Part 2 Exegesis of Psalms 120:5-7 song of ascent
I want to begin with the reminder that in each culture and language poetry will have its unique style and form which is peculiar to itself. I am trying to identify the Hebrew sublime and pathetic. Which are not completely incongruitous with the Greek forms, those with which we have more awareness of in line with the ideas expressed by those such as Burke and Kant. Though our catalogue of figures of speech has its origin in the Greek and Latin, the tropes and figures, subdivisions and denominations in which my purpose is in distinguishing them and identifying them - still the present agenda is to explain the sentiments of the Hebrew and not the Greek. To mark the peculiar style of the Hebrew poet and distinguish between ancient Hebrew styles.
The purpose of Hebrew poetry at its core, is to instruct and give pleasure. As Lowthe says, 'instruction being the end, and pleasure the means'. Each species of poetry will have its unique way of acting on one's emotions, and so we distinguish between a praise psalm or a deliverance psalm and so on and so on. As I mentioned in the first part of this exegesis, psalm 120 is a narrative psalm. We have been and will continue to identify these three forms or modes of speech: the sententious, the figurative and the sublime. The Sublime and figurative have already been being laid bare. It is this half of the poem which the sententious becomes clear.
SIDE NOTE:
Here is a link to an online database for literary devices https://literarydevices.net/ . And here is a link to an online copy to the book I having been using to identify figures Bullinger's Figures of Speech in the Bible .
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₅ Woe is me for I sojourn in Meshech, for I dwell among the tents of Kedar!
₅ oyah li ki garati Meshech she'kanti im oholei Kedar.
Verse 5 makes use of Ecphonesis. Ecphonesis is "a crying out, an exclamation. An expression of feeling by way of exclamation. The figure is used when, through feeling, we change our mood of speech; and instead of merely making a statement, express it by an exclamation. So that ecphonesis is an outburst of words prompted by emotion, and is not used as though any reply were expected" (Bullinger, 927). When we see 'woe is me' we see a lament, a distressed soul. The poet is now fully expressing his pathos. Specifically he is releasing his emotions and showing us how they are enveloping him.
In regard to the narrative, our poet with this verse now brings us into that first person present tense player roll. This is done so that we might experience the immediacy of our poets' emotions in this situation. This increases the connection to the narrative and pulls us fully into the story. We are to feel what he feels, be overwhelmed as our poet is overwhelmed.
We also have the figure synonymia in use. Even though we have two different locations (or nations) mentioned and it appears that two things are being said, actually that is not the case. This is parallelism in the form of synonymia - "by which the subject in the first line is repeated in the next line, in different but synonymous terms. The lines are parallel in thought and synonymous in words" (Bullinger, 349).
sojourn : Meshech ⇆ dwell : Kedar
By this we know that two things are not being said but one. So let's dissect the vocab to understand the deeper meaning and the synecdoche as well.
Vocab:
"The Hebrew verb "guwr" (garati) primarily means to sojourn or dwell temporarily. It conveys the idea of living as a foreigner or stranger in a land that is not one's own. In ancient Near Eastern culture, being a sojourner or foreigner often meant living without the full rights and protections afforded to native-born citizens." (Strong's Lexicon)
"The Hebrew verb "shakan" (she'kanti) primarily means to dwell or reside. It conveys the idea of settling down or inhabiting a place. In ancient Israelite culture, the concept of dwelling was deeply significant. It was not merely about physical habitation but also about relationship and presence " (Strong's Lexicon ).
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Are Meshech and Kedar the physical locations in which our poet is dwelling? One translation says, "Woe is me that I am a stranger with the Asiatics, that I dwell in the tents of Arabs". Meshech was a northern region possibly modern day Turkey and Kedar was a nomadic nation that dwelt in the Arabia dessert. Israelites never dwelt among these nations. Our poet is characterizing or personifying his enemies with these places while making use of synecdoche to bring the full pathos through. If the characterization of these nations is meant to be applied to our poet's specific plight with liars then he is possibly typifying them as ungodly, sinful, violent, hostile, wicked, barbarous, false, unsafe.
Meshech might symbolize even a sense of being far away, alienated and separated from people who are trustworthy, who love and worship the Lord so that sojourning in Meshech is akin to being in exile.
