Exegetical and Hermeneutical Commentary of Psalms 133:1

A Song of degrees of David. Behold, how good and how pleasant [it is] for brethren to dwell together in unity!

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.

Fuente: The Cambridge Bible for Schools and Colleges

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.

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 Saviours 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 Lords 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.

Fuente: Albert Barnes’ Notes on the Bible

Psa 133:1-3

Behold, how good and how pleasant it is for brethren to dwell together in unity.

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.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

PSALM CXXXIII

The comfort and benefit of the communion of saints, 1-3.

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.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

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.

Fuente: English Annotations on the Holy Bible by Matthew Poole

1, 2. As the fragrant oil isrefreshing, so this affords delight. The holy anointing oil for thehigh priest was olive oil mixed with four of the best spices (Exo 30:22;Exo 30:25; Exo 30:30).Its rich profusion typified the abundance of the Spirit’s graces. Asthe copious dew, such as fell on Hermon, falls in fertilizing poweron the mountains of Zion, so this unity is fruitful in good works.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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, Mt 23:8 1Pe 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.

z Ebr. Comment. p. 829.

Fuente: John Gill’s Exposition of the Entire Bible

In this Psalm, says Hengstenberg, “David brings to the consciousness of the church the glory of the fellowship of the saints, that had so long been wanting, the restoration of which had begun with the setting up of the Ark in Zion.” The Psalm, in fact, does not speak of the termination of the dispersion, but of the uniting of the people of all parts of the land for the purpose of divine worship in the one place of the sanctuary; and, as in the case of Psa 122:1-9, its counterpart, occasions can be found in the history of David adapted to the of the inscription. But the language witnesses against David; for the construction of with the participle, as , qui descendit (cf. Psa 135:2, , qui stant ), is unknown in the usage of the language prior to the Exile. Moreover the inscription is wanting in the lxx Cod. Vat. and the Targum; and the Psalm may only have been so inscribed because it entirely breathes David’s spirit, and is as though it had sprung out of his love for Jonathan.

With the assertion passes on from the community of nature and sentiment which the word “brethren” expresses to the outward active manifestation and realization that correspond to it: good and delightful (Psa 135:3) it is when brethren united by blood and heart also (corresponding to this their brotherly nature) dwell together – a blessed joy which Israel has enjoyed during the three great Feasts, although only for a brief period (vid., Psa 122:1-9). Because the high priest, in whom the priestly mediatorial office culminates, is the chief personage in the celebration of the feast, the nature and value of that local reunion is first of all expressed by a metaphor taken from him. is the oil for anointing described in Exo 30:22-33, which consisted of a mixture of oil and aromatic spices strictly forbidden to be used in common life. The sons of Aaron were only sprinkled with this anointing oil; but Aaron was expressly anointed with it, inasmuch as Moses poured it upon his head; hence he is called par excellence “the anointed priest” ( ), whilst the other priests are only “anointed” ( , Num 3:3) in so far as their garments, like Aaron’s, were also sprinkled with the oil (together with the blood of the ram of consecration), Lev 8:12, Lev 8:30. In the time of the second Temple, to which the holy oil of anointing was wanting, the installation into the office of high priest took place by his being invested in the pontifical robes. The poet, however, when he calls the high priest as such Aaron, has the high-priesthood in all the fulness of its divine consecration (Lev 21:10) before his eyes. Two drops of the holy oil of anointing, says a Haggada, remained for ever hanging on the beard of Aaron like two pearls, as an emblem of atonement and of peace. In the act of the anointing itself the precious oil freely poured out ran gently down upon his beard, which in accordance with Lev 21:5 was unshortened.

In that part of the Tra which describes the robe of the high priest, is its hems, , or even absolutely , the opening for the head, or the collar, by means of which the sleeveless garment was put on, and the binding, the embroidery, the border of this collar (vid., Exo 28:32; Exo 39:23; cf. Job 30:18, , the collar of my shirt). must apparently be understood according to these passages of the Tra, as also the appellation (only here for , ), beginning with Lev 6:3, denotes the whole vestment of the high priest, yet without more exact distinction. But the Targum translates with ( ora = fimbria ) – a word which is related to , agnus , like to . This is used both of the upper and lower edge of a garment. Accordingly Appolinaris and the Latin versions understand the of the lxx of the hem ( in oram vestimenti ); Theodoret, on the other hand, understands it to mean the upper edging: , . So also De Sacy: sur le bord de son vtement, c’est–dire, sur le haut de ses habits pontificaux . The decision of the question depends upon the aim of this and the following figure in Psa 133:3. If we compare the two figures, we find that the point of the comparison is the uniting power of brotherly feeling, as that which unites in heart and soul those who are most distant from one another locally, and also brings them together in outward circumstance. If this is the point of the comparison, then Aaron’s beard and the hem of his garments stand just as diametrically opposed to one another as the dew of Hermon and the mountains of Zion. is not the collar above, which gives no advance, much less the antithesis of two extremes, but the hem at the bottom (cf. , Exo 26:4, of the edge of a curtain). It is also clear that cannot now refer to the beard of Aaron, either as flowing down over the upper border of his robe, or as flowing down upon its hem; it must refer to the oil, for peaceable love that brings the most widely separated together is likened to the oil. This reference is also more appropriate to the style of the onward movement of the gradual Psalms, and is confirmed by Psa 133:3, where it refers to the dew, which takes the place of the oil in the other metaphor. When brethren united in harmonious love also meet together in one place, as is the case in Israel at the great Feasts, it is as when the holy, precious chrism, breathing forth the blended odour of many spices, upon the head of Aaron trickles down upon his beard, and from thence to the extreme end of his vestment. It becomes thoroughly perceptible, and also outwardly visible, that Israel, far and near, is pervaded by one spirit and bound together in unity of spirit.

This uniting spirit of brotherly love is now symbolised also by the dew of Hermon, which descends in drops upon the mountains of Zion. “What we read in the 133rd Psalm of the dew of Hermon descending upon the mountains of Zion,” says Van de Velde in his Travels (Bd. i. S. 97), “is now become quite clear to me. Here, as I sat at the foot of Hermon, I understood how the water-drops which rose from its forest-mantled heights, and out of the highest ravines, which are filled the whole year round with snow, after the sun’s rays have attenuated them and moistened the atmosphere with them, descend at evening-time as a heavy dew upon the lower mountains which lie round about as its spurs. One ought to have seen Hermon with its white-golden crown glistening aloft in the blue sky, in order to be able rightly to understand the figure. Nowhere in the whole country is so heavy a dew perceptible as in the districts near to Hermon.” To this dew the poet likens brotherly love. This is as the dew of Hermon: of such pristine freshness and thus refreshing, possessing such pristine power and thus quickening, thus born from above (Psa 110:3), and in fact like the dew of Hermon which comes down upon the mountains of Zion – a feature in the picture which is taken from the natural reality; for an abundant dew, when warm days have preceded, might very well be diverted to Jerusalem by the operation of the cold current of air sweeping down from the north over Hermon. We know, indeed, from our own experience how far off a cold air coming from the Alps is perceptible and produces its effects. The figure of the poet is therefore as true to nature as it is beautiful. When brethren bound together in love also meet together in one place, and in fact when brethren out of the north unite with brethren in the south in Jerusalem, the city which is the mother of all, at the great Feasts, it is as when the dew of Mount Hermon, which is covered with deep, almost eternal snow,

(Note: A Haraunitish poem in Wetzstein’s Lieder-Sammlungen begins: Arab . – – ‘l – barihat habbat lyna sarart mn aliya ‘l – tlj , “Yesterday there blew across to me a spark | from the lofty snow-mountain (the Hermon),” on which the commentator dictated to him the remark, that Arab. sarart , the glowing spark, is either the snow-capped summit of the mountain glowing in the morning sun or a burning cold breath of air, for one says in everyday life Arab. ‘l – saqa yahriq , the frost burns [ vid. note to Psa 121:6].)

descends upon the bare, unfruitful – and therefore longing for such quickening – mountains round about Zion. In Jerusalem must love and all that is good meet. For there ( as in Psa 132:17) hath Jahve commanded ( as in Lev 25:21, cf. Psa 42:9; Psa 68:29) the blessing, i.e., there allotted to the blessing its rendezvous and its place of issue. is appositionally explained by : life is the substance and goal of the blessing, the possession of all possessions, the blessing of all blessings. The closing words (cf. Psa 28:9) belong to : such is God’s inviolable, ever-enduring order.

Fuente: Keil & Delitzsch Commentary on the Old Testament

Brotherly Love.

A song of degrees of David.

      1 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.

      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. xiii. 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.

      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, v. 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, 1 John v. 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, 1Co 13:1; 1Co 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, 1 Pet. ii. 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. v. 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!

Fuente: Matthew Henry’s Whole Bible Commentary

Psalms 133

Blessedness Of Unity

Unity or harmony in spirit, disposition, and work of the Lord is to be most desired. Unity, which means “oneness,” like one, is declared to be both good and pleasant, as brethren dwell (reside) together. Such a spirit or disposition helps make good families, friends, neighbors, and churches, Eph 4:1-3.

Scripture v. 1-3:

Verse 1 calls men to “behold,” observe, or consider, “how good and how pleasant it is for brethren to dwell (or reside) together in unity!” The call was made by David, at an annual Jewish festival gathering of the brethren of Israel in Jerusalem, after the ark had been brought there to Zion, after it had been left in Kirjath-jearim for twenty years.

Some things are good, that are not pleasant, reproof, correction, discipline, needed medication, an operation, etc; and some things are pleasant that are not good, worldly pleasures, eating of rich food, etc.; So it is in the spiritual realm. But for brethren, especially believers in the church worship and service of God, have a good (ideal) and pleasant opportunity to dwell or reside together, in the “unity of the spirit and the bond of peace,” as admonished by Paul, Eph 4:1-7. He also exhorted, “Let brotherly love continue,” or keep flowing, rolling on, Heb 13:1. “Let there be no strife between me and thee,” Abraham exhorted,” for we be brethren.” May God’s people seek to maintain this spirit in worshipping and serving God “in spirit and in truth,” Joh 4:24; See also Gen 13:8; 1Co 1:10; Heb 13:1; Psa 119:63; Php_1:27.

Verse 2 describes the dwelling, fellowshipping of brethren together in unity, as being as pleasant and as good or Ideal as the fragrant aroma used in anointing men for holy or Divine service, under the law of Moses, from the days of Aaron. When he was anointed with the precious anointing ointment, it was poured upon his head, ran down upon his beard, then down his robe, to the skirts of his garments, over his whole body. The precious ointment was made of four spices mixed with olive oil, the fifth Ingredient. The spices were myrrh, sweet cinnamon, sweet calamis, and cassia, as described Exo 30:25; Exo 29:7; Lev 8:12; Lev 21:10. This symbolized the anointing of the spirit for Divine service of prophets, priests, and kings, who did the works, first-fruits of the spirit, Dan 9:24; Luk 4:16-20; Act 10:38; Joh 3:34; Gal 5:22. See also Psa 14:1-5; Pro 27:9; Son 1:3; Joh 12:3.

Verse 3 compares the goodness and pleasantness of the “unity of the spirit in the bond of peace,” for peaceful purposes, Eph 4:3, with “the dew of Hermon,” that descends upon, “settled upon,” the mountains of Zion in the nighttime. From the snow-capped peaks of Mt Hermon, even today, the cool moisture settles over the lower arid mountains of Israel to make life more pleasant in the time of darkness and the early morning hours. As the ointment speaks of goodness, the dew speaks of pleasantness, existing in the unity of the spirit. From Mt Hermon the Lord commanded the blessing, as Jesus did on His church, on the Mount of Beatitudes, Matthew chapter 5 verses 5-71. See Jos 13:11; See also Lev 25:21; Deu 28:8; Psa 42:8; Mat 5:1-6; Rev 19:5-9; Eph 3:21.

Fuente: Garner-Howes Baptist Commentary

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 (147) peculiarity in the circumstances which called forth the Psalm has been unfortunately by interpreters, who have considered that David merely passes a general commendation upon brotherly union, without any such particular reference. The exclamation with which the Psalm opens, Behold! is particularly expressive, not only as setting the state of things visibly before our eyes, but suggesting a tacit contrast between the delightfulness of peace and those civil commotions which had well­nigh rent the kingdom asunder. He sets forth the goodness of God in exalted terms, the Jews having by long experience of intestine feuds, which had gone far to ruin the nation, learned the inestimable value of union. That this is the sense of the passage appears still further from the particle גם, gam, at the end of the verse. It is not to be understood with some, who have mistaken the sense of the Psalmist, as being a mere copulative, but as adding emphasis to the context. We, as if he had said, who were naturally brethren, had become so divided, as to view one another with a more bitter hatred than any foreign foe, but now how well is it that we should cultivate a spirit of brotherly concord!

There can at the same time be no doubt; that the Holy Ghost is to be viewed 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 heart­burnings 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.

(147) “ Les expositeurs laissent passer cette cireonstanee, et mal, comme si David louoit generalement, et sans son propre regard, le consentement fraternel, etc.” ­ Fr.

Fuente: Calvin’s Complete Commentary

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.

Herder says that this Psalm has the fragrance of a lovely rose; and Perowne: Nowhere has the nature of true unitythat unity which binds men together, not by artificial restraints, but as brethren of one heartbeen 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 poets 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 gladnessthe joyousnessconnected 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 mindthe 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 unionnot 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.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Psalms 133

DESCRIPTIVE TITLE

Brethren in Fellowship: a Charming Spectacle.

ANALYSIS

A Glimpse of Fraternal Reunion (Psa. 133:1) suggests Comparison: (Psa. 133:2) with the Descending Oil of Sacred Consecration; and (Psa. 133:3) with the Descending Dew of Natural Refreshing.

(Lm.) Song of the StepsBy David.

1

Lo! how good and how delightful

the dwelling[774] of brethren all together;[775]

[774] Or: remaining, abiding.
[775] For brethren to dwell also togetherDr.

2

Like the precious oil upon the head

flowing down upon the beard the beard of Aaron
which floweth down over the opening of his robe:

3

Like the dew of Hermon

which floweth down over the mountains of Zion;
For there hath Jehovah commanded the blessing
life unto the ages!

(Nm.)

PARAPHRASE

Psalms 133

How wonderful it is, how pleasant, when brothers live in harmony!
2 For harmony is as precious as the fragrant anointing oil that was poured over Aarons head, and ran down onto his beard, and onto the border of his robe.
3 Harmony is as refreshing as the dew on Mount Hermon, on the mountains of Israel. And God has pronounced this eternal blessing on Jerusalem,[776] even life forevermore.

[776] Literally, Zion.

EXPOSITION

This beautiful psalm was manifestly prompted by a spectacle actually beheld. It points with the finger to some memorable scene, which lingers in the poets mental vision. Probably nothing so perfectly answerable to the enthusiasm of this little snatch of song, has ever been suggested, as the Reunion of the Tribes on the occasion of Hezekiahs great passover. It is true the Northern Tribes were not so extensively represented at the feast as was desired; but those who came were welcome; and it is given to a seer to behold the ideal in the actual.
The stay in the sacred city was not long, but it was an abiding while it lasted: it brought brethren face to face who had never before seen each other; and, sweeping away prejudices and misunderstandings, cementing holy friendships by sacred service and song and by the giving and receiving of domestic courtesies, made the participants realise how truly they were brethren.

The comparisons employed to celebrate such reunion, converge to a single point, without losing their native attributes of many-sided suggestiveness. The precious perfumed oil, poured on Aarons head, and not merely sprinkled on his garments as in the case of his sons, would naturally retain its symbolic fitness to suggest a gracious, delightfully fragrant, unseen influence; and in like manner the dew of Hermon would not lose its inherent adaptedness to convey the subsidiary ideas of copiousness and invigoration because of a further main point to be emphasised. Nevertheless, while these clustering conceptions around the figures employed need not be stripped off them, the single point to which both figures are directed should be firmly grasped. That point is the expansive and diffusive descent of the influenceof the invigorationwhich is unmistakably urged home by the threefold use of the words flowing down or descending. The sacred oil flows down from the head to the beard, from the beard to the robe, and so by implication embraces and consecrates the whole man. The dew of the lofty summits of Mount Hermon flows down or descends (at times) not merely down upon that mountains own spurs, but further and further down, until it reaches and rests upon the lowly Mount Zion in the south: which last point has been distinctly made credible by the observations of travelers in Switzerland and in Palestine. So, the poet would have us observe, the realisation of brotherly fellowship by those who are brethren, is an expanding and descending force, however gentle and unobserved; which reaches down far below the point of original bestowment of the grace. By the help of these simple analogies the mind of the reader climbs to higher things: to the rich influences descending from public worship into family life and into civic communities. The Christian will be forgiven if he is reminded of the ever descending grace which flows down from his Head in heaven: if a poetic Christian, he may indulge in a smile at the psalmists adroitness in fetching one of his similes from the far North beyond where the Northern tribes dwelt, to their quite legitimate gratification; and, if at the same time he is a breezy Christian, possessing some breadth and flexibility of apprehension,he will be unable to restrain himself from a feeling of additional pleasure that the spell of the psalmists genius, having first appropriated a sacred symbol, then goes farther afield and presses a secular symbol into his service; reflecting that, even the dew of Hermon may benefit Zion, even as Christ is head over all things to his Church. Yet, when all comes to all, lowly Zion will be loftier in his eyes than Lebanon; for, there, in Zion, hath Jehovah commanded the blessing even life for evermore.

QUESTIONS FOR DISCUSSION

1.

What particular event seems to fit this psalm?

2.

What are the motivations and methods of fellowship and unity?

3.

There are two beautiful figures of speech in this psalmshow how they perfectly accomplish their purpose.

Fuente: College Press Bible Study Textbook Series

(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 shenaym, 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.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

1. This verse states the theme of the psalm brotherly love and the behold calls our attention to it.

Fuente: Whedon’s Commentary on the Old and New Testaments

Psalms 133

Historical Background – Psalms 133 is one of the fifteen Songs of Ascents. These particular psalms were probably sung at the yearly feasts, when the Israelites traveled up the hills to Jerusalem. The unity of the brethren was strongly felt during such large gatherings.

Theme – Psalms 133 expresses the secrets of revival and the outpouring of the Holy Spirit, which is a result of the unity of the children of God. The oil (Psa 133:2) and the dew (Psa 133:3) referred to in Psalms 133 represent the presence of the Holy Spirit in the midst of His Church. It is the presence of the Lord in the body of Christ that brings unity in the hearts of man. The fact that the oil pours down from the head onto the garments symbolizes the fact that when leadership is first anointed, they are able to impart this anointing unto the people, so that the entire nations is blessed, but without anointed leadership, the people do not experiences such outpourings of divine blessings.

One of David’s great accomplishments as king was the fact that he unified the kingdom of Israel. This unity was especially seen during the gathering of the children of Israel at the yearly feasts. Unfortunately, this unity was broken up at the end of the reign of King Solomon.

