1 Corinthians 1:10(v1)Now I beg you, brothers, through the name of our Lord, Jesus Christ, that you all speak the same thing, and that there be no divisions…
1 Peter 3:8(v1)Finally, all of you be like-minded, compassionate, loving as brothers, tenderhearted, courteous,
John 13:35(v1)By this everyone will know that you are my disciples, if you have love for one another.”
Philippians 2:2-5(v1)make my joy full by being like-minded, having the same love, being of one accord, of one mind; doing nothing through rivalry or through…
Show all 49 cross-references
Ephesians 4:3-6(v1)being eager to keep the unity of the Spirit in the bond of peace. There is one body and one Spirit, even as you also were called in one…
John 17:21(v1)that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that…
Jeremiah 32:39(v1)I will give them one heart and one way, that they may fear me forever, for their good, and the good of their children after them.
1 John 3:14-19(v1)We know that we have passed out of death into life, because we love the brothers. He who doesn’t love his brother remains in death. Whoever…
Genesis 13:8(v1)Abram said to Lot, “Please, let there be no strife between you and me, and between your herdsmen and my herdsmen; for we are relatives.
Psalms 122:6-8(v1)Pray for the peace of Jerusalem. Those who love you will prosper. Peace be within your walls, and prosperity within your palaces. For my…
Genesis 45:24(v1)So he sent his brothers away, and they departed. He said to them, “See that you don’t quarrel on the way.”
2 Samuel 2:26-27(v1)Then Abner called to Joab, and said, “Shall the sword devour forever? Don’t you know that it will be bitterness in the latter end? How long…
Psalms 122:1(v1)I was glad when they said to me, “Let’s go to Yahweh’s house!”
Isaiah 11:6(v1)The wolf will live with the lamb, and the leopard will lie down with the young goat, the calf, the young lion, and the fattened calf…
Deuteronomy 28:8(v3)Yahweh will command the blessing on you in your barns, and in all that you put your hand to. He will bless you in the land which Yahweh…
Psalms 131:1(v1)Yahweh, my heart isn’t arrogant, nor my eyes lofty; nor do I concern myself with great matters, or things too wonderful for me.
Leviticus 25:21(v3)then I will command my blessing on you in the sixth year, and it shall bear fruit for the three years.
Psalms 42:8(v3)Yahweh will command his loving kindness in the daytime. In the night his song shall be with me: a prayer to the God of my life.
Isaiah 11:13(v1)The envy also of Ephraim will depart, and those who persecute Judah will be cut off. Ephraim won’t envy Judah, and Judah won’t persecute…
Leviticus 8:12(v2)He poured some of the anointing oil on Aaron’s head, and anointed him, to sanctify him.
Exodus 30:25-30(v2)You shall make it into a holy anointing oil, a perfume compounded after the art of the perfumer: it shall be a holy anointing oil. You…
Deuteronomy 4:48(v3)from Aroer, which is on the edge of the valley of the Arnon, even to Mount Sion (also called Hermon),
Psalms 124:1(v1)If it had not been Yahweh who was on our side, let Israel now say,
Isaiah 11:9(v1)They will not hurt nor destroy in all my holy mountain; for the earth will be full of the knowledge of Yahweh, as the waters cover the sea.
1 John 5:11(v3)The testimony is this, that God gave to us eternal life, and this life is in his Son.
Romans 5:21(v3)that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord.
Psalms 16:11(v3)You will show me the path of life. In your presence is fullness of joy. In your right hand there are pleasures forever more.
Micah 5:7(v3)The remnant of Jacob will be among many peoples, like dew from Yahweh, like showers on the grass, that don’t wait for man, nor wait for the…
Exodus 29:7(v2)Then you shall take the anointing oil, and pour it on his head, and anoint him.
Deuteronomy 3:8-9(v3)We took the land at that time out of the hand of the two kings of the Amorites who were beyond the Jordan, from the valley of the Arnon to…
Joshua 13:11(v3)and Gilead, and the border of the Geshurites and Maacathites, and all Mount Hermon, and all Bashan to Salecah;
Proverbs 27:9(v2)Perfume and incense bring joy to the heart; so does earnest counsel from a man’s friend.
John 5:29(v3)and will come out; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment.
John 6:68(v3)Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life.
John 11:25-26(v3)Jesus said to her, “I am the resurrection and the life. He who believes in me will still live, even if he dies. Whoever lives and believes…
Romans 6:23(v3)For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.
Exodus 39:24(v2)They made on the skirts of the robe pomegranates of blue, purple, scarlet, and twined linen.
Psalms 21:4(v3)He asked life of you and you gave it to him, even length of days forever and ever.
Proverbs 19:12(v3)The king’s wrath is like the roaring of a lion, but his favor is like dew on the grass.
John 6:50-51(v3)This is the bread which comes down out of heaven, that anyone may eat of it and not die. I am the living bread which came down out of…
1 John 2:25(v3)This is the promise which he promised us, the eternal life.
Revelation 1:18(v3)and the Living one. I was dead, and behold, I am alive forever and ever. Amen. I have the keys of Death and of Hades.
Song of Solomon 1:3(v2)Your oils have a pleasing fragrance. Your name is oil poured out, therefore the virgins love you.
John 4:14(v3)but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well…
John 5:24(v3)“Most certainly I tell you, he who hears my word and believes him who sent me has eternal life, and doesn’t come into judgment, but has…
John 12:3(v2)Therefore Mary took a pound of ointment of pure nard, very precious, and anointed Jesus’s feet and wiped his feet with her hair. The house…
Psalms 141:5(v2)Let the righteous strike me, it is kindness; let him reprove me, it is like oil on the head; don’t let my head refuse it; Yet my prayer is…
Exodus 28:33(v2)On its hem you shall make pomegranates of blue, and of purple, and of scarlet, all around its hem; with bells of gold between and around…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (26 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv1, 31. Behold how good, etc. I have no doubt…
1. Behold how good, etc. I have no doubt that David in this Psalm renders thanks to God for the peace and harmony which had succeeded a long and melancholy state of confusion and division in the kingdom, and that he would exhort all individually to study the maintenance of peace. This is the subject enlarged upon, at least so far as the shortness of the Psalm admits of it. There was ample ground to praise the goodness of God in the highest terms, for uniting in one a people which had been so deplorably divided. When he first came to the kingdom the larger part of the nation considered him in the light of an enemy to the public good, and were alienated from him. Indeed so mortal was the feud which existed, that nothing else than the destruction of the party in opposition seemed to hold out the prospect of peace. The hand of God was wonderfully seen, and most unexpectedly, in the concord which ensued among them, when these who had been inflamed with the most violent antipathy cordially coalesced. This “Les expositeurs laissent passer cette cireonstanee, et mal, comme si David louoit generalement, et sans son propre regard, le consentement fraternel, etc.” — Fr.
There can at the same time be no doubt; that the Holy Ghost is to be viewed as commending in this passage that mutual harmony which should subsist amongst all God’s children, and exhorting us to make every endeavor to maintain it. So long as animosities divide us, and heart-burnings prevail amongst us, we may be brethren no doubt still by common relation to God, but cannot be judged one so long as we present the appearance of a broken and dismembered body. As we are one in God the Father, and in Christ, the union must be ratified amongst us by reciprocal harmony, and fraternal love. Should it so happen in the providence of God, that the Papists should return to that holy concord which they have apostatized from, it would be in such terms as these that we would be called to render thanksgiving unto God, and in the meantime we are bound to receive into our brotherly embraces all such as cheerfully submit themselves to the Lord. We are to set ourselves against those turbulent spirits which the devil will never fail to raise up in the Church, and be sedulous to retain intercourse with such as show a docile and tractable disposition. But we cannot extend this intercourse to those who obstinately persist in error, since the condition of receiving them as brethren would be our renouncing him who is Father of all, and from whom all spiritual relationship takes its rise. The peace which David recommends is such as begins in the true head, and this is quite enough to refute the unfounded charge of schism and division which has been brought against us by the Papists, while we have given abundant evidence of our desire that they would coalesce with us in God’s truth, which is the only bond of holy union.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn vv1–3Because the greatest part were against David, though some…
Because the greatest part were against David, though some favored him, yet when he was established king at length, they joined all together like brethren: and therefore he showeth by these similitudes the commodity of brotherly love.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv1–3Psa 133:1 « A Song of degrees of David.…
Psa 133:1 « A Song of degrees of David. » Behold, how good and how pleasant [it is] for brethren to dwell together in unity!
Ver. 1. Behold, how good and how pleasant it is] This David is thought to have said to the people, when, after eight years’ unnatural war, they came together to Hebron, to anoint him king over all Israel, 2Sa 5:1-5 Behold, be affected with that happiness of yours which no tongue can utter. Accipe quod sentitur antequam discitur, as Cyprian saith in another case.
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How good and how pleasant] Precious and profitable, sweet and delectable, λιπαρον και λαμτρον, dainty and goodly, as Rev 18:14. Communion of saints is the next happiness upon earth to communion with God.
For brethren] Whether by place, race; or grace, which last is the strongest tie; and should cause such a harmony of hearts as might resemble that concord and concent that shall be in heaven. The Thebans in their armies had a band of men they called the holy band; consisting of such only as were joined together in the bonds of love, as would live and die together; these they made great account of, and esteemed the strength of their armies, ιερος λοχος εξ εραστων και ερωμενων (Athenaeus, lib. 3).
To dwell together] Heb. even together, that is, even as God dwelleth with them, Psa 132:13-14, to be "kindly affectioned one to another with brotherly love," Rom 12:10, to be as those primitive Christians were, Act 2:24-27, of one heart and of one soul. The number of two hath by the heathens been accounted accursed, because it was the first that departed from unity.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv1–3Behold, how good and how pleasant it is! you…
Behold, how good and how pleasant it is! you have been harassed by a civil war, take notice of this blessed change with thankfulness to God for it.
For brethren; for us, who are brethren, not only by nature and blood, but also by combination in one and the same commonwealth, and by the profession of the same religion.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v1Here see, I. What it is that is commended…
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 each other with mutual endearments, and promoting each other's welfare with mutual services. Sometimes it is chosen, as the best expedient for preserving peace, that brethren should live asunder and at a distance from each other; that indeed may prevent enmity and strife (Gen 13:9), but the goodness and pleasantness are for brethren to dwell together and so to dwell in unity, to dwell even as one (so some read it), 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 have been happily prevented. The tribes of Israel had long had separate interests during the government of the Judges, and it was often of bad consequence; but now that they were united under one common head he would have them sensible how much it was likely to be for their advantage, especially since now the ark was fixed, and with it the place of their rendezvous for public worship and the centre of their unity. Now let them live in love.
II. How commendable it is: Behold, how good and how pleasant it is! It is good in itself, agreeable to the will of God, the conformity of earth to heaven. It is good for us, 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! We cannot conceive or express the goodness and pleasantness of it. Behold it is a rare thing, and therefore admirable. Behold and wonder that there should be so much goodness and pleasantness among men, so much of heaven on this earth! Behold it is an 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.
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III. How the pleasantness of it is illustrated.
1. It is fragrant as the holy anointing oil, which was strongly perfumed, and diffused its odours, to the great delight of all the bystanders, when it was poured upon the head of Aaron, or his successor the high priest, so plentifully that it ran down the face, even to the collar or binding of the garment, Psa 133:2. (1.) This ointment was holy. So must our brotherly love be, with a pure heart, devoted to God. We must love those that are begotten for his sake that begat, Jo1 5:1. (2.) This ointment was a composition made up by a divine dispensatory; God appointed the ingredients 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 it was not to be made for any common use. Thus holy love is, in the sight of God, of great price; and that is precious indeed which is so in God's sight. (4.) It was grateful both to Aaron himself and to all about him. So is holy love; it is like ointment and perfume which rejoice the heart. Christ's love to mankind was part of that oil of gladness with which he was anointed above his fellows. (5.) Aaron and his sons were not admitted to minister unto the Lord till they were anointed with this ointment, nor are our services acceptable to God without this holy love; if we have it not we are nothing, Co1 13:1, Co1 13:2.
2. It is fructifying. It is profitable as well as pleasing; it is as the dew; it brings abundance of blessings along with it, as numerous as the drops of dew. It cools the scorching heat of men's passions, as the evening dews cool the air and refresh the earth. It contributes very much to our fruitfulness in every thing that is good; it moistens the heart, and makes it tender and fit to receive the good seed of the word; as, on the contrary, malice and bitterness unfit us to receive it, Pe1 2:1. It is as the dew of Hermon, a common hill (for brotherly love is the beauty and benefit of civil societies), and as the dew that descended upon the mountains of Zion, a holy hill, for it contributes greatly to the fruitfulness of sacred societies. Both Hermon and Zion will 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. Nor should our love to our brethren stay for theirs 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 brethren dwell together in unity, the Lord commands the blessing, a complicated blessing, including all blessings. It is God's prerogative to command the blessing, man can but beg a blessing. Blessings according to the promise are commanded blessings, for he has commanded his covenant for ever. Blessings that take effect are commanded blessings, for he speaks and it is done. 2. They are everlastingly blessed. The blessing which God commands on those that dwell in love is life for evermore; that is the blessing of blessings. Those that dwell in love not only dwell in God, but do already dwell in heaven. As the perfection of love is the blessedness of heaven, so the sincerity of love is the earnest of that blessedness. Those that live in love and peace shall have the God of love and peace with them now, and they shall be with him shortly, with him for ever, in the world of endless love and peace. How good then is it, and how pleasant!
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv1–3Behold, how good and how pleasant it is,.... Aben…
Behold, how good and how pleasant it is,.... Aben Ezra thinks the word thing should be supplied; the thing is what follows;
for brethren to dwell together in unity: which the Targum interprets of Zion and Jerusalem, as two brethren; Aben Ezra of the priests; Kimchi of the King 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 be understood 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 endeavour to live peaceably and quietly; nor of brethren in a strict natural state, who belong to the same family, and are of the same parents, and should be kindly affectioned one to another; but rather of such who are so in a spiritual sense, who have God for their fatherly adoption and regeneration, are related to Christ the firstborn among many brethren, and are members one of another, in the same church state; all which are a reason why they should love as brethren, and endeavour to keep the unity of the Spirit in the bond of peace, Mat 23:8, Pe1 2:17; and "to dwell together in unity"; even as one man, as if one 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 to the house of God in company, and with delight to join together in acts of religious worship; to serve the Lord with one consent, with one mind and mouth to glorify God, 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 in love, bearing one another's burdens, sympathizing with each other in all circumstances, forgiving each other offences committed, praying with one another, and building up each other in their most holy faith, stirring up one another to love and to good works: now this is both "good" and "pleasant"; it is good, as being according to the will of God, the new command of Christ; what evidences the truth of regeneration, and of being the disciples of Christ; what makes the communion of saints comfortable and edifying, and without which a profession of religion is good for nothing: and it is pleasant to God and Christ, to angels and men, to the ministers of the Gospel, and to all about them and in a connection with them; and it is this which makes any particular dispensation in time delightful and agreeable; as the first 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 of heaven. Now 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 or instances of this kind, which were very amiable, and worthy of imitation; and suggesting that such a case is rare and wonderful, and inexpressibly good, profitable, and pleasant. Gussetius (z) renders it, "how good is the sabbatism of brethren, even gathered together"; for the exercise of religion, prayer, praise, &c.
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(z) Ebr. Comment. p. 829.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv1–3The happiness of brotherly love, ver. 1-3. A song…
The happiness of brotherly love, ver. 1-3. A song of degrees of David.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv1–3The comfort and benefit of the communion of saints,…
PSALM CXXXIII
The comfort and benefit of the communion of saints, 1-3.
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NOTES ON PSALM CXXXIII
There are different opinions concerning this Psalm; the most probable is, that it represents the priests and Levites returned from captivity, and united in the service of God in the sanctuary. This, the preceding, and the following, appear to make one subject. In the one hundred and thirty-second, the Lord is entreated to enter his temple, and pour out his benediction; in the one hundred and thirty-third, the beautiful order and harmony of the temple service is pointed out, and in the one hundred and thirty-fourth, all are exhorted to diligence and watchfulness in the performance of their duty. It is attributed to David by the Hebrew, the Syriac, and the Vulgate; but no name is prefixed in the Septuagint, AEthiopic, Arabic, and Anglo-Saxon.
Verse 1. Behold, how good and how pleasant] Unity is, according to this scripture, a good thing 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 the great family of mankind? On the other hand, disunion is bad and hateful. The former is from heaven; the latter, from hell.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv1–3Psa 133:1. Behold, how good and how pleasant, &c.…
Psa 133:1. Behold, how good and how pleasant, &c. — It is good in itself, agreeable to the will of God, and therefore peculiarly pleasing to him, as it is also to all good men: it is good for us, for our honour and comfort. It is pleasant, and brings constant delight to those who experience and practise it. For brethren to dwell together in unity — For us, who are brethren, not only by nature and blood, but also by combination in one and the same commonwealth, and by the profession of the same religion. “Many things are good which are not pleasant, and many pleasant which are not good. But unity among brethren, whether civil or religious, is productive both of profit and pleasure. Of profit, because therein consisteth the welfare and security of every society; of pleasure, because mutual love is the source of delight, and the happiness of one becomes, in that case, the happiness of all. It is unity alone which gives beauty, as well as strength, to the state; which renders the church, at the same time, fair as the moon, and terrible as an army with banners, Son 6:10.” — Horne.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv1–3Behold - As if he looked upon such a…
Behold - As if he looked upon such a gathering, and saw there the expressions of mutual love. This may have been uttered in the actual contemplation of such an assemblage; or it may have been a picture of the imagination.
How good - How good in itself; how proper; how suited to promote happiness, and to diffuse good influences abroad.
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And how pleasant - The word used here means lovely, charming, attractive; that which fills the mind with delight, spoken of one beloved, Son 7:6; of a friend, 2Sa 1:26; of a place, Gen 49:15; of words, Pro 15:26; of beauty or glory, as of Yahweh, Psa 27:4. It is descriptive of the pleasure which we derive from a picture, from a landscape, from sweet sounds and gentle voices, or from love.
For brethren to dwell together in unity - Margin, even together. Hebrew, “The dwelling of brethren also together.” Perhaps the idea in the word “also” may be, that while the unity of brethren when separate, or as they were seen when scattered in their habitations, was beautiful, it was also pleasant to see them when actually assembled, or when they actually came together to worship God. As applicable to the church, it may be remarked
(1) that all the people of God - all the followers of the Redeemer - are brethren, members of the same family, fellow-heirs of the same inheritance, Mat 23:8.
(2) There is a special fitness that they should be united, or dwell in unity.
(3) There is much that is beautiful and lovely in their unity and harmony. They are redeemed by the same Saviour; they serve the same Master; they cherish the same hope; they are looking forward to the same heaven; they are subject to the same trials, temptations, and sorrows; they have the same precious consolations. There is, therefore, the beauty, the “goodness,” the “pleasantness” of obvious fitness and propriety in their dwelling together in unity.
(4) Their unity is adapted to produce an important influence on the world, Joh 17:21. No small part of the obstructions to the progress of religion in the world has been caused by the strifes and contentions of the professed friends of God. A new impulse would be given at once to the cause of religion if all the followers of the Lord Jesus acted in harmony: if every Christian would properly recognize every other Christian as his brother; if every true church would recognize every other church as a church; if all ministers of the Gospel would recognize all other ministers as such; and if all who are Christians, and who walk worthy of the Christian name, were admitted freely to partake with all others in the solemn ordinance which commemorates the Saviour’s dying love. Until this is done, all that is said about Christian union in the church is a subject of just derision to the world - for how can there be union when one class of ministers refuse to recognize the Christian standing, and the validity of the acts, of other ministers of the Lord Jesus - when one part of the Christian church solemnly refuses to admit another portion to the privileges of the Lord’s table - when by their actions large portions of the professed followers of the Redeemer regard and treat others as having no claims to a recognition as belonging to the church of God, and as left for salvation to his “uncovenanted mercies.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures1864 · Public DomainOn v1Psalms 133
Psalms 133
A Song of Degrees of David
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Behold how good and how pleasant it is
For brethren to dwell together in unity!
2 It is like the precious ointment upon the head,
That ran down upon the beard,
Even Aaron’s beard:
That went down to the skirts of his garments;
3 As the dew of Hermon,
And as the dew that descended upon the mountains of Zion:
For there the Lord commanded the blessing,
Even life for evermore.
EXEGETICAL AND CRITICAL
Contents and Composition.—The praise of fraternal unity (Psa_133:1), as it diffuses blessings and communicates them by mutual influence. It is compared first to the refined oil with which Aaron was anointed at his consecration (Exo_30:22 f.) and whose abundant and exuberant fulness is brought further into special prominence, (Psa_133:2); and then to the abundant and refreshing dew of the mountains, flowing down from the lofty Hermon to the lower heights of Zion, where the blessing ordained by God is to be found, even eternal life (Psa_133:3).
The Psalm applies to brothers and friends sitting together in peace, and may also be applied to the union of tribes and races previously separated. The idea is primarily not that of domestic and political, but of religious unity and communion in God’s worship. But it is not necessary to suppose that the Psalm is a liturgical formulary (Olshausen) for the celebration of the high Festivals which united all Israel at the sanctuary in Jerusalem. In David’s life there may be found abundant points of connection with the Psalm; but the use of the relative שׁ with the participle, which is unknown to the usage of the language before the Exile, is in especial unfavorable to the opinion that he was its composer. The title “by David” is not found, moreover, either in the Chald. or the Alex, version. [These two arguments are taken from Delitzsch. Their insufficiency is easily perceived. No other commentator that I have consulted has noted this exceptional use of שׁ; nor was there reason for doing so. It is probable that if any of the writers before the Exile had had occasion to employ the combination here cited, he would have done so. There was nothing in the analogy of pure Hebrew to prevent it. Besides, that form of the relative does not occur frequently enough to justify such an inference, based upon usage, from this unusual construction. As there is not the slightest clue given in the Poem, to lead us to the date of its composition, the only refuge is the superscription. But Hengstenberg, who holds to its correctness, has, strange to say, very few to support him.—J. F. M.]
Psa_133:2.—Aaron’s beard. It is not the priests generally who are designated by this name (De Wette, Hupfeld), but Aaron himself is brought before us in person (Hengst.). For the priests were called anointed (Num_3:3) only because their clothes were sprinkled with the anointing oil and with the blood of a ram. Even Aaron’s sons were only sprinkled with the oil. But this oil was poured upon the head of Aaron himself (Exodus 29; Leviticus 8.). Its abundance, as well as its good quality (Isa_39:2; Ecc_7:1) are here presented to the mind by the statement that it flowed down upon the beard, which being, according to Lev_21:5, permitted its natural growth, allowed the oil to run down upon the garments, not merely to the upper edge, the opening for the head, but to the lower one. For this simile is intended to illustrate the possibility even of an external union, by appropriate means, of those widely separated. For this reason the relative is not to be referred to the beard (J. H. Mich, et al., Hupfeld, Hitzig), but to the oil (Del. and most).
There is, however, no necessity of explaining: along the garments (Venema), or: which descends over his whole length (Böttcher), as though the beard were as long as his body (Sachs). These explanations are the rather to be avoided, as the person of Aaron is not brought into view simply as representing Aaron himself, but as being the type of the High-priesthood (Ewald) in the fulness of its divine consecration (Lev_21:10), so that here any representative of that dignity is called Aaron, as a descendant of his ancestor of that name, just as the king of David’s family (1Ki_12:16; Hos_3:5) is himself called David (Hitzig). Delitzsch cites as parallel to this a sentence from the Haggada: “Two drops of the sacred anointing oil remain forever upon Aaron’s beard like two pearls, as an image of reconciliation and peace.”
