Scripture quotations on this page are from the World English Bible (public domain), shown in quotation marks; all commentary is written by Scripture Trove. Source: Psalms 120 · Commentary
Psalm 120 is the opening psalm of the Songs of Ascents (שִׁיר הַמַּעֲלוֹת, shir ha-ma'alot, a collection of 15 psalms, 120-134). This group of psalms was sung by pilgrims three times a year (Passover, Weeks, Tabernacles) as they ascended to Jerusalem from all over the country to worship. It is also one of the most beloved small collections of psalms among brothers and sisters. Psalm 120 marks the beginning of this "ascent to Zion" journey, but its starting point is not Zion; it is in "Meshech and Kedar," foreign lands far from Zion. The psalmist wanders in a distant land, living "with those who hate peace." His body is in a foreign land, but his heart is already on the way. A psalm about longing for home becomes the opening of the entire Songs of Ascents collection. From the first verse of this psalm to the last verse of Psalm 134, the pilgrim will ascend step by step to Zion, from wandering to homeland, from conflict to peace, from loneliness to reunion. Psalm 120 shows us that the starting point of pilgrimage is not geography, but a heart's yearning for Zion.
Book Five of Psalms (Psalms 107-150) · Songs of Ascents (15 psalms, 120-134)
The Songs of Ascents (שִׁיר הַמַּעֲלוֹת, shir ha-ma'alot, "Song of Ascents" or "Song of Steps") is the most unique and beloved small collection of psalms. Fifteen short psalms are arranged consecutively, each averaging only 4-8 verses, forming a collection of pilgrimage liturgical psalms. The word ma'alot comes from the verb עָלָה (alah, to go up, to ascend) and itself carries the dual meaning of "ascent" and "steps." Scholars primarily have three interpretations of the liturgical use of this group of psalms:
These three interpretations are not mutually exclusive. This group of psalms was likely used in multiple liturgical contexts simultaneously: as songs for pilgrims on their journey, as songs for the choir on the steps, and as songs for those returning from exile to rebuild worship. Psalm 120, as the opening psalm, has only the five Hebrew letters shir ha-ma'alot in its superscription, with no author, no tune, and no scene description. It simply declares: "This is a Song of Ascents." From this psalm, the pilgrim takes the first step, and this first step is in "Meshech and Kedar," far from Zion. He wanders in a foreign land, but his face is already turned toward Jerusalem.
The structure of Psalm 120 is a reverse arc: "deliverance → proclamation of judgment → lament of wandering." It moves from the recollection of past deliverance (verses 1-2) back to the current situation of still being in a foreign land (verses 5-7), with a prophetic judgment against deceivers (verses 3-4) in between. This "good news first, then bad news" structure is unique in the Psalms; most psalms present "distress first, then deliverance." Psalm 120 reverses this: it first confesses past deliverance, then returns to the present circumstances. This is precisely the posture of the opening of the Songs of Ascents. The psalmist is in a foreign land, but his heart is already in Zion; he has already experienced God's answer (verses 1-2), so he dares to persevere on his journey in his present distress. In just seven verses, the spiritual state of the pilgrim is fully expressed: with the memory of having been saved, on a journey not yet home, taking steps toward Jerusalem.
The beginning of pilgrimage is not a geographical departure, but a spiritual yearning for "peace." Psalm 120 does not give us a scenic postcard; it gives us a wanderer in a foreign land, surrounded by deceit, deep in conflict. But he knows one thing: his home is not here. The "peace" (shalom) he longs for can only be found in Zion. This psalm holds up a mirror to us: the situation of every Christian in the world is like that of the psalmist in Meshech and Kedar, living in a generation that "hates peace," surrounded by lies and conflict. But we have Zion in our hearts; our home is in the New Jerusalem above. The cry of Psalm 120, "Deliver me from lying lips," is our first prayer on our daily ascent.
"In my distress I cried to Yahweh. He answered me." (120:1) - The opening confession of the Songs of Ascents. Before taking the first step of pilgrimage, the psalmist recalls, "He answered me." The foundation of pilgrimage is the memory of God's past answers. This verse is also the foundational verse for the subsequent 14 Songs of Ascents.
"I am for peace; but when I speak, they are for war." (120:7) - One of the deepest confessions of a wanderer in the Psalms. "Peace" (שָׁלוֹם, shalom) + "war" (מִלְחָמָה, milchamah) - a single letter's difference, yet two different worlds. This describes the spiritual state of the pilgrim: he desires shalom, but where he is, there is only milchamah. This is the fundamental reason he longs to return to Zion.
"Woe is me, that I live in Meshech, that I dwell among the tents of Kedar!" (120:5) - The "wandering coordinates" of the Songs of Ascents. Meshech is in the north (nomadic tribes near the Black Sea), and Kedar is in the Arabian Desert (descendants of Ishmael). The simultaneous use of two distant foreign place names, far apart, is not a literal geographical location but a symbolic way of saying "far from Zion." This sets the tone for the entire Songs of Ascents collection in Psalm 120: pilgrims are, by nature, people who are "wandering far from home."
Brothers and sisters, have you ever had a moment when you were in an environment that was completely not yours? Perhaps it's a non-believing family, a workplace full of lies, or a relationship that makes you fight with your conscience every day. You are physically there, but your heart is not.
