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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 120:5–7.
The psalmist here complains of the bad neighbourhood into which he was driven; and some apply the two foregoing verses to this: "What shall the deceitful tongue give, what shall it do to those that lie open to it? What shall a man get by living among such malicious deceitful men? Nothing but sharp arrows and coals of juniper," all the mischiefs of a false and spiteful tongue, Psa 57:4. Woe is me, says David, that I am forced to dwell among such, that I sojourn in Mesech and Kedar. Not that David dwelt in the country of Mesech or Kedar; we never find him so far off from his own native country; but he dwelt among rude and barbarous people, like the inhabitants of Mesech and Kedar: as, when we would describe an ill neighbourhood, we say, We dwell among Turks and heathens. This made him cry out, Woe is me! 1. He was forced to live at a distance from the ordinances of God. While he was in banishment, he looked upon himself as a sojourner, never at home but when he was near God's altars; and he cries out, "Woe is me that my sojourning is prolonged, that I cannot get home to my resting-place, but am still kept at a distance!" So some read it. Note, A good man cannot think himself at home while he is banished from God's ordinances and has not them within reach. And it is a great grief to all that love God to be without the means of grace and of communion with God: when they are under a force of that kind they cannot but cry out, as David here, Woe to me! 2. He was forced to live among wicked people, who were, upon many accounts, troublesome to him. He dwell in the tents of Kedar, where the shepherds were probably in an ill name for being litigious, like the herdsmen of Abraham and Lot. It is a very grievous burden to a good man to be cast into, and kept in, the company of those whom he hopes to be for ever separated from (like Lot in Sodom; Pe2 2:8); to dwell long with such is grievous indeed, for they are thorns, vexing, and scratching, and tearing, and they will show the old enmity that is in the seed of the serpent against the seed of the woman. Those that David dwelt with were such as not only hated him, but hated peace, and proclaimed war with it, who might write on their weapons of war not Sic sequimur pacem - Thus we aim at peace, but Sic persequimur - Thus we persecute. Perhaps Saul's court was the Mesech and Kedar in which David dwelt, and Saul was the man he meant that hated peace, whom David studied to oblige and could not, but the more service he did him the more exasperated he was against him. See here, (1.) The character of a very good man in David, who could truly say, though he was a man of war, I am for peace; for living peaceably with all men and unpeaceably with none. I peace (so it is in the original); "I love peace and pursue peace; my disposition is to peace and my delight is in it. I pray for peace and strive for peace, will do any thing, submit to any thing, part with any thing, in reason, for peace. I am for peace, and have made it to appear that I am so." The wisdom that is from above is first pure, then peaceable. (2.) The character of the worst of bad men in David's enemies, who would pick quarrels with those that were most peaceably disposed: "When I speak they are for war; and the more forward for war the more they find me inclined to peace." He spoke with all the respect and kindness that could be, proposed methods of accommodation, spoke reason, spoke love; but they would not so much as hear him patiently, but cried out, "To arms! to arms!" so fierce and implacable were they, and so bent to mischief. Such were Christ's enemies: for his love they were his adversaries, and for his good words, and good works, they stoned him. If we meet with such enemies, we must not think it strange, nor love peace the less for our seeking it in vain. Be not overcome of evil, no, not of such evil as this, but, even when thus tried, still try to overcome evil with good.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But why should that be hard to bear which we must one day ourselves endure? And why do we grieve for the dead? We are not born to live forever. Abraham, Moses and Isaiah, Peter, James and John, Paul, the “chosen vessel,” and even the Son of God have all died; and are we vexed when a soul leaves its earthly tenement? Perhaps he is taken away, “lest wickedness should alter his understanding … for his soul pleased the Lord; therefore he hastened to take him away from the people"—lest in life's long journey he should lose his way in some trackless maze. We should indeed mourn for the dead, but only for one whom Gehenna receives, whom Tartarus devours and for whose punishment the eternal fire burns. But we who, in departing, are accompanied by an escort of angels and met by Christ, should rather grieve that we have to tarry yet longer in this tabernacle of death. For “while we are at home in the body, we are absent from the Lord.” Our one longing should be that expressed by the psalmist: “Woe is me that my pilgrimage is prolonged, that I have dwelled with them who dwell in Kedar, that my soul has made a far pilgrimage.” Kedar means darkness, and darkness stands for this present world (for, we are told, “the light shines in darkness; and the darkness comprehends it not”). Therefore we should congratulate our dear Blaesilla, that she has passed from darkness to light, and has in the first flush of her dawning faith received the crown of her completed work. Had she been cut off (as I pray that none may be) while her thoughts were full of worldly desires and passing pleasures, then mourning would indeed have been her due, and no tears shed for her would have been too many. As it is, by the mercy of Christ she, four months ago, renewed her baptism in her vow of widowhood, and for the rest of her days spurned the world and thought only of the religious life.
