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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.
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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.
"My soul has wandered much" [Psalm 120:6]. Lest you should understand bodily wandering, he has said that the soul wandered. The body wanders in places, the soul wanders in its affections. If you love the earth, you wander from God: if you love God, you rise unto God. Let us be exercised in the love of God, and of our neighbour, that we may return unto charity. If we fall towards the earth, we wither and decay. But one descended unto this one who had fallen, in order that he might arise. Speaking of the time of his wandering, he said that he wandered in the tents of Kedar. Wherefore? Because "my soul has wandered much." He wanders there where he ascends. He wanders not in the body, he rises not in the body. But wherein does he ascend? "The ascent," he says, "is in the heart."
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Summary
Psalms 120:6 encapsulates the psalmist's profound and protracted anguish, articulating the weariness of a soul compelled to reside among those fundamentally opposed to peace. This lament, a poignant entry in the "Songs of Ascents," vividly portrays the spiritual and emotional burden of existing in a contentious environment. It highlights the deep alienation experienced by one who yearns for tranquility and truth, yet is surrounded by individuals who actively cultivate strife, deceit, and discord. The verse underscores the enduring tension between righteousness and wickedness, expressing a desperate longing for divine deliverance from such oppressive circumstances.
Context
Literary Context
Psalms 120 inaugurates the cherished collection known as the "Songs of Ascents" (Psalms 120-134), a unique compilation of fifteen psalms traditionally associated with pilgrims journeying to Jerusalem for the annual festivals. This psalm serves as a thematic overture for the entire collection, introducing motifs of pilgrimage, unwavering dependence on God, and the fervent yearning for Zion's promised peace. Immediately preceding verse 6, the psalmist pours out a heartfelt plea to the Lord for rescue from "lying lips and from a deceitful tongue," as expressed in Psalms 120:2. These preceding verses meticulously establish the psalmist's deep-seated complaint against the insidious nature of his adversaries, thereby setting the poignant stage for the profound weariness articulated in verse 6, a weariness born from prolonged exposure to such relentless hostility. The subsequent verse, Psalms 120:7, powerfully articulates the psalmist's personal, unwavering commitment to peace, creating a stark and impactful contrast with the disposition of those described in the preceding verse.
Historical & Cultural Context
While the precise historical backdrop of Psalm 120 remains unspecified, it powerfully resonates with the universal human experience of individuals or communities confronting persistent opposition and hostility. The overarching context of the "Songs of Ascents" subtly suggests a journey, perhaps from a distant land or a region where the psalmist felt profoundly alienated, akin to a sojourner amidst hostile neighbors. The evocative references to "Mesech" and "Kedar" in Psalms 120:5 are not merely geographical markers but potent symbols. They point to nomadic, often aggressive, peoples renowned for their contentious nature, thereby symbolizing a generic, pervasive hostile environment rather than a specific, identifiable location. Culturally, the concept of "peace" (Hebrew: shalom) held paramount significance in ancient Israel. It transcended the mere absence of conflict, encompassing a holistic state of well-being, prosperity, health, and, critically, right relationships with God, self, and community. To "hate peace" was thus to fundamentally reject the very fabric of a harmonious, God-ordained society, rendering such individuals profound threats to both communal flourishing and personal shalom.
Key Themes
This verse serves as a powerful conduit for several profound themes woven throughout the Psalms and the broader biblical narrative. Firstly, it starkly illuminates the alienation of the righteous within a fallen world, where those who earnestly desire peace and truth frequently find themselves encircled by antagonism. This theme resonates deeply with the enduring experience of God's people throughout history, who are called to be "in the world but not of the world," a principle powerfully articulated in John 17:14-16. Secondly, the verse profoundly emphasizes the prolonged nature of suffering and the resultant weariness of soul that can emanate from enduring persistent strife. The psalmist's raw lament is an authentic expression of this spiritual and emotional exhaustion. Thirdly, it underscores the profound value of peace (shalom), not merely as a state of quietude but as a comprehensive well-being that is actively and maliciously opposed by certain individuals. This opposition fuels a fervent yearning for divine intervention and the ultimate, perfect peace that only God can bestow, a longing beautifully echoed in Isaiah 26:3.
Exposition and Analysis
Key Word Analysis
(נָפַשׁ), nephesh refers to the very essence of a breathing creature, encompassing vitality, life, and the inner self. In this context, "my soul" (נַפְשִׁי, nafshi) signifies the psalmist's entire being – his emotions, will, mind, and life force. It emphasizes that the prolonged dwelling with those who hate peace has not merely been an external circumstance but a deep, internal burden affecting his core identity and well-being.
(שָׁכַן), shâkan means "to reside or permanently stay." Coupled with "long," it conveys a sense of settled, enduring residence or association, suggesting an inescapable and prolonged condition rather than a fleeting encounter. This highlights the burdensome nature of the situation, implying the psalmist has been forced to live, interact, and endure the presence of these individuals for an extended period, leading to deep weariness and spiritual exhaustion.
(שָׂנֵא), sânêʼ is a strong primitive root meaning "to hate (personally), to be an enemy of." This term indicates not merely indifference or a lack of peace, but an active, deliberate, and deeply rooted aversion. It implies a disposition that is inherently hostile, antagonistic, and actively seeks to disrupt or destroy peace, revealing the inherent evil and opposition to God's order embodied by these individuals.
Verse Breakdown
"My soul hath long dwelt"
This clause vividly portrays the psalmist's inner experience and the duration of his suffering. "My soul" (נַפְשִׁי, nafshi) emphasizes that the burden is not superficial but deeply personal, affecting his very being. The adverbial phrase "long dwelt" (from H7227 rab and H7931 shâkan) underscores the extended period of this difficult coexistence, conveying a sense of weariness and the draining effect of prolonged exposure to hostility. It's a spiritual and emotional burden that has persisted, diminishing the psalmist's vitality and peace.
