Psalms 133 commentary

We cannot say too much, it were well if enough could be said, to persuade people to live together in peace. It is good for us, for our honour and comfort; and brings constant delight to those who live in unity. The pleasantness of this is likened to the holy anointing oil. This is the fruit of the Spirit, the proof of our union with Christ, and adorns his gospel. It is profitable as well as pleasing; it brings blessings numerous as the drops of dew. It cools the scorching heat of men's passions, as the dews cool the air and refresh the earth. It moistens the heart, and makes it fit to receive the good seed of the word, and to make it fruitful. See the proof of the excellency of brotherly love: where brethren dwell together in unity, the Lord commands the blessing. God commands the blessing; man can but beg a blessing. Believers that live in love and peace, shall have the God of love and peace with them now, and they shall shortly be with him for ever, in the world of endless love and peace. May all who love the Lord forbear and forgive one another, as God, for Christ's sake, hath forgiven them.

PSALM 133

A Psalm of thanksgiving for that holy concord which prevailed in the nation, and which the Lord’s people are earnestly exhorted to maintain.

A Song of Degrees of David.

Psalm 133:1-3

1. Behold! how good, and how becoming, that brethren The word brethren is not limited to those who are descended from the same parents; it denotes such as are members of the same community, profess the same holy religion, and are governed by the same institutions. All the people of Israel are in the first instance here addressed. should even dwell together! 2. Like the precious ointment upon the head, that descendeth upon the beard, the beard of Aaron, which descendeth upon the skirt of his garments. Kimchi, Jarchi, and others, instead of “to the skirts,” translate “to the collar of his garment.” This seems to give the true meaning of the original, which implies that the head and beard of Aaron only were anointed, and that the costly sacerdotal robes were thus preserved from an unction, which must inevitably have spoiled them. For an account of this ointment and of its sprinkling on Aaron, and his sons, see Exodus 30:23-25, 30; Leviticus 8:12. When Aaron was consecrated High Priest the oil was poured on him, whilst on the other priests it was only sprinkled. 3. Like the dew of Hermon, There is a mountain called Hermon, which is the highest of the ridge of mountains designated Anti-Lebanon, and which is situated in the northern border of the country beyond Jordan. This, however, is not the mountain supposed to be here intended, but another of the same name lying within the land of Canaan on the west of the river Jordan. It is described by Buckingham as a range of hills running for several miles east and west, and forming the southern boundary of the plain of Esdraelon, overlooked in which Mount Tabor is situated. Maundrell, who, in his journey from Aleppo to Jerusalem had a full view of Tabor and Hermon at about six or seven hours’ distance to the eastward, speaking of the copious dews which fell in that part of the country, says, “We were sufficiently instructed by experience what the Psalmist means by the dew of Hermon, our tents being as wet with it as if it had rained all night.” — Journey. which descendeth upon the mountains of Zion, Calvin gives the construction of these words as it is in the Hebrew text. But to make them intelligible something must be supplied. As Hermon and Zion are many miles distant from each other, it would be absurd to speak of the dews of the former as falling on the latter, not to mention the difficulty of understanding how the dew of one mountain can descend upon another. The translators of our English Bible repeat the words like the dew before which descended; and the insertion of this supplement is fully justified, as it is the most natural way of bringing out an intelligent meaning. for there “The particles, כי שם, refer not to Zion, but are put as introducing the reason of the goodness spoken of in Psalm 133:1, חיים.” — Phillips. Others, as Lowth, maintain that שםmust refer to Zion, and that to it the blessing must also refer. “May not שםmean the place wherever brethren dwell together in unity?” — Archbishop Seeker. Jehovah commanded the blessing, life for evermore.

1. Behold how good, etc. I have no doubt that David in this Psalm renders thanks to God for the peace and harmony which had succeeded a long and melancholy state of confusion and division in the kingdom, and that he would exhort all individually to study the maintenance of peace. This is the subject enlarged upon, at least so far as the shortness of the Psalm admits of it. There was ample ground to praise the goodness of God in the highest terms, for uniting in one a people which had been so deplorably divided. When he first came to the kingdom the larger part of the nation considered him in the light of an enemy to the public good, and were alienated from him. Indeed so mortal was the feud which existed, that nothing else than the destruction of the party in opposition seemed to hold out the prospect of peace. The hand of God was wonderfully seen, and most unexpectedly, in the concord which ensued among them, when these who had been inflamed with the most violent antipathy cordially coalesced. This “Les expositeurs laissent passer cette cireonstanee, et mal, comme si David louoit generalement, et sans son propre regard, le consentement fraternel, etc.” ­ Fr. 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.

PSALM 133

Psa 133:1-3. The blessings of fraternal unity.

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

3. there--that is, in Zion, the Church; the material Zion, blessed with enriching dews, suggests this allusion the source of the influence enjoyed by the spiritual Zion.

commanded the blessing--(Compare Psa 68:28).

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.

Like the precious ointment - The composition of this holy anointing oil may be seen, Exo 30:23; sweet cinnamon, sweet calamus, cassia lignea, and olive oil. The odour of this must have been very agreeable, and serves here as a metaphor to point out the exquisite excellence of brotherly love.

Ran down upon the beard - The oil was poured upon the head of Aaron so profusely as to run down upon his garments. It is customary in the east to pour out the oil on the head so profusely as to reach every limb.

As the dew of Hermon, and as the dew that descended upon the mountains of Zion - This was not Mount Zion, ציון tsiyon, in Jerusalem, but Sion, שיאן which is a part of Hermon, see Deu 4:48 : "Mount Sion, which is Hermon." On this mountain the dew is very copious. Mr. Maundrell says that "with this dew, even in dry weather, their tents were as wet as if it had rained the whole night." This seems to show the strength of the comparison.

For there - Where this unity is.

The Lord commanded the blessing - That is, an everlasting life. There he pours out his blessings, and gives a long and happy life.

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

Ointment - It is no less grateful and refreshing than that oil which was poured forth upon Aaron's head at the time of his consecration to the priestly office. Skirts - Not to the lower skirt or bottom of his sacerdotal garment, but to the upper skirt of it, or the mouth of it, as the Hebrew word properly signifies.