"Alas, that my sojourning has become far off!" [Psalm 120:5]. It has departed far from You: my pilgrimage has become a far one. I have not yet reached that country, where I shall live with no wicked person; I have not yet reached that company of Angels, where I shall not fear offenses. But why am I not as yet there? Because sojourning is pilgrimage. He is called a sojourner who dwells in a foreign land, not in his own country. And when is it far off? Sometimes, my brethren, when a man goes abroad, he lives among better persons, than he would perhaps live with in his own country: but it is not thus, when we go afar from that heavenly Jerusalem. For a man changes his country, and this foreign sojourn is sometimes good for him; in travelling he finds faithful friends, whom he could not find in his own country. He had enemies, so that he was driven from his country; and when he travelled, he found what he had not in his country. Such is not that country Jerusalem, where all are good: whoever travels away from thence, is among the evil; nor can he depart from the wicked, save when he shall return to the company of Angels, so as to be where he was before he travelled. There all are righteous and holy, who enjoy the word of God without reading, without letters: for what is written to us through pages, they perceive there through the Face of God. What a country! A great country indeed, and wretched are the wanderers from that country.
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Summary
Psalms 120:5 articulates the psalmist's profound lament and deep spiritual anguish, expressing a feeling of being a stranger and an exile in a hostile world. The verse conveys an intense sense of discomfort and alienation, as the psalmist describes a metaphorical dwelling among peoples (Mesech and Kedar) known for their antagonism, deceit, and lack of peace. This lament encapsulates the distress of the righteous soul forced to endure prolonged exposure to ungodliness and conflict, far from the desired tranquility and fellowship found in God's presence and among His people.
Context
Literary Context
Psalm 120 stands as the inaugural psalm in the collection known as the "Songs of Ascents" (Psalms 120-134), traditionally sung by pilgrims journeying to Jerusalem for the annual festivals. This psalm immediately sets a tone of distress and a plea for divine intervention, opening with the psalmist's cry to the Lord for deliverance from "deceitful lips and a lying tongue" Psalms 120:2. Verse 5 deepens this initial lament by vividly portraying the psalmist's perceived location among hostile peoples, thereby intensifying the feeling of being trapped in an environment antithetical to peace and truth. The subsequent verses of Psalm 120 further underscore this contrast, with the psalmist declaring, "I am for peace: but when I speak, they are for war" Psalms 120:7. Thus, verse 5 serves as a powerful expression of the specific nature of the psalmist's oppressive circumstances, providing the foundation for the fervent longing for peace and divine rescue that permeates the remainder of the psalm and the broader collection.
Historical & Cultural Context
Mesech (Meshech) and Kedar represent distinct geographical and cultural entities in the ancient Near East, serving as potent symbols of hostility and alienation. Mesech, often associated with Tubal Ezekiel 38:2, refers to a people located in what is now central Turkey, north of ancient Israel. They were known for their fierce, warlike nature and were considered distant, even "barbaric," from an Israelite perspective. Kedar, on the other hand, was a prominent nomadic Arab tribe, descendants of Ishmael Genesis 25:13, whose territory stretched across the Arabian desert. They were renowned for their black, goat-hair tents Song of Solomon 1:5 and were frequently depicted in biblical and Assyrian texts as adversaries or troublesome neighbors of Israel. Culturally, both groups were perceived as outside the covenant community, representing ungodliness, hostility, and a lack of respect for divine law or peace. The psalmist's lament thus taps into the collective memory and understanding of these peoples as archetypes of alienation and opposition, emphasizing a profound sense of being spiritually and morally adrift in a foreign land.