"Kedar is often associated with hostility and opposition to Israel. The psalmist's reference to living among the tents of Kedar [could] symbolize residing among those who are antagonistic to the ways of God" (Berean Bible Study). I think this is very insightful to what our poet is expressing. It's not just about the evil being done to the poet but also very much about evil being done against God (as we spoke about in the previous post).
I want to look at these other passages to help us get at the meaning.
Before we continue, let's remember the pattern first mention in Part 1. I will reiterate it again: 1. looking to the Lord for help (from deceitful mouths/wicked men) 2. what a deceitful mouth will get you - the recompense of the Lord (what our poet petitions the Lord to dole out) 3. the way the poet feels (his pathos) 4. why he feels this way. And gratitude/praise for the Lord's help (including the way he feels because the Lord helps him).
Psalm 120 is a narrative psalm. Psalm 57 is a praise/thanksgiving psalm. Psalm 143 is a deliverance psalm. Let's look at how they compare.
Psalm 120 | Psalm 57 | Psalm 143 | |
Verse 1-3, Verse 1-3, Verse 1-2 | In my trouble I cried to the Lord, and he answered me. Deliver my soul, Oh Lord, from lying lips, from a deceitful tongue. What shall be given to you, and what more shall be done to you oh deceitful tongue? Sharp arrows of the warrior and coals of the broom tree. | Have mercy on me, O God, have mercy for in you my soul takes refuge. Under the shadow of your wings I take shelter until these calamities have passed. I cry out to God Almighty, who fulfills his purpose for me. He reaches down from Heaven and saves me, he rebukes those who trample me. | O LORD, hear my prayer. In Your faithfulness, give ear to my plea; in Your righteousness, answer me. Do not bring Your servant into judgment, for no one alive is righteous before You. |
Verse 5, Verse 4,6 Verse 3-4 | Woe is me, for I sojourn in Meshech, for I dwell among the tents of Kedar! | My soul is among the lions, I lie down with ravenous beats. With men whose teeth are spears and arrows, whose tongues are sharp swords. They spread a net for my feet, my soul was despondent. They dug a pit before me, but they themselves have fallen into it! | For the enemy has persecuted my soul; he has crushed my life to the ground. He has made me dwell in dark places, like those who have long been dead. Therefore my spirit is overwhelmed within me, my heart is desolate within me. |
Verse 6, Verse 7-9, Verse 6-7 | Too long has my soul had its dwelling with those who hate peace. | My heart is steadfast, Oh Lord, my heart is steadfast! I will sing and make music. Awake, my glory! Awake, Oh harp and lyre! I will awaken the dawn! Praise you O Lord among the nations, I will sing your praises among the peoples! | I stretch out my hands to you, my soul longs for you, as a parched land. Answer me quickly O Lord, my spirit fails, do not hide your face from me, or I will become like those who go down to the pit. |
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With these other passages in mind, let us flush out what is being said. Again, two things are not being said but one. Very plain and simple it is something like 'I dwell among my enemies'. But something more emotional is expressed such as 'I am living in hell!'. Or 'I live among lions' (psalm 57). Or 'I am dwelling in dark places' (psalm 143). And this too is meant 'I dwell among those who do not speak with the Lord' (or do not keep His commandments/are not in relationship with Him). This last one comes from understanding verse 7 fully. We know that the poet is specifically talking about liars thus 'I dwell among liars or deceitful people' is also a straightforward simple interpretation. Or 'I live among those who love deceit'. And if we inverse this and complete the circle of imagery, we have this reasoning - to live among deceitful people is to live among strangers or enemies.
consider psalm 144:111 " "Rescue me and deliver me from the hand of foreigners, whose mouth speaks lying words, and whose right hand is a right hand of falsehood".
Use of Synecdoche, also called transfer - the exchange of one idea for another associated idea is in use. In which 'to dwell among Meshech & Kedar' is put in place for 'to dwell among my enemy or wicked men or liars'.
This verse is utter catharsis. Our poet is purging his physical, emotional and spiritual distress. His torment and anguish. His sorrow and pain. In all the ways he is suffering 'woe!' he cries, 'woe!' is me.
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There is something more causing the poet anguish. And these next few passages spell it out for us.