Zion - It is as desirable as the dew which falls upon mount Hermon, nay, as desirable as that heavenly dew of God's ordinances and graces which he hath commanded to fall upon the mountains of Zion and Moriah, and others which are round about Jerusalem. There - Where brethren live in peace and unity.

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

You have been harassed by a Civil War, take notice of this blessed change with thankfulness to God for it.

For us who are brethren not onely by nature and blood, but also by combination in one and the same Commonwealth, and by the profession of the same Religion.

Marginal references: Heb. [illegible: 1 word] together.

2 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.

It is no less grateful and refreshing than that oyl which was plentifully poured forth upon Aarons head at the time of his Consecration to the Priestly Office, which was exceeding pleasant, not onely for the extraordinary fragrancy of it, but because by this, together with the other Rites prescribed, he was initiated into that sacred Office, which was so acceptable to God, and so comfortable and beneficial to the people, as being the happy instrument of making atonement to God for them, and of procuring and maintaining their peace with God, upon which all their happiness of this life and of the next depends.

Or, skirt, for the Hebrew word is of the Singular number. Not to the lower skirt or bottom of his Sacerdotal garment, for that the sacred Oyl was poured forth in so great plenty is not probable, nor was it necessary or convenient; but to the upper skirt of it, or the mouth of it, as this Hebrew word properly signifies, or to the coll[illegible: 1+ letters]r of his upper Priestly garment, which the oyntment falling upon his beard, might easily reach.

Marginal references: Exod. 30. 25, 30.; Or, [illegible: 1+ letters]ollar.

3 As the dew of Hermon , and as the dew that descended upon the mountains of Zion ; for there the LORD commandeth blessing , even life for evermore.

It is no less grateful than the dew is which f[illegible: 1+ letters]lls upon that great and goodly hill of Hermon, whereby it is both refreshed and made fruitful.

And as the dew which falle[illegible: 1+ letters]h upon the mountains of Sion, i. e. either upon the several parts and ridges or tops of that mountain, whereof one was peculiarly called Sion, and another Moriah; or upon the mountains which are round about Ierusalem, Psal. 125. 2. which is oft called Zion, as Psal. 132. 13. And these may be opposed to Hermon, which was remote and beyond Iordan. But peradventure (which yet I propose with all submission) this dew is not to be taken literally, for the falling of the dew availed very little to the refreshment or improvement of the hills of Sion and Moriah, especially as now they were filled with buildings, but Allegorically, for the favour or blessing of God, which is frequently called and compared to the dew, as Prov. 19. 12. Isa. 18. 4. Hos. 14. 5. Mich. 5. 7. And thus it may seem to be explained in the following clause: and so the sence of the place is this, It is as desirable as the natural dew which falls upon mount Hermon, nay which is more, as that blessed and heavenly dew of Gods ordinances and graces which he hath commanded to fall upon the mountains of Sion, i. e. either upon mount Sion, the Plural number being put for the Singular, as it is Psal. 132. 7. and oft elsewhere, as I have observed in several places; or upon the mountains of Zion and Moriah, and others which are round about Ierusalem, as was now said. And if it seem strange, that the dew should be taken literally in the first clause, and mystically in the next, we have a like instance Mat. 8. 22. Let the dead (spiritually) bury the dead (naturally.)

He now gives the reason either why this unity is so good a thing; or why the dew descending upon Zion, to which that is compared, is so desirable. And so upon this occasion he slides into the commendation of Zions felicity, as the sacred Writers frequently do upon other like occasions▪

Either, 1. where brethren live in peace and unity: or rather, 2. in Zion last mentioned.

Ordained, promised, conferred and established his blessing, to wit, all manner of blessedness for his people that since[illegible: 1+ letters]ely worship him in that place.

To wit, an happy and pleasant life; for to live in misery is accounted and oft called death both in Scripture and in other Authors.

Marginal references: [illegible: 1 word]. 4. 48. [illegible: 1 word], [illegible: 1 word].; [illegible: 1 word]. 25. 21.; [illegible: 1 word]. 28. 8.

PRAISE OF BROTHERLY FELLOWSHIP.

Psa 133:1-3

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 לדוד of the inscription. But the language witnesses against David; for the construction of שׁ with the participle, as שׁיּרד, qui descendit (cf. Psa 135:2, שׁעמדים, qui stant), is unknown in the usage of the language prior to the Exile. Moreover the inscription לדוד is wanting in the lxx Cod. Vat. and the Targum; and the Psalm may only have been so inscribed because it entirely breathes David’s spirit, and is as though it had sprung out of his love for Jonathan.

With גּם 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. שׁמן הטּוב 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” (הכּהן המּשׁיה), whilst the other priests are only “anointed” (משׁחים, 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 Tôra which describes the robe of the high priest, שׁוּלי is its hems, פּי ראשׁו, or even absolutely פּה, the opening for the head, or the collar, by means of which the sleeveless garment was put on, and שׂפה the binding, the embroidery, the border of this collar (vid., Exo 28:32; Exo 39:23; cf. Job 30:18, פּי כתנתּי, the collar of my shirt). פּי must apparently be understood according to these passages of the Tôra, as also the appellation מדּות (only here for מדּים, מּדּים), beginning with Lev 6:3, denotes the whole vestment of the high priest, yet without more exact distinction. But the Targum translates פּי with אמרא (ora = fimbria) - a word which is related to אמּרא, agnus, like ᾤα to ὄΐς. This ᾤα is used both of the upper and lower edge of a garment. Accordingly Appolinaris and the Latin versions understand the ἐπὶ τὴν ὤαν of the lxx of the hem (in oram vestimenti); Theodoret, on the other hand, understands it to mean the upper edging: ὤαν ἐκάλεσεν ὃ καλοῦμεν περιτραχήλιον, τοῦτο δὲ καὶ ὁ Ἀκύλας στόμα ἐνδυμάτων εἴρηκε. So also De Sacy: sur le bord de son vêtement, c'est-à-dire, sur le haut de ses habits pontificaux. The decision of 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. פּי is not the collar above, which gives no advance, much less the antithesis of two extremes, but the hem at the bottom (cf. שׂפה, Exo 26:4, of the edge of a curtain). It is also clear that שׁיּרד 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,A Haraunitish poem in Wetzstein’s Lieder-Sammlungen begins: Arab.  -   -  'l - bâriḥat habbat ‛lynâ šarârt mn ‛âliya 'l - ṯlj, “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. šarârt, 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 - ṣaqa‛ yaḥriq, 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 (שׁם as in Psa 132:17) hath Jahve commanded (צוּה 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. את־הבּרכה is appositionally explained by חיּים: life is the substance and goal of the blessing, the possession of all possessions, the blessing of all blessings. The closing words עד־העולם (cf. Psa 28:9) belong to צוּה: such is God’s inviolable, ever-enduring order.

