Psalm 120:5
Woe to me that I dwell in Meshech, that I live among the tents of Kedar!
Woe to me
The phrase "Woe to me" is an expression of lament and distress. In Hebrew, the word "woe" is often used to convey a deep sense of sorrow or impending doom. This expression sets the tone for the psalmist's feelings of anguish and dissatisfaction with his current circumstances. It reflects a heart that is troubled and yearning for deliverance, a common theme in the Psalms where the faithful cry out to God in times of trouble.

that I dwell
The word "dwell" suggests a sense of permanence or prolonged stay. In the Hebrew context, dwelling is not just about physical location but also about the spiritual and emotional state of being. The psalmist feels trapped in a place that is not conducive to his spiritual well-being. This can be seen as a metaphor for the believer's struggle in a world that is often at odds with their faith and values.

in Meshech
Meshech is a region mentioned in the Bible, often associated with distant lands and peoples. Historically, Meshech is thought to be located in the area of modern-day Turkey or the Caucasus. The mention of Meshech symbolizes being far from the familiar and the holy, representing a place of alienation and separation from the community of faith. For the psalmist, dwelling in Meshech is akin to being in exile, both physically and spiritually.

that I live
The phrase "that I live" emphasizes the ongoing nature of the psalmist's predicament. It is not a temporary visit but a continuous state of existence. This highlights the endurance required of the faithful as they navigate life in a world that often feels foreign and hostile to their beliefs. The psalmist's use of "live" underscores the daily reality of this struggle.

among the tents
"Tents" in the biblical context often signify a nomadic lifestyle, one that lacks the stability and security of a permanent home. Living among tents suggests a transient and unsettled existence. For the psalmist, this imagery conveys a sense of impermanence and vulnerability, reflecting the believer's journey through a world that is not their ultimate home.

of Kedar
Kedar was a nomadic tribe descended from Ishmael, known for their tent-dwelling lifestyle in the Arabian desert. In the biblical narrative, Kedar is often associated with hostility and opposition to Israel. The psalmist's reference to living among the tents of Kedar symbolizes residing among those who are antagonistic to the ways of God. It represents the challenge of maintaining faith and integrity in an environment that is spiritually adverse.

Persons / Places / Events
1. Meshech
A region often associated with distant lands and peoples, possibly located in modern-day Turkey or Russia. In biblical times, it was known for its warrior-like inhabitants and was considered a remote and foreign place.

2. Kedar
A nomadic tribe descended from Ishmael, known for their tents and often associated with the Arabian desert. They were known for their hostility and were considered a symbol of living among those who do not know God.

3. Psalmist
The author of the psalm, traditionally believed to be David, expressing a sense of alienation and distress from living among those who do not share his faith or values.
Teaching Points
Living as Strangers in the World
Just as the psalmist felt out of place in Meshech and Kedar, Christians today may feel like strangers in a world that does not share their values. This sense of alienation can remind us of our true citizenship in heaven.

The Challenge of Cultural Differences
The psalmist's lament highlights the difficulty of living among those with different beliefs and practices. Christians are called to be in the world but not of it, navigating cultural differences with grace and truth.

Seeking God's Peace Amidst Hostility
The psalmist's cry for help is a reminder to seek God's peace and guidance when surrounded by hostility or misunderstanding. Prayer and reliance on God are crucial in such times.

The Importance of Community
Feeling isolated like the psalmist can drive us to seek fellowship with other believers. The church community provides support and encouragement in a world that often feels foreign.
Bible Study Questions
1. How does the psalmist's experience of living in Meshech and Kedar relate to the Christian experience of being in the world but not of it?

2. In what ways can we find peace and comfort in God when we feel surrounded by hostility or misunderstanding?

3. How can the church community help us when we feel like strangers in the world?

4. What are some practical ways to navigate cultural differences while maintaining our Christian values?

5. How can the experiences of biblical figures like the psalmist inform our understanding of living as exiles and foreigners in today's society?
Connections to Other Scriptures
Genesis 10:2
Lists Meshech as one of the sons of Japheth, providing a genealogical background that connects to the broader account of the nations.

Isaiah 21:16-17
Mentions Kedar in the context of prophecy, highlighting the transient and often hostile nature of the people.

