29041831 psalm-133-commentary

PSALM 133 COMME�TARYWritten and edited by Glenn Pease

PREFACE

The object of this commentary is to bring together the comments of a number ofauthors in one place to make the study of this Psalm easier for the Bible student.Sometimes I do not have the author's name, and if it is known and told to me, I willgive credit where it is due. If there is any author who does not wish his wisdom to beincluded in this study, I will remove it when that author expresses his wish to have itremoved. My e-mail is [email protected]

I�TRODUCTIO�

1. SPURGEO�, “Song of Degrees of David. We see no reason for depriving David ofthe authorship of this sparkling sonnet. He knew by experience the bitternessoccasioned by divisions in families, and was well prepared to celebrate in choicestPsalmody the blessing of unity for which he sighed. Among the "songs of degrees",this hymn has certainly attained unto a good degree, and even in common literatureit is frequently quoted for its perfume and dew. In this Psalm there is no wry word,all is "sweetness and light", -- a notable ascent from Psalm 110 with which thePilgrims set out. That is full of war and lamentation, but this sings of peace andpleasantness. The visitors to Zion were about to return, and this may have beentheir hymn of joy because they had seen such union among the tribes who hadgathered at the common altar. The previous Psalm, which sings o f the covenant,had also reveal ed the centre of Israel's unity in the Lord's anointed and thepromises made to him. �o wonder that brethren dwell in unity when God dwellsamong them, and finds his rest in them. Our translators have given to this Psalm anadmirable explanatory heading, "The benefit of the communion of saints." Thesegood men often hit off the meaning of a passage in a few words.”

2. This Psalm is an effusion of holy joy occasioned by the sight of the gathering ofIsrael as one great household at the yearly feasts ... There might likewise be anallusion to the previous jealousies and alienations in the family of Israel, whichseemed to be exchanged for mutual concord and affection, on David's accession tothe, throne of the whole nation. --Joseph Addison Alexander.

1. How good and pleasant it is

when brothers live together in unity!

1. We can all say amen to this statement, for we know that our happiness and joy inlife is greatly increased when we are living in unity as a family, and as a church, andas a community and as a nation. Unity is what gives us peace and comfort, and thefreedom to be ourselves without fear of being attacked or betrayed. We don't haveto all agree on hundreds of personal tastes in food, music, movies, books, sports, andon an on it could go. Paul even tells us in Rom. 14 that we can disagree on somespiritual conviction and still live in peace that comes with our unity in Christ. I havehad professors in college and seminary that I had disagreements with, but l lovethem as teachers, and I learned a great deal from them. I have had pastors who Idisagree with on theology in a number of areas, but I still love them and appreciatetheir ministry. We live in peace and unity, not because we are of one mind oneverything, but because we have a common Lord whom we love and serve, and wholoves us as well. I think different from my wife and my grown children on a numberof things, but we live in unity and love one another. We do not make differences inconvictions in politics or theology to be a dividing influence, for the love we have foreach other far outweighs the areas of life that could cause conflict and loss of unityand peace. It is indeed pleasant, and all the more because when we develop thisspirit we are living in a way that gives God pleasure as well. Look up all the “OneAnother” passages in the �ew Testament, and you will see it is our highest and mostprecious duty to live in unity with all believers, and with all men to some degree.

1B. Dr. Ronald W. Scates, “Psalm 133 is a psalm of Ascent but it is also a wisdompsalm and wisdom psalms are those psalms that reveal to us the kind of life orlifestyle that is pleasing to God. So let's take a look at what Christ wants from us aswe look at Psalm 133.......you see what Christ really wants from you and me, whatHe wants for His church is unity.....turn in your Bibles to John, the seventeenthchapter, and let's take a look at verses 20 through 23. Here is Christ's high priestlyprayer on the night before He was crucified and here listen to him as He pleads andprays to the father for his church. My prayer is not for them alone, I pray also forthose who will believe in me through their message that all of them may be one,Father, just as you are in me and I am in you. May they also be in us so that theworld may believe that you have sent me. I have given them the glory that you gaveme that they may be one as we are one; I in them and you in me. May they bebrought to complete unity to let the world know that you sent me and have lovedthem even as you have loved me .”

1C. David Holloway illustrates the power of unity. “Recently there has been acelebration for the 50th Anniversary of Billy Graham's Harringay Crusade, as itwas then called. This first mission of the American Evangelist in London in 1954had a profound affect on the religious life of the UK. �ow, when Billy Graham (andhis team) and their wives first arrived in the UK, there was a reception organised byUK evangelical leaders in a London hotel. Things, however, were a bit frosty at thestart. The Americans were a little shocked because sherry was offered on arrival,when almost to a man and a woman they were tee-total. On the other hand the

British were a little shocked at the American women who arrived with lots ofbrilliant red-lipstick, looking not unlike a bunch of Dolly Partons. In those days anumber of Christian women were against such make-up. But following Paul'steaching they realized that these were secondary things. And they worked togetherfor the mission and thousands were converted to Christ."

2. CLARKE, “, how good and how pleasant - is, according to this scripture, a goodthing and a pleasant; and especially among brethren - members of the same family,of the same Christian community, and of the same nation. And why not among thegreat family of mankind? On the other hand, disunion is bad and hateful. Theformer is from heaven; the latter, from hell.”

3. Warren Wiersbe, “This is as true today as when it was written centuries ago. Wewould expect brothers and sisters to dwell together in unity. After all, they share thesame nature because they have the same parents. Until they move out, they live atthe same address and eat at the same table.

We also would expect God's people to dwell together in unity--but not uniformity.My wife and I currently have seven grandchildren. We can tell that they all belongto the same family, but each is an individual. Similarly, God does not wantuniformity among His children; He wants unity.

The psalmist gives us two descriptions of spiritual unity. "It is like the precious oilupon the head, running down on the beard, the beard of Aaron, running down onthe edge of his garments" (v. 2). Over his chest, his heart, Aaron wore a breastplatethat had twelve stones--one for each of the tribes of Israel. The oil bathed all of thosestones, and they all became one in that anointing oil. That's a picture of the HolySpirit of God, who baptizes us into the Body of Jesus Christ and gives us spiritualunity. Unity is not something we create; it's something God gives us.”

4. CALVI�, “I have no doubt. that David in this Psalm renders thanks to God forthe peace and harmony which had succeeded a long and melancholy state ofconfusion and division in the kingdom, and that he would exhort all individually tostudy the maintenance of peace. This is the subject enlarged upon, at least so far asthe shortness of the Psalm admits of it. There was ample ground to praise thegoodness of God in the highest terms, for uniting in one a people which had been sodeplorably divided. When he first came to the kingdom the larger part of the nationconsidered him in the light of an enemy to the public good, and were alienated fromhim. Indeed so mortal was the feud which existed, that nothing else than thedestruction of the party in opposition seemed to hold out the prospect of peace. Thehand of God was wonderfully seen, and most unexpectedly, in the concord whichensued among them, when these who had been inflamed with the most violentantipathy cordially coalesced. This6 peculiarity in the circumstances which calledforth the Psalm has been unfortunately by interpreters, who have considered thatDavid merely passes a general commendation upon brotherly union, without any

such particular reference. The exclamation with which the Psalm opens, Behold! isparticularly expressive, not only as setting the state of things visibly before our eyes,but suggesting a tacit contrast between the delightfulness of peace and those civilcommotions which had well nigh rent the kingdom asunder. He sets forth thegoodness of God in exalted terms, the Jews having by long experience of intestinefeuds, which had gone far to ruin the nation, learned the inestimable value of union.That this is the sense of the passage appears still further from the particle Mg, gam,at the end of the verse. It is not to be understood with some, who have mistaken thesense of the Psalmist, as being a mere copulative, but as adding emphasis to thecontext. We, as if he had said, who were naturally brethren, had become so divided,as to view one another with a more bitter hatred than any foreign foe, but now howwell is it that we should cultivate a spirit of brotherly concord!

There can at the same time be no doubt; that the Holy Ghost is to be viewed ascommending in this passage that mutual harmony which should subsist amongst allGod's children, and exhorting us to make every endeavor to maintain it. So long asanimosities divide us, and heartburnings prevail amongst us, we may be brethren nodoubt still by common relation to God, but cannot be judged one so long as wepresent the appearance of a broken and dismembered body. As we are one in Godthe Father, and in Christ, the union must be ratified amongst us by reciprocalharmony, and fraternal love. Should it so happen in the providence of God, that thePapists should return to that holy concord which they have apostatized from, itwould be in such terms as these that we would be called to render thanksgiving untoGod, and in the meantime we are bound to receive into our brotherly embraces allsuch as cheerfully submit themselves to the Lord. We are to set ourselves againstthose turbulent spirits which the devil will never fail to raise up in the Church, andbe sedulous to retain intercourse with such as show a docile and tractabledisposition. But we cannot extend this intercourse to those who obstinately persist inerror, since the condition of receiving them as brethren would be our renouncinghim who is Father of all, and from whom all spiritual relationship takes its rise. Thepeace which David recommends is such as begins in the true head, and this is quiteenough to refute the unfounded charge of schism and division which has beenbrought against us by the Papists, while we have given abundant evidence of ourdesire that they would coalesce with us in God's truth, which is the only bond ofholy union.”