Psalm 41:4-9 “I said oh Lord be gracious to me, heal me for I have sinned against you. My enemies say with malice, when will he die and be forgotten? My visitor speaks falsehood, he gathers slander in his heart, he goes out and spreads it abroad. All who hate me whisper against me, they imagine the worst for me. A vial disease has been poured into him, he will never get up from where he lays! Even my close friend whom I trusted, the one who shared my bread, has lifted up his heel against me.”
in Jeremiah 9 The Lord expresses this same sentiment to us. "If only I had a traveler’s lodge in the wilderness, I would abandon my people and depart from them, for they are all adulterers, a crowd of faithless people. They bend their tongues like bows; lies prevail over truth in the land. For they proceed from evil to evil, and they do not take Me into account,” declares the LORD. “Let everyone guard against his neighbor; do not trust any brother, for every brother deals craftily, and every friend spreads slander. Each one betrays his friend; no one tells the truth. They have taught their tongues to lie; they wear themselves out committing iniquity. You dwell in the midst of deception; in their deceit they refuse to know Me”.
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How much of language is simply the words being used? That it comes to be that even if we just focus on words, semantics must come in to play and figures become the brush strokes of the world created by our words. "A figure is simply a word or sentence thrown into a peculiar form, different from its original or simplest meaning or use" (Bullinger, xv). So even in this instance that it is not true to fact - our poet is not literally dwelling in these nations, but how true to feeling it is! How full of passion and emotion! His figurative style by way of expression is galvanic and vulnerable.
As communication in written form relies so heavily on language - words, yet even in real life communication does not entirely depend solely on the words but also on the factors that accompany the words such as hand gestures, clothing, relational information, tone and pitch and the silent languages - a true emotion cannot be expressed by the use of words simply as they are. First one begins with the reason - the literal, the raw material of the words themselves, but for more to understood one must delve into the passions. In this case, the most important thing the poet wants to express is not just the predicament, but the way he is feeling. And how he is tormented by the way he is feeling. At this point in our poets narrative, he wants us to fully understand how he felt. This verse is saying, 'I am so overwhelmed! I am so disturbed! I am so distraught!' His narration is like a song. He has become a composer. His words are the notes and how he strings them together will give us the tempo and mood of his ballad. And whatever that is, is the emotion that he wanted the listener/reader to comprehend. And we will feel something in response to this. Such is the result of pathos expressed. Not only is there force, but beauty and sublimity of his sentiments through the vivid imagery and figures used to express his passions/emotions.
"Reason speaks literally, the passions poetically. [We] find, with whatever passion it be agitated, remains fixed upon the object that excited it; and while it is earnest to display it, is not satisfied with the plain and exact description; but adopts one agreeable to its own sensations, splendid or gloomy, choked or unpleasant. For the passions are naturally inclined to amplification; they wonderfully magnify and exaggerate whatever dwells upon the mind, the labor is to express it in animated, bold, and magnificent terms" (Lowthe, 190). Has our poet labored successfully? Is his imagery splendid and has he employed figures of extraordinary form of expression?
Indeed. For it is the poet's use of pathos that gives us texture and tonality to his song. Our composer began his song in adagio crescendoing into allegretto using emotional and ornate raucous notes. We are now speeding along in presto to just as quickly decrescendo to end with a quietness that provokes the soul even as greatly as the climatic vista we were just brought to did. Ah, cómo la musica entra por el oído y va al corazón!
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The nature of the figurative style is, in my opinion at once and immediately manifest within Hebrew poetry. But I am suggesting with this exegesis that the figurative style is being used and I have been marking each use in this poem (these songs of ascent). I am specifically marking each figure of speech in bold and defining them in each post (by way that the reader may become accustomed to each figure for their own spiritually academic and personal pursuits). I didn't intend for these blogs to be so long or come off as highbrow. I do enjoy the study and want to make sure I exhaust it. In doing so I get lost in the deep study of semantics in the Scriptures. But compared to the studies done with freebiblecommentary which do not make strong suggestions of interpretation, I do make clear suggestions on meaning. However, each reader must make their own decision on interpretation. But the other main purpose of my blogs is to provide a great deal of information to make decisions of interpretation with. It may seem excessive or pedantic, but I personally wouldn't make my decision on interpretation with any less (I'm pretty sure I could with more). And how can I contain my admiration for the Scriptures!? How much there is to explore and allow the Spirit to unveil!? What a blessing to have the resources of such great minds, and categories of figures of speech already compilated?! Even musings on the sublime in sacred poetry already undertook?!