The three yearly feasts when Israel gathered at Jerusalem were intended by God to be a time of revival, a time of refreshing by the outpouring of the Holy Spirit, a time of repentance and brokenness before God, and a time of coming together in unity for the twelve tribes of Israel.

We see eleven times in the book of Acts that the church was in “one accord.” This was the source of the anointing and power in the Holy Spirit.

In 1933 Joseph E. Church, a medical missionary to East Africa, began to experience the flames of revival and the outpouring of the Holy Spirit as he ministered to the native Africans. Note in the following quotes from his book Quest for the Highest how he saw that unity among the brethren helped spark the flames of this great African revival.

“At this time after the Mukono convention we began to understand more about real prayer for revival. God was teaching us that when two are in deep fellowship and really trust each other, have forgotten about colour, are really ‘in the light’ together and have gone to the foot of the Cross together, he is there ‘in the midst of them’. That is the only placed where revival can be expected.” [122]

[122] Joseph E. Church, Quest for the Highest (Exeter, UK: The Paternoster Press, 1981), 133-4.

“God has shown us quite clearly that the conditions for the granting of His blessing to this fellowship have been the common bond of absolute surrender to Christ. And the only praying that is certain of results is that of those who know this same secret….The secret of all true Revival, and the fellowship that knows no barriers of race or class or privilege is personal unbroken communion with Christ….One cannot organize a Revival; it is mysterious as the wind. All human attempts at working up Revival are mere emotionalism – are man-made fire. Even the organization of prayer can be mechanical; there is an invisible bond that unites the hearts of men who are truly on fire .” [123]

[123] Joseph E. Church, Quest for the Highest (Exeter, UK: The Paternoster Press, 1981), 267-8.

Psa 133:1  (A Song of degrees of David.) Behold, how good and how pleasant it is for brethren to dwell together in unity!

Psa 133:1 Word Study on “degrees” – Strong says the Hebrew word “ma’alah” ( ) (H4609) literally means, “elevations,” and in book of Psalms it means, “a climatic progression.” Strong says this word is derived from the Hebrew verb “‘alah” ( ) (H5927), which means “to ascend.” This noun occurs 45 times in the Old Testament Scriptures and is often translated “steps,” as in 1Ki 10:19. In 2Ki 20:9-11 “ma’alah” ( ) is translated “degrees,” referring to the ten steps the shadow regressed on the king’s sundial.

Psa 133:2  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;

Psa 133:2 “It is like the precious ointment” – Comments – This fragrant, anointing oil was a mixture of olive oil and four spices: myrrh, cinnamon, calamus and cassia (See Exo 30:22-25).

Exo 30:22-25, “Moreover the LORD spake unto Moses, saying, Take thou also unto thee principal spices, of pure myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels, And of cassia five hundred shekels, after the shekel of the sanctuary, and of oil olive an hin: And thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil.”

With it the Tabernacle and all of its furnishings were anointed. Aaron and his sons were also anointed with this holy oil.

Exo 30:30, “And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto me in the priest’s office.”

This oil was holy unto God. It was not to touch the flesh of man nor was it to be copied for other personal uses.

Exo 30:31-33, “And thou shalt speak unto the children of Israel, saying, This shall be an holy anointing oil unto me throughout your generations. Upon man’s flesh shall it not be poured, neither shall ye make any other like it, after the composition of it: it is holy, and it shall be holy unto you. Whosoever compoundeth any like it, or whosoever putteth any of it upon a stranger, shall even be cut off from his people.”

We know from the New Testament, that the oil is representative of the Holy Spirit. It is the Holy Spirit at work in the hearts of men that brings unity in the body of Christ.

Eph 4:3, “Endeavouring to keep the unity of the Spirit in the bond of peace.”

It is by the unity of the Church working together that the purpose and plan of God will be accomplished on this earth. God chose to work through man in performing His work on earth. This unity is a result of the Holy Spirit working in the hearts and lives of the Church, brooding over the Church as He brooded over the face of the earth in creation.

Eph 4:16, “From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.”

The Symbolic Meanings of the Ingredients – One preacher has given symbolic meanings to the five ingredients of the holy anointing oil as seen in Exo 30:23-24. The myrrh, which literally means to be troubles, represents suffering, or the fellowship of Christ’s sufferings. The cinnamon was a fragrance of spicery and represents good things. The calamus, which literally means a rod or measuring stick, represents government and order. The cassia, which grows at high altitudes and produces a purple flower, represents worship. The oil represents the Holy Spirit.

In addition, the preacher suggests that myrrh represents the office of the apostle as seen in the book of Acts. The cinnamon represents the office of an evangelist, as seen in the Gospel of Mark. Calamus represents the teacher, who sets in order the doctrines of Scripture, as seen in the Gospel of Matthew. Cassia represents the pastor, or shepherd, as seen in the Gospel of John. The oil represents the office of the prophet, as seen in the Gospel of Luke.

Thus, this symbolism teaches us that when the offices of the Church are in unity, the Holy Spirit is able to work mightily through His members. The preacher used 2Co 2:15 to say that the body of Christ is likened unto the sweet smelling fragrance of the holy anointing oil.

2Co 2:15, “For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish:”

Psa 133:2 “upon the head” – Comments – Note another reference to oil upon the head:

Psa 141:5, “Let the righteous smite me; it shall be a kindness: and let him reprove me; it shall be an excellent oil, which shall not break my head : for yet my prayer also shall be in their calamities.”

Psa 133:2 Comments – Rick Joyner describes in a vision the appearance of the Lord Jesus Christ. He says that the hair of Jesus glistened with oil. He said that this represented the oil of unity. [124]

[124] Rick Joyner, The Call (Charlotte, North Carolina: Morning Star Publications, 1999), 69-70.

Psa 133:3  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.

Psa 133:3 “As the dew of Hermon, and as the dew that descended upon the mountains of Zion” – Comments – The Scriptures tell us that Hermon was an earlier name for mount Zion; or, as some scholars believe, it could have been a reference to the entire mountain range in this area.

Deu 4:48, “From Aroer, which is by the bank of the river Arnon, even unto mount Sion, which is Hermon ,”

Zion, or Sion, is perhaps a derivative of the Phoenician name “Sirion.” See:

Deu 3:8, “And we took at that time out of the hand of the two kings of the Amorites the land that was on this side Jordan, from the river of Arnon unto mount Hermon; ( Which Hermon the Sidonians call Sirion ; and the Amorites call it Shenir;)”

Psa 133:3 “for there the LORD commanded the blessing” – Comments – This is a reference to Zion, the city of God. In the march of the children of Israel to the annual feasts in Jerusalem, it refers to the city of David. To the Church, it refers to the heavenly Jerusalem, called Heaven. For Heaven will be a place of eternal life.

Psa 133:3 “even life for evermore” – Comments – One of the Lord’s blessings of the unity of brethren is eternal life.

Fuente: Everett’s Study Notes on the Holy Scriptures

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.

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.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

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 Greeksat 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 Diasporato feel themselves united with each other and with Jehovah.

Psa 133:1

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.).

Psa 133:2

It is like the precious ointment upon the head. The anointing oil of the sanctuary was an ointment composed of many “precious” ingredients, as myrrh, cinnamon, sweet calamus, and cassia, besides oil olive, which was its basis (Exo 30:23, Exo 30:24). Not only Aaron (Le 8:12), but all later high priests, were anointed with it (Exo 30:30). That ran down upon the beard, even Aaron’s beard. This would be the natural result of a copious “pouring” of the oil upon the top of the head. Though not mentioned historically in Leviticus, it presents itself to the eye of the poet, on whose mental vision the whole scene rises. That went down to the skirts of his garments. Streamed even to the lower fringe of his long vesture (Kay). The high priest at his consecration was a type and symbol of unity. He bore on his breastplate the names of the twelve tribes, so that the holy oil, typical of the grace of God, when it was poured upon him, flowed down on all the tribes, diffusing everywhere an odor of fragrance.

Psa 133:3

As the dew of Hermon, and as the dew that descended upon the mountains of Zion. The interpolation of the words, “and as the dew,” is quite unwarrantable, and spoils the sense. It substitutes duality for unity, and destroys the parity of the two illustrations. Translate, “As the dew of Hermon, that cometh down upon the mountains of Zion.” The psalmist sees the moisture which fertilizes the Holy Land, and makes it the fertile land that it is, all given forth from Hermon, the one great mountain at its head. As Dr. Kay well observes, “Physically, Hermon was to Canaan what Aaron was ceremonially to Israelits head and crown, from which the fertilizing stores of heaven descended over the land. For not only does the one great river of Palestine, the Jordan, issue from the roots of Hermon, but the giant mountain is constantly gathering and sending off clouds, which float down even to Southern Zion.” For there (i.e. in Zion) the Lord commanded the blessing, even life forevermore. The reference is to Le Psa 25:21, and perhaps to Deu 28:8.

HOMILETICS

Psa 133:1-3

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. (Psa 133:2.) 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. (Psa 133:3.) 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. (Psa 133:3.) “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

Psa 133:1-3

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 descendedthe word “descended” is used in each ease, it is the key-word of the psalm, like the word “keep” in Psa 121:1-8.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 dewit 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. Exo 30:1-38.). 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 (verses 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 4:1-32.).

IV. WHAT THE FRUIT IT BEARS. “There the Lord commanded the blessing,” etc. (verse 3). It is ever so.S.C.

HOMILIES BY R. TUCK

Psa 133:1

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.

Psa 133:2

Fragrance of the brotherhood.

“True concord 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.” We get a better idea of the figure if we think of scent, or perfume, rather than oil, which Western people dislike, save for special uses. There can be little room for doubting that the psalm is a rejoicing over the restored unity of the Jewish nation. “Ephraim no longer vexed Judah, or Judah Ephraim.” The mutual jealousies of the tribes had ceased; and those who returned to Jerusalem belonged to all the tribes. “That at this time there was a real unity of heart and mind in the nation may be inferred from the narratives in Ezra and Nehemiah” (Ezr 3:1; Neh 8:1). The point of comparison does not lie in the preciousness of the oil, or in its all-pervading fragrance; but in thisthat, 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 (for the composition of the anointing oil, see Exo 30:22-33). The point to unfold is that the consecration of God, which binds the Church in unity, secures the unity of a common fragrance.

I. THE BROTHERHOOD IS NOT A UNITY OF SAMENESS, God never makes the brothers of a family alike; and when he remakes men, he does not shape them to a pattern, he gives them a new common life. The oil is represented as not stopping with intellectual people, who are as the head; it goes on to the strong people, who are as the beard; and to the useful people, who are as the limbs. All the members of the body retain their individualities.

II. THE BROTHERHOOD IS A UNITY OF GRACE RECEIVED. The new bond uniting all the members of the body, and all the relations of the life (which are represented by the garments) is the oil of Divine grace which reaches to and sanctifies them all.

III. THE BROTHERHOOD IS A UNITY OF COMMON RESPONSE. Every part gives forth fragrance, and it is everywhere the same fragrancethe fragrance of that godly character and godly living which grace sanctifies. Scents are dependent on the substances on which they lie. Some absorb and destroy fragrance. Others freely give it forth. The unity of the Church is the fragrance of the holy living of each one of its members.R.T.

Psa 133:3

Lessons of the dew.

Palestine is a land of dews. It is very dependent on them. Destitute of rains for many months at a time, it relies for securing crops on the heavy fall of dew which is secured nightly by its multitude of mountains. Hermon is no more conspicuous in the sight than in the peculiar abundance of its dews. They become rain for the thirsty land. Mr. Porter says that one of its hills is appropriately called “Father of the Dew,” for the clouds seem to cling with peculiar fondness round its wooded top. Dr. Tristram says, “We had sensible proof at Rasheiya of the copiousness of the ‘dew of Hermon,’ spoken of in this psalm, where ‘Zion’ is only another name for the same mountain. Unlike most other mountains which gradually rise from lofty table-lands, and often at a distance from the sea, Hermon starts at once to the height of nearly ten thousand feet, from a platform scarcely above the sea-level. This platform, toethe upper Jordan valley, and marshes of Meromis for the most part an impenetrable swamp of unknown depth, whence the seething vapor, under the rays of an almost tropical sun, is constantly ascending into the upper atmosphere during the day. The vapor, coming in contact with the snowy sides of the mountain, is rapidly congealed, and is precipitated in the evening in the form of dew, the most copious we ever experienced. It penetrated everywhere, and soaked everything. The floor of our tent was saturated, our bedding was covered with it, our guns were dripping, and dewdrops hung about everywhere. No wonder that the foot of Hermon is clad with orchards and gardens of such marvelous fertility in this land of droughts.” Dr. Geikie gives quite a fresh explanation of the ordinary dew of the country. “There is no dew, properly so called, in Palestine, for there is no moisture in the hot summer air to be chilled into dew-drops by the coolness of the night, as in a climate like ours. From May to October rain is unknown, the sun shining with unclouded brightness day after day. The heat becomes intense, the ground hard, and vegetation would perish but for the moist west winds that come each night from the sea. The bright skies cause the heat to radiate very quickly into space, so that the nights are as cold as the day is the reverse. To this coldness of the night air the indispensable watering of all plant-life is due. The winds, loaded with moisture, are robbed of it as they pass over the land, the cold air condensing it into drops of water, which fall in a gracious rain of mist on every thirsty blade. In the morning the fog thus created rests like a sea over the plains, and far up the sides of the hills, which raise their heads above it like so many islands. At sunrise, however, the scene speedily changes. By the kindling light the mist is transformed into vast snow-white clouds, which presently break into separate masses and rise up the mountain-sides, to disappear in the blue above, dissipated by the increasing heat.” Dew seemed to the Israelites a mysterious gift of heaven, as indeed it is. (For Bible associations of the dew, see 2Sa 1:21; 2Sa 17:12; 1Ki 17:1; Job 29:19; Job 38:28; Psa 110:3; Pro 19:12; So Pro 5:2; Hos 6:4; Hag 1:10 (Gideon’s dew on the fleece is familiar, Jdg 6:36-40; Isa 18:4; Isa 26:19, etc.) God’s blessing is like the dew in these particulars

I. IN ITS MYSTERIOUSNESS. The dew differs from the rain in this, that we feel as if we understood the rain, but we never seem to understand the dew. We can see the clouds that distil in rain; we cannot see the moisture of the atmosphere which distils in dew. It is God working in secret for our good. Then, too, it is not always what it seems. It seems to be a cold night mist, that chills us, and we think must chili everything. It is (God’s blessing always is, whatever form it takes) the very thing that vegetation most pressingly needs.

II. IN ITS PROMISCUOUSNESS. No one can keep the dew wholly for himself. It will bless his neighbor too. Nobody can limit or imprison God’s blessings. They come on evil and on good.

III. IN ITS GENTLENESS. Contrast the deluges of rain in Eastern rainy seasons. The blessings of God are often missed by us because they come so silently, so unexpectedly, and so gently. The psalmist says, “Thy gentleness hath made me great.”

IV. IN ITS GOING TO THE ROOTS OF THINGS. Dew is no surface-blessing. Its refreshing goes to the roots of the plants. God’s blessings are often unobserved because they do not change our circumstances, but refresh and renew us; they give us new life.R.T.

Psa 133:3

Old Testament eternal life.

“Even life forevermore.” There is a curious legend attaching to the dew of Hermon. “An old pilgrim narrates that every morning at sunrise a handful of dew floated down from the summit of Hermon, and deposited itself upon the Church of St. Mary, where it was immediately gathered up by Christian leeches, and was found a sovereign remedy for all diseases.” This legend suggests one of the connotations of the term “life for evermore.”

I. IT MEANS ALWAYS AVAILABLE. The natural processes which form the dew of Hermon will go on as long as there is a Hermon; and God’s blessing will be prepared for his people as long as he has a people. Dew and blessing are always available, so long as they are needed. But everything depends upon our using what is available. The dew of Hermon practically fails when the leeches neglect to gather it. The blessing of God practically ends when men no longer care to seek or receive it. Man’s blessing from God is “life for evermore;” but man can himself put the limit to God’s “evermore.”

II. IT MEANS REALITY, NOT MERELY APPEARANCE, We think chiefly of God’s blessing as a prosperity of our circumstances, and that can never be, and had better never be, continuous. It is altogether better to have that kind of blessing from God changeable, because our circumstances cannot remain long the same, and the relation of circumstances to us, and the influence of circumstances on us, are constantly varying. If God were to imprison and fix one set of circumstances for ever, and give us to choose which we would have thus fixed, we should be hopelessly puzzled, and God would be doing us no kindness. People talk about “for ever” and “everlasting,” without thinking to what alone those terms can be applied, if they are to represent any real blessing to us. The entire sphere of the sensual cannot be “for evermore.” It is of its very nature that it begins and ends. The “fashion of this world passeth away.” It is life that is for evermore. It is the spiritual being that man is that lives forever. It is the spiritual character that man wins that abides forever. And helping him to win that character is the blessingthe “life for evermore” which God bestows.R.T.

HOMILIES BY C. SHORT

Psa 133:1-3

Unity.

Herder says of this exquisite little song that “it has the fragrance of a lovely rose.” Nowhere has the nature of true unitythat unity which binds men together, not by artificial restraints, but as brethren of one heartbeen 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 extremesfrom 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.

Fuente: The Complete Pulpit Commentary

Psalms 133.

The benefit of the communion of saints.

A Song of Degrees of David.

Title. Shiir hammangaloth ledavid.] This psalm is thought to have been written by David upon the agreement of the other tribes, with that of Judah, after Absalom’s rebellion. It was very fitly used after the captivity, when the remainder of the tribes, formerly separated under Rehoboam, united themselves with the tribe of Judah; and quietly lived under the same common government. Bishop Patrick says, it was as fitly used by the first Christians, to express their joy for the blessed union of Jews and Gentiles; and may now serve the uses of all Christian societies, whose happiness consists in holy peace and concord.

Psa 133:1. Behold, how good, &c. Mr. Fenwick reads it, Behold, how sweet and good it is, &c.Ver. 2. Sweet as that precious ointment, &c.Ver. 3. Refreshing as that Hermon dew, &c.

Fuente: Commentary on the Holy Bible by Thomas Coke

Psalms 133

A Song of Degrees of David

Behold how good and how pleasant it is

For brethren to dwell together in unity!