Brotherly Love.

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, 1 Cor. xiii. 1, 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!

PSAL. CXXXIII.

A Song of degrees of David.

BEhold how good and how pleasant it is, for brethren to dwell even together! Like the good oile upon the head, which went downe upon the beard, the beard of Aaron, which went downe upon the collar of his garmens. Like the dew of Hermon which descendeth upon the mountains of Sion; for there Iehovah hath commanded the blessing, life unto eternitie.

Annotations. TOgether] in unitie and concord. The Chaldee paraphraseth, to dwell in Sion and Ierusalem, like two brethren together. Vers. 2. the good oile] the balsam, or oile of holy ointment, made of the principall spices, for the Lords Tabernacle and Ministers; see Exod. 30. 23, 25, 26,—30. the collar] Hebr. the mouth, that is, the edge, the upper hole or border which was bound about that it should not rent, Exod. 39. 23. Vers. 3. Hermon] an high and fertile mount without Iordan, watered with the dew of heaven: it was called also Shirion: see Psal. 29. 6. which descendeth] understand here againe, and as the dew that descendeth: for Hermon and Sion were farre asunder. there] where brethren dwell in unitie. commanded] appointed, and sent effectually: see Psal. 42. 9.

PSAL. CXXXIII.

VErſ. 1 Behold how good and how pleaſant it is] This, David is thought to have ſaid to the people, when after eight years unnaturall war, they came together to Hebron, to anoint him King over all Iſrael, 2 Sam. 5. Behold; bee 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, [non-Latin text not transcribed], 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 tye; and ſhould cauſe ſuch an harmony of hearts as might reſemble that concord and concent that ſhall bee in Heaven. [non-Latin text not transcribed]. [illegible: 1 letter]thenaeus. [illegible: 2 letters] 3. The Th[illegible: 1 letter]bans in their armies had a band of men they called The holy Band; conſiſting of ſuch only as were joyned together in the bonds of love, as would live and dye together: theſe they made great account of, and eſteemed the ſtrength of their armies.

To dwell together] Heb. Even together, that is, even as God dwelleth with them, Pſal. 132. to bee kindly affectioned one to another with brotherly love, Rom. 12.10. to bee as thoſe Primitive Chriſtians were, Act. 2. 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.

Verſ. 2 It is like the precious ointment] This ſimilitude ſetteth forth the pleaſure and amaenity of it; as the other (from the dew) the profit and commodity. — Sic miſcuit utile dulci. This ointment was moſt rich (as made up of the chiefeſt ſpices, Exod, 30.) and very fragrant, refreſhing the ſenſes, not of Aaron only, but of all about him; [illegible: 1 letter]al. 5. ſo doth Chriſtian unity and amity (that fruit of the Spirit) far beyond that common friendſhip ſo highly extolled by Cicero, and other Heathens; and is therefore here fitly compared to that Non-ſuch odoriferous ointment.

Upon the head, that ran down upon the beard] So the Spirit of grace, that oil of gladneſſe, Pſal. 45.7.) poured out abundantly, even to a redundancy, upon Chriſt the head, runneth down upon all the members of his body myſticall, even to the meaneſt, ſo that they have grace for grace.

Verſ. 3 As the dew of Hermon] Moiſteneth and maketh fertil the Country of Baſhan. Hermon is a very high hill ever covered with ſnow; whence ariſeth a perpetuall vapour, the originall and fountain of dew, to all Jury.

And as the dew that deſcended] The ſpirituall dew diſpenſed from God in Sion, where hee is ſincerely ſerved.

For there the Lord commanded the bleſſing] A powerfull expreſſion, highly commending brotherly love as a complexive bleſſing, and ſuch as accompanieth ſalvation.

Behold. It is a wonder seldom seen, therefore behold it! It may be seen, for it is the characteristic of real saints, —therefore fail not to inspect it! It is well worthy of admiration; pause and gaze upon it! It will charm you into imitation, therefore note it well! God looks on with approval, therefore consider it with attention. How good and holy pleasant it is for brethren to dwell together in unity! No one can tell the exceeding excellence of such a condition; and so the Psalmist uses the word "how" twice; —Behold how good! and how pleasant! He does not attempt to measure either the good or the pleasure, but invites us to behold for ourselves. The combination of the two adjectives "good" and "pleasant", is more remarkable than the conjunction of two stars of the first magnitude: for a thing to be "good" is good, but for it also to be pleasant is better. All men love pleasant things, and yet it frequently happens that the pleasure is evil; but here the condition is as good as it is pleasant, as pleasant as it is good, for the same "how" is set before each qualifying word.

For brethren according to the flesh to dwell together is not always wise; for experience teaches that they are better a little apart, and it is shameful for them to dwell together in disunion. They had much better part in peace like Abraham and Lot, than dwell together in envy like Joseph's brothers. When brethren can and do dwell together in unity, then is their communion worthy to be gazed upon and sung of in holy Psalmody. Such sights ought often to be seen among those who are near of kin, for they are brethren, and therefore should be united in heart and aim; they dwell together, and it is for their mutual comfort that there should be no strife; and yet how many families are rent by fierce feuds, and exhibit a spectacle which is neither good nor pleasant!