[Perowne: “The point of the comparison does not lie in the preciousness of the oil, in its all-pervading fragrance, but in this: that being poured upon the head, it did not rest there, but flowed to the beard, and descended even to the garments, and thus, as it were, consecrated the whole body in all its parts. All the members participate in the same blessing. Comp. 1 Corinthians 12 … Other thoughts may be suggested by the comparison, as that a spirit of concord, both in a state and a family, will descend from those who govern to those who are governed, or again, that concord is a holy thing like the holy oil, or sweet and fragrant like the fragrant oil; but these are mere accessories of the image, not that which suggested its use.”—J. F. M.]
Psa_133:3.—The dew of Hermon. As Jeremiah (Psa_18:14) was aware of a connection between the waters of Lebanon and the snow of Lebanon, so the Psalmist here recognizes a similar connection between the dew of Hermon and the moistening of the mountains which surround Zion. “What we read in Psalms 133. of the dew of Hermon falling upon the mountains of Zion is now made quite plain to me. Sitting here at the foot of Hermon, I was able to understand how the particles of water, which ascend from its wood-crowned peaks and from its highest gorges filled with perpetual snow, after they have been rarified by the beams of the sun and the atmosphere has been moistened by them, fall in the evening in the form of a heavy dew upon the lower mountains which lie around it at its projecting ridges. One must behold Hermon, with its light-golden crown glistening in the blue heaven, before he can understand this image. In no part of the whole country is such a heavy dew observed as that which falls in the districts near Hermon” (Van de Velde, Reise, 1:97). If the north wind bears the rain-clouds southwards (Pro_25:23), it may also carry the dewy mist (Isa_18:4) in the same direction (Hitzig). We may also take into comparison the widely traceable effects of the atmosphere of the Alps (Del.). Under these considerations there is no need of denying the physical relation between the dew of Hermon and the same dew as flowing down upon Mt. Zion, which is acknowledged even by Olshausen. Some of the expositors who do so endeavor to arrive at a solution by repeating in Psa_133:3 b. against the rules of grammar and parallelism, the words: “as the dew,” in order to show that two altogether independent descents of dew are referred to (Aben Ezra, Kimchi, Geier, J. H. Mich., De Wette). Others give a figurative explanation equally inadmissible, and either interpret the mountains of Zion as meaning parched mountains (Döderlein, Dathe), or the dew of Hermon as pleasant dew in general (Stier, Köster, Hengst.). Others, finally, import into the expression: “dew of Hermon” the idea of the “blessing of the height,” and at the same in Psa_133:2-3 regard the first כְּ=as, the second כְּ=so, by which the descent of the blessing upon Zion, already expressed figuratively, is supposed to be set forth by a comparison with the flowing down of the holy oil, which is likewise symbolical (Isaaki, Hupf.). At most it may be said that the image employed in Psa_133:3 may have been occasioned by the thought of the northern and southern tribes coming together in Jerusalem, and being there united in fraternal communion, and with an influence upon one another made mutually beneficent through the Divine blessing (Herder, Delitzsch). The for of the last sentence is best explained under this view. For the conclusion of the Psalm declares not every place of fraternal gathering (Flam., Amyrald, Geier, Rosenm., De Wette), but Zion (Kimchi and most) to be the place where God has ordained by His command the blessing which bestows life which it was designed to convey. [Perowne: “Here again it is not the refreshing nature of the dew, nor its gentle, all-pervading influence, which is the prominent feature. That which renders it to the poet’s eye so striking an image of brotherly concord is the fact that it falls alike on both mountains, that the same dew which descends upon the lofty Hermon descends also upon the humble Zion. High and low drink in the same sweet refreshment. Thus the image is exactly parallel to the last: the oil descends from the head to the beard; the dew from the higher mountain to the lower.”—J. F. M.]
HOMILETICAL AND PRACTICAL
Fraternal unity: (1) how it is most attractively exhibited; (2) what is its firmest foundation; (3) how it is most securely strengthened and maintained until the end.—Concord should not merely be praised with the lips and desired with the heart, it must also be striven after in life, and be exhibited in action.—The Church of the Lord is the place where the blessing from above, Divinely ordained, is won by prayer, and imparted, received, and spread abroad in fraternal communion.—The blessing of fraternal concord grows only upon the soil of God’s kingdom in this divided world.
Starke: True brotherly love and all fraternal and sisterly concord receive mercy and blessing from God, and are praised and honored by the world.—As long as a man remains unconverted he does not know what true love is.—Inward peace with God is truly a dew upon us, so that we bloom as the rose.—A place where spiritual and temporal peace are united, is an earthly paradise, and a foretaste of the heavenly.—Our love is not a ground of eternal blessedness, but those who truly love are, for the sake of Christ’s merit, to be heirs of eternal life.—Tholuck: The blessing of this unity rejoices the feelings and strengthens the heart; and as it flows forth and is all-embracing in its influence, even the most insignificant are supported by it.—Richter: All unity comes down from above as a blessing of God, and produces further blessings.—In the world, self-seeking and hatred prevail; but in Zion, among God’s children, true unity reigns.—All party and sectarian discord are carnal.—Guenther: The love which gives the greatest happiness is not that which makes the least sacrifices, but that which, with the greatest cheerfulness, offers the most. But like every good result, this is not accomplished of itself, but by the mercy of God.—Diedrich: The holy communion of believers. The blessing of heaven has united their souls. God’s gracious Spirit is the atmosphere and dew of their lives. Their love returns to Him like clouds of incense, floating upwards; while their hearts are strengthened with renewed energy.—Taube: The delightful blessing of fraternal inter-communion.
[Matt. Henry: Behold and wonder that there should be so much goodness and pleasantness among men, so much of heaven upon earth!—Holy love is in the sight of God of great price, and that is precious indeed which is so in God’s sight.—Our love to our brethren should not stay for their’s to us; that is publican’s love; but should prevent it; that is Divine love.—They that dwell in love not only dwell in God, but dwell already in heaven. As the perfection of love is the blessedness of heaven, so the sincerity of love is the earnest of heaven.—J. F. M.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon1874 · Public DomainOn vv1–31. This verse states the theme of the psalm—brotherly…
1. This verse states the theme of the psalm—brotherly love—and the behold calls our attention to it.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv1–31. Behold &c.] The Psalmist seems to have before…
1. Behold &c.] The Psalmist seems to have before his eyes some instance of the blessing and the beauty of brotherly concord which prompts his song. May it not have been the enthusiasm of those who volunteered to dwell in Jerusalem, when Nehemiah was restoring its civic and religious organisation (Neh_11:2)?
for brethren to dwell together in unity] Lit. the dwelling of brethren also together: i.e. that the tie of intimate relationship denoted by the name of brethren should find outward expression in the gathering of Israelites to make their home in the mother-city, or, if the reference of the Psalm is to the great Feasts, in the reunions of the members of the nation at these periodical gatherings. By brethren he does not mean the members of a single family, but the members of the larger family of Israel, the whole nation. In unity is doubtless a correct interpretation of the Psalmist’s meaning, though it goes beyond the strict sense of the Heb. word, which only means together.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv1–3(1) In unity.—Better, altogether. The Hebrew particle gam, here…
(1) In unity.—Better, altogether. The Hebrew particle gam, here used with the word “together,” is in our version sometimes rendered “yea,” when it plainly should be taken with the adjective to intensify it exactly like our “all.” (See, for instance, Psa_25:3; 2Sa_19:30.) The common idiom, gam shenayîm, “all two” (i.e., both), exactly like the French tous deux, and the German alle beide, decides this. Many commentators, rendering also together, see an emphasis on the gathering for the yearly feasts: “How good and pleasant for those who are by race and religion brothers to unite for a sacred purpose” The allusion may be there, but the conjecture and purpose of the psalm, and not the form of the expression, suggest it. To a Hebrew, political and religious sentiment were always combined; and Jerusalem was the centre towards which their thoughts and eyes always turned. The translation of the LXX., “to the same place,” though not exactly rendering the Hebrew, perhaps brings out the thought, for the poet was plainly thinking of “unity at Zion.” This verse was quoted by the Roman legate at the meeting of Anselm and William II. at Windsor, Whitsunday, 1095. It was read at the reception of a new member into the brotherhood of the Knights Templars, and is by St. Augustine quoted as the Divine authority for monastic life.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv1–3A SHORT psalm in praise of unity and brotherly…
A SHORT psalm in praise of unity and brotherly harmony. As Dr. Kay observes, "The preservation of this unity was the object of the selection of ONE place, to which the tribes should go up on pilgrimage three times a year." And the intercommunion with each other, which the pilgrimages fostered, was certainly one of the chief means by which a unity of feeling and sentiment was kept up among the scattered members of the nation century after century. The pilgrimages were to the Israelites what the meetings at the Olympic and ether games were to the Greeks at once witnesses to a belief in ethnic unity, and a strong and efficient bond of union. This psalm was therefore admirably fitted for a "pilgrim-song," which it is allowed on all hands to have been, and must have greatly helped the various classes of pilgrims-the spiritual and secular authorities, the rich, the poor, the citizen, the peasant, and the widely divided members of the Great Diaspora to feel themselves united with each other and with Jehovah (see Professor Cheyne"s Introduction to the psalm in his, "Book of Psalms," p. 341).
Behold, how good and how pleasant it is for brethren to dwell together in unity! The unity described appears to be existent, and to present itself to the psalmist"s vision. Hence the opening, "Behold!" All may see it, and see how blessed and pleasant a thing it is. "Brethren" is used in the wide sense of descendants of a common ancestor. (Gen_13:8 Exo_2:11 Act_7:26, etc.)
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Vers. 1-3. Unity in the Church.
Applying the words of the psalm to a Christian community gathered together for the worship and the work of our Lord, we may regard
I THAT IN WHICH UNITY CONSISTS. This we find in:
1. The acceptance of the same truth in the same sense. It is not enough that all subscribe to the same Creed, or agree to use the same words in prayer or sacred song, that is only a formal and outward unity; there must be a substantial, intelligent agreement. Not necessarily, not indeed possibly, the acceptance of Christian truth in all its particulars in the same sense; but the reception, in the mind, of the fundamental doctrines of the Christian faith by all professed believers.
2. Essential oneness in aim and spirit; all being animated by the same desire to promote the glory of Christ and the elevation of mankind; all having the same spirit of earnestness and holy expectation.
3. Readiness to concede and co-operate. There can be no good work without hearty union of forces, and there can be no such combining without a cheerful readiness to concede to one another. Each must "esteem other better than himself.
4. Mutual esteem and affection. This can only be attained by a disposition to recognize and to honor all that is best in other people, and a determination to make the least of anything that is unpleasing or even unworthy.
II ITS ATTRACTIVENESS. (Ver. 2) As fragrant as the sacred oil used in priestly consecration is the odor of brotherly love. And as an exquisite fragrance attracts whilst anything offensive repels, so the presence of unity in the Church is a constant invitation, unformed and voiceless, but influential and effective. No one will come to the community where discord is the prevailing state; many hearts will be won, many feet will repair to the circle where peace and concord dwell.
III ITS BEAUTY. (Ver. 3) It is as beautiful in the moral realm as the dew on which the sun is shining is exquisite in the material. We admire unity when we see it. It shows the presence of the finest moral and spiritual qualities. It is the fair product of self-control, of obedience to the Word and will of God, of the study of the character and spirit of Jesus Christ. It is the reproduction of his own life. It is a spiritual result on which the eye of the soul rests with a pure and keen delight.
IV ITS VALUE AS VITAL TO ALL TRUE SUCCESS. (Ver. 3) "There the Lord commanded the blessing," etc. There may be the appearance of success without it, but not the reality. Other, human qualities may command great congregations, large contributions, elegant and commodious premises; but without the unity which our Lord requires in his people, there will be no Divine blessing, there will not be the communication of the "life for evermore," the eternal life which is born of his Spirit. No leader or teacher can over-estimate the value of the spirit of unity in the Church of Christ. No surrender of our own preferences can be too great to secure it. For nothing should we pray more earnestly: "Pray for the peace of Jerusalem;" Jesus himself prayed that "they all may be one." They who cannot achieve any great things in utterance or in organization may render essential service by breathing and diffusing a peaceful spirit, by promoting the unity which is the unvarying condition of all real success.
HOMILIES BY S. CONWAY Vers. 1-3. Unity.
This most delightful little psalm summons our attention to the exceeding excellence of this grace of unity, and by so doing it invites us to consider what are its elements and conditions. Now, we all of us have a general idea of what unity is; we need not labor after an exact definition, and we are ready to subscribe our assent to the declaration of the psalm, and say of it, "Behold, how good and pleasant it is!" These two qualities do not always go together; there are many things that are good but are not at all pleasant, and we know that there are many things which are pleasant which are not at all good. But of the grace of unity, both can be affirmed. Now, this will be seen as we consider
I WHAT, HERE, THIS GRACE OF UNITY IS LIKENED TO. To the sacred consecrating oil with which the priests of God were anointed. (cf. Exo_30:22-33) And also to the dew which descended on Mount Hermon.
1. Take these two similitudes together. That which is common to them both is their so descending, flowing down, that, as in the case of the holy oil, the whole person of the priest is sanctified by it; it descended from the head to the beard, and thence to the borders of the priestly garment, so that his whole service was consecrated, and all his members. And so with the dew on the lofty Hermon; it stayed not there, but descended the word "descended" is used in each ease, it is the key-word of the psalm, like the word "keep" in Psalm 121 to the lower heights, and thence to the plains, so that the whole land, from Hermon in the north to Zion in the south, was blessed thereby. Now, the grace of unity is in this respect like the holy oil and the dew it is a blessing for all and every one; for all our service and ministry, for all the people, the lowly as well as those of high station, and for all the land. North and south in Palestine had been torn by discord, strife, and war; but when this psalm was written they were all "as one man," gathered and bound together in the unity of their national life and of their one faith. (Ezr_3:1 Neh_8:1) Happy the nation, happy the Church, happy the home, where this blessed spirit of unity comes and abides!
2. Take them separately. And:
(1) The holy oil. It was commanded of God (cf. Exodus 30). It was very precious and fragrant. Its composition and character were due to God. It consecrated all service, and no service could be rendered without it. But all this true of this grace of unity.
(2) The dew. It gave fertility and beauty and health to all the land, which would have been bare and sterile without it. Again, this is true of this grace. That nation, Church, home, where unity reigns shall be good and pleasant to look upon and to be associated and identified with. It shall render glory to God, and be for the blessing of men.
II WHAT ARE ITS CONDITIONS.
1. Association. We must come together; there can be no unity in solitariness. We are many members, but one body. It condemns all separatism for separatism"s sake.
2. Variety. There is no unity in the mere repetition of the same things, as in a heap of sand, a flock of sheep. But unity requires harmonized varieties. Music is not a monotone, but a harmony. Acts of Uniformity cannot secure it. In a true Christian society there must be variety of thought, feeling, and opinion, of age, position, character.
3. Liberty. There is no unity where there is no freedom. No real agreement exists where none is allowed to disagree. A lump of ice binds together a whole mass of most discordant things, but there is no unity in such a mass. They are fettered together by the frost force; let that be loosed, and each goes its own way at once.
4. Life. There is no strife in a graveyard; dead things do not quarrel A dead Church is peaceful enough.
5. Intelligence. The unity that is produced by priestcraft and superstition, where education and intelligence are lacking, where if light came it would at once be dissolved, that is not true unity. But without these conditions (vers. 1-3) unity is not.
III WHAT ITS REAL SOURCE. The Holy Spirit of God. Like as one life animates our bodies and makes them one, one common feeling the passion-swayed multitude; so when the Spirit of God comes into a community, then, as at Pentecost, there is one body, "one Lord, one faith, one baptism". (Eph 4)
IV WHAT THE FRUIT IT BEARS. "There the Lord commanded the blessing," etc. (ver. 3). It is ever so. S.C.
HOMILIES BY R. TUCK Ver 1. Possible unities.
The topic of the psalm is the joy felt in the reuniting of the nation in its restoration from the scattering and depression of the Captivity. Strictly there is no Hebrew equivalent for the words rendered "in unity." The Hebrew simply means, "How pleasant a thing it is for (those who are) brethren to dwell together also!" The idea has been thus expressed, "How good it is for those who are united by the ties of kinmanship to be united yet closer by the possession of one common place of abode!" A race in possession of a common country merges individual in national interests. The two illustrations represent the pervading influence of this sympathetic spirit. The anointing oil which reached to Aaron"s feet. The dews of Hermon, which were wafted over all the land.
I THERE IS THE POSSIBLE UNITY OF SIMILARITY. The oneness of a common life; common pleasures; a common love. The similarities may concern very simple things, and yet be deeper than all diversities, and may gain triumph over everything that may tend to separate. Similarities in language, art, scientific interests, political principles, skill in games, suffice to unite men. How much more should religious feeling, and share in Christian work! Illustrate by the uniting bond of Freemasonry.
II THERE IS THE POSSIBLE UNITY OF DIVERSITIES. There is no necessary form in which any life is bound to express itself. However life genuinely expresses itself, the expression will be found in harmony with every other expression. The pictures in the Academy are set, oftentimes, in painful color-contrasts one with another. The flowers of a garden are always harmonious. True unity consists in each being his best along his own line.
III THERE IS THE POSSIBLE UNITY OF MEEKNESS. Meekness means voluntary putting one"s own interests aside in order to fit ourselves to the service of others. And, in this sense, meekness is the deepest secret of unity. That kind of unity we should get in
(1) family life;
(2) Church life;
(3) social life.
For that, however, we need special grace, in order to triumph over sinful self-pleasing. The triumph of the Christian relationship is the unity that comes through altruism, for Christ"s sake. R.T.
HOMILIES BY C. SHORT Vers. 1-3. Unity.
Herder says of this exquisite little song that "it has the fragrance of a lovely rose." Nowhere has the nature of true unity that unity which binds men together, not by artificial restraints, but as brethren of one heart been more faithfully described, nowhere so gracefully illustrated, as in this short ode. True concord, we are here taught, is a holy thing, a sacred oil, a rich perfume, which, flowing down from the head to the beard, from the beard to the garment, sanctifies the whole body. It is a sweet morning dew, which lights not only on the lofty mountain-peaks, but on the lesser hills, embracing all, and refreshing all with its influence.
I TRUE UNITY.
1. Is the unity of brethren. They feel that they have a common Father, and are children of the same household.
2. But it is unity in variety. Variety of thought, but unity of heart. A unity of the utmost extremes from the head to the edge of the garments of society. From the heights of Hermon to the humbler hill of Zion.
II ITS GOODNESS AND JOY.
1. Unity can come only from love. And love is the greatest goodness, and the highest, deepest joy.
2. True unity is the most fragrant and refreshing fact of life. In the individual and in the Church, and in society. S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon1885 · Public DomainOn vv1–3Title. A Song of Degrees of David. We see…
Title. A Song of Degrees of David. We see no reason for depriving David of the authorship of this sparkling sonnet. He knew by experience the bitterness occasioned by divisions in families, and was well prepared to celebrate in choicest Psalmody 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 literature it 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 the Pilgrims set out. That is full of war and lamentation, but this sings of peace and pleasantness. The visitors to Zion were about to return, and this may have been their hymn of joy because they had seen such union among the tribes who had gathered 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 the promises made to him. No wonder that brethren dwell in unity when God dwells among them, and finds his rest in them. Our translators have given to this Psalm an admirable explanatory heading, "The benefit of the communion of saints." These good men often hit off the meaning of a passage in a few words.
Ver. 1. Behold. It is a wonder seldom seen, therefore behold it! It may be seen, for it is the characteristic of real saints, therefore fail not to inspect it! It is well 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 with attention. How good and holy pleasant it is for brethren to dwell together in unity! No one can tell the exceeding excellence of such a condition; and so the Psalmist uses the word "how" twice; Behold how good! and how pleasant! He does not attempt to 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" is good, but for it also to be pleasant is better. All men love pleasant things, and yet it frequently happens that the pleasure is evil; but here the condition is as good as it is pleasant, as pleasant as it is good, for the same "how" is set before each qualifying word.
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For brethren according to the flesh to dwell together is not always wise; for experience teaches that they are better a little apart, and it is shameful for them to dwell together in disunion. They had much better part in peace like Abraham and Lot, than dwell together in envy like Joseph's brothers. When brethren can and do dwell together in unity, then is their communion worthy to be gazed upon and sung of in holy Psalmody. Such sights ought often to be seen among those who are near of kin, for they are brethren, and therefore should be united in heart and aim; they dwell together, and it is for their mutual comfort that there should be no strife; and yet how many families are rent by fierce feuds, and exhibit a spectacle which is neither good nor pleasant!
As to brethren in spirit, they ought to dwell together in church fellowship, and in that fellowship one essential matter is unity. We can dispense with uniformity if we possess unity: oneness of life, truth, and way; oneness in Christ Jesus; oneness of object and spirit these we must have, or our assemblies will be synagogues of contention rather than churches of Christ. The closer the unity the better; for the more 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 be neutralized 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 for our converts, good for the outside world; and for certain it is pleasant; for a loving heart 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 joy to all those who dwell round about it.
Whole Psalm. This Psalm is an effusion of holy joy occasioned by the sight of the gathering of Israel as one great household at the yearly feasts...There might likewise be an allusion to the previous jealousies and alienations in the family of Israel, which seemed to be exchanged for mutual concord and affection, on David's accession to the, throne of the whole nation. Joseph Addison Alexander.
Ver. 1. Behold how good and how pleasant it is, etc. There are three things wherein it is very 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 the same thing, and are of one mind in the truth.
2. When they join together and are one in affection, when they are all of one heart, though possibly they are not all of one mind; or, when they meet in affection, though not in opinion. When David had spoken admiringly of this goodly sight, he spoke declaratively concerning the goodness of it (Ps 133:2): "It is like the precious ointment upon the head." 'Tis so, first, for the sweetness of it; 'tis so, secondly, for the diffusiveness of it (as followeth), "that ran down even the beard, even Aaron's beard: that went down to the skirts of his garments."
3. It is a blessed thing to see them joining together in duty, either as duty is consideredFirst, in doing that which is good; or, when, as the apostle's word is (2Co 6:1), they are, among themselves, "workers together" in any good work: we say (to fill up the text), "workers together with God." That's a blessed sight indeed, when we join with God, and God joins with us in his work. It is also a blessed sight when all the ministers of Jesus Christ, and many as members of Jesus Christ, join in any good work, in this especially, to beseech all we have to do with "that they receive not the grace of God in vain." Secondly, in turning from evil, and putting iniquity far from them; in praying for the pardon of sin, and making their peace with God. 'Tis a 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 repenting of our iniquities is a blessed union, and highly pleasing to God. Joseph Caryl.