I do not profess to being irreproachable in my findings. They are, as I am the one expressing them, only my opinions (based off the level of research and study I am at. Which is never as deep or high as we want it to be). The study of the scriptures is a lifelong endeavor. Let us enjoy it and linger as long as we still have breath in our lungs.
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₆Too long has my soul had its dwelling with those who hate peace.
₆ rabbat shekanah lah nefshi im sone shalom
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Here is where our poet's pathos starts to temper out. The chords are full of melancholy now. This verse sets the tone for that anguish and dissatisfaction, that wallowing in despair. The clouds are gathered grey and heavy.
It seems it can even be translated as 'long enough'. And this is a different expression. It comes across more as a declaration that it is time for this to change. Like, 'enough is enough'.
I feel like, the poet has softened his pathos and now expresses it by asteismos or urbanity. which is a feeling of expression by way of politeness. I think the politeness is used by way of simplification in contrast to something very direct like we see in psalm 57 and 143. This verse is subtle, it's polite and gentle.
Here in 57:4,6 we see the same sentiment expressed (highlighted in blue) - "My soul is among the lions, I lie down with ravenous beats. With men whose teeth are spears and arrows, whose tongues are sharp swords. They spread a net for my feet, my soul was despondent". I was depressed, dejected or extremely discouraged.
And here - Psalm 143:3-4"For the enemy has persecuted my soul; he has crushed my life to the ground. He has made me dwell in dark places, like those who have long been dead. Therefore my spirit is overwhelmed within me, my heart is desolate within me. I stretch out my hands to you, my soul longs for you, as a parched land. Answer me quickly O Lord, my spirit fails, do not hide your face from me".
| psalm 120:6 | psalm 57:6 | psalm 143:4 | |
| Too long has my soul had it's dwelling among those who hate peace. | My soul is among the lions...my soul was despondent. | My spirit is over-whelmed with in me, my heart is desolate within me...My spirit fails. |
The point is not a direct jab of pathos like with verse 5. Yet a despondency is being expressed here and not a steadfastness like which is seen in psalm 57:7. They haven't fully left the woefulness state of being verse 5 brought us to. Only that it is getting quieter, mellower. With it, we are meant to dwell in the place of despondency. In the feeling of one's soul failing. Maybe for a brief reflection on the suffering that comes from feeling overwhelmed and desolate. I'm not sure the poet intended to stimulate the reader to empathy. He still has us in that first person experience roll and so this would be a side effect.
But with this being said, if we look at a few different concepts of expressions we can at least rule out certain ones. So this is where sorting out semantics comes in. We had 3 different interpretations suggested:
① It's been such a long time.
② I can't take this anymore!
③ Enough is enough.
I believe we have ruled out 2 and 3. The translation of this word to 'too much' does express something more than just 'great amount'. And I do think the first is the best understanding of what is being expressed. For me, with my understanding of verse 7 our next verse, this also makes more sense. So that the ASV translation I like the best with - "My sole hath long had its dwelling with him that hate peace" or 'my soul hath had a great amount of time with'. The pathos wants us to wallow in this mood. It's not an energetic release of woe (②) nor is it a breaking forth and out (③ ).
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Here let us digress a little more on those who hate peace and focus on how they are not in conversation with the Lord.
Let us look at the word for reprobate. It means to not have God in your thoughts. This is mirrored in psalm 10:4 when it says the wicked, the haughty do not think of God. He is not in their thoughts. The scriptures abound with examples of the specific distinguishing of the wicked, element to those who are liars and quick to violence – that these individuals are not in conversation with the Lord.
Many Christians would express that as they have sought the Lord, the Holy spirit works to forgive, have compassion, communicate, work things out, restore. We feel called for peace when there are disputes. We feel called for peace and not conquest. Proverbs 13:3 says "the one who guards his mouth preserves his life, but the one opens wide his lips comes to ruin".