Key Themes
The central theme conveyed in Psalms 120:5 is Spiritual Alienation and Exile. The psalmist's lament expresses a deep discomfort and feeling of being profoundly out of place among those who neither share his values nor his reverence for God. It is a heartfelt cry of distress from living in what feels like a morally and spiritually foreign land, far removed from the sanctuary and community of faith. This verse also powerfully articulates a Longing for Peace, which is conspicuously absent in the psalmist's current surroundings. The very act of lamenting one's dwelling among "those who hate peace" Psalms 120:6 implies a fervent desire for tranquility and a righteous community, a theme that resonates throughout the Songs of Ascents as pilgrims journey towards the peace of Jerusalem. Finally, the verse captures the Distress of the Righteous, validating the profound anguish experienced by a person of faith when compelled to endure prolonged exposure to ungodliness, conflict, and hostility. It underscores the spiritual burden that can accompany living faithfully in a fallen world, where one's deepest convictions are often at odds with the prevailing culture.
Exposition and Analysis
Key Word Analysis
From the feminine form of אוֹי, this interjection expresses a profound cry of distress, grief, or lamentation. It is not merely an exclamation of sadness but often carries a sense of impending doom, deep suffering, or a curse. In this context, it signifies the psalmist's intense spiritual anguish and desperate longing for relief from an unbearable situation, akin to an outcry against a grievous reality that feels overwhelming.
A proper noun, likely of foreign derivation, referring to a son of Japheth and the people descended from him. Often identified with the Muski of Assyrian records, located in eastern Anatolia (modern-day Turkey). Biblically, Mesech is frequently associated with fierceness, distant lands, and a lack of civilization or godliness Ezekiel 32:26. To "sojourn in Mesech" symbolically represents living among a crude, warlike, and ungodly people, far removed from the peace and order of Israel.
Derived from a root meaning "dusky," referring to a son of Ishmael and, collectively, the Bedouin descendants or representatives. Kedar was a prominent nomadic Arab tribe, known for their black tents Song of Solomon 1:5 and their presence in the Arabian desert. They were often depicted as hostile, aggressive, and outside the covenant community. "Dwelling in the tents of Kedar" signifies a more permanent, albeit unwelcome, residence among aggressive, nomadic, and spiritually alien neighbors, reinforcing the sense of being surrounded by pervasive ungodliness and conflict.
Verse Breakdown
"Woe is me,"
This opening phrase immediately sets a tone of deep personal lament and anguish. It is an exclamation of profound distress, indicating that the psalmist is experiencing intense suffering and a desperate desire for relief from his circumstances. It signifies a burden that feels overwhelming, a cry from the heart of one who is deeply afflicted.
"that I sojourn in Mesech,"
The verb "sojourn" (Hebrew: גּוּר, gûwr) implies a temporary, transient stay, highlighting the psalmist's feeling of being a temporary resident or an unwelcome guest. Mesech, as a symbolic representation of a fierce, distant, and ungodly people, underscores the alien and hostile nature of this temporary dwelling. The psalmist feels profoundly out of place, not truly belonging, enduring a forced or undesirable stay.
"[that] I dwell in the tents of Kedar!"
The verb "dwell" (Hebrew: שָׁכַן, shâkan), while often implying a more settled residence, here is used in poetic parallelism to intensify the lament. "Tents of Kedar" evokes the image of nomadic, often hostile, Arab tribes, known for their black, goat-hair tents. This phrase suggests a prolonged or even forced cohabitation with those who are spiritually and morally opposed to the psalmist, deepening the sense of entrapment and alienation. The parallelism between "sojourn" and "dwell" emphasizes the pervasive and inescapable nature of his distress, indicating that this hostile environment is not merely a brief encounter but a persistent reality.
Literary Devices
Psalms 120:5 masterfully employs several literary devices to convey the psalmist's profound distress and sense of alienation. The most prominent is Parallelism, specifically synonymous parallelism, where the two clauses "that I sojourn in Mesech" and "that I dwell in the tents of Kedar" express the same idea in different words, thereby intensifying the sense of a pervasive, inescapable hostile environment. This repetition underscores the depth of the psalmist's lament. Furthermore, the use of "Mesech" and "Kedar" functions as powerful Symbolism and Merism, where specific, well-known hostile groups are used to represent the entirety of the ungodly, antagonistic world that surrounds the psalmist. They are not merely geographical locations but potent symbols of spiritual alienation and opposition to peace, embodying the "lying tongue" and "deceitful lips" mentioned earlier in the psalm. The lament itself is a form of Exclamation or Interjection ("Woe is me!"), which immediately draws the reader into the psalmist's raw emotional state. The vivid imagery of "tents" also serves as a Metaphor for a transient, yet oppressive, dwelling place, highlighting the psalmist's feeling of being a stranger and an exile in a world that is fundamentally at odds with his spiritual identity and longing for divine peace.