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

It is like the precious ointment upon the head. In order that we may the better behold brotherly unity David gives us a resemblance, so that as in a glass we may perceive its blessedness. It has a sweet perfume about it, comparable to that precious ointment with which the first High Priest was anointed at his ordination. It is a holy thing, and so again is like the oil of consecration which was to be used only in the Lord's service. What a sacred thing must brotherly love be when it can be likened to an oil which must never be poured on any man but on the Lord's high priest alone! It is a diffusive thing: being poured on his bead the fragrant oil flowed down upon Aaron's head, and thence dropped upon his garments till the utmost hem was anointed therewith; and even so doth brotherly love extend its benign power and bless all who are beneath its influence. Hearty concord brings a benediction upon all concerned; its goodness and pleasure are shared in by the lowliest members of the household; even the servants are the better and the happier because of the lovely unity among the members of the family. It has a special use about it; for as by the anointing oil Aaron was set apart for the special service of Jehovah, even so those who dwell in love are the better fitted to glorify God in his church. The Lord is not likely to use for his glory those who are devoid of love; they lack the anointing needful to make them priests unto the Lord. That ran down upon the beard, even Aaron's beard. This is a chief point of comparison, that as the oil did not remain confined to the place where it first fell, but flowed down the High Priest's hair and bedewed his beard, even so brotherly love descending from the head distils and descends, anointing as it runs, and perfuming all it lights upon. That went down to the skirts of his garments. Once set in motion it would not cease from flowing. It might seem as if it were better not to smear his garments with oil, but the sacred unguent could not be restrained, it flowed over his holy robes; even thus does brotherly love not only flow over the hearts upon which it was first poured out, and descend to those who are an inferior part of the mystical body of Christ, but it runs where it is not sought for, asking neither leave nor license to make its way. Christian affection knows no limits of parish, nation, sect, or age. Is the man a believer in Christ? Then he is in the one body, and I must yield him an abiding love. Is he one of the poorest, one of the least spiritual, one of the least lovable? Then he is as the skirts of the garment, and my heart's love must fall even upon him. Brotherly love comes from the head, but falls to the feet. Its way is downward. It "ran down", and it" went down": love for the brethren condescends to men of low estate, it is not puffed up, but is lowly and meek. This is no small part of its excellence: oil would not anoint if it did not flow down, neither would brotherly love diffuse its blessing if it did not descend.

As the dew of Hermon, and as the dew that descended upon the mountains of Zion. From the loftier mountains the moisture appears to be wafted to the lesser hills: the dews of Hermon fall on Zion. The Alpine Lebanon ministers to the minor elevation of the city of David; and so does brotherly love descend from the higher to the lower, refreshing and enlivening in its course. Holy concord is as dew, mysteriously blessed, full of life and growth for all plants of grace. It brings with it so much benediction that it is as no common dew, but As that of Hermon which is specially copious, and far reaching. The proper rendering is, "As the dew of Hermon that descended upon the mountains of Zion", and this tallies with the figure which has been already used; and sets forth by a second simile the sweet descending diffusiveness of brotherly unity. For there the LORD commanded the blessing, even life for evermore. That is, in Zion, or better still, in the place where brotherly love abounds. Where love reigns God reigns. Where love wishes blessing, there God commands the blessing. God has but to command, and it is done. He is so pleased to see his dear children happy in one another that he fails not to make them happy in himself. He gives especially his best blessing of eternal life, for love is life; dwelling together in love we have begun the enjoyments of eternity, and these shall not be taken from us. Let us love for evermore, and we shall live for evermore. This makes Christian brotherhood so good and pleasant; it has Jehovah's blessing resting upon it, and it cannot be otherwise than sacred like "the precious ointment", and heavenly like "the dew of Hermon." O for more of this rare virtue! Not the love which comes and goes, but that which dwells; not that spirit which separates and secludes, but that which dwells together; not that mind which is all for debate and difference, but that which dwells together in unity. Never shall we know the full power of the anointing till we are of one heart and of one spirit; never will the sacred dew of the Spirit descend in all its fulness till we are perfectly joined together in the same mind; never will the covenanted and commanded blessing come forth from the Lord our God till once again we shall have "one Lord, one faith, one baptism." Lord, lead us into this most precious spiritual unity, for thy Son's sake. Amen.

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

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

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

2. When they join together and are one in affection, when they are all of one heart, though possibly they are not all of one mind; or, when they meet in affection, though not in opinion. When David had spoken admiringly of this goodly sight, he spoke declaratively concerning the goodness of it (Ps 133:2): "It is like the precious ointment upon the head." 'Tis so, first, for the sweetness of it; 'tis so, secondly, for the diffusiveness of it (as followeth), "that ran down even the beard, even Aaron's beard: that went down to the skirts of his garments."

3. It is a blessed thing to see them joining together in duty, either as duty is considered —First, in doing that which is good; or, when, as the apostle's word is (2Co 6:1), they are, among themselves, "workers together" in any good work: we say (to fill up the text), "workers together with God." That's a blessed sight indeed, when we join with God, and God joins with us in his work. It is also a blessed sight when all the ministers of Jesus Christ, and many as members of Jesus Christ, join in any good work, in this especially, to beseech all we have to do with "that they receive not the grace of God in vain." Secondly, in turning from evil, and putting iniquity far from them; in praying for the pardon of sin, and making their peace with God. 'Tis a good work to turn away from evil, especially when all who are concerned in it join in it...As to join in sin, and to be brethren in iniquity, is the worst of unions, indeed, a combination against God; so to join as brethren in mourning for sin and repenting of our iniquities is a blessed union, and highly pleasing to God. —Joseph Caryl.

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

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

As, First, in regard of the Author and owner of it, which is God himself, who lays special claim hereunto. Therefore in Scripture we find him to be from hence denominated and entitled. 1Co 14:33. "God is not the author of confusion (or of noisiness), but the author of peace". 2Co 13:11. "The God of peace and love." Peace is called "the peace of God:" Php 4:7. And God is called the "God of peace; "each of which expressions does refer it and reduce it to him, and does thereby advance it. Look, then, how far forth God himself is said to be good, so far forth is this dwelling in unity good also, as it is commanded and owned by him, as it appears thus to be. Secondly. It is good in the nature of it; it is good, as any grace is good. It is good morally. Love is a fruit of the Spirit: Ga 5:22. And so to dwell in love and unity one with another is a goodness reducible thereunto. It is good spiritually; it is not only such a good as is taught by moral philosophy, and practised by the students thereof, but it is taught by the Holy Ghost himself, and is a part of the work of regeneration and of the new creature in us, especially if we take it in the full latitude and extent of it, as it becomes us to do. Thirdly. It is good in the effects and consequences and concomitants of it: it has much good. It is bonum utile. A great deal of advantage comes by brethren's dwelling together in unity, especially spiritual advantage, and for the doing and receiving of good.