Psalm 120 is a psalm written for you. The psalmist did not write this psalm on the top of Mount Zion; he was in Meshech, in Kedar, in the most distant foreign lands. But he had a psalm on his lips, and the title of this psalm is "A Song of Ascents," meaning: although I am far away, I am facing Zion.
Please slowly savor Psalm 120:1, "In my distress I cried to Yahweh, and he answered me." This is in the past tense; the psalmist recalls before taking the first step of pilgrimage. He doesn't say "now he answers me," he says "that time when I was in distress, he answered me." This is precisely the deepest wisdom of spiritual life; the foundation of pilgrimage is not the present situation, but the memory of God's past faithfulness. Your courage today comes from the memory of your last grace. So when you are stuck in tsarah (distress) today, remember, remember that time you thought it was over, and He answered you; remember that time you thought there was no hope, and He opened a way for you. That was not a coincidence; that was God training you to have the confidence to ascend today.
Please look at Psalm 120:7, "I am for peace; but when I speak, they are for war." What a deep loneliness this is. The psalmist is not complaining about being bullied; he is confessing his fundamental incompatibility with the world. He belongs to shalom; the people around him belong to milchamah. A single letter's difference, yet two worlds.
Brothers and sisters, if you also experience this loneliness of "I am for peace, but they are for war" today, please do not be ashamed. It's not necessarily that you did something wrong; it might be precisely because you belong to peace. People of peace in a world that hates peace will naturally feel out of place. This "not belonging" is not your problem; it is your mark, marking that you belong to another kingdom.
Finally, please look at the opening posture of this collection of Psalms of Ascents. Its starting point is not Zion; its starting point is Meshech and Kedar. What profound spiritual wisdom this is! God does not wait for you to be "perfect" before sending you on your way. He makes you take the first step in the place least like a believer. No matter how bad your situation, how low your mood, or how deep your loneliness today, you can start from here. Because the end of the road does not depend on the beginning of the road, but on the destination of the road, Zion. And Zion is always there waiting for you.
Psalm 120 shows us that pilgrimage does not begin with "already perfect"; it begins with "Meshech and Kedar." Today, lift your face toward Jerusalem. The first step of the Song of Ascents is the moment you take it.
120:1 "In my distress I cried to Yahweh, and he answered me." Recall a time when you were answered by God in tsarah (distress). How did that experience become the foundation for your journey today?
120:5 "Woe is me, that I live in Meshech, that I dwell among the tents of Kedar!" Where are your "Meshech and Kedar" today? What places make you feel "I am a stranger here"? Tell God about this feeling.
120:7 "I am for peace; but when I speak, they are for war." Have you experienced a situation where "I long for reconciliation, but the other party wants to quarrel"? In such a situation, what is your next step?
A Song of Ascents.
The title of Psalm 120 is extremely brief, consisting of only five Hebrew letters (actually two words): שִׁיר הַמַּעֲלוֹת (shir ha-ma'alot, A Song of Ascents). There is no author attribution, no musical notation, no historical context, no liturgical instruction—just these five words. Yet, these five words are the most important identity of this psalm; it is not an independent psalm, but the opening to a collection of psalms. Starting with this psalm, readers of the Psalms will encounter 15 consecutive psalms (Psalms 120-134) bearing the exact same title. This collection is known in Hebrew tradition as "Songs of Ascents" or "Songs of Steps."
The word "ascents" (מַעֲלוֹת, ma'alot) comes from the verb עָלָה (alah, to go up, to ascend). This verb carries multiple important contexts in Hebrew:
Therefore, shir ha-ma'alot simultaneously carries four meanings: Song of Ascent (to the mountain), Song of Offering, Song of Return, and Song of Steps. Any of these psalms can be approached through one of these meanings.
Regarding the liturgical use of this collection of psalms, in addition to the three main interpretations discussed in the "Psalms Collection" section of this chapter's introduction, there is an interesting academic observation: these 15 psalms are all very short (except for Psalm 132). Why? Because they are "traveling songs." Pilgrims would sing them as they walked, and overly long psalms would be difficult to remember. Short, rhyming, easy to remember, and emotionally rich—these are the characteristics of folk songs. They are not long poems for personal devotion but songs for a group of pilgrims walking, carrying sacrifices, with their hearts set on Zion.
Psalm 120, as the opening psalm, sets the starting point of this journey in the most "un-pilgrim-like" place: amidst deceit and conflict in a foreign land. What profound spiritual wisdom this reveals! The path to Zion never begins from "already being in heaven"; it starts from Meshech and Kedar, where you are today.
Section Focus: Psalm 120 opens with a confession: "In my distress I cried to Yahweh, and he answered me." Note that this is not a present cry but a recollection; the psalmist is recalling God's answer during a past time of trouble. Why begin with a recollection? Because the foundation of pilgrimage is not the present circumstance but the memory of God's past answers. This section lays the groundwork for the entire collection of Songs of Ascents: This God answered me in the past, so today I dare to set out on the journey.
120:1 "A Song of Ascents. In my distress, I cried to Yahweh. He answered me."
Psalms 120:1（World English Bible）
"Distress" (צָרָה, tsarah), comes from the verb צָרַר (tsarar, to be narrow, to press). Tsarah literally means "narrowness, tight place," contrasting with "spaciousness" (רָחַב, rachav, cf. Psalm 4:1, "You have enlarged me when I was in distress"). Tsarah is a core word in the Psalms, appearing over 19 times (Psalms 9:9; 22:11; 25:17; 27:5; 32:7; 34:17, etc.), referring to a suffocatingly tight situation. Note that tsarah here is a very broad term; it does not specify what kind of difficulty (illness? enemies? loneliness? persecution?). Any situation that makes you "tight and breathless" is tsarah. This is precisely why Psalm 120 applies to all believers; whatever your tsarah is today, this psalm is written for you.