As we look the wicked, lets discuss a little more the seat of their heart that harbors war. "The Hebrew word for "war" indicates conflict, strife, and hostility. This dichotomy between outward expression and inward intention is a common theme in Scripture, highlighting the deceitful nature of humanity's heart as described in Jeremiah 17:9. The historical context may reflect the treachery of false friends or political alliances in ancient Israel, where outward peace often masked inner conflict” (Study Bible Psalm 55).
When we remember the imagery psalm 55 gives us with "words softer than oil, yet they are drawn swords" we get that clarity about being for battle/war. the word 'drawn' here tells us of a readiness for battle.
Let us also remember pslam 10:3 "For the wicked man boasts in the cravings of his heart, he blesses the greedy and reviles the Lord. In his pride the wicked man does not seek the Lord, in all his schemes he does not think of God. He is secure in his ways at all times, Your lofty judgments are far from him, he sneers at all his foes. He says to himself, I will not be moved. From age to age I am free of distress. "
Psalm 140:1 2 "Rescue me, O LORD, from evil men. Protect me from men of violence, who devise evil in their hearts and stir up war all day long".
Lets look at jereemiah 9:8 "“Their tongue is a deadly arrow; It speaks deceit; With his mouth one speaks peace to his neighbor, But inwardly he sets an ambush for him"
Proverbs 13:5 " The righteous man hates falsehood, but a wicked man acts distuingingly and shamefully".
and Psalm 62:3,6" How long will you assail a man that you might murder him, you who are like a leaning wall or tottering fence? For you counsel a man only that you might thrust him down from his high position. Light and falsehood. Bless with your mouth, but inwardly you curse with your heart."
"The phrase "speaks peace" uses the Hebrew word shalom which is rich in meaning, encompassing peace, completeness, and welfare. To speak "shalom" is to offer a blessing of wholeness and harmony. However, the duplicity here is stark; the outward expression of peace is contradicted by the inward intention" (Study Bible Jeremiah 9).
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→use of metonymy - those who hate peace put for sinners, or the wicked, those who do not keep the Lord's commandments. Or our lying lips.
Liars and those who love what is worthless and aim at deception are equated with those who hate peace. Which gives us this presession of metonymy:
Lying lips ⇆ liars ⇆ Meshech & Kedar ⇆ the wicked ⇆ Those who hate peace
→Also, use of metonymy - soul is put for life.
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₇ I am for peace, but when I speak, they are for war.
7 ani sha 'lom vechi adaber hemmah lamilchamah
This is the common translation of this passage. The idea expressed with this understanding is that the poet is a man of peace, but when he speaks (then it infers for peace), those who hate peace or the liars (verses3&6) are in opposition and are bent on contention and strife.
Now, Bullinger believes this is a use of ellipsis. So then what is the word that is left out? The more accurate translation has 'I peace, but when I speak, they for war'. Bullinger says "the verbs to be supplied are doubtlessly - love and break forth. thus 'I [love] peace; but when I speak, they [cry out] for war'. Or 'they break forth into war' " (Bullinger, 29). But I think this and the most common translation of this verse are not quite right.
This is the translation I think is the most accurate. I got the translation from A Daily Dose of Hebrew given here video psalm 120:7, which says " I am peaceful, and for I speak, they are for battle".
So let's break it down now -
⇾I am peaceful or I am a man of peace or I am for peace.
⇾And for or BECAUSE. It is not 'thus' or 'but when'. Rather it is 'because' I speak. And here something else is inferred rather than 'I speak for peace', it is 'I speak to/with the Lord'.
⇾'They' are those who are for battle are our lying lips and those who hate peace (verses3&6).
⇾'They are for war' is a complete thought expressed. Simply 'liars are for war'. It isn't contingent on him speaking or specifically speaking for peace. in the previous post we discussed who liars are and this was a common feature. I will remind us briefly using psalm 64 in which he describes liars as 'the mob of workers of iniquity', who 'ambush the innocent' and who 'hold fast to their evil purpose' and 'devise injustices'. And even in Jeremiah 9 we remember God says liars 'refuse to know Me'.
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So now then we can say this verse is saying something more like this 'I am for peace, because I speak with the Lord, but they are for war'. And we find another thing is inferred. That they are for war 'because they do not speak with the Lord'. This is linked back to what we discussed in verse three in part 1 of exegesis of psalm 120.