2. The second qualification is, the sweetness of it, because it is "pleasant:" it is not only bonum utile, and bonum honestum, but it is also bonum jucundum;it has a great deal of pleasure in it. Pleasure is such a kind of goodness, especially to some kind of persons, as that they care not almost what they do or part with to obtain it, and all other good besides is nothing to them, if it be devoid of this. Therefore for the further commendation of this fraternal unity to us, there is this also to be considered, that it is "pleasant." Thus it is with respect to all sorts of persons whatsoever, that are made sensible of it. First. It is pleasant to God, it is such as is very acceptable to him; it is that which he much delights in, wheresoever he observes it; being himself a God of peace, he does therefore so much the more delight in peaceable Christians, and such as do relate to himself. How much do natural parents rejoice in the agreement of their children, to see them loving and friendly and kind and courteous to one another, oh, it pleases them and joys them at their very heart! and so it is likewise with God to those who are truly his. Secondly. This brotherly unity is also pleasant to ourselves, who accordingly shall have so much the greater pleasure in it and from it. Thirdly. It is also pleasing to others, indeed to all men else besides, that are bystanders and spectators of it. "Behold, how pleasant it is", etc. It is pleasant to all beholders: "He that in these things serveth Christ is acceptable to God, and approved of men", says the apostle: Ro 14:18. —Thomas Horton, —1673.

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

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

Brethren. Some critics observe that the Hebrew word for a brother is of near brotherhood or alliance with two other words, whereof the first signifies one, and the other alike or together, to show that "brethren" ought to be as one, and alike, or together;which latter is by an elegant paranomasia joined with it: "Behold, how good and how pleasant it is for brethren to dwell together in unity", or, as we put it in the margin, "to dwell even together." So then, the very word whereby "brethren" are expressed notes that there ought to be a nearness, a similitude, yea, a oneness (if I may so speak) between them in their affections and actions. —Joseph Caryl.

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

Together in unity. If there be but one God, as God is one, so let them that serve him be one. This is what Christ prayed so heartily for. "That they may be one:" Joh 17:21. Christians should be one, 1. In judgment. The apostle exhorts to be all of one mind. 1Co 1:10. How sad is it to see religion wearing a coat of divers colours; to see Christians of so many opinions, and going so many different ways I It is Satan that has sown these tares of division. Mt 13:39. He first divided men from God, and then one man from another. 2. One in affection. They should have one heart. "The multitude of them that believed were of one heart and of one soul": Ac 4:32. As in music, though there be several strings of a viol, yet all make one sweet harmony; so, though there are several Christians, yet there should be one sweet harmony of affection among them. There is but one God, and they that serve him should be one. There is nothing that would render the true religion more lovely, or make more proselytes to it, than to see the professors of it tied together with the heart strings of love. If God be one, let all that profess him be of one mind, and one heart, and thus fulfil Christ's prayer, "that they all may be one." —Thomas Watson.

Precious ointment upon the head. Though every priest was anointed, yet only the high priest was anointed on the head, and there is a tradition that this rite was omitted after the Captivity, so that there is a special stress on the name of Aaron. —Neale and Littledale.

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

The precious ointment...that ran down. Of the Hebrew perfumes an immense quantity was annually manufactured and consumed, of which we have a very significant indication in the fact that the holy anointing oil of the tabernacle and temple was never made in smaller quantities than 750 ounces of solids compounded with five quarts of oil, and was so profusely employed that when applied to Aaron's head it flowed down over his beard and breast, to the very skirts of his garments. —Hugh Macmillan, in "The Ministry of Nature," 1871.

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

Down upon the beard, even Aaron's beard: that went down to the skirts of his garments. Not the extremity of them, as our version inclines to; for not so great a quantity of oil was poured upon him; nor would it have been decent to have his clothes thus greased from top to bottom; but the upper part of his garment, the top of his coat, on which the beard lay, as Zarchi; the neck or collar of it, as Kimchi and Ben Melech; the hole in which the head went through when it was put on, about which there was a band, that it might not be rent: Ex 28:32 39:23; where the Septuagint use the same word as here. —John Gill.

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

As the dew of Hermon, etc. 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. 1. 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 add 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 (Ps 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 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, descends upon the bare, unfruitful —and therefore longing for such quickening —mountains round about Zion. In Jerusalem must love and all that is good meet. —Franz Delitzsch.

As the dew of Hermon, etc. As touching this similitude, I think the prophet useth the common manner of speaking. For whereas the mountains oftentimes seem to those that behold them afar off, to reach up even unto heaven, the dew which cometh from heaven seemeth to fall from the high mountains unto the hills which are under them. Therefore he saith that the dew descendeth from Hermon unto the mount Sion, because it so seemeth unto those that do behold it afar off. —Martin Luther.

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

Dew of Hermon. We had sensible proof at Rasheiya of the copiousness of the "dew of Hermon", spoken of in Ps 133:3, 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, too —the upper Jordan valley, and marshes of Merom —is for the most part an impenetrable swamp of unknown depth, whence the seething vapour, under the rays of an almost tropical sun, is constantly ascending into the upper atmosphere during the day. The vapour, coming in contact with the snowy sides of the mountain, is rapidly congealed, and is precipitated in the evening in the form of a dew, the most copious we ever experienced. It penetrated everywhere, and saturated everything. The floor of our tent was soaked, our bed 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 marvellous fertility in this land of droughts. —Henry Baker Tristram, 1867.

As the dew of Hermon that descended upon the mountains of Zion. —

So the dews on Hermon's hill

Which the summer clouds distil,

Floating southward in the night,

Pearly gems on Zion light. —William Digby Seymour.

There the Lord commanded the blessing. God commands his blessing where peace is cultivated; by which is meant, that he testifies how much he is pleased with concord amongst men, by showering down blessings upon them. The same sentiment is expressed by Paul in other words (2Co 13:11 Php 4:9), "Live in peace, and the God of peace shall be with you." —John Calvin.

