Verse 1

Behold, how good and how pleasant it is,.... Aben Ezra thinks the word thing should be supplied; the thing is what follows; for brethren to dwell together in unity: which the Targum interprets of Zion and Jerusalem, as two brethren; Aben Ezra of the priests; Kimchi of the King Messiah and the priest; and Jarchi, and Kimchi's father, of the Israelites; which is best of all, especially of those who are Israelites indeed; for this is not to be understood of all mankind, who are in some sense brethren, being all of one blood, and among whom peace is to be cultivated; nor merely of those of the same nation, under one and the same government, who should endeavour to live peaceably and quietly; nor of brethren in a strict natural state, who belong to the same family, and are of the same parents, and should be kindly affectioned one to another; but rather of such who are so in a spiritual sense, who have God for their fatherly adoption and regeneration, are related to Christ the firstborn among many brethren, and are members one of another, in the same church state; all which are a reason why they should love as brethren, and endeavour to keep the unity of the Spirit in the bond of peace, Mat 23:8, Pe1 2:17; and "to dwell together in unity"; even as one man, as if one soul actuated them all; it is not only to dwell and abide in the house of God, where they have all a name and a place; but to associate together there, to go up to the house of God in company, and with delight to join together in acts of religious worship; to serve the Lord with one consent, with one mind and mouth to glorify God, and to be of one accord, having the same love; and to do all kind and good offices one to another in the most hearty and cordial manner; serving each other in love, bearing one another's burdens, sympathizing with each other in all circumstances, forgiving each other offences committed, praying with one another, and building up each other in their most holy faith, stirring up one another to love and to good works: now this is both "good" and "pleasant"; it is good, as being according to the will of God, the new command of Christ; what evidences the truth of regeneration, and of being the disciples of Christ; what makes the communion of saints comfortable and edifying, and without which a profession of religion is good for nothing: and it is pleasant to God and Christ, to angels and men, to the ministers of the Gospel, and to all about them and in a connection with them; and it is this which makes any particular dispensation in time delightful and agreeable; as the first times of the Gospel, and the latter day glory, the Philadelphian church state, which has its name from brotherly love; yea, it will be the glory and delight of heaven. Now this is ushered in with a note of attention and admiration, "behold", and with a note of exclamation, "how"; the psalmist pointing at some instance or instances of this kind, which were very amiable, and worthy of imitation; and suggesting that such a case is rare and wonderful, and inexpressibly good, profitable, and pleasant. Gussetius (z) renders it, "how good is the sabbatism of brethren, even gathered together"; for the exercise of religion, prayer, praise, &c. (z) Ebr. Comment. p. 829.

Verse 2

It is like the precious ointment upon the head,.... The composition which Moses was ordered to make of the principal spices, and therefore called precious; and which was poured on the heads of kings and priests, when they were anointed with it, Exo 30:23; that ran down upon the beard, even Aaron's beard; this was put upon the head of Aaron when he was anointed, and so on any other high priest, and trickled down to his beard; see Exo 29:7. The reasons Kimchi and Ben Melech give, why the anointing of Aaron and other priests is mentioned, and not the anointing of a king, or of David himself, are, because the anointing of Aaron was first, and also more public and better known by the people; that went down to the skirts of his garments; or, "the mouth" or "opening of his garments" (a); 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 the coat, on which the beard lay, as Jarchi; 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, Exo 28:32; where the Septuagint use the same word as here. Suidas (b) says, David means the superior aperture of the garment, that which we call the neck or collar band; and so Theodoret: and the Arabic version renders it, the "aperture", or opening of it; and hitherto the ointment came. This was typical of the grace of the Spirit, the unction from the Holy One; which has been poured on Christ, the head of the church, without measure; and with which he has been anointed above his fellows; and from him it is communicated to all his members; to every one of which is given grace, according to the measure of the gift of Christ; and who from his fulness receive, and grace for grace: and particularly brotherly love is compared to this ointment; because of the preciousness of it, which is true of every grace; and because of the extensiveness of it, reaching to head and members, to Christ and all his saints, the meanest and lowest of them; and because of its fragrancy and sweet odour to all that are sensible of it; and because of its delightful, cheering, and refreshing nature; like ointment and perfume it rejoices the heart; yea, the worst things said, or reproofs given, in brotherly love, are like oil, pleasant and useful, Pro 27:9; and is as necessary for the saints, who are all priests unto God, to offer up their spiritual sacrifices; particularly that of prayer, which should be "without wrath", as well as without doubting; and to do all other duties of religion, which should spring from charity or love; as the anointing oil was to Aaron and his sons, in order to their officiating in the priest's office. (a) , Sept. "super os", Montanus, Piscator; "super os, vel aperturam", Michaelis; "in capitium", Tigurine version; "upon the collar of his garments", Ainsworth. (b) In voce