Ver. 1. 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 is a 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 lays special claim hereunto. Therefore in Scripture we find him to be from hence denominated and entitled. 1Co 14:33. "God is not the author of confusion (or of noisiness), but the author of peace". 2Co 13:11. "The God of peace and love." Peace is called "the peace of God:" Php 4:7. And God is called the "God of peace; "each of which expressions does refer it and reduce it to him, and does thereby advance it. Look, then, how far forth God himself is said to be good, so far 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 good morally. Love is a fruit of the Spirit: Ga 5:22. And so to dwell in love and unity one with another is a goodness reducible thereunto. It is good spiritually; it is not only such a good as is taught by moral philosophy, and practised by the students thereof, but it is taught by the Holy Ghost himself, and is a part of the work of regeneration and of the new creature in us, especially if we take it in the full latitude and extent of it, as it becomes us to do.
Thirdly. It is good in the effects and consequences and concomitants of it: it has much good. It is bonum utile. A great deal of advantage comes by brethren's dwelling together in unity, especially spiritual advantage, and for the doing and receiving of good.
2. The second qualification is, the sweetness of it, because it is "pleasant:" it is not 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 do or part with to obtain it, and all other good besides is nothing to them, if it be devoid of this. Therefore for the further commendation of this fraternal unity to us, there is this also to be considered, that it is "pleasant." Thus it is with respect 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 he much delights in, wheresoever he observes it; being himself a God of peace, he does therefore so much the more delight in peaceable Christians, and such as do relate to himself. How much do natural parents rejoice in the agreement of their children, to see them loving and friendly and kind and courteous to one another, oh, it pleases them and joys them at their very heart! and so it is likewise with God to those who are truly his.
Secondly. This brotherly unity is also pleasant to ourselves, who accordingly shall have so much the greater pleasure in it and from it.
Thirdly. It is also pleasing to others, indeed to all men else besides, that are bystanders and spectators of it. "Behold, how pleasant it is", etc. It is pleasant to all beholders: "He that in these things serveth Christ is acceptable to God, and approved of men", says the apostle: Ro 14:18. Thomas Horton, 1673.
Ver. 1. 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 for a harmony of music, such as when they rise to the highest strains of the viol, when the strings are all put in order to make up a harmony; so pleasant is it, such pleasantness is there in the saints' agreement. The same word is used also in the Hebrew 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 the saints' agreement. The same word in the Psalmist is used also for the sweetness of honey, and of sweet things in opposition to bitter things. And thus you see the pleasantness 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 discover the pleasantness, profitableness, and sweetness of the saints' agreement. It is a pleasant thing to behold the sun, but it is much more pleasant to behold the saints' agreement and unity among themselves. William Bridge.
Ver. 1. Brethren. Abraham made this name, "brethren", a mediator to keep peace between 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, for Abraham to put him in mind that they were brethren; when he heard the name of brethren, straight his heart yielded, and the strife was ended. So this should be the lawyer 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, to think, with Lot, whether it were meet for brethren to strive like enemies. Henry Smith.
Ver. 1. Brethren. Some critics observe that the Hebrew word for a brother is of near brotherhood or alliance with two other words, whereof the first signifies one, and the other alike or together, to show that "brethren" ought to be as one, and alike, or together;which latter is by an elegant paranomasia joined with it: "Behold, how good and how pleasant it is for brethren to dwell together in unity", or, as we put it in 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.
Ver. 1. To dwell is a word of residence, and abode, and continuation. There is also pertaining 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 certain time; but to dwell together in unity, this is which is here so extolled and commended unto us. It seems to be no such great matter, nor to carry any such great difficulty in it, for men to command themselves to some expressions of peace and friendship for some short space of time (though there are many now and then who are hardly able to do that); but to hold out in it, and to continue so long, this endurance is almost impossible 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, and love, 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.
Ver. 1. Together in unity. If there be but one God, as God is one, so let them that serve him be one. This is what Christ prayed so heartily for. "That they may be one:" Joh 17:21. Christians should be one, 1. In judgment. The apostle exhorts to be all of one mind. 1Co 1:10. How sad is it to see religion wearing a coat of divers colours; to see Christians of so many opinions, and going so many different ways I It is Satan that has sown these tares of division. Mt 13:39. He first divided men from God, and then one man from another. 2. One in affection. They should have one heart. "The multitude of them that believed were of one heart and of one soul": Ac 4:32. As in music, though there be several strings of a viol, yet all make one sweet harmony; so, though there are several Christians, yet there should be one sweet harmony of affection among them. There is but one God, and they that serve him should be one. There is nothing that would render the true religion more lovely, or make more proselytes to it, than to see the professors of it tied together with the heart strings of love. If God be one, let all that profess him be of one mind, and one heart, and thus fulfil Christ's prayer, "that they all may be one." Thomas Watson.
Ver. 1. Christian unity.
1. Its admirable excellences.
2. The signs of its existence.
3. The causes of its decay.
4. The means of its renewal.
Ver. 1. The saints are here contemplated,
1. In their brotherhood.
2. In their concord.
3. In their felicity. W. J.
Ver. 1-3. Six blessings which dwell with unity.
1. Goodness.
2. Pleasure.
3. Anointing.
4. Dew.
5. God's blessing.
6. Eternal life.
Ver. 1-3.
1. The contemplation: brethren dwelling together in unity.
1. In a family.
2. In a Christian church.
3. Brethren of the same denomination.
4. Of different denominations.
2. Its commendation.
1. Literally: "good and pleasant."
2. Figuratively: fragrant as the priestly anointing; fruitful as the dew on Hermon.
3. Spiritually, it has a blessing from God, that gives life, and continues for evermore! G. R.
Ver. 1-3. On Christians dwelling together in unity as a church.
1. Its propriety, on account of fraternal relationship: "For brethren." The Christian brotherhood is so unique, sacred and lasting, that a lack of unity is a disgrace. They are brethren,
a) Because born of God, who is "the God of peace." Their claim to the brotherhood is dependent upon likeness to Him: Mt 5:9.
b) Because united to Christ, who as elder brother desires unity: Joh 17:20-21. Not to seek it is virtually to disown Him.
c) Because "by one Spirit are we all baptized into one body" (1Co 12:13), wherein unity must be kept: Eph 4:3.
d) Because destined to "dwell together in unity", for ever in heaven; therefore we should aim at it here.
2. Its peculiar excellency:both "good and pleasant."
a) Good, in respect of church work and influence; of mutual edification and growth in grace (2Co 13:11); of the success of prayer (Mt 18:19); of recommending the gospel to others.
b) Pleasant, as productive of happiness: as pleasing to God.
3. Its promotion and maintenance.
a) Seeking the glory of God unites; in opposition to self honour which divides.
b) Love to Christ as a constraining power unites each to the other as it binds all closely to Christ.
c) Activity in ministering to others, rather than desiring to be ministered unto, binds heart to heart. J. F.
Psalms 133:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator1887 · Public DomainOn vv1–3Behold, how good and how pleasant it is for…
Psa_133:1-3
Behold, how good and how pleasant it is for brethren to dwell together in unity.
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True socialism
The subject of this poem is genuine socialism or unity of souls. Not theological unity, religious dogmas divide but can never unite. Not ecclesiastical unity; no laws made by any Church, though signed by all its members, can unite souls. Not mechanical unity, the unity of organizations either political, religious, or commercial. Unity of soul implies unity in the supreme affection, the supreme aim, the supreme rule.
I. It is good.
1. Because it harmonizes with mans social constitution. It is what mans social nature craves for, his greatest hunger is for loving companionship. It is what mans social nature needs. He needs the ministry of friendship from the cradle to the grave. It is what mans social nature pictures as its grandest ideal. Social unity is regarded by all peoples and nations as the perfection of society.
2. Because it harmonizes with the teaching of the Gospel. Christ inculcated this unity, and prayed for it, that they all may be one. The apostles everywhere exhort to it, be of one mind one toward another.
II. It is delightful.
1. It is delightful to witness. To behold it in the family, the Church, the nation. All jealousies, envies, rivalries, wars, banished from the scene, and utterly unknown. Peace like morning dew distils, and all the air is love.
2. It is delightful to experience What a delicious fragrance there is in social unity, to feel one with all, and all with one another. This gives to the social atmosphere a delicious perfume.
III. It is beneficent (verse 3). It does not mean that the dew falls alike upon the two mountains, but that the moisture that gathers on Mount Hermon is caught up by the sun, and falls in refreshing showers on the distant heights of Zion.
1. This unity is peaceful. How silently falls the dew! How serenely moves society where all its members are inspired with love one towards another, no clash, no jar, no grating of the wheels.
2. This unity is refreshing. It gives to the whole social sphere perpetual freshness, verdure, and beauty. (Homilist.)
Church unity
Short though this psalm be, it is difficult to find a sweeter. Some link it with the period of Davids call to the throne, and imagine that it was suggested by all Israel coming to him at Hebron, and saying, Behold, we are thy bone and thy flesh, and then anointing him king. The strength and health of a nation lies in its unity. And this is true, likewise, of a Church. Note--
I. The grace. What is meant by dwelling together in unity? It is no mere absence of quarrelling, for that may be owing to the quiet of death. Enter the mortuary attached to the hospice of St. Bernard. There are the frozen corpses of those who have perished ha the snow. They stand upon their feet against the wall. Some have been there for years waiting for friends to recognize and claim them. And there are no quarrels there. But it is the chili of death that keeps them so still. Nor is it dwelling apart in order to have peace. As Abraham separated from Lot. It is a humiliating way of obtaining peace. As if two souls were like two chemicals--kept apart they will do no harm, bring them together and they will explode and shatter everything. Nor is this unity merely engagement in one work. But it is for a member to be actuated as by one soul. One soul in many members. It includes serving one another in love, and it has often to be cemented by forgiveness. Now, such calls for special notice. Behold. And it is good. For it is Gods will for us. It obeys the new command of Christ. It is one of the chief proofs of our discipleship. It makes the communion of saints good and edifying.
II. The illustrations. This unity is said to be like--
1. The anointing oil upon Aarons head (Exo_30:23-25), which shows that it was made of several different compounds, all precious in themselves. Various are the spices, all principal in themselves. The myrrh of love. This takes the precedence. Full measure of this must be found. With this, also, there must be the sweet cinnamon of gentleness, the sweet calamus of meekness, the cassia of longsuffering, and the olive oil of forgiveness. No wonder that the compound was most fragrant. Aaron was not qualified to minister until thus anointed.
2. The dew of Hermon So this unity comes from above: cools the air and makes fruitfulness abound. Uniteth not for men.
III. Its benefit. There the Lord commanded the blessing. Not for us is it to command a blessing; we can but beg for it. But where is it that the Lord thus commands His blessing? Not where anger and strife, discord and division abound--these have turned many gardens of the Lord into howling wildernesses. But where love reigns--where the holy oil anoints pastor and people alike. May this oil never cease to flow upon the Church, and this Hermon never lack its dew. (Archibald G. Brown.)
Solidarity
Solidarity is but another name for unity, How the solidarity--the interrelation, the interdependence--of our twentieth-century life, by means of which we are enabled to know so much more, do so much more, be so much more, than men could when seas were separations instead of chances for ferries, when telegraphs did not make the round world throb, puts emphasis on the power and blessing of the unity which is the psalms theme.
I. What this unity is.
1. It is not a levelling uniformity. It does not mean that one gathered into the unity must think, feel, do, precisely as does every other one also gathered into it. There is large chance for individuality in a real unity.
2. It does not mean an outward and iron compulsion. A minister was once asked if his Church were united. Yes; all the members of it are frozen stiff together. That was not unity.
3. It is association. In a real Christian unity there is a holy tendency toward this togetherness.
4. It is a general and including similarity of aim and feeling.
5. It is variety of gift and service, each ministering in its own way to the common end (1Co_12:12-26).
6. It is mutual esteem.
7. Mutual forbearance.
8. Co-operation for the best interests of the brotherhood.
II. What this unity does.
1. It attracts (verse 2). It diffuses its gracious influence far and wide, and at the same time calls into the sphere of its influence. People love to come to it and be with it. How true this is of a thoroughly harmonious and united Church!
2. It refreshes (verse 3). It brings the refreshing of shared, of achieving, of rejoicing service.
3. It commands the Divine blessing.
III. Application.
1. Each one of the brotherhood is charged with the preservation of this unity.
2. Failure to keep it deprives our Lord of one of the evidences of the truthfulness of His mission.
3. The unity we most deeply need is thorough personal unity with the one Lord and Brother, that thus we may really enter into the power and blessing of this great grace of unity with each other. (W. Hoyt, D. D.)
A good and pleasant prospect
I. The sight propounded.
1. The duty commended--unity or agreement (Eph_4:3; 1Th_5:13; Col_1:20). There are two ways especially in which the Gospel is a Gospel of unity betwixt man and man.
(1) It is so, as it teaches it, and commands it, for so it does at large and in the proper scope and intent of it; it teaches us as to deny ungodliness, so to deny uncharitableness: and as to live righteously and godly, so likewise to live quietly and peaceably in this present evil world.
(2) It also works and transmits it where it comes in the power of the Spirit going along with it. As it is a transforming doctrine in other respects, so especially in this amongst the rest as changing the hearts of those that do truly believe it, and receive it into a disposition like unto itself. It changes and alters mens evil natures, and transforms them into contrary qualities; it takes away their natural fierceness, and makes them mild and tame, and to live in peace with other men.
2. The subjects of this unity--brethren.
(1) Brethren by nature and blood, and carnal generation, such persons as are children of one and the same natural parents: these are such of whom unity is required, who are brethren in the first, and primitive, and original acceptation of the Word by us; and there is nothing more unworthy when it is otherwise.
(2) Brethren in a civil sense, by custom, contract, or employment, or civil association, which is that which does more properly belong to yourselves; these are likewise brethren, and have peace and love and unity charged upon them.
(3) Brethren in a spiritual sense, from the principles and considerations of piety and Christian religion, these are again brethren: that profess the same faith, that worship the same God, that are members of the same Head, that expect the same heaven and salvation and future inheritance. There are none who have a better title to this appellation of brethren than such, and consequently none who have peace and unity more required of them, even in that consideration likewise.
3. The manifestation of this unity--dwelling together. Unity is much expressed in communion and sociableness of conversation, and as expressed in it, so likewise preserved by it, and nourished and kept up from it: those that forbear to meet in their persons, they do not so easily meet in their affections, nor in their hearts one with another; whereas that it is a very great help, and means, and conducement to this. It makes friends and Christians so much the better to understand one another, and to be accepted with each others dispositions, to know one anothers natures, and to discern one anothers graces, and to be sensible of one anothers perfections, and so consequently to receive the more comfort and benefit one from another. There is a very great advantage in such occasions and opportunities as these are, both for the doing and receiving of good.
II. The invitation to the observing of it.
1. As an excitement of faith. Behold it to believe it.
2. As an engagement of affection. Behold it to admire it.
3. As a provocation to obedience. Behold it to practise it, and to imitate it, and to conform unto it. (T. Horton, D. D.)
Christian unity
1. If our Christianity is genuine it must bear its own witness in the happy accord of our Churches, in the fraternal attitude of the various branches of the Church of Christ, and in the mutual love and helpfulness of believers.
2. Unity is not only essential to the Churchs vindication, but to her progress as well. The folly of the corps of a great army wasting their energies and opportunities in contentions over the merits of the various military codes and manuals of arms would justly excite contempt. A spectacle more pitiable still is that of rival denominations of Christians pausing in the great battle with sin and Satan to contend one with another over non-essential forms and dogmas. The multiplied variances and rivalries of sects are sources of bewilderment to the heathen, and stumbling-blocks in paths of missionary effort.
3. Again, unity is necessary to the development and growth in grace of the individual believer. Grace is an exotic that blooms only in an atmosphere of peace. The frosts of envy and the fires of contention blight and consume it. A Christian at enmity with his neighbour cannot discharge his duty to mankind.
4. Our estimate of the value and bliss of unity will be enhanced by attention to those intimations the Scriptures afford us concerning the life of the redeemed in heaven. There shall be the consummation of the Churchs unity. (S. G. Nelson.)
Christian unity
I. What it is.
II. Its excellence.
III. Means for attaining it.
1. The first thing needful is for each one of us to be united to Christ: without this, we shall in vain expect to be members one of another. He is the Head over all things to the Church; and to Him we must be united by faith.
2. Let us be gentle towards all men; willing to hope the best, and to make every allowance for the infirmities and imperfections, and even the errors of those who walk not with us in the things of God.
3. Practical co-operation. If we would walk together as friends in the house of God, we should act together in the service of our Master. (T. Preston, M. A.)
Unity of the Christian brotherhood
Many things, says Bishop Horne, are good which are not pleasant, and many pleasant which are not good. But unity among brethren, whether civil or religious, is productive both of profit and of pleasure. Of profit, because therein consisteth the welfare and the security of every society; of pleasure, because mutual love is the source of delight, and the happiness of one becomes, in that case, the happiness of all.
I. The nature of Christian unity among brethren.
1. They all receive the same infallible standard of belief and practice--the oracles of the living God.
2. An ingenuous and open avowal of the truths whereto they have already attained. They must not disguise their convictions in deference to the judgment of others; nor even seem to approximate towards any view which is not, according to their conscientious judgment, founded on the Word of God.
3. Cordial acceptance of Christ and His great salvation.
II. Several means which subserve its promotion. The cultivation of a meek and quiet spirit.
2. Habitual watchfulness against rash and uncandid judgments of our brethren. Let mutual jealousies and envyings be repressed as destructive of brotherly affection; and let there be no rivalry but that of provoking one another to love and good works.
3. Prayer--offering our united adorations, confessions, and thanksgivings at the throne of grace. (J. Smyth, D. D.)
The excellency of union
I. Its nature.
1. A oneness of sentiment.
2. A union in point of affection.
3. A sameness of principles.
4. Co-operation.
II. Its transcendent excellence.
1. Its moral fitness.
2. Its pleasing appearance.
3. Its beneficial influence.
III. The means of its promotion.
1. We must avoid a spirit of evil surmising, and guard against hard and uncharitable thoughts in reference to our fellow-professors, resolutely resisting every inclination to evil speaking and detraction.
2. As we are regularly dependent upon God for strength and support, it is of the utmost importance that we maintain constant communion with Him by fervent prayer; also that we uniformly regulate our conduct and conversation by the sacred Scriptures; steadily and conscientiously using every means which has a tendency to unite us more closely to our Christian brethren.
This subject--
1. Excites to close and serious self-examination.
2. Teaches us that discord in religious societies impedes the progress of the Gospel.
3. Describes a line of conduct for us in the future part of life. (Sketches of Four Hundred Sermons.)
Unity among brethren
I. In what respects men are brethren.
1. By creation.
2. By regeneration.
3. By ecclesiastical ties.
II. what course we must pursue to promote unity.
1. Form correct views of our relation to God and one another.
2. A correct sense of justice between man and man.
3. Distinguish between men and their religious opinions.
4. Make suitable allowance for the infirmities of human nature.
5. Put the best possible construction on the conduct of our brethren, and be always ready to forgive an injury.
III. Arguments for the pursuit of this course.
1. The peace of society requires it.
2. The honour of our holy religion.
3. It is one of the best evidences we can give of the genuineness of our Christian experience.
4. Life will soon be over, and Christians hope to dwell together in perfect unity in the kingdom of heaven. (T. Spicer.)
Let heavens brotherhood come in all the earth
Behold! This is more than look! Looking is a shallow thing compared with beholding. To behold is to hold yourself on to the object in view. As though the inspired poet had said, Hold your eyes, hold your hearts in the contemplation of the blessed society and joyousness of men and women whose hearts beat in perfect unison with God and with each other. Sing of your fathers and mothers, sing of your wives and husbands when their funeral is over; sing that their death is past and their blessed life begun. How good and how pleasant it is for them to be at home in their paradises, with their kindred immortals! Our brothers and sisters above know that their unity is not of their own making; they know that they owe it to the one Life--the Life of the Lords Love in them all. And they are quite as resolved to lead down this one Life into our bosoms as we are resolved to call it down. They are by no means losing heart, for their hearts live and beat in the all-patient, infinite Love of our common Father. On the contrary, they are fuller of hope and courage than ever; for the foretold consummation is nearing, and they are waxing stronger and stronger in the potency of Christ. The marriage of heaven and earth is coming (Rev_22:1-21.). Let us believe that the hosts of our luminous friends above are intent on opening more direct pathways to our hearts, and that we and they are drawing nearer. The kingdom of heavens law of enrichment is through giving, for giving enlarges the capacity of receiving, Are they not all ministering spirits, who seek to intertwine their affections with our affections, in order to inweave heaven in our structure, and thus to make for us a more abundant entrance and welcome among them? The question which we must ask ourselves is, Are we making a corresponding use of our life in the flesh? Are we acquiring energies for future service and for higher honours and rewards? Do our deep wants awaken deep and intense prayers? Are we turning our temptations and sorrows to account by becoming more powerful in spirit? Jesus returned from His wilderness combats in the power of the Spirit. Were a child buried and still alive, with what anguish it would cry for help that it might be delivered and brought home! Are our cries piercing the heavens that we may be recovered from our lost estate, and inherit the eternal life with all our Fathers household? If so, we are making essential and eternal profit out of our temporary earthliness. To become members of the all-blessed family we must be individually purified, enlarged, and unified. So long as we are mere segments of corrupt and dying humanity we shall never be appeased, nor realize our Fathers purpose concerning us. We must be made whole. We must unite heaven and earth, God and nature in our personal experience. With the material universe, as a veil before our eyes, we must persistently hold the heavenly universe in our affections and thoughts. (J. Pulsford, D. D.)
The unity of believers
The oil here specified was very sacred. It was prepared with four ingredients--myrrh, cinnamon, calamus, and cassia. Its composition was thus a skilful union of diverse materials. Here were mingled the bitter, the aromatic, the sweet, the fragrant, substances very dissimilar, all compounded in the pure beaten oil. The prescription was Divine. The mystery and glory of true Christian oneness arises from its composite character. Men holding the same opinions in science, or philosophy, or theology, find it pleasant to dwell together in unity. True Christian brotherhood must be sought, not in doctrinal agreement, but in spiritual affinity. It is to be of spirits who are in Christ. Life in Him is the basis, and variety the charm. The music of the true Church of God is a harmony rather than a melody. The garments of our King smell of myrrh and aloes and cassia, not one fragrance alone. This truth has never been fully recognized by the Church. The Word of God is as full of commands to live in unity with the people of the Lord as it is to be separate from the people of the world. Separation from those who are His is as wrong as union with those who are not His. It is the downflowing and condescending that is common to both figures in the psalm. The precious ointment flows from head to beard, and from beard to the skirts of the garments. And the dew of lofty Hermon floats down to the mountains of Zion. The oneness of true believers is not to be cultivated amongst a select few, who have attained the lofty heights of some defined doctrinal scheme, but to pour out its fertilizing influence upon the lesser hills of Zion. And if this idea of downflowing be the true one, the figures are singularly suggestive. For the refreshment of the cool evening dew was far more precious in Zion than on Hermon. And assuredly the lesser hill had by far the greater honour. It was the lowly Zion, and not the snow-capped Hermon, that God chose for His tabernacle and the fountain-head of His blessing. It is the grandeur of the Christian life that the strong should bear the infirmities of the weak, and not please themselves. In the Hebrew the holy oil is said to descend upon the mouth of Aarons garments. This has suggested a curious ancient comment. By the mouth, which the Chaldaic version translates the speech, is said to be meant the breastplate or Urim and Thummim, which was the mouth of the oracle of God. And in the second figure of the psalm the suggestion is that of condescending to come into contact with that which is of higher honour. The unction of holy love is to flow over our utterance. If we think we have the oracles of God we must speak the truth in love. On the lower edge of Aarons robe were the golden bells which put forth sweet sounds wherever he went. All the music of our lives is to be sweetened with the consecrating unction of holy affection. (J. H. Cooke.)