4B.

SPURGEO�, “Behold. It is a wonder seldom seen, therefore behold it! It may beseen, for it is the characteristic of real saints, -- therefore fail not to inspect it! It iswell worthy of admiration; pause and gaze upon it! It will charm you into imitation,therefore note it well! God looks on with approval, therefore consider it withattention. How good and holy pleasant it is for brethren to dwell together in unity!�o one can tell the exceeding excellence of such a condition; and so the Psalmist usesthe word "how" twice; -- Behold how good! and how pleasant! He does not attemptto measure either the good or the pleasure, but invites us to behold for ourselves.The combination of the two adjectives "good" and "pleasant", is more remarkable

than the conjunction of two stars of the first magnitude: for a thing to be "good" isgood, but for it also to be pleasant is better. All men love pleasant things, and yet itfrequently happens that the pleasure is evil; but here the condition is as good as it ispleasant, as pleasant as it is good, for the same "how" is set before each qualifyingword.

For brethren according to the flesh to dwell together is not always wise; forexperience teaches that they are better a little apart, and it is shameful for them todwell together in disunion. They had much better part in peace like Abraham andLot, than dwell together in envy like Joseph's brothers. When brethren can and dodwell together in unity, then is their communion worthy to be gazed upon and sungof in holy Psalmody. Such sights ought often to be seen among those who are near ofkin, for they are brethren, and therefore should be united in heart and aim; theydwell together, and it is for their mutual comfort that there should be no strife; andyet how many families are rent by fierce feuds, and exhibit a spectacle which isneither good nor pleasant!

As to brethren in spirit, they ought to dwell together in church fellowship, and inthat fellowship one essential matter is unity. We can dispense with uniformity if wepossess unity: oneness of life, truth, and way; oneness in Christ Jesus; oneness ofobject and spirit -- these we must have, or our assemblies will be synagogues ofcontention rather than churches of Christ. The closer the unity the better; for themore of the good and the pleasant there will be. Since we are imperfect beings,somewhat of the evil and the unpleasant is sure to intrude; but this will readily beneutralized and easily ejected by the true love of the saints, if it really exists.Christian unity is good in itself, good for ourselves, good for the brethren, good forour converts, good for the outside world; and for certain it is pleasant; for a lovingheart must have pleasure and give pleasure in associating with others of like nature.A church united for years m earnest service of the Lord is a well of goodness and joyto all those who dwell round about it.”

5. SCOTT HOEZEE, “Few things move us like unity among people. If a movie ortelevision show wants to tug at our heartstrings, it could hardly improve on thetried-and-true method of climaxing the drama by having estranged people comeback together. Do you remember the first Home Alone movie from some yearsback? McCauley Culkin played Kevin, the little boy accidentally left home alonewhen his family went to Paris for the Christmas holidays.

There was a minor sub-plot in that film involving Kevin's spooky neighbor--agruff old man whom the neighborhood children avoided. But then Kevin andthis old man meet up in church during a children's choir rehearsal a fewhours before the Christmas Eve service. The old man's granddaughter was inthe choir but he had to come to the rehearsal to hear her. A falling out withhis son years earlier made him an unwelcome presence at the actual churchservice. Innocently Kevin suggests the old man just call his son, but the mansays he's not sure he dares. Of course, the man does call, and so the last sceneof the movie shows Kevin staring out his living room window, witnessing theold man hugging his son and sweeping his granddaughter up into his arms as

they all head toward the man's house for Christmas dinner. It's just a smalllittle scene in a silly little movie, and every time I see it I start to blubber! Itry to hide it from Rosemary, but she always knows, rolls her eyes, and soknows again that at bottom, I'm a sap and a sucker for melodrama!

But really, is there anything more beautiful than reunions of family and friends longseparated by a chasm of some kind? I am quite certain that some of you are rightnow wishing to get back together with a son or daughter, a grandchild, an erstwhilebest friend. Most of us know people with whom we were once close but now, well,something went wrong. I'd wager that there are any number of people in thiscongregation who pray daily for a reunion with someone, and a few of us worry thatit will never happen before we die. Unity is mighty important to us.”

6. Barnes, “psalm is entitled “A Song of Degrees of David.” It is one of thefour in this collection ascribed to him, and there is no reason to doubt thecorrectness of the inscription. As to the occasion on which the psalm wascomposed, however, we have no information. Perhaps there was nothingspecial in the occasion which called it forth, since it may have been written atany time to set forth the beauty and the power of brotherly love. It may havebeen composed either for the service of the people when gathered in theirannual festivals, or in view of the harmony - the beauty and order - evincedwhen they were thus gathered together. The psalm is an illustration, in mostbeautiful language, of brotherly love, particularly in regard to its calm, andgentle, and sweet influence - like the ointment which flowed down from thehead of the anointed priest, or like the gentle dew on Hermon or Zion. It is apsalm applicable alike to a church; to family; to a gathering of friends.”

7. GILL, “ it is,.... Aben Ezra thinks the word thing should be supplied; the thing iswhat follows; for brethren to dwell together in unity: which the Targum interpretsof Zion and Jerusalem, as two brethren; Aben Ezra of the priests; Kimchi of theKing Messiah and the priest; and Jarchi, and Kimchi's father, of the Israelites;which is best of all, especially of those who are Israelites indeed; for this is not to beunderstood of all mankind, who are in some sense brethren, being all of one blood,and among whom peace is to be cultivated; nor merely of those of the same nation,under one and the same government, who should endeavor to live peaceably andquietly; nor of brethren in a strict natural state, who belong to the same family, andare of the same parents, and should be kindly affectioned one to another; but ratherof such who are so in a spiritual sense, who have God for their fatherly adoption andregeneration, are related to Christ the firstborn among many brethren, and aremembers one of another, in the same church state; all which are a reason why theyshould love as brethren, and endeavor to keep the unity of the Spirit in the bond ofpeace, Mat_23:8, 1Pe_2:17; and "to dwell together in unity"; even as one man, as ifone soul actuated them all; it is not only to dwell and abide in the house of God,where they have all a name and a place; but to associate together there, to go up tothe house of God in company, and with delight to join together in acts of religiousworship; to serve the Lord with one consent, with one mind and mouth to glorifyGod, and to be of one accord, having the same love; and to do all kind and good

offices one to another in the most hearty and cordial manner; serving each other inlove, bearing one another's burdens, sympathizing with each other in allcircumstances, forgiving each other offences committed, praying with one another,and building up each other in their most holy faith, stirring up one another to loveand to good works: now this is both "good" and "pleasant"; it is good, as beingaccording to the will of God, the new command of Christ; what evidences the truthof regeneration, and of being the disciples of Christ; what makes the communion ofsaints comfortable and edifying, and without which a profession of religion is goodfor nothing: and it is pleasant to God and Christ, to angels and men, to the ministersof the Gospel, and to all about them and in a connection with them; and it is thiswhich makes any particular dispensation in time delightful and agreeable; as thefirst times of the Gospel, and the latter day glory, the Philadelphian church state,which has its name from brotherly love; yea, it will be the glory and delight ofheaven. �ow this is ushered in with a note of attention and admiration, "behold",and with a note of exclamation, "how"; the psalmist pointing at some instance orinstances of this kind, which were very amiable, and worthy of imitation; andsuggesting that such a case is rare and wonderful, and inexpressibly good,profitable, and pleasant. Gussetius (z) renders it, "how good is the sabbatism ofbrethren, even gathered together"; for the exercise of religion, prayer, praise, &c.

8. HE�RY, “ Here see, I. What it is that is commended - brethren's dwelling together

in unity,not only not quarrelling, and devouring one another, but delighting in eachother with mutual endearments, and promoting each other's welfare with mutualservices. Sometimes it is chosen, as the best expedient for preserving peace, thatbrethren should live asunder and at a distance from each other; that indeed mayprevent enmity and strife (Gen_13:9), but the goodness and pleasantness are for

brethren to dwell togetherand so to dwell in unity, to dwell even as one(so some readit), as having one heart, one soul, one interest. David had many sons by many wives;probably he penned this psalm for their instruction, to engage them to love another,and, if they had done this, much of the mischief that arose in his family would havebeen happily prevented. The tribes of Israel had long had separate interests duringthe government of the Judges, and it was often of bad consequence; but now thatthey were united under one common head he would have them sensible how much itwas likely to be for their advantage, especially since now the ark was fixed, and withit the place of their rendezvous for public worship and the centre of their unity. �owlet them live in love.

II. How commendable it is: Behold, how good and how pleasant it is!It is good initself, agreeable to the will of God, the conformity of earth to heaven. It is good forus, for our honour and comfort. It is pleasant and pleasing to God and all good men;it brings constant delight to those who do thus live in unity. Behold, how good!Wecannot conceive or express the goodness and pleasantness of it. Behold it is a rarething, and therefore admirable. Behold and wonder that there should be so muchgoodness and pleasantness among men, so much of heaven on this earth! Behold it isan amiable thing, which will attract our hearts. Behold it is an exemplary thing,which, where it is, is to be imitated by us with a holy emulation.

