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Study This Verse
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
One surviving comment on this verse from the historical church.
"With them that hated peace, I was peaceful" [Psalm 120:7]. But howsoever ye may hear, most beloved brethren, you will not be able to prove how truly ye sing, unless you have begun to do that which you sing. How much soever I say this, in whatsoever ways I may expound it, in whatsoever words I may turn it, it enters not into the heart of him in whom its operation is not. Begin to act, and see what we speak. Then tears flow forth at each word, then the Psalm is sung, and the heart does what is sung in the Psalm...Who are they who hate peace? They who tear asunder unity. For had they not hated peace, they would have abode in unity. But they separated themselves, forsooth on this account, that they might be righteous, that they might not have the ungodly mixed with them. These words are either ours or theirs: decide whose. The Catholic Church says, Unity must not be lost, the Church of God must not be cut off. God will judge afterwards of the wicked and the good...This we also say: Love ye peace, love ye Christ. For if they love peace, they love Christ. When therefore we say, Love ye peace, we say this, Love ye Christ. Wherefore? For the Apostle says of Christ, "He is our peace, who has made both one." [Ephesians 2:14] If Christ is therefore peace, because He has made both one: why have ye made two of one? How then are you peace-makers, if, when Christ makes one of two, you make two of one? But since we say these things, we are peace-makers with them that hate peace; and yet they who hate peace, when we spoke to them, made war on us for nought.
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Summary
Psalms 120:7 serves as a poignant conclusion to the first "Song of Ascents," encapsulating the psalmist's profound personal commitment to peace amidst a world relentlessly pursuing conflict. This verse articulates the deep frustration and isolation experienced by one who actively seeks harmony and reconciliation, only to be met with persistent aggression and a desire for strife from those around them. It starkly highlights the painful dichotomy between the psalmist's heart for holistic well-being (shalom) and the unyielding hostility of their adversaries.
Context
Literary Context
Psalms 120 inaugurates the collection known as the "Songs of Ascents" (Psalms 120-134), a series of fifteen psalms traditionally recited or sung by pilgrims journeying to Jerusalem for the three annual festivals. This particular psalm sets a somber and urgent tone for the entire collection, opening with a cry of distress from the psalmist who feels surrounded by "lying lips" and "deceitful tongues" (Psalms 120:2). The preceding verses lament the psalmist's prolonged dwelling "among those who hate peace" (Psalms 120:6), specifically mentioning "Meshech" and "Kedar," which function as symbolic representations of distant, hostile, and uncivilized peoples. This sustained experience of animosity and misrepresentation culminates in the personal, declarative statement of verse 7, which powerfully underscores the psalmist's unwavering commitment to peace despite constant, overwhelming opposition, setting the stage for the subsequent psalms that seek divine help and express longing for Jerusalem's peace.
Historical & Cultural Context
The references to "Meshech" and "Kedar" are culturally and geographically significant, though likely used symbolically here. Meshech was an ancient people group from Anatolia (modern-day Turkey), often associated with martial prowess and a distant, formidable presence. Kedar was a prominent nomadic Arab tribe, frequently depicted in the Old Testament as dwelling in tents and engaging in raiding, symbolizing wilderness, remoteness, and hostility. These names collectively represent the archetypal hostile, aggressive, and uncivilized peoples that ancient Israel often encountered or perceived as threats. The psalmist's lament reflects the common experience of Israel, a nation frequently caught in geopolitical conflicts and internal strife, making the longing for shalom (peace, wholeness, well-being) a deeply felt and often elusive aspiration in their volatile world. The verse captures the universal human experience of desiring harmony in a world prone to discord, a sentiment particularly acute in the ancient Near East.
Key Themes
This verse powerfully contributes to several overarching themes within the Psalms and the broader biblical narrative. Firstly, it highlights The Peacemaker's Heart, demonstrating a profound personal commitment to tranquility, reconciliation, and holistic well-being (shalom), a core biblical value that Jesus later elevates in the Beatitudes (Matthew 5:9). Secondly, it starkly portrays The Reality of Persistent Hostility, acknowledging that despite sincere efforts, not all people desire or respond to peace, revealing the enduring presence of conflict in a fallen world. This resonates with the prophetic understanding of a world groaning under the weight of sin, where true peace remains an eschatological hope (Isaiah 2:4). Finally, the verse underscores The Frustration of Misunderstanding and Misrepresentation, implying a painful disconnect where the psalmist's words of peace are interpreted or received as provocations for conflict by adversaries, emphasizing the profound challenge of communicating across deep-seated animosity and the burden of being falsely accused, a theme echoed in the life of many prophets (Jeremiah 20:8) and ultimately in Christ's own experience.