2It is like the precious ointment upon the head,

That ran down upon the beard,

Even Aarons beard:

That went down to the skirts of his garments;

3As 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 Gods 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 Davids life there may be found abundant points of connection with the Psalm; but the use of the relative 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 ; 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.Aarons 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 Aarons 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 (Bttcher), 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 Davids 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 Aarons 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 (Dderlein, Dathe), or the dew of Hermon as pleasant dew in general (Stier, Kster, 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 =as, the second =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 poets 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 Gods 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 Christs 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 Gods 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. Gods 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 Gods sight.Our love to our brethren should not stay for theirs to us; that is publicans 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.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

DISCOURSE: 727
THE BENEFIT OF CHRISTIAN UNITY

Psa 133:1-3. Behold, how goad and how pleasant it it for Brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aarons beard: that went down to the skirts of his garments: as the dew of Herman, and as the dew that descended upon the mountains of Zion; for there the Lord commanded the blessing, even life for evermore,

IN this psalm we have a commendation of Christian love and unity. It seems to have been written some time after Davids entire possession of the whole kingdom; when the tribes being all united under one head, the horrors of civil war were exchanged for the blessings of peace; and all who were brethren according to the flesh, enjoyed the fullest exercise of brotherly love, in union with each other, and in communion with their God. He seems to have been contemplating the blessed change, till his soul, filled with holy joy and gratitude, exclaimed, Behold, how good and pleasant it is for Brethren to dwell together in unity! He then pursues the same idea, illustrating both the goodness and pleasantness of it, each by an appropriate similitude; its pleasantness resembling the fragrance of the ointment poured on Aarons head; and its goodness being justly compared to dews of Hermon or of Zion, by which a continued verdure and fertility are preserved, where without them vegetation would quickly fail. We shall follow the line he has traced out for us, and point out the excellence of Christian unity.

I.

As conducing to our present comfort

There is no pleasure so refined, so exquisite, as that which results from the exercise of Christian love. It always cheers the bosom in which it dwells, and imparts the sublimest joy to those who meet it with corresponding emotions. It is beautifully compared with the ointment which was poured on Aarons head at his consecration to the priestly office.
Let us briefly examine the similitude
[A full account of this ointment is given us in the book of Exodus [Note: Exo 30:22-33.]. The ingredients of which it was composed were of the most odoriferous kind: the proportions of each were minutely specified by God himself: and its use, when properly compounded, was solely confined to the things or persons connected with the service of the sanctuary. It was strictly forbidden to the whole nation to form any other ointment like unto it, or to use any part of it for any other purpose than that which was ordained by God. It was itself most holy; and it made every thing holy that came in contact with it. At the consecration of Aaron, it was poured upon his head in rich profusion, so that it ran down upon his beard, even to the collar of his garment [Note: See the marginal version.]; and it diffused on every side a fragrance that was inexpressibly sweet and refreshing.]

Let us now consider the application of it
[With this is Christian love to be compared. Now love is altogether of divine original: every ingredient of it is formed by the hand of God himself, and the whole compounded by him in its due proportions: and every one on whom it is poured is from thenceforth sanctified to the Lord. It is in its own nature so flowing, that when poured upon the head, it will descend upon the whole man: and so fragrant is it, that not the person himself only, but all who come in contact with him, will be refreshed with its odours: and more especially when a whole society or church are partakers of this heavenly unction, such is the fragrance, as to resemble as nearly as possible the courts of heaven itself.
Say, ye who have ever received this heavenly gift, whether ye have not been brought, as it were, into a new world, and whether ye be not breathing from day to day a new atmosphere? Compare it with that which the world has framed in imitation of it, and which gives grace and ornament to the more polished circles of society: how poor, how vapid, how destitute of all refreshing odour, is that which is called politeness! the very persons who most cultivate it, are most sensible what an empty formality it is: it is a mere mimickry of what is good: and in all the diversified expressions of it there is a secret consciousness, that nothing real is designed; that it is a mere artificial ceremony, invented and practised in order to keep out of sight those hateful passions, which would destroy all the comfort of social intercourse. Its very forms are burthensome to those who most abound in them: and it is a relief to a man to put them off, and to return to the unconstrained familiarities of domestic life. We mean not to disparage that which undoubtedly contributes much to the maintenance of public order and decorum: but when compared with that love which grace inspires, it is a mere vanity; it is like a sun painted upon canvass, in comparison with the sun shining in the firmament of heaven. Who that lives under the influence of gracious affections, and moves in a circle where Christian love abounds, does not feel this? His spirits are not tumultuous indeed; but they are sweetly elevated towards high and heavenly things: he carries with him a divine savour, wherever he moves: when he enters into the society of the saints, or into the tabernacle of his God, the fragrance is drawn forth and greatly increased, so that the whole house, as it were, is filled with the odour of the ointment. O, Beloved, how pleasant is it for brethren to dwell together in unity! As none could form a just conception of the odours of Aarons ointment, but those who came within the sphere of its influence, so none can form any adequate idea of the sweetness of love, but those on whom the Spirit of God has poured this divine unction. We may however see that this representation is just, even though we should not be able fully to comprehend it: for St. Paul, urging with all possible importunity the exercise of love, recommends it from the consideration of the comfort imparted by it: If there be any comfort of love, fulfil ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind [Note: Php 2:1-2.].]

But the Psalmist speaks of unity as being good, as well as pleasant: and in his illustration of it in this view, he leads us to contemplate it,

II.

As administering to our everlasting welfare

The effect of dew in hot countries is exceedingly beneficial
[In this country, where rains are frequent, we have comparatively little dew: but in hot countries, where the rains are periodical, the dew, as in Paradise, almost supplies the place of rain [Note: Gen 2:4-5.]. On Hermon, and on Zion, it came down in rich abundance. In its descent it was gentle; but in its operation powerfully influential, reviving and invigorating every plant, and fertilizing the earth on every side.]

And such also is the influence of love on the souls of men
[On Zion, God commanded his blessing in the days of old; and on our Zion also he still commands it, even life for evermore. But what is the principle whereby he operates this glorious change? It is love, or faith working by love: Love is of God; and every one that loveth, is born of God, and knoweth God: he that loveth not, knoweth not God: for God is love. God is love; and he that dwelleth in love, dwelleth in God, and God in him. If we love one another, God dwelleth in us, and his love is perfected in us [Note: 1Jn 4:7-8; 1Jn 4:12; 1Jn 4:16.]. It is by the exercise of this divine principle that we know we have passed from death unto life; and by it we are recognized by all men as Christs disciples [Note: 1Jn 3:14 and Joh 13:35.]. The proper operations of this principle are distinctly and fully marked in the First Epistle to the Corinthians [Note: 1Co 13:4-7.]; and they are most beautifully exemplified in the conduct of the primitive Christians [Note: Act 4:32.]. Such will every church be, where love reigns: the graces of the whole collective body will flourish with ever increasing beauty and fruitfulness [Note: Hos 14:4-7.]; and that will be verified which God promised previously to every sabbatic year, I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years [Note: Lev 25:21.].

Say then, Whether Christian love and unity be not good? Say whether any thing in the universe can tend so much to the perfection of our nature as this; or whether there be any thing that will so advance us in a meetness for our heavenly inheritance? ]

Application

[Cultivate then this heavenly principle. If you seek only your own personal happiness, there is nothing that will contribute to it like this Nor will any thing so advance the welfare of the Church. Christians are one body in Christ: and when every member and every joint supplies its proper portion of this divine unction, the whole body will grow unto the edifying of itself in love, and will in due time attain the full measure of the stature of Christ [Note: Eph 4:13; Eph 4:15-16.] And need I say, how God will be glorified, when his enemies are constrained to exclaim, Behold, how these Christians love one another! Guard then against every disposition contrary to love And if there be any among you who would cause divisions and offences, avoid them In mutual forbearance and forgiveness, follow the example of Christ himself [Note: Eph 4:31-32; Eph 5:1-2.] Thus shall you be fitted for those realms of love and joy, where all the countless multitudes of the redeemed unite in one harmonious song of praise to God and to the Lamb for ever and ever.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

CONTENTS

Our old Bibles make a very brief account in summing up the contents of this Psalm, but they say a vast deal in few words; they call it The benefit of the communion of saints! And indeed the church being one in Christ, and with Christ, nothing can be more evident, than that this is the whole scope of it.

A Song of Degrees of David.

Psa 133

Reader! first behold Jesus in this Psalm. He is the glorious Head, from whose life-giving, soul-awakening, soul-cleansing, soul-transforming, and soul-strengthening , influences, all communion is derived, so as to keep alive his members in him, and opening fellowship and communion with each other from him. The sacred writer makes use of a beautiful illustration, in explaining this blissful truth: the holy oil on the head of Aaron ran down to the lowest skirts; and Jesus, our almighty Aaron, was anointed with the oil of gladness above, and for, his fellows; The Spirit was given without measure unto him. Unto us is given grace according to the measure of the gift of Christ, Joh 3:34 ; Eph 4:7 . This anointing is also fruitful, like the dew on the hill of Hermon: for Hermon, though a fruitful hill, must be replenished by the dew, as well as the souls of the redeemed by grace, or both will be dry, and unproductive. No communion shall we have with one another, no replenishing in ourselves, unless Jesus imparts to all. Sweet thought! Jesus is to his people as a dew from the Lord, as showers upon the grass that tarrieth not for man; neither waiteth for the sons of men, Mic 5:8 . Gracious Lord! refresh thy church, thy brethren, thy fellows (as thou condescendest to call them) and keep our souls alive in thee, and from thee; so that we may have sweet communion and fellowship with each other, to the glory of our great Head, in our Zion, from whence thou hast promised the blessing and life, in the king of Zion, forevermore.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Psa 133

The American Greely Expedition went into their winter house in 1881, amid the eternal ice and snow of the Arctic Circle, with a night before them of four months and a half. They arranged their reckoning of time so as to keep their Sabbath, and have a religious service, including the reading of the Psalms. The first Sabbath contained Psalm CXXXIII., and the Commander brought before the men the duty of brotherly feeling, and his hope that every one would endeavour to cherish a friendly spirit, and endeavour to reconcile those who might drift into any unpleasant controversy. The result may be found in the fact to which he bears witness, that though ‘for months without drinking water, destitute of warmth, with sleeping-bags frozen to the ground, with walls, roof, and floor covered with frost and ice, deprived of sufficient light, heat, or food, they were never without courage, faith, and hope’.

J. K.

References. CXXXIII. 1. J. W. Bardsley, Many Mansions, p. 326. H. M. Butler, Harrow School Sermons, p. 288. CXXXIII. International Critical Commentary, vol. ii. p. 475. CXXXIV. International Critical Commentary, vol. ii. p. 476. CXXXIV. Ibid. p. 478. CXXXVI. 17-22. Spurgeon, Sermons, vol. xxii. No. 1285. CXXXVI. International Critical Commentary, vol. ii. p. 481.

National Repentance

Fuente: Expositor’s Dictionary of Text by Robertson

PSALMS

XI

AN INTRODUCTION TO THE BOOK OF PSALMS

According to my usual custom, when taking up the study of a book of the Bible I give at the beginning a list of books as helps to the study of that book. The following books I heartily commend on the Psalms:

1. Sampey’s Syllabus for Old Testament Study . This is especially good on the grouping and outlining of some selected psalms. There are also some valuable suggestions on other features of the book.

2. Kirkpatrick’g commentary, in “Cambridge Bible for Schools and Colleges,” is an excellent aid in the study of the Psalter.

3. Perowne’s Book of Psalms is a good, scholarly treatise on the Psalms. A special feature of this commentary is the author’s “New Translation” and his notes are very helpful.

4. Spurgeon’s Treasury of David. This is just what the title implies. It is a voluminous, devotional interpretation of the Psalms and helpful to those who have the time for such extensive study of the Psalter.

5. Hengstenburg on the Psalms. This is a fine, scholarly work by one of the greatest of the conservative German scholars.

6. Maclaren on the Psalms, in “The Expositor’s Bible,” is the work of the world’s safest, sanest, and best of all works that have ever been written on the Psalms.

7. Thirtle on the Titles of the Psalms. This is the best on the subject and well worth a careful study.

At this point some definitions are in order. The Hebrew word for psalm means praise. The word in English comes from psalmos , a song of lyrical character, or a song to be sung and accompanied with a lyre. The Psalter is a collection of sacred and inspired songs, composed at different times and by different authors.

The range of time in composition was more than 1,000 years, or from the time of Moses to the time of Ezra. The collection in its present form was arranged probably by Ezra in the fifth century, B.C.

The Jewish classification of Old Testament books was The Law, the Prophets, and the Holy Writings. The Psalms was given the first place in the last group.

They had several names, or titles, of the Psalms. In Hebrew they are called “The Book of Prayers,” or “The Book of Praises.” The Hebrew word thus used means praises. The title of the first two books is found in Psa 72:20 : “The prayers of David the son of Jesse are ended.” The title of the whole collection of Psalms in the Septuagint is Biblos Psalman which means the “Book of Psalms.” The title in the Alexandrian Codex is Psalterion which is the name of a stringed instrument, and means “The Psalter.”

The derivation of our English words, “psalms,” “psalter,” and “psaltery,” respectively, is as follows:

1. “Psalms” comes from the Greek word, psalmoi, which is also from psallein , which means to play upon a stringed instrument. Therefore the Psalms are songs played upon stringed instruments, and the word here is used to apply to the whole collection.

2. “Psalter” is of the same origin and means the Book of Psalms and refers also to the whole collection.

3. “Psaltery” is from the word psalterion, which means “a harp,” an instrument, supposed to be in the shape of a triangle or like the delta of the Greek alphabet. See Psa 33:2 ; Psa 71:22 ; Psa 81:2 ; Psa 144:9 .

In our collection there are 150 psalms. In the Septuagint there is one extra. It is regarded as being outside the sacred collection and not inspired. The subject of this extra psalm is “David’s victory over Goliath.” The following is a copy of it: I was small among my brethren, And youngest in my father’s house, I used to feed my father’s sheep. My hands made a harp, My fingers fashioned a Psaltery. And who will declare unto my Lord? He is Lord, he it is who heareth. He it was who sent his angel And took me from my father’s sheep, And anointed me with the oil of his anointing. My brethren were goodly and tall, But the Lord took no pleasure in them. I went forth to meet the Philistine. And he cursed me by his idols But I drew the sword from beside him; I beheaded him and removed reproach from the children of Israel.

It will be noted that this psalm does not have the earmarks of an inspired production. There is not found in it the modesty so characteristic of David, but there is here an evident spirit of boasting and self-praise which is foreign to the Spirit of inspiration.

There is a difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint. Omitting the extra one in the Septuagint, there is no difference as to the total number. Both have 150 and the same subject matter, but they are not divided alike.

The following scheme shows the division according to our version and also the Septuagint: Psalms 1-8 in the Hebrew equal 1-8 in the Septuagint; 9-10 in the Hebrew combine into 9 in the Septuagint; 11-113 in the Hebrew equal 10-112 in the Septuagint; 114-115 in the Hebrew combine into 113 in the Septuagint; 116 in the Hebrew divides into 114-115 in the Septuagint; 117-146 in the Hebrew equal 116-145 in the Septuagint; 147 in the Hebrew divides into 146-147 in the Septuagint; 148-150 in the Hebrew equal 148-150 in the Septuagint.

The arrangement in the Vulgate is the same as the Septuagint. Also some of the older English versions have this arangement. Another difficulty in numbering perplexes an inexperienced student in turning from one version to another, viz: In the Hebrew often the title is verse I, and sometimes the title embraces verses 1-2.

The book divisions of the Psalter are five books, as follows:

Book I, Psalms 1-41 (41 chapters)

Book II, Psalms 42-72 (31 chapters)

Book III, Psalms 73-89 (17 chapters)

Book IV, Psalms 90-106 (17 chapters)

Book V, Psalms 107-150 (44 chapters)

They are marked by an introduction and a doxology. Psalm I forms an introduction to the whole book; Psa 150 is the doxology for the whole book. The introduction and doxology of each book are the first and last psalms of each division, respectively.

There were smaller collections before the final one, as follows:

Books I and II were by David; Book III, by Hezekiah, and Books IV and V, by Ezra.

Certain principles determined the arrangement of the several psalms in the present collection:

1. David is honored with first place, Book I and II, including Psalms 1-72.

2. They are grouped according to the use of the name of God:

(1) Psalms 1-41 are Jehovah psalms;

(2) Psalms 42-83 are Elohim-psalms;

(3) Psalms 84-150 are Jehovah psalms.

3. Book IV is introduced by the psalm of Moses, which is the first psalm written.

4. Some are arranged as companion psalms, for instance, sometimes two, sometimes three, and sometimes more. Examples: Psa 2 and 3; 22, 23, and 24; 113-118.

5. They were arranged for liturgical purposes, which furnished the psalms for special occasions, such as feasts, etc. We may be sure this arrangement was not accidental. An intelligent study of each case is convincing that it was determined upon rational grounds.

All the psalms have titles but thirty-three, as follows:

In Book I, Psa 1 ; Psa 2 ; Psa 10 ; Psa 33 , (4 are without titles).

In Book II, Psa 43 ; Psa 71 , (2 are without titles).

In Book IV, Psa 91 ; Psa 93 ; Psa 94 ; Psa 95 ; Psa 96 ; Psa 97 ; Psa 104 ; Psa 105 ; Psa 106 , (9 are without titles).

In Book V, Psa 107 ; III; 112; 113; 114; 115; 116; 117; 118; 119; 135; 136; 137; 146; 147; 148; 149; 150, (18 are without titles).

The Talmud calls these psalms that have no title, “Orphan Psalms.” The later Jews supply these titles by taking the nearest preceding author. The lack of titles in Psa 1 ; Psa 2 ; and 10 may be accounted for as follows: Psa 1 is a general introduction to the whole collection and Psa 2 was, perhaps, a part of Psa 1 . Psalms 9-10 were formerly combined into one, therefore Psa 10 has the same title as Psa 9 .

QUESTIONS

1. What books are commended on the Psalms?

2. What is a psalm?

3. What is the Psalter?

4. What is the range of time in composition?

5. When and by whom was the collection in its present form arranged?

6. What the Jewish classification of Old Testament books, and what the position of the Psalter in this classification?

7. What is the Hebrew title of the Psalms?

8. Find the title of the first two books from the books themselves.

9. What is the title of the whole collection of psalms in the Septuagint?

10. What is the title in the Alexandrian Codex?

11. What is the derivation of our English word, “Psalms”, “Psalter”, and “Psaltery,” respectively?

12. How many psalms in our collection?

13. How many psalms in the Septuagint?

14. What about the extra one in the Septuagint?

15. What is the subject of this extra psalm?

16. How does it compare with the Canonical Psalms?

17. What is the difference in the numbering of the psalms in our version which follows the Hebrew, and the numbering in the Septuagint?

18. What is the arrangement in the Vulgate?

19. What other difficulty in numbering which perplexes an inexperienced student in turning from one version to another?

20. What are the book divisions of the Psalter and how are these divisions marked?

21. Were there smaller collections before the final one? If so, what were they?

22. What principles determined the arrangement of the several psalms in the present collection?

23. In what conclusion may we rest concerning this arrangement?

24. How many of the psalms have no titles?

25. What does the Talmud call these psalms that have no titles?

26. How do later Jews supply these titles?

27. How do you account for the lack of titles in Psa 1 ; Psa 2 ; Psa 10 ?

XII

AN INTRODUCTION TO THE BOOK OF PSALMS (CONTINUED)

The following is a list of the items of information gathered from the titles of the psalms:

1. The author: “A Psalm of David” (Psa 37 ).

2. The occasion: “When he fled from Absalom, his son” (Psa 3 ).

3. The nature, or character, of the poem:

(1) Maschil, meaning “instruction,” a didactic poem (Psa 42 ).