9. KEIL has exceedingly long and complicated comments, but I keep them all forthe sake of those who love technicality and detail. Most will want to be content withthe comments of others and move to the next verse. , “In this Psalm, saysHengstenberg, “David brings to the consciousness of the church the glory of thefellowship of the saints, that had so long been wanting, the restoration of which hadbegun with the setting up of the Ark in Zion.” The Psalm, in fact, does not speak ofthe termination of the dispersion, but of the uniting of the people of all parts of theland for the purpose of divine worship in the one place of the sanctuary; and, as inthe case of Psa_122:1-9, its counterpart, occasions can be found in the history ofDavid adapted to the לדוד of the inscription. But the language witnesses againstDavid; for the construction of ש with the participle, as שירד, qui descendit(cf.Psa_135:2, שעמדים, qui stant), is unknown in the usage of the language prior to theExile. Moreover the inscription לדוד is wanting in the lxx Cod. Vat.and the Targum;and the Psalm may only have been so inscribed because it entirely breathes David'sspirit, and is as though it had sprung out of his love for Jonathan.

With גם the assertion passes on from the community of nature and sentimentwhich the word “brethren” expresses to the outward active manifestation andrealization that correspond to it: good and delightful (Psa_135:3) it is whenbrethren united by blood and heart also (corresponding to this their brotherlynature) dwell together - a blessed joy which Israel has enjoyed during the threegreat Feasts, although only for a brief period (vid., Psa_122:1-9). Because the highpriest, in whom the priestly mediatorial office culminates, is the chief personage inthe celebration of the feast, the nature and value of that local reunion is first of allexpressed by a metaphor taken from him. שמן הטוב is the oil for anointing describedin Exo_30:22-33, which consisted of a mixture of oil and aromatic spices strictlyforbidden to be used in common life. The sons of Aaron were only sprinkled withthis anointing oil; but Aaron was expressly anointed with it, inasmuch as Mosespoured it upon his head; hence he is called par excellence“the anointed priest” (הכהןin so far as (um_3:3� ,משחים) ”whilst the other priests are only “anointed ,(המשיה their garments, like Aaron's, were also sprinkled with the oil (together with theblood of the ram of consecration), Lev_8:12, Lev_8:30. In the time of the secondTemple, to which the holy oil of anointing was wanting, the installation into theoffice of high priest took place by his being invested in the pontifical robes. Thepoet, however, when he calls the high priest as such Aaron, has the high-priesthoodin all the fulness of its divine consecration (Lev_21:10) before his eyes. Two drops ofthe holy oil of anointing, says a Haggada, remained for ever hanging on the beard ofAaron like two pearls, as an emblem of atonement and of peace. In the act of theanointing itself the precious oil freely poured out ran gently down upon his beard,which in accordance with Lev_21:5was unshortened.

In that part of the Tôra which describes the robe of the high priest, שולי is its hems,the opening for the head, or the collar, by means of ,פה or even absolutely ,פי ראשוwhich the sleeveless garment was put on, and שפה the binding, the embroidery, theborder of this collar (vid., Exo_28:32; Exo_39:23; cf. Job_30:18, פי כתנתי, the collarof my shirt). פי must apparently be understood according to these passages of theTôra, as also the appellation מדות (only here for מדים , מדים), beginning with Lev_6:3,denotes the whole vestment of the high priest, yet without more exact distinction.

But the Targum translates פי with אמרא (ora= fimbria) - a word which is related toagnus, like ᾤαto ὄις. This ᾤαis used both of the upper and lower edge of a ,אמראgarment. Accordingly Appolinaris and the Latin versions understand the ἐπὶ τὴνὤανof the lxx of the hem (in oram vestimenti); Theodoret, on the other hand,understands it to mean the upper edging: ὤαν ἐκάλεσεν ὃ καλοῦµεν περιτραχήλιον,τοῦτο δὲ καὶ ὁ Ἀκύλας στόµα ἐνδυµάτων εἴρηκε. So also De Sacy: sur le bord de son

vêtement, c'est-à-dire, sur le haut de ses habits pontificaux.The decision of thequestion depends upon the aim of this and the following figure in Psa_133:3. If wecompare the two figures, we find that the point of the comparison is the unitingpower of brotherly feeling, as that which unites in heart and soul those who aremost distant from one another locally, and also brings them together in outwardcircumstance. If this is the point of the comparison, then Aaron's beard and the hemof his garments stand just as diametrically opposed to one another as the dew ofHermon and the mountains of Zion. פי is not the collar above, which gives noadvance, much less the antithesis of two extremes, but the hem at the bottom (cf.cannot now refer to שירד Exo_26:4, of the edge of a curtain). It is also clear that ,שפה the beard of Aaron, either as flowing down over the upper border of his robe, or asflowing down upon its hem; it must refer to the oil, for peaceable love that bringsthe most widely separated together is likened to the oil. This reference is also moreappropriate to the style of the onward movement of the gradual Psalms, and isconfirmed by Psa_133:3, where it refers to the dew, which takes the place of the oilin the other metaphor. When brethren united in harmonious love also meet togetherin one place, as is the case in Israel at the great Feasts, it is as when the holy,precious chrism, breathing forth the blended odour of many spices, upon the headof Aaron trickles down upon his beard, and from thence to the extreme end of hisvestment. It becomes thoroughly perceptible, and also outwardly visible, that Israel,far and near, is pervaded by one spirit and bound together in unity of spirit.This uniting spirit of brotherly love is now symbolised also by the dew of Hermon,which descends in drops upon the mountains of Zion. “What we read in the 133rdPsalm of the dew of Hermon descending upon the mountains of Zion,” says Van deVelde in his Travels(Bd. i. S. 97), “is now become quite clear to me. Here, as I sat atthe foot of Hermon, I understood how the water-drops which rose from its forest-mantled heights, and out of the highest ravines, which are filled the whole yearround with snow, after the sun's rays have attenuated them and moistened theatmosphere with them, descend at evening-time as a heavy dew upon the lowermountains which lie round about as its spurs. One ought to have seen Hermon withits white-golden crown glistening aloft in the blue sky, in order to be able rightly tounderstand the figure. �owhere in the whole country is so heavy a dew perceptibleas in the districts near to Hermon.” To this dew the poet likens brotherly love. Thisis as the dew of Hermon: of such pristine freshness and thus refreshing, possessingsuch pristine power and thus quickening, thus born from above (Psa_110:3), and infact like the dew of Hermon which comes down upon the mountains of Zion - afeature in the picture which is taken from the natural reality; for an abundant dew,when warm days have preceded, might very well be diverted to Jerusalem by theoperation of the cold current of air sweeping down from the north over Hermon.We know, indeed, from our own experience how far off a cold air coming from the

Alps is perceptible and produces its effects. The figure of the poet is therefore astrue to nature as it is beautiful. When brethren bound together in love also meettogether in one place, and in fact when brethren out of the north unite withbrethren in the south in Jerusalem, the city which is the mother of all, at the greatFeasts, it is as when the dew of Mount Hermon, which is covered with deep, almosteternal snow,

(�ote: A Haraunitish poem in Wetzstein's Lieder-Sammlungenbegins: Arab. -

- 'l-bâriḥat habbat ‛lynâ šarârt mn ‛âliya 'l-ṯlj, “Yesterday there blew across tome a spark | from the lofty snow-mountain (the Hermon),” on which thecommentator dictated to him the remark, that Arab. šarârt, the glowing spark, iseither the snow-capped summit of the mountain glowing in the morning sun or aburning cold breath of air, for one says in everyday life Arab. 'l-ṣaqa‛ yaḥriq, thefrost burns [vid. note to Psa_121:6].)

descends upon the bare, unfruitful - and therefore longing for such quickening -mountains round about Zion. In Jerusalem must love and all that is good meet. Forthere (שם as in Psa_132:17) hath Jahve commanded ( צוה as in Lev_25:21, cf.Psa_42:9; Psa_68:29) the blessing, i.e., there allotted to the blessing its rendezvousand its place of issue. את־הברכה is appositionally explained by חיים: life is thesubstance and goal of the blessing, the possession of all possessions, the blessing ofall blessings. The closing words עד־העולם (cf. Psa_28:9) belong to צוה: such is God'sinviolable, ever-enduring order.

10. Behold how good and how pleasant it is, etc. There are three things wherein it isvery pleasant to behold the people of God joining in one.

1. When they join or are one in opinion and judgment, when they all think thesame thing, and are of one mind in the truth.

2. When they join together and are one in affection, when they are all of oneheart, though possibly they are not all of one mind; or, when they meet inaffection, though not in opinion. When David had spoken admiringly of thisgoodly sight, he spoke declaratively concerning the goodness of it (Psalms133:2): "It is like the precious ointment upon the head." 'Tis so, first, for thesweetness of it; 'tis so, secondly, for the diffusiveness of it (as followeth), "thatran down even the beard, even Aaron's beard: that went down to the skirtsof his garments."