"Cried" (קָרָאתִי, qara'ti), from the verb קָרָא (qara, to call out, to cry out). Qara is not a whispered prayer but a loud cry for help, cf. Psalm 3:4, "With my voice I cried to Yahweh," and Psalm 18:6, "In my distress I called on Yahweh" (which Psalm 120:1 quotes almost word for word!). Both psalms open with the same phrase. Psalm 18:6 is David's cry under Saul, while Psalm 120 is the pilgrim's cry in Meshech and Kedar. Their spiritual states are identical: crying out to Yahweh for help in distress.
"He answered me" (וַיַּעֲנֵנִי, va-ya'aneni), from the verb עָנָה (anah, to answer, to respond). This is a vav-consecutive form, a "result-conjunction" in Hebrew, literally "and then He answered me." This grammatical form is key; it indicates that "answering" is the direct result of "crying out." There is no delay between the cry and the answer; as soon as the psalmist spoke, He responded. This is a core belief of the Psalms: the true God is not a silent idol but a living God who hears prayers.
120:2 "Deliver my soul, Yahweh, from lying lips, from a deceitful tongue."
Psalms 120:2（World English Bible）
This is the first explicit prayer in Psalm 120; the previous verse was a recollection, this verse is a present plea.
"Deliver my soul" (הַצִּילָה נַפְשִׁי, hatsilah nafshi), from the verb נָצַל (natsal, to rescue, to deliver, cf. Psalms Glossary). Hatsilah is in the imperative mood (jussive), directly commanding Him to act. Hebrew prayers are often like this: direct, without circumlocution, "You save me!"
"Lying lips" (שְׂפַת־שֶׁקֶר, sefat-sheqer), שָׂפָה (safah, lip), שֶׁקֶר (sheqer, lie, cf. Psalms Glossary). Sheqer means "falsehood, untruth," as in the ninth commandment, "You shall not give false testimony (עֵד שָׁקֶר, ed sheqer)," using the same word. Notice that the psalmist does not ask, "Deliver me from the enemy's sword," but "Deliver me from lies." This tells us about the situation in Psalm 120: the psalmist faces not physical violence but the violence of the tongue, being slandered behind their back, falsely accused, and surrounded by rumors.
"Deceitful tongue" (מִלָּשׁוֹן רְמִיָּה, mi-lashon remiyah), לָשׁוֹן (lashon, tongue), רְמִיָּה (remiyah, deceit, treachery). Remiyah is a deeper level than sheqer; sheqer is simple "falsehood," while remiyah is planned deception, deliberate trickery. Lying lips, deceitful tongue—two forms of evil from the tongue: one is a straightforward lie, the other is a well-packaged scheme. The psalmist seeks deliverance from both.
Why is this verse important? Because Psalm 120 sets a core threat for the entire collection of Songs of Ascents: the greatest enemy on the path to Zion is not physical but verbal. The true danger pilgrims face is not robbers on the road (which cause bodily harm) but the tongues of those around them who "hate peace," words that undermine the will to make the pilgrimage. It is the same for Christians today; what often stops you from ascending is not persecution from the world but the words of those around you saying, "Why be so serious about your faith?"
Section Focus: This section shifts from an appeal to God (verses 1-2) to directly addressing the tongue (verses 3-4). This is a unique rhetorical device in the Psalms: the psalmist no longer just prays to God but turns to face the deceitful tongue and declares judgment upon it. This change in tone indicates that the psalmist has gained confidence from "He answered me" in the first verse; he rises from a fearful supplicant to a proclaimer of judgment.
120:3 "What will be given to you, and what will be done more to you, you deceitful tongue?"
Psalms 120:3（World English Bible）
This is the most rhetorically interesting verse in Psalm 120, where the psalmist turns to speak to the "deceitful tongue."
"What will be given to you? What will be added to you?" (מַה־יִּתֵּן לְךָ וּמַה־יֹּסִיף לָךְ, mah-yitten lekha u-mah-yosif lakh), literally "What will He give you? What will He add to you?" This is an "oath formula." In Hebrew, there is a fixed format for swearing an oath: "May God do so to me, and more also" (כֹּה יַעֲשֶׂה־לִּי, koh ya'aseh-li Elohim ve-khoh yosif, similar to Ruth's oath to Naomi in Ruth 1:17; Eli's words to Samuel in 1 Samuel 3:17; 2 Samuel 3:9, 35, etc.). The meaning of this formula is "I swear by the most solemn oath."
Psalm 120:3 applies this oath formula to a judgment statement. A literal translation could be: "What will God give you (you deceitful tongue)? What more will He add to you?" This means: "God will judge you in the most severe way." This is a clever rhetorical device; it appears to be a question, but it is actually a declaration of judgment using the most solemn oath format in Hebrew tradition.
This verse illustrates a spiritual principle: when we are besieged by lies, the first step is to appeal to God (verses 1-2), and the second step is to declare that God will judge (verses 3-4). This is not about personal revenge but entrusting judgment to God. This echoes Romans 12:19: "Beloved, don't avenge yourselves, but rather give place to wrath. For it is written, 'Vengeance belongs to me; I will repay,' says the Lord."
