Verse-by-Verse Bible Commentary
Psalms 133:1

Clarke's Commentary

PSALM CXXXIII

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

NOTES ON PSALM CXXXIII

There are different opinions concerning this Psalm; the most probable is, that it represents the priests and Levites returned from captivity, and united in the service of God in the sanctuary. This, the preceding, and the following, appear to make one subject. In the one hundred and thirty-second, the Lord is entreated to enter his temple, and pour out his benediction; in the one hundred and thirty-third, the beautiful order and harmony of the temple service is pointed out, and in the one hundred and thirty-fourth, all are exhorted to diligence and watchfulness in the performance of their duty. It is attributed to David by the Hebrew, the Syriac, and the Vulgate; but no name is prefixed in the Septuagint, AEthiopic, Arabic, and Anglo-Saxon.

Verse Psalms 133:1. Behold, how good and how pleasant — Unity is, according to this scripture, a good thing and a pleasant; and especially among brethren-members of the same family, of the same Christian community, and of the same nation. And why not among the great family of mankind? On the other hand, disunion is bad and hateful. The former is from heaven; the latter, from hell.

Bridgeway Bible Commentary

Psalm 132 -134 A house of prayer for Israel

A visit to the temple is a fitting occasion to recall the origins of the temple. David, with much difficulty, brought the ark (or covenant box) to Jerusalem with the aim of building God a house (132:1-5; cf. 2 Samuel 6:3-13; 2 Samuel 7:1-3; see also introductory notes to Psalms 24:0). Previously the ark had been at Kiriath-jearim, also known as Baale-judah and here called ‘the fields of Jaar’. David therefore went from Bethlehem (Ephrathah) to Kiriath-jearim to collect the ark and bring it to Jerusalem (6-9; see 2 Samuel 6:2,2 Samuel 6:14-19; 1 Chronicles 13:5; 1 Chronicles 13:5).

Although David wanted to build God a house in Jerusalem, God wanted to do something far greater for David. God wanted to build David a house in Jerusalem; not a house of stone, but a line of royal descendants to rule from Zion where the living God dwelt (10-14; cf. 2 Samuel 7:4-16). God would give his people all they needed for healthy lives, physically and spiritually (15-16). He would give the Davidic king power, prosperity, victory and glory (17-18).

The psalmist rejoices to see Israelites from all parts of the country worshipping together in unity in Jerusalem. He considers it a precious sight, having a pleasantness that he likens to the perfume of the sweet-smelling oils used to anoint Israel’s high priest. It has a freshness like the dew that falls on Mount Hermon (133:1-3).
At the end of the day’s festival activities, the worshippers wish the priests and Levites good-night on a note of praise to God (134:1-2). The priests and Levites respond by wishing the worshippers God’s blessing (3). This concludes the fifteen Songs of Ascents.

Coffman's Commentaries on the Bible

“Behold, how good and how pleasant it is For brethren to dwell together in unity! It is like the precious oil upon the head, That ran down upon the beard even Aaron’s beard; That came down upon the skirt of his garments; Like the dew of Hermon, That cometh down upon the mountains of Zion: For there Jehovah commanded the blessing, Even life forevermore.”

“For brethren to dwell together in unity” To us it appears as ridiculous that some interpreters have tried to find in this a Biblical injunction recommending that married brothers live in the same dwelling with their parents. From the beginning, God has ordained that a man should “leave his father and his mother and cleave unto his wife” (Genesis 2:24). Mixing multiple families under one roof is an impossible social device. “What is referred to here is a covenant nation of `brothers’ worshipping together in Jerusalem.”Leslie C. Allen, Vol. II, p. 212.

As Dummelow pointed out, “This exquisite gem of a song describing the blessings of unity was especially suitable as a Pilgrim Song, when rich and poor, priest and peasant, would fraternize on their pilgrimage to Jerusalem.”J. R. Dummelow’s Commentary, p. 375.

Quoting Hengstenberg, Delitzsch stated that, “David here brings to the consciousness of the church the glory of the fellowship of the saints.”F. Delitzsch, Vol. V-C. [. 317.

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

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

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

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

The mention of Aaron, the high priest here also has another significance, pointed out by Rawlinson. “He bore on his breastplate the names of the twelve tribes; so when the anointing oil was poured on his head, it ran down over all the tribes of Israel, stressing their oneness and unity.”The Pulpit Commentary, Vol. 8-c, p. 270.

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

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

“Jehovah commanded the blessing” How do blessings Come? God commands them. The same truth is stated in Deuteronomy 28:8 and in Leviticus 25:31.