1 Peter 2:11
Encourages believers to live as foreigners and exiles, which resonates with the psalmist's feeling of alienation.
Forced Association with the UngodlyQuiver.Psalm 120:5
Grace Independent of OrdinancesJ. Jackson, M. A.Psalm 120:5
Mesech and KedarE. J. Robinson.Psalm 120:5
Murmuring, its Cause and CureJ. C. Coghlan, D. D.Psalm 120:5
Our Uncomfortable SurroundingsR. Tuck Psalm 120:5
The Sojourn in MesechPsalm 120:5
A Good Man with Bad NeighboursHomilistPsalm 120:1-7
In Mesech and KedarS. Conway Psalm 120:1-7
The Songs of DegreesE. J. Robinson.Psalm 120:1-7
Uncongenial SocietyJ. O. Keen, D. D.Psalm 120:1-7
People
Kedar, Mesech, Meshech, Psalmist
Places
Jerusalem
Topics
Beside, Dwell, Dwelt, Inhabited, Kedar, Mesech, Meshech, Sojourn, Sorrow, Strange, Tents, Wo, Woe
Dictionary of Bible Themes
Psalm 120:5

     5427   nomads

Psalm 120:5-7

     9250   woe

Library
Epistle Lxxviii. To Barbara and Antonina .
To Barbara and Antonina [186] . Gregory to Barbara, &c. On receiving your epistles, I was in all manner of ways delighted to hear of your well being, and I entreat Almighty God that He would guard you by His protection from malignant spirits in thought, and from perverse men, and from all contrariety; and that He would, with the grace of His fear, settle you in unions worthy of you, and cause us all to rejoice in your settlement [187] . But do you, most sweet daughters, rest your hope on His help,
Saint Gregory the Great—the Epistles of Saint Gregory the Great

That all Troubles are to be Endured for the Sake of Eternal Life
"My Son, let not the labours which thou hast undertaken for Me break thee down, nor let tribulations cast thee down in any wise, but let my promise strengthen and comfort thee in every event. I am sufficient to reward thee above all measure and extent. Not long shalt thou labour here, nor always be weighed down with sorrows. Wait yet a little while, and thou shalt see a speedy end of thine evils. An hour shall come when all labour and confusion shall cease. Little and short is all that passeth
Thomas A Kempis—Imitation of Christ

Question Lxxxii of Devotion
I. Is Devotion a Special Kind of Act? Cardinal Cajetan, On the Meaning of the Term "Devotion" S. Augustine, Confessions, XIII. viii. 2 II. Is Devotion an Act of the Virtue of Religion? III. Is Contemplation, that is Meditation, the Cause of Devotion? Cardinal Cajetan, On the Causes of Devotion " " On the Devotion of Women IV. Is Joy an Effect of Devotion? Cardinal Cajetan, On Melancholy S. Augustine, Confessions, II. x. I Is Devotion a Special Kind of Act? It is by our acts that we merit. But
St. Thomas Aquinas—On Prayer and The Contemplative Life

Of Love to God
I proceed to the second general branch of the text. The persons interested in this privilege. They are lovers of God. "All things work together for good, to them that love God." Despisers and haters of God have no lot or part in this privilege. It is children's bread, it belongs only to them that love God. Because love is the very heart and spirit of religion, I shall the more fully treat upon this; and for the further discussion of it, let us notice these five things concerning love to God. 1. The
Thomas Watson—A Divine Cordial

St. Malachy Becomes Bishop of Connor; He Builds the Monastery of iveragh.
16. (10). At that time an episcopal see was vacant,[321] and had long been vacant, because Malachy would not assent: for they had elected him to it.[322] But they persisted, and at length he yielded when their entreaties were enforced by the command of his teacher,[323] together with that of the metropolitan.[324] It was when he was just entering the thirtieth year of his age,[325] that he was consecrated bishop and brought to Connor; for that was the name of the city through ignorance of Irish ecclesiastical
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Question Lxxxiii of Prayer
I. Is Prayer an Act of the Appetitive Powers? Cardinal Cajetan, On Prayer based on Friendship II. Is it Fitting to Pray? Cardinal Cajetan, On Prayer as a True Cause S. Augustine, On the Sermon on the Mount, II. iii. 14 " On the Gift of Perseverance, vii. 15 III. Is Prayer an Act of the Virtue of Religion? Cardinal Cajetan, On the Humility of Prayer S. Augustine, On Psalm cii. 10 " Of the Gift of Perseverance, xvi. 39 IV. Ought We to Pray to God Alone? S. Augustine, Sermon, cxxvii. 2 V.
St. Thomas Aquinas—On Prayer and The Contemplative Life

Concerning Peaceableness
Blessed are the peacemakers. Matthew 5:9 This is the seventh step of the golden ladder which leads to blessedness. The name of peace is sweet, and the work of peace is a blessed work. Blessed are the peacemakers'. Observe the connection. The Scripture links these two together, pureness of heart and peaceableness of spirit. The wisdom from above is first pure, then peaceable' (James 3:17). Follow peace and holiness' (Hebrews 12:14). And here Christ joins them together pure in heart, and peacemakers',
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius
John Edgar McFadyen—Introduction to the Old Testament

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