120:4 "Sharp arrows of the mighty, with coals of juniper."
Psalms 120:4（World English Bible）
This is the psalmist's specific depiction of the judgment the "deceitful tongue" will receive.
"Sharp arrows of the mighty" (חִצֵּי גִבּוֹר, chitsei gibbor), חֵץ (chets, arrow), גִּבּוֹר (gibbor, mighty, hero). Gibbor is the strongest word for "mighty warrior" in Hebrew, used for Nimrod, "a mighty hunter before Yahweh" in Genesis 10:9; Gideon called a "mighty man of valor" in Judges 6:12; and Goliath, the Philistine "champion" faced by David in 1 Samuel 17, uses the same word. What do a warrior's arrows signify? Speed, power, and inescapability.
"Coals of broom wood" (גַּחֲלֵי רְתָמִים, gachalei retamim), גַּחֶלֶת (gachelet, coals), רֹתֶם (rotem, broom wood, juniper). Rotem is a common shrub in the Arabian desert; Elijah "sat down under a broom tree and requested for himself that he might die" on his way to Horeb (1 Kings 19:4-5). Why are "coals of broom wood" special? The coals made from broom wood burn the hottest and longest. According to the wisdom of ancient desert peoples, broom wood coals might appear extinguished on the outside but continue to burn for a very long time inside. This is a slow-burning, hard-to-extinguish fire.
Therefore, the two images chosen by the psalmist are extremely destructive:
This is the psalmist's irony directed at the "deceitful tongue": the tongue's lies wound quickly like a warrior's arrow; the tongue's deceit burns slowly and unceasingly like broom wood coals. Therefore, God's judgment will respond to it with its own characteristics: just as the tongue wounds, so God will bring judgment upon it.
This echoes James 3:6: "And the tongue is a fire. The world of iniquity among our members is the tongue, which defiles the whole body, and sets on fire the course of nature, and is set on fire by hell." James uses the "fire of the tongue" imagery from Psalm 120:4 to systematically elaborate on the evil of the tongue.
Section Focus: The final three verses of Psalm 120 enter into the deepest lament. The psalmist returns to his current situation, dwelling in Meshech and living among the tents of Kedar—these are the "coordinates of wandering" for the entire psalm. This section reveals why Psalm 120 is the opening of the Songs of Ascents: it expresses the true situation of the pilgrim. Pilgrims are inherently "strangers in a foreign land," and their "ascent" is a journey home from wandering.
120:5 "Woe is me, that I live in Meshech, that I dwell among the tents of Kedar!"
Psalms 120:5（World English Bible）
This is the "wandering coordinates" verse of Psalm 120.
"Woe is me" (אוֹיָה־לִי, oyah-li), exclamation אוֹי (oy, woe, alas), לִי (li, to me). Oy is the deepest lamenting exclamation in Hebrew, used by Isaiah in his vision in Isaiah 6:5, "Woe is me! For I am undone, because I am a man of unclean lips." The psalmist begins with "Alas, how miserable I am," opening with a deep sigh, expressing the weariness of long-term wandering.
"Live" (גַּרְתִּי, garti), verb גּוּר (gur, to sojourn, to dwell as a stranger). Gur has very specific legal meanings in Hebrew; גֵּר (ger) is a "sojourner," referring to an outsider who has no land inheritance rights and does not belong to the local clan. Abraham called himself a ger in the land of the Hittites (Genesis 23:4); the Israelites were ger in Egypt (Exodus 22:21; Deuteronomy 10:19). The legal status of a sojourner is that he can live there, but he is not "family"; he is always a transient. The psalmist uses garti to describe himself, indicating that he is a transient everywhere, with no permanent home.
"Meshech" (מֶשֶׁךְ, Meshekh), this is the name of one of Japheth's sons (Genesis 10:2; 1 Chronicles 1:5), later becoming the name of a northern nomadic tribe. Geographically, Meshech was approximately between the Black Sea and the Caspian Sea (today's Caucasus, Armenia region), thousands of kilometers from Jerusalem! Ezekiel 27:13 mentions "Meshech and Tubal" as trade partners of Tyre; Ezekiel 38:2 writes of "Gog, of the land of Magog, the prince of Rosh, Meshech, and Tubal" as the northern army opposing Jerusalem in the end times. In the Israelites' geographical consciousness, Meshech was the "farthest north."
"Kedar" (קֵדָר, Qedar), this is the name of one of Ishmael's sons (Genesis 25:13; 1 Chronicles 1:29), later becoming the name of an Arabian desert nomadic tribe. Geographically, Kedar was in the northern Arabian desert (today's northern Saudi Arabia region), southeast of Jerusalem, completely opposite to the direction of Meshech. Jeremiah 49:28-29 contains a divine oracle against Kedar: "Arise, go up to Kedar... attack the children of the east"; Isaiah 21:16-17 states, "all the glory of Kedar will fail."
Key Observation: Meshech is in the north (Caucasus), and Kedar is in the southeast (Arabian Desert)—two completely opposite directions! How could the psalmist simultaneously "live in Meshech" and "dwell among the tents of Kedar"? He cannot! This is physically impossible. Therefore, scholars unanimously agree: Psalm 120:5 is not a literal geographical description; it is symbolic language. "Meshech and Kedar" represent "wherever I go, to the ends of the earth." The farthest north Meshech and the farthest southeast Kedar represent the entire foreign world. This is a Hebrew rhetorical device called merism (inclusive extremes), using two extremes to represent everything (e.g., "from Dan to Beersheba" representing all of Israel, "mountains and valleys" representing all places).