(2) Michtam, meaning “gold,” “A Golden Psalm”; this means excellence or mystery (Psa 16 ; 56-60).

4. The occasion of its use: “A Psalm of David for the dedication of the house” (Psa 30 ).

5. Its purpose: “A Psalm of David to bring remembrance” (Psa 38 ; Psa 70 ).

6. Direction for its use: “A Psalm of David for the chief musician” (Psa 4 ).

7. The kind of musical instrument:

(1) Neginoth, meaning to strike a chord, as on stringed instruments (Psa 4 ; Psa 61 ).

(2) Nehiloth, meaning to perforate, as a pipe or flute (Psa 5 ).

(3) Shoshannim, Lilies, which refers probably to cymbals (Psa 45 ; Psa 69 ).

8. A special choir:

(1) Sheminith, the “eighth,” or octave below, as a male choir (Psa 6 ; Psa 12 ).

(2) Alamoth, female choir (Psa 46 ).

(3) Muth-labben, music with virgin voice, to be sung by a choir of boys in the treble (Psa 9 ).

9. The keynote, or tune:

(1) Aijeleth-sharar, “Hind of the morning,” a song to the melody of which this is sung (Psa 22 ).

(2) Al-tashheth, “Destroy thou not,” the beginning of a song the tune of which is sung (Psa 57 ; Psa 58 ; Psa 59 ; Psa 75 ).

(3) Gittith, set to the tune of Gath, perhaps a tune which David brought from Gath (Psa 8 ; Psa 81 ; Psa 84 ).

(4) Jonath-elim-rehokim, “The dove of the distant terebinths,” the commencement of an ode to the air of which this song was to be sung (Psa 56 ).

(5) Leannoth, the name of a tune (Psa 88 ).

(6) Mahalath, an instrument (Psa 53 ); Leonnoth-Mahaloth, to chant to a tune called Mahaloth.

(7) Shiggaion, a song or a hymn.

(8) Shushan-Eduth, “Lily of testimony,” a tune (Psa 60 ). Note some examples: (1) “America,” “Shiloh,” “Auld Lang Syne.” These are the names of songs such as we are familiar with; (2) “Come Thou Fount of Every Blessing” and “There Is a Fountain Filled with Blood,” are examples of sacred hymns.

10. The liturgical use, those noted for the feasts, e.g., the Hallels and Hallelujah Psalms (Psalms 146-150).

11. The destination, as “Song of Ascents” (Psalms 120-134)

12. The direction for the music, such as Selah, which means “Singers, pause”; Higgaion-Selah, to strike a symphony with selah, which means an instrumental interlude (Psa 9:16 ).

The longest and fullest title to any of the psalms is the title to Psa 60 . The items of information from this title are as follows: (1) the author; (2) the chief musician; (3) the historical occasion; (4) the use, or design; (5) the style of poetry; (6) the instrument or style of music.

The parts of these superscriptions which most concern us now are those indicating author, occasion, and date. As to the historic value or trustworthiness of these titles most modern scholars deny that they are a part of the Hebrew text, but the oldest Hebrew text of which we know anything had all of them. This is the text from which the Septuagint was translated. It is much more probable that the author affixed them than later writers. There is no internal evidence in any of the psalms that disproves the correctness of them, but much to confirm. The critics disagree among themselves altogether as to these titles. Hence their testimony cannot consistently be received. Nor can it ever be received until they have at least agreed upon a common ground of opposition.

David is the author of more than half the entire collection, the arrangement of which is as follows:

1. Seventy-three are ascribed to him in the superscriptions.

2. Some of these are but continuations of the preceding ones of a pair, trio, or larger group.

3. Some of the Korahite Psalms are manifestly Davidic.

4. Some not ascribed to him in the titles are attributed to him expressly by New Testament writers.

5. It is not possible to account for some parts of the Psalter without David. The history of his early life as found in Samuel, 1 and 2 Kings, and 1and 2 Chronicles, not only shows his remarkable genius for patriotic and sacred songs and music, but also shows his cultivation of that gift in the schools of the prophets. Some of these psalms of the history appear in the Psalter itself. It is plain to all who read these that they are founded on experience, and the experience of no other Hebrew fits the case. These experiences are found in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles.

As to the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition, I have this to say:

1. This theory has no historical support whatever, and therefore is not to be accepted at all.

2. It has no support in tradition, which weakens the contention of the critics greatly.

3. It has no support from finding any one with the necessary experience for their basis.

4. They can give no reasonable account as to how the titles ever got there.

5. It is psychologically impossible for anyone to have written these 150 psalms in the Maccabean times.

6. Their position is expressly contrary to the testimony of Christ and the apostles. Some of the psalms which they ascribe to the Maccabean Age are attributed to David by Christ himself, who said that David wrote them in the Spirit.

The obvious aim of this criticism and the necessary result if it be Just, is a positive denial of the inspiration of both Testaments.

Other authors are named in the titles, as follows: (1) Asaph, to whom twelve psalms have been assigned: (2) Mosee, Psa 90 ; (3) Solomon, Psa 72 ; Psa 127 ; (4) Heman, Psa 80 ; (5) Ethem, Psa 89 ; (6) A number of the psalms are ascribed to the sons of Korah.

Not all the psalms ascribed to Asaph were composed by one person. History indicates that Asaph’s family presided over the song service for several generations. Some of them were composed by his descendants by the game name. The five general outlines of the whole collection are as follows:

I. By books

1. Psalms 1-41 (41)

2. Psalms 42-72 (31)

3. Psalms 73-89 (17)

4. Psalms 90-106 (17)

5. Psalms 107-150 (44)

II. According to date and authorship

1. The psalm of Moses (Psa 90 )

2. Psalms of David:

(1) The shepherd boy (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 ).

(2) David when persecuted by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 52 ; Psa 54 ; Psa 57 ; Psa 142 ).

(3) David the King (Psa 101 ; Psa 18 ; Psa 24 ; Psa 2 ; Psa 110 ; Psa 20 ; Psa 20 ; Psa 21 ; Psa 60 ; Psa 51 ; Psa 32 ; Psa 41 ; Psa 55 ; Psa 3:4 ; Psa 64 ; Psa 62 ; Psa 61 ; Psa 27 ).

3. The Asaph Psalms (Psa 50 ; Psa 73 ; Psa 83 ).

4. The Korahite Psalms (Psa 42 ; Psa 43 ; Psa 84 ).

5. The psalms of Solomon (Psa 72 ; Psa 127 ).

6. The psalms of the era of Hezekiah and Isaiah (Psa 46 ; Psa 47 ; Psa 48 )

7. The psalms of the Exile (Psa 74 ; Psa 79 ; Psa 137 ; Psa 102 )

8. The psalms of the Restoration (Psa 85 ; Psa 126 ; Psa 118 ; 146-150)

III. By groups

1. The Jehovistic and Elohistic Psalms:

(1) Psalms 1-41 are Jehovistic;

(2) Psalms 42-83 are Elohistic Psalms;

(3) Psalms 84-150 are Jehovistic.

2. The Penitential Psalms (Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 )

3. The Pilgrim Psalms (Psalms 120-134)

4. The Alphabetical Psalms (Psa 9 ; Psa 10 ; Psa 25 ; Psa 34 ; Psa 37 ; 111:112; Psa 119 ; Psa 145 )

5. The Hallelujah Psalms (Psalms 11-113; 115-117; 146-150; to which may be added Psa 135 ) Psalms 113-118 are called “the Egyptian Hallel”

IV. Doctrines of the Psalms

1. The throne of grace and how to approach it by sacrifice, prayer, and praise.

2. The covenant, the basis of worship.

3. The paradoxical assertions of both innocence & guilt.

4. The pardon of sin and justification.

5. The Messiah.

6. The future life, pro and con.

7. The imprecations.

8. Other doctrines.

V. The New Testament use of the Psalms

1. Direct references and quotations in the New Testament.

2. The allusions to the psalms in the New Testament. Certain experiences of David’s life made very deep impressions on his heart, such as: (1) his peaceful early life; (2) his persecution by Saul; (3) his being crowned king of the people; (4) the bringing up of the ark; (5) his first great sin; (6) Absalom’s rebellion; (7) his second great sin; (8) the great promise made to him in 2Sa 7 ; (9) the feelings of his old age.

We may classify the Davidic Psalms according to these experiences following the order of time, thus:

1. His peaceful early life (Psa 8 ; Psa 19 ; Psa 29 ; Psa 23 )

2. His persecution by Saul (Psa 59 ; Psa 56 ; Psa 34 ; Psa 7 ; Psa 52 ; Psa 120 ; Psa 140 ; Psa 54 ; Psa 57 ; Psa 142 ; Psa 17 ; Psa 18 )

3. Making David King (Psa 27 ; Psa 133 ; Psa 101 )

4. Bringing up the ark (Psa 68 ; Psa 24 ; Psa 132 ; Psa 15 ; Psa 78 ; Psa 96 )

5. His first great sin (Psa 51 ; Psa 32 )

6. Absalom’s rebellion (Psa 41 ; Psa 6 ; Psa 55 ; Psa 109 ; Psa 38 ; Psa 39 ; Psa 3 ; Psa 4 ; Psa 63 ; Psa 42 ; Psa 43 ; Psa 5 ; Psa 62 ; Psa 61 ; Psa 27 )

7. His second great sin (Psa 69 ; Psa 71 ; Psa 102 ; Psa 103 )

8. The great promise made to him in 2Sa 7 (Psa 2 )

9. Feelings of old age (Psa 37 )

The great doctrines of the psalms may be noted as follows: (1) the being and attributes of God; (3) sin, both original and individual; (3) both covenants; (4) the doctrine of justification; (5) concerning the Messiah.

There is a striking analogy between the Pentateuch and the Psalms. The Pentateuch contains five books of law; the Psalms contain five books of heart responses to the law.

It is interesting to note the historic controversies concerning the singing of psalms. These were controversies about singing uninspired songs, in the Middle Ages. The church would not allow anything to be used but psalms.

The history in Samuel, 1 and 2 Kings, and 1 and 2 Chronicles, and in Ezra and Nehemiah is very valuable toward a proper interpretation of the psalms. These books furnish the historical setting for a great many of the psalms which is very indispensable to their proper interpretation.

Professor James Robertson, in the Poetry and Religion of the Psalms constructs a broad and strong argument in favor of the Davidic Psalms, as follows:

1. The age of David furnished promising soil for the growth of poetry.

2. David’s qualifications for composing the psalms make it highly probable that David is the author of the psalms ascribed to him.

3. The arguments against the possibility of ascribing to David any of the hymns in the Hebrew Psalter rests upon assumptions that are thoroughly antibiblical.

The New Testament makes large use of the psalms and we learn much as to their importance in teaching. There are seventy direct quotations in the New Testament from this book, from which we learn that the Scriptures were used extensively in accord with 2Ti 3:16-17 . There are also eleven references to the psalms in the New Testament from which we learn that the New Testament writers were thoroughly imbued with the spirit and teaching of the psalms. Then there are eight allusions ‘to this book in the New Testament from which we gather that the Psalms was one of the divisions of the Old Testament and that they were used in the early church.

QUESTIONS

1. Give a list of the items of information gathered from the titles of the psalms.

2. What is the longest title to any of the psalms and what the items of this title?

3. What parts of these superscriptions most concern us now?

4. What is the historic value, or trustworthiness of these titles?

5. State the argument showing David’s relation to the psalms.

6. What have you to say of the attempt of the destructive critics to rob David of his glory in relation to the Psalter by assigning the Maccabean era as the date of composition?

7. What the obvious aim of this criticism and the necessary result, if it be just?

8. What other authors are named in the titles?

9. Were all the psalms ascribed to Asaph composed by one person?

10. Give the five general outlines of the whole collection, as follows: I. The outline by books II. The outline according to date and authorship III. The outline by groups IV. The outline of doctrines V. The outline by New Testament quotations or allusions.

11. What experiences of David’s life made very deep impressions on his heart?

12. Classify the Davidic Psalms according to these experiences following the order of time.

13. What the great doctrines of the psalms?

14. What analogy between the Pentateuch and the Psalms?

15. What historic controversies concerning the singing of psalms?

16. Of what value is the history in Samuel, 1 Kings and 2 Chronicles, and in Ezra and Nehemiah toward a proper interpretation of the psalms?

17. Give Professor James Robertson’s argument in favor of the Davidic authorship of the psalms.

18. What can you say of the New Testament use of the psalms and what do we learn as to their importance in teaching?

19. What can you say of the New Testament references to the psalms, and from the New Testament references what the impression on the New Testament writers?

20. What can you say of the allusions to the psalms in the New Testament?

XVII

THE MESSIAH IN THE PSALMS

A fine text for this chapter is as follows: “All things must be fulfilled which were written in the Psalms concerning me,” Luk 24:44 . I know of no better way to close my brief treatise on the Psalms than to discuss the subject of the Messiah as revealed in this book.

Attention has been called to the threefold division of the Old Testament cited by our Lord, namely, the Law, the Prophets, and the Psalms (Luk 24:44 ), in all of which were the prophecies relating to himself that “must be fulfilled.” It has been shown just what Old Testament books belong to each of these several divisions. The division called the Psalms included many books, styled Holy Writings, and because the Psalms proper was the first book of the division it gave the name to the whole division.

The object of this discussion is to sketch the psalmist’s outline of the Messiah, or rather, to show how nearly a complete picture of our Lord is foredrawn in this one book. Let us understand however with Paul, that all prophecy is but in part (1Co 13:9 ), and that when we fill in on one canvas all the prophecies concerning the Messiah of all the Old Testament divisions, we are far from having a perfect portrait of our Lord. The present purpose is limited to three things:

1. What the book of the Psalms teaches concerning the Messiah.

2. That the New Testament shall authoritatively specify and expound this teaching.

3. That the many messianic predictions scattered over the book and the specifications thereof over the New Testament may be grouped into an orderly analysis, so that by the adjustment of the scattered parts we may have before us a picture of our Lord as foreseen by the psalmists.

In allowing the New Testament to authoritatively specify and expound the predictive features of the book, I am not unmindful of what the so-called “higher critics” urge against the New Testament quotations from the Old Testament and the use made of them. In this discussion, however, these objections are not considered, for sufficient reasons. There is not space for it. Even at the risk of being misjudged I must just now summarily pass all these objections, dismissing them with a single statement upon which the reader may place his own estimate of value. That statement is that in the days of my own infidelity, before this old method of criticism had its new name, I was quite familiar with the most and certainly the strongest of the objections now classified as higher criticism, and have since patiently re-examined them in their widely conflicting restatements under their modern name, and find my faith in the New Testament method of dealing with the Old Testament in no way shattered, but in every way confirmed. God is his own interpreter. The Old Testament as we now have it was in the hands of our Lord. I understand his apostle to declare, substantially, that “every one of these sacred scriptures is God-inspired and is profitable for teaching us what is right to believe and to do, for convincing us what is wrong in faith or practice, for rectifying the wrong when done, that we may be ready at every point, furnished completely, to do every good work, at the right time, in the right manner, and from the proper motive” (2Ti 3:16-17 ).

This New Testament declares that David was a prophet (Act 2:30 ), that he spake by the Holy Spirit (Act 1:16 ), that when the book speaks the Holy Spirit speaks (Heb 3:7 ), and that all its predictive utterances, as sacred Scripture, “must be fulfilled” (Joh 13:18 ; Act 1:16 ). It is not claimed that David wrote all the psalms, but that all are inspired, and that as he was the chief author, the book goes by his name.

It would be a fine thing to make out two lists, as follows:

1. All of the 150 psalms in order from which the New Testament quotes with messianic application.

2. The New Testament quotations, book by book, i.e., Matthew so many, and then the other books in their order.

We would find in neither of these any order as to time, that is, Psa 1 which forecasts an incident in the coming Messiah’s life does not forecast the first incident of his life. And even the New Testament citations are not in exact order as to time and incident of his life. To get the messianic picture before us, therefore, we must put the scattered parts together in their due relation and order, and so construct our own analysis. That is the prime object of this discussion. It is not claimed that the analysis now presented is perfect. It is too much the result of hasty, offhand work by an exceedingly busy man. It will serve, however, as a temporary working model, which any one may subsequently improve. We come at once to the psalmist’s outline of the Messiah.

1. The necessity for a Saviour. This foreseen necessity is a background of the psalmists’ portrait of the Messiah. The necessity consists in (1) man’s sinfulness; (2) his sin; (3) his inability of wisdom and power to recover himself; (4) the insufficiency of legal, typical sacrifices in securing atonement.

The predicate of Paul’s great argument on justification by faith is the universal depravity and guilt of man. He is everywhere corrupt in nature; everywhere an actual transgressor; everywhere under condemnation. But the scriptural proofs of this depravity and sin the apostle draws mainly from the book of the Psalms. In one paragraph of the letter to the Romans (Rom 3:4-18 ), he cites and groups six passages from six divisions of the Psalms (Psa 5:9 ; Psa 10:7 ; Psa 14:1-3 ; Psa 36:1 ; Psa 51:4-6 ; Psa 140:3 ). These passages abundantly prove man’s sinfulness, or natural depravity, and his universal practice of sin.

The predicate also of the same apostle’s great argument for revelation and salvation by a Redeemer is man’s inability of wisdom and power to re-establish communion with God. In one of his letters to the Corinthians he thus commences his argument: “For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? -For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preach-ing to save them that believe.” He closes this discussion with the broad proposition: “The wisdom of this world is foolishness with God,” and proves it by a citation from Psa 94:11 : “The Lord knoweth the thoughts of the wise, that they are vain.”

In like manner our Lord himself pours scorn on human wisdom and strength by twice citing Psa 8 : “At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight” (Mat 11:25-26 ). “And when the chief priests and scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, Hosanna to the Son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?” (Mat 21:15-16 ).

But the necessity for a Saviour as foreseen by the psalmist did not stop at man’s depravity, sin, and helplessness. The Jews were trusting in the sacrifices of their law offered on the smoking altar. The inherent weakness of these offerings, their lack of intrinsic merit, their ultimate abolition, their complete fulfilment and supercession by a glorious antitype were foreseen and foreshown in this wonderful prophetic book: I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goat out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. I know all of the birds of the mountains; And the wild beasts of the field are mine. If I were hungry, I would not tell thee; For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Psa 50:8-13 .

