprising that Paul would speak to the Romans about the dangers of pride in the way that some might view themselves. Of course what was true for the Romans is equally true for us also.

12:6-9  We realise that in the first century different abilities. Paul is encouraging them to use those abilities. We might say, also, that they should not have looked at others with a view to thinking that they wanted to do their jobs. We can learn from that ourselves.

Rom 12:20-21 - could the heaping hot coals on the head refer to purifying one's thoughts just as we similarly read of lips being purified by a live coal in Isa 6:5-7 ?

12:14   We have seen in an earlier comment that Paul is quoting Matt 5:44 but this teaching is a fundamental one of Scripture – yet so hard to put into practice. It is easy to like, or even love, those who we get on with. It is those who are less lovely that we have problems with. That is true whether they are fellow believers or not. Can we rise to the challenge?

12:17  The call to not recompense evil for evil draws on Jesus’ words in the Sermon on the mount – Matt 5:44

Rom 12:4,5; Col 1:18

“For as we have many members in one body… So we, being many, are one body in Christ… And he is the head of the body, the ecclesia…”

“These statements inform us that the true believers of the gospel, wherever situated, are one body; the body of Christ. That the members of this one body are geographically separated does not alter the fact that they are one body; there is not ‘one body’ in Britain, and another at the Antipodes, any more than there was in the apostles’ days ‘one body’ at Corinth, and another at Colosse. The apostles’ teaching is that though geographically separated, and members of different organized assemblies of saints, they were all members of the ‘one body’ of Christ.

This unity of the body of Christ is emphasized by Paul in 1Cor 11:12-26. We can, therefore, appreciate the wisdom, and the necessity of the Spirit’s injunction that one-ness of mind should prevail in this ‘one body’ community. True fellowship, or communion, is impossible of attainment apart from this. As the many members of the natural body are all subject to the natural mind, so the many members of the one body of Christ are required to be subject to the mind, or the Spirit of Christ. ‘Now if any man have not the Spirit of Christ, he is none of his’ (Rom 8:9).

When this one-ness in divine things exists, there is true fellowship with the Father, and with His Son, Jesus Christ. The duty of every member of the ‘one body’ is to maintain that one-ness of mind without which true fellowship is impossible.

It is here that we see the wisdom of the divine institution of withdrawal from those who have not the mind, or the spirit of Christ. It is only by the faithful observance of the spirit’s instructions in this matter that the essential unity of the body can be maintained.”

Brother W.J. White, THE CHRISTADELPHIAN FAMILY JOURNAL, January, 1925

12:2     the idea of the mind being renewed is seen in Eph 4:23. Paul is not speaking about a slight modification to the way we think. It is a complete newly created mind totally different from the mind of the flesh which, hopefully, we have destroyed.

12:17 The instruction not to render evil for evil echoes the teaching of the Law of Moses –Lev 19:18 teaches how we should respond to others.

12:11 being “instant in prayer” is a way of thinking. It comes from a recognition that there is always benefit in talking to the one who had created everything. Prayer, not necessarily long prayers, should be our immediate response not just in formal prayers when we are with other believers.

12:3-4 Paul has spent 11 chapters outlining the gospel message. What we might call the “doctrines”. He now in chapter 12 focuses on living those teachings. It is well worth noting that the first point Paul was inspired to address was that of division and contention amongst believers.

Unless that problem is addressed no other problem will be satisfactorily resolved – and yet it is the hardest “doctrine” to put in to practice in our lives.

1. Rom 12:1-2 - the root or introduction (also note David Simpsons 2006 comments):

2. Rom 12:1 - We are to offer our lives as "living sacrifices" doing our daily best to deny the sinful flesh and seek the spiritual (compare with John 12:25-26;John 15:13-14).

3. Rom 12:1 - "reasonable<3050>" -- can mean "rational".

4. Rom 12:2 - transforming our minds from worldly thinking to a spiritual renewal.

5. Rom 12:2 - "perfect<5046>" -- can mean "that which has reached its end; mature; finished; completed".

6. Rom 12:3-21 - the fruit, or service and love to others, or personal ethics:

7. Rom 12:3-8 - the exercise of various gifts, the right use of gifts:

8. Rom 12:3 - (NIV) "Do not think of yourself more highly than you ought" (compare with Rom 12:10;Phil 2:3-4); see Wendy Johnsen's 2006 comments on selfishness; "More highly<5252>" can mean "to be over proud, high minded, vain, arrogant" (compare with 1Cor 10:12); in one sense faith is a gift from God (Eph 2:8).

9. Rom 12:4 - baptism into one body (compare with 1Cor 12:13;Eph 4:4-6).

10. Rom 12:4-6 - the one body has many members with different gifts.

11. Rom 12:6-8 -- 7 gifts: prophesying, ministry/serving, teaching, exhortation/encouraging, giveth/contributing to the needs of others, ruleth/leadership, showing mercy.

12. Rom 12:6 - "gifts<5486>"; "grace<5485>"; "prophecy<4394>".

13. Rom 12:7 - "ministry/serving<1248>"; "teaching<1319>".

14. Rom 12:8 - "exhortation/encouraging<3874>"; "giveth/contributing to the needs of others<3330>"; "ruleth/leadership<4291>"; "showing mercy<1653>".

15. Rom 12:9-13 - the law of love expressed in various activities:

16. Rom 12:9 - "love<26>"; "without dissimulation<505>" can mean "without hypocrisy".

17. Rom 12:10 - (compare with Phil 2:3-4); "brotherly love<5360>"; "in honour<5092>"; "preferring<4285>".

18. Rom 12:11 - "Lord<2962>".

19. Rom 12:12 - "hope<1680>".

20. Rom 12:13 - (compare with Gal 6:10); "Distributing<2841>" (compare with Rom 15:27).

21. Rom 12:14-21 - additional ethical principles and moral precepts:

22. Rom 12:14 - bless those who persecute you (compare with Matt 5:44;Luke 6:27-28;Luke 23:34;Acts 7:60).

23. Rom 12:16 - live in harmony, don't be proud or conceited, be willing to associate with those who are of low estate.

24. Rom 12:17 - "Recompense<591>"  to no man evil for good.

25. Rom 12:18 - If possible, live at peace with everyone (compare with Rom 12:16).

26. Rom 12:19 - don't take revenge; vengeance is God's, He will repay.

27. Rom 12:20 - purifying thoughts (compare with Prov 25:21-22;Isa 6:5-7); (see Cliff York's 2003 comments on hot coals).

28. Rom 12:21 - overcome evil with good.

12:7-8 It is all too easy in ecclesial life to see others who do things for God that we would like to do. It is good to explore the possibilities of doing more than we do. However that should not become so much of an obsession that we end up neglecting that which we are capable of doing.

12:6 Whilst Paul is clearly speaking of gifts of the Holy Spirit we can take a lesson for ourselves from Paul’s inspired comment.

It is evident that some were envious of others because they had what was perceived a “better” gift. The counsel is to use whatever skills we have rather than be envious of others who we think are more prominent.