“Like the dew of Hermon that cometh down upon the mountains of Zion” The geographical problem here lies in the fact of “Mount Hermon’s being a hundred air miles from Jerusalem.”C. M. Miller, co-author with Anthony L. Ash, p. 416. There are several possible solutions: (1) This is a figure of speech, meaning that very plentiful dew will fall upon Jerusalem, meaning that very plentiful dew will fall upon Jerusalem. (2) The cold breezes from Hermon actually produce heavy dew in Jerusalem. (3) the “dew of Hermon” is used in the same sense that Isaiah used the word dew in that prophecy (Isaiah 26:19) as a symbol of the resurrection and immortality. Dahood adopted this view, stating that, “The mention of `life forevermore’ at the end of the verse suggests some allusion to immortality in `the dew of Hermon.’“Mitchell Dahood in The Anchor Bible, Vol. III, p. 252.

Commenting on the psalm as a whole, McCaw wrote that, “The falling of Hermon’s dew on Zion would be a miracle, and fellowship is a miracle of divine grace (Ephesians 2:11-22) wherein individual blessings are shared with mutual profit. Such fellowship (3b) is something God delights to bless, and is proof of the possession of life forevermore (1 John 3:14).The New Bible Commentary, Revised, p. 534.

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

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

Barnes' Notes on the Whole Bible

Behold - As if he looked upon such a gathering, and saw there the expressions of mutual love. This may have been uttered in the actual contemplation of such an assemblage; or it may have been a picture of the imagination.

How good - How good in itself; how proper; how suited to promote happiness, and to diffuse good influences abroad.

And how pleasant - The word used here means lovely, charming, attractive; that which fills the mind with delight, spoken of one beloved, Song of Solomon 7:6; of a friend, 2 Samuel 1:26; of a place, Genesis 49:15; of words, Proverbs 15:26; of beauty or glory, as of Yahweh, Psalms 27:4. It is descriptive of the pleasure which we derive from a picture, from a landscape, from sweet sounds and gentle voices, or from love.

For brethren to dwell together in unity - Margin, even together. Hebrew, “The dwelling of brethren also together.” Perhaps the idea in the word “also” may be, that while the unity of brethren when separate, or as they were seen when scattered in their habitations, was beautiful, it was also pleasant to see them when actually assembled, or when they actually came together to worship God. As applicable to the church, it may be remarked

(1) that all the people of God - all the followers of the Redeemer - are brethren, members of the same family, fellow-heirs of the same inheritance, Matthew 23:8.

(2) There is a special fitness that they should be united, or dwell in unity.

(3) There is much that is beautiful and lovely in their unity and harmony. They are redeemed by the same Saviour; they serve the same Master; they cherish the same hope; they are looking forward to the same heaven; they are subject to the same trials, temptations, and sorrows; they have the same precious consolations. There is, therefore, the beauty, the “goodness,” the “pleasantness” of obvious fitness and propriety in their dwelling together in unity.

(4) Their unity is adapted to produce an important influence on the world, John 17:21. No small part of the obstructions to the progress of religion in the world has been caused by the strifes and contentions of the professed friends of God. A new impulse would be given at once to the cause of religion if all the followers of the Lord Jesus acted in harmony: if every Christian would properly recognize every other Christian as his brother; if every true church would recognize every other church as a church; if all ministers of the Gospel would recognize all other ministers as such; and if all who are Christians, and who walk worthy of the Christian name, were admitted freely to partake with all others in the solemn ordinance which commemorates the Saviour’s dying love. Until this is done, all that is said about Christian union in the church is a subject of just derision to the world - for how can there be union when one class of ministers refuse to recognize the Christian standing, and the validity of the acts, of other ministers of the Lord Jesus - when one part of the Christian church solemnly refuses to admit another portion to the privileges of the Lord’s table - when by their actions large portions of the professed followers of the Redeemer regard and treat others as having no claims to a recognition as belonging to the church of God, and as left for salvation to his “uncovenanted mercies.”