Unity not uniformity
Let a difference be observed between unity and uniformity. The one is a Divine, the other a human thing. Acts of uniformity are the product of man. God only can make us the subjects of sacred unity. Uniformity we get in trees and hedges hacked, cut, and clipped, so as to reduce them to a common size and shape. Unity without uniformity we get in the trees of the forest, all growing according to the course of nature, of diverse shape, and size, and worth, but dependent for their wild strength and beauty on the same genial influences of nature, as they stretch out their thousand branches and myriad leaves to catch the light, and air, and dew, and showers of heaven. Uniformity we have in the classified assortment of flowers, arranged in pots or plots of ground according to their size and colour, no one sort allowed to mingle with another. Unity is the gathered bunch, worthy of the admiration of every beholder, whose difference of form, colour, and odour only adds to the loveliness of the flowers, which are all bound by one cord, enclosed in the one vessel, and made to drink of the same vital element,--the liquid stream of life. We are told that it is highly probable that in the wide domain of material nature there are to be found no two things alike, not even two drops of water, or two flakes of snow. Who ever knew two human faces alike? or two voices with precisely the same cadence? or two human forms identical in every particular? Is it, then, a thing of astonishment that in the mental and moral world there should be differences of thought, and judgment, and feelings? One star differeth from another star in glory, but amid all the varied glories of the heavens there is no want of unity. (Anon.)
Church union necessary to prosperity
Without union no Church can be prosperous. This, indeed, is applicable to all societies, whether small or great. A divided family: how unamiable! how helpless! A divided kingdom--a kingdom distracted with rival factions, and where the general welfare is overlooked: how can it stand! Its internal feuds tempt its stronger neighbour to make war upon it, and the aggression succeeds. And with still greater emphasis does this hold good as regards the Church. In this sacred territory no power is recognized except the law of love, and when this disappears the Spirit of God has no choice bug to depart. And when the Spirit is thus grieved, and flies from the scene of discord, who takes His place? Satan, who glories in dissension, and who has no other pleasure than the dark and hateful one of vexing the Church of Christ, and of luring mens souls to perdition. In the Church, if anywhere on earth, peace should reign. If mens minds are agitated by wars and rumours of wars, there should be one place where angry passions are unknown. Let the winds and the rains beat upon the Church: within its hallowed walls harmonious sounds should alone be heard. In the house of God, it was said nearly thirteen centuries ago, in the Church of Christ they dwell with united affections, in concord, and in singleness of heart. And therefore came the Holy Spirit in the form of a dove. A creature of cheerfulness and simplicity; bitter with no gall; fierce and violent with no savage beak and hooked talons; delighting in the dwellings of men, living together, and rearing their young in an house; flying side by side in their wanderings from their nests; sweetening life with society, and a natural affection; manifesting their peace with gentle kisses; and in all things living according to a law of love. Such simplicity, such love, should be seen in the Church; and from the dove the love of the brethren should take its pattern. (N. McMichael.)
Pleasantness of unity
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 for a harmony of music, such as when they rise to the highest strains of the viol, when the strings are all pub in order to make up a harmony; so pleasant is it, such pleasantness is there in the saints agreement. The same word is used also in the Hebrew 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 the saints agreement. The same word in the Psalms is used also for the sweetness of honey, and of sweet things in opposition to bitter things. And thus you see the pleasantness Of it, by its being compared to the harmony of music, to the corn field, to the sweetnees of honey, to the precious ointment that ran down Aarons beard, and to the dew that fell upon Hermon and the hills of Zion: and all this to discover the pleasantness, profitableness, and sweetness of the saints agreement. It is a pleasant thing to behold the sun, but it is much more pleasant to behold the saints agreement and unity among themselves. (W. Bridge.)
Nature of vital union
The idea of unity does not demand the monotony of similarity, but unity in variety. Not the oneness of a trellis that supports the vine, or a pile of trellises, but of the plant which, with tendrils, leaf, and fruit, rears aloft in the summer air. Not the oneness of a stone or a pile of stones, but of a palace in which so many different materials and contrivances combine to shelter human life. Not the oneness of a child, but of a family of children who differ in age, character, and temperament, and chosen pursuits in life, bug are one in love and tender sympathy. (R. Venting.)
Believers united
The Rev. Dr. Cuyler, seeing at a Union meeting a Congregationalist deacon and a Quaker and a Methodist standing with clasped hands, and flanked by Baptist and Presbyterian clergymen, said, It reminded me of the time when we college students were standing thus in the chemical lecture hall. The electric current leaped from the charged battery through the whole circle in an instant. Thus will it be when the whole body of believers are linked to each other and to their Head. (E. P. Thwing.)
Unity by higher life and fellowship
Two men may start to ascend some lofty Alpine peak from points many miles apart down in the valley. They climb the steeps, they scale the narrow ledges that overlook the chasm; at times they are shrouded in the cloud-mist, and you begin go say they will never meet. Ah! but wait a while. Before the night falls they reach the sun-gilt summit, and, resting their weary limbs and refreshing their hungry and thirsty spirits, they find time and taste for pleasant intercourse before they fall asleep in the little hostel on the mountain-top. So many who seem hopelessly divided in opinion and creed when on the lower plane of life and experience, have only to climb to loftier heights of Divine truth to discover their oneness in the Lord, and their enjoyment of His bounty, and therein their fellowship one with the other. More abundant life is the Divine philosophy of more abiding unity between Christians. (H. O. Mackey.)
Strength in unity
Take up a thread, untwist it, and you shall find that it is made up of several threads, untwisting which, you shall find that they, also, are made up in the same way, and so on, and so on. Fit symbol of the true relationship of each member of any human family, or of the larger family of the Church, or the great Church of Churches, the Church of the living God. The various threads, so weak alone, become strong and mighty when twisted together; and, just as any cord is easiest broken where one or more of the threads are separated, so is it in the Church. Just because of increased strength in unity, in disunity there is increased weakness. If thou canst not take the place of a bigger thread, thou canst very easily take that of a lesser; and of the least the biggest are made. (Sword and Trowel.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible1887 · Public DomainOn v1Psalms 133
Psalms 133
IT is natural to suppose that this psalm was occasioned by, or at least refers to, the gathering of the pilgrims or restored exiles in Jerusalem. The patriot-poets heart glows at the sight of the assembled multitudes, and he points with exultation to the good and fair sight. Like the other short psalms in this group, this one is the expression of a single thought-the blessing of unity, and that not merely as shown in the family, but in the church state of the restored Israel. The remembrance of years of scattering among the nations, and of the schism of the Northern tribes, makes the sight of a united Israel the more blessed, even though its numbers are small.
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The psalm begins with a "Behold," as if the poet would summon others to look on the goodly spectacle which, in reality or in imagination, is spread before him. Israel is gathered together, and the sight is good, as securing substantial benefits, and "pleasant," as being lovely. The original in Psa_133:1 b runs, "That brethren dwell also together." The "also" suggests that, in addition to local union, there should be heart harmony, as befits brothers. To speak in modern dialect, the psalmist cares little for external unity, if the spirit of oneness does not animate the corporate whole.
His two lovely metaphors or parables set forth the same thought-namely, the all-diffusive, all-blessing nature of such inward concord. The repetition in both figures of the same word, "flows down," is not merely due to the "step-like" structure common to this with other of the pilgrim psalms, but is the key to its meaning.
In the first emblem, the consecrating oil, poured on Aarons head, represents the gracious spirit of concord between brethren. The emblem is felicitous by reason of the preciousness, the fragrance, and the manifold uses of oil; but these are only to be taken into account in a subordinate degree, if at all. The one point of comparison is the flow of the oil from the priestly head on to the beard and thence to the garments. It is doubtful whether Psa_133:2 d refers to the oil or to the beard of the high priest. The latter reference is preferred by many, but the former is more accordant with the parallelism, and with the use of the word "flows down," which can scarcely be twice used in regard to oil and dew, the main subjects in the figures, and be taken in an entirely different reference in the intervening clause. The "opening" (lit. mouth) of the robe is the upper edge or collar, the aperture through which the wearers head was passed.
The second figure illustrates the same thought of the diffusive blessing of concord, but it presents some difficulty. How can the dew of Hermon in the far north fall on the mountains of Zion? Some commentators, as Delitzsch, try to make out that "an abundant dew in Jerusalem might rightly be accounted for by the influence of the cold current of air sweeping down from the north over Hermon." But that is a violent supposition; and there is no need to demand meteorological accuracy from a poet. It is the one dew which falls on both mountains; and since Hermon towers high above the lower height of Zion, and is visited with singular abundance of the nightly blessing, it is no inadmissible poetic licence to say that the loftier hill transmits it to the lesser. Such community of blessing is the result of fraternal concord, whereby the high serve the lowly, and no man grudgingly keeps anything to himself, but all share in the good of each. Dew, like oil, is fitted for this symbolic use, by reason of qualities which, though they do not come prominently into view, need not be wholly excluded. It refreshes the thirsty ground and quickens vegetation; so fraternal concord, falling gently on mens spirits, and linking distant ones together by a mysterious chain of transmitted good, will help to revive failing strength and refresh parched places.
That brotherly unity is blessed, not only because it diffuses itself, and so blesses all in whose hearts it dwells, but also because it is the condition on which still higher gifts are spread among brethren by their brethrens mediation. God Himself pours on men the sacred anointing of His Divine Spirit and the dew of His quickening influences. When His servants are knit together, as they should be, they impart to one another the spiritual gifts received from above. When Christians are truly one as brethren, Gods grace will fructify through each to all.
Psa_133:3 b, c, seem to assign the reason why the dew of Hermon will descend on Zion-i.e., why the blessings of brotherly concord should there especially be realised. There God has appointed to be stored His blessing of life; therefore it becomes those who, dwelling there, receive that blessing, to be knit together in closest bonds, and to impart to their brethren what they receive from the Fountain of all good. That Zion should not be the home of concord, or that Jerusalem should not be the city of peace, contradicts both the name of the city and the priceless gift which Jehovah has placed there for all its citizens.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v1In the superscription this Psalm is attributed to David.…
INTRODUCTION
In the superscription this Psalm is attributed to David. It has been thought by some that it was composed on the occasion of the coming of the elders of Israel to Hebron to anoint him king over all the tribes of Israel (2Sa_5:1-3; 1Ch_12:38-40). Others have opined that the assembling of the people in great multitudes at Zion to celebrate the great religious festivals gave rise to the Psalm. But it is impossible to come to any certain conclusion as to the date or occasion of its composition.
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Herder says that this Psalm “has the fragrance of a lovely rose;” and Perowne: “Nowhere has the nature of true unity—that unity which binds men together, not by artificial restraints, but as brethren of one heart—been more faithfully described; nowhere has it been so gracefully illustrated, as in this short ode. True concord is, we are here taught, a holy thing, a sacred oil, a rich perfume which, flowing down from the head to the beard, from the beard to the garments, sanctifies the whole body. It is a sweet morning dew, which lights not only on the lofty mountain-peaks, but on the lesser hills, embracing all, and refreshing all with its influence.”
THE EXCELLENCE AND BEAUTY OF FRATERNAL UNITY
By unity we do not mean uniformity, or the harmony which is brought about by regulations and restrictions. We are unable to discover any beauty worth speaking of in the unity which is the result of artificial and mechanical arrangements. It is the unity of life and activity and variety which is here celebrated. Uniformity is monotonous, wearisome; but unity is refreshing and beautiful. The only unity worth contending for is “the unity of the Spirit.” We have seen an orchestra with five thousand musicians and singers playing and singing magnificent choruses with the most inviolate and enrapturing harmony. There was a great diversity of instruments, and of performers upon them, and of voices, yet there was a sublime and splendid unity. Unity of spirit and aim it is that is insisted upon in the Scriptures. (See Eph_4:1-16.)
The Psalmist sets before us—
I. The propriety of this unity. “Behold how good and pleasant it is for brethren to dwell together in unity.” Those who form part of one family, should surely live together in peace and harmony. All mankind are children of one father, and are “made of one blood,” and should therefore live in peace and harmony. The words of Abram to Lot are applicable between man and man all the world over: “Let there be no strife, I pray thee, between me and thee; for we be brethren.” “He that soweth discord among brethren” is “an abomination unto the Lord.” This unity is specially binding upon and appropriate amongst Christian brethren. Barnes: “They are redeemed by the same Saviour; they serve the same Master; they cherish the same hope; they are looking forward to the same heaven; they are subject to the same trials, temptations, and sorrows; they have the same precious consolations. There is, therefore, the beauty, the ‘goodness,’ the ‘pleasantness’ of obvious fitness and propriety in their dwelling together in unity.”
II. The comprehensiveness of this unity. Perowne holds that it is this which the poet intends to set forth by the figures of the anointing oil and the dew. He says, “The first figure is taken from the oil which was poured on the head of the high priest at his consecration (Exo_29:7; Lev_8:12; Lev_21:10). The point of the comparison does not lie in the preciousness of the oil, or in its all-pervading fragrance; but in this, that being poured on the head, it did not rest there, but flowed to the beard, and descended even to the garments, and thus, as it were, consecrated the whole body in all its parts. All the members participate in the same blessing. (Comp. 1 Corinthians 12) This is the point of the comparison.… If, as is commonly assumed, the point of comparison lay in the all-pervading fragrance of the oil, the addition to the figure, which descended upon the beard … which descended to the edge of his garments, would be thrown away. But understand this as typifying the consecration of the whole man, and the extension of the figure at once becomes appropriate, and full of meaning.” Luther remarks:—“In that he saith ‘from the head,’ he showeth the nature of true concord. For like as the ointment ran down from the head of Aaron, the high priest, upon his beard, and so descended unto the borders of his garment, even so true concord in doctrine and brotherly love floweth as a precious ointment, by the unity of the Spirit, from Christ, the High Priest and Head of the Church, unto all the members of the same. For by the beard and extreme parts of the garment, he signifieth that as far as the Church reacheth, so far spreadeth the unity which floweth from Christ, her Head.” Perowne holds that in the figure of the dew, the same idea is conspicuous. “Here, again, it is not the refreshing nature of the dew, nor its gentle, all-pervading influence, which is the prominent feature. That which renders it to the poet’s eye so striking an image of brotherly concord, is the fact that it falls alike on both mountains: that the same dew which descends on the lofty Hermon descends also on the humbler Zion. High and low drink in the same sweet refreshment. Thus the image is exactly parallel to the last; the oil descends from the head to the beard, the dew from the higher mountain to the lower.”
III. The joyousness of this unity. Anointing with oil was practised by the Jews on occasions of rejoicing and festivity. From this custom it became an emblem of prosperity and gladness. (Comp. Psa_23:5, and Isa_61:3.) As Perowne thinks that the comprehensiveness of the unity is the chief feature in the comparison, so Barnes regards the joyousness of the unity. He says, “There is no other resemblance between the idea of anointing with oil and that of harmony among brethren than this which is derived from the gladness—the joyousness—connected with such an anointing. The Psalmist wished to give the highest idea of the pleasantness of such harmony; and he, therefore, compared it with that which was most beautiful to a pious mind—the idea of a solemn consecration to the highest office of religion.” Discord and strife are painful things; peace and concord are delightful.
IV. The influence of this unity. This is represented as—
1. Delightful. The anointing oil was beautifully perfumed, and, when it was poured forth, it diffused its fragrant odours to the great delight of all who were near. Unity is not only good and pleasant in itself, but it agreeably affects all who behold it. When the world beholds a truly united Church, it will speedily be won to Christ. (Joh_17:21.)
2. Gentle. “As the dew.” Quiet, yet most mighty, is the influence of unity. We may apply to it the words of Tennyson—
“Right to the heart and brain, though undescried,
Winning its way with extreme gentleness
Through all the outworks of suspicious pride.”
3. Refreshing. “As the dew.” In eastern climes, because of its refreshing effects upon vegetation, the dew is inestimably precious. So unity cheers and invigorates the heart.
4. Powerful. “Union is strength.” “A threefold cord is not quickly broken.” “Separate the atoms which make the hammer, and each would fall on the stone as a snowflake; but welded into one, and wielded by the firm arm of the quarryman, it will break the massive rocks asunder. Divide the waters of Niagara into distinct and individual drops, and they would be no more than the falling rain; but, in their united body, they would quench the fires of Vesuvius, and have some to spare for the volcanoes of other mountains.”—Dr. Guthrie.
5. Securing the Divine blessing. Where true brotherly unity is, “the Lord commands the blessing, life for evermore.” A life of peace and love is Divine and everlasting.
CONCLUSION.—“Behold, how good and pleasant it is,” &c.
1. Behold, and admire.
2. Behold, and imitate.
CHRISTIAN UNION
(Psa_133:1)
Christian union is my theme on this occasion. Christian union—not simply the union which should prevail among the members of any particular denomination of Christians, but the love and unity which ought to exist among all the real people of God.
I. Its nature.
1. Unity in sentiment.
2. Union of feeling.
3. Union of effort.
II. The desirableness, or importance, of Christian union.
1. The teachings of Scripture.
2. The example of the early Christians.
3. The evils of division.
4. Christians are engaged in the same cause.
5. Union is strength.
6. Union is promotive of happiness.
7. It is only by the exercise of that love, which is the substratum of union, that one can resemble God and become imbued with the spirit of heaven.—W. C. Whitcomb, in “The Preachers’ Treasury.”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible1900 · Public DomainOn v1This is one of those bursts of feeling the…
Psa 133:1
This is one of those bursts of feeling the truth and beauty of which every human heart at once acknowledges. Separation, isolation, discord, are unnatural and inhuman.
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I. If we wish to appreciate as it deserves this rich gift of God, it is clear that we must look at it in family life. Indeed, the words of the text, however applicable they may be to national and social concord, suggest to us at once the picture not of a nation or of a numerous society, but of a family. We seem to hear the voice of an elder brother, whose heart cannot contain itself for thankfulness at the sight of. peaceful family union. Something has stirred his spirit to detect the greatness of that blessing which has perhaps been interrupted or too long unconsciously enjoyed. At any rate, the beauty of the spectacle must be universally acknowledged. "Behold, how good and joyful a thing it is: brethren, to dwell together in unity!"
II. All unity is a delusion unless it is in some sense a representation, however feeble, of the unity which binds Christ to His Father, and Christ’s followers to Himself, that blessed unity for which He prayed on the eve of His agony. When we dwell together in true Christian unity, we are witnesses to the truth of Christ’s mission. We have a cause of joy which even the Psalmist could not anticipate. We prove the truth of Christianity. We prove that our beloved Lord and Master is still conquering the world.
H. M. Butler, Harrow Sermons, p. 288.
References: Psa 133:1.—Clergyman’s Magazine, vol. xvii., p. 218; R. Tuck, Christian World Pulpit, vol. xiv., p. 281. Psa 133:3.—J. Pulsford, Ibid., vol. xvii., p. 273, and Old Testament Outlines, p. 151.
Psalm 133
I. Consider what we may not expect even for the sake of attaining so good a thing as Christian unity. (1) It is absurd and even wrong to suppose that each particular denomination should surrender its prominent witness to the specific truth for the sake of which we may almost say it exists, or in any way diminish the strength and emphasis of its testimony. (2) We cannot expect each other to think lightly of our differences. But the strength of our convictions need not make us un-brotherly towards each other, nor shut us off from those sympathies which should bind together the whole family of God.
II. Consider the unity that is within our reach without any compromise of principle. (1) Might we not promote unity by an occasional interchange of friendly services? (2) We may do much towards the furtherance of Christian unity by endeavouring to educate ourselves to a dispassionate estimate of the points in which we differ, and by assigning their proportionate value to those points in which we agree. (3) Above everything else, we should contribute towards Christian unity by recognising and keeping ever in view the true basis of unity. Unity, to be real, must begin within. The unity of the Gospel is primarily a unity of the Spirit, and it is to such unity as this that the text calls our attention. It is the unction of the Holy Spirit, which, resting first upon the great Head of the Church, descends even to the very skirts of His garments, makes all one by sanctifying all. The more we know in our own personal experience of that Divine unction, the more shall we be united to each other; and the higher we rise in fellowship with our Head, the more close and real will be the bond of brotherhood. These two things are always necessarily connected: the higher, the nearer; the more fellowship with God, the more communion with the children of God.
W. Hay Aitken, Newness of Life, p. 238.
References: Psalm 133—S. Cox, The Pilgrim Psalms, p. 286. Psa 134:1.—J. B. Heard, Christian World Pulpit, vol. xxii., p. 268. Psa 134:2.—H. White, Contemporary Pulpit, vol. iv., p. 247.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant1903 · Public DomainOn v1The Priestly Mediator’s service.
The Priestly Mediator’s service.
A song of the ascents: of David.
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Zion, then, has her glorious King, and the divine dwelling-place is in her midst. The priestly service is established, but we have not yet caught sight of the High Priest Himself. Now we are to do so: how fatal a defect would it be, if He did not appear. For all the lesser priests without Him are of no value. They hold but a derived office. And on the great day of atonement all other priests must needs retire to make way for Him.
Moreover, the King alone, as such, will not suffice to bring in blessing for man. Melchizedek may bless Abraham; but only as priest of the Most High God can do so.
The King may indeed build the house of God, as we have seen; but only the Priest can furnish it. Nay, only his work can lay the foundation either. Where in answer to the sweet savor of accepted sacrifice the angel of destruction puts his sword into its sheath again, there David says is to be the house of God (1Ch 22:1). The same thing is suggested in the beginning of the last psalm; where David’s trouble is what is to be remembered to him. In the present one we have, on the other hand, the Priest, but no sacrificial work. It is plain that we have to follow out the suggestions contained in each with the aid of knowledge derived from elsewhere.
Israel are now presenting the lovely spectacle of a brotherhood in unity among themselves. It is a spiritual unity, too, that characterizes them; as is evident by the similitude employed, which is not merely such, but a true type. This anointing of Aaron, which was without blood, was the testimony of God’s delight in Christ in the descent of the Holy Ghost upon Him for His official work, -the justification of the divine delight in man as seen in Him. Thus from Him it flows to others, although not in their case without blood. The connection of the Priestly Mediator with the pouring out of the Spirit from on high (Isa 32:15) on Israel is plainly what is emphasized in this.
The dew of Hermon is a different figure. Like a "great white throne" seen through a large part of the land, and from which the river of death runs down to the salt sea of judgment, Hermon speaks, as we have seen elsewhere, of the ban upon evil (Psa 42:6, notes). Upon the execution of this depends all the blessing of Israel; and the "dew of Hermon," apart from the consideration of natural causes, though not without their operation, might easily be believed to be as abundant and refreshing as in fact it is. The spiritual dew of Hermon is now descending on the mountains of Zion; purged as they are from all the evil of the past, and consecrated to God for ever: for there hath Jehovah commanded the blessing, even life for evermore."
Hence we see what brotherhood in Israel is, from henceforth. It is in the new life to which men must be born again; that they may enter the kingdom. Israel has become a nation such as never was before, -a people all holy (Isa 4:3). The new covenant is now their abiding security.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow1909 · Public DomainOn v1An exquisite gem of song describing the blessings of…
An exquisite gem of song describing the blessings of unity—suitable for a pilgrim song, when rich and poor, priest and peasant, might fraternise with Zion in sight.