It is a blessed thing to see them joining together in duty, either as duty is considered-- First, in doing that which is good; or, when, as the apostle's word is (2 Corinthians 6:1), they are, among themselves, "workers together" in any good work: we say (tofill up the text), "workers together with God." That's a blessed sight indeed, whenwe join with God, and God joins with us in his work. It is also a blessed sight whenall the ministers of Jesus Christ, and many as members of Jesus Christ, join in anygood work, in this especially, to beseech all we have to do with "that they receive notthe grace of God in vain." Secondly, in turning from evil, and putting iniquity farfrom them; in praying for the pardon of sin, and making their peace with God. 'Tisa good work to turn away from evil, especially when all who are concerned in it join

in it ... As to join in sin, and to be brethren in iniquity, is the worst of unions, indeed,a combination against God; so to join as brethren in mourning for sin and repentingof our iniquities is a blessed union, and highly pleasing to God. --Joseph Caryl.

11, How good and how pleasant it is, etc. The terms of this praise and commendation,or the particulars whereof it consists, is taken from a twofold qualification.

1. Brotherly concord and the improvement of it in all occasional expressions isa very great good. This is, and will appear to be so in sundry considerations.

As, First, in regard of the Author and owner of it, which is God himself, who laysspecial claim hereunto. Therefore in Scripture we find him to be from hencedenominated and entitled. 1 Corinthians 14:33 . "God is not the author of confusion(or of noisiness), but the author of peace". 2 Corinthians 13:11 . "The God of peaceand love." Peace is called "the peace of God:" Philippians 4:7. And God is called the"God of peace;" each of which expressions does refer it and reduce it to him, anddoes thereby advance it. Look, then, how far forth God himself is said to be good, sofar forth is this dwelling in unity good also, as it is commanded and owned by him,as it appears thus to be.

Secondly. It is good in the nature of it; it is good, as any grace is good. It is goodmorally. Love is a fruit of the Spirit: Galatians 5:22. And so to dwell in love andunity one with another is a goodness reducible thereunto. It is good spiritually; it isnot only such a good as is taught by moral philosophy, and practised by the studentsthereof, but it is taught by the Holy Ghost himself, and is a part of the work ofregeneration and of the new creature in us, especially if we take it in the full latitudeand extent of it, as it becomes us to do.

Thirdly. It is good in the effects and consequences and concomitants of it: it hasmuch good. It is bonum utile. A great deal of advantage comes by brethren'sdwelling together in unity, especially spiritual advantage, and for the doing andreceiving of good.

1. The second qualification is, the sweetness of it, because it is "pleasant:" it isnot only bonum utile, and bonum honestum, but it is also bonum jucundum;it has a great deal of pleasure in it. Pleasure is such a kind of goodness,especially to some kind of persons, as that they care not almost what they door part with to obtain it, and all other good besides is nothing to them, if it bedevoid of this. Therefore for the further commendation of this fraternal unityto us, there is this also to be considered, that it is "pleasant." Thus it is withrespect to all sorts of persons whatsoever, that are made sensible of it.

First. It is pleasant to God, it is such as is very acceptable to him; it is that which hemuch delights in, wheresoever he observes it; being himself a God of peace, he doestherefore so much the more delight in peaceable Christians, and such as do relate tohimself. How much do natural parents rejoice in the agreement of their children, tosee them loving and friendly and kind and courteous to one another, oh, it pleasesthem and joys them at their very heart! and so it is likewise with God to those whoare truly his.

Secondly. This brotherly unity is also pleasant to ourselves, who accordingly shallhave so much the greater pleasure in it and from it.

Thirdly. It is also pleasing to others, indeed to all men else besides, that arebystanders and spectators of it. "Behold, how pleasant it is", etc. It is pleasant to allbeholders: "He that in these things serveth Christ is acceptable to God, andapproved of men", says the apostle: Ro 14:18. --Thomas Horton, --1673.

12. Pleasant. It is a pleasant thing for the saints and people of God to agree together;for the same word which is used here for "pleasant", is used also in the Hebrew fora harmony of music, such as when they rise to the highest strains of the viol, whenthe strings are all put in order to make up a harmony; so pleasant is it, suchpleasantness is there in the saints' agreement. The same word is used also in theHebrew for the pleasantness of a corn field. When a field is clothed with corn,though it be cut down, yet it is very pleasant, oh, how pleasant is it; and such is thesaints' agreement. The same word in the Psalmist is used also for the sweetness ofhoney, and of sweet things in opposition to bitter things. And thus you see thepleasantness of it, by its being compared to the harmony of music, to the corn field,to the sweetness of honey, to the precious ointment that ran down Aaron's beard,and to the dew that fell upon Hermort and the hills of Zion: and all this to discoverthe pleasantness, profitableness, and sweetness of the saints' agreement. It is apleasant thing to behold the sun, but it is much more pleasant to behold the saints'agreement and unity among themselves. --William Bridge.

13. Brethren. Abraham made this name, "brethren", a mediator to keep peacebetween Lot and him: "Are we not brethren?" saith Abraham. As if he should say,Shall brethren fall out for trifles, like infidels? This was enough to pacify Lot, forAbraham to put him in mind that they were brethren; when he heard the name ofbrethren, straight his heart yielded, and the strife was ended. So this should be thelawyer to end quarrels between Christians, to call to mind that they are brethren.And they which have spent all at law have wished that they had taken this lawyer, tothink, with Lot, whether it were meet for brethren to strive like enemies. --HenrySmith.

14. Brethren. Some critics observe that the Hebrew word for a brother is of nearbrotherhood or alliance with two other words, whereof the first signifies one, andthe other alike or together, to show that "brethren" ought to be as one, and alike, ortogether; which latter is by an elegant paranomasia joined with it: "Behold, howgood and how pleasant it is for brethren to dwell together in unity", or, as we put itin the margin, "to dwell even together." So then, the very word whereby "brethren"are expressed notes that there ought to be a nearness, a similitude, yea, a oneness (if

I may so speak) between them in their affections and actions. -- Joseph Caryl.

15. To dwell is a word of residence, and abode, and continuation. There is alsopertaining to the love and concord of brethren a perseverance and persistency in it;not only to be together, or to come together, or to meet together for some certaintime; but to dwell together in unity, this is which is here so extolled and commendedunto us. It seems to be no such great matter, nor to carry any such great difficulty init, for men to command themselves to some expressions of peace and friendship forsome short space of time (though there are many now and then who are hardly ableto do that); but to hold out in it, and to continue so long, this endurance is almostimpossible to them. Yet this is that which is required of them as Christians and as"brethren" one to another, even to "dwell together in unity;" to follow peace, andlove, and concord, and mutual agreement, not only upon some occasional meetings,but all along the whole course of their lives, while they converse and live together.--Thomas Horton.

16. Together in unity. If there be but one God, as God is one, so let them that servehim be one. This is what Christ prayed so heartily for. "That they may be one:"John 17:21. Christians should be one,

1. In judgment. The apostle exhorts to be all of one mind. 1 Corinthians 1:10 .How sad is it to see religion wearing a coat of divers colours; to seeChristians of so many opinions, and going so many different ways I It isSatan that has sown these tares of division. Matthew 13:39. He first dividedmen from God, and then one man from another.

One in affection. They should have one heart. "The multitude of them that believedwere of one heart and of one soul": Acts 4:32. As in music, though there be severalstrings of a viol, yet all make one sweet harmony; so, though there are severalChristians, yet there should be one sweet harmony of affection among them. Thereis but one God, and they that serve him should be one. There is nothing that wouldrender the true religion more lovely, or make more proselytes to it, than to see theprofessors of it tied together with the heart strings of love. If God be one, let all thatprofess him be of one mind, and one heart, and thus fulfil Christ's prayer, "thatthey all may be one." --Thomas Watson.

17. HE�RY LAW, "Countless blessings gladden and enrich the pilgrims whose feethappily climb the hill of life. True joy is the companion of a close walk with God.These pilgrims are dressed in a lovely robe. Their garment is love of the brethren inthe faith. This is the evidence of real union with Christ. This grace was theadmiration of the heathen of old. It was the well-known testimony, See how theseChristians love one another. This precious hymn exhibits this union as good, andpleasant, and fragrant, and fertilizing. It is good, as it is in accordance with thecharacter of our Heavenly Father, of whom it is sublimely said, God is love. It isgood, as those who exhibit it show the lineaments and features of the first-born

among many brethren. It is pleasant. What can be more charming than to see thesmile of love, to listen to the words of love, and to feel assurance that we areencircled by those whose hearts are knit with ours! It is fragrant, for it sheds aroundthe perfume of true happiness. Ointment poured forth cannot refresh the homemore than the constant sweetness of harmonious feeling. It is fertilizing as leading tothe growth of grace, and as uniting hearts in every holy word and work. Thus it isfigured by the holy oil which, poured upon the head of Aaron, ran in fragrantstreams to the lowest portion of the priestly robes. It is fruitful as the dew whichmoistened the summits of Hermon and softened the heights of Zion's range. Let usseek this grace, so blessed in itself, so blessed to all with whom there is communion."