Calvin's Commentary on the Bible

1.Behold how good, etc. I have no doubt that David in this Psalm renders thanks to God for the peace and harmony which had succeeded a long and melancholy state of confusion and division in the kingdom, and that he would exhort all individually to study the maintenance of peace. This is the subject enlarged upon, at least so far as the shortness of the Psalm admits of it. There was ample ground to praise the goodness of God in the highest terms, for uniting in one a people which had been so deplorably divided. When he first came to the kingdom the larger part of the nation considered him in the light of an enemy to the public good, and were alienated from him. Indeed so mortal was the feud which existed, that nothing else than the destruction of the party in opposition seemed to hold out the prospect of peace. The hand of God was wonderfully seen, and most unexpectedly, in the concord which ensued among them, when these who had been inflamed with the most violent antipathy cordially coalesced. This ⁽¹⁴⁷⁾ peculiarity in the circumstances which called forth the Psalm has been unfortunately by interpreters, who have considered that David merely passes a general commendation upon brotherly union, without any such particular reference. The exclamation with which the Psalm opens, Behold! is particularly expressive, not only as setting the state of things visibly before our eyes, but suggesting a tacit contrast between the delightfulness of peace and those civil commotions which had well­nigh rent the kingdom asunder. He sets forth the goodness of God in exalted terms, the Jews having by long experience of intestine feuds, which had gone far to ruin the nation, learned the inestimable value of union. That this is the sense of the passage appears still further from the particle גם, gam, at the end of the verse. It is not to be understood with some, who have mistaken the sense of the Psalmist, as being a mere copulative, but as adding emphasis to the context. We, as if he had said, who were naturally brethren, had become so divided, as to view one another with a more bitter hatred than any foreign foe, but now how well is it that we should cultivate a spirit of brotherly concord!

There can at the same time be no doubt; that the Holy Ghost is to be viewed as commending in this passage that mutual harmony which should subsist amongst all God’s children, and exhorting us to make every endeavor to maintain it. So long as animosities divide us, and heart­burnings prevail amongst us, we may be brethren no doubt still by common relation to God, but cannot be judged one so long as we present the appearance of a broken and dismembered body. As we are one in God the Father, and in Christ, the union must be ratified amongst us by reciprocal harmony, and fraternal love. Should it so happen in the providence of God, that the Papists should return to that holy concord which they have apostatized from, it would be in such terms as these that we would be called to render thanksgiving unto God, and in the meantime we are bound to receive into our brotherly embraces all such as cheerfully submit themselves to the Lord. We are to set ourselves against those turbulent spirits which the devil will never fail to raise up in the Church, and be sedulous to retain intercourse with such as show a docile and tractable disposition. But we cannot extend this intercourse to those who obstinately persist in error, since the condition of receiving them as brethren would be our renouncing him who is Father of all, and from whom all spiritual relationship takes its rise. The peace which David recommends is such as begins in the true head, and this is quite enough to refute the unfounded charge of schism and division which has been brought against us by the Papists, while we have given abundant evidence of our desire that they would coalesce with us in God’s truth, which is the only bond of holy union.

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

Smith's Bible Commentary

Psalms 133:1-3

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

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

It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments ( Psalms 133:2 );

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

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

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

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

Dr. Constable's Expository Notes

1. The desirability of unity 133:1

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

Dr. Constable's Expository Notes

Psalms 133

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

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

Gill's Exposition of the Whole Bible

Behold, how good and how pleasant [it is],.... Aben Ezra thinks the word thing should be supplied; the thing is what follows;

for brethren to dwell together in unity: which the Targum interprets of Zion and Jerusalem, as two brethren; Aben Ezra of the priests; Kimchi of the King Messiah and the priest; and Jarchi, and Kimchi's father, of the Israelites; which is best of all, especially of those who are Israelites indeed; for this is not to be understood of all mankind, who are in some sense brethren, being all of one blood, and among whom peace is to be cultivated; nor merely of those of the same nation, under one and the same government, who should endeavour to live peaceably and quietly; nor of brethren in a strict natural state, who belong to the same family, and are of the same parents, and should be kindly affectioned one to another; but rather of such who are so in a spiritual sense, who have God for their fatherly adoption and regeneration, are related to Christ the firstborn among many brethren, and are members one of another, in the same church state; all which are a reason why they should love as brethren, and endeavour to keep the unity of the Spirit in the bond of peace, Matthew 23:8 1 Peter 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.

Henry's Complete Commentary on the Bible

A song of degrees of David.

      1 Behold, how good and how pleasant it is for brethren to dwell together in unity!   2 It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments;   3 As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the LORD commanded the blessing, even life for evermore.

      Here see, I. What it is that is commended--brethren's dwelling together in unity, not only not quarrelling, and devouring one another, but delighting in each other with mutual endearments, and promoting each other's welfare with mutual services. Sometimes it is chosen, as the best expedient for preserving peace, that brethren should live asunder and at a distance from each other; that indeed may prevent enmity and strife (Genesis 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, Psalms 133:2; Psalms 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,1 John 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, 1 Corinthians 13:1; 1 Corinthians 13:2.

      2. It is fructifying. It is profitable as well as pleasing; it is as the dew; it brings abundance of blessings along with it, as numerous as the drops of dew. It cools the scorching heat of men's passions, as the evening dews cool the air and refresh the earth. It contributes very much to our fruitfulness in every thing that is good; it moistens the heart, and makes it tender and fit to receive the good seed of the word; as, on the contrary, malice and bitterness unfit us to receive it, 1 Peter 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,Micah 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!