(5) Mesech.--This name is generally identified with Moschi, mentioned by Herodotus (iii. 94), a tribe on the borders of Colchis and Armenia. It appears again in the prophet Ezekiel 27:13; Ezekiel 38:3; Ezekiel 39:1. The only reason for suspecting the accuracy of this identification is the remoteness from Kedar, who were a nomad tribe of Arabia. (See Genesis 25:13; Song of Solomon 1:5.) But in the absence of any other indication of the motive for the mention of these tribes here, this very remoteness affords a sufficiently plausible one; or they may be types of savage life, selected the one from the north, and the other from the south, as poetry dictated. It is quite possible that the circumstances amid which the poet wrote made it necessary for him to veil in this way his allusion to powerful tribes, from whose violence the nation was suffering. At all events, the two concluding verses leave no doubt that some troubled state of affairs, in which the choice of courses was not easy, and affecting the whole nation. not an individual, is here presented.
Verse 5. - Woe is me, that I sojourn in Mesech. This is scarcely to be understood literally. Israel never "sojourned in Mesech," i.e. among the Moschi, who dwelt in Cappadocia, nor dwelt among the tents of Kedar, a people of Northern Arabia. The writer means that he dwells among hostile and barbarous people, who are to him as Kedar and Mesech. Possibly the Samaritans and Ammonites are intended. That I dwell in the tents of Kedar; rather, among the tents (see the Revised Version).
120:5-7 It is very grievous to a good man, to be cast into, and kept in the company of the wicked, from whom he hopes to be for ever separated. See here the character of a good man; he is for living peaceably with all men. And let us follow David as he prefigured Christ; in our distress let us cry unto the Lord, and he will hear us. Let us follow after peace and holiness, striving to overcome evil with good.
Woe is me, that I sojourn in Mesech,.... Meshech was a son of Japheth, Genesis 10:2; whose posterity are thought by some to be the Muscovites (z) and Scythians, a barbarous sort of people: Mesech is frequently mentioned with Tubal and his brother, and with Gog and Magog, Ezekiel 38:2; the Targum here calls them Asiatics. Rather the Cappadocians, according to Josephus (a); and Strabo (b) makes mention of a city of theirs, called Mazaca: and the rather, since they are mentioned with the Kedarenes, or Arabian Scenites, and were nearer to the land of Judea than the former;
that I dwell in the tents of Kedar; Kedar was a son of Ishmael, Genesis 25:13; whose posterity were Arabians, as the Targum here renders it; and Suidas (c) says, they dwelt not far from Babylon, when he wrote; they lived a pastoral life, and dwelt in tents: Pliny (d) makes mention of Arabs, called Cedrei; and also of Scenite Arabs, from the tents they dwelt in, which they could remove from place to place for the sake of pasturage. And among these David dwelt, when in the wilderness of Paran, 1 Samuel 25:1; though some think David never dwelt among any of those people, but among such who were like unto them for ignorance, idolatry, and barbarity. Some render the words, "woe is me, that I sojourn so long, dwelling as in the tents of Kedar" (e); as when he was among the Philistines and Moabites; nay, even he may compare his own people to those, many of whom it was as disagreeable dwelling with as with these: and we find Isaiah, Jeremiah, and Ezekiel, speaking of them in their times in like manner, and making the same complaints, Isaiah 6:5. And very grieving and distressing it is to good men to have their abode among wicked men; as well as it is infectious and dangerous: to hear their profane and blasphemous talk, to see their wicked and filthy actions, and to observe their abominable conversation, is very vexatious, and gives great uneasiness, as it did to righteous Lot, 2 Peter 2:7. The first clause is rendered by the Septuagint, Vulgate Latin, and all the Oriental versions, "woe is me, that my sojourning is prolonged"; to which the next words agree, Psalm 120:6.
(z) Davide de Pomis, Lexic. fol. 86. 1. 3. (a) Antiqu. l. 1. c. 6. (b) Geograph. l. 12. p. 370. Rufi Fest. Breviar. Vid Suidam in voce (c) In voce (d) Nat. Hist. l. 5. c. 11. (e) Weemse's of the Ceremonial Law, c. 3. p. 8.
that I dwell in the tents of Kedar; Kedar was a son of Ishmael, Genesis 25:13; whose posterity were Arabians, as the Targum here renders it; and Suidas (c) says, they dwelt not far from Babylon, when he wrote; they lived a pastoral life, and dwelt in tents: Pliny (d) makes mention of Arabs, called Cedrei; and also of Scenite Arabs, from the tents they dwelt in, which they could remove from place to place for the sake of pasturage. And among these David dwelt, when in the wilderness of Paran, 1 Samuel 25:1; though some think David never dwelt among any of those people, but among such who were like unto them for ignorance, idolatry, and barbarity. Some render the words, "woe is me, that I sojourn so long, dwelling as in the tents of Kedar" (e); as when he was among the Philistines and Moabites; nay, even he may compare his own people to those, many of whom it was as disagreeable dwelling with as with these: and we find Isaiah, Jeremiah, and Ezekiel, speaking of them in their times in like manner, and making the same complaints, Isaiah 6:5. And very grieving and distressing it is to good men to have their abode among wicked men; as well as it is infectious and dangerous: to hear their profane and blasphemous talk, to see their wicked and filthy actions, and to observe their abominable conversation, is very vexatious, and gives great uneasiness, as it did to righteous Lot, 2 Peter 2:7. The first clause is rendered by the Septuagint, Vulgate Latin, and all the Oriental versions, "woe is me, that my sojourning is prolonged"; to which the next words agree, Psalm 120:6.
(z) Davide de Pomis, Lexic. fol. 86. 1. 3. (a) Antiqu. l. 1. c. 6. (b) Geograph. l. 12. p. 370. Rufi Fest. Breviar. Vid Suidam in voce (c) In voce (d) Nat. Hist. l. 5. c. 11. (e) Weemse's of the Ceremonial Law, c. 3. p. 8.