Verse 3

As the dew of Hermon, and as the dew that descended upon the mountains of Zion,.... Hermon was a very high hill beyond Jordan; the Sidonians called it Sirion, and the Amorites Shenir, Deu 3:8; hence Shenir and Hermon are mentioned together, Sol 4:8; and sometimes Sion or Seon, Deu 4:48; and is the Zion here intended; for the dew of Hermon could never descend on the mountain of Zion near Jerusalem, which was a hundred miles distant; besides Zion was but one mountain, these many. Hermon was remarkable for its dew, which still continues: a traveller (c), one of our own country, and whose fidelity is to be depended on, lying in tents near this hill one night, says, "we were sufficiently instructed by experience what the holy psalmist means by the dew of Hermon; our tents being as wet with it as if it had rained all night.'' The mountains of Zion were those that were near to Zion, and not the mountain itself, those that were round about Jerusalem, on which the dew also fell in great plenty; and to which unity among brethren is here compared, because it comes from God in heaven, as the dew does. Saints are taught of God to love one another; contentions and quarrels come from lusts within, but this comes from above, from the Father of lights; and, because of its gentle nature, this makes men pure, and peaceable, and gentle, and easy to be entreated; as the dew falls gently in a temperate and moderate air, not in stormy and blustering weather: and because of its cooling nature; it allays the heats and animosities in the minds of men; and because it makes the saints fruitful, and to grow and increase in good works; for there the Lord commanded the blessing; either in the mountains of Zion; so Kimchi: and if Mount Zion is meant by it, the church, often signified thereby, is the dwelling place of the Lord; here he records his name and blesses; here his word is preached, which is full of blessings; and here ordinances are administered, which are blessed of God to his people. Theodoret thinks some respect is had to the pouring down of the Spirit on the apostles in Jerusalem, on the day of Pentecost: but rather the sense is, where brethren dwell together in unity, there the God of love and peace is; the Gospel of the grace of God is continued; and the ordinances of it made beneficial to the souls of men, they meeting together in peace and concord; see Co2 13:11. God is said to "command the blessing" when he promises it, and makes it known to his people, or bestows it on them, Psa 105:8; even life for evermore: the great blessing of all, which includes all others, and in which they issue, the promise of the covenant, the blessing of the Gospel; which is in the hands of Christ, and comes through him to all his people; to the peacemakers particularly, that live in love and peace; these shall live for ever in a happy eternity, and never die, or be hurt of the second death. (c) Maundrell's Travels, p. 57. Ed. 7. Next: Psalms Chapter 134