So we have a figure involving omission but not by ellipsis. I think it is syllogismus - "a reckoning altogether, a bringing of all the premises; and conclusion before the mind". Logic dictates "that if we have a premise, necessarily we must have a conclusion that follows. But this term syllogismus is given because of the departure from this rule, the law of logic being legitimately broken for the sake of emphasis. The conclusion is omitted and it is left to the imagination to enhance and heighten the effect" (Bullinger, 165).
So our premise is 'I am a man of peace because I speak to the Lord'. But they are for war. So it is left for us to conclude that they do not speak to the Lord. That is, they are not in relationship with the Lord, they do not keep His commandments (they are liars) and this makes them the opposite of peaceful (for war).
Use of Antithesis - a figure by which two thoughts, ideas, or phrases are set over against one another in order to make a striking contrast. And here in this verse it is done plain and clear.
I for peace ⇋ They for war
I speak with the Lord ⇋ They don't speak with the Lord
So it is not telling us about how liars break forth into war when he is speaking for peace. It is telling us about two states of being - a peaceful one with the Lord. And a hostile one without the Lord. These next three passages address the root of the issue - which is what is in the heart as we discussed with psalm 64.
So we see the thing verse 7 infers here in Proverbs 12:17-22 "Deceit is in the heart of those who devise evil, but counselors of peace have joy. No harm befalls the righteous, but the wicked are filled with trouble".
And here in Psalm 66:17-19 "I cried to Him with my mouth and praised Him with my tongue. If I regard wickedness in my heart, the Lord will not hear. But certainly God has heard; He has given head to the voice of my prayer".
And here proverbs 6:12-19 “A worthless person, a wicked man, walks with a perverse mouth, winking his eyes, speaking with his feet, and pointing with his fingers. With the seat in his heart he devises evil; he continually sows discord. Therefore calamity will come upon him suddenly".
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It is here in this verse that the sententious is most apparent. The righteousness of the Lord is indeed lofty. It appears to me that sententiousness is often correlated with pompousness, self-righteousness or judgmental preachiness and typified as excessive moralizing. But I do not take it so negatively nor do I think this to be the correct way to define the type of sententiousness applied in the ancient texts. So let me lay down the definition of the sententious that I am working from. Let it be that of a 'giving to or abounding in aphoristic expression' (merriam-webster dictionary). Or a concise moral sentiment. The scriptures are riddled with such delicious morsels.
Here are a few from Proverbs 12 which have similar sentiments to this psalm and affirms our translation of verse 7.
"An evil man is ensnared by the transgression of his lips, but the righteous will escape from trouble" 12:13.
"The words of the wicked lie in wait for blood, but the mouth of the upright will deliver them" 12:6.
Though this psalm isn't so direct with the application of its sententiousness as in these proverbs, I do feel it is at work here in verse 7 - which is the moral sentiment of our narrative. In "Lectures on the Sacred Poetry" Lowthe states the sententious style to be the primary characteristic of Hebrew poetry and that this is most apparent (pg. 65). "Indeed [there] are many passages in the sacred writings highly figurative and infinitely sublime, but all of them manifestly assume a sententious form" (Lowthe, 65). Lowthe does offer remarks on the structure and metric of the sententious poem and this psalm doesn't exactly fit the mold. I can't use that as proof in declaring this psalm as being sententious. But this psalm certainly fits the form of sentiments expressed being concise and expressing strong admiration for the Supreme power of the Lord - as a concise moral sentiment.
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Our poet, David, was known for his deep reverence for the Lord and commitment to the Torah. How many times did he express something like 'I love Your law!', ''my soul longs after Your precepts' and 'I treasure Your word in my heart that I might not sin against You'. As the Hebrew word for psalm is Tehillim which means praises, I would agree with Lowthe that the sententious is the primary characteristic. My point being, that a praise is pointing out God's righteous character and behavior. The ancient Hebrew praised the Lord by declaring these types of moral sentiments about Him and His righteousness. "A righteous man is like a flourishing palm tree in the courts of the Lord. Still yielding fruit in old age, being green and full of sap, declaring 'the Lord reigns'" (psalm 62).
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₁ In my trouble I cried to the Lord, and He answered me.
₇ I am for peace, but when I speak, they are for war.