18. Wayne Shih quotes another writer and then gives his conclusion. “Doug Goinshas a message on Psalm 133 titled, “If My Church is a Community, Why Do I FeelSo Isolated?” He gives several reasons for our struggle to maintain unity:

1. “Because as a sinful human being I tend toward isolation by nature. I desperatelywant to be part of the community, but I consistently find ways to separate myself.”

2. “Living as a family may be necessary and desirable, but it is enormously difficult.It is hard to live like brothers and sisters because brothers and sisters fight.”

3. “I ‘spiritualize’ my identity with you. I imagine our oneness in Christ, but onlyoccasionally rub shoulders with you.”

4. “I feel isolated because I am selective in my relationships. I may choose to identifywith only that part of you all … with which I feel the most comfortable.”

5. “Because I impatiently try to contrive it. I try to create and manage community. Ithink, if only I can find the right group to meet my needs. Or I find a group, butthey seem to be sadly lacking in what I define as community, so I think I will helpthem with quality control.”

How do we overcome all of this, so that we will live together in unity? Obviously weneed God’s grace. We need the gospel. We can’t do this on our own. ThroughChrist, we repent of our self-centeredness; we pay the emotional price ofvulnerability; we rub shoulders with one another; we move out of our comfort-zoneof relationships; and we accept people where they’re at.”

2. It is like precious oil poured on the head, running down on the beard,

running down on Aaron's beard, down upon the collar of his robes.

1. SCOTT HOEZEE, “So what does the psalmist say unity is like? It's like expensiveoil being liberally poured onto a man's head, dribbling down his beard, and soakinginto his collar. �ow I don't know about you, but that image doesn't initially do muchfor me! At home my most expensive oil is a bottle of white truffle oil: this is a highquality extra virgin olive oil that has been infused with truffles, the most expensivemushroom in the world. It is in its own way a precious oil, but I doubt that any ofyou would regard it as a precious experience if you came to my house for dinner onenight and I dumped the bottle onto your head!

Psalm 133 has one other image, too, and it is of dew coming off a highmountain and settling onto Mount Zion where the Temple waslocated. Again, this isn't the first image most of us would reach for! Ifwe see a father and son coming back together after a long period ofalienation, I don't think we tumble to saying, "That reminds me ofhow the grass is wet on really misty mornings sometimes."

Oily hair, stained collars, and dewy grass are not images that do much for us. Weobviously need a little cultural translation, and probably some of you already knowwhat that translation involves. The key is when we find out that the person with oilrunning down his head is not just anyone but Aaron, Moses' brother, the high priestof Israel. So this is the oil of anointing, the sacramental oil applied when settingsomeone aside for service to God. There was no higher honor than to be anointedlike that. Since this first image involves a sacred anointing, we can then see that alsothe dew coming down from heaven to rest on the Temple is likewise meant to beunderstood as a kind of anointing of all the people who come on the Sabbath toworship God.”

2. “Kimchi, Jarchi, and others, instead of "to the skirts," translate "to the collar ofhis garment." This seems to give the true meaning of the original, which implies thatthe head and beard of Aaron only were anointed, and that the costly sacerdotalrobes were thus preserved from an unction, which must inevitably have spoiledthem. For an account of this ointment and of its sprinkling on Aaron, and his sons,see Exodus 30:23-25, 30; Leviticus 8:12. When Aaron was consecrated High Priestthe oil was poured on him, whilst on the other priests it was only sprinkled.”

3. CLARKE, “the precious ointment - composition of this holy anointing oil may beseen, Exo_30:23; sweet cinnamon, sweet calamus, cassia lignea, and olive oil. Theodour of this must have been very agreeable, and serves here as a metaphor to pointout the exquisite excellence of brotherly love.

Ran down upon the beard - The oil was poured upon the head of Aaron so profusely

as to run down upon his garments. It is customary in the east to pour out the oil onthe head so profusely as to reach every limb.”

4. BAR�ES, “is like the precious ointment upon the head - is, which was pouredupon the head of the high priest, when consecrated to the holy office. The Hebrew is,“the good ointment.” For a description of the ointment which was used in theconsecration of the high priest, and the holy things of the sanctuary, see Exo_30:22-30. Compare the notes at Isa_61:3, on the phrase “oil of joy.” Anointing with oil wascommon on festivals and joyous occasions (see the notes at Psa_23:5), and hence, itbecame an emblem of anything joyous, happy, beautiful; and the idea seemed to becarried to the highest degree when it was connected with the anointing of a highpriest to the sacred duties of his office. There is no other resemblance between theidea of anointing with oil and that of harmony among brethren than this which isderived from the gladness - the joyousness - connected with such an anointing. Thepsalmist wished to give the highest idea of the pleasantness of such harmony; andhe, therefore, compared it with that which was most beautiful to a pious mind - theidea of a solemn consecration to the highest office of religion. The comparison is onewhich would not unnaturally occur to a Jew.

That ran down upon the beard - Descending from the head upon the long, flowingbeard. The idea here is that of copiousness, or abundance - as if so much ointmentwas poured forth as to descend on the whole person, consecrating the entire man.Even Aaron’s beard - The word “even” here, introduced by our translators,weakens the force and beauty of the comparison. The psalmist had the simple imageof Aaron before his mind, without intending to compare him with any other.That went down to the skirts of his garments - literally, “to the mouth of hisgarment.” The idea is that the anointing oil was abundant enough to flow down soas to fall on his entire robe, diffusing a sweet fragrance all around. It is possible,though it may seem like a conceit, that the psalmist may have had an idea of unity inthis, as if in the anointing of the high priest the whole man was consecrated, or was“united” in the consecration. It was not merely the head, but the beard, the raiment,the entire person, that partook of the fragrance of the anointing oil. Thus love in aChristian community is so abundant - so overflowing - that it spreads over all thespiritual body, the church; the same sweet and holy influence, represented by the oilof anointing, pervades all, and combines all in one.”

5. GILL , “The composition which Moses was ordered to make of the principalspices, and therefore called precious; and which was poured on the heads of kingsand priests, when they were anointed with it, Exo_30:23;

that ran down upon the beard, even Aaron's beard; this was put upon the head ofAaron when he was anointed, and so on any other high priest, and trickled down tohis beard; see Exo_29:7. The reasons Kimchi and Ben Melech give, why theanointing of Aaron and other priests is mentioned, and not the anointing of a king,or of David himself, are, because the anointing of Aaron was first, and also morepublic and better known by the people;

that went down to the skirts of his garments; or, "the mouth" or "opening of hisgarments" (a); not the extremity of them, as our version inclines to; for not so greata quantity of oil was poured upon him; nor would it have been decent to have hisclothes thus greased from top to bottom: but the upper part of his garment, the topof the coat, on which the beard lay, as Jarchi; the neck or collar of it, as Kimchi andBen Melech; the hole in which the head went through when it was put on, aboutwhich there was a band, that it might not be rent, Exo_28:32; where the Septuagintuse the same word as here. Suidas (b) says, David means the superior aperture ofthe garment, that which we call the neck or collar band; and so Theodoret: and theArabic version renders it, the "aperture", or opening of it; and hitherto theointment came. This was typical of the grace of the Spirit, the unction from the HolyOne; which has been poured on Christ, the head of the church, without measure;and with which he has been anointed above his fellows; and from him it iscommunicated to all his members; to every one of which is given grace, according tothe measure of the gift of Christ; and who from his fulness receive, and grace forgrace: and particularly brotherly love is compared to this ointment; because of thepreciousness of it, which is true of every grace; and because of the extensiveness ofit, reaching to head and members, to Christ and all his saints, the meanest andlowest of them; and because of its fragrancy and sweet odour to all that are sensibleof it; and because of its delightful, cheering, and refreshing nature; like ointmentand perfume it rejoices the heart; yea, the worst things said, or reproofs given, inbrotherly love, are like oil, pleasant and useful, Pro_27:9; and is as necessary for thesaints, who are all priests unto God, to offer up their spiritual sacrifices;particularly that of prayer, which should be "without wrath", as well as withoutdoubting; and to do all other duties of religion, which should spring from charity orlove; as the anointing oil was to Aaron and his sons, in order to their officiating inthe priest's office.