2. Precious ointment] better, 'goodly oil.' It is doubtful whether the second relative clause is parallel to the first referring to the oil, or whether it refers to Aaron's beard. The Heb., like the AV, can be interpreted either way. It is probably best to take it as referring to the oil. So LXX takes it. The idea is to emphasise the richness and fulness of life which friendship gives.
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3. RV 'Like the dew of Hermon that cometh down on the mountains of Zion.' Hermon is the most conspicuous feature in Palestine, standing in the extreme N. away beyond the springs of Jordan, and over 9,000 ft. in height. The writer evidently thought that the dewcame down from the distant Hermon cool and fresh, and settled on Zion. For there] i.e. in Zion. Peace and harmony are life to the nation.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield1917 · Public DomainOn v1A Song of degrees of David
A Song of degrees of David
See title note; (See Scofield "Psa 120:1").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn v1The Blessing of Brotherly Unity.
The Blessing of Brotherly Unity.
A song of degrees of David, in which he sets forth the blessings of true unity as it should obtain between brothers, friends, and members of the same church or church-body. Cf Eph 4:3-6.
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v. 1. Behold, the psalmist’s purpose being to set before our eyes the picture which he has in mind by inspiration of the Lord, how good and how pleasant, a source of delight and bliss, it is for brethren to dwell together in unity, in full agreement with the brotherliness which their confession of the same doctrine demands. The suggestion for this thought was probably found in the spirit of unity which was expressed at the great festivals of the Jews, when the members of their Church assembled from even the remotest sections of Canaan, all united by the bonds of their common faith.
v. 2. It is like the precious ointment, the oil of anointing, Exo 30:25, upon the head, where it was poured in the act of consecration, Lev 8:12, that ran down upon the beard, even Aaron’s beard; that went down to the skirts of his garments, the emphasis being upon the type of the high-priesthood in the fullness of its divine consecration as illustrating the possibility of even an external union by means of religious customs;
v. 3. as the dew of Hermon, whose snow-covered heights yielded a heavy precipitation of moisture throughout the surrounding country, and as the dew that descended upon the mountains of Zion, both of them bringing refreshment and blessings, just as the manifestation of brotherly unity results in blessings for the Church and its members; for there the Lord commanded the blessing, fixing Jerusalem as the point from which His blessings went forth, even life forevermore, for it is eternal life which is brought to men by the labors of the spiritual Zion, by the Church’s proclamation of the Gospel, for this is His divine order till the end of time.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv1–2General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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song of ascents
Possible meanings are 1) "song people sang while going up to Jerusalem for a celebration" or 2) "song people sang while going up the steps into the temple" or 3) "song whose words are like steps." See how you translated this in Psalms 120:1
Behold
This word is used to stress the importance of the statement that follows.
for brothers to live together
The relationships among fellow God's people is spoken of as if they were brothers. AT: "for God's people to live together peacefully as brothers" (See: Metaphor)
GEBible — Godless Engineer's Bible App
John Calvin 1540 · Public Domain On vv1, 3 1. Behold how good, etc. I have no doubt…
1. Behold how good, etc. I have no doubt that David in this Psalm renders thanks to God for the peace and harmony which had succeeded a long and melancholy state of confusion and division in the kingdom, and that he would exhort all individually to study the maintenance of peace. This is the subject enlarged upon, at least so far as the shortness of the Psalm admits of it. There was ample ground to praise the goodness of God in the highest terms, for uniting in one a people which had been so deplorably divided. When he first came to the kingdom the larger part of the nation considered him in the light of an enemy to the public good, and were alienated from him. Indeed so mortal was the feud which existed, that nothing else than the destruction of the party in opposition seemed to hold out the prospect of peace. The hand of God was wonderfully seen, and most unexpectedly, in the concord which ensued among them, when these who had been inflamed with the most violent antipathy cordially coalesced. This “Les expositeurs laissent passer cette cireonstanee, et mal, comme si David louoit generalement, et sans son propre regard, le consentement fraternel, etc.” — Fr.
There can at the same time be no doubt; that the Holy Ghost is to be viewed as commending in this passage that mutual harmony which should subsist amongst all God’s children, and exhorting us to make every endeavor to maintain it. So long as animosities divide us, and heart-burnings prevail amongst us, we may be brethren no doubt still by common relation to God, but cannot be judged one so long as we present the appearance of a broken and dismembered body. As we are one in God the Father, and in Christ, the union must be ratified amongst us by reciprocal harmony, and fraternal love. Should it so happen in the providence of God, that the Papists should return to that holy concord which they have apostatized from, it would be in such terms as these that we would be called to render thanksgiving unto God, and in the meantime we are bound to receive into our brotherly embraces all such as cheerfully submit themselves to the Lord. We are to set ourselves against those turbulent spirits which the devil will never fail to raise up in the Church, and be sedulous to retain intercourse with such as show a docile and tractable disposition. But we cannot extend this intercourse to those who obstinately persist in error, since the condition of receiving them as brethren would be our renouncing him who is Father of all, and from whom all spiritual relationship takes its rise. The peace which David recommends is such as begins in the true head, and this is quite enough to refute the unfounded charge of schism and division which has been brought against us by the Papists, while we have given abundant evidence of our desire that they would coalesce with us in God’s truth, which is the only bond of holy union.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1–3 Because the greatest part were against David, though some…
Because the greatest part were against David, though some favored him, yet when he was established king at length, they joined all together like brethren: and therefore he showeth by these similitudes the commodity of brotherly love.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–3 Psa 133:1 « A Song of degrees of David.…
Psa 133:1 « A Song of degrees of David. » Behold, how good and how pleasant [it is] for brethren to dwell together in unity!
Ver. 1. Behold, how good and how pleasant it is] This David is thought to have said to the people, when, after eight years’ unnatural war, they came together to Hebron, to anoint him king over all Israel, 2Sa 5:1-5 Behold, be affected with that happiness of yours which no tongue can utter. Accipe quod sentitur antequam discitur, as Cyprian saith in another case.
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How good and how pleasant] Precious and profitable, sweet and delectable, λιπαρον και λαμτρον, dainty and goodly, as Rev 18:14. Communion of saints is the next happiness upon earth to communion with God.
For brethren] Whether by place, race; or grace, which last is the strongest tie; and should cause such a harmony of hearts as might resemble that concord and concent that shall be in heaven. The Thebans in their armies had a band of men they called the holy band; consisting of such only as were joined together in the bonds of love, as would live and die together; these they made great account of, and esteemed the strength of their armies, ιερος λοχος εξ εραστων και ερωμενων (Athenaeus, lib. 3).
To dwell together] Heb. even together, that is, even as God dwelleth with them, Psa 132:13-14, to be "kindly affectioned one to another with brotherly love," Rom 12:10, to be as those primitive Christians were, Act 2:24-27, of one heart and of one soul. The number of two hath by the heathens been accounted accursed, because it was the first that departed from unity.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–3 Behold, how good and how pleasant it is! you…
Behold, how good and how pleasant it is! you have been harassed by a civil war, take notice of this blessed change with thankfulness to God for it.
For brethren; for us, who are brethren, not only by nature and blood, but also by combination in one and the same commonwealth, and by the profession of the same religion.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v1 Here see, I. What it is that is commended…
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 each other with mutual endearments, and promoting each other's welfare with mutual services. Sometimes it is chosen, as the best expedient for preserving peace, that brethren should live asunder and at a distance from each other; that indeed may prevent enmity and strife (Gen 13:9), but the goodness and pleasantness are for brethren to dwell together and so to dwell in unity, to dwell even as one (so some read it), 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 have been happily prevented. The tribes of Israel had long had separate interests during the government of the Judges, and it was often of bad consequence; but now that they were united under one common head he would have them sensible how much it was likely to be for their advantage, especially since now the ark was fixed, and with it the place of their rendezvous for public worship and the centre of their unity. Now let them live in love.
II. How commendable it is: Behold, how good and how pleasant it is! It is good in itself, agreeable to the will of God, the conformity of earth to heaven. It is good for us, 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! We cannot conceive or express the goodness and pleasantness of it. Behold it is a rare thing, and therefore admirable. Behold and wonder that there should be so much goodness and pleasantness among men, so much of heaven on this earth! Behold it is an 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.
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III. How the pleasantness of it is illustrated.
1. It is fragrant as the holy anointing oil, which was strongly perfumed, and diffused its odours, to the great delight of all the bystanders, when it was poured upon the head of Aaron, or his successor the high priest, so plentifully that it ran down the face, even to the collar or binding of the garment, Psa 133:2. (1.) This ointment was holy. So must our brotherly love be, with a pure heart, devoted to God. We must love those that are begotten for his sake that begat, Jo1 5:1. (2.) This ointment was a composition made up by a divine dispensatory; God appointed the ingredients 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 it was not to be made for any common use. Thus holy love is, in the sight of God, of great price; and that is precious indeed which is so in God's sight. (4.) It was grateful both to Aaron himself and to all about him. So is holy love; it is like ointment and perfume which rejoice the heart. Christ's love to mankind was part of that oil of gladness with which he was anointed above his fellows. (5.) Aaron and his sons were not admitted to minister unto the Lord till they were anointed with this ointment, nor are our services acceptable to God without this holy love; if we have it not we are nothing, Co1 13:1, Co1 13:2.
2. It is fructifying. It is profitable as well as pleasing; it is as the dew; it brings abundance of blessings along with it, as numerous as the drops of dew. It cools the scorching heat of men's passions, as the evening dews cool the air and refresh the earth. It contributes very much to our fruitfulness in every thing that is good; it moistens the heart, and makes it tender and fit to receive the good seed of the word; as, on the contrary, malice and bitterness unfit us to receive it, Pe1 2:1. It is as the dew of Hermon, a common hill (for brotherly love is the beauty and benefit of civil societies), and as the dew that descended upon the mountains of Zion, a holy hill, for it contributes greatly to the fruitfulness of sacred societies. Both Hermon and Zion will 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. Nor should our love to our brethren stay for theirs 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 brethren dwell together in unity, the Lord commands the blessing, a complicated blessing, including all blessings. It is God's prerogative to command the blessing, man can but beg a blessing. Blessings according to the promise are commanded blessings, for he has commanded his covenant for ever. Blessings that take effect are commanded blessings, for he speaks and it is done. 2. They are everlastingly blessed. The blessing which God commands on those that dwell in love is life for evermore; that is the blessing of blessings. Those that dwell in love not only dwell in God, but do already dwell in heaven. As the perfection of love is the blessedness of heaven, so the sincerity of love is the earnest of that blessedness. Those that live in love and peace shall have the God of love and peace with them now, and they shall be with him shortly, with him for ever, in the world of endless love and peace. How good then is it, and how pleasant!
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–3 Behold, how good and how pleasant it is,.... Aben…
Behold, how good and how pleasant it is,.... Aben Ezra thinks the word thing should be supplied; the thing is what follows;
for brethren to dwell together in unity: which the Targum interprets of Zion and Jerusalem, as two brethren; Aben Ezra of the priests; Kimchi of the King 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 be understood 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 endeavour to live peaceably and quietly; nor of brethren in a strict natural state, who belong to the same family, and are of the same parents, and should be kindly affectioned one to another; but rather of such who are so in a spiritual sense, who have God for their fatherly adoption and regeneration, are related to Christ the firstborn among many brethren, and are members one of another, in the same church state; all which are a reason why they should love as brethren, and endeavour to keep the unity of the Spirit in the bond of peace, Mat 23:8, Pe1 2:17; and "to dwell together in unity"; even as one man, as if one 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 to the house of God in company, and with delight to join together in acts of religious worship; to serve the Lord with one consent, with one mind and mouth to glorify God, 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 in love, bearing one another's burdens, sympathizing with each other in all circumstances, forgiving each other offences committed, praying with one another, and building up each other in their most holy faith, stirring up one another to love and to good works: now this is both "good" and "pleasant"; it is good, as being according to the will of God, the new command of Christ; what evidences the truth of regeneration, and of being the disciples of Christ; what makes the communion of saints comfortable and edifying, and without which a profession of religion is good for nothing: and it is pleasant to God and Christ, to angels and men, to the ministers of the Gospel, and to all about them and in a connection with them; and it is this which makes any particular dispensation in time delightful and agreeable; as the first 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 of heaven. Now 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 or instances of this kind, which were very amiable, and worthy of imitation; and suggesting that such a case is rare and wonderful, and inexpressibly good, profitable, and pleasant. Gussetius (z) renders it, "how good is the sabbatism of brethren, even gathered together"; for the exercise of religion, prayer, praise, &c.
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(z) Ebr. Comment. p. 829.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1–3 The happiness of brotherly love, ver. 1-3. A song…
The happiness of brotherly love, ver. 1-3. A song of degrees of David.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1–3 The comfort and benefit of the communion of saints,…
PSALM CXXXIII
The comfort and benefit of the communion of saints, 1-3.
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NOTES ON PSALM CXXXIII
There are different opinions concerning this Psalm; the most probable is, that it represents the priests and Levites returned from captivity, and united in the service of God in the sanctuary. This, the preceding, and the following, appear to make one subject. In the one hundred and thirty-second, the Lord is entreated to enter his temple, and pour out his benediction; in the one hundred and thirty-third, the beautiful order and harmony of the temple service is pointed out, and in the one hundred and thirty-fourth, all are exhorted to diligence and watchfulness in the performance of their duty. It is attributed to David by the Hebrew, the Syriac, and the Vulgate; but no name is prefixed in the Septuagint, AEthiopic, Arabic, and Anglo-Saxon.
Verse 1. Behold, how good and how pleasant] Unity is, according to this scripture, a good thing 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 the great family of mankind? On the other hand, disunion is bad and hateful. The former is from heaven; the latter, from hell.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1–3 Psa 133:1. Behold, how good and how pleasant, &c.…
Psa 133:1. Behold, how good and how pleasant, &c. — It is good in itself, agreeable to the will of God, and therefore peculiarly pleasing to him, as it is also to all good men: it is good for us, for our honour and comfort. It is pleasant, and brings constant delight to those who experience and practise it. For brethren to dwell together in unity — For us, who are brethren, not only by nature and blood, but also by combination in one and the same commonwealth, and by the profession of the same religion. “Many things are good which are not pleasant, and many pleasant which are not good. But unity among brethren, whether civil or religious, is productive both of profit and pleasure. Of profit, because therein consisteth the welfare and security of every society; of pleasure, because mutual love is the source of delight, and the happiness of one becomes, in that case, the happiness of all. It is unity alone which gives beauty, as well as strength, to the state; which renders the church, at the same time, fair as the moon, and terrible as an army with banners, Son 6:10.” — Horne.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–3 Behold - As if he looked upon such a…
Behold - As if he looked upon such a gathering, and saw there the expressions of mutual love. This may have been uttered in the actual contemplation of such an assemblage; or it may have been a picture of the imagination.
How good - How good in itself; how proper; how suited to promote happiness, and to diffuse good influences abroad.
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And how pleasant - The word used here means lovely, charming, attractive; that which fills the mind with delight, spoken of one beloved, Son 7:6; of a friend, 2Sa 1:26; of a place, Gen 49:15; of words, Pro 15:26; of beauty or glory, as of Yahweh, Psa 27:4. It is descriptive of the pleasure which we derive from a picture, from a landscape, from sweet sounds and gentle voices, or from love.
For brethren to dwell together in unity - Margin, even together. Hebrew, “The dwelling of brethren also together.” Perhaps the idea in the word “also” may be, that while the unity of brethren when separate, or as they were seen when scattered in their habitations, was beautiful, it was also pleasant to see them when actually assembled, or when they actually came together to worship God. As applicable to the church, it may be remarked
(1) that all the people of God - all the followers of the Redeemer - are brethren, members of the same family, fellow-heirs of the same inheritance, Mat 23:8.
(2) There is a special fitness that they should be united, or dwell in unity.
(3) There is much that is beautiful and lovely in their unity and harmony. They are redeemed by the same Saviour; they serve the same Master; they cherish the same hope; they are looking forward to the same heaven; they are subject to the same trials, temptations, and sorrows; they have the same precious consolations. There is, therefore, the beauty, the “goodness,” the “pleasantness” of obvious fitness and propriety in their dwelling together in unity.
(4) Their unity is adapted to produce an important influence on the world, Joh 17:21. No small part of the obstructions to the progress of religion in the world has been caused by the strifes and contentions of the professed friends of God. A new impulse would be given at once to the cause of religion if all the followers of the Lord Jesus acted in harmony: if every Christian would properly recognize every other Christian as his brother; if every true church would recognize every other church as a church; if all ministers of the Gospel would recognize all other ministers as such; and if all who are Christians, and who walk worthy of the Christian name, were admitted freely to partake with all others in the solemn ordinance which commemorates the Saviour’s dying love. Until this is done, all that is said about Christian union in the church is a subject of just derision to the world - for how can there be union when one class of ministers refuse to recognize the Christian standing, and the validity of the acts, of other ministers of the Lord Jesus - when one part of the Christian church solemnly refuses to admit another portion to the privileges of the Lord’s table - when by their actions large portions of the professed followers of the Redeemer regard and treat others as having no claims to a recognition as belonging to the church of God, and as left for salvation to his “uncovenanted mercies.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Psalms 133
Psalms 133
A Song of Degrees of David
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Behold how good and how pleasant it is
For brethren to dwell together in unity!
2 It is like the precious ointment upon the head,
That ran down upon the beard,
Even Aaron’s beard:
That went down to the skirts of his garments;
3 As the dew of Hermon,
And as the dew that descended upon the mountains of Zion:
For there the Lord commanded the blessing,
Even life for evermore.
EXEGETICAL AND CRITICAL
Contents and Composition.—The praise of fraternal unity (Psa_133:1), as it diffuses blessings and communicates them by mutual influence. It is compared first to the refined oil with which Aaron was anointed at his consecration (Exo_30:22 f.) and whose abundant and exuberant fulness is brought further into special prominence, (Psa_133:2); and then to the abundant and refreshing dew of the mountains, flowing down from the lofty Hermon to the lower heights of Zion, where the blessing ordained by God is to be found, even eternal life (Psa_133:3).
The Psalm applies to brothers and friends sitting together in peace, and may also be applied to the union of tribes and races previously separated. The idea is primarily not that of domestic and political, but of religious unity and communion in God’s worship. But it is not necessary to suppose that the Psalm is a liturgical formulary (Olshausen) for the celebration of the high Festivals which united all Israel at the sanctuary in Jerusalem. In David’s life there may be found abundant points of connection with the Psalm; but the use of the relative שׁ with the participle, which is unknown to the usage of the language before the Exile, is in especial unfavorable to the opinion that he was its composer. The title “by David” is not found, moreover, either in the Chald. or the Alex, version. [These two arguments are taken from Delitzsch. Their insufficiency is easily perceived. No other commentator that I have consulted has noted this exceptional use of שׁ; nor was there reason for doing so. It is probable that if any of the writers before the Exile had had occasion to employ the combination here cited, he would have done so. There was nothing in the analogy of pure Hebrew to prevent it. Besides, that form of the relative does not occur frequently enough to justify such an inference, based upon usage, from this unusual construction. As there is not the slightest clue given in the Poem, to lead us to the date of its composition, the only refuge is the superscription. But Hengstenberg, who holds to its correctness, has, strange to say, very few to support him.—J. F. M.]
Psa_133:2.—Aaron’s beard. It is not the priests generally who are designated by this name (De Wette, Hupfeld), but Aaron himself is brought before us in person (Hengst.). For the priests were called anointed (Num_3:3) only because their clothes were sprinkled with the anointing oil and with the blood of a ram. Even Aaron’s sons were only sprinkled with the oil. But this oil was poured upon the head of Aaron himself (Exodus 29; Leviticus 8.). Its abundance, as well as its good quality (Isa_39:2; Ecc_7:1) are here presented to the mind by the statement that it flowed down upon the beard, which being, according to Lev_21:5, permitted its natural growth, allowed the oil to run down upon the garments, not merely to the upper edge, the opening for the head, but to the lower one. For this simile is intended to illustrate the possibility even of an external union, by appropriate means, of those widely separated. For this reason the relative is not to be referred to the beard (J. H. Mich, et al., Hupfeld, Hitzig), but to the oil (Del. and most).
There is, however, no necessity of explaining: along the garments (Venema), or: which descends over his whole length (Böttcher), as though the beard were as long as his body (Sachs). These explanations are the rather to be avoided, as the person of Aaron is not brought into view simply as representing Aaron himself, but as being the type of the High-priesthood (Ewald) in the fulness of its divine consecration (Lev_21:10), so that here any representative of that dignity is called Aaron, as a descendant of his ancestor of that name, just as the king of David’s family (1Ki_12:16; Hos_3:5) is himself called David (Hitzig). Delitzsch cites as parallel to this a sentence from the Haggada: “Two drops of the sacred anointing oil remain forever upon Aaron’s beard like two pearls, as an image of reconciliation and peace.”
[Perowne: “The point of the comparison does not lie in the preciousness of the oil, in its all-pervading fragrance, but in this: that being poured upon the head, it did not rest there, but flowed to the beard, and descended even to the garments, and thus, as it were, consecrated the whole body in all its parts. All the members participate in the same blessing. Comp. 1 Corinthians 12 … Other thoughts may be suggested by the comparison, as that a spirit of concord, both in a state and a family, will descend from those who govern to those who are governed, or again, that concord is a holy thing like the holy oil, or sweet and fragrant like the fragrant oil; but these are mere accessories of the image, not that which suggested its use.”—J. F. M.]
Psa_133:3.—The dew of Hermon. As Jeremiah (Psa_18:14) was aware of a connection between the waters of Lebanon and the snow of Lebanon, so the Psalmist here recognizes a similar connection between the dew of Hermon and the moistening of the mountains which surround Zion. “What we read in Psalms 133. of the dew of Hermon falling upon the mountains of Zion is now made quite plain to me. Sitting here at the foot of Hermon, I was able to understand how the particles of water, which ascend from its wood-crowned peaks and from its highest gorges filled with perpetual snow, after they have been rarified by the beams of the sun and the atmosphere has been moistened by them, fall in the evening in the form of a heavy dew upon the lower mountains which lie around it at its projecting ridges. One must behold Hermon, with its light-golden crown glistening in the blue heaven, before he can understand this image. In no part of the whole country is such a heavy dew observed as that which falls in the districts near Hermon” (Van de Velde, Reise, 1:97). If the north wind bears the rain-clouds southwards (Pro_25:23), it may also carry the dewy mist (Isa_18:4) in the same direction (Hitzig). We may also take into comparison the widely traceable effects of the atmosphere of the Alps (Del.). Under these considerations there is no need of denying the physical relation between the dew of Hermon and the same dew as flowing down upon Mt. Zion, which is acknowledged even by Olshausen. Some of the expositors who do so endeavor to arrive at a solution by repeating in Psa_133:3 b. against the rules of grammar and parallelism, the words: “as the dew,” in order to show that two altogether independent descents of dew are referred to (Aben Ezra, Kimchi, Geier, J. H. Mich., De Wette). Others give a figurative explanation equally inadmissible, and either interpret the mountains of Zion as meaning parched mountains (Döderlein, Dathe), or the dew of Hermon as pleasant dew in general (Stier, Köster, Hengst.). Others, finally, import into the expression: “dew of Hermon” the idea of the “blessing of the height,” and at the same in Psa_133:2-3 regard the first כְּ=as, the second כְּ=so, by which the descent of the blessing upon Zion, already expressed figuratively, is supposed to be set forth by a comparison with the flowing down of the holy oil, which is likewise symbolical (Isaaki, Hupf.). At most it may be said that the image employed in Psa_133:3 may have been occasioned by the thought of the northern and southern tribes coming together in Jerusalem, and being there united in fraternal communion, and with an influence upon one another made mutually beneficent through the Divine blessing (Herder, Delitzsch). The for of the last sentence is best explained under this view. For the conclusion of the Psalm declares not every place of fraternal gathering (Flam., Amyrald, Geier, Rosenm., De Wette), but Zion (Kimchi and most) to be the place where God has ordained by His command the blessing which bestows life which it was designed to convey. [Perowne: “Here again it is not the refreshing nature of the dew, nor its gentle, all-pervading influence, which is the prominent feature. That which renders it to the poet’s eye so striking an image of brotherly concord is the fact that it falls alike on both mountains, that the same dew which descends upon the lofty Hermon descends also upon the humble Zion. High and low drink in the same sweet refreshment. Thus the image is exactly parallel to the last: the oil descends from the head to the beard; the dew from the higher mountain to the lower.”—J. F. M.]