Yet again it speaks in that more striking passage cited in the letter to the Hebrews: “For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers, once purged should have no more consciousness of sins. But in those sacrifices there is a remembrance made of sins year by year. For it is impossible that the blood of bulls and goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, But a body didst thou prepare for me; In whole burnt offerings and sacrifices for sin thou hadst no pleasure: Then said I, Lo, I am come (In the roll of the book it is written of me) To do thy will, O God. Saying above, Sacrifice and offering and whole burnt offerings and sacrifices for sin thou wouldst not, neither hadst pleasure therein, (the which are offered according to the law), then hath he said, Lo, I am come to do thy will, O God. He taketh away the first, that he may establish the second” (Heb 10:1-9 ).

This keen foresight of the temporary character and intrinsic worthlessness of animal sacrifices anticipated similar utterances by the later prophets (Isa 1:10-17 ; Jer 6:20 ; Jer 7:21-23 ; Hos 6:6 ; Amo 5:21 ; Mic 6:6-8 ). Indeed, I may as well state in passing that when the apostle declares, “It is impossible that the blood of bulls and of goats should take away sins,” he lays down a broad principle, just as applicable to baptism and the Lord’s Supper. With reverence I state the principle: Not even God himself by mere appointment can vest in any ordinance, itself lacking intrinsic merit, the power to take away sin. There can be, therefore, in the nature of the case, no sacramental salvation. This would destroy the justice of God in order to exalt his mercy. Clearly the psalmist foresaw that “truth and mercy must meet together” before “righteousness and peace could kiss each other” (Psa 85:10 ). Thus we find as the dark background of the psalmists’ luminous portrait of the Messiah, the necessity for a Saviour.

2. The nature, extent, and blessedness of the salvation to be wrought by the coming Messiah. In no other prophetic book are the nature, fullness, and blessedness of salvation so clearly seen and so vividly portrayed. Besides others not now enumerated, certainly the psalmists clearly forecast four great elements of salvation:

(1) An atoning sacrifice of intrinsic merit offered once for all (Psa 40:6-8 ; Heb 10:4-10 ).

(2) Regeneration itself consisting of cleansing, renewal, and justification. We hear his impassioned statement of the necessity of regeneration: “Behold, I was shapen in iniquity and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts,” followed by his earnest prayer: “Create in me a clean heart, O God; and renew a right spirit within me,” and his equally fervent petition: “Wash me thoroughly from mine iniquity and cleanse me from my sin. Purge me with hyssop and I shall be clean; wash me and I shall be whiter than snow” (Psa 51 ). And we hear him again as Paul describes the blessedness of the man, unto whom God imputes righteousness without works, saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. Blessed is the man to whom the Lord will not reckon sin Psa 32:1 ; Rom 4:6-8 .

(3) Introduction into the heavenly rest (Psa 95:7-11 ; Heb 3:7-19 ; Heb 4:1-11 ). Here is the antitypical Joshua leading spiritual Israel across the Jordan of death into the heavenly Canaan, the eternal rest that remaineth for the people of God. Here we find creation’s original sabbath eclipsed by redemption’s greater sabbath when the Redeemer “entered his rest, ceasing from his own works as God did from his.”

(4) The recovery of all the universal dominion lost by the first Adam and the securement of all possible dominion which the first Adam never attained (Psa 8:5-6 ; Eph 1:20-22 ; Heb 2:7-9 ; 1Co 15:24-28 ).

What vast extent then and what blessedness in the salvation foreseen by the psalmists, and to be wrought by the Messiah. Atoning sacrifice of intrinsic merit; regeneration by the Holy Spirit; heavenly rest as an eternal inheritance; and universal dominion shared with Christ!

3. The wondrous person of the Messiah in his dual nature, divine and human.

(1) His divinity,

(a) as God: “Thy throne, O God, is forever and ever” (Psa 45:6 and Heb 1:8 ) ;

(b) as creator of the heavens and earth, immutable and eternal: Of old didst thou lay the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed. But thou art the same, And thy years shall have no end Psa 102:25-27 quoted with slight changes in Heb 1:10-12 .

(c) As owner of the earth: The earth is the Lord’s and the fulness thereof; The world, and they that dwell therein, Psa 24:1 quoted in 1Co 10:26 .

(d) As the Son of God: “Thou art my Son; This day have I begotten thee” Psa 2:7 ; Heb 1:5 .

(e) As David’s Lord: The Lord said unto my Lord, Sit thou at my right hand, Until I make thine enemies thy footstool, Psa 110:1 ; Mat 22:41-46 .

(f) As the object of angelic worship: “And let all the angels of God worship him” Psa 97:7 ; Heb 1:6 .

(g) As the Bread of life: And he rained down manna upon them to eat, And gave them food from heaven Psa 78:24 ; interpreted in Joh 6:31-58 . These are but samples which ascribe deity to the Messiah of the psalmists.

(2) His humanity, (a) As the Son of man, or Son of Adam: Psa 8:4-6 , cited in 1Co 15:24-28 ; Eph 1:20-22 ; Heb 2:7-9 . Compare Luke’s genealogy, Luk 3:23-38 . This is the ideal man, or Second Adam, who regains Paradise Lost, who recovers race dominion, in whose image all his spiritual lineage is begotten. 1Co 15:45-49 . (b) As the Son of David: Psa 18:50 ; Psa 89:4 ; Psa 89:29 ; Psa 89:36 ; Psa 132:11 , cited in Luk 1:32 ; Act 13:22-23 ; Rom 1:3 ; 2Ti 2:8 . Perhaps a better statement of the psalmists’ vision of the wonderful person of the Messiah would be: He saw the uncreated Son, the second person of the trinity, in counsel and compact with the Father, arranging in eternity for the salvation of men: Psa 40:6-8 ; Heb 10:5-7 . Then he saw this Holy One stoop to be the Son of man: Psa 8:4-6 ; Heb 2:7-9 . Then he was the son of David, and then he saw him rise again to be the Son of God: Psa 2:7 ; Rom 1:3-4 .

4. His offices.

(1) As the one atoning sacrifice (Psa 40:6-8 ; Heb 10:5-7 ).

(2) As the great Prophet, or Preacher (Psa 40:9-10 ; Psa 22:22 ; Heb 2:12 ). Even the method of his teaching by parable was foreseen (Psa 78:2 ; Mat 13:35 ). Equally also the grace, wisdom, and power of his teaching. When the psalmist declares that “Grace is poured into thy lips” (Psa 45:2 ), we need not be startled when we read that all the doctors in the Temple who heard him when only a boy “were astonished at his understanding and answers” (Luk 2:47 ); nor that his home people at Nazareth “all bear him witness, and wondered at the gracious words which proceeded out of his mouth” (Luk 4:22 ); nor that those of his own country were astonished, and said, “Whence hath this man this wisdom?” (Mat 13:54 ); nor that the Jews in the Temple marveled, saying, “How knoweth this man letters, having never learned?” (Joh 7:15 ) ; nor that the stern officers of the law found their justification in failure to arrest him in the declaration, “Never man spake like this man” (Joh 7:46 ).

(3) As the king (Psa 2:6 ; Psa 24:7-10 ; Psa 45:1-17 ; Psa 110:1 ; Mat 22:42-46 ; Act 2:33-36 ; 1Co 15:25 ; Eph 1:20 ; Heb 1:13 ).

(4) As the priest (Psa 110:4 ; Heb 5:5-10 ; Heb 7:1-21 ; Heb 10:12-14 ).

(5) As the final judge. The very sentence of expulsion pronounced upon the finally impenitent by the great judge (Mat 25:41 ) is borrowed from the psalmist’s prophetic words (Psa 6:8 ).

5. Incidents of life. The psalmists not only foresaw the necessity for a Saviour; the nature, extent, and blessedness of the salvation; the wonderful human-divine person of the Saviour; the offices to be filled by him in the work of salvation, but also many thrilling details of his work in life, death, resurrection, and exaltation. It is not assumed to cite all these details, but some of the most important are enumerated in order, thus:

(1) The visit, adoration, and gifts of the Magi recorded in Mat 2 are but partial fulfilment of Psa 72:9-10 .

(2) The scripture employed by Satan in the temptation of our Lord (Luk 4:10-11 ) was cited from Psa 91:11-12 and its pertinency not denied.

(3) In accounting for his intense earnestness and the apparently extreme measures adopted by our Lord in his first purification of the Temple (Joh 2:17 ), he cites the messianic zeal predicted in Psa 69:9 .

(4) Alienation from his own family was one of the saddest trials of our Lord’s earthly life. They are slow to understand his mission and to enter into sympathy with him. His self-abnegation and exhaustive toil were regarded by them as evidences of mental aberration, and it seems at one time they were ready to resort to forcible restraint of his freedom) virtually what in our time would be called arrest under a writ of lunacy. While at the last his half-brothers became distinguished preachers of his gospel, for a long while they do not believe on him. And the evidence forces us to the conclusion that his own mother shared with her other sons, in kind though not in degree, the misunderstanding of the supremacy of his mission over family relations. The New Testament record speaks for itself:

Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. And he said unto them. How is it that ye sought me? Knew ye not that I must be in my Father’s house? And they understood not the saying which he spake unto them Luk 2:48-51 (R.V.).

And when the wine failed, the mother of Jesus saith unto him, They have no wine. And Jesus saith unto her, Woman, what have I to do with thee? Mine hour is not yet come. Joh 2:3-5 (R.V.).

And there come his mother and his brethren; and standing without; they sent unto him, calling him. And a multitude was sitting about him; and they say unto him. Behold, thy mother and thy brethren without seek for thee. And he answereth them, and saith, Who is my mother and my brethren? And looking round on them that sat round about him, he saith, Behold, my mother and my brethren) For whosoever shall do the will of God, the same is my brother, and sister, and mother Mar 3:31-35 (R.V.).

Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, Depart hence, and go into Judea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world. For even his brethren did not believe on him. Jesus therefore saith unto them, My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up unto the feast: I go not up yet unto this feast; because my time is not fulfilled. Joh 7:2-9 (R.V.).

These citations from the Revised Version tell their own story. But all that sad story is foreshown in the prophetic psalms. For example: I am become a stranger unto my brethren, And an alien unto my mother’s children. Psa 69:8 .

(5) The triumphal entry into Jerusalem was welcomed by a joyous people shouting a benediction from Psa 118:26 : “Blessed is he that cometh in the name of the Lord” (Mat 21:9 ); and the Lord’s lamentation over Jerusalem predicts continued desolation and banishment from his sight until the Jews are ready to repeat that benediction (Mat 23:39 ).

(6) The children’s hosanna in the Temple after its second purgation is declared by our Lord to be a fulfilment of that perfect praise forecast in Psa 8:2 .

(7) The final rejection of our Lord by his own people was also clear in the psalmist’s vision (Psa 118:22 ; Mat 21:42-44 ).

(8) Gethsemane’s baptism of suffering, with its strong crying and tears and prayers was as clear to the psalmist’s prophetic vision as to the evangelist and apostle after it became history (Psa 69:1-4 ; Psa 69:13-20 ; and Mat 26:36-44 ; Heb 5:7 ).

(9) In life-size also before the psalmist was the betrayer of Christ and his doom (Psa 41:9 ; Psa 69:25 ; Psa 109:6-8 ; Joh 13:18 ; Act 1:20 ).

(10) The rage of the people, Jew and Gentile, and the conspiracy of Pilate and Herod are clearly outlined (Psa 2:1-3 ; Act 4:25-27 ).

(11) All the farce of his trial the false accusation, his own marvelous silence; and the inhuman maltreatment to which he was subjected, is foreshown in the prophecy as dramatically as in the history (Mat 26:57-68 ; Mat 27:26-31 ; Psa 27:12 ; Psa 35:15-16 ; Psa 38:3 ; Psa 69:19 ).

The circumstances of his death, many and clear, are distinctly foreseen. He died in the prime of life (Psa 89:45 ; Psa 102:23-24 ). He died by crucifixion (Psa 22:14-17 ; Luk 23 ; 33; Joh 19:23-37 ; Joh 20:27 ). But yet not a bone of his body was broken (Psa 34:20 ; Joh 19:36 ).

The persecution, hatred without a cause, the mockery and insults, are all vividly and dramatically foretold (Psa 22:6-13 ; Psa 35:7 ; Psa 35:12 ; Psa 35:15 ; Psa 35:21 ; Psa 109:25 ).

The parting of his garments and the gambling for his vesture (Psa 22:18 ; Mat 27:35 ).

His intense thirst and the gall and vinegar offered for his drink (Psa 69:21 ; Mat 27:34 ).

In the psalms, too, we hear his prayers for his enemies so remarkably fulfilled in fact (Psa 109:4 ; Luk 23:34 ).

His spiritual death was also before the eye of the psalmist, and the very words which expressed it the psalmist heard. Separation from the Father is spiritual death. The sinner’s substitute must die the sinner’s death, death physical, i.e., separation of soul from body; death spiritual, i.e., separation of the soul from God. The latter is the real death and must precede the former. This death the substitute died when he cried out: “My God, My God, why hast thou forsaken me.” (Psa 22:1 ; Mat 27:46 ).

Emerging from the darkness of that death, which was the hour of the prince of darkness, the psalmist heard him commend his spirit to the Father (Psa_31:35; Luk 23:46 ) showing that while he died the spiritual death, his soul was not permanently abandoned unto hell (Psa 16:8-10 ; Act 2:25 ) so that while he “tasted death” for every man it was not permanent death (Heb 2:9 ).

With equal clearness the psalmist foresaw his resurrection, his triumph over death and hell, his glorious ascension into heaven, and his exaltation at the right hand of God as King of kings and Lord of lords, as a high Driest forever, as invested with universal sovereignty (Psa 16:8-11 ; Psa 24:7-10 ; Psa 68:18 ; Psa 2:6 ; Psa 111:1-4 ; Psa 8:4-6 ; Act 2:25-36 ; Eph 1:19-23 ; Eph 4:8-10 ).

We see, therefore, brethren, when the scattered parts are put together and adjusted, how nearly complete a portrait of our Lord is put upon the prophetic canvas by this inspired limner, the sweet singer of Israel.

QUESTIONS

1. What is a good text for this chapter?

2. What is the threefold division of the Old Testament as cited by our Lord?

3. What is the last division called and why?

4. What is the object of the discussion in this chapter?

5. To what three things is the purpose limited?

6. What especially qualifies the author to meet the objections of the higher critics to allowing the New Testament usage of the Old Testament to determine its meaning and application?

7. What is the author’s conviction relative to the Scriptures?

8. What is the New Testament testimony on the question of inspiration?

9. What is the author’s suggested plan of approach to the study of the Messiah in the Psalms?

10. What the background of the Psalmist’s portrait of the Messiah and of what does it consist?

11. Give the substance of Paul’s discussion of man’s sinfulness.

12. What is the teaching of Jesus on this point?

13. What is the teaching relative to sacrifices?

14. What the nature, extent, and blessedness of the salvation to be wrought by the coming Messiah and what the four great elements of it as forecast by the psalmist?

15. What is the teaching of the psalms relative to the wondrous person of the Messiah? Discuss.

16. What are the offices of the Messiah according to psalms? Discuss each.

17. Cite the more important events of the Messiah’s life according to the vision of the psalmist.

18. What the circumstances of the Messiah’s death and resurrection as foreseen by the psalmist?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

XVI

THE MESSIANIC PSALMS AND OTHERS

We commence this chapter by giving a classified list of the Messianic Psalms, as follows:

The Royal Psalms are:

Psa 110 ; Psa 2 ; Psa 72 ; Psa 45 ; Psa 89 ;

The Passion Psalms are:

Psa 22 ; Psa 41 ; Psa 69 ;

The Psalms of the Ideal Man are Psa 8 ; Psa 16 ; Psa 40 ;

The Missionary Psalms are:

Psa 47 ; Psa 65 ; Psa 68 ; Psa 96 ; Psa 100 ; Psa 117 .

The predictions before David of the coming Messiah are, (1) the seed of the woman; (2) the seed of Abraham; (3) the seed of Judah; (4) the seed of David.

The prophecies of history concerning the Messiah are, (1) a prophet like unto Moses; (2) a priest after the order of Melchizedek; (3) a sacrifice which embraces all the sacrificial offerings of the Old Testament; (4) direct references to him as King, as in 2Sa 7:8 ff.

The messianic offices as taught in the psalms are four, viz: (1) The Messiah is presented as Prophet, or Teacher (Psa 40:8 ); (2) as Sacrifice, or an Offering for sin (Psa 40:6 ff.; Heb 10:5 ff.) ; (3) he is presented as Priest (Psa 110:4 ); (4) he is presented as King (Psa 45 ).

The psalms most clearly presenting the Messiah in his various phases and functions are as follows: (1) as the ideal man, or Second Adam (8); (2) as Prophet (Psa 40 ); (3) as Sacrifice (Psa 22 ) ; (4) as King (Psa 45 ) ; (5) as Priest (Psa 110 ) ; (6) in his universal reign (Psa 72 ).

It will be noted that other psalms teach these facts also, but these most clearly set forth the offices as they relate to the Messiah.

The Messiah as a sacrifice is presented in general in Psa 40:6 . His sufferings as such are given in a specific and general way in Psa 22 ; Psa 41 ; Psa 69 . The events of his sufferings in particular are described, beginning with the betrayal of Judas, as follows:

1. Judas betrayed him (Mat 26:14 ) in fulfilment of Psa 41:9 .

2. At the Supper (Mat 26:24 ) Christ said, “The Son of man goeth as it is written of him,” referring to Psa 22 .

3. They sang after the Supper in fulfilment of Psa 22:22 .

4. Piercing his hands and feet, Psa 22:16 .

5. They cast lots for his vesture in fulfilment of Psa 22:18 .

6. Just before the ninth hour the chief priests reviled him (Mat 27:43 ) in fulfilment of Psa 22:8 .

7. At the ninth hour (Mat 27:46 ) he quoted Psa 22:1 .

8. Near his death (Joh 19:28 ) he said, in fulfilment of Psa 69:21 , “I thirst.”

9. At that time they gave him vinegar (Mat 27:48 ) in fulfilment of Psa 69:21 .

10. When he was found dead they did not break his bones (Joh 19:36 ) in fulfilment of Psa 34:20 .

11. He is represented as dead, buried, and raised in Psa 16:10 .

12. His suffering as a substitute is described in Psa 69:9 .

13. The result of his crucifixion to them who crucified him is given in Psa 69:22-23 . Compare Rom 11:9-10 .

The Penitential Psalms are Psa 6 ; Psa 32 ; Psa 38 ; Psa 51 ; Psa 102 ; Psa 130 ; Psa 143 . The occasion of Psa 6 was the grief and penitence of David over Absalom; of Psa 32 was the blessedness of forgiveness after his sin with Bathsheba, the wife of Uriah; Psa 38 , David’s reference to his sin with Bathsheba; Psa 51 , David’s penitence and prayer for forgiveness for this sin; Psa 102 , the penitence of the children of Israel on the eve of their return from captivity; Psalm 130, a general penitential psalm; Psa 143 , David’s penitence and prayer when pursued by Absalom.