6. SPURGEO�, “is like the precious ointment upon the head. In order that we maythe better behold brotherly unity David gives us a resemblance, so that as in a glasswe may perceive its blessedness. It has a sweet perfume about it, comparable to thatprecious ointment with which the first High Priest was anointed at his ordination. Itis a holy thing, and so again is like the oil of consecration which was to be used onlyin the Lord's service. What a sacred thing must brotherly love be when it can belikened to an oil which must never be poured on any man but on the Lord's highpriest alone! It is a diffusive thing: being poured on his bead the fragrant oil floweddown upon Aaron's head, and thence dropped upon his garments till the utmosthem was anointed therewith; and even so doth brotherly love extend its benignpower and bless all who are beneath its influence. Hearty concord brings abenediction upon all concerned; its goodness and pleasure are shared in by thelowliest members of the household; even the servants are the better and the happierbecause of the lovely unity among the members of the family. It has a special useabout it; for as by the anointing oil Aaron was set apart for the special service of

Jehovah, even so those who dwell in love are the better fitted to glorify God in hischurch. The Lord is not likely to use for his glory those who are devoid of love; theylack the anointing needful to make them priests unto the Lord. That ran down uponthe beard, even Aaron's beard. This is a chief point of comparison, that as the oil didnot remain confined to the place where it first fell, but flowed down the HighPriest's hair and bedewed his beard, even so brotherly love descending from thehead distils and descends, anointing as it runs, and perfuming all it lights upon.That went down to the skirts of his garments. Once set in motion it would not ceasefrom flowing. It might seem as if it were better not to smear his garments with oil,but the sacred unguent could not be restrained, it flowed over his holy robes; eventhus does brotherly love not only flow over the hearts upon which it was first pouredout, and descend to those who are an inferior part of the mystical body of Christ,but it runs where it is not sought for, asking neither leave nor license to make itsway. Christian affection knows no limits of parish, nation, sect, or age. Is the man abeliever in Christ? Then he is in the one body, and I must yield him an abiding love.Is he one of the poorest, one of the least spiritual, one of the least lovable? Then he isas the skirts of the garment, and my heart's love must fall even upon him. Brotherlylove comes from the head, but falls to the feet. Its way is downward. It "ran down",and it" went down": love for the brethren condescends to men of low estate, it is notpuffed up, but is lowly and meek. This is no small part of its excellence: oil wouldnot anoint if it did not flow down, neither would brotherly love diffuse its blessing ifit did not descend.

7. Precious ointment upon the head. Though every priest was anointed, yet only thehigh priest was anointed on the head, and there is a tradition that this rite wasomitted after the Captivity, so that there is a special stress on the name of Aaron.--�eale and Littledale.

8. The precious ointment... that ran down upon the beard... that went down to theskirts of his garments. Magnificence, misnamed by churls extravagance and waste,is the invariable attribute of all true love. David recognized this truth when heselected the profuse anointing of Aaron with the oil of consecration at hisinstallation into the office of High Priest as a fit emblem of brotherly love. Therewas waste in that anointing, too, as well as in the one which took place at Bethany.For the oil was not sprinkled on the head of Aaron, though that might have beensufficient for the purpose of a mere ceremony. The vessel was emptied on the HighPriest's person, so that its contents flowed clown from the head upon the beard, andeven to the skirts of the sacerdotal robes. In that very waste lay the point of theresemblance for David. It was a feature that was very likely to strike his mind; forhe, too, was a wasteful man in his way. He had loved God in a manner whichexposed him to the charge of extravagance. He had danced before the Lord, forexample, when the ark was brought up from the house of Obededom to Jerusalem,forgetful of his dignity, exceeding the bounds of decorum, and, as it might seem,without excuse, as a much less hearty demonstration would have served the purposeof a religious solemnity. --Alexander Balmain Bruce, in "The Training of theTwelve", 1877.

9. The precious ointment ... that ran down. Of the Hebrew perfumes an immensequantity was annually manufactured and consumed, of which we have a verysignificant indication in the fact that the holy anointing oil of the tabernacle andtemple was never made in smaller quantities than 750 ounces of solids compoundedwith five quarts of oil, and was so profusely employed that when applied to Aaron'shead it flowed down over his beard and breast, to the very skirts of his garments.--Hugh Macmillan, in "The Ministry of �ature", 1871.

10. That ran down ... that went down, etc. Christ's grace is so diffusive of itself, thatit conveys holiness to us, "running down from the head to the skirts", to all hismembers. He was not only anointed himself, but he is our anointer. Therefore it iscalled "the oil of gladness", because it rejoiceth our hearts, by giving us spiritualgladness, and peace of conscience. --Thomas Adams.

11. “In this prayer and song of the unity of the church, it is note worthy how,commencing with the fundamental idea of "brethren", we rise to the realization ofthe Elder Brother, who is our common anointed High Priest. It is the bond of hispriesthood which joins us together as brethren. It is the common anointing whichflows down even to the skirts of the garment of our High Priest which marks ourbeing brethren. Whether we dwell north or south, meeting in Zion, and sharing inthe blessings of that eternal Priesthood of Christ, we form in reality, and before ourFather, but one family -- "the whole family in earth and heaven." Our real bond ofunion consists in the "flowing down", the "running down", or "descending" of thecommon blessing, which marks the steps in this Psalm of Degrees (Psalms 133:2-3).And if "the dew of Hermon" has descended upon "the mountains of Zion", longafter the sun has risen shall gladsome fruit appear -- in some twenty, in some thirty,and in some a hundred fold. --Alfred Edersheim

12. There must have been special reasons why a priestly anointing should beselected for the comparison, and why that of Aaron, rather than of any other of thehigh priests. They are these --

1. The ointment was "holy", prepared in accordance with the Divineprescription: Exodus 30:23-25. Church union is sacred. It must spring fromthe love commanded by God; be based on the principles laid down by God;and exist for the ends appointed of God.

The anointing was from God through Moses, who acted on behalf of God in thematter. Church unity is of the Holy Spirit (1 Corinthians 13:13 ), through Jesus asmediator. Therefore it should be prayed for, and thankfully acknowledged.

2.2.2.2. By the anointing, Aaron became consecrated, and officially qualified to act aspriest. By unity the Church, as a whole, lives its life of consecration, andeffectively ministers in the priesthood assigned it.

The oil was diffusive; it rested not on Aaron's head, but flowed down to the skirts ofhis garments. Unity will, in time, make its way from a few to the whole, especiallyfrom the leaders in a church to the rest of its members. Hence, it is a personalmatter. Each should realize it, and by love and wise conduct diffuse it. --J. F.

13. HENRY, “How the pleasantness of it is illustrated.

1. It is fragrant as the holy anointing oil, which was strongly perfumed, anddiffused its odours, to the great delight of all the bystanders, when it was pouredupon the head of Aaron, or his successor the high priest, so plentifully that it randown the face, even to the collar or binding of the garment, Psa_133:2. (1.) Thisointment was holy. So must our brotherly love be, with a pure heart, devoted toGod. We must love those that are begotten for his sake that begat,1Jo_5:1. (2.) Thisointment was a composition made up by a divine dispensatory; God appointed theingredients and the quantities. Thus believers are taught of God to love one

another;it is a grace of his working in us. (3.) It was very precious, and the like to itwas not to be made for any common use. Thus holy love is, in the sight of God, ofgreat price; and that is precious indeed which is so in God's sight. (4.) It wasgrateful both to Aaron himself and to all about him. So is holy love; it is likeointment and perfume which rejoice the heart.Christ's love to mankind was part ofthat oil of gladnesswith which he was anointed above his fellows.(5.) Aaron and hissons were not admitted to minister unto the Lord till they were anointed with thisointment, nor are our services acceptable to God without this holy love; if we have itnot we are nothing, 1Co_13:1, 1Co_13:2.

2. It is fructifying. It is profitable as well as pleasing; it is as the dew;it bringsabundance of blessings along with it, as numerous as the drops of dew. It cools thescorching heat of men's passions, as the evening dews cool the air and refresh theearth. It contributes very much to our fruitfulness in every thing that is good; itmoistens the heart, and makes it tender and fit to receive the good seed of the word;as, on the contrary, malice and bitternessunfit us to receive it, 1Pe_2:1. It is as the

dew of Hermon,a common hill (for brotherly love is the beauty and benefit of civilsocieties), and as the dew that descended upon the mountains of Zion,a holy hill, for itcontributes greatly to the fruitfulness of sacred societies. Both Hermon and Zionwill wither without this dew. It is said of the dew that it tarrieth not for man, nor

waiteth for the sons of men,Mic_5:7. �or should our love to our brethren stay fortheirs to us (that is publican's love), but should go before it - that is divine love.IV. The proof of the excellency of brotherly love. Loving people are blessed people.For, 1. They are blessed of God, and therefore blessed indeed: There,where brethrendwell together in unity, the Lord commands the blessing,a complicated blessing,including all blessings. It is God's prerogative to command the blessing, man canbut beg a blessing. Blessings according to the promise are commanded blessings, forhe has commanded his covenant for ever.Blessings that take effect are commandedblessings, for he speaks and it is done.2. They are everlastingly blessed. The blessingwhich God commands on those that dwell in love is life for evermore;that is theblessing of blessings. Those that dwell in love not only dwell in God, but do alreadydwell in heaven. As the perfection of love is the blessedness of heaven, so thesincerity of love is the earnest of that blessedness. Those that live in love and peaceshall have the God of love and peace with them now, and they shall be with himshortly, with him for ever, in the world of endless love and peace. How good then isit, and how pleasant!”