Let's link verse 1 and 7. as calling on the lord is how of poet is helped. Thus he is peaceful, because he has the Lord - who answers when he calls, who rescues him. You can revisit the conversation about calling on the Lord here in part 1 of this exegesis.
Let us look at other passages that demonstrate one who has the Lord is a man of peace or is peaceful.
psalm 116: 5-8 "The LORD is gracious and righteous; our God is full of compassion. The LORD preserves the simplehearted; I was helpless, and He saved me. Return to your rest, O my soul, for the LORD has been good to you. For You have delivered my soul from death, my eyes from tears, my feet from stumbling".
Psalm 55: 15 -19 "Let death seize them by surprise; let them go down to Sheol alive, for evil is with them in their homes. But I call to God, and the LORD saves me. Morning, noon, and night, I cry out in distress, and He hears my voice. He redeems my soul in peace from the battle waged against me, even though many oppose me. God will hear and humiliate them—the One enthroned for the ages—because they do not change and they have no fear of God".
psalm 27:5-7,11-14 " For on the day
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₆Too long has my soul had its dwelling with those who hate peace.
₇ I am for peace, but when I speak, they are for war.
So then let us link verse 6 with 7. Prior to this verse which tells us, our poet is able to be at peace, the poet had just released great pathos specifically because he feels overwhelmed by the length of time he has been in a non-peaceful environment.
So let's compare some passages. There are other passages in which we see that which the poet is expressing here and it is much more flushed out. In contrast to verse 6, our poet flushes out his pathos (about liars) very directly in psalm 31, which is a deliverance psalm.
Verses 9-13 says, "Be merciful to me, O LORD, for I am in distress; my eyes fail from sorrow, my soul and body as well. For my life is consumed with grief and my years with groaning; my iniquity has drained my strength, and my bones are wasting away. Among all my enemies I am a disgrace, and among my neighbors even more. I am dreaded by my friends— they flee when they see me on the street. I am forgotten like a dead man, out of mind. I am like a broken vessel. For I hear the slander of many; there is terror on every side. They conspire against me and plot to take my life".
The short narrative that 120 is, is likely referring back to a time related to a deliverance psalm such as this. Since the out-poor of the heart is very different in a deliverance psalm, the pathos much more ever present and palpable, the intention behind this narrative is different. It is clearly focused on a specific truth, as its purpose it not simply to express pathos or ask for help. I would say that truth is brought to life here in verse 7 and it is that in the Lord there is peace. Maybe even, this is the ancient version of the simple statement that says so much more than just 'It is well with my soul'. A song that was written by a man who had lost his fortune in a fire and his daughters in a shipwreck.
♫ When peace like a river, attends my way,
when sorrows like sea billows roll;
whatever my lot, You have taught me to know,
it is well, it is well with my soul. 🎝
As a follower of Jesus, do you feel more peaceful with Him then you did without Him? Do you find yourself trying to create peace and choose peaceful decisions? as if the Spirit is teaching you and guiding you by the spirit of the Prince of Peace? That something divine is bringing forth the fruit of peace in your life? Contention is a part of life, but would you say that because you know Jesus, you want peace more than you did before? You seek for peaceful resolutions. That you might even be silent like a lamb led to the slaughter when dealing with strife (Is 53)? Do you consider Jesus who bore such hostility by sinners against himself when you are facing hostility from others (Heb 12)? Are you not seated in peace in your heart because you can call on the name of the Lord? And you know He is for you and will answer you? Do you believe this about the Lord? Hebrews say rest is for those who believe.
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In the third part of this exegesis we will look more at the comparison of psalm 62 to psalm 120. And it will flush this next point out a little more. But for now, in order to just get to the end of this post, I will sum up what it offers us to reflect upon.
Psalm 62 gives us a showing of our poet leading himself to rest in the peace of the Lord. psalm 120 doesn't show us this. instead, The flow of 120 has the narrative take us to the height of the poet's pathos as if in the present tense, present moment in verse 5 with anguish from being among liars, then to give us another expression of pathos if a different flavor in the poet's pain at being in that place (among liars). The narrative ends with a truth that confirms and cements peace - I am at peace because I have the lord.
yet in both psalms the psalmist makes a point that doing inquity is connected to no peace. That War is such a man's state of being. Job 27:15 tells us "This is the wicked man’s portion from God— the heritage the ruthless receive from the Almighty. Though his sons are many, they are destined for the sword...".