The Pilgrim Psalms are Psalms 120-134. This section of the psalter is called the “Little Psalter.” These Psalms were collected in the days of Ezra and Nehemiah, in troublous times. The author of the central psalm of this collection is Solomon, and he wrote it when he built his Temple. The Davidic Psalms in this collection are Psa 120 ; Psa 122 ; Psa 124 ; Psa 131 ; Psa 132 ; Psa 133 . The others were written during the building of the second Temple. They are called in the Septuagint “Songs of the Steps.”

There are four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents,” viz:

1. The first theory is that the “Songs of the Steps” means the songs of the fifteen steps from the court of the women to the court of Israel, there being a song for each step.

2. The second theory is that advanced by Luther, which says that they were songs of a higher choir, elevated above, or in an elevated voice.

3. The third theory is that the thought in these psalms advances by degrees.

4. The fourth theory is that they are Pilgrim Psalms, or the songs that they sang while going up to the great feasts.

Certain scriptures give the true idea of these titles, viz: Exo 23:14-17 ; Exo 34:23-24 ; 1Sa 1:3 ; 1Ki 12:27-28 : Psa 122:1-4 ; and the proof of their singing as they went is found in Psa_42:4; 100; and Isa 30:29 . They went, singing these psalms, to the Feasts of the Passover, Pentecost, and Tabernacles. Psa 121 was sung when just in sight of Jerusalem and Psa 122 was sung at the gate. Psa 128 is the description of a good man’s home and a parallel to this psalm in modern literature is Burns’s “Cotter’s Saturday Night.” The pious home makes the nation great.

Psa 133 is a psalm of fellowship. It is one of the finest expressions of the blessings that issue when God’s people dwell together in unity. The reference here is to the anointing of Aaron as high priest and the fragrance of the anointing oil which was used in these anointings. The dew of Hermon represents the blessing of God upon his people when they dwell together in such unity.

Now let us look at the Alphabetical Psalms. An alphabetical psalm is one in which the letters of the Hebrew alphabet are used alphabetically to commence each division. In Psalms 111-112, each clause so begins; in Psa 25 ; Psa 34 ; Psa 145 ; each verse so begins; in Psa 37 each stanza of two verses so begins; in 119 each stanza of eight verses so begins, and each of the eight lines begins with the same letter. In Psa 25 ; 34 37 the order is not so strict; in Psa 9 and Psa 10 there are some traces of this alphabetical order.

David originated these alphabetical psalms and the most complete specimen is Psa 119 , which is an expansion of the latter part of Psa 19 .

A certain group of psalms is called the Hallelujah Psalms. They are so called because the word “Hallelujah” is used at the beginning, or at the ending, and sometimes at both the beginning and the ending. The Hallelujah Psalms are Psalm 111-113; 115-117; 146-150. Psa 117 is a doxology; and Psalms 146-150 were used as anthems. Psa 148 calls on all creation to praise God. Francis of Assisi wrote a hymn based on this psalm in which he called the sun his honorable brother and the cricket his sister. Psa 150 calls for all varieties of instruments. Psalms 113-118 are called the Egyptian Hallel. They were used at the Passover (Psalm 113-114), before the Supper and Psalm 115-118 were sung after the Supper. According to this, Jesus and his disciples sang Psalms 115-118 at the last Passover Supper. These psalms were sung also at the Feasts of Pentecost, Tabernacles, Dedication, and New Moon.

The name of God is delayed long in Psa 114 . Addison said, “That the surprise might be complete.” Then there are some special characteristics of Psa 115 , viz: (1) It was written against idols. Cf. Isa 44:9-20 ; (2) It is antiphonal, the congregation singing Psa 115:1-8 , the choir Psa 115:9-12 , the priests Psa 115:13-15 and the congregation again Psa 115:16-18 . The theme of Psa 116 is love, based on gratitude for a great deliverance, expressed in service. It is appropriate to read at the celebration of the Lord’s Supper and Psa 116:15 is especially appropriate for funeral services.

On some special historical occasions certain psalms were sung. Psa 46 was sung by the army of Gustavus Adolphus before the decisive battle of Leipzig, on September 17, 1631.Psa 68 was sung by Cromwell’s army on the occasion of the battle of Dunbar in Scotland.

Certain passages in the Psalms show that the psalm writers approved the offering of Mosaic animal sacrifices. For instance, Psa 118:27 ; Psa 141:2 seem to teach very clearly that they approved the Mosaic sacrifice. But other passages show that these inspired writers estimated spiritual sacrifices as more important and foresaw the abolition of the animal sacrifices. Such passages are Psa 50:7-15 ; Psa 4:5 ; Psa 27:6 ; Psa 40:6 ; Psa 51:16-17 . These scriptures show conclusively that the writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.

QUESTIONS

QUESTIONS

1. What are the Royal Psalms?

2. What are the Passion Psalms?

3. What are the Psalms of the Ideal Man?

4. What are the Missionary Psalms?

5. What are the predictions before David of the coming Messiah?

6. What are the prophecies of history concerning the Messiah?

7. Give a regular order of thought concerning the messianic offices as taught in the psalms.

8. Which psalms most clearly present the Messiah as (1) the ideal man, or Second Adam, (2) which as Prophet, or Teacher, (3) which as the Sacrifice, (4) which as King, (5) which as Priest, (6) which his universal reign?

9. Concerning the suffering Messiah, or the Messiah as a sacrifice, state the words or facts, verified in the New Testament as fulfilment of prophecy in the psalms. Let the order of the citations follow the order of facts in Christ’s life.

10. Name the Penitential Psalms and show their occasion.

11. What are the Pilgrim Psalms?

12. What is this section of the Psalter called?

13. When and under what conditions were these psalms collected?

14. Who is the author of the central psalm of this collection?

15. What Davidic Psalms are in this collection?

16. When were the others written?

17. What are they called in the Septuagint?

18. What four theories as to the meaning of the titles, “Songs of the Steps,” “Songs of Degrees,” or “Songs of Ascents”?

19. What scriptures give the true idea of these titles?

20. Give proof of their singing as they went.

21. To what feasts did they go singing these Psalms?

22. What was the special use made of Psa 121 and Psa 122 ?

23. Which of these psalms is the description of a good man’s home and what parallel in modern literature?

24. Expound Psa 133 .

25. What is an alphabetical psalm, and what are the several kinds?

26. Who originated these Alphabetical Psalms?

27. What are the most complete specimen?

28. Of what is it an expansion?

29. Why is a certain group of psalms called the Hallelujah Psalms?

30. What are the Hallelujah Psalms?

31. Which of the Hallelujah Psalms was a doxology?

32. Which of these were used as anthems?

33. Which psalm calls on all creation to praise God?

34. Who wrote a hymn based on Psa 148 in which he called the sun his honorable brother and the cricket his sister?

35. Which of these psalms calls for all varieties of instruments?

36. What is the Egyptian Hallel?

37. What is their special use and how were they sung?

38. Then what hymns did Jesus and his disciples sing?

39. At what other feasts was this sung?

40. Why was the name of God delayed so long in Psa 114 ?

41. What are the characteristics of Psa 115 ?

42. What is the theme and special use of Psa 116 ?

43. State some special historical occasions on which certain psalms were sung. Give the psalm for each occasion.

44. Cite passages in the psalms showing that the psalm writers approved the offering of Mosaic animal sacrifices.

45. Cite other passages showing that these inspired writers estimated spiritual sacrifices as more important than the Mosaic sacrifices.

Fuente: B.H. Carroll’s An Interpretation of the English Bible

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.

How good and how pleasant ] Precious and profitable, sweet and delectable, , 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, (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.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

“A song of the ascents.” There is unity of blessing in that Hermon’s dew will fall on Zion.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Psa 133:1-3

1Behold, how good and how pleasant it is

For brothers to dwell together in unity!

2It is like the precious oil upon the head,

Coming down upon the beard,

Even Aaron’s beard,

Coming down upon the edge of his robes.

3It is like the dew of Hermon

Coming down upon the mountains of Zion;

For there the Lord commanded the blessinglife forever.

Psa 133:1 how good and how pleasant These adjectives (BDB 373 II and BDB 653 I) describe the intended experience of humans created in God’s image to be a community.

brothers Exactly to whom this refers is uncertain, see Contextual Insights, B.

dwell This noun (BDB 443 I) is related to the verb (DB 442) which means to sit (i.e., a fellowship meal), to remain (i.e., abide with), or to dwell (i.e., a place to live). It can be literal or metaphorical here.

Psa 133:2

NASB, NKJV,

NRSVthe precious oil

TEVthe precious anointing oil

NJB, JPSOAa fine oil

REB, LXXfragrant oil

The adjective (BDB 373 II) is the same one used in Psa 133:1 (i.e., good).

The noun oil (BDB 1032) can mean fat or olive oil. Because of the mentioning of Aaron’s anointing in Psa 133:2 -d, this refers to his special inaugural commissioning service (cf. Exo 29:7; Exo 30:25; Exo 30:30; Lev 8:12; Lev 21:10).

The High Priest of Israel was both a cultic figure and eschatological Messianic figure (cf. Zechariah 3-4). Therefore, he could symbolize

1. the unity of God’s OT people

2. the unity of all people made in God’s image

NASB, NKJVthe edge of his robes

NRSV, TEV,

NJB, JPSOAover the collar of his robes

REBthe collar of his vestments

LXXupon the fringe of his clothing

The meaning of the noun (BDB 804) is the interpretive issue. Literally it means mouth. It refers here to Exodus 28, which denotes a special collar of the High Priest’s robe/ephod that cannot be torn (i.e., a Hebrew symbol of grief). The interpretive question is how much oil was used? Is it a symbol of unity (i.e., ran over all his priestly attire)? Is this Psalm about the unity of groups of Israelites/Jews or all mankind (i.e., Psa 133:3 c)?

Just a note, there are two possible roots from which this word collar could be taken.

1. garment, clothing – (BDB 551)

2. measure – (BDB 551)

Psa 133:3 How is Mt. Hermon related to Mt. Zion?

1. unity of the Promised Land

2. unity of the tribes of Israel

3. unity of all people in an eschatological setting (i.e., does Psa 133:3 mean life here and now or life in an eschatological setting?)

dew of Hermon The dew on this highest mountain, easily seen from northern Israel, was very heavy and became an idiom for abundance. Mt. Zion, with YHWH’s blessings on their unity, would have similar abundant moisture.

forever This Hebrew term (BDB 761, see Special Topic: Forever [‘olam] ) must be interpreted in a specific context. The theological issue involves the OT sense of a possible afterlife. There is no doubt that by progressive revelation (i.e., the NT) the Bible as a whole clearly affirms this truth, but did the OT? I think so (i.e., Job 14:14-15; Job 19:25-27) but not always (i.e., Psa 23:5; Psa 27:4-6). However, even in the OT there is a hint of hope.

1. Enoch (Gen 5:24) and Elijah (2 Kings 2) are taken to heaven

2. in Psalms, cf. Psa 1:3; Psa 49:15; Psa 73:24

3. in Isaiah, cf. Isa 26:19

4. in Daniel, cf. Dan 12:1-4

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Title. A Song of degrees. Same as 120. The three subjects of the three Psalms of this last group are merged in blessing.

of David = by David. Hezekiah found this Psalm exactly suited for his purpose. David wrote it on the experience of a similar blessing of “unity, “when “all Israel” were united “as the heart of ONE MAN “(2Sa 19:9, 2Sa 19:14). It was the same with Hezekiah. Read 2Ch 30:5, 2Ch 30:6, 2Ch 30:11, 2Ch 30:18, and note the “ONE HEART” (Psa 133:12). See App-67.

Behold. The word of the Holy Spirit; as “yea” is of the Father; and “verily” of the Son. Note the Figure of speech Asterismos. App-6.

how good. This was manifested in 2Ch 30:25, 2Ch 30:26.

unity = one. The reference is to the “one man” of 2Sa 19:14 (David), and the “one heart” of 2Ch 30:12 (Hezekiah). Hebrew. yahad (not ‘ehad. See note on Deu 6:4. Compare Josephus (Antiquities ix. 13, 2).

Fuente: Companion Bible Notes, Appendices and Graphics

Psa 133:1-3

Behold, how good and how pleasant it is for brothers to dwell together in unity! ( Psa 133:1 )

How sad and tragic it is for brothers to dwell together in disunity. Oh, how we need to strive to maintain the unity of the body of Christ.

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 ( Psa 133:2 );

Now, the anointing with oil in the Old Testament when they sanctified Aaron towards the priesthood, they took oil and they poured it over him. And as they poured it over him, it ran down him, ran down his beard, dripped on down and on his skirts. It just… the anointing with oil was just taking a jar and dumping it out. Now in the New Testament it says, “Is there any sick among you? Let him call for the elders of the church, and let them anoint him with oil in the name of the Lord” ( Jas 5:14 ).

And now if we did it like they did in Bible days, we just come out with a pitcher of oil and pour it over the head of the sick. You’d really get then the implication of the anointing with oil. The oil in here is kicking back to the precious ointment that was upon the head, poured upon the head of Aaron. Ran down on his beard, even down to the skirts of his garments.

As the dew of Hermon, as the dew that descended upon the mountains of Zion: for there the LORD commanded the blessing, even life for evermore ( Psa 133:3 ).

What is so good? I mean, what is all of these pictures? It’s just picturesque of the goodness of men who dwell together in unity. How glorious it is to be able to gather together in love and in unity and just hey, all part of the family. What a beautiful experience. It’s incomparable. It’s fresh. It’s anointed. It’s alive. “

Fuente: Through the Bible Commentary

Psa 133:1-3

Psalms 133

THE EXCELLENCY OF BROTHERLY UNITY

This is the fourteenth of the so-called Pilgrim Songs, or Songs of Ascents. The superscription attributes the Psalm to David, but that superscription was omitted by the RSV, perhaps indicating some reluctance on the part of translators to accept David’s authorship. A tiny thing such as this points to the weakness of that version.

Leupold accepted the Davidic authorship, pointing out that, “The evidence against it is not convincing. Such things as the existence of Aramaisms in the text, often relied upon by the late-daters of Biblical books, are utterly worthless as evidence of date, as we have repeatedly emphasized.

Mitchell Dahood pointed out that, “Although wanting in the Targum and in some manuscripts of the LXX, the attribution of this Psalm to David is sustained in the Psalms Scroll of Qumran Cave 11. These are commonly described as the “Dead Sea Scrolls, and are discussed in Vol. IV of James A. Sanders book, Discoveries in the Judean Desert of Jordan (Oxford University Press, 1965).

In this light there is no excuse whatever for denying David as the author here.

As for the occasion, there are several guesses; but the most reasonable one, to us, is that of Matthew Henry. “Some conjecture that David penned this psalm upon the occasion of the union of all the Twelve Tribes when they met unanimously to make him king.

Psa 133:1-3

The Text of this Psalm

“Behold, how good and how pleasant it is

For brethren to dwell together in unity!

It is like the precious oil upon the head,

That ran down upon the beard even Aaron’s beard;

That came down upon the skirt of his garments;

Like the dew of Hermon,

That cometh down upon the mountains of Zion:

For there Jehovah commanded the blessing,

Even life forevermore.”

“For brethren to dwell together in unity” (Psa 133:1). To us it appears as ridiculous that some interpreters have tried to find in this a Biblical injunction recommending that married brothers live in the same dwelling with their parents. From the beginning, God has ordained that a man should “leave his father and his mother and cleave unto his wife” (Gen 2:24). Mixing multiple families under one roof is an impossible social device. “What is referred to here is a covenant nation of `brothers’ worshipping together in Jerusalem.

As Dummelow pointed out, “This exquisite gem of a song describing the blessings of unity was especially suitable as a Pilgrim Song, when rich and poor, priest and peasant, would fraternize on their pilgrimage to Jerusalem.

Quoting Hengstenberg, Delitzsch stated that, “David here brings to the consciousness of the church the glory of the fellowship of the saints.

“Like the precious oil on the head … of Aaron … that ran down on his beard … and skirt of his garments” (Psa 133:2). In Leviticus 8, are recorded God’s instructions to Moses for the anointing of Aaron the High Priest, who, by virtue of his office, is an Old Testament type of the Lord Jesus Christ.

Significantly, the anointing oil was poured upon the head of Aaron; and all of the scholarly disagreement about whether it ran down to his collar or the hem of his skirt is pointless. In all probability it ran all the way to the floor! Just try pouring even a small cup of oil on anyone’s head! There was an exceedingly important reason for this most generous pouring of oil on Aaron’s head. It symbolized in the Great Anti-Type the unlimited reception of the Holy Spirit by our Lord upon the occasion of his baptism.

Contrasting with this, of course, was the fact that the suffragan priests received no such treatment, the holy oil, in their anointing, being merely sprinkled upon their garments, not poured upon them. Those lesser priests, the sons of Aaron, are Old Testament types of Christians; and the great spiritual impact of these facts is that, “Although Christ was endowed with the unlimited possession of the Holy Spirit, Christians receive only a token gift.”

The mention here of that holy oil of anointing with its undeniable application as a symbol of the Holy Spirit is most significant. Brethren dwelling together in unity is possible only when such fruits of the Holy Spirit as love, joy, peace, goodness, longsuffering, kindness, faithfulness, self-control, etc. (Gal 5:22 f) are found among them. Where these are present, one finds a little breath of heaven on earth. Blessed indeed is such unity.

The mention of Aaron, the high priest here also has another significance, pointed out by Rawlinson. “He bore on his breastplate the names of the twelve tribes; so when the anointing oil was poured on his head, it ran down over all the tribes of Israel, stressing their oneness and unity.

“There Jehovah commanded the blessing” (Psa 133:3). Just as the blessings of God in the Old Dispensation were promised only to those who worshipped God in that city, the same truth prevails today in the fact that God’s promises are limited to those in “one place.” Where is that? An apostle has made it clear enough.

“Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with every spiritual blessing in the heavenly places, in Christ” (Eph 1:3).

“Jehovah commanded the blessing” (Psa 133:3). How do blessings Come? God commands them. The same truth is stated in Deu 28:8 and in Lev 25:31.

“Like the dew of Hermon that cometh down upon the mountains of Zion” (Psa 133:3). The geographical problem here lies in the fact of “Mount Hermon’s being a hundred air miles from Jerusalem. There are several possible solutions: (1) This is a figure of speech, meaning that very plentiful dew will fall upon Jerusalem, meaning that very plentiful dew will fall upon Jerusalem. (2) The cold breezes from Hermon actually produce heavy dew in Jerusalem. (3) the “dew of Hermon” is used in the same sense that Isaiah used the word dew in that prophecy (Isa 26:19) as a symbol of the resurrection and immortality. Dahood adopted this view, stating that, “The mention of `life forevermore’ at the end of the verse suggests some allusion to immortality in `the dew of Hermon.’