"with him that hateth peace"
This identifies the source of the psalmist's profound distress. The "him" is a collective or representative figure, symbolizing those whose fundamental disposition is antithetical to the comprehensive well-being that shalom embodies. Their active "hatred of peace" implies a preference for conflict, deceit, and disruption, highlighting the profound moral and spiritual chasm between the psalmist, who desires harmony, and his adversaries, whose very nature is opposed to it.
Literary Devices
The psalmist masterfully employs several potent Literary Devices to convey his deep distress and the profound impact of his circumstances. The primary device is Lament, a characteristic feature of many psalms, where the speaker expresses profound sorrow, suffering, and a fervent plea for divine intervention. The phrase "My soul hath long dwelt" uses Personification, attributing the act of "dwelling" and "prolonging" to the soul itself, thereby emphasizing the deep, internal, and existential impact of prolonged exposure to hostility. There is a clear Contrast established between the psalmist's implied desire for peace (which is explicitly stated in Psalms 120:7) and the active hatred of peace by his adversaries. This stark contrast highlights the profound moral and spiritual divide between the righteous and the wicked. Furthermore, the use of "long dwelt" might incorporate an element of Hyperbole, conveying the overwhelming and seemingly endless nature of the suffering, even if the literal duration is not infinite. This amplifies the sense of weariness, desperation, and the profound longing for relief.
Theological and Thematic Connections
Psalms 120:6 speaks powerfully to the universal experience of the righteous living as sojourners in a fallen world, often surrounded by those whose values and actions stand in stark opposition to God's divine will. Theologically, this verse underscores the pervasive reality of spiritual warfare and the ceaseless tension between the advancing kingdom of God and the entrenched kingdom of darkness. God's people are divinely called to be peacemakers and to ardently pursue shalom in all its fullness, yet they frequently encounter relentless hostility from those who actively reject God's established order. This psalm affirms that such suffering is not unnoticed by God; it is a legitimate and recognized cause for heartfelt lament and fervent prayer. It highlights the profound alienation felt by those who earnestly seek righteousness in a world that often celebrates discord and division, thereby reinforcing the profound biblical theme of the exile or temporary sojourning of God's people on earth. Ultimately, this verse points forward to the eschatological hope for a future time when true and perfect peace will reign supreme, and those who hate peace will be no more, ushering in an era of divine harmony.
Reflection and Application
Psalms 120:6 offers a profound sense of solidarity and understanding to anyone who has experienced the prolonged burden of living or working in a contentious environment, or interacting with individuals who consistently sow discord and thrive on conflict. It acknowledges the deep weariness and spiritual exhaustion that inevitably arise from such persistent exposure to negativity, strife, and deceit. This verse serves as a powerful reminder that the struggle against those who oppose peace is an ancient and enduring one, and that our feelings of frustration, sadness, and longing for relief are not only valid but are profoundly understood by God. It calls us to find solace and strength in the divine presence even amidst the chaos, trusting implicitly that God sees our suffering, hears our cries for deliverance, and is actively at work. While we are unequivocally called to be peacemakers, this verse also validates the immense difficulty and emotional toll that calling can exact when faced with unyielding opposition. It encourages us to persevere with steadfast resolve in our pursuit of peace, even when it feels like a lonely and arduous endeavor, and to bring our burdens, our weariness, and our longing for shalom directly to the Lord, who remains our ultimate and unfailing source of true peace.
Questions for Reflection
FAQ
Who are "those who hate peace" in a contemporary context?
In a contemporary context, "those who hate peace" can represent various individuals, groups, or even pervasive ideologies that actively promote discord, division, and conflict. This might include people who thrive on gossip, spread misinformation, engage in constant criticism, or intentionally sow disunity and strife within families, workplaces, or broader communities. It can also refer to those who consistently reject reconciliation, perpetuate injustice, or are unwilling to seek common ground and mutual understanding for the sake of harmony. The phrase points to a disposition that is fundamentally opposed to the holistic well-being and flourishing that shalom signifies, whether through active malice, deliberate antagonism, or persistent negativity. The psalmist's ancient lament resonates profoundly with anyone who experiences the spiritual and emotional toll of being surrounded by such antagonistic forces in the modern world.
Christ-Centered Fulfillment
Psalms 120:6 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The psalmist's lament of a soul dwelling among those who hate peace serves as a perfect foreshadowing of the Messiah's own earthly experience. Jesus, the promised Prince of Peace, entered a world steeped in sin, hostility, and spiritual rebellion, where His divine message of love, truth, and reconciliation was met with profound rejection and active hatred. His entire earthly ministry was a "dwelling" among those who despised the very peace He offered, culminating in His unjust trial, brutal scourging, and crucifixion at the hands of those who preferred chaos, violence, and self-righteousness over divine order. He truly experienced what it meant to be the embodiment of peace surrounded by those who hated it, as He Himself taught His disciples that the world would hate them just as it had hated Him (John 15:18). Yet, through His voluntary suffering and sacrificial death, Christ did not succumb to the hatred but instead established the very foundation for true and lasting peace between a holy God and fallen humanity (Ephesians 2:14). He is the ultimate source of shalom, offering His profound peace to His followers even amidst the world's inevitable tribulation (John 14:27). Ultimately, His glorious return will usher in a new heaven and new earth where righteousness dwells eternally, and all who hate peace will be removed, establishing an eternal reign of perfect, unbroken peace (Revelation 21:4).