21:7      The relationship between the priest and his wife should match that of the relationship between God and His people. Hence the priest was called to an high principle. We, likewise, are in the same position.

21:5      The injunction not to cut the flesh was violated by the prophets of Baal –1Kin 18:25 – as if self harming would please their God. It is an example of trying to earn approval from God by one’s own actions. ‘If I suffer then God is bound to listen to me’ sort of way of thinking.

21:1-2  Here we see a formalisation of what Aaron, Eleazar and Ithamar were told – Lev 10:6 when Nadab and Abihu died before the Lord with the provision that family members could be dealt with, which contrasts with the situation in Lev 10:6

Lev. 21:5 It is interesting given the commandment under the law not to make baldness and yet that in Act 21:23 in order to calm the Jews and prove that Paul honoured the law it says

21:7 This constraint relating to marriage will apply to the mortal priest in the age to come – Eze 44:22

It is implied in this chapter that the wife of a priest was counted as being one with him. We can see this because she is not mentioned in v2 or v11. It is simply taken for granted that she is an exception to this "defilement" rule. When he chooses a wife she is to be holy like him (v6-7, 13-15). This brings across a strong message to us about marriage. Do we choose someone who can be holy to God along with us?

However, we should bear in mind that physical purity (in the sense of v7) isn't an indication of inner purity, and therefore we should not use it as a reason not to marry someone we love and who shares our faith. Rahab and Ruth are great examples of this, marrying and bringing forth the holy line of David and Jesus.

Psalm 120 This is the first of the 15 'Songs of Degrees' as the titles call them. They seem to have been sung as Israel made their ascent to the temple for the feasts. This Psalm presents faithful Israel seeking the peace of the kingdom against the background of the animosity of the nations round about.

Psalm 121 This Psalm starts with a question. '… from whence cometh my help?' the Psalmist has seen the hills surrounding Jerusalem and realises that the nations around- and some in Israel - worship false gods on the hills. He then states his realisation that it is only from the Lord that help comes - not from the false gods around him.

Psalm 122 v4 is speaking of Jerusalem as the place where the tribes go up the Psalmist is talking of a very short time in Israel's history. Only during the reign of Solomon did all the tribes go up to worship at the 'house of God' after that the kingdom was divided and only the faithful from the ten tribes would even try to go to the temple. Of course this Psalm will have it's fulfilment in the kingdom when Israel are restored and worship God in truth.

Psalm 123 In lifting his eyes to the Lord the Psalmist is contrasting himself with the enemies of the Lord in Psalm 121. The touching and powerful way in which he speaks of the commitment of the servant and the love of the maid look to their lord we see a picture of ones who desire to serve. Is this a description of our relationship with our father?

Psalm 124 The references to escaping as a bird out of a snare (v7) may well be a reference to the deliverance of Hezekiah from the Assyrians. The Sennacherib Prism records that Hezekiah was trapped 'as a bird in a cage'. Of course Sennacherib would not want to record the destruction of his army. The mention of the overflowing waters (4) could be a reference to the words of Isaiah who foretold the Assyrian invasion (Isaiah 8:8, 28:2 )

120:6 The Psalmist shows his true feelings for those he dwells with. Not for him the fellowship of men of darkness. Rather he is for God's peace (:7)

121:5 In speaking of God as 'shade' we see echoes of Psalm 17:8, 36:7 57:1 63:7.

122:5 In saying thrones the Psalmist is looking to the kingdom when the disciples will sit on 12 thrones … (Matthew 19:28)

123:2 In the analogies given about the way that servants and maiden look to their masters we see a beautiful image of how we should regard our God. Both the servant and maiden are required by their master to obey them - Not by constraint but willingly likewise we are to be unstinting in our service 1 Peter 5:2.

124:1-3 The Psalmist - against the background of severe trial of an enemy - sees exactly who had given deliverance. It is so easy to seek God when in difficulty but to forget Him when the problem is over.

120:4 ‘coals of Juniper’ – Juniper = broom see RV margin is possibly a reference to charcoal made from the Juniper or broom tree.

121:3 In saying that God ‘will not slumber’ David is expressing a simple truth about God’s care for His children – but surprisingly not an expression one finds elsewhere – now here is an opportunity for you to show I have not been thorough in my checking!

122:3 ‘compacted’ is the same word found Exo 26:4 ‘coupled’ speaking of the curtains .

123:3 One might think that the Psalmist has contempt for himself until we see (v4)  that it is others that think so of him.  But notice the Psalmist is not seeking to assert his own position. He leaves things in God’s hands.