So the psalmist says: "Wherever I am, I am an outsider." The entire foreign world is my place of exile; only Jerusalem is my home. This is the soul of the Songs of Ascents: the pilgrim is essentially an "exile returning home."
120:6 "My soul has had her dwelling too long with him who hates peace."
Psalms 120:6（World English Bible）
"Long" (רַבַּת, rabbat), feminine form of the adverb רַב (rav, much, great), literally "many." Note that the psalmist does not say "days or months"; he says "many, long," indicating his exile is protracted, so long that he can barely remember how long he has been away.
"Has had her dwelling with" (שָׁכְנָה־לָּהּ נַפְשִׁי, shakhnah-lah nafshi), verb שָׁכַן (shakhan, to dwell, to settle, related to מִשְׁכָּן mishkan tabernacle), נַפְשִׁי (nafshi, my soul). Literally: "My soul has settled there." Nephesh (soul) in Hebrew refers to the complete life, not just the "soul," but the entire breathing life. The psalmist says "my whole life has settled there," meaning not only his body is in a foreign land, but his entire being is surrounded by the place of exile.
"Him who hates peace" (עִם שׂוֹנֵא שָׁלוֹם, im sone shalom), שָׁנֵא (sane, to hate), שָׁלוֹם (shalom, peace, wholeness).
Note that this is the first appearance of shalom in Psalm 120. This word is central in Hebrew; it is not just "absence of war," but a state of wholeness, completeness, and perfection—a comprehensive reconciliation between humans and God, humans and humans, humans and themselves, and humans and creation. Shalom is the highest blessing in Hebrew, and even today, Jews greet each other with Shalom!.
The psalmist says the people around him "hate shalom." This is a profound accusation. "Those who hate peace" are not just warmongers; they are those who oppose all wholeness, all reconciliation, and all love. Their very existence is anti-shalom. And the psalmist, who longs for shalom, is trapped in the center of an anti-shalom world.
120:7 "I am for peace, but when I speak, they are for war."
Psalms 120:7（World English Bible）
This is the climax of Psalm 120, and one of the most profound confessions of a wanderer in the Psalms.
"I am for peace" (אֲנִי־שָׁלוֹם, ani-shalom), note that Hebrew is extremely concise, with only two words: "I, peace." A literal translation could be "I am peace," "I belong to peace," "peace is me." This is the psalmist's highest condensation of his identity; his essence is shalom. He doesn't just "want peace"; he himself is the embodiment of shalom.
Where is the beauty of the grammar in this sentence? Hebrew uses the fewest words to express the deepest meaning. Ani-shalom, there is no verb between the two words (I, peace), starkly juxtaposing "I" and "peace," meaning "I am peace."
"But when I speak" (וְכִי אֲדַבֵּר, ve-khi adabber), verb דָּבַר (dabar, to speak, to utter). Literally "and when I speak." Note that the psalmist does not accuse the other party of doing anything; he only says "when I speak," as soon as he opens his mouth (to declare peace), the people around him immediately consider him an enemy.
"They are for war" (הֵמָּה לַמִּלְחָמָה, hemmah la-milchamah), הֵמָּה (hemmah, they), מִלְחָמָה (milchamah, war). Literally: "They, for war," forming a perfect symmetry with the previous phrase "I, for peace":
I: peace (ani: shalom)
They: war (hemmah: milchamah)
These two sentences use only 6 Hebrew words, yet they fully describe the soul's condition of the wanderer. This is one of the most concise and powerful parallelisms in the Psalms.
What is the spiritual depth of this verse? It reveals an eternal truth: in a fallen world, those who long for peace are often regarded as the greatest enemies by "those who hate peace." This is because their very existence is an indictment of a world of conflict. This is precisely the situation of Christ; He is the Prince of Peace (Isaiah 9:6, "Prince of Peace"), but when He proclaimed the kingdom of peace, He was crucified. All who follow Him will experience this tension: the more you long for peace, the more you find yourself out of step with the world.
This verse is also the fundamental driving force of the Songs of Ascents. Precisely because the psalmist's world lacks shalom, he must "ascend" to Jerusalem, the city of shalom. The name "Jerusalem" (יְרוּשָׁלִַם, Yerushalayim) itself contains shalom (ירוּ, שָׁלִַם, "foundation of shalom" or "city of peace"). Thus, Psalm 120 subtly sets the stage for Psalm 122:6. Later, in Psalm 122, the pilgrim finally arrives in Jerusalem and will declare: "Pray for the peace of Jerusalem (sha'alu shalom Yerushalayim)." From the wanderer longing for shalom in Psalm 120 to the pilgrim praying for shalom for Jerusalem in Psalm 122, the arc of the Songs of Ascents unfolds on shalom.
| Paragraph | Dominant Voice | Direction | Emotional Arc |
|---|---|---|---|
| 120:1 | Poet (recollection/confession) | Self/Audience | Foundation of faith |
| 120:2 | Poet (prayer for help) | God | Immediate plea |
| 120:3-4 | Poet (declaration of judgment) | Deceitful tongue | Solemn prophecy |
| 120:5 | Poet (lament of wandering) | Self | Deep sigh |
| 120:6-7 | Poet (confession of loneliness) | Audience | Hope for return |
The voice arc of Psalm 120 is "recollection → present prayer → judgment → lament of circumstances," starting from the foundation of having been saved and ending with the reality of still being in a foreign land. This reverse structure is the soul of the opening of the Songs of Ascents: the pilgrim, with memories of what has been answered, enters a journey where home has not yet been reached. In just seven verses, the entire journey from faith to lament is completed, but this lament is not despair; it is the starting point for moving forward.
