30:1  Another barren woman in the line of Messiah. However Rachel lacked the patience to wait. Isn’t it wonderful that God will work with people who do not always appreciate His time scale?

30:28When Laban said ‘appoint me thy wages’ it is probable that Jacob did not trust him because he says – Gen 30:33– ‘So shall my righteousness answer for me …’

30:3     ‘have children’ more correctly should be ‘be builded by’ catching the desire of Rachel to have children  to bring on the fulfilment of the promises through her.

30:6  Here Rachel names her son but notice her name is not based upon God’s grace. Rather the name reflects Rachel’s feeling that the has at last got that which is her right. Thus she does not manifest a very spiritual attitude.

30:24 Leah names her children in the present tense – naming each child because of what has happened. However Rachel seems to take a different approach. Having been childless for many years, when Joseph is born, she names him with a name that indicated that immediately after the birth of her first son she is expecting a second one ‘God shall add to me a second son’. Maybe an indication of Rachel’s attitude, not one of great thankfulness but still the competing spirit. Seeking to match her sister in child bearing.

This psalm is in reference to David's departure from Achish, King of Gath (1Sam 21:13,14). The name Abimelech as a general title for Philistine kings.
See also Abraham and Isaac's similar encounters (Gen 20:2, 26:8).

Psa 34:5 - your comment sent me scurrying to the Aramaic translation where it is  disappointed, instead of the KJ ashamed.

Fits better with the meanings you give.

It uses confounded in 34:5,  confusion in v.6, confounded in 40:14, 70:2 confusion  71:24 confounded.

Gives a much clearer understanding of what the Psalmist is saying.

34:16    God’s face and it’s disposition towards man is a topic which we find often in Scripture. Whereas the wicked would do well to hide from His face the righteous will seek it Psa 24:6.  Are we happy that our Father is always looking at what we do?

Psa 34:5  links with  2Cor 3:12-18  "...we, who with unveiled faces all reflect the Lord's glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord..." & so we are not confused or confounded..

34:12-14            Peter (1 Peter 3:10) quotes this area of the Psalm to encourage the brethren of his day. The context is so appropriate. David was being persecuted by Saul even though he had not done anything wrong. Peter is encouraging his brethren as to how to deal with persecution n their day.

34:7 The apostle Peter – Acts 12:11 – learnt that this was true when an angel delivered him for certain death in the prison.

34:19 Paul in 2Tim 3:11-12 – uses these assuring words of David to encourage Timothy.

This Psalm makes solid observations about God's care for those who love Him, but sets this treasure in the frame of our afflictions: "many are the afflictions of the righteous, but the LORD delivers him out of them all". So what we have is a realistic picture of life for those who fear God. We can look back at David's life to see how these promises are worked out, in particular how he was fed time and time again (v9-10), delivered from troubles (v6-7, 17), and even rescued out of his heartbreak (v18). If we take time to read (taste) these Bible accounts and match them to the Psalms, then apply them when we are next in trouble, we will both "taste and see that the LORD is good" (v8). Unfortunately, if we leave out the tasting part, we might miss the seeing too.

Vs.23,24 The picture of a camel going through an actual eye of a needle does not seem to make sense.  However, if the eye of a needle is referring to a narrow aperture through a rock, then perhaps it does.  Imagine a camel loaded with goods in transit through a rocky region (not uncommon in the time and place of Jesus). Somewhere along the way, the path encounters a narrow passage through the rock face.  It is not possible for the camel to go through fully loaded. First, one must unload the camel and squeeze it through the opening and then reload it on the other side.
The Lord is telling his disciples (and us) that in order for a rich man to enter the kingdom he must first divest himself of his wealth.  In fact this figure follows from Jesus' advice to the young man (v.21).
Does that mean we should give everything we have away?
That's a choice, of course, but the not the Lord's categorical demand.  He does not say that a rich man will not enter the kingdom - he says hardly.  Riches can be dangerous if they are misused or become a focus of our confidence (idolatry) (Matt 6:24, 1Tim 6:17,18).  But shared, selflessly, for the greater good, they can honor the Lord (2Cor 9:7, Acts 2:44,45).