HOMILETICAL AND PRACTICAL
Fraternal unity: (1) how it is most attractively exhibited; (2) what is its firmest foundation; (3) how it is most securely strengthened and maintained until the end.—Concord should not merely be praised with the lips and desired with the heart, it must also be striven after in life, and be exhibited in action.—The Church of the Lord is the place where the blessing from above, Divinely ordained, is won by prayer, and imparted, received, and spread abroad in fraternal communion.—The blessing of fraternal concord grows only upon the soil of God’s kingdom in this divided world.
Starke: True brotherly love and all fraternal and sisterly concord receive mercy and blessing from God, and are praised and honored by the world.—As long as a man remains unconverted he does not know what true love is.—Inward peace with God is truly a dew upon us, so that we bloom as the rose.—A place where spiritual and temporal peace are united, is an earthly paradise, and a foretaste of the heavenly.—Our love is not a ground of eternal blessedness, but those who truly love are, for the sake of Christ’s merit, to be heirs of eternal life.—Tholuck: The blessing of this unity rejoices the feelings and strengthens the heart; and as it flows forth and is all-embracing in its influence, even the most insignificant are supported by it.—Richter: All unity comes down from above as a blessing of God, and produces further blessings.—In the world, self-seeking and hatred prevail; but in Zion, among God’s children, true unity reigns.—All party and sectarian discord are carnal.—Guenther: The love which gives the greatest happiness is not that which makes the least sacrifices, but that which, with the greatest cheerfulness, offers the most. But like every good result, this is not accomplished of itself, but by the mercy of God.—Diedrich: The holy communion of believers. The blessing of heaven has united their souls. God’s gracious Spirit is the atmosphere and dew of their lives. Their love returns to Him like clouds of incense, floating upwards; while their hearts are strengthened with renewed energy.—Taube: The delightful blessing of fraternal inter-communion.
[Matt. Henry: Behold and wonder that there should be so much goodness and pleasantness among men, so much of heaven upon earth!—Holy love is in the sight of God of great price, and that is precious indeed which is so in God’s sight.—Our love to our brethren should not stay for their’s to us; that is publican’s love; but should prevent it; that is Divine love.—They that dwell in love not only dwell in God, but dwell already in heaven. As the perfection of love is the blessedness of heaven, so the sincerity of love is the earnest of heaven.—J. F. M.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain On vv1–3 1. This verse states the theme of the psalm—brotherly…
1. This verse states the theme of the psalm—brotherly love—and the behold calls our attention to it.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–3 1. Behold &c.] The Psalmist seems to have before…
1. Behold &c.] The Psalmist seems to have before his eyes some instance of the blessing and the beauty of brotherly concord which prompts his song. May it not have been the enthusiasm of those who volunteered to dwell in Jerusalem, when Nehemiah was restoring its civic and religious organisation (Neh_11:2)?
for brethren to dwell together in unity] Lit. the dwelling of brethren also together: i.e. that the tie of intimate relationship denoted by the name of brethren should find outward expression in the gathering of Israelites to make their home in the mother-city, or, if the reference of the Psalm is to the great Feasts, in the reunions of the members of the nation at these periodical gatherings. By brethren he does not mean the members of a single family, but the members of the larger family of Israel, the whole nation. In unity is doubtless a correct interpretation of the Psalmist’s meaning, though it goes beyond the strict sense of the Heb. word, which only means together.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1–3 (1) In unity.—Better, altogether. The Hebrew particle gam, here…
(1) In unity.—Better, altogether. The Hebrew particle gam, here used with the word “together,” is in our version sometimes rendered “yea,” when it plainly should be taken with the adjective to intensify it exactly like our “all.” (See, for instance, Psa_25:3; 2Sa_19:30.) The common idiom, gam shenayîm, “all two” (i.e., both), exactly like the French tous deux, and the German alle beide, decides this. Many commentators, rendering also together, see an emphasis on the gathering for the yearly feasts: “How good and pleasant for those who are by race and religion brothers to unite for a sacred purpose” The allusion may be there, but the conjecture and purpose of the psalm, and not the form of the expression, suggest it. To a Hebrew, political and religious sentiment were always combined; and Jerusalem was the centre towards which their thoughts and eyes always turned. The translation of the LXX., “to the same place,” though not exactly rendering the Hebrew, perhaps brings out the thought, for the poet was plainly thinking of “unity at Zion.” This verse was quoted by the Roman legate at the meeting of Anselm and William II. at Windsor, Whitsunday, 1095. It was read at the reception of a new member into the brotherhood of the Knights Templars, and is by St. Augustine quoted as the Divine authority for monastic life.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–3 A SHORT psalm in praise of unity and brotherly…
A SHORT psalm in praise of unity and brotherly harmony. As Dr. Kay observes, "The preservation of this unity was the object of the selection of ONE place, to which the tribes should go up on pilgrimage three times a year." And the intercommunion with each other, which the pilgrimages fostered, was certainly one of the chief means by which a unity of feeling and sentiment was kept up among the scattered members of the nation century after century. The pilgrimages were to the Israelites what the meetings at the Olympic and ether games were to the Greeks at once witnesses to a belief in ethnic unity, and a strong and efficient bond of union. This psalm was therefore admirably fitted for a "pilgrim-song," which it is allowed on all hands to have been, and must have greatly helped the various classes of pilgrims-the spiritual and secular authorities, the rich, the poor, the citizen, the peasant, and the widely divided members of the Great Diaspora to feel themselves united with each other and with Jehovah (see Professor Cheyne"s Introduction to the psalm in his, "Book of Psalms," p. 341).
Behold, how good and how pleasant it is for brethren to dwell together in unity! The unity described appears to be existent, and to present itself to the psalmist"s vision. Hence the opening, "Behold!" All may see it, and see how blessed and pleasant a thing it is. "Brethren" is used in the wide sense of descendants of a common ancestor. (Gen_13:8 Exo_2:11 Act_7:26, etc.)
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Vers. 1-3. Unity in the Church.
Applying the words of the psalm to a Christian community gathered together for the worship and the work of our Lord, we may regard
I THAT IN WHICH UNITY CONSISTS. This we find in:
1. The acceptance of the same truth in the same sense. It is not enough that all subscribe to the same Creed, or agree to use the same words in prayer or sacred song, that is only a formal and outward unity; there must be a substantial, intelligent agreement. Not necessarily, not indeed possibly, the acceptance of Christian truth in all its particulars in the same sense; but the reception, in the mind, of the fundamental doctrines of the Christian faith by all professed believers.
2. Essential oneness in aim and spirit; all being animated by the same desire to promote the glory of Christ and the elevation of mankind; all having the same spirit of earnestness and holy expectation.
3. Readiness to concede and co-operate. There can be no good work without hearty union of forces, and there can be no such combining without a cheerful readiness to concede to one another. Each must "esteem other better than himself.
4. Mutual esteem and affection. This can only be attained by a disposition to recognize and to honor all that is best in other people, and a determination to make the least of anything that is unpleasing or even unworthy.
II ITS ATTRACTIVENESS. (Ver. 2) As fragrant as the sacred oil used in priestly consecration is the odor of brotherly love. And as an exquisite fragrance attracts whilst anything offensive repels, so the presence of unity in the Church is a constant invitation, unformed and voiceless, but influential and effective. No one will come to the community where discord is the prevailing state; many hearts will be won, many feet will repair to the circle where peace and concord dwell.
III ITS BEAUTY. (Ver. 3) It is as beautiful in the moral realm as the dew on which the sun is shining is exquisite in the material. We admire unity when we see it. It shows the presence of the finest moral and spiritual qualities. It is the fair product of self-control, of obedience to the Word and will of God, of the study of the character and spirit of Jesus Christ. It is the reproduction of his own life. It is a spiritual result on which the eye of the soul rests with a pure and keen delight.
IV ITS VALUE AS VITAL TO ALL TRUE SUCCESS. (Ver. 3) "There the Lord commanded the blessing," etc. There may be the appearance of success without it, but not the reality. Other, human qualities may command great congregations, large contributions, elegant and commodious premises; but without the unity which our Lord requires in his people, there will be no Divine blessing, there will not be the communication of the "life for evermore," the eternal life which is born of his Spirit. No leader or teacher can over-estimate the value of the spirit of unity in the Church of Christ. No surrender of our own preferences can be too great to secure it. For nothing should we pray more earnestly: "Pray for the peace of Jerusalem;" Jesus himself prayed that "they all may be one." They who cannot achieve any great things in utterance or in organization may render essential service by breathing and diffusing a peaceful spirit, by promoting the unity which is the unvarying condition of all real success.
HOMILIES BY S. CONWAY Vers. 1-3. Unity.
This most delightful little psalm summons our attention to the exceeding excellence of this grace of unity, and by so doing it invites us to consider what are its elements and conditions. Now, we all of us have a general idea of what unity is; we need not labor after an exact definition, and we are ready to subscribe our assent to the declaration of the psalm, and say of it, "Behold, how good and pleasant it is!" These two qualities do not always go together; there are many things that are good but are not at all pleasant, and we know that there are many things which are pleasant which are not at all good. But of the grace of unity, both can be affirmed. Now, this will be seen as we consider
I WHAT, HERE, THIS GRACE OF UNITY IS LIKENED TO. To the sacred consecrating oil with which the priests of God were anointed. (cf. Exo_30:22-33) And also to the dew which descended on Mount Hermon.
1. Take these two similitudes together. That which is common to them both is their so descending, flowing down, that, as in the case of the holy oil, the whole person of the priest is sanctified by it; it descended from the head to the beard, and thence to the borders of the priestly garment, so that his whole service was consecrated, and all his members. And so with the dew on the lofty Hermon; it stayed not there, but descended the word "descended" is used in each ease, it is the key-word of the psalm, like the word "keep" in Psalm 121 to the lower heights, and thence to the plains, so that the whole land, from Hermon in the north to Zion in the south, was blessed thereby. Now, the grace of unity is in this respect like the holy oil and the dew it is a blessing for all and every one; for all our service and ministry, for all the people, the lowly as well as those of high station, and for all the land. North and south in Palestine had been torn by discord, strife, and war; but when this psalm was written they were all "as one man," gathered and bound together in the unity of their national life and of their one faith. (Ezr_3:1 Neh_8:1) Happy the nation, happy the Church, happy the home, where this blessed spirit of unity comes and abides!
2. Take them separately. And:
(1) The holy oil. It was commanded of God (cf. Exodus 30). It was very precious and fragrant. Its composition and character were due to God. It consecrated all service, and no service could be rendered without it. But all this true of this grace of unity.
(2) The dew. It gave fertility and beauty and health to all the land, which would have been bare and sterile without it. Again, this is true of this grace. That nation, Church, home, where unity reigns shall be good and pleasant to look upon and to be associated and identified with. It shall render glory to God, and be for the blessing of men.
II WHAT ARE ITS CONDITIONS.
1. Association. We must come together; there can be no unity in solitariness. We are many members, but one body. It condemns all separatism for separatism"s sake.
2. Variety. There is no unity in the mere repetition of the same things, as in a heap of sand, a flock of sheep. But unity requires harmonized varieties. Music is not a monotone, but a harmony. Acts of Uniformity cannot secure it. In a true Christian society there must be variety of thought, feeling, and opinion, of age, position, character.
3. Liberty. There is no unity where there is no freedom. No real agreement exists where none is allowed to disagree. A lump of ice binds together a whole mass of most discordant things, but there is no unity in such a mass. They are fettered together by the frost force; let that be loosed, and each goes its own way at once.
4. Life. There is no strife in a graveyard; dead things do not quarrel A dead Church is peaceful enough.
5. Intelligence. The unity that is produced by priestcraft and superstition, where education and intelligence are lacking, where if light came it would at once be dissolved, that is not true unity. But without these conditions (vers. 1-3) unity is not.
III WHAT ITS REAL SOURCE. The Holy Spirit of God. Like as one life animates our bodies and makes them one, one common feeling the passion-swayed multitude; so when the Spirit of God comes into a community, then, as at Pentecost, there is one body, "one Lord, one faith, one baptism". (Eph 4)
IV WHAT THE FRUIT IT BEARS. "There the Lord commanded the blessing," etc. (ver. 3). It is ever so. S.C.
HOMILIES BY R. TUCK Ver 1. Possible unities.
The topic of the psalm is the joy felt in the reuniting of the nation in its restoration from the scattering and depression of the Captivity. Strictly there is no Hebrew equivalent for the words rendered "in unity." The Hebrew simply means, "How pleasant a thing it is for (those who are) brethren to dwell together also!" The idea has been thus expressed, "How good it is for those who are united by the ties of kinmanship to be united yet closer by the possession of one common place of abode!" A race in possession of a common country merges individual in national interests. The two illustrations represent the pervading influence of this sympathetic spirit. The anointing oil which reached to Aaron"s feet. The dews of Hermon, which were wafted over all the land.
I THERE IS THE POSSIBLE UNITY OF SIMILARITY. The oneness of a common life; common pleasures; a common love. The similarities may concern very simple things, and yet be deeper than all diversities, and may gain triumph over everything that may tend to separate. Similarities in language, art, scientific interests, political principles, skill in games, suffice to unite men. How much more should religious feeling, and share in Christian work! Illustrate by the uniting bond of Freemasonry.
II THERE IS THE POSSIBLE UNITY OF DIVERSITIES. There is no necessary form in which any life is bound to express itself. However life genuinely expresses itself, the expression will be found in harmony with every other expression. The pictures in the Academy are set, oftentimes, in painful color-contrasts one with another. The flowers of a garden are always harmonious. True unity consists in each being his best along his own line.
III THERE IS THE POSSIBLE UNITY OF MEEKNESS. Meekness means voluntary putting one"s own interests aside in order to fit ourselves to the service of others. And, in this sense, meekness is the deepest secret of unity. That kind of unity we should get in
(1) family life;
(2) Church life;
(3) social life.
For that, however, we need special grace, in order to triumph over sinful self-pleasing. The triumph of the Christian relationship is the unity that comes through altruism, for Christ"s sake. R.T.
HOMILIES BY C. SHORT Vers. 1-3. Unity.
Herder says of this exquisite little song that "it has the fragrance of a lovely rose." Nowhere has the nature of true unity that unity which binds men together, not by artificial restraints, but as brethren of one heart been more faithfully described, nowhere so gracefully illustrated, as in this short ode. True concord, we are here taught, is a holy thing, a sacred oil, a rich perfume, which, flowing down from the head to the beard, from the beard to the garment, sanctifies the whole body. It is a sweet morning dew, which lights not only on the lofty mountain-peaks, but on the lesser hills, embracing all, and refreshing all with its influence.
I TRUE UNITY.
1. Is the unity of brethren. They feel that they have a common Father, and are children of the same household.
2. But it is unity in variety. Variety of thought, but unity of heart. A unity of the utmost extremes from the head to the edge of the garments of society. From the heights of Hermon to the humbler hill of Zion.
II ITS GOODNESS AND JOY.
1. Unity can come only from love. And love is the greatest goodness, and the highest, deepest joy.
2. True unity is the most fragrant and refreshing fact of life. In the individual and in the Church, and in society. S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv1–3 Title. A Song of Degrees of David. We see…
Title. A Song of Degrees of David. We see no reason for depriving David of the authorship of this sparkling sonnet. He knew by experience the bitterness occasioned by divisions in families, and was well prepared to celebrate in choicest Psalmody 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 literature it 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 the Pilgrims set out. That is full of war and lamentation, but this sings of peace and pleasantness. The visitors to Zion were about to return, and this may have been their hymn of joy because they had seen such union among the tribes who had gathered 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 the promises made to him. No wonder that brethren dwell in unity when God dwells among them, and finds his rest in them. Our translators have given to this Psalm an admirable explanatory heading, "The benefit of the communion of saints." These good men often hit off the meaning of a passage in a few words.
Ver. 1. Behold. It is a wonder seldom seen, therefore behold it! It may be seen, for it is the characteristic of real saints, therefore fail not to inspect it! It is well 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 with attention. How good and holy pleasant it is for brethren to dwell together in unity! No one can tell the exceeding excellence of such a condition; and so the Psalmist uses the word "how" twice; Behold how good! and how pleasant! He does not attempt to 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" is good, but for it also to be pleasant is better. All men love pleasant things, and yet it frequently happens that the pleasure is evil; but here the condition is as good as it is pleasant, as pleasant as it is good, for the same "how" is set before each qualifying word.
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For brethren according to the flesh to dwell together is not always wise; for experience teaches that they are better a little apart, and it is shameful for them to dwell together in disunion. They had much better part in peace like Abraham and Lot, than dwell together in envy like Joseph's brothers. When brethren can and do dwell together in unity, then is their communion worthy to be gazed upon and sung of in holy Psalmody. Such sights ought often to be seen among those who are near of kin, for they are brethren, and therefore should be united in heart and aim; they dwell together, and it is for their mutual comfort that there should be no strife; and yet how many families are rent by fierce feuds, and exhibit a spectacle which is neither good nor pleasant!
As to brethren in spirit, they ought to dwell together in church fellowship, and in that fellowship one essential matter is unity. We can dispense with uniformity if we possess unity: oneness of life, truth, and way; oneness in Christ Jesus; oneness of object and spirit these we must have, or our assemblies will be synagogues of contention rather than churches of Christ. The closer the unity the better; for the more 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 be neutralized 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 for our converts, good for the outside world; and for certain it is pleasant; for a loving heart 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 joy to all those who dwell round about it.
Whole Psalm. This Psalm is an effusion of holy joy occasioned by the sight of the gathering of Israel as one great household at the yearly feasts...There might likewise be an allusion to the previous jealousies and alienations in the family of Israel, which seemed to be exchanged for mutual concord and affection, on David's accession to the, throne of the whole nation. Joseph Addison Alexander.
Ver. 1. Behold how good and how pleasant it is, etc. There are three things wherein it is very 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 the same thing, and are of one mind in the truth.
2. When they join together and are one in affection, when they are all of one heart, though possibly they are not all of one mind; or, when they meet in affection, though not in opinion. When David had spoken admiringly of this goodly sight, he spoke declaratively concerning the goodness of it (Ps 133:2): "It is like the precious ointment upon the head." 'Tis so, first, for the sweetness of it; 'tis so, secondly, for the diffusiveness of it (as followeth), "that ran down even the beard, even Aaron's beard: that went down to the skirts of his garments."
3. It is a blessed thing to see them joining together in duty, either as duty is consideredFirst, in doing that which is good; or, when, as the apostle's word is (2Co 6:1), they are, among themselves, "workers together" in any good work: we say (to fill up the text), "workers together with God." That's a blessed sight indeed, when we join with God, and God joins with us in his work. It is also a blessed sight when all the ministers of Jesus Christ, and many as members of Jesus Christ, join in any good work, in this especially, to beseech all we have to do with "that they receive not the grace of God in vain." Secondly, in turning from evil, and putting iniquity far from them; in praying for the pardon of sin, and making their peace with God. 'Tis a 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 repenting of our iniquities is a blessed union, and highly pleasing to God. Joseph Caryl.
Ver. 1. 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 is a 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 lays special claim hereunto. Therefore in Scripture we find him to be from hence denominated and entitled. 1Co 14:33. "God is not the author of confusion (or of noisiness), but the author of peace". 2Co 13:11. "The God of peace and love." Peace is called "the peace of God:" Php 4:7. And God is called the "God of peace; "each of which expressions does refer it and reduce it to him, and does thereby advance it. Look, then, how far forth God himself is said to be good, so far 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 good morally. Love is a fruit of the Spirit: Ga 5:22. And so to dwell in love and unity one with another is a goodness reducible thereunto. It is good spiritually; it is not only such a good as is taught by moral philosophy, and practised by the students thereof, but it is taught by the Holy Ghost himself, and is a part of the work of regeneration and of the new creature in us, especially if we take it in the full latitude and extent of it, as it becomes us to do.
Thirdly. It is good in the effects and consequences and concomitants of it: it has much good. It is bonum utile. A great deal of advantage comes by brethren's dwelling together in unity, especially spiritual advantage, and for the doing and receiving of good.
2. The second qualification is, the sweetness of it, because it is "pleasant:" it is not 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 do or part with to obtain it, and all other good besides is nothing to them, if it be devoid of this. Therefore for the further commendation of this fraternal unity to us, there is this also to be considered, that it is "pleasant." Thus it is with respect 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 he much delights in, wheresoever he observes it; being himself a God of peace, he does therefore so much the more delight in peaceable Christians, and such as do relate to himself. How much do natural parents rejoice in the agreement of their children, to see them loving and friendly and kind and courteous to one another, oh, it pleases them and joys them at their very heart! and so it is likewise with God to those who are truly his.
Secondly. This brotherly unity is also pleasant to ourselves, who accordingly shall have so much the greater pleasure in it and from it.
Thirdly. It is also pleasing to others, indeed to all men else besides, that are bystanders and spectators of it. "Behold, how pleasant it is", etc. It is pleasant to all beholders: "He that in these things serveth Christ is acceptable to God, and approved of men", says the apostle: Ro 14:18. Thomas Horton, 1673.
Ver. 1. 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 for a harmony of music, such as when they rise to the highest strains of the viol, when the strings are all put in order to make up a harmony; so pleasant is it, such pleasantness is there in the saints' agreement. The same word is used also in the Hebrew 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 the saints' agreement. The same word in the Psalmist is used also for the sweetness of honey, and of sweet things in opposition to bitter things. And thus you see the pleasantness 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 discover the pleasantness, profitableness, and sweetness of the saints' agreement. It is a pleasant thing to behold the sun, but it is much more pleasant to behold the saints' agreement and unity among themselves. William Bridge.
Ver. 1. Brethren. Abraham made this name, "brethren", a mediator to keep peace between 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, for Abraham to put him in mind that they were brethren; when he heard the name of brethren, straight his heart yielded, and the strife was ended. So this should be the lawyer 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, to think, with Lot, whether it were meet for brethren to strive like enemies. Henry Smith.
Ver. 1. Brethren. Some critics observe that the Hebrew word for a brother is of near brotherhood or alliance with two other words, whereof the first signifies one, and the other alike or together, to show that "brethren" ought to be as one, and alike, or together;which latter is by an elegant paranomasia joined with it: "Behold, how good and how pleasant it is for brethren to dwell together in unity", or, as we put it in 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.