| Vocabulary | Original | Transliteration | Verse | Meaning |
|---|---|---|---|---|
| Song of Ascents | שִׁיר הַמַּעֲלוֹת | shir ha-ma'alot | Title | Pilgrimage liturgy / Song of 15 Steps: 15 psalms from 120-134 |
| Ascents | מַעֲלוֹת | ma'alot | Title | From alah (to go up): ascending a mountain / offering sacrifices / returning / steps |
| Distress | צָרָה | tsarah | 120:1 | Tightness / narrowness: a core word in Psalms |
| Call | קָרָא | qara | 120:1 | To cry out for help: similar to Psalm 18:6 |
| Answer | עָנָה | anah | 120:1 | To respond: vav-consecutive form |
| Deliver me | נָצַל | natsal | 120:2 | To rescue / save |
| Lips | שָׂפָה | safah | 120:2 | Organ of speech |
| Falsehood | שֶׁקֶר | sheqer | 120:2 | Untruth: similar to the Ninth Commandment |
| Tongue | לָשׁוֹן | lashon | 120:2 | Organ of speech |
| Deceit | רְמִיָּה | remiyah | 120:2 | Deception with a plan |
| Oath Formula | מַה־יִּתֵּן | mah-yitten | 120:3 | "What will He give you": Hebrew oath format |
| Add | יָסַף | yasaf | 120:3 | "To multiply" |
| Arrows | חִצֵּי | chitsei | 120:4 | Arrows for battle |
| Warrior | גִּבּוֹר | gibbor | 120:4 | Mighty warrior: similar to Genesis 10:9 Nimrod |
| Coals | גַּחֲלֵי | gachalei | 120:4 | Burning coals |
| Broom tree | רֹתֶם | rotem | 120:4 | Desert shrub: similar to 1 Kings 19:4 |
| Woe | אוֹי | oy | 120:5 | Deepest lament interjection |
| Sojourn | גּוּר | gur | 120:5 | To live as a foreigner / state of having no home |
| Meshech | מֶשֶׁךְ | Meshekh | 120:5 | Northern nomadic tribe: between the Black Sea and Caspian Sea |
| Kedar | קֵדָר | Qedar | 120:5 | Descendants of Ishmael in the Arabian Desert |
| Tents | אֹהֶל | ohel | 120:5 | Temporary dwelling of nomads |
| Long | רַב | rav | 120:6 | Many / great: expressing a long duration |
| Dwell | שָׁכַן | shakhan | 120:6 | To reside / settle: similar to the tabernacle mishkan |
| My soul | נַפְשִׁי | nafshi | 120:6 | Entire life |
| Hate | שָׂנֵא | sane | 120:6 | Strong aversion |
| Peace | שָׁלוֹם | shalom | 120:6-7 | Wholeness / completeness / reconciliation: highest Hebrew blessing |
| I am peace | אֲנִי שָׁלוֹם | ani shalom | 120:7 | "I am peace": two words juxtaposed nakedly |
| Speak | דָּבַר | dabar | 120:7 | To speak / declare |
| War | מִלְחָמָה | milchamah | 120:7 | War: opposite of shalom |
Psalm 120 has only 7 verses, but its structure is clear:
A Recalling salvation (120:1) , Foundation: He answered me
B Present plea for help (120:2) , Plea: Deliverance from lying tongues
C Proclamation of judgment (120:3-4) , Core: God will judge
B' Lament of wandering (120:5) , Current situation: Sojourning in Meshech and Kedar
A' Confession of longing to return (120:6-7) , Hope: I belong to peace
A and A' form a contrast between the beginning and end:
B and B' form a contrast:
The core C (verses 3-4) is a proclamation of judgment, at the center of the structure is God's response: He will answer deceitful tongues with sharp arrows and burning coals.
Psalm 120, as the opening, sets the "starting point" for the Songs of Ascents. The overall arc of this group of psalms is as follows:
Psalms 120-122 → Journey of Ascent (Meshech and Kedar → Looking to the mountains → Arriving in Jerusalem)
Psalms 123-127 → Tensions of Pilgrimage (Humiliation, Salvation, Joy, Enemies, Foundation)
Psalms 128-130 → Family, Suffering, Seeking Forgiveness
Psalms 131-132 → Humility, Renewal of the Covenant
Psalms 133-134 → Reunion, Night Blessing
Psalm 120 in this map is the "lament of departure," where the psalmist takes the first step from a distant place of exile; Psalm 121 is the "hope of looking to the mountains," lifting eyes to the mountains, hoping for His help; Psalm 122 is the "joy of arrival," finally reaching the temple in Jerusalem. These three psalms form the "opening trilogy" of the Songs of Ascents, moving from lament to hope to joy.
Psalm 120 features rich and intricate parallelism:
Synonymous Parallelism (120:2):
Antithetical Parallelism (120:7):
Synthetic Parallelism (120:5):
Psalm 120's unique structure is "recollection first, then situation." Most psalms follow a "distress first, then deliverance" pattern, but Psalm 120 reverses this. This is characteristic of the Songs of Ascents; the pilgrim, carrying memories of answered prayers, embarks on a journey that has not yet reached home. Memory as the foundation of faith is a theme that will recur in Psalms 121-134.