3 It is as if the dew of Hermon were falling on Mount Zion. For there the LORD bestows his blessing, even life forevermore.

1. “There is a mountain called Hermon, which is the highest of the ridge ofmountains designated Anti-Lebanon, and which is situated in the northern borderof the country beyond Jordan. This, however, is not the mountain supposed to behere intended, but another of the same name lying within the land of Canaan on thewest of the river Jordan. It is described by Buckingham as a range of hills runningfor several miles east and west, and forming the southern boundary of the plain ofEsdraelon, overlooked in which Mount Tabor is situated. Maundrell, who, in hisjourney from Aleppo to Jerusalem had a full view of Tabor and Hermon at aboutsix or seven hours' distance to the eastward, speaking of the copious dews which fellin that part of the country, says, "We were sufficiently instructed by experiencewhat the Psalmist means by the dew of Hermon, our tents being as wet with it as if ithad rained all night." Journey.

1B. Dr. Ronald W. Scates, “David goes on in verse three to say unity is also likeMountain Dew . The dew of Mount Hermon. Palestine is a very arid area and thereis only an average of about one-hundred to one-hundred-fifty days out of the yearwhen there is any dew fall at all; but do you know where the highest rate of dew fallis? On the slopes of Mount Hermon, which is the highest peak in Palestine. Dew isnecessary for life and growth. When plants are in the middle of a growing seasonwater is so precious that dew is a nightly gift that God bestows upon plants. HereDavid is saying that when the tribes of Israel come together, and they are united, itit is like the dew of Mount Hermon was falling upon Mount Zion. You see MountZion is in Jerusalem and that is where the pilgrims were headed but there wasn'tmuch dew fall in Jerusalem because it is very dry, but David says when believers areunited when the families of Israel are united it is as if Mount Zion is being drenchedwith the dew of Mount Hermon.”

1C. Pastor Gavink, "We begin with Psalm 133, which tells us that it is good whenkindred live together in unity. The psalm uses its own allegory, instead of talkingabout music or being in tune, the psalm talks about oil running down the beard. It isnot an allegory that speaks much to us today. But when you look at the last verse inPsalm 133 you get a piece of what the allegory is all about. In verse three it tells usthat it is when we live in unity, that is where the Lord bestows his blessing, even lifeforevermore. Living in unity as Christian brothers and sisters brings blessing from

God. This is what the oil being poured on the head was all about. It was a sign thatGod was giving his blessing to someone. Kings had oil poured on their heads whenthey were chosen by the prophets to be king. It was a way of showing God’s favor.And here the psalmist is saying that living together in unity, in fellowship, alsoshows God’s favor, it also shows God’s blessing. "

2. CLARKE, “the dew of Hermon, and as the dew that descended upon themountains of Zion - was not Mount Zion, ציון tsiyon, in Jerusalem, but , שיאן whichis a part of Hermon, see Deu_4:48: “Mount Sion, which is Hermon.” On thismountain the dew is very copious. Mr. Maundrell says that “with this dew, even indry weather, their tents were as wet as if it had rained the whole night.” This seemsto show the strength of the comparison.For there - Where this unity is.The Lord commanded the blessing - That is, an everlasting life. There he pours outhis blessings, and gives a long and happy life.

For other particulars, see the commentators passim, and the following analysis.”

3. GILL was a very high hill beyond Jordan; the Sidonians called it Sirion, and theAmorites Shenir, Deu_3:8; hence Shenir and Hermon are mentioned together,Son_4:8; and sometimes Sion or Seon, Deu_4:48; and is the Zion here intended; forthe dew of Hermon could never descend on the mountain of Zion near Jerusalem,which was a hundred miles distant; besides Zion was but one mountain, these many.Hermon was remarkable for its dew, which still continues: a traveller (c), one of ourown country, and whose fidelity is to be depended on, lying in tents near this hill onenight, says,

"we were sufficiently instructed by experience what the holy psalmist means by thedew of Hermon; our tents being as wet with it as if it had rained all night.''

The mountains of Zion were those that were near to Zion, and not the mountainitself, those that were round about Jerusalem, on which the dew also fell in greatplenty; and to which unity among brethren is here compared, because it comes fromGod in heaven, as the dew does. Saints are taught of God to love one another;contentions and quarrels come from lusts within, but this comes from above, fromthe Father of lights; and, because of its gentle nature, this makes men pure, andpeaceable, and gentle, and easy to be entreated; as the dew falls gently in atemperate and moderate air, not in stormy and blustering weather: and because ofits cooling nature; it allays the heats and animosities in the minds of men; andbecause it makes the saints fruitful, and to grow and increase in good works;

for there the Lord commanded the blessing; either in the mountains of Zion; soKimchi: and if Mount Zion is meant by it, the church, often signified thereby, is thedwelling place of the Lord; here he records his name and blesses; here his word ispreached, which is full of blessings; and here ordinances are administered, whichare blessed of God to his people. Theodoret thinks some respect is had to thepouring down of the Spirit on the apostles in Jerusalem, on the day of Pentecost: but

rather the sense is, where brethren dwell together in unity, there the God of loveand peace is; the Gospel of the grace of God is continued; and the ordinances of itmade beneficial to the souls of men, they meeting together in peace and concord; see2Co_13:11. God is said to "command the blessing" when he promises it, and makesit known to his people, or bestows it on them, Psa_105:8;

even life for evermore: the great blessing of all, which includes all others, and inwhich they issue, the promise of the covenant, the blessing of the Gospel; which is inthe hands of Christ, and comes through him to all his people; to the peacemakersparticularly, that live in love and peace; these shall live for ever in a happy eternity,and never die, or be hurt of the second death.

4. BAR�ES, ‘the dew of Hermon ... - the situation of Mount Hermon, see the notesat Psa_89:12. The literal rendering of this passage would be, “Like the dew ofHermon which descends on the mountains of Zion.” According to our version twothings are referred to: the dew of Hermon, and the dew on the mountains of Zion,But this is not in the original. There no dew is referred to but that which belongs toHermon. It has, of course, been made a question how the dew of Hermon, a remotemountain, could be said to descend on the mountains of Zion, and our translatorshave sought to solve the difficulty by inserting the words “and as the dew.” Somehave supposed that the proper interpretation is to refer the comparison in thepassage to the dew of Hermon, and that all which follows is an application of thethought: “Like the dew of Hermon is the influence which comes down upon themountains of Zion,” etc.

The most probable and plausible interpretation, however, it seems to me, is, thatthe mind of the poet was turned to the dew of Hermon - to the gentleness, and thecopiousness, and the vivifying nature of that dew - diffusing beauty and abundanceall around - and that he thought of that dew, or dew like that, as descending on themountains of Zion. �ot that the dew of Hermon actually descended there; but whenchanging the comparison, in illustration of brotherly love, from oil to dew, he mostnaturally thought (perhaps from some former observation) of the dew of Hermon,and immediately thought of Zion as if that dew descended there: that is, love, unity,and concord there would be as if the dew of Hermon should descend on the barrenhills of Zion or Jerusalem, there diffusing beauty, abundance, fertility. Thecomparison of the influence of brotherly love, or unity, with dew is not a forced orunnatural one. So calm, so gentle, so refreshing on the tender grain, on the youngplants, on the flowers, is dew, that it is a striking image of the influences whichproduce brotherly love and harmony.

For there the Lord commanded the blessing - He appointed that as the place ofworship; as the seat of his residence; the source of all holy influences. SeePsa_78:67-69, note; Psa_87:2, note.

Even life for evermore - literally, “Life to eternity.” That is, such influences go fromthat place as to lead to eternal life, or as to secure eternal life. It is in Zion, in hischurch, that he has made known the way to eternal life, and the means by which itmay be obtained. To the end of the world this beautiful psalm will be sung in the

church alike as expressing the charm which there is in unity among brethren and inthe church; and as tending to promote that unity whose beauty it is designed tocommend. Happy will be that day when the church shall be so united that it may besung everywhere, as expressing what is, and not merely what should be.

5. SPURGEO�, “As the dew of Hermon, and as the dew that descended upon themountains of Zion. From the loftier mountains the moisture appears to be wafted tothe lesser hills: the dews of Hermon fall on Zion. The Alpine Lebanon ministers tothe minor elevation of the city of David; and so does brotherly love descend from thehigher to the lower, refreshing and enlivening in its course. Holy concord is as dew,mysteriously blessed, full of life and growth for all plants of grace. It brings with itso much benediction that it is as no common dew, but As that of Hermon which isspecially copious, and far reaching. The proper rendering is, "As the dew ofHermon that descended upon the mountains of Zion", and this tallies with thefigure which has been already used; and sets forth by a second simile the sweetdescending diffusiveness of brotherly unity.