The LORD commanded the blessing. By a bare word of command he blesseth: "there he commands the blessing", that blessing of blessings, "even life for evermore"; like as it is said, "he commanded, and they were created": Ps 148:5. So "he commands and we are blessed." —Thomas Goodwin.

The LORD commanded the blessing. It is an allusion possibly to, great persons, to a general, or an emperor: "Where the word of a king is, there is power." The centurion said, "I say to one soldier, Go, and he goeth, to another, Come, and he cometh; to a third, Do this, and he doth it." So God commandeth one ordinance, "Go and build up such a saint", and it goeth; he saith to another ordinance, "Come, and call home such a sinner", and it doth it; God's words and work go together. Men cannot enable others, or give them power to obey them; they may bid a lame man walk, or a blind man see; but they cannot enable them to walk or see: God with his word giveth strength to do the thing commanded; as in the old, so in the new creation, "He spake, and it was done; he commanded, and it stood fast:" Ps 33:9. But there the Lord commands his blessing, "even life for evermore." The stream of regeneration, or a spiritual life, which shall never cease, but still go forward and increase, till it swell to, and be swallowed up in the ocean of eternal life, "even life for evermore." —George Swinnock

Christian unity.

1. Its admirable excellences.

2. The signs of its existence.

3. The causes of its decay.

4. The means of its renewal.

The saints are here contemplated,

1. In their brotherhood.

2. In their concord.

3. In their felicity. —W. J.

Verses 1-3. Six blessings which dwell with unity.

1. Goodness.

2. Pleasure.

3. Anointing.

4. Dew.

5. God's blessing.

6. Eternal life.

Verses 1-3.

1. The contemplation: brethren dwelling together in unity.

(a) In a family.

(b) In a Christian church.

(c) Brethren of the same denomination.

(d) Of different denominations.

2. Its commendation.

(a) Literally: "good and pleasant."

(b) Figuratively: fragrant as the priestly anointing; fruitful as the dew on Hermon.

(c) Spiritually, it has a blessing from God, that gives life, and continues for evermore! —G. R.

Verses 1-3. On Christians dwelling together in unity as a church.

1. Its propriety, on account of fraternal relationship: "For brethren." The Christian brotherhood is so unique, sacred and lasting, that a lack of unity is a disgrace. They are brethren, a) Because born of God, who is "the God of peace." Their claim to the brotherhood is dependent upon likeness to Him: Mt 5:9. b) Because united to Christ, who as elder brother desires unity: Joh 17:20-21. Not to seek it is virtually to disown Him. c) Because "by one Spirit are we all baptized into one body" (1Co 12:13), wherein unity must be kept: Eph 4:3. d) Because destined to "dwell together in unity", for ever in heaven; therefore we should aim at it here.

2. Its peculiar excellency:both "good and pleasant." a) Good, in respect of church work and influence; of mutual edification and growth in grace (2Co 13:11); of the success of prayer (Mt 18:19); of recommending the gospel to others. b) Pleasant, as productive of happiness: as pleasing to God.

3. Its promotion and maintenance. a) Seeking the glory of God unites; in opposition to self honour which divides. b) Love to Christ as a constraining power unites each to the other as it binds all closely to Christ. c) Activity in ministering to others, rather than desiring to be ministered unto, binds heart to heart. —J. F.

There must have been special reasons why a priestly anointing should be selected for the comparison, and why that of Aaron, rather than of any other of the high priests. They are these —

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

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

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

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

Verses 2-3. Christian love scatters blessing by the way of coming down: "ran down", "went down", "descended."

1. God to his saints.

2. Saint to saint.

3. Saint to sinner.

The chosen place for blessing. A church; a church united, a church bedewed of the Spirit. What a blessing for the world that there is a commanded place of blessing!

(first clause). This should be rendered, "As the dew of Hermon, that cometh down on the mountains of Zion." From the snows upon the lofty Hermon, the moisture raised by the sun is carried in the form of vapour, by the wind towards the lesser elevations of Zion, upon which it falls as a copious dew. Thus, Christian concord in church fellowship —

1. Despises not the little ones, i.e. the mean, poor, and less gifted. It, a) Recognises that God is the Father, and Christ is the Redeemer of all believers alike. b) Acknowledges oneness of faith as the true basis of fellowship; not wealth, social position or talent. c) Believes that the least member is essential to the completeness of Christ's body. d) Realises that everything which renders one in any way superior to another is the gift of God.

2. Distributes of its abundance to the needy: Ac 4:32-37. a) The wealthy to the poor: 1Jo 3:17. b) The learned to the ignorant. c) The joyful to the sorrowing. d) The steadfast to the erring: Jas 5:19.

3. Displays its value more by loving generosity, than by a conspicuous appearance before the world. As Hermon was more valuable to Zion for its dew than for its adornment of the landscape. a) A generous activity exhibits and requires more real grace than showy architecture or ornate worship does. b) Through it, godliness flourishes more than by a vaunted respectability. Zion was fertilized by the dew, not by the grandeur of Hermon. c) By it the heart of Christ is touched and his reward secured: Mr 9:40,42. —J. F.

Commanded Mercy. Elsewhere goodness is bestowed, but in Zion it is commanded.

1. Commanded mercy implies that it must necessarily be given.

2. Commanded mercy attends commanded unity.

3. Commanded mercy secures life more abundantly, "life for evermore." —W. B. H.

The .133. Psalme. Behold how good, &c.

In this Psalme the Prophet commendeth loue and concord in both the kingdoms, The argument of the Psalme. corporall and spirituall, but specially in the spirituall kingdom, and for the same he giueth thankes vnto God. For this is not onely a singular gift of God when there is vnitie in the Church and quietnes in the common wealth: but it is also the founteyne and headspring of inestimable benefites and blessings. Dauid had learned by experience that there is nothing better thē peace and concord▪ Here peraduenture you wil aske where Dauid learned that these are so excellent and so profitable things. But he which marketh the historie of Dauid, shall easily perceaue that the maisters of whom he learned this knowledge, were Saul, Doeg and other monsters in the Court of Saul his predecessour: also Absolon, Achitophel and such like: that is to say, Dauid by many tentations and by long experience did learne; that nothing is better then loue and concord. But they which haue not felt that Dauid did, doe thinke that nothing is better then dissention & discord, according to the prouerbe: Warre is sweete to those which haue not tryed it. For yong men, which are yet full of ho[illegible: 1 letter]e and youthfull blood, thinke nothing more excellent then the glory of warre and victorie, whereby they may winne prayse and fame. These carnall motions and affections afterwardes are easily quenched when men haue felt the calamities both of them selues and theirs. But before the calamities be knowne and felt, the commodities of peace are not knowne vnto the world, and so warre is sweete and pleasant to those which haue not felt the miseries thereof: as the histories doe witnesse, wherein we may see that often tymes seditious heades haue complayned of peace, saying that in rest and quietnes men be come sluggerds, cowards and dastards. Therefore they desire warre as an encrease of glorie and occasion to set forth their manhood and courage.