Merism is a Hebrew rhetorical device that uses two extremes to represent the whole (e.g., "heaven and earth" in Genesis 1 represents "the entire universe"; "high mountains and low valleys" represents "all places"). Psalm 120:5 "Meshech and Kedar," the farthest north and farthest southeast, represents "wherever I go, to the ends of the earth," signifying that the entire gentile world is my place of exile.
Pilgrimage traditions were common in the ancient world. Babylonians made pilgrimages to the Enlil temple in Nippur; Egyptians to Thebes; Greeks to Delphi; and Muslims to Mecca. However, Israelite pilgrimage had unique characteristics:
The Songs of Ascents were written for this pilgrimage ritual. Pilgrims from all over the country (and even from places of return from exile) would set out, singing Psalms 120-134 as they ascended to Jerusalem.
Meshech: Ancient records describe Meshech as a nomadic tribe between the Black Sea and the Caspian Sea. Assyrian records called them Mushki. Sargon II (722-705 BCE) campaigned against them. Herodotus also mentioned this tribe. They were known for trading slaves and copper (Ezekiel 27:13 "Meshech and Tubal, they were your merchants. They traded the persons of men and vessels of bronze for your merchandise"). Thus, the image of Meshech in the minds of Hebrews was "barbaric slave traders."
Kedar: Descendants of Ishmael's second son (Genesis 25:13; 1 Chronicles 1:29), one of the most powerful nomadic tribes in the Arabian Desert. Assyrian records called them Qadr, and they had fought against the Assyrian Empire. They were known for their "black tents" and "skilled archers." Song of Solomon 1:5 "I am dark, but lovely, you daughters of Jerusalem, like the tents of Kedar" uses Kedar's tents to describe blackness; Isaiah 21:17 "the number of the archers, the mighty men of the children of Kedar, will be diminished". In the minds of Hebrews, the Kedarites were "desert bandits."
Therefore, "I live in Meshech, I dwell in the tents of Kedar" uses two names that are not merely geographical markers but also carry cultural prejudices: slave traders and desert bandits, representing the most unsafe, uncivilized, and un-Israelite places. The psalmist is not just saying "I am far away"; he is saying "I am among the most uncivilized people."
Broom tree (rotem): Retama raetam, commonly known as white broom or Spanish broom, a shrub that grows in the Arabian Desert and the Sinai Peninsula. Its characteristics:
Therefore, Psalm 120:4 uses broom tree charcoal fire as an image of judgment for "deceitful tongues," borrowing Bedouin wisdom: the evil of the tongue is like broom charcoal; you think you've forgotten it, but it's still burning; you think it's passed, but it's still hurting. Thus, God's judgment uses equal intensity: broom charcoal, slow-burning and unquenchable.
Shalom is not just "peace"; it is a state of "wholeness." Other ancient Near Eastern cultures also had concepts of "peace"—Babylonian šulmum, Assyrian šalmu, Aramaic šelama—but Hebrew shalom has its unique aspects:
Therefore, Psalm 120:7 "I belong to shalom" is not just "I love peace"; it is a declaration, "I belong to God's kingdom."
| Scripture | Content |
|---|---|
| Gen 23:4 | Abraham in the land of the Hittites: "I am a stranger (ger) and a sojourner among you." |
| Lev 25:23 | "The land shall not be sold in perpetuity, for the land is mine; for you are strangers and sojourners with me." |
| 1 Chr 29:15 | David's prayer: "For we are strangers before you, and sojourners." |
| Ps 39:12 | "For I am a stranger with you, a sojourner." |
| Ps 119:19 | "I am a sojourner on the earth." |
| Ps 120:5 | "I live (garti) among Meshech." |
| Heb 11:13 | "These all... were strangers and pilgrims on the earth." |
| 1 Pet 2:11 | "Beloved, I beg you as sojourners and pilgrims." |
This theme runs through the entire Bible, from Abraham to believers. God's people are always "sojourners," their home is not on earth, but in heaven.
| Scripture | Content |
|---|---|
| Num 6:26 | Aaron's blessing: "May Yahweh... give you peace (shalom)." |
| Ps 120:6-7 | "My soul has lived too long with those who hate peace. I am for peace." |
| Ps 122:6 | "Pray for the peace of Jerusalem (sha'alu shalom Yerushalayim)." |
| Isa 9:6 | Messiah's title: "Prince of Peace." |
| Isa 52:7 | "How beautiful are the feet of him who brings good news of peace." |
| Jer 29:7 | "Seek the peace of the city": pray for the shalom of Babylon. |
| Luke 2:14 | "On earth peace, good will toward men." |
| Eph 2:14 | "For he is our peace... he himself is our peace." |
| Rev 21:2-4 | New Jerusalem: the ultimate fulfillment of shalom. |
Shalom extends from Aaron's blessing at Mount Sinai to its ultimate fulfillment in the New Jerusalem. The entire Bible is the story of God rebuilding shalom in a fallen world.