For there the LORD commanded the blessing, even life for evermore. That is, inZion, or better still, in the place where brotherly love abounds. Where love reignsGod reigns. Where love wishes blessing, there God commands the blessing. God hasbut to command, and it is done. He is so pleased to see his dear children happy inone another that he fails not to make them happy in himself. He gives especially hisbest blessing of eternal life, for love is life; dwelling together in love we have begunthe enjoyments of eternity, and these shall not be taken from us. Let us love forevermore, and we shall live for evermore. This makes Christian brotherhood sogood and pleasant; it has Jehovah's blessing resting upon it, and it cannot beotherwise than sacred like "the precious ointment", and heavenly like "the dew ofHermon."

O for more of this rare virtue! �ot the love which comes and goes, but that whichdwells; not that spirit which separates and secludes, but that which dwells together;not that mind which is all for debate and difference, but that which dwells togetherin unity. �ever shall we know the full power of the anointing till we are of one heartand of one spirit; never will the sacred dew of the Spirit descend in all its fulness tillwe are perfectly joined together in the same mind; never will the covenanted andcommanded blessing come forth from the Lord our God till once again we shallhave "one Lord, one faith, one baptism." Lord, lead us into this most preciousspiritual unity, for thy Son's sake. Amen.”

6. “As the dew of Hermon, etc. What we read in the 133rd Psalm of the dew ofHermon descending upon the mountains of Zion", says Van de Velde in his"Travels" (Bd. "is now become quite clear to me. Here as I sat at the foot ofHermon, I understood how the water drops which rose from its forest mantledheights, and out of the highest ravines, which are filled the whole year round with

snow, after the sun's rays have attenuated them add moistened the atmosphere withthem, descend at evening time as a heavy dew upon the lower mountains which lieround about as its spurs. One ought to have seen Hermon with its white goldencrown glistening aloft in the blue sky, in order to be able rightly to understand thefigure. �owhere in the whole country is so heavy a dew perceptible as in the districtsnear to Hermon. To this dew the poet likens brotherly love. This is "as the dew ofHermon": of such pristine freshness and thus refreshing, possessing such pristinepower and thus quickening, thus born from above (Psalms 110:3), and in fact likethe dew of Hermon which comes down upon the mountains of Zion -- a feature inthe picture which is taken from the natural reality; for an abundant dew, whenwarm days have preceded, might very well be diverted to Jerusalem by theoperation of the cold current of air sweeping down from the north over Hermon.We know, indeed, from our own experience how far off a cold air coming from theAlps is perceptible, and produces its effects. The figure of the poet is therefore astrue to nature as it is beautiful. When brethren bound together in love also meettogether in one place, and, in fact, when brethren of the north unite with brethren inthe south in Jerusalem, the city which is the mother of all, at the great Feasts, it is aswhen the dew of Mount Hermon, which is covered with deep, almost eternal snow,descends upon the bare, unfruitful -- and therefore longing for such quickening --mountains round about Zion. In Jerusalem must love and all that is good meet.--Franz Delitzsch.

7. As the dew of Hermon, etc. As touching this similitude, I think the prophet useththe common manner of speaking. For whereas the mountains oftentimes seem tothose that behold them afar off, to reach up even unto heaven, the dew whichcometh from heaven seemeth to fall from the high mountains unto the hills whichare under them. Therefore he saith that the dew descendeth from Hermon unto themount Sion, because it so seemeth unto those that do behold it afar off. --MartinLuther.

8. As the dew of Hermon. The dews of the mists that rose from the watery ravines, orof the clouds that rested on the summit of Hermon, were perpetual witnesses offreshness and coolness -- the sources, as it seemed, of all the moisture, which was tothe land of Palestine what the fragrant oil was to the garments of the High Priest;what the influence of brotherly love was to the whole community. --Arthur PenrhynStanley (1815-1881), in "Sinai and Palestine."

9. Dew of Hermon. We had sensible proof at Rasheiya of the copiousness of the "dewof Hermon", spoken of in Psalms 133:3, where "Zion" is only another name for thesame mountain. Unlike most other mountains which gradually rise from lofty tablelands and often at a distance from the sea, Hermon starts at once to the height ofnearly ten thousand feet, from a platform scarcely above the sea level. This

platform, too -- the upper Jordan valley, and marshes of Merom -- is for the mostpart an impenetrable swamp of unknown depth, whence the seething vapour, underthe rays of an almost tropical sun, is constantly ascending into the upperatmosphere during the day. The vapour, coming in contact with the snowy sides ofthe mountain, is rapidly congealed, and is precipitated in the evening in the form ofa dew, the most copious we ever experienced. It penetrated everywhere, andsaturated everything. The floor of our tent was soaked, our bed was covered with it,our guns were dripping, and dewdrops hung about everywhere. �o wonder that thefoot of Hermon is clad with orchards and gardens of such marvellous fertility in thisland of droughts. --Henry Baker Tristram, 1867.

10. As the dew of Hermon that descended upon the mountains of Zion. --

So the dews on Hermon's hillWhich the summer clouds distil,Floating southward in the night,Pearly gems on Zion light. --William Digby Seymour.

11. “The LORD commanded the blessing. It is an allusion possibly to, great persons,to a general, or an emperor: "Where the word of a king is, there is power." Thecenturion said, "I say to one soldier, Go, and he goeth, to another, Come, and hecometh; to a third, Do this, and he doth it." So God commandeth one ordinance,"Go and build up such a saint", and it goeth; he saith to another ordinance, "Come,and call home such a sinner", and it doth it; God's words and work go together.Men cannot enable others, or give them power to obey them; they may bid a lameman walk, or a blind man see; but they cannot enable them to walk or see: God withhis word giveth strength to do the thing commanded; as in the old, so in the newcreation, "He spake, and it was done; he commanded, and it stood fast:" Psalms33:9. But there the Lord commands his blessing, "even life for evermore." Thestream of regeneration, or a spiritual life, which shall never cease, but still goforward and increase, till it swell to, and be swallowed up in the ocean of eternal life,"even life for evermore." --George Swinnock

12. CALVI�, “We have here clear proof that David, as we have just said, holds alltrue union among brethren to take its rise from God, and to have this for itslegitimate object, that all may be brought to worship God in purity, and call uponiris name with one consent. Would the similitude have been borrowed from holyointment if it had not been to denote, that religion must always hold the first place?7Any concord, it is thus insinuated, which may prevail amongst men, is insipid, if notpervaded by a sweet savor of God's worship. We maintain, therefore, that men areto be united amongst themselves in mutual affection, with this as the great end., thatthey may be placed together under the government of God. If there be any whodisagree with these terms, we would do well rather to oppose them strenuously, thanpurchase peace at the expense of God's honor. We must hold, that when mention ismade of the Priest, it is to intimate, that concord takes its rise in the true and pureworship of God, while by the beard and skirts of the garments, we are led to

understand that the peace which springs from Christ as the head, is diffusedthrough the whole length and breadth of the Church. The other figure, of the dewdistilling upon:mount Zion and Hermon, denotes, that a holy unity has not only asweet savor before God, but is productive of good effects, as the dew moistens theearth and supplies it with sap and freshness. Moses, we know, said of Judea, that itwas not like Egypt fertilized by the overflowings of its river, but such as drank dailyof the rain of heaven. (Deuteronomy 11:11.) David suggests, that the life of manwould be sapless, unprofitable, and wretched, unless sustained by brotherlyharmony. It is evident, that mount Hermon must have been rich and fruitful, beingfamed amongst places for pasture. Mountains depend principally for fertility uponthe dews of heaven, and this was shown in the case of mount Zion. David adds in theclose, that God commands his blessing where peace is cultivated; by which is meant,that he testifies how much tie is pleased with concord amongst men, by showeringdown blessings upon them. The same sentiment is expressed by Paul in other words,(2 Corinthians 13:11; Philippians 4:9,) "Live in peace, and the God of peace shall bewith you." Let us then, as much as lies in us, study to walk in brotherly love, that wemay secure the divine blessing. Let us even stretch out our arms to those who differfrom us, desiring to bid them welcome if they will but return to the unity of thefaith. Do they refuse? Then let them go. We recognize no brotherhood, as I havesaid already, except amongst the children of God.sh

13. John York, “This particular Psalm on the wonderful ideal of people living inharmony with one another, rather than fighting and feuding with one another. Suchunity, the psalmist says, is like the anointing of Aaron the high priest, back inIsrael’s beginnings, when surely the people of Israel celebrated the reality of God’spresence in such a strong sense that the sight of that oil dripping over his head was asign of God’s affection for his people. Unity in the family is like the dew that keepsthe top of Mountain Hermon, the highest point in the land of Palestine, renewedwhen the land below is barren. is what you sing about when you have been onvacation for a few days, and the family is getting a bit tired of each other’s presence!Think about it! Think about Israel, and the number of times you read about in theOld Testament where there was such unity exhibited among the people. That’s nottheir story most of the time. Yes, there were some times in the where the peoplemight have lived harmoniously with one another, perhaps in the reign ofDavid―although it is hard to imagine a time when David’s own family could havemade a trip and sung this song with much enthusiasm. Perhaps people sung thissong when the temple was first completed by Solomon. But the history of Israel ismore often about family feuding and fighting than it is about unity.”