This poyson is rooted in our nature through originall sinne, that those thinges which are most excellent and necessary, we loth and shunne: and those things whereby Satan seeketh our destruction, we greedely desire, according to that dutch prouerbe: Men often striue and take great paynes to bring them selues into misery and daunger. Proue. 20.14. It is naught, it is naught, sayth the byer. For the mindes of men doe commonly mislike and loth the most excellent thinges when they haue plenty and are full thereof. Wherefore it is an enestimable gift of God, to haue peace both in the Church and in the common wealth. A great gift of God, to vnderstand and to acknowledge the giftes of God. And this is also a singular gift, to acknowledge that it is a gift. For howe many doe we see amonges the enemies and persecutors of the Gospell, which haue an outward and worldly peace, and yet they enioy not this gift? For in the middest of this quietnes their mindes be vnquiet, and they haue no rest nor inward peace, whiles they being inflamed with an hatred against the Gospell, deuise and continually seeke newe occasions to condemne and vtterly to roote out our religion. Let vs therefore be thankfull vnto God for this gift, and let vs not be like vnto the vnthankefull world, which vnderstandeth not this gift and great blessing of God, but in the very vse thereof forgetteth God. God hasten his kingdom, and giue vs a better life: For I protest that this life is naught: in the which we neither regarde the greate giftes of God, nor yet acknowledge them to be his gifts,

To maintaine this gifte, it is not in the power of the temporall or the spirituall Magistrate: but men being both blind and deffe, will needes doe, Satan ioyning with ye originall sinne & corruption of nature, draweth men to that which they knowe to be euill. not that they like and approue, but that sinne and Satan prouoketh them vnto. It is the Lord alone therfore which is both the giuer and maintayner of peace: whiche preserueth kingdoms and common wealthes, that they fall not to vtter ruine by warres, vprores and tumultes. This gifte the Psalme commaundeth vs to acknowledge, and exhorteth vs to be thankful for the same. For it is the mightie hande of God that there is any peace or concorde amongst vs. And thanks be vnto God, that we haue this knowledge, that peace is the gifte of God, although we be not able of our selues to maintaine and defend the same. For this is a meanes, not onely to stay vs that we despaire not in these outrages and hurly burlyes of the wicked world, but also to driue vs to harty prayer, that God would preserue that peace which he hath giuen vs, and defende vs from the power of Satan and wicked men.

Verse. 1. Beholde how good and how comely a thing it is, brethren to dwell euen togither.

Dauid had bene in many and great daungers, and by experience had learned in the troubles which he suffered through greate and long seditions and other afflictions, not onely what mischiefe there is in discord and the doctrine of error: but also what inestimable good things doe proceede of concorde and sincere doctrine. Wherefore he assureth him self that God preserueth, gouerneth & blesseth these things. For the Psalme treateth of both kinds, that is, of the peace and concorde of the common wealth, and of the Church: like as they also in nature are coupled togither. For the peace of the common wealth is also the peace of the Church, for that in the time of peace the worde of God may be freely published and preached. Brethren he calleth as well those that liue in any societie togither, Brethren. as also the Ministers and Preachers of the word. These liue in vnitie and concorde, when they feede the people with one vniforme & sound doctrine, when the people obey and beleue the worde, and when there is no contention among them. This is a singular gift of God, and not onely a ioyfull, but also a profitable and a comely thing in the Church. So is it also in the common wealth, when the lawes are obeyed and the Magistrate hath a care of the people: and againe, when the subiectes doe loue and reuerence the Magistrates and obey their authoritie. These gifts the Psalme exhorteth vs to acknowledge and to be thankfull for the same.

Verse. 2. It is like to the precious oyntment vppon the heade that runneth downe vpon the bearde euen vppon Aarons beard, which went downe on the borders of his garments.

This is a homely and familiar phrase of the holy Ghost. The place is knowne 30. of Exodus, where Moses was commaunded to make a certaine precious oyntment, with this inhibition, that it should be made of none else but of him, nor employed to any other vse then to anoynt the bearde of the high Priest. With this oyntment the Psalme compareth vnitie and concorde as an holy & heauenly thing: Concord is compared to a precious oyntment. whiche by no power or policie of man can either be gotten or kept. For although it be giuen euen to the wicked also, as we may see in those kingdoms which are out of the Church, yet is it the gift of God, and a most holy gift, which ought to serue especially vnto holy vses, for the aduauncing of religion, for the confirmation of matrimony, for the education of children, and for the maintenance and continuance of all honestie and godlines.

In that he saith: from the head, he sheweth the nature of true concord. For like as the oyntment ranne downe from the heade of Aaron the high priest, vpon his beard, and so descended vnto the borders of his garment: euen so true concord in doctrine and brotherly loue, floweth as a precious oyntment, by the vnitie of the spirite, from Christ the high priest and head of the Church, vnto all the members of the same. The beard what it signifieth. For by the beard and extreme partes of the garment he signifieth, that as farre as the church reacheth, so farre spreadeth that vnitie which floweth from Christ her head. Or by the beard we may vnderstand those to whome the office of teaching belongeth, because the bearde is ioyned vnto the mouth, which is the instrument of doctrine, and by the extreme partes of the garment the rest of ye church, which is the garment of Christ. This similitude expresseth most liuely how great the vertue of the spirite of concord is wherewith all the members of Christ are anoynted: For it maketh their life sweete and pleasant, in so much, that whatsoeuer they do, it giueth a sweet odor in the sight of God.