Ver. 1. To dwell is a word of residence, and abode, and continuation. There is also pertaining 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 certain time; but to dwell together in unity, this is which is here so extolled and commended unto us. It seems to be no such great matter, nor to carry any such great difficulty in it, for men to command themselves to some expressions of peace and friendship for some short space of time (though there are many now and then who are hardly able to do that); but to hold out in it, and to continue so long, this endurance is almost impossible 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, and love, 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.
Ver. 1. Together in unity. If there be but one God, as God is one, so let them that serve him be one. This is what Christ prayed so heartily for. "That they may be one:" Joh 17:21. Christians should be one, 1. In judgment. The apostle exhorts to be all of one mind. 1Co 1:10. How sad is it to see religion wearing a coat of divers colours; to see Christians of so many opinions, and going so many different ways I It is Satan that has sown these tares of division. Mt 13:39. He first divided men from God, and then one man from another. 2. One in affection. They should have one heart. "The multitude of them that believed were of one heart and of one soul": Ac 4:32. As in music, though there be several strings of a viol, yet all make one sweet harmony; so, though there are several Christians, yet there should be one sweet harmony of affection among them. There is but one God, and they that serve him should be one. There is nothing that would render the true religion more lovely, or make more proselytes to it, than to see the professors of it tied together with the heart strings of love. If God be one, let all that profess him be of one mind, and one heart, and thus fulfil Christ's prayer, "that they all may be one." Thomas Watson.
Ver. 1. Christian unity.
1. Its admirable excellences.
2. The signs of its existence.
3. The causes of its decay.
4. The means of its renewal.
Ver. 1. The saints are here contemplated,
1. In their brotherhood.
2. In their concord.
3. In their felicity. W. J.
Ver. 1-3. Six blessings which dwell with unity.
1. Goodness.
2. Pleasure.
3. Anointing.
4. Dew.
5. God's blessing.
6. Eternal life.
Ver. 1-3.
1. The contemplation: brethren dwelling together in unity.
1. In a family.
2. In a Christian church.
3. Brethren of the same denomination.
4. Of different denominations.
2. Its commendation.
1. Literally: "good and pleasant."
2. Figuratively: fragrant as the priestly anointing; fruitful as the dew on Hermon.
3. Spiritually, it has a blessing from God, that gives life, and continues for evermore! G. R.
Ver. 1-3. On Christians dwelling together in unity as a church.
1. Its propriety, on account of fraternal relationship: "For brethren." The Christian brotherhood is so unique, sacred and lasting, that a lack of unity is a disgrace. They are brethren,
a) Because born of God, who is "the God of peace." Their claim to the brotherhood is dependent upon likeness to Him: Mt 5:9.
b) Because united to Christ, who as elder brother desires unity: Joh 17:20-21. Not to seek it is virtually to disown Him.
c) Because "by one Spirit are we all baptized into one body" (1Co 12:13), wherein unity must be kept: Eph 4:3.
d) Because destined to "dwell together in unity", for ever in heaven; therefore we should aim at it here.
2. Its peculiar excellency:both "good and pleasant."
a) Good, in respect of church work and influence; of mutual edification and growth in grace (2Co 13:11); of the success of prayer (Mt 18:19); of recommending the gospel to others.
b) Pleasant, as productive of happiness: as pleasing to God.
3. Its promotion and maintenance.
a) Seeking the glory of God unites; in opposition to self honour which divides.
b) Love to Christ as a constraining power unites each to the other as it binds all closely to Christ.
c) Activity in ministering to others, rather than desiring to be ministered unto, binds heart to heart. J. F.
Psalms 133:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On vv1–3 Behold, how good and how pleasant it is for…
Psa_133:1-3
Behold, how good and how pleasant it is for brethren to dwell together in unity.
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True socialism
The subject of this poem is genuine socialism or unity of souls. Not theological unity, religious dogmas divide but can never unite. Not ecclesiastical unity; no laws made by any Church, though signed by all its members, can unite souls. Not mechanical unity, the unity of organizations either political, religious, or commercial. Unity of soul implies unity in the supreme affection, the supreme aim, the supreme rule.
I. It is good.
1. Because it harmonizes with mans social constitution. It is what mans social nature craves for, his greatest hunger is for loving companionship. It is what mans social nature needs. He needs the ministry of friendship from the cradle to the grave. It is what mans social nature pictures as its grandest ideal. Social unity is regarded by all peoples and nations as the perfection of society.
2. Because it harmonizes with the teaching of the Gospel. Christ inculcated this unity, and prayed for it, that they all may be one. The apostles everywhere exhort to it, be of one mind one toward another.
II. It is delightful.
1. It is delightful to witness. To behold it in the family, the Church, the nation. All jealousies, envies, rivalries, wars, banished from the scene, and utterly unknown. Peace like morning dew distils, and all the air is love.
2. It is delightful to experience What a delicious fragrance there is in social unity, to feel one with all, and all with one another. This gives to the social atmosphere a delicious perfume.
III. It is beneficent (verse 3). It does not mean that the dew falls alike upon the two mountains, but that the moisture that gathers on Mount Hermon is caught up by the sun, and falls in refreshing showers on the distant heights of Zion.
1. This unity is peaceful. How silently falls the dew! How serenely moves society where all its members are inspired with love one towards another, no clash, no jar, no grating of the wheels.
2. This unity is refreshing. It gives to the whole social sphere perpetual freshness, verdure, and beauty. (Homilist.)
Church unity
Short though this psalm be, it is difficult to find a sweeter. Some link it with the period of Davids call to the throne, and imagine that it was suggested by all Israel coming to him at Hebron, and saying, Behold, we are thy bone and thy flesh, and then anointing him king. The strength and health of a nation lies in its unity. And this is true, likewise, of a Church. Note--
I. The grace. What is meant by dwelling together in unity? It is no mere absence of quarrelling, for that may be owing to the quiet of death. Enter the mortuary attached to the hospice of St. Bernard. There are the frozen corpses of those who have perished ha the snow. They stand upon their feet against the wall. Some have been there for years waiting for friends to recognize and claim them. And there are no quarrels there. But it is the chili of death that keeps them so still. Nor is it dwelling apart in order to have peace. As Abraham separated from Lot. It is a humiliating way of obtaining peace. As if two souls were like two chemicals--kept apart they will do no harm, bring them together and they will explode and shatter everything. Nor is this unity merely engagement in one work. But it is for a member to be actuated as by one soul. One soul in many members. It includes serving one another in love, and it has often to be cemented by forgiveness. Now, such calls for special notice. Behold. And it is good. For it is Gods will for us. It obeys the new command of Christ. It is one of the chief proofs of our discipleship. It makes the communion of saints good and edifying.
II. The illustrations. This unity is said to be like--
1. The anointing oil upon Aarons head (Exo_30:23-25), which shows that it was made of several different compounds, all precious in themselves. Various are the spices, all principal in themselves. The myrrh of love. This takes the precedence. Full measure of this must be found. With this, also, there must be the sweet cinnamon of gentleness, the sweet calamus of meekness, the cassia of longsuffering, and the olive oil of forgiveness. No wonder that the compound was most fragrant. Aaron was not qualified to minister until thus anointed.
2. The dew of Hermon So this unity comes from above: cools the air and makes fruitfulness abound. Uniteth not for men.
III. Its benefit. There the Lord commanded the blessing. Not for us is it to command a blessing; we can but beg for it. But where is it that the Lord thus commands His blessing? Not where anger and strife, discord and division abound--these have turned many gardens of the Lord into howling wildernesses. But where love reigns--where the holy oil anoints pastor and people alike. May this oil never cease to flow upon the Church, and this Hermon never lack its dew. (Archibald G. Brown.)
Solidarity
Solidarity is but another name for unity, How the solidarity--the interrelation, the interdependence--of our twentieth-century life, by means of which we are enabled to know so much more, do so much more, be so much more, than men could when seas were separations instead of chances for ferries, when telegraphs did not make the round world throb, puts emphasis on the power and blessing of the unity which is the psalms theme.
I. What this unity is.
1. It is not a levelling uniformity. It does not mean that one gathered into the unity must think, feel, do, precisely as does every other one also gathered into it. There is large chance for individuality in a real unity.
2. It does not mean an outward and iron compulsion. A minister was once asked if his Church were united. Yes; all the members of it are frozen stiff together. That was not unity.
3. It is association. In a real Christian unity there is a holy tendency toward this togetherness.
4. It is a general and including similarity of aim and feeling.
5. It is variety of gift and service, each ministering in its own way to the common end (1Co_12:12-26).
6. It is mutual esteem.
7. Mutual forbearance.
8. Co-operation for the best interests of the brotherhood.
II. What this unity does.
1. It attracts (verse 2). It diffuses its gracious influence far and wide, and at the same time calls into the sphere of its influence. People love to come to it and be with it. How true this is of a thoroughly harmonious and united Church!
2. It refreshes (verse 3). It brings the refreshing of shared, of achieving, of rejoicing service.
3. It commands the Divine blessing.
III. Application.
1. Each one of the brotherhood is charged with the preservation of this unity.
2. Failure to keep it deprives our Lord of one of the evidences of the truthfulness of His mission.
3. The unity we most deeply need is thorough personal unity with the one Lord and Brother, that thus we may really enter into the power and blessing of this great grace of unity with each other. (W. Hoyt, D. D.)
A good and pleasant prospect
I. The sight propounded.
1. The duty commended--unity or agreement (Eph_4:3; 1Th_5:13; Col_1:20). There are two ways especially in which the Gospel is a Gospel of unity betwixt man and man.
(1) It is so, as it teaches it, and commands it, for so it does at large and in the proper scope and intent of it; it teaches us as to deny ungodliness, so to deny uncharitableness: and as to live righteously and godly, so likewise to live quietly and peaceably in this present evil world.
(2) It also works and transmits it where it comes in the power of the Spirit going along with it. As it is a transforming doctrine in other respects, so especially in this amongst the rest as changing the hearts of those that do truly believe it, and receive it into a disposition like unto itself. It changes and alters mens evil natures, and transforms them into contrary qualities; it takes away their natural fierceness, and makes them mild and tame, and to live in peace with other men.
2. The subjects of this unity--brethren.
(1) Brethren by nature and blood, and carnal generation, such persons as are children of one and the same natural parents: these are such of whom unity is required, who are brethren in the first, and primitive, and original acceptation of the Word by us; and there is nothing more unworthy when it is otherwise.
(2) Brethren in a civil sense, by custom, contract, or employment, or civil association, which is that which does more properly belong to yourselves; these are likewise brethren, and have peace and love and unity charged upon them.
(3) Brethren in a spiritual sense, from the principles and considerations of piety and Christian religion, these are again brethren: that profess the same faith, that worship the same God, that are members of the same Head, that expect the same heaven and salvation and future inheritance. There are none who have a better title to this appellation of brethren than such, and consequently none who have peace and unity more required of them, even in that consideration likewise.
3. The manifestation of this unity--dwelling together. Unity is much expressed in communion and sociableness of conversation, and as expressed in it, so likewise preserved by it, and nourished and kept up from it: those that forbear to meet in their persons, they do not so easily meet in their affections, nor in their hearts one with another; whereas that it is a very great help, and means, and conducement to this. It makes friends and Christians so much the better to understand one another, and to be accepted with each others dispositions, to know one anothers natures, and to discern one anothers graces, and to be sensible of one anothers perfections, and so consequently to receive the more comfort and benefit one from another. There is a very great advantage in such occasions and opportunities as these are, both for the doing and receiving of good.
II. The invitation to the observing of it.
1. As an excitement of faith. Behold it to believe it.
2. As an engagement of affection. Behold it to admire it.
3. As a provocation to obedience. Behold it to practise it, and to imitate it, and to conform unto it. (T. Horton, D. D.)
Christian unity
1. If our Christianity is genuine it must bear its own witness in the happy accord of our Churches, in the fraternal attitude of the various branches of the Church of Christ, and in the mutual love and helpfulness of believers.
2. Unity is not only essential to the Churchs vindication, but to her progress as well. The folly of the corps of a great army wasting their energies and opportunities in contentions over the merits of the various military codes and manuals of arms would justly excite contempt. A spectacle more pitiable still is that of rival denominations of Christians pausing in the great battle with sin and Satan to contend one with another over non-essential forms and dogmas. The multiplied variances and rivalries of sects are sources of bewilderment to the heathen, and stumbling-blocks in paths of missionary effort.
3. Again, unity is necessary to the development and growth in grace of the individual believer. Grace is an exotic that blooms only in an atmosphere of peace. The frosts of envy and the fires of contention blight and consume it. A Christian at enmity with his neighbour cannot discharge his duty to mankind.
4. Our estimate of the value and bliss of unity will be enhanced by attention to those intimations the Scriptures afford us concerning the life of the redeemed in heaven. There shall be the consummation of the Churchs unity. (S. G. Nelson.)
Christian unity
I. What it is.
II. Its excellence.
III. Means for attaining it.
1. The first thing needful is for each one of us to be united to Christ: without this, we shall in vain expect to be members one of another. He is the Head over all things to the Church; and to Him we must be united by faith.
2. Let us be gentle towards all men; willing to hope the best, and to make every allowance for the infirmities and imperfections, and even the errors of those who walk not with us in the things of God.
3. Practical co-operation. If we would walk together as friends in the house of God, we should act together in the service of our Master. (T. Preston, M. A.)
Unity of the Christian brotherhood
Many things, says Bishop Horne, are good which are not pleasant, and many pleasant which are not good. But unity among brethren, whether civil or religious, is productive both of profit and of pleasure. Of profit, because therein consisteth the welfare and the security of every society; of pleasure, because mutual love is the source of delight, and the happiness of one becomes, in that case, the happiness of all.
I. The nature of Christian unity among brethren.
1. They all receive the same infallible standard of belief and practice--the oracles of the living God.
2. An ingenuous and open avowal of the truths whereto they have already attained. They must not disguise their convictions in deference to the judgment of others; nor even seem to approximate towards any view which is not, according to their conscientious judgment, founded on the Word of God.
3. Cordial acceptance of Christ and His great salvation.
II. Several means which subserve its promotion. The cultivation of a meek and quiet spirit.
2. Habitual watchfulness against rash and uncandid judgments of our brethren. Let mutual jealousies and envyings be repressed as destructive of brotherly affection; and let there be no rivalry but that of provoking one another to love and good works.
3. Prayer--offering our united adorations, confessions, and thanksgivings at the throne of grace. (J. Smyth, D. D.)
The excellency of union
I. Its nature.
1. A oneness of sentiment.
2. A union in point of affection.
3. A sameness of principles.
4. Co-operation.
II. Its transcendent excellence.
1. Its moral fitness.
2. Its pleasing appearance.
3. Its beneficial influence.
III. The means of its promotion.
1. We must avoid a spirit of evil surmising, and guard against hard and uncharitable thoughts in reference to our fellow-professors, resolutely resisting every inclination to evil speaking and detraction.
2. As we are regularly dependent upon God for strength and support, it is of the utmost importance that we maintain constant communion with Him by fervent prayer; also that we uniformly regulate our conduct and conversation by the sacred Scriptures; steadily and conscientiously using every means which has a tendency to unite us more closely to our Christian brethren.
This subject--
1. Excites to close and serious self-examination.
2. Teaches us that discord in religious societies impedes the progress of the Gospel.
3. Describes a line of conduct for us in the future part of life. (Sketches of Four Hundred Sermons.)
Unity among brethren
I. In what respects men are brethren.
1. By creation.
2. By regeneration.
3. By ecclesiastical ties.
II. what course we must pursue to promote unity.
1. Form correct views of our relation to God and one another.
2. A correct sense of justice between man and man.
3. Distinguish between men and their religious opinions.
4. Make suitable allowance for the infirmities of human nature.
5. Put the best possible construction on the conduct of our brethren, and be always ready to forgive an injury.
III. Arguments for the pursuit of this course.
1. The peace of society requires it.
2. The honour of our holy religion.
3. It is one of the best evidences we can give of the genuineness of our Christian experience.
4. Life will soon be over, and Christians hope to dwell together in perfect unity in the kingdom of heaven. (T. Spicer.)
Let heavens brotherhood come in all the earth
Behold! This is more than look! Looking is a shallow thing compared with beholding. To behold is to hold yourself on to the object in view. As though the inspired poet had said, Hold your eyes, hold your hearts in the contemplation of the blessed society and joyousness of men and women whose hearts beat in perfect unison with God and with each other. Sing of your fathers and mothers, sing of your wives and husbands when their funeral is over; sing that their death is past and their blessed life begun. How good and how pleasant it is for them to be at home in their paradises, with their kindred immortals! Our brothers and sisters above know that their unity is not of their own making; they know that they owe it to the one Life--the Life of the Lords Love in them all. And they are quite as resolved to lead down this one Life into our bosoms as we are resolved to call it down. They are by no means losing heart, for their hearts live and beat in the all-patient, infinite Love of our common Father. On the contrary, they are fuller of hope and courage than ever; for the foretold consummation is nearing, and they are waxing stronger and stronger in the potency of Christ. The marriage of heaven and earth is coming (Rev_22:1-21.). Let us believe that the hosts of our luminous friends above are intent on opening more direct pathways to our hearts, and that we and they are drawing nearer. The kingdom of heavens law of enrichment is through giving, for giving enlarges the capacity of receiving, Are they not all ministering spirits, who seek to intertwine their affections with our affections, in order to inweave heaven in our structure, and thus to make for us a more abundant entrance and welcome among them? The question which we must ask ourselves is, Are we making a corresponding use of our life in the flesh? Are we acquiring energies for future service and for higher honours and rewards? Do our deep wants awaken deep and intense prayers? Are we turning our temptations and sorrows to account by becoming more powerful in spirit? Jesus returned from His wilderness combats in the power of the Spirit. Were a child buried and still alive, with what anguish it would cry for help that it might be delivered and brought home! Are our cries piercing the heavens that we may be recovered from our lost estate, and inherit the eternal life with all our Fathers household? If so, we are making essential and eternal profit out of our temporary earthliness. To become members of the all-blessed family we must be individually purified, enlarged, and unified. So long as we are mere segments of corrupt and dying humanity we shall never be appeased, nor realize our Fathers purpose concerning us. We must be made whole. We must unite heaven and earth, God and nature in our personal experience. With the material universe, as a veil before our eyes, we must persistently hold the heavenly universe in our affections and thoughts. (J. Pulsford, D. D.)
The unity of believers
The oil here specified was very sacred. It was prepared with four ingredients--myrrh, cinnamon, calamus, and cassia. Its composition was thus a skilful union of diverse materials. Here were mingled the bitter, the aromatic, the sweet, the fragrant, substances very dissimilar, all compounded in the pure beaten oil. The prescription was Divine. The mystery and glory of true Christian oneness arises from its composite character. Men holding the same opinions in science, or philosophy, or theology, find it pleasant to dwell together in unity. True Christian brotherhood must be sought, not in doctrinal agreement, but in spiritual affinity. It is to be of spirits who are in Christ. Life in Him is the basis, and variety the charm. The music of the true Church of God is a harmony rather than a melody. The garments of our King smell of myrrh and aloes and cassia, not one fragrance alone. This truth has never been fully recognized by the Church. The Word of God is as full of commands to live in unity with the people of the Lord as it is to be separate from the people of the world. Separation from those who are His is as wrong as union with those who are not His. It is the downflowing and condescending that is common to both figures in the psalm. The precious ointment flows from head to beard, and from beard to the skirts of the garments. And the dew of lofty Hermon floats down to the mountains of Zion. The oneness of true believers is not to be cultivated amongst a select few, who have attained the lofty heights of some defined doctrinal scheme, but to pour out its fertilizing influence upon the lesser hills of Zion. And if this idea of downflowing be the true one, the figures are singularly suggestive. For the refreshment of the cool evening dew was far more precious in Zion than on Hermon. And assuredly the lesser hill had by far the greater honour. It was the lowly Zion, and not the snow-capped Hermon, that God chose for His tabernacle and the fountain-head of His blessing. It is the grandeur of the Christian life that the strong should bear the infirmities of the weak, and not please themselves. In the Hebrew the holy oil is said to descend upon the mouth of Aarons garments. This has suggested a curious ancient comment. By the mouth, which the Chaldaic version translates the speech, is said to be meant the breastplate or Urim and Thummim, which was the mouth of the oracle of God. And in the second figure of the psalm the suggestion is that of condescending to come into contact with that which is of higher honour. The unction of holy love is to flow over our utterance. If we think we have the oracles of God we must speak the truth in love. On the lower edge of Aarons robe were the golden bells which put forth sweet sounds wherever he went. All the music of our lives is to be sweetened with the consecrating unction of holy affection. (J. H. Cooke.)
Unity not uniformity
Let a difference be observed between unity and uniformity. The one is a Divine, the other a human thing. Acts of uniformity are the product of man. God only can make us the subjects of sacred unity. Uniformity we get in trees and hedges hacked, cut, and clipped, so as to reduce them to a common size and shape. Unity without uniformity we get in the trees of the forest, all growing according to the course of nature, of diverse shape, and size, and worth, but dependent for their wild strength and beauty on the same genial influences of nature, as they stretch out their thousand branches and myriad leaves to catch the light, and air, and dew, and showers of heaven. Uniformity we have in the classified assortment of flowers, arranged in pots or plots of ground according to their size and colour, no one sort allowed to mingle with another. Unity is the gathered bunch, worthy of the admiration of every beholder, whose difference of form, colour, and odour only adds to the loveliness of the flowers, which are all bound by one cord, enclosed in the one vessel, and made to drink of the same vital element,--the liquid stream of life. We are told that it is highly probable that in the wide domain of material nature there are to be found no two things alike, not even two drops of water, or two flakes of snow. Who ever knew two human faces alike? or two voices with precisely the same cadence? or two human forms identical in every particular? Is it, then, a thing of astonishment that in the mental and moral world there should be differences of thought, and judgment, and feelings? One star differeth from another star in glory, but amid all the varied glories of the heavens there is no want of unity. (Anon.)
Church union necessary to prosperity
Without union no Church can be prosperous. This, indeed, is applicable to all societies, whether small or great. A divided family: how unamiable! how helpless! A divided kingdom--a kingdom distracted with rival factions, and where the general welfare is overlooked: how can it stand! Its internal feuds tempt its stronger neighbour to make war upon it, and the aggression succeeds. And with still greater emphasis does this hold good as regards the Church. In this sacred territory no power is recognized except the law of love, and when this disappears the Spirit of God has no choice bug to depart. And when the Spirit is thus grieved, and flies from the scene of discord, who takes His place? Satan, who glories in dissension, and who has no other pleasure than the dark and hateful one of vexing the Church of Christ, and of luring mens souls to perdition. In the Church, if anywhere on earth, peace should reign. If mens minds are agitated by wars and rumours of wars, there should be one place where angry passions are unknown. Let the winds and the rains beat upon the Church: within its hallowed walls harmonious sounds should alone be heard. In the house of God, it was said nearly thirteen centuries ago, in the Church of Christ they dwell with united affections, in concord, and in singleness of heart. And therefore came the Holy Spirit in the form of a dove. A creature of cheerfulness and simplicity; bitter with no gall; fierce and violent with no savage beak and hooked talons; delighting in the dwellings of men, living together, and rearing their young in an house; flying side by side in their wanderings from their nests; sweetening life with society, and a natural affection; manifesting their peace with gentle kisses; and in all things living according to a law of love. Such simplicity, such love, should be seen in the Church; and from the dove the love of the brethren should take its pattern. (N. McMichael.)