And Isaiah 59 says "But your iniquities have made a separation between you and God, your sins have hidden His face from you so that He does not hear....your lips have spoken falsehood, your tongue mutters wickedness... they conceive mischief and bring forth iniquity...Their thoughts are thoughts of iniquity. Devastation and destruction are in their highways. They do not know the way of peace, there is no justice in their paths, they have made their paths crooked, whoever treads on them does not know peace" (v2-8).
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No person will ever fully conquer fear or anxiety or despair. Believing is active. Davids's life is a testament to this. His psalms are relatable because he was honest with his emotions. They are powerful because they allow us to see a man who took every thought captive. In the face of fear he fought by reminding himself who the Lord is. The Psalms give us such a wealth of example, that we must continue to confirm and confess who the Lord is and his truth in the face of 'a host encamped against us' or 'in the valleys of the shadows of death'. Doing so invites the spirit and the power of the Lord to rule over a situation.
How wonderfully said in psalm 62:8 'Trust in Him at all times, Oh peoples, pour out yourselves before Him'. Expressing is human, it is good. Our poet doesn't 'shove it down' or try not to feel these things. no he does feel and he even expresses them. Sometimes we see him wallow it the emotions. But we also see the poet then declaring truth over himself and the situation. not to be taken no where by the emotions but he actively seeks the Lord to come back to peace, even if the situatio hasnt changed. Psalm 120 also gives us clarity on what to do when we are overwlemed to get back to peace, and that is to call on the nae of the Lord. So the next time you are ovewelmed by despair or anxiouness, call on thename of the Lord, for he is your refuge and you will find peace. And psalm 62's last verse 11-12 demonstrate active belief -a statement of truth abotu the Lord. Let His rod and His staff comfort you, even when you are in those dark places. For psalm 23 goes on to tell us the truth that the Lords peace is available even in those places, your cup will still overflow, He will still anoint your head with fresh oil and 'He will even preapre a table in the presence of thine enemy'. Truly, goodness and kindess will follow me all the days of my life and I will dwell in the house of the Lord unto perpetuity'.
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In other passages like psalm 64 we see the metaphor and simile made use to describe lies as arrows and swords. There is intent and delight to harm. That these lies and schemes are bubbling up and out from the root location, deep within a man's heart. What a sorrowful tings, what aptiful thing. at the root of lying is witchcraft. for this is simple the act of doing things for your own gain and by your own power. we remember the passages that describe the liar as one who feels confident in his schemes and even says 'aha aha!' (ps 70). But we know, the Lord is not a liar, that those who dig the pit will fall into it themselves (revisit part 1 to look at the passages that discuss the recompense of the Lord). In the part of this exegesis we will look more at the passages which give us a call for that recompense, however in this pslam the poet does not call for it. In verse 3 he simply reminded us all that it is fact that can not be escaped. The narrative never focuses on any righteousn indignation against liars. in truth it lays everything out fasst and simple and works to its main point without hesitation. This narrrative is about the shelter of the Lord. I would say the emotion that verse 7 has is one of peace and gratitude and stability.
conclusion:
As I have first suggested in part 1 , this psalm is a narrative psalm with a consise flow of thought. The psalm llustrates the value of relationship with the Lord. It is didactic at its foundational purpose. Though it makes us of the pathetic(pathos), it is not written with the reigning purpose of releasing pathos. This particular psalm ends on the sententious, expressing a moral precept passively in brevity and pithy, with animated pathetic(pathos) expression and sublime sentiment. It invoked graphic imagery concerning the wrath and judgement of the Lord against wickedness and the moral truth of the law of the Lord →there is no peace for the wicked but the one who trusts in the Lord will be delivered. proverbs 12:19-20 sums it up everything this narrative of 120 did in a short sententious Mashal.
Works citied:
The Bible. multiple translations. using Biblehub.com.
Bullinger, E.W. Figures of Speech used in the Bible.1898.
Martino Publishing. Eyre & Spottiswoode London.
Rev. Lowthe, Robert. Lectures on the sacred poetry of the Hebrews.1815.
Printed & Published by Joseph Buckingham. Winter-Street, Boston.
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