If the vnquiet spirits which trouble the Church at this day, could beleue that the peace and concorde of the Church is such an holy and a pleasant ointment to the Lord, Against the Anabaptists and other Sectaries, enemies to the peace & quietnes of the Church. separate from all profane vses: they would be more sober and circumspect then they be. But because they beleue it not, therefore they employ this holy ointment to vnholy vses, seeking therby their owne glory. Yea, they turne the Psalme cleane contrary, and say in their harts. Behold how pleasant a thing it is to trouble the brethren: they would not haue them to enioy this holy oyntment, that is, to dwell and liue togither in this heauenly concord. These we must flie: to these we must in no wise be like, but must learne that the vnitie of the Church is the gifte of God, which we must defend and maintaine with all our power. For there is nothing more pleasant in the sight of God and his Angells, then when the Pastors and gouerners of the Churches doe dwell togither in godly concorde, teaching and following with one consent, one true, sincere and vniforme doctrine.

Betwene the Pope and his rable there is great concorde: The cōcord of the Papistes. for there is a concord euen amongest theeues: as there was betwene Iudas and the Phariseis. But this is not the concorde whiche the Psalme here speaketh of: but the Psalme commendeth that concord which is amongst those that haue the pure and sincere worde. Therefore the Prophet here vseth a similitude which onely perteineth to Aaron, named to be y• high priest by Gods owne mouth, signifying thereby that this concord is spread by the preachers of the word, throughout the whole body of the Church: so that, not onely the body it selfe is refreshed with this oyntment, but also the sweete smel thereof is dispearsed euery where, and the fame of the Church is glorious both before God & men, those I meane which vnderstand and acknowledge this heauenly benefite.

Verse. 3. As the dew of Hermon which falleth vpon the mountaines of Sion: for there the Lorde appoynted the blessing and life for euer.

Hermon. Hermon is a mountaine ioyning vppon Libanus. Hereof it commeth that in an other place he calleth Iudea, which is compassed with mountaines, the land of Hermonijm. As touching this similitude, I thinke the Prophet vseth the common maner of speaking. For whereas the mountaines often times seme to those that beholde them a far of, to reach vp euen vnto heauen, the dew which commeth from heauen, seemeth to fall from the high mountaines vnto the hills which are vnder them. Therefore he sayth, that the dewe descendeth from Hermon vnto the mount Sion, because it so seemeth vnto those that doe behold it a farre of. And this clause, after my iudgement, perteineth to ciuill concorde (like as the former similitude perteineth to the Church) because God, through peace and concord, maketh common wealthes and kingdoms to flowrish: euen as seedes, herbes and plants are fresh and flourish through the morning dewe. The beginning of this peace commeth from the Princes & Magistrates, as from mount Hermon ▪ From whom it floweth vnto euery particular person, and to the whole common wealth, which is refreshed therwith as it were with the dewe of heauen: wherby all things doe prosper and flourish. For like as by the dewe, all things that growe vpon the earth do spring and encrease: euen so small things through peace & concord do grow to great increase. Contrariwise, like as in ye time of great heat & drowth all things wither away & perish: so warres, seditions & tumults, su[illegible: 1 letter]uert and destroy common weales & kingdoms. Wherfore we haue neede, not onely of diligent exhortations, but also of continuall, hartie and faithfull prayer vnto God, that he would gratiously continue this heauenly benefite of peace and concord amonges vs, as the Prophet now addeth.

There the Lorde appointed the blessing and life, or liues, for so it is in the Hebrewe. As much to say as: There will God dwell where concord is. This is in deede an excellent commendation wherewith he so bewtifieth and extolleth peace. And with this commendation ought the hartes of all men to be stirred vp to the loue of peace, The commē dation of concord, and that God will dwell there where concord is. since they heare, that God wil dwel with such Princes, such Pastors and such people as loue peace and defende the same. It followeth then that where the enemies of peace are, and such as delite in vnnecessary warres, as are those monsters which are idlely and wickedly brought vp in the Courts of Princes and courtly life, togither with the profane & godles multitude, there dwelleth the deuill with his angells, and there hath God appoynted malediction, death and destruction.

There is a certeine vehemency in this word life, or liues in the plurall number. For it signifieth all kindes of life, as the Priests, the Leuites, the faithfull, the Magistrates, artificers, citizens, husbandmen, &c. As if he sayd: All states of life shall be blessed with this peace. This is in deede a notable promise. But doe not we most wickedly contemne this promise? Many of purpose seeke occasions to trouble the Churches. In the common wealth likewise we see what great contempt of [illegible: 1 letter]awes there is euery where. By these enormities we doe, as it were, constrayne God, not to bestow vpon vs this blessing and life. This is the cause that we are vexed with sundry calamities, for that we doe contemne this blessing so graciously offered vnto vs. Notwithstanding the worlde through calamities and scourges will not amende. For what did it profite the Iewes to be so often exercised with all kindes of calamities? God therfore was constrayned at the length vtterly to destroy them. In like maner Loth preached to the Sodomites in vayne: as Noah also did to the first world. The same daunger hangeth ouer our heades. For neither with pestilence, warre nor famine can we be brought to amendement, or bee any thinge the better. Therefore shall destruction followe.

This Psalme therefore is a commendation of peace and vnitie, to the ende we should esteeme of it as a most excellent and holy gift, and that we shoulde rather suffer the losse of all thinges else, then giue occasion of dissention and discorde. For if we must suffer any losse, it ought to be borne patiently in this respect, that all other thinges through peace are recouered and restored agayne: Nothing better chepe to the byer thē peace. as one sayd very well: I neuer bought any thing better chepe then peace: For to the byer it bringeth most plentifull fruite. We see often times in our priuate affayres, that if a man be content to lose tenne or twenty crownes that he may liue in peace and quietnes, he wynneth thereby great gayne and commoditie: whereas an other neglecting this quietnes, and by strife and contention seeking ten crownes, loseth many times an hundreth crownes or more. If these thinges so fall out in priuate matters, what hapneth (thinke you) in ye affaires of common wealths & kingdoms? Let vs learne therefore highly to esteme of peace, & to be thankfull vnto God for such a singular gift both in the common wealth and in the Church. So shall it come to passe, that we shall feele and enioy this blessing and life, as the holy Ghost hath promised.