Pleasantness of unity
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 for a harmony of music, such as when they rise to the highest strains of the viol, when the strings are all pub in order to make up a harmony; so pleasant is it, such pleasantness is there in the saints agreement. The same word is used also in the Hebrew 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 the saints agreement. The same word in the Psalms is used also for the sweetness of honey, and of sweet things in opposition to bitter things. And thus you see the pleasantness Of it, by its being compared to the harmony of music, to the corn field, to the sweetnees of honey, to the precious ointment that ran down Aarons beard, and to the dew that fell upon Hermon and the hills of Zion: and all this to discover the pleasantness, profitableness, and sweetness of the saints agreement. It is a pleasant thing to behold the sun, but it is much more pleasant to behold the saints agreement and unity among themselves. (W. Bridge.)
Nature of vital union
The idea of unity does not demand the monotony of similarity, but unity in variety. Not the oneness of a trellis that supports the vine, or a pile of trellises, but of the plant which, with tendrils, leaf, and fruit, rears aloft in the summer air. Not the oneness of a stone or a pile of stones, but of a palace in which so many different materials and contrivances combine to shelter human life. Not the oneness of a child, but of a family of children who differ in age, character, and temperament, and chosen pursuits in life, bug are one in love and tender sympathy. (R. Venting.)
Believers united
The Rev. Dr. Cuyler, seeing at a Union meeting a Congregationalist deacon and a Quaker and a Methodist standing with clasped hands, and flanked by Baptist and Presbyterian clergymen, said, It reminded me of the time when we college students were standing thus in the chemical lecture hall. The electric current leaped from the charged battery through the whole circle in an instant. Thus will it be when the whole body of believers are linked to each other and to their Head. (E. P. Thwing.)
Unity by higher life and fellowship
Two men may start to ascend some lofty Alpine peak from points many miles apart down in the valley. They climb the steeps, they scale the narrow ledges that overlook the chasm; at times they are shrouded in the cloud-mist, and you begin go say they will never meet. Ah! but wait a while. Before the night falls they reach the sun-gilt summit, and, resting their weary limbs and refreshing their hungry and thirsty spirits, they find time and taste for pleasant intercourse before they fall asleep in the little hostel on the mountain-top. So many who seem hopelessly divided in opinion and creed when on the lower plane of life and experience, have only to climb to loftier heights of Divine truth to discover their oneness in the Lord, and their enjoyment of His bounty, and therein their fellowship one with the other. More abundant life is the Divine philosophy of more abiding unity between Christians. (H. O. Mackey.)
Strength in unity
Take up a thread, untwist it, and you shall find that it is made up of several threads, untwisting which, you shall find that they, also, are made up in the same way, and so on, and so on. Fit symbol of the true relationship of each member of any human family, or of the larger family of the Church, or the great Church of Churches, the Church of the living God. The various threads, so weak alone, become strong and mighty when twisted together; and, just as any cord is easiest broken where one or more of the threads are separated, so is it in the Church. Just because of increased strength in unity, in disunity there is increased weakness. If thou canst not take the place of a bigger thread, thou canst very easily take that of a lesser; and of the least the biggest are made. (Sword and Trowel.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Psalms 133
Psalms 133
IT is natural to suppose that this psalm was occasioned by, or at least refers to, the gathering of the pilgrims or restored exiles in Jerusalem. The patriot-poets heart glows at the sight of the assembled multitudes, and he points with exultation to the good and fair sight. Like the other short psalms in this group, this one is the expression of a single thought-the blessing of unity, and that not merely as shown in the family, but in the church state of the restored Israel. The remembrance of years of scattering among the nations, and of the schism of the Northern tribes, makes the sight of a united Israel the more blessed, even though its numbers are small.
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The psalm begins with a "Behold," as if the poet would summon others to look on the goodly spectacle which, in reality or in imagination, is spread before him. Israel is gathered together, and the sight is good, as securing substantial benefits, and "pleasant," as being lovely. The original in Psa_133:1 b runs, "That brethren dwell also together." The "also" suggests that, in addition to local union, there should be heart harmony, as befits brothers. To speak in modern dialect, the psalmist cares little for external unity, if the spirit of oneness does not animate the corporate whole.
His two lovely metaphors or parables set forth the same thought-namely, the all-diffusive, all-blessing nature of such inward concord. The repetition in both figures of the same word, "flows down," is not merely due to the "step-like" structure common to this with other of the pilgrim psalms, but is the key to its meaning.
In the first emblem, the consecrating oil, poured on Aarons head, represents the gracious spirit of concord between brethren. The emblem is felicitous by reason of the preciousness, the fragrance, and the manifold uses of oil; but these are only to be taken into account in a subordinate degree, if at all. The one point of comparison is the flow of the oil from the priestly head on to the beard and thence to the garments. It is doubtful whether Psa_133:2 d refers to the oil or to the beard of the high priest. The latter reference is preferred by many, but the former is more accordant with the parallelism, and with the use of the word "flows down," which can scarcely be twice used in regard to oil and dew, the main subjects in the figures, and be taken in an entirely different reference in the intervening clause. The "opening" (lit. mouth) of the robe is the upper edge or collar, the aperture through which the wearers head was passed.
The second figure illustrates the same thought of the diffusive blessing of concord, but it presents some difficulty. How can the dew of Hermon in the far north fall on the mountains of Zion? Some commentators, as Delitzsch, try to make out that "an abundant dew in Jerusalem might rightly be accounted for by the influence of the cold current of air sweeping down from the north over Hermon." But that is a violent supposition; and there is no need to demand meteorological accuracy from a poet. It is the one dew which falls on both mountains; and since Hermon towers high above the lower height of Zion, and is visited with singular abundance of the nightly blessing, it is no inadmissible poetic licence to say that the loftier hill transmits it to the lesser. Such community of blessing is the result of fraternal concord, whereby the high serve the lowly, and no man grudgingly keeps anything to himself, but all share in the good of each. Dew, like oil, is fitted for this symbolic use, by reason of qualities which, though they do not come prominently into view, need not be wholly excluded. It refreshes the thirsty ground and quickens vegetation; so fraternal concord, falling gently on mens spirits, and linking distant ones together by a mysterious chain of transmitted good, will help to revive failing strength and refresh parched places.
That brotherly unity is blessed, not only because it diffuses itself, and so blesses all in whose hearts it dwells, but also because it is the condition on which still higher gifts are spread among brethren by their brethrens mediation. God Himself pours on men the sacred anointing of His Divine Spirit and the dew of His quickening influences. When His servants are knit together, as they should be, they impart to one another the spiritual gifts received from above. When Christians are truly one as brethren, Gods grace will fructify through each to all.
Psa_133:3 b, c, seem to assign the reason why the dew of Hermon will descend on Zion-i.e., why the blessings of brotherly concord should there especially be realised. There God has appointed to be stored His blessing of life; therefore it becomes those who, dwelling there, receive that blessing, to be knit together in closest bonds, and to impart to their brethren what they receive from the Fountain of all good. That Zion should not be the home of concord, or that Jerusalem should not be the city of peace, contradicts both the name of the city and the priceless gift which Jehovah has placed there for all its citizens.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 In the superscription this Psalm is attributed to David.…
INTRODUCTION
In the superscription this Psalm is attributed to David. It has been thought by some that it was composed on the occasion of the coming of the elders of Israel to Hebron to anoint him king over all the tribes of Israel (2Sa_5:1-3; 1Ch_12:38-40). Others have opined that the assembling of the people in great multitudes at Zion to celebrate the great religious festivals gave rise to the Psalm. But it is impossible to come to any certain conclusion as to the date or occasion of its composition.
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Herder says that this Psalm “has the fragrance of a lovely rose;” and Perowne: “Nowhere has the nature of true unity—that unity which binds men together, not by artificial restraints, but as brethren of one heart—been more faithfully described; nowhere has it been so gracefully illustrated, as in this short ode. True concord is, we are here taught, a holy thing, a sacred oil, a rich perfume which, flowing down from the head to the beard, from the beard to the garments, sanctifies the whole body. It is a sweet morning dew, which lights not only on the lofty mountain-peaks, but on the lesser hills, embracing all, and refreshing all with its influence.”
THE EXCELLENCE AND BEAUTY OF FRATERNAL UNITY
By unity we do not mean uniformity, or the harmony which is brought about by regulations and restrictions. We are unable to discover any beauty worth speaking of in the unity which is the result of artificial and mechanical arrangements. It is the unity of life and activity and variety which is here celebrated. Uniformity is monotonous, wearisome; but unity is refreshing and beautiful. The only unity worth contending for is “the unity of the Spirit.” We have seen an orchestra with five thousand musicians and singers playing and singing magnificent choruses with the most inviolate and enrapturing harmony. There was a great diversity of instruments, and of performers upon them, and of voices, yet there was a sublime and splendid unity. Unity of spirit and aim it is that is insisted upon in the Scriptures. (See Eph_4:1-16.)
The Psalmist sets before us—
I. The propriety of this unity. “Behold how good and pleasant it is for brethren to dwell together in unity.” Those who form part of one family, should surely live together in peace and harmony. All mankind are children of one father, and are “made of one blood,” and should therefore live in peace and harmony. The words of Abram to Lot are applicable between man and man all the world over: “Let there be no strife, I pray thee, between me and thee; for we be brethren.” “He that soweth discord among brethren” is “an abomination unto the Lord.” This unity is specially binding upon and appropriate amongst Christian brethren. Barnes: “They are redeemed by the same Saviour; they serve the same Master; they cherish the same hope; they are looking forward to the same heaven; they are subject to the same trials, temptations, and sorrows; they have the same precious consolations. There is, therefore, the beauty, the ‘goodness,’ the ‘pleasantness’ of obvious fitness and propriety in their dwelling together in unity.”
II. The comprehensiveness of this unity. Perowne holds that it is this which the poet intends to set forth by the figures of the anointing oil and the dew. He says, “The first figure is taken from the oil which was poured on the head of the high priest at his consecration (Exo_29:7; Lev_8:12; Lev_21:10). The point of the comparison does not lie in the preciousness of the oil, or in its all-pervading fragrance; but in this, that being poured on the head, it did not rest there, but flowed to the beard, and descended even to the garments, and thus, as it were, consecrated the whole body in all its parts. All the members participate in the same blessing. (Comp. 1 Corinthians 12) This is the point of the comparison.… If, as is commonly assumed, the point of comparison lay in the all-pervading fragrance of the oil, the addition to the figure, which descended upon the beard … which descended to the edge of his garments, would be thrown away. But understand this as typifying the consecration of the whole man, and the extension of the figure at once becomes appropriate, and full of meaning.” Luther remarks:—“In that he saith ‘from the head,’ he showeth the nature of true concord. For like as the ointment ran down from the head of Aaron, the high priest, upon his beard, and so descended unto the borders of his garment, even so true concord in doctrine and brotherly love floweth as a precious ointment, by the unity of the Spirit, from Christ, the High Priest and Head of the Church, unto all the members of the same. For by the beard and extreme parts of the garment, he signifieth that as far as the Church reacheth, so far spreadeth the unity which floweth from Christ, her Head.” Perowne holds that in the figure of the dew, the same idea is conspicuous. “Here, again, it is not the refreshing nature of the dew, nor its gentle, all-pervading influence, which is the prominent feature. That which renders it to the poet’s eye so striking an image of brotherly concord, is the fact that it falls alike on both mountains: that the same dew which descends on the lofty Hermon descends also on the humbler Zion. High and low drink in the same sweet refreshment. Thus the image is exactly parallel to the last; the oil descends from the head to the beard, the dew from the higher mountain to the lower.”
III. The joyousness of this unity. Anointing with oil was practised by the Jews on occasions of rejoicing and festivity. From this custom it became an emblem of prosperity and gladness. (Comp. Psa_23:5, and Isa_61:3.) As Perowne thinks that the comprehensiveness of the unity is the chief feature in the comparison, so Barnes regards the joyousness of the unity. He says, “There is no other resemblance between the idea of anointing with oil and that of harmony among brethren than this which is derived from the gladness—the joyousness—connected with such an anointing. The Psalmist wished to give the highest idea of the pleasantness of such harmony; and he, therefore, compared it with that which was most beautiful to a pious mind—the idea of a solemn consecration to the highest office of religion.” Discord and strife are painful things; peace and concord are delightful.
IV. The influence of this unity. This is represented as—
1. Delightful. The anointing oil was beautifully perfumed, and, when it was poured forth, it diffused its fragrant odours to the great delight of all who were near. Unity is not only good and pleasant in itself, but it agreeably affects all who behold it. When the world beholds a truly united Church, it will speedily be won to Christ. (Joh_17:21.)
2. Gentle. “As the dew.” Quiet, yet most mighty, is the influence of unity. We may apply to it the words of Tennyson—
“Right to the heart and brain, though undescried,
Winning its way with extreme gentleness
Through all the outworks of suspicious pride.”
3. Refreshing. “As the dew.” In eastern climes, because of its refreshing effects upon vegetation, the dew is inestimably precious. So unity cheers and invigorates the heart.
4. Powerful. “Union is strength.” “A threefold cord is not quickly broken.” “Separate the atoms which make the hammer, and each would fall on the stone as a snowflake; but welded into one, and wielded by the firm arm of the quarryman, it will break the massive rocks asunder. Divide the waters of Niagara into distinct and individual drops, and they would be no more than the falling rain; but, in their united body, they would quench the fires of Vesuvius, and have some to spare for the volcanoes of other mountains.”—Dr. Guthrie.
5. Securing the Divine blessing. Where true brotherly unity is, “the Lord commands the blessing, life for evermore.” A life of peace and love is Divine and everlasting.
CONCLUSION.—“Behold, how good and pleasant it is,” &c.
1. Behold, and admire.
2. Behold, and imitate.
CHRISTIAN UNION
(Psa_133:1)
Christian union is my theme on this occasion. Christian union—not simply the union which should prevail among the members of any particular denomination of Christians, but the love and unity which ought to exist among all the real people of God.
I. Its nature.
1. Unity in sentiment.
2. Union of feeling.
3. Union of effort.
II. The desirableness, or importance, of Christian union.
1. The teachings of Scripture.
2. The example of the early Christians.
3. The evils of division.
4. Christians are engaged in the same cause.
5. Union is strength.
6. Union is promotive of happiness.
7. It is only by the exercise of that love, which is the substratum of union, that one can resemble God and become imbued with the spirit of heaven.—W. C. Whitcomb, in “The Preachers’ Treasury.”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 This is one of those bursts of feeling the…
Psa 133:1
This is one of those bursts of feeling the truth and beauty of which every human heart at once acknowledges. Separation, isolation, discord, are unnatural and inhuman.
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I. If we wish to appreciate as it deserves this rich gift of God, it is clear that we must look at it in family life. Indeed, the words of the text, however applicable they may be to national and social concord, suggest to us at once the picture not of a nation or of a numerous society, but of a family. We seem to hear the voice of an elder brother, whose heart cannot contain itself for thankfulness at the sight of. peaceful family union. Something has stirred his spirit to detect the greatness of that blessing which has perhaps been interrupted or too long unconsciously enjoyed. At any rate, the beauty of the spectacle must be universally acknowledged. "Behold, how good and joyful a thing it is: brethren, to dwell together in unity!"
II. All unity is a delusion unless it is in some sense a representation, however feeble, of the unity which binds Christ to His Father, and Christ’s followers to Himself, that blessed unity for which He prayed on the eve of His agony. When we dwell together in true Christian unity, we are witnesses to the truth of Christ’s mission. We have a cause of joy which even the Psalmist could not anticipate. We prove the truth of Christianity. We prove that our beloved Lord and Master is still conquering the world.
H. M. Butler, Harrow Sermons, p. 288.
References: Psa 133:1.—Clergyman’s Magazine, vol. xvii., p. 218; R. Tuck, Christian World Pulpit, vol. xiv., p. 281. Psa 133:3.—J. Pulsford, Ibid., vol. xvii., p. 273, and Old Testament Outlines, p. 151.
Psalm 133
I. Consider what we may not expect even for the sake of attaining so good a thing as Christian unity. (1) It is absurd and even wrong to suppose that each particular denomination should surrender its prominent witness to the specific truth for the sake of which we may almost say it exists, or in any way diminish the strength and emphasis of its testimony. (2) We cannot expect each other to think lightly of our differences. But the strength of our convictions need not make us un-brotherly towards each other, nor shut us off from those sympathies which should bind together the whole family of God.
II. Consider the unity that is within our reach without any compromise of principle. (1) Might we not promote unity by an occasional interchange of friendly services? (2) We may do much towards the furtherance of Christian unity by endeavouring to educate ourselves to a dispassionate estimate of the points in which we differ, and by assigning their proportionate value to those points in which we agree. (3) Above everything else, we should contribute towards Christian unity by recognising and keeping ever in view the true basis of unity. Unity, to be real, must begin within. The unity of the Gospel is primarily a unity of the Spirit, and it is to such unity as this that the text calls our attention. It is the unction of the Holy Spirit, which, resting first upon the great Head of the Church, descends even to the very skirts of His garments, makes all one by sanctifying all. The more we know in our own personal experience of that Divine unction, the more shall we be united to each other; and the higher we rise in fellowship with our Head, the more close and real will be the bond of brotherhood. These two things are always necessarily connected: the higher, the nearer; the more fellowship with God, the more communion with the children of God.
W. Hay Aitken, Newness of Life, p. 238.
References: Psalm 133—S. Cox, The Pilgrim Psalms, p. 286. Psa 134:1.—J. B. Heard, Christian World Pulpit, vol. xxii., p. 268. Psa 134:2.—H. White, Contemporary Pulpit, vol. iv., p. 247.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 The Priestly Mediator’s service.
The Priestly Mediator’s service.
A song of the ascents: of David.
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Zion, then, has her glorious King, and the divine dwelling-place is in her midst. The priestly service is established, but we have not yet caught sight of the High Priest Himself. Now we are to do so: how fatal a defect would it be, if He did not appear. For all the lesser priests without Him are of no value. They hold but a derived office. And on the great day of atonement all other priests must needs retire to make way for Him.
Moreover, the King alone, as such, will not suffice to bring in blessing for man. Melchizedek may bless Abraham; but only as priest of the Most High God can do so.
The King may indeed build the house of God, as we have seen; but only the Priest can furnish it. Nay, only his work can lay the foundation either. Where in answer to the sweet savor of accepted sacrifice the angel of destruction puts his sword into its sheath again, there David says is to be the house of God (1Ch 22:1). The same thing is suggested in the beginning of the last psalm; where David’s trouble is what is to be remembered to him. In the present one we have, on the other hand, the Priest, but no sacrificial work. It is plain that we have to follow out the suggestions contained in each with the aid of knowledge derived from elsewhere.
Israel are now presenting the lovely spectacle of a brotherhood in unity among themselves. It is a spiritual unity, too, that characterizes them; as is evident by the similitude employed, which is not merely such, but a true type. This anointing of Aaron, which was without blood, was the testimony of God’s delight in Christ in the descent of the Holy Ghost upon Him for His official work, -the justification of the divine delight in man as seen in Him. Thus from Him it flows to others, although not in their case without blood. The connection of the Priestly Mediator with the pouring out of the Spirit from on high (Isa 32:15) on Israel is plainly what is emphasized in this.
The dew of Hermon is a different figure. Like a "great white throne" seen through a large part of the land, and from which the river of death runs down to the salt sea of judgment, Hermon speaks, as we have seen elsewhere, of the ban upon evil (Psa 42:6, notes). Upon the execution of this depends all the blessing of Israel; and the "dew of Hermon," apart from the consideration of natural causes, though not without their operation, might easily be believed to be as abundant and refreshing as in fact it is. The spiritual dew of Hermon is now descending on the mountains of Zion; purged as they are from all the evil of the past, and consecrated to God for ever: for there hath Jehovah commanded the blessing, even life for evermore."
Hence we see what brotherhood in Israel is, from henceforth. It is in the new life to which men must be born again; that they may enter the kingdom. Israel has become a nation such as never was before, -a people all holy (Isa 4:3). The new covenant is now their abiding security.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 An exquisite gem of song describing the blessings of…
An exquisite gem of song describing the blessings of unity—suitable for a pilgrim song, when rich and poor, priest and peasant, might fraternise with Zion in sight.
2. Precious ointment] better, 'goodly oil.' It is doubtful whether the second relative clause is parallel to the first referring to the oil, or whether it refers to Aaron's beard. The Heb., like the AV, can be interpreted either way. It is probably best to take it as referring to the oil. So LXX takes it. The idea is to emphasise the richness and fulness of life which friendship gives.
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3. RV 'Like the dew of Hermon that cometh down on the mountains of Zion.' Hermon is the most conspicuous feature in Palestine, standing in the extreme N. away beyond the springs of Jordan, and over 9,000 ft. in height. The writer evidently thought that the dewcame down from the distant Hermon cool and fresh, and settled on Zion. For there] i.e. in Zion. Peace and harmony are life to the nation.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v1 A Song of degrees of David
A Song of degrees of David
See title note; (See Scofield "Psa 120:1").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 The Blessing of Brotherly Unity.
The Blessing of Brotherly Unity.
A song of degrees of David, in which he sets forth the blessings of true unity as it should obtain between brothers, friends, and members of the same church or church-body. Cf Eph 4:3-6.
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v. 1. Behold, the psalmist’s purpose being to set before our eyes the picture which he has in mind by inspiration of the Lord, how good and how pleasant, a source of delight and bliss, it is for brethren to dwell together in unity, in full agreement with the brotherliness which their confession of the same doctrine demands. The suggestion for this thought was probably found in the spirit of unity which was expressed at the great festivals of the Jews, when the members of their Church assembled from even the remotest sections of Canaan, all united by the bonds of their common faith.
v. 2. It is like the precious ointment, the oil of anointing, Exo 30:25, upon the head, where it was poured in the act of consecration, Lev 8:12, that ran down upon the beard, even Aaron’s beard; that went down to the skirts of his garments, the emphasis being upon the type of the high-priesthood in the fullness of its divine consecration as illustrating the possibility of even an external union by means of religious customs;
v. 3. as the dew of Hermon, whose snow-covered heights yielded a heavy precipitation of moisture throughout the surrounding country, and as the dew that descended upon the mountains of Zion, both of them bringing refreshment and blessings, just as the manifestation of brotherly unity results in blessings for the Church and its members; for there the Lord commanded the blessing, fixing Jerusalem as the point from which His blessings went forth, even life forevermore, for it is eternal life which is brought to men by the labors of the spiritual Zion, by the Church’s proclamation of the Gospel, for this is His divine order till the end of time.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1–2 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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song of ascents
Possible meanings are 1) "song people sang while going up to Jerusalem for a celebration" or 2) "song people sang while going up the steps into the temple" or 3) "song whose words are like steps." See how you translated this in Psalms 120:1
Behold
This word is used to stress the importance of the statement that follows.
for brothers to live together
The relationships among fellow God's people is spoken of as if they were brothers. AT: "for God's people to live together peacefully as brothers" (See: Metaphor)
translationWords
David
good
brother
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1–3 Ps 133 In this wisdom psalm (see Ps 1),…
Ps 133 In this wisdom psalm (see Ps 1), peaceful and harmonious relationships manifest the presence of God.
133:1-2 The psalmist tells of the joy of consecrated relationships.
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133:1 Brothers are related by blood, by profession, or by commitment.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.