Verse 1

Here see, I. What it is that is commended - brethren's dwelling together in unity, not only not quarrelling, and devouring one another, but delighting in each other with mutual endearments, and promoting each other's welfare with mutual services. Sometimes it is chosen, as the best expedient for preserving peace, that brethren should live asunder and at a distance from each other; that indeed may prevent enmity and strife (Gen 13:9), but the goodness and pleasantness are for brethren to dwell together and so to dwell in unity, to dwell even as one (so some read it), as having one heart, one soul, one interest. David had many sons by many wives; probably he penned this psalm for their instruction, to engage them to love another, and, if they had done this, much of the mischief that arose in his family would have been happily prevented. The tribes of Israel had long had separate interests during the government of the Judges, and it was often of bad consequence; but now that they were united under one common head he would have them sensible how much it was likely to be for their advantage, especially since now the ark was fixed, and with it the place of their rendezvous for public worship and the centre of their unity. Now let them live in love. II. How commendable it is: Behold, how good and how pleasant it is! It is good in itself, agreeable to the will of God, the conformity of earth to heaven. It is good for us, for our honour and comfort. It is pleasant and pleasing to God and all good men; it brings constant delight to those who do thus live in unity. Behold, how good! We cannot conceive or express the goodness and pleasantness of it. Behold it is a rare thing, and therefore admirable. Behold and wonder that there should be so much goodness and pleasantness among men, so much of heaven on this earth! Behold it is an amiable thing, which will attract our hearts. Behold it is an exemplary thing, which, where it is, is to be imitated by us with a holy emulation. III. How the pleasantness of it is illustrated. 1. It is fragrant as the holy anointing oil, which was strongly perfumed, and diffused its odours, to the great delight of all the bystanders, when it was poured upon the head of Aaron, or his successor the high priest, so plentifully that it ran down the face, even to the collar or binding of the garment, Psa 133:2. (1.) This ointment was holy. So must our brotherly love be, with a pure heart, devoted to God. We must love those that are begotten for his sake that begat, Jo1 5:1. (2.) This ointment was a composition made up by a divine dispensatory; God appointed the ingredients and the quantities. Thus believers are taught of God to love one another; it is a grace of his working in us. (3.) It was very precious, and the like to it was not to be made for any common use. Thus holy love is, in the sight of God, of great price; and that is precious indeed which is so in God's sight. (4.) It was grateful both to Aaron himself and to all about him. So is holy love; it is like ointment and perfume which rejoice the heart. Christ's love to mankind was part of that oil of gladness with which he was anointed above his fellows. (5.) Aaron and his sons were not admitted to minister unto the Lord till they were anointed with this ointment, nor are our services acceptable to God without this holy love; if we have it not we are nothing, Co1 13:1, Co1 13:2. 2. It is fructifying. It is profitable as well as pleasing; it is as the dew; it brings abundance of blessings along with it, as numerous as the drops of dew. It cools the scorching heat of men's passions, as the evening dews cool the air and refresh the earth. It contributes very much to our fruitfulness in every thing that is good; it moistens the heart, and makes it tender and fit to receive the good seed of the word; as, on the contrary, malice and bitterness unfit us to receive it, Pe1 2:1. It is as the dew of Hermon, a common hill (for brotherly love is the beauty and benefit of civil societies), and as the dew that descended upon the mountains of Zion, a holy hill, for it contributes greatly to the fruitfulness of sacred societies. Both Hermon and Zion will wither without this dew. It is said of the dew that it tarrieth not for man, nor waiteth for the sons of men, Mic 5:7. Nor should our love to our brethren stay for theirs to us (that is publican's love), but should go before it - that is divine love. IV. The proof of the excellency of brotherly love. Loving people are blessed people. For, 1. They are blessed of God, and therefore blessed indeed: There, where brethren dwell together in unity, the Lord commands the blessing, a complicated blessing, including all blessings. It is God's prerogative to command the blessing, man can but beg a blessing. Blessings according to the promise are commanded blessings, for he has commanded his covenant for ever. Blessings that take effect are commanded blessings, for he speaks and it is done. 2. They are everlastingly blessed. The blessing which God commands on those that dwell in love is life for evermore; that is the blessing of blessings. Those that dwell in love not only dwell in God, but do already dwell in heaven. As the perfection of love is the blessedness of heaven, so the sincerity of love is the earnest of that blessedness. Those that live in love and peace shall have the God of love and peace with them now, and they shall be with him shortly, with him for ever, in the world of endless love and peace. How good then is it, and how pleasant!

Verse 1

Ps 133 In this wisdom psalm (see Ps 1), peaceful and harmonious relationships manifest the presence of God.

133:1-2 The psalmist tells of the joy of consecrated relationships.

133:1 Brothers are related by blood, by profession, or by commitment.

Verse 2

133:2 The anointing oil was the oil used to ordain and consecrate Aaron for service in his office (see Exod 29:7). • head . . . beard . . . border of his robe: The oil consecrated Aaron completely.

Verse 3

133:3 The dew represents the richness of divine blessings; in Jerusalem, it comes from moist winds from the Mediterranean Sea. Mount Hermon, which is capped with snow, is a place of abundant moisture. • A blessing is God’s life-giving power, a guarantee of his provision and protection (5:12; 41:2), secured by his presence (21:6; 67:1). Even the other nations will ultimately be blessed (Pss 67; 72:17). Zion is the focal point of God’s blessing (134:3; 147:13). • God gives life everlasting to human beings.