Exposition and Analysis
Key Word Analysis
The Hebrew word שָׁלוֹם (shâlôwm, H7965) is far more expansive than the English "peace." Derived from the root shâlam (to be complete, sound), it signifies not merely the absence of conflict, but a holistic state of completeness, wholeness, well-being, prosperity, security, harmony, and flourishing in all aspects of life—physical, spiritual, and communal. When the psalmist declares "I am for peace," it expresses a deep desire for this comprehensive state of flourishing, a fundamental orientation of their being towards fostering an environment of wholeness and reconciliation.
The Hebrew word דָּבַר (dâbar, H1696) is a primitive root meaning "to arrange" or "to speak." In this context, it refers to the act of verbal communication, articulating thoughts, intentions, or propositions. When the psalmist states "when I speak," it implies an active attempt to communicate, perhaps to offer terms of peace, express their longing for harmony, or simply to articulate their peaceful disposition. This word highlights the psalmist's proactive engagement, not merely a passive desire for peace but an active verbal pursuit of it.
The Hebrew word מִלְחָמָה (milchâmâh, H4421) directly contrasts with shâlôwm. Derived from lâcham (to fight), it denotes armed conflict, battle, and destruction. Its use here emphasizes the stark opposition to the psalmist's peaceful intentions, representing a state of discord, fragmentation, and active hostility that seeks to disrupt and destroy the very shâlôwm the psalmist desires. It signifies a fundamental orientation towards aggression and strife.
Verse Breakdown
"I [am for] peace"
This is a powerful, personal declaration by the psalmist. The Hebrew phrase, "Ani shalom" (literally "I peace"), emphasizes a complete identification with the concept of peace. It's not merely a desire for peace, but a fundamental orientation of the psalmist's being. They embody, advocate for, and are deeply committed to shâlôwm, making it their personal mission and disposition. This declaration sets the psalmist apart from their surroundings.
"but when I speak"
This clause introduces the point of interaction and the ensuing conflict. The psalmist's "speaking" implies an attempt at communication, perhaps an effort toward reconciliation, or the articulation of their peaceful stance. It suggests an active effort to bridge divides, express their intentions, or even to offer terms of peace. It highlights the psalmist's proactive, verbal pursuit of harmony in a contentious environment.
"they [are] for war"
In stark contrast to the psalmist's disposition, the "they" (referring to the hostile individuals or groups mentioned in preceding verses) are fundamentally oriented towards conflict. Despite the psalmist's peaceful words or intentions, their adversaries interpret them through a lens of hostility, or simply choose to escalate rather than de-escalate. This highlights the futility of the psalmist's efforts in the face of an unyielding desire for strife from the other party, revealing a profound and painful disconnect.
Literary Devices
Psalms 120:7 employs several potent literary devices to convey its message with striking impact. The most prominent is Antithesis, or sharp Juxtaposition, which creates a dramatic and painful contrast between the psalmist's internal disposition ("I [am for] peace") and the external reality ("they [are] for war"). This opposition highlights the profound chasm between the two parties and the tragic irony of a peacemaker being met with aggression. The use of the singular personal pronoun "I" set against the collective "they" further emphasizes this stark division and the psalmist's isolation. There is also a strong element of Pathos, as the verse evokes a deep sense of frustration, isolation, and weariness from the psalmist, who is caught in an unresolvable conflict despite their best efforts. The brevity and directness of the statements contribute to their Aphoristic quality, making the declaration feel raw, deeply personal, and universally relatable in its expression of a fundamental human struggle.