124:4 If this is a Psalm of Hezekiah we might see in the overwhelming waters a reference to the Assyrian who was  a river which reached unto the neck in the days of Hezekiah (Isa 8:7-8)

Psalm 120 From this Psalm we learn that we have a loving Heavenly Father who is prepared to help those who put their trust in Him. This was Hezekiah's experience and it can be ours as well.

Psalm 121 This Psalm reveals the unwavering trust that Hezekiah had in God. He knew that his only help lay in God, and that God would protect his going out and coming in.We must learn to develope such a trust in God ourselves despite the faith destroying materialism of the age we live.

Psalm 123 This Psalm outlines Hezekiah's cry for mercy. It shows his humility as he waited patiently and looked for God to have mercy on him. The lesson for us is that we too must place reliance upon God in the distresses of life. We must wait patiently, with our hope in God, for the outworking of His plans in our lives. 

120:2   We might think we are capable of seeing through people who try to deceive us. The Psalmist, on the other hand, asks that God will deliver him. Not for him the wisdom of humans skills to extricate himself from evil men.

As previously mentioned, Psalms 120 -134 are known as the Songs of Degrees. Hezekiah received 15 extra years of life from God (2Kin 20:6; Isa 38:5) and we have a total of 15 Psalms in this collection. Also, as David Simpson mentioned, 10 Psalms were written by an anonymous person and perhaps even by Hezekiah himself reminding us of the shadow God moved backward 10 degrees (2Kin 20:8-11; Isa 38:8). At Hezekiah's recovery he praised God in eloquent song (Isa 38:9-20) and in the final verse 20 made an interesting pledge which may have some relevance to these Songs of Degrees.

GOD IS MERCIFUL

David was put in a tough spot when he was told to choose one of three punishments from the LORD. He was given the choice of either "three years of famine, three months of being swept away before your enemies, with their swords overtaking you, or three days of the sword of the LORD - days of plague in the land, with the angel of the LORD ravaging every part of Israel." (1Chron 21:12 David made his choice, and the reason behind his decision was an interesting one. He said, "Let me fall into the hands of the LORD, for his mercy is very great; but do not let me fall into the hands of men." (v.13)

David knew that justice and mercy come from the LORD. David knew that the LORD loved his people Israel and because of that love he would never hurt them more than they deserved or could cope with.

Bad things happen to us. Often God will have let them happen or even brought them on. But we will not get the same mercy and love from anyone else. That is why the psalmist said, "I lift my eyes to you, to you whose throne is in heaven. ... So our eyes look to the LORD our God, till he shows us his mercy." (Psa 123:1-2)

121:4 That God does not ‘slumber nor sleep’ in his care for Israel echoes the idea found here - Deut 11:12

4:4 The quotation from Deut 8:3 is from an area of Scripture where Israel were being reminded that the wilderness journey and their hunger was to 'prove' them (Deut 8:2) Jesus was learning about himself whilst he was in the wilderness those 40 days.

The temptation of Jesus was a testing experience.  Would He prove to be true to His Father's will or give in to His own?  He suffered forty days without food.  This prohibition of food would make anyone weak and susceptible to persuasion.  But He rose to the occasion and overcame self by being obedient to His Father's will.  This was a learning experience for Him, for we are told that: Though he were a Son, yet learned he obedience by the things which he suffered (Heb 5:8). His example is for us to follow. 
  

In this chapter we seem to be given the reason that Jesus moves his home base from Nazareth to Capernaum ie the unbelief of Nazareth. cp v 22, & 31

Re demons - it is interesting to note that the language of Jesus is the same when he speaks/casts out the unclean spirit v 35 as when he speaks to the fever v 39  In those days people didn't understand about bacteria/viruses (real unseen entities) or mental illnesses (abnormal functioning of the nervous system), in the same way we do.

4:5 Jesus calls upon his disciples – Luke 9:25 – to resist the sae temptation as he experiences here.

4:2     That Jesus ‘hungered’ ties Jesus’ wilderness experience with that of Israel on the way from Egypt – Deut 8:3 Hence the use of the language of that chapter is not surprising during the trials of Jesus.

4:13 ‘for a season’ indicates that Jesus continued to be tempted. Shortly – Luke 4:29 - a similar temptation to that of throwing himself down from the pinnacle of the temple arose.

4:38-39 We saw in Luke 4:40 that the people came to Jesus to be healed at the end of the sabbath but he healed Peter’s mother in law on the sabbath, after he went ‘home’ from the synagogue.