Commenting on the psalm as a whole, McCaw wrote that, “The falling of Hermon’s dew on Zion would be a miracle, and fellowship is a miracle of divine grace (Eph 2:11-22) wherein individual blessings are shared with mutual profit. Such fellowship (3b) is something God delights to bless, and is proof of the possession of life forevermore (1Jn 3:14).

To this writer, the great message of this little gem is the desirability of harmony and unity in the fellowship of the church. The fragmentation of Christianity is the most deplorable and discouraging aspect of modern Christendom. The architect of the church edifice which God enabled us to build in Manhattan depicted this fragmentation in a large fractured cross enshrined in the front window (57 feet high), designed by the noted Parisian artist J. Duval.

Just as that fractured cross is still beautiful, so Christianity, despite its fragmentation, despite its bitter disputes, anathemas and denunciations is still surpassingly beautiful. God has commanded us to keep the “Spirit of unity in the bond of peace”; but we cannot `keep’ that which does not exist. We can only look up to God in our helplessness and plead with Him to look upon us all with loving compassion and pity.

E.M. Zerr:

Psa 133:1. Pleasant is from a Hebrew word that means delightful and agreeable. A thing might be good and yet not delightful; or, it might be agreeable and delightful and yet not be a good thing. The Psalmist declares that it is both good and delightful for brethren to dwell together in unity. That word is from YACHAD and the following is the definition: “Properly a unit, i.e. (adverbially) unitedly.” –Strong. It is the word for “alike” in Job 21:26. the word is stronger than a mere “agreeing to disagree,” so as to present merely the appearance of unity. Such a condition is not acceptable to God. “Can two walk together except they be agreed?” (Amo 3:3) is a question that has a negitive answer implied. For a group of people merely to meet under the same roof does not constitute unity in the Lord’s sight. It can be accomplished only by all parties who are proposing to dwell together to agree on the teaching of God’s word as the bond of unity between them.

Psa 133:2. The comparison is to the sweetness of the olive oil and the great extent to which it was in evidence. The oil was used when Aaron was consecrated for the office of priest (Exo 29:7). David means that when brethren dwell together in unity of the Spirit it makes a situation of sweet consecration that is as agreeable to the mind as the olive oil was sweet to the eyes of those present.

Psa 133:3. Hermon is the highest mountain in Palestine and its summit is not attained by man. Yet the dew falls upon it which generally turns into snow and betokens an idea of freshness to the sight of people in the lowlands. The blessing of this snow on the mountains of Palestine, coming from the Lord upon humankind as a benediction of nature, was an illustration in the mind of David of the satisfying effect of the peaceful fellowship of loving brethren.

Fuente: Old and New Testaments Restoration Commentary

At last the pilgrims are within the city. After the long and toilsome march their feet actually stand within the city of God. The common impulse of all has been the desire to reach the dwelling-place of Jehovah, and to worship before His face. This desire has brought them together, and in this nearness of souls gathered by a common purpose there is a new blessing, and of that they sing. In finding Jehovah they have found each other, and as a result of common loyalty to Him, a new social order has been created.

Under two figures the singer describes the blessedness of this order. It is like the holy anointing oil. It is like the dew of Hermon. The former suggests joy and richness of experience. The latter describes the freshness of renewal of all life. The source of the new joy is recognised, Jehovah commanded the blessing. The first matter of importance in individual life is ever that of seeking fellowship with God. When this is sought and found, there always follows the realisation of the fellowship of the saints. All lack of union among ourselves is due to failure to realise our union with God.

Fuente: An Exposition on the Whole Bible

Unity Is of God

Psa 133:1-3; Psa 134:1-3

The word Behold suggests that some special manifestation of unity was taking place under the psalmists eyes, perhaps in connection with some great religious festival; or David may have composed it to celebrate the healing of the breach after the death of Ishbosheth. We must not only be one in Gods purpose, but must be willing to dwell together, that is, to manifest our unity in outward action. For the precious oil see Exo 30:20-38 and 1Jn 2:27. Our Lord was anointed with the Holy Spirit, and we may share in His Pentecost, Luk 3:21-22; Act 2:33.

Psa 134:1-3. The last of the Songs of Degrees. It may have been addressed to the priests who came on duty after the offering of the evening sacrifice. There was evidently a band of choristers and others who were on duty while Jerusalem slept. The psalm ends with the reciprocal blessing of the watchers on the retreating crowds; commending them, during the hours of darkness, to the care of the Lord of heaven and earth.

Fuente: F.B. Meyer’s Through the Bible Commentary

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.

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.

Fuente: The Sermon Bible

A Song of degrees of David

See title note; (See Scofield “Psa 120:1”).

Fuente: Scofield Reference Bible Notes

Unity

Behold, how good and pleasant it is

For brethren to dwell together in unity.Psa 133:1

1. Herder says of this exquisite little song that it has the fragrance of a lovely rose. Nowhere has the nature of true unitythat unity which binds men together, not by artificial restraints, but as brethren of one heartbeen 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 falls not only on the lofty mountain-peaks but on the lesser hills, embracing all and refreshing all with its influence.

2. 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 the 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 other games were to the Greeksat 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 it must have greatly helped the various classes of pilgrimsthe spiritual and secular authorities, the rich, the poor, the citizen, the peasant, and the widely divided members of the great Diasporato feel themselves united with each other and with Jehovah.

I

The Secret of Unity

There are innumerable ways in which we are bound together in life. There are ties of relationship or of friendship, nearer or more distant, of class and occupation, of common tastes, of personal likings, of religious feeling, of natural affection. There is that higher tie by which men are united in the endeavour to become better and to live above the world. There is still a higher union which, in our imperfect state, may be thought visionary or impossible, when the wills of men meet in God, and they know no other law or rule of life than His will. Yet there have been those in whom such a unity of the human and the Divine has really existedit might exist in any of us. All these unities have in them elements of diversity arising out of circumstances or character or education. And to preserve the one in many (as the ancient philosopher would have said) is the first duty of any society, of mankind, of a family, a school, a college, a church, a nation.

1. A common life binds together the members of a family. A common life is the basis of the unity of a nation. Yet these can but illustrate the far more complete and searching unity of those, who, having the common lifethe sublime, spiritual, eternal life in Christcome together into the fellowship of the Christian Church. They are one in bonds that are eternal; one by no mere accident of natural birth, or social place; one in ways that cannot pass with the changing fashions of the world. They are one as being born again of the Spirit; as being created anew in Christ Jesus; as being quickened from the death of trespasses and sins; as being bought, not with corruptible things as silver or gold, but with the precious blood of Christ. Their common life in Christ breathes one common atmosphere, and feeds on one common food, and finds expression in one common want. They breathe in the smile of Christs acceptance, and the knowledge of Christs will. They feed on Christs provision of grace. They want, above all things, Christs honour. So they are one in the unity of their common life.

We can form mechanical unions. We can bind wood and iron and gold and silver together. Each object that enters the combination retains all the qualities peculiar to it. There is union is such combinations but not unity. Gold is the same in all parts of the universe. It is the same in all ages and in all worlds. The same is true of all Christians. They are begotten of God; they are possessed of His nature; they are one in mind and in heart. They are one in spite of the flight of time. Christians of the first century and of the last and of all intervening centuries form one community. They are one in spite of space. Christians in all parts of the world, those that speak different tongues and have different manners and customs, are one flock, even as they are all tended by one Shepherd. They are one in spite of all differences, physical, mental, social, and spiritual. They are children of one Father, and they constitute the one household of the faith.1 [Note: A. MLean, Where the Book Speaks, 231.]

2. There is unity in diversity. You cast your eye over a landscape, and your heart rejoices in the harmony unfolded from the scene before you, yet there is everywhere a difference in manifestation. In the beauty and grace of the forms which you see, in the spirit which insensibly reveals itself to you from wood and stream, lake, meadow, and mountain-side, you feel the sense of oneness. One Mind has evidently planned all this. One Hand, through whatever channels of physical force, has manifestly moulded all this. Yet, when group by group and item by item, you turn your eye and thought upon the objects of this landscape, you note how wide the difference is between the one and the other. May it not be thus also with the Church of the living God? May not the blessing of Divine grace rest, and the sweetness of brotherly unity abide, equally upon the hills of Gods universal Zion, whether they tower from the north in the peaks of Hermon or roll away southward to the mountains round about Jerusalem?

As no two blades of grass are exactly alike, so no two minds are capable of looking at any truth in precisely the same light. Queen Elizabeth could not get her ministers to agree among themselves as to a certain policy. She took half a dozen watches and started them all at the same time. After a while some lagged behind, others shot forward; no two kept together. Ah! said she, I may well give up trying to make my ministers agree, when I cannot get half a dozen watches to keep time together. But nature has unity in the most varied diversity. No two atoms in the countless number that make up our globe are exactly alike, yet they make up an entire world. No two drops in the sea are probably alike in weight and form, yet they all unite to make up one sea. No two sands are identical, still they all unite to make up one shore. Behold here is unity in diversity. Taking a broad view

The Churchs one foundation

Is Jesus Christ her Lord:

She is His new creation

By water and the word.

The foundation is one; the stones built on the foundation are as varied as can possibly be; but they all unite to make one building. Much, then, as we may vary in things non-essential, is there not a common basis on which all Christians can unite on things essential?1 [Note: O. F. S. P. Jenkins.]

3. Unity does not obliterate individuality but gives room for its free development. A living organism, such as the body of man or any other animal, is not merely a unity of parts, each of which fulfils a function necessary to the rest, so that the brain, heart, lungs, the various members and organs, have absolutely no separate or separable existence or life, so that each lives in and by the rest, their life its life, its life not its own but theirs; but, more than that, it is a unity which, unlike that of the machine, the parts themselves feel, so that each suffers in the injury or suffering, is happy with the happiness and well-being, of the rest. The closer and more integral oneness is not attained at the cost, but rather by the more intense development, of individual distinctiveness. Each member and organ is itself, attains to the richest development of its individual nature, gains itself, so to speak, only where it surrenders itself, its whole being and activity, to the unity in which it is comprehended. If it begins to act for itself, to seclude itself, to display any independent phenomena, any slightest movement that is not conditioned by the organism to which it belongs, the isolation is fatal. And if it is entirely separated from the rest, if it ceases to be permeated by a life that is other than its own, the severed limb or dissected organ loses its whole reality and worth, and becomes mere dead matter.

In the last year of his life, the Bishop wrote to Dr. Guinness Rogers, one of the best known of the leaders of English Nonconformity: To me it is the most painful proof of our inadequate hold on the principles of Christianity that the profession of those principles should be a cause of disunion and bitter feeling. Attempts to remedy this fail because they conceive unity as something external and structural. When we look at the development of the world, we see increasingly varied opinions kept within useful limits by a general sense of the common welfare. I can conceive of a Christian commonwealth, consisting of bodies of believers each with opinions of their own about matters of organization, understanding one another, and respecting one another, yet conscious of a common purpose, which transcends all human methods. An Italian friend of mine quoted in a letter a saying of a Greek Bishopthat our systems were necessary protections against the storms of the world, but though the walls might be thick below, they all opened to the same heaven.1 [Note: Life and Letters of Mandell Creighton, ii. 472.]

II

The Realization of Unity

1. The Psalmist gives us two figures. Both are peculiar, and perhaps difficult for us to understand; but both are very expressive to the Eastern mind. They are the figures of the oil and the dew. Brotherly unity is like the precious oil upon the head, that ran down upon the beard, even Aarons beard; that came down upon the skirt of his garments. Brotherly unity is like the dew of Hermon, that cometh down upon the mountains of Zion. Evidently in each of these figures the pervading, spreading, and beautifying influence of the sympathetic spirit is represented. 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.

(1) Like the precious oil.Easterns perfumed themselves with fragrant oils, much as we do now with scented spirits; and the idea of the ointment spoken of would come home better to us if it were called scent. The fragrant oil used to prepare the high priest for his solemn duties was made by special injunction from God, and the smell of it was strong and delightful. Poured on Aarons head, it ran down his face and neck, touched the collar of his robe, and spread its fragrance to its very edge, and the whole place was filled and sanctified with the delightful Divine odours. So, pour down on any family, or Church, the sweet-smelling oil of unity, peacefulness, mutual bearing and forbearing, and brotherly love, and it will flow down over the whole body, adorning every member, and making every one a centre of fragrance and a fount of blessing.

The emblem is felicitous by reason of the preciousness, the fragrance and the manifold uses of oil; but these are to be taken into account only 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 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.

Luther says, 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 garments, 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.

(2) Like the dew of Hermon.In this figure the same idea is preserved. The dew touches first the head, the high hill of Hermon, but it descends to the lesser hills of Zion, and spreads its refreshing influences over mountain-side and vale. Dew is the emblem of Divine grace and blessing, so it may well be used as a figure for the special grace of brotherly unity. Wherever that gracious dew falls, the dry families, the dry churches of Zion, are surely nourished and refreshed.

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 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.1 [Note: A. Maclaren.]

2. The Spirit of unity needs to be cultivated. The unity of brotherly love will never become general, still less perfect, until we have all come to love God our Father supremely, with all our hearts, never until we see that the next great law which He wishes us to keep is to love one another as brethren, as all children of the same family as ourselves, until we see that only by loving one another can we possibly prove our love to Him. So that the more we love God the more we shall love one another, because that is the only way in which we can possibly please Him or be worthy of our high calling as His sons and daughters; moreover, this is the only way by which to know Him truly. And in the cultivation of sympathy with others we develop our own higher selves.

Personality has no existence except in and through fellowship. So we who believe that there is a vital distinction between persons and things, and that persons are made in the image of God, and are redeemed by Him in order that they may be restored to His likeness, cannot acquiesce in any permanent separation from the innermost law of Gods own life, which unveils to usas far as we can discern itpersonality perfected in and through fellowship. Each time that we proclaim our belief in the doctrine of the Trinity we bind ourselves afresh to try to learn the Divine secret which must be true, not only within the Godhead, but of all human personalities called into being by Him. It may well be that we are placed on earth on purpose to learn this lesson of communion and fellowship one with the other, with the laws which govern it, and with the hope for our race bound up in it.

The recently published journals of Scotts Last Expedition supply precisely the illustration that we need. That expedition consisted of sixty-five members, thirty-two of whom were connected with the ships crew and thirty-two formed that party, who, with him as leader, landed and lived together in that ice-bound region, five of them fighting their way over the 800 miles which separated them from the goal of their ambition. It is worth noting that this intrepid body were representative of many interests. If capitalists had contributed large sums of money for the privilege of taking part in it, no less had labour its representatives in those whose chief recommendation consisted in their capacity for hard work. Art, as well as science in several branches, was ably represented among them; some were of the learned professions, while others could be described as unlearned and ignorant men. Both the great services, the Navy and the Army, made characteristic contributions in the men of grit and character who represented them. Only those who have read the journals can realize the abundant excuses which might have been put forward had dissension and diversity of opinion broken out among them. But what do we read in Captain Scotts own words?Never could there have been a greater freedom from quarrels or troubles of all sorts. I have never heard a harsh word or seen a black look. It is glorious to realize that men can live together under conditions of hardship, monotony, and danger, in such bountiful good-comradeship and harmony. While on board, we read, Not a word of complaint or of danger has been heard, and the inner life of our small community is very pleasant to think upon, and also very wonderful considering the small space in which we are confined. In the hut during the weary months from January to November, 1911, Captain Scotts many references to their unity may be summed up in the following striking witness of it: I am very much impressed with the extraordinary and genuine cordiality of the relations which exist among our people. I do not suppose that a statement of real truththat is, there is no friction at allwill be believed. It is so generally thought that the many rubs of such a life as this are quietly and purposely sunk into oblivion. With me there is no need to draw a veilthere is nothing to cover up. There are no strained relations existing here and nothing is more emphatically evident than the universal amicable spirit that is shown on all occasions. Here, then, it will be granted that men found it a good thing for brethren to dwell together in unity; but the question arises how was it done? The answer may give us at least an indication of the remedy to meet our own need. It was their unbounded belief in their leader. Each and all found their unity in subordinating their will to his. They were not of the same mind, still less were they of the same opinion, but they were all like-minded in this respect, to quote the distinction which Bishop Creighton made in commenting on St. Peters analysis, Be ye all like-minded, sympathetic. Although there were moments when the Commanders decision caused terrible disappointment to individuals and groups of individuals, yet we read that they took it very well and behaved like men. Secondly, enduring hardness was common to them all, leader and followers alike. They found themselves bound together in an inhospitable region, bent on achieving a difficult enterprise, each needing help, each rendering it in turn. Under these conditions they learnt how to live in an atmosphere of constant self-sacrifice, and the division and disunion which so often arises from unconscious self-assertion, rooted in self-will, must have been, as it were, frost-bitten at its very beginning and allowed to perish. Even greater proof of their possession of the virtue of self-repression was given by the magnanimity with which they met their disappointment at discovering that rival explorers had outstripped them. There was no little-mindedness, though natural disappointment, at realizing that, while the victory had been won, yet the pre-eminence and priority of being first belonged to their competitors, not to themselves. This most difficult lesson of learning to rate the triumph of a cause higher than the triumph of personally achieving it was not the least of the hardships by which they were tried and tested and not found wanting. Again, they had, and realized that they had, the eyes of the nation upon them, and not of one nation only, but of the whole civilized world. The interest taken by the whole world in the news of the fate of the five heroic men who laid down their lives for their cause proved the tension and suspense with which they were being watched. These men were, and felt themselves to be, trustees of the national honour and national traditions. It was therefore true instinct which led their leader not only to plant his countrys flag at the South Pole, but also at the hour of his death to ask that a portion of that flag might be handed to his Sovereign, for he and his companions had earned the right to be regarded as representatives of the Empire.1 [Note: Canon Bickersteth, in The Guardian, Jan. 30, 1914.]

III

The Blessings of Unity

For there the Lord commanded the blessing, even life for evermore. Does this mean for the individual simply a life that is to be endless? In the light of the whole Psalter one may answer No. For ever in the Old Testament has a relative sense, which has in each particular case to be separately investigated. If it were simply endless life, we might be encouraged to think of Gods blessing as continuous prosperity in outward circumstances. It is altogether better to have that kind of blessing from God changeable, because our circumstances cannot remain long the same, and the relation of circumstances to us, and the influence of circumstances on us, are constantly varying. If God were to imprison and fix one set of circumstances for ever, and give us to choose which we would have thus fixed, we should be hopelessly puzzled, and God would be doing us no kindness. People talk about for ever and everlasting, without thinking to what alone those terms can be applied, if they are to represent any real blessing to us. The entire sphere of the sensual cannot be for evermore. It is of its very nature that it begins and ends. The fashion of this world passeth away. It is life that is for evermore. It is the spiritual being that man is that lives for ever. It is the spiritual character that man wins that abides for ever. And helping him to win that character is the blessingthe life for evermore which God bestows.