| Old Testament Scripture | New Testament Echo | Related Explanation |
|---|---|---|
| Ps 120:1 "In my distress I cried to Yahweh, and he answered me." | Heb 5:7 "Who in the days of his flesh, having offered up prayers and petitions with loud cries and tears... was heard for his godly fear." | Christ himself in Gethsemane is a prime example of "crying out in distress." |
| Ps 120:2 "Deliver my soul, Yahweh, from lying lips." | Jas 3:6 "And the tongue is a fire, a world of iniquity. The tongue is among our members, defiling the whole body... and is set on fire by hell." | James extends the imagery of "coals of broom" from Ps 120:4: the evil of the tongue is systematized. |
| Ps 120:5 "I live among Meshech." | Heb 11:13-16 "These all... were strangers and pilgrims on the earth... they desire a better country, that is, a heavenly one." | Psalm 120 is the poetic root of Hebrews 11's "sojourner theology": pilgrims are essentially citizens of the heavenly home. |
| Ps 120:5 "sojourner (ger)" | 1 Pet 2:11 "Beloved, I beg you as sojourners and pilgrims, to abstain from fleshly lusts." | Peter directly defines believers' identity as "sojourners": continuing Psalm 120. |
| Ps 120:7 "I am for peace." | Matt 5:9 "Blessed are the peacemakers, for they shall be called children of God." | The "peacemakers" in the Beatitudes: the spiritual embodiment of the Psalm 120 pilgrim. |
| Ps 120:7 "I am for peace, but when I speak, they are for war." | John 16:33 "In the world you have tribulation; but cheer up! I have overcome the world." | Jesus prophesies that believers will face a world that "hates peace": continuing the tension of Ps 120:7. |
| Ps 120:7 "peace" (shalom) | Eph 2:14 "For he is our peace... he himself is our peace." | Paul declares Christ himself to be shalom: the shalom longed for in Psalm 120 is fulfilled in Christ. |
| Ps 120:7 "I belong to peace." | Rom 12:18 "If it is possible, as much as it depends on you, be at peace with all men." | Paul exhorts believers to continue the spirit of the Psalm 120 pilgrim. |
Psalm 120 holds a special place in the Psalter as the opening psalm of the 15 Songs of Ascents. This position determines its characteristics; it is not an independent psalm but an entry point to a collection of psalms. Anyone who wishes to understand Psalms 120-134 must begin with Psalm 120, understanding why the pilgrim's journey of song begins not in Zion, but in Meshech and Kedar.
This psalm sets three foundational tones for the entire collection of Songs of Ascents:
First, the starting point of the pilgrimage is not "already perfect," but "far among foreigners." The psalmist of Psalm 120 takes the first step in the most un-believer-like place, offering profound comfort to all believers: you don't have to get yourself in order before you start; the journey itself is the process of getting in order.
Second, the foundation of the pilgrimage is not the present circumstance, but the memory of past salvation. Psalm 120:1 is a recollection, "He answered me." This verse becomes the foundation for the subsequent 14 Songs of Ascents; the pilgrim steps forward with this memory.
Third, the destination of the pilgrimage is not merely geographical, but shalom. The longing for shalom in Psalm 120:7 foreshadows Psalm 122:6, "Pray for the peace of Jerusalem," and the entire collection of Songs of Ascents unfolds in shalom.
For believers in later generations, every Christian in the world is the psalmist of Psalm 120. We all "live among Meshech and dwell in Kedar," in a generation that "hates peace." But we have Zion in our hearts; our home is in the New Jerusalem above. Psalm 120 does not offer us a solution to escape the world, but an attitude of "heart toward Zion" while in the world. And this attitude is the attitude of the Songs of Ascents: walking and singing, weeping and hoping, being lonely and believing, all at the same time.
As a "prototype, a benchmark," Psalm 120 is the representative work for all believers who are "sojourners in the world." From the pilgrims in Hebrews 11 to the "sojourners" in 1 Peter 2:11, from Augustine's contrast of "two cities" in The City of God to John Bunyan's Christian leaving the City of Destruction in Pilgrim's Progress, the "Meshech and Kedar" theme of Psalm 120 echoes throughout Christian history. It is a psalm "on the way," and all true believers are on the way.
Authoritative Commentaries
Further Reading
Chinese Resources (Contributions welcome)
| Theme | Content |
|---|---|
| Opening of the Songs of Ascents | Psalm 120 is the first of the 15 Songs of Ascents (120-134): the beginning of the pilgrimage liturgy |
| Memory as the Foundation of Faith | 120:1 first recalls "He answered me": the strength for pilgrimage comes from the memory of having been saved |
| Violence of the Tongue | 120:2-4 The greatest threat on the journey is not physical violence, but lying and deceitful tongues |
| Entrusting Judgment to God | 120:3-4 The psalmist does not take revenge personally, but declares that God will judge: consistent with Rom 12:19 |
| Imagery of Broom Tree Coals | 120:4 Broom tree coals in the Arabian desert burn the longest: the evil of the tongue is met with equal intensity |
| Rhetoric of Meshech and Kedar | 120:5 Place names from two extreme directions, north and southeast: representing "wherever I am, I am a stranger" |
| Identity as a Sojourner | 120:5 garti: pilgrims are essentially "sojourners"; their home is not on earth |
| Shalom vs. Milchamah | 120:6-7 Peace vs. war: the psalmist essentially belongs to shalom, but the world hates shalom |
| Soul Longing for Home | 120:7 "I am for peace, but when I speak, they are for war": the fundamental motivation for the Songs of Ascents |
| Preparing for Jerusalem | 120:7 Longing for shalom: sets the stage for Psalm 122:6, "Pray for the peace of Jerusalem" |