V.21 - "perfect" Grk."teleios" (5046) means "complete (in various applications of growth, mental and moral character, etc.), completeness, of full age, man, perfect", etc.

19:21 The call to the ruler to 'sell all' echoes the way that the man who found the pearl of great price responded - Matt 13:44.

19:3 Maybe the question that the Pharisees asked had an origin in recent events. John the Baptist had been imprisoned because he had witnessed against Philip’s behaviour – Matt 14:3-4

19:3   The question ‘is it lawful …’ actually misses the point of what God’s mercy is all about. Whilst the law made provision for a man to ‘put away’ his wife such actions fell far short of the ideal. The lesson for us is clear. Whilst something might be ‘lawful’ it might not be the Christ like thing to do.

V.12 From a spiritual point of view it is better to remain single.  But not many can follow that path. The apostle Paul did, but he realized that for others (probably most) it is better to marry than to burn (1Cor 7:9).  Nevertheless he concluded that: ...if you do marry, you have not sinned...but those who marry will face many troubles in this life...(1Cor 7:28).  Marriage is a God-given institution and should be respected (Heb 13:4).  However, things can and do go radically wrong sometimes.  The Lord wants married couples to remain together, but if adultery occurs the marriage bond is essentially broken.  True, the offended party can agree to forgive the offending party and choose to remain in the relationship.  However, if the offended party cannot reconcile, he or she can dissolve the marriage.  But, can he or she re-marry?  Does the offended party have to remain celibate and burn?  The Lord seems to suggest that, under these circumstances, it is permissible to re-marry (Matt 19:9).  This so-called exceptive clause tilts towards mercy.  The offended party can decide to remarry or to remain single - that is his or her choice.  Of course, the least complicated state would be to remain single. Whatever the decision, others should check their mercy meter and not stand in judgement.

19:4 Jesus’ response to his critics who are asking about what is ‘lawful’ directs their attention to Gen 1:27 and 2:24. Their response was to question what Moses said in the law of Moses, implying that in some way there is a difficulty with the Genesis account because of what Moses said. So often we see one passage of Scripture as if it is in conflict with another. However given that all Scripture is inspired we ought to look at the passages as complementary father than as if they cause a conflict.

Vs.13,14 Some people claim that these verses allow for children who have died to be saved.  This is a sweet sentiment but it is not supported by scripture.  Scripture says, clearly, that belief and baptism are necessary for salvation (Mark 16:16).  This is predicated upon a free-will choice from an understanding mind.  Children are hardly able to make that choice. 

The Lord is not advocating salvation for children but rather pointing out an acceptable attitude for believers.  Unless one is prepared to adopt a child-like faith (unquestioning trust and humility), then one will not obtain salvation (Matt 18:3,4).

V.30 actually begins Matthew Ch.20.

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v28 First Principles>Sure Mercies of David>Government
Every Kingdom has a King, a Government, a People, a Land and a Capital City. This section is to do with the Government of God's coming Kingdom.
The disciples looked for a restoration of Israel Acts 1:6
Jesus has promised the disciples that they will govern Jesus' Kingdom. Matt 19:28, Luke 22:30.
1. The government was prophesied previously Isa 9:6, Mic 4:1-4
2. The rulership is not limited to the twelve 2Tim 2:12, Rev 5:9-10, Rev 2:26-27, Rev 3:21
    Princes shall rule in judgement Isa 32:1
    The blessed will inherit the kingdom Matt 25:34
    The saints will possess the Kingdom Dan 7:18,22
    The saints will judge the world 1Cor 6:2
    Also see Psa 149:7-9
For more information about First Principles>Sure Mercies of David, go to Isa 55:1-3

19:17 It might seem that Jesus’ rebuke of the young man is unnecessary and might even deter him from seeking more of Jesus. However it was important to set out the important principle which is laid out in Psa 14:1 before saying any more. The reason for this is that unless the principle is understood it is impossible to move on to the next stage in this young man’s development.

v24  The eye of a needle is both strait and narrow Matt 7:14