1. With Christian unity there comes peace. In the Psalmists days brotherly unity brought peace. Benjamin ceased to ravin as a wolf, and Ephraim no longer vexed Judah. The civil strife of the land ceased, and peace flowed like a river. It is so always when Christian unity gains its holy power. Strife fails. Brotherhood hangs up the needless sword and shield and spear. Brotherhood soon forgets all jealousies, and ceases to practise the arts of war. Brotherhood makes mutual injury impossible. Brothers bear one anothers burdens. Brothers in Christ follow peace with all men, and holiness. Brothers have one great anxiety, that, if it be possible, they may see eye to eye, and be of one mind in the Lord. Unity ever brings with it peace.

As a basis of Christian fellowship and fully acknowledged brotherhood, we hold that nothing more is necessary than evidence of unfeigned faith in the Lord Jesus Christ. Unum corpus sumus in Christo. That is enough: Christ is all and in all. But, so far, we seem to be getting farther and farther from a union that is manifest to the world. A great ecclesiastical organization is a visible thing; uniformity, though less impressive, is yet quite easily observed; even a creed is something that can be made visible after a fashion by the use of the press; but this faith in Christ withdraws the essential unity so entirely into the spiritual region that the world cannot be expected to follow it there and find it out, and be any the wiser or better for it. It remains, then, to show how this unity of faith in Christ can be made manifest to the world. And here it will be safe to go to the Apostle Paul. Neither circumcision, he says, nor uncircumcision, but faithso far so good, and what next? Faith working through, love. Here we have the transition from the invisible to the visible. The faith which links each Christian to Christ is unseen by men, but the love which is the result of it, need not, cannot in fact, be concealed from them, if it is there in force. And every effort should be made to promote the love among Christians, and to induce them to avail themselves of all means within their reach, not only of cherishing it in their hearts, but also of expressing it in their lives. There has been progress in this direction too, very marked and happy progress, in recent years; but there needs to be a much larger development and fuller expression of this Christian affection before much impression can be made on an unbelieving world. It must, in fact, be so marked and remarkable as not only to compel attention, but to oblige those who observe it to ask the questions, How can it be? Whence has it come? No one can say that this point has yet been reached.1 [Note: J. Monro Gibson, Christianity According to Christ, 102.]

2. Unity brings pleasantness. Behold, how good and how pleasant it is! Unity puts graciousness and beauty upon a community or a church, so that men think it pleasant to look upon. Unity is a bloom upon the fruit, sunshine upon the landscape, polish upon the diamond, health upon the face, morning glow upon the flowers, tone in the voice, and deep clear blue in the vast sky. Unity tints a family, a church, an enterprise with pleasantness. How pleasant for brethren to dwell together in unity!

It is related of the Duke of Wellington, that once when he remained to take the sacrament at his parish church, a very poor old man went up the opposite aisle, and, reaching the communion table, knelt down close by the side of the duke. Some one (probably a pew opener) came and touched the poor man on the shoulder, and whispered to him to move farther away, or to rise and wait until the duke had received the bread and wine. But the eagle eye and quick ear of the great commander caught the meaning of that touch and that whisper. He clasped the old mans hand, and held him, to prevent his rising, and in a reverential undertone, but most distinctly, said, Do not move; we are all equal here.1 [Note: R. Tuck.]

3. Unity is the secret of prosperity. Divided, men ever fail, but united, they become more than conquerors. The strands of a rope will not hold a child from falling. Knit them together, twine them about each other, and they will hold the great ship to her moorings. United, God gives prosperity. It shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. God withholds His blessing until the cry that rises to Him is the united cry of land and sky and crops and men.

During the siege of the legations in Peking national lines and religious lines were forgotten. In the presence of the infuriated Boxers all felt that they were one and that their salvation depended upon their standing together. Protestant and Catholic and Greek were one for the time. During the siege wherever the line was hard pressed there the defenders rallied, regardless of what nationality held the hard pressed point, because a failure at one point meant a failure at every point. One of the interesting incidents of the siege was connected with the international gun. This was an old English six-pounder. It was mounted on an Austrian carriage; it was loaded with German powder and Russian shells; it was fired by the trained hand and eye of an American gunner. Had it not been for the spirit of unity that prevailed in that most critical period all must have perished.1 [Note: A. McLean, Where the Book Speaks, 239.]

4. Unity gives power. Our Lord evidently had a profound idea of the value and power of unity among His disciples. In His last prayer observe what He seemed most to desire for them: That they all may be one; as thou, Father, art in me, and I in thee, that they also may be in us: that the world may believe that thou hast sent me. As soon as a church was gathered, the spirit of concord seemed to be a necessary feature, which appeared without being forced. These all continued with one accord in prayer and supplication. They all continued daily with one accord in the temple, etc. Writing to the churches the Apostles evidently think that brotherly unity is of the utmost importance to the prosperity of those communities. They constantly urge its preservation. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you. I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment. We, being many, are one body in Christ, and every one members one of another. Be kindly affectioned one to another with brotherly love; in honour preferring one another. I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord. Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled. Let brotherly love continue. But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another. Endeavouring to keep the unity of the Spirit in the bond of peace.

The dew-drop, we are told, has within it a latent thunderbolt, yet it melts away into the corolla of the wild flower, and does its gentle work of nurture so silently that no ear can mark it. There are many men, and yet more women, who sink mildly into the earth-currents of life like a dew-drop, who have latent thunder enough within them to shake society if it should once go forth in that wise. But would their power for good be thereby any greater? Is not that a false estimate of moral forces which measures them by the noise and stir, the flash and thunderous echoes, which result from their exercise? Are not gentleness and repose, after all, the mightiest powers? Let those who love and choose to have their words distil as the dew remember that in the silent, unobtrusive acts of daily life they may be treasuring up in other hearts forces which in their final outcome will give countless blessings to the world.1 [Note: H. C. McCook, The Gospel in Nature, 55.]

No mere coincidence of opinion or of practice in other directions can be compared in uniting power with devotion to our Lord Jesus Christ. Even now, amidst all our outward schisms, and all our inward alienations from each other, it makes our hearts burn within us to speak together of Christ. At such momentsof course I mean where the love of Christ is seen to be genuine and single-heartedwe feel impatient of those miserable barriers which have erected themselves between us to defeat or to delay His purposes. We are conscious of being really one, and feel that it is a shame that that unity should not be allowed to have its open and glad expression. What right have divergences of opinion or practice by which either party intends only the promotion of the cause of Christ to interrupt ecclesiastical unity between those who love each other for the love that both bear to Him? In the ancient days the love of Christ was confessed to be the internal principle of Christian unity. Grace be with all them who love the Lord Jesus Christ in sincerity: so St. Paul ends the great Epistle which displays the glories of the one holy Church. It is adoring love of Christ which is the true fundamental article of the Christian creed. It may co-exist with many mistakes, many superstitions, many blindnesses; and Christians may well be patient with these, while seeking to increase that central love which, in its natural and healthy action, will at last dispel them. If the persons be Christians in their lives, and Christians in their professionI would heartily adopt the glowing words of Jeremy TaylorIf they acknowledge the Eternal Son of God for their Master and Lord, and live in all relations as becomes persons making such professions, why then should I hate such persons whom God loves and who love God, who are partakers of Christ and Christ hath a title to them, who dwell in Christ and Christ in them, because their understandings have not been brought up like mine have not the same opinions that I have, and do not determine their school questions to the sense of my sect or interest? God grant that we may so prize and exalt Christ above all, extol and magnify His person so incomparably over all, that the common devotion to Him may annul and bear down the divisions which keep us asunder, and make us again to be outwardly one as He left His first disciples one, until we reach that yet richer and Diviner unity which was to be the reward and consummation of abiding in the fellowship which He established.1 [Note: A. J. Mason, The Principles of Ecclesiastical Unity, 64.]

Literature

Jowett (B.), Sermons Biographical and Miscellaneous, 338.

McCook (H. C.), The Gospel in Nature, 45.

Maclaren (A.), The Book of Psalms (Expositors Bible), iii. 355.

Pentecost (G. F.), Bible Studies: Mark, and Jewish History, 305.

Simpson (J. G.), Christian Ideals, 93.

Voysey (C.), Sermons, xxviii. (1905), No. 29; xxxiii. (1910), No. 9.

Christian World Pulpit, xiv. 281 (R. Tuck); lvii. 279 (R. A. Armstrong).

Church of England Magazine, xxix. 24 (T. Preston).

Church of England Pulpit, xl. 268 (O. F. S. P. Jenkins); liv. 19 (G. P. Horne).

Church Pulpit Year Book, 1905, p. 138 (M. Woodward).

Guardian, lxix. (1914) 139 (S. Bickersteth).

Sunday Magazine, 1893, p. 643 (B. Waugh).

Fuente: The Great Texts of the Bible

how good: Psa 122:6-8, Gen 13:8, Gen 45:24, 2Sa 2:26, 2Sa 2:27, Isa 11:6, Isa 11:9, Isa 11:13, Jer 32:39, Joh 13:35, Joh 17:21, 1Co 1:10, Eph 4:3-6, Phi 2:2-5, Heb 13:1, 1Pe 3:8, 1Jo 3:14-19

together: Heb. even together

Reciprocal: Gen 43:29 – God Exo 26:24 – and they shall be coupled together above Exo 36:10 – General Exo 36:29 – coupled Rth 2:4 – And they Job 1:4 – sent and called Pro 15:17 – General Zec 11:7 – one Mar 3:25 – General Mar 9:50 – have peace Act 2:1 – they Act 7:26 – ye are Rom 12:10 – with brotherly love Rom 14:19 – follow 1Co 6:6 – brother Phi 1:27 – that ye Phi 2:1 – if any comfort Phi 4:2 – that Col 2:2 – being 1Th 4:9 – touching 1Th 5:13 – and be Heb 12:14 – Follow

Fuente: The Treasury of Scripture Knowledge

CHRISTIAN UNITY

Behold, how good and how pleasant it is for brethren to dwell together in unity.

Psa 133:1

Some things are good, but not pleasant; others are pleasant, but not good; it is not easy to combine the two qualities; but in unity both converge; pleasantness and the highest good. This our Lord intended for His Church; this He prayed for (see St. Joh 17:21).

Christ did not come down from heaven simply to unfold a revelation of Gods love by His atoning death, and then return, leaving the Gospel leaven to work its own way in the world. He founded a visible kingdom, and called men out of the world to be its subjects. (Hence, Ecclesia, called out, everywhere translated Church.) It was for this Ecclesia, this universal body of His baptized people, that He prayed. Therefore it behoves all Christians seriously to lay to heart the great dangers we are in by our unhappy divisions.

I. We must deplore the uncharitable spirit amongst ourselves.United to our Lord, and through union with Him to one another, by baptism, confessing the Faith once delivered to the saints, and handed down in the creeds; ministered to by the same priesthood; worshipping in the common language of the Liturgy, kneeling side by side at the same altars, and receiving, verily and indeed, the same Blessed Sacrament; we ought to be more lovingly united. We be brethren, and the points of divergence are infinitesimal with the great body of truth which we hold in common.

II. As we look round we are startled and ashamed at the number of sects into which our common Christianity is subdivided.The most glaring fault of the nations religious life is the easy indifference with which men break away from unity and create new communitiesbetween two hundred and three hundred different religious sectsand the number grows! Do Christians attach no meaning to our Lords Prayer? or do the indurating effects of habit deaden our sensibilities, and make us impervious to the taunt that England has one dish and a hundred sauces?

III. Taking a wider survey of Christendom, we find the Churches of the East and West have mutually excommunicated each other, and the Anglican Church stands apart from both. History of rupture of some ten centuries since cannot now be discussed, but the Reformation made no break in the historical continuity of the Anglican Church. There was no destruction of an old and setting up of a new Church. Unable to obtain redress of doctrinal abuses, the English Church reformed herself. Our Church, when she recovered her independence, did not sever herself from Western Christendom; Rome caused the schism. The real obstacle still to reunion is the prevailing ambitious claim to lordship over Gods heritage by the Bishop of Rome.

IV. It is an awe-inspiring thought that the divisions of Christendom are delaying the return of the Churchs Head, and the fulfilment of the prediction: The kingdoms of this world shall become the kingdoms of our God and of His Christ.

There can be no more God-like aim than to seek to restore the Churchs broken unity. Disunion is weakness. We can individually do little beyond praying that it may please God to give to His Church, Unity, Peace, and Concord. But we may minimise our differences, magnify our points of agreement, eschew elements of bitterness; the obstacles seem insurmountable; but the things which are impossible with men are possible with God, and we may be sure our Lords Prayer cannot ultimately fall to the ground. The day will come when the reunion of divided Christendom will impart new life to missionary enterprise, and will be the signal for completing the conversion of the world.

Canon M. Woodward.

Illustration

The last of the Songs of Degrees, as well as of the second series which we have traced from Psalms 130. It presents three characteristic features of the position and occupation of the servants of the Lord. First of all, theirs is service in the night time; secondly, it is spiritual service, prayer, and praise; thirdly, it is expectant service, looking for that blessed hope, the Lord blessing His people out of Zion.

Fuente: Church Pulpit Commentary

The Priestly Mediator’s service.

A song of the ascents: of David.

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.

Fuente: Grant’s Numerical Bible Notes and Commentary

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.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

The occasion of this short but beautiful psalm is not named; yet it is thought to have been written when the tribes, after a civil war of seven years with the house of Saul, came together, and made David king; when the princes, the altar, and the throne gave each other the hand. How pleasant to see a nation thus of one mind!

Psa 133:2. It is like the precious ointment, of very exquisite perfume, which Moses commanded to be prepared, and richly poured upon the frontlets of the head of Aaron. Exo 30:25-30.

Psa 133:3. As the dew of Hermon, a high hill, thirty miles east of Jerusalem: [and as the dew] these four last words are printed in italics, in our bibles, to show that they are not in the Hebrew text; neither are they in the Greek, nor in the Latin. Both Jerome and Montanus read, Sicut ros Hermon, qui descendit in montem Sion. As the dew of Hermon which descended on mount Zion. The sense is injured by making a double rain. Whoever first foisted those four words into his version, was ignorant of meteorology. When the experienced Hebrew saw the morning dew spread on all the ground, he said, the sun will gain the ascendancy, and we shall have a hot day; but when he saw the cloud on Hermon, he augured rain on Zion, and all the happy land; and with the rain he augured the continuance of all the promised blessings, long and happy life; yea, by association, life eternal.

REFLECTIONS.

The Hebrew families had at the first a spacious lot of land; but if the family multiplied, those lands by frequent subdivisions would become small. Hence the brethren dwelt together; and when they lived in peace and love it was a high commendation, and consequently fit to express that union of heart and hope which makes the whole church of Christ become one spirit in the Lord. A thousand smiles, a thousand joys, a thousand comforts are consequent on a society being like the primitive church, all of one heart and of one soul.

It is like the precious ointment, or the fragrant oil poured on the head of Aaron, and the princes, which was figurative of the grace of the Holy Spirit, which alone can qualify men for sacred offices. It ran downto his skirts. In like manner, divine grace overflowing the soul of a father, shall run down upon his children, even the anointing and heritage of the Lord. So also will the Lord ever raise up young converts in the church, as fruitful branches to perpetuate the beauty of Zion.

This unity was good and pleasant as the dew of Hermon, a mountain east of Jerusalem, and near the Jordan. When the dews lay long on the ground, the husbandman would expect another sultry day; but when he saw the summit of Hermon enshrouded with a cloud, he knew it would soon fall with blessings on the hill of Zion, and on all the land. So unity of heart and fervour of spirit is the way for the cloud of pentecost still to descend anew on his parched people, and make his Zion as the garden of Eden; yea, to bless her with life for evermore. Oh Lord, save us from all strife, and grant us this good and pleasant thing.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

CXXXIII. Fraternal Love.The general sense is clear, but it presents difficulties due to the intrusion of glosses. The unity spoken of here is the special good-will which becomes those who join in Temple worship. It is compared to precious oil with which Aaron was consecrated (Lev 8:30), and which was used in such abundance that it streamed from his beard to the collar of his vestment. Next this fraternal unity is compared with the life-giving dew (p. 29) which falls abundantly on Hermon in the north, its freshness being also felt far south on Mount Zion. [See also OTJC2, p. 212.A. S. P.]

Fuente: Peake’s Commentary on the Bible

PSALM 133

The blessedness of Israel restored and re-united.

Psalm 132 closes with a beautiful picture of Christ reigning in Zion. To this scene of blessedness the remnant have come in the faith of their souls. In Psalm 133 they celebrate the full blessing for Israel that will follow when Christ reigns and all His enemies are put to shame.

(v. 1) The first verse depicts the blessedness of the nation of Israel when restored and reunited. Judah and Israel, so long divided and scattered, will at last meet in the land and realize how good and pleasant it is for those that are brethren, not only to meet, but, to dwell together in unity (Eze 37:22).

(v. 2) Two figures are used to set forth the blessedness of this brotherly concord. First, it is like the precious oil that, at the consecration of Aaron, was poured upon his head and flowed to the skirts of his garment, so that the whole man came under the sanctifying effect of the oil (Exo 29:7; Lev 8:12). In like manner, when brethren dwell together in unity there is nothing to hinder the full expression of the fruits of the Spirit, of whom the oil is a type, in all their preciousness and fragrance. The Church should enjoy this blessedness now (Eph 4:3): Israel will not enjoy it until, as Isaiah says, the Spirit be poured upon us from on high (Isa 32:15-18). To this time the psalm looks on.

(v. 3) Secondly, the blessedness of the unity is set forth by the dew of Hermon. The dew of this lofty and dominating mountain descending upon the lower mountains of Zion is surely a figure of heavenly blessing poured upon restored Israel. When brethren dwell together in unity, there is nothing to hinder the grace of the Spirit, and the flow of heavenly blessing.

At last, restored Israel has reached the place where the Lord has commanded the blessing and are found in a condition in which they can enjoy life for evermore.

Fuente: Smith’s Writings on 24 Books of the Bible

133:1 [A Song of degrees of David.] Behold, how good and how pleasant [it is] for brethren to dwell {a} together in unity!

(a) Because the greatest part was against David, though some favoured him, yet when he was established king at length, they joined all together like brothers: and therefore he shows by these similarities the convenience of brotherly love.

Fuente: Geneva Bible Notes

Psalms 133

This wisdom psalm is a classic description of the beauty of believers’ unity.

"Psalms 133 reflects Israel’s capacity to appreciate the common joys of life and to attribute them to the well-ordered generosity of Yahweh." [Note: Brueggemann, p. 48.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. The desirability of unity 133:1

The psalmist called the Israelites to consider the beauty of the unity of brethren. He said it is essentially good and it is a pleasant condition. The brethren in view were believers in Israel. This was an appropriate thought for pilgrims to entertain as they anticipated meeting other worshippers in Jerusalem shortly.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Psa 133:1-3

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.

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.

Fuente: Expositors Bible Commentary

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