Theological and Thematic Connections
Psalms 120:5 powerfully articulates the universal experience of the righteous living in a fallen world, grappling with spiritual alienation and the pervasive presence of ungodliness. The psalmist's lament reflects the inherent tension between the values of God's kingdom and the realities of a world often characterized by deceit, hostility, and a rejection of peace. This verse highlights the deep spiritual discomfort that arises when a believer's longing for truth, righteousness, and harmonious community is constantly confronted by environments that embody the opposite. It underscores the truth that true peace is not merely the absence of conflict, but the holistic well-being and flourishing (shalom) that comes from the presence of God, which is frequently absent in the "tents of Kedar." The psalmist's cry is a profound theological statement about the burden of living as a pilgrim in a land that is not yet fully redeemed, yearning for the ultimate dwelling place where righteousness and peace truly reign.
Reflection and Application
Psalms 120:5 offers profound comfort and validation for believers today who often feel like "strangers and pilgrims" in a world whose values frequently clash with biblical truth. The psalmist's raw expression of distress resonates deeply with the spiritual discomfort we experience when confronted with moral decay, widespread conflict, or overt hostility towards faith. This verse encourages us to acknowledge and articulate our own laments to God when we feel spiritually isolated or surrounded by ungodliness, reminding us that such feelings are not a sign of weakness but a natural response of a heart aligned with God's kingdom. It challenges us to maintain our integrity, our commitment to truth, and our fervent longing for true peace, even when our immediate environment seems utterly antithetical to these values. Ultimately, it serves as a powerful reminder that our ultimate citizenship is in heaven, and our true home, where perfect peace and righteousness reside, is with God. This perspective empowers us to navigate the challenges of our earthly sojourn with hope, knowing that our present distress is temporary and our future with Christ is secure.
Questions for Reflection
FAQ
Why are Mesech and Kedar specifically mentioned, and are they literal places the psalmist lived?
Mesech and Kedar are specifically mentioned not necessarily because the psalmist literally lived among these distant and nomadic tribes, but because they served as powerful, well-understood symbols in ancient Israel for hostile, ungodly, and deceitful peoples. Mesech, located in what is now central Turkey, represented fierce, distant barbarians, while Kedar, an Arabian tribe, symbolized aggressive, nomadic adversaries. By invoking these names, the psalmist uses hyperbole and symbolism to convey the feeling of being utterly surrounded by antagonism and spiritual alienation, far from the peace and truth of God's covenant people. It is a metaphorical expression of profound spiritual distress, illustrating a pervasive sense of being out of place among those who "hate peace" Psalms 120:6.
How does this verse relate to the broader theme of the "Songs of Ascents"?
Psalms 120:5, as the opening lament of the "Songs of Ascents" (Psalms 120-134), sets the stage for the entire collection by establishing the context of the pilgrim's journey. The "Songs of Ascents" are traditionally understood as psalms sung by pilgrims on their way to Jerusalem for the annual festivals. This initial psalm captures the distress and dangers faced by the pilgrim before reaching the sanctuary. The lament of dwelling in Mesech and Kedar underscores the hostile world from which the pilgrim is departing or through which they are traveling, intensifying their longing for the peace, safety, and presence of God found in Jerusalem. It highlights the spiritual journey from a place of conflict and alienation towards the divine presence, a theme that develops throughout the subsequent psalms, culminating in the blessing of Zion Psalms 134:3.
Christ-Centered Fulfillment
Psalms 120:5 finds its ultimate Christ-centered fulfillment in the person and experience of Jesus, who perfectly embodied the righteous one sojourning in a hostile world. While the psalmist lamented a metaphorical dwelling among Mesech and Kedar, Jesus literally "came unto his own, and his own received him not" John 1:11. He was "in the world, and the world was made by him, and the world knew him not" John 1:10. His entire earthly ministry was a sojourn among those who often opposed His truth, rejected His peace, and ultimately sought His destruction John 15:18-20. Jesus perfectly understood the lament of being surrounded by "deceitful lips and a lying tongue" Psalms 120:2, enduring the ultimate hostility on the cross. Yet, unlike the psalmist who yearned for peace, Jesus is our peace Ephesians 2:14, and He promised His disciples a peace that the world cannot give John 14:27. Through His death and resurrection, He conquered the "world" John 16:33, transforming the believer's sojourn from one of hopeless alienation to a purposeful pilgrimage, knowing that our true home is with Him in the heavenly city Hebrews 11:13-16.