Theological and Thematic Connections
Psalms 120:7 profoundly illustrates the tension between the divine call to pursue peace and the harsh reality of a fallen world resistant to it. The biblical concept of shâlôwm is not merely the absence of conflict but a comprehensive state of well-being, justice, and flourishing that God desires for His creation. Yet, humanity's sin often leads to discord, strife, and a preference for conflict over reconciliation. This verse speaks to the enduring struggle of God's people to live out their calling as peacemakers in a contentious world, echoing the experiences of prophets and apostles who faced hostility for their message of peace and righteousness. It reminds us that while our efforts towards peace are commanded, their ultimate success often lies beyond human control, requiring divine intervention and a transformed heart. The verse underscores that true peace is ultimately a divine gift and an eschatological hope, not merely a human achievement.
Reflection and Application
Psalms 120:7 offers profound solace and understanding for anyone who has earnestly striven for peace—whether in personal relationships, within communities, or on a broader scale—only to be met with resistance, aggression, or outright hostility. It validates the emotional toll of such experiences, acknowledging the weariness, frustration, and even isolation that come from being a peacemaker in a world seemingly intent on conflict. This verse reminds us that our call is to pursue peace with all people, as far as it depends on us, even when others choose conflict or misinterpret our intentions. It encourages perseverance in our commitment to shâlôwm, recognizing that true and lasting peace ultimately originates from God, who is the ultimate source of all wholeness and reconciliation. Our hope is not solely in human efforts or the cooperation of adversaries, but in the sovereign God who works all things for His glory and the good of those who love Him, and who will one day establish His perfect peace. We are called to embody peace, even when we cannot enforce it.
Questions for Reflection
FAQ
What does it mean that the psalmist is "for peace" but "they are for war"?
This phrase highlights a fundamental and painful dichotomy. "I [am for] peace" (literally "I peace" in Hebrew) signifies the psalmist's deep, personal orientation and commitment to shâlôwm—a holistic state of well-being, harmony, and flourishing. It's a declaration of their character and deepest desire. In contrast, "they [are] for war" means that the adversaries are fundamentally oriented towards conflict, strife, and destruction. Despite the psalmist's efforts or declarations of peace, their opponents are predisposed to hostility, choosing aggression over reconciliation. It underscores the tragic reality that not everyone desires peace, and some actively prefer or pursue conflict, making genuine shâlôwm impossible without a change of heart on their part.
How can I be a peacemaker when my efforts are consistently rejected or met with hostility?
The psalmist's lament in Psalms 120:7 acknowledges this very challenge, validating the difficulty of such a calling. While we are indeed called to be peacemakers (Matthew 5:9), the Bible also recognizes that not all will respond to peace. The key is to fulfill your part, as Romans 12:18 instructs: "If it is possible, as much as depends on you, live peaceably with all men." This means maintaining a heart for peace, speaking words of peace, and pursuing reconciliation where possible, even when others choose conflict. Your responsibility is to embody shâlôwm and offer it, not necessarily to guarantee its acceptance by others. Ultimately, your hope for true and lasting peace rests in God, who is the ultimate source of shâlôwm, rather than solely on human efforts or the cooperation of adversaries.
Christ-Centered Fulfillment
Psalms 120:7 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The psalmist's lament of being "for peace" while surrounded by those "for war" perfectly foreshadows the earthly ministry of the Prince of Peace. Jesus came embodying shâlôwm, offering reconciliation and wholeness to a broken world, yet He was met with unparalleled hostility and rejection. His message was one of peace with God and peace among humanity, as proclaimed by the angels at His birth (Luke 2:14). Despite His perfect life and sinless pursuit of peace, He was continually opposed by "lying lips and deceitful tongues" (Psalms 120:2), ultimately being crucified by those who were "for war" against Him. Yet, through His sacrificial death on the cross, Christ made peace by shedding His own blood (Colossians 1:20), breaking down the dividing wall of hostility between humanity and God, and between Jew and Gentile (Ephesians 2:14). He is our true shâlôwm, not just offering peace, but being peace itself. His resurrection and ascension ensure that while His followers may still face opposition for their commitment to peace (John 15:18), the ultimate victory belongs to the One who will one day establish His kingdom of perfect and everlasting peace, where "they shall beat their swords into plowshares" (Isaiah 2:4) and all creation will experience true shâlôwm.