TITLE. A Song of Degrees of David.
We see no reason for depriving David of the authorship of this
sparkling sonnet. He knew by experience the bitterness
occasioned by divisions in families, and was well prepared to
celebrate in choicest Psalmody the blessing of unity for which
he sighed. Among the "songs of degrees", this hymn has
certainly attained unto a good degree, and even in common
literature it is frequently quoted for its perfume and dew. In
this Psalm there is no wry word, all is "sweetness and
light",—a notable ascent from Psalm 110 with which the
Pilgrims set out. That is full of war and lamentation, but this
sings of peace and pleasantness. The visitors to Zion were about
to return, and this may have been their hymn of joy because they
had seen such union among the tribes who had gathered at the
common altar. The previous Psalm, which sings o f the covenant,
had also reveal ed the centre of Israel's unity in the Lord's
anointed and the promises made to him. No wonder that brethren
dwell in unity when God dwells among them, and finds his rest in
them. Our translators have given to this Psalm an admirable
explanatory heading, "The benefit of the communion of
saints." These good men often hit off the meaning of a
passage in a few words.
EXPOSITION
Verse 1. Behold. It is a wonder seldom seen,
therefore behold it! It may be seen, for it is the
characteristic of real saints,—therefore fail not to inspect
it! It is well worthy of admiration; pause and gaze upon it! It
will charm you into imitation, therefore note it well! God looks
on with approval, therefore consider it with attention. How
good and holy pleasant it is for brethren to dwell together in
unity! No one can tell the exceeding excellence of such a
condition; and so the Psalmist uses the word "how"
twice;—Behold how good! and how pleasant! He does not attempt
to measure either the good or the pleasure, but invites us to
behold for ourselves. The combination of the two adjectives
"good" and "pleasant", is more remarkable
than the conjunction of two stars of the first magnitude: for a
thing to be "good" is good, but for it also to be
pleasant is better. All men love pleasant things, and yet it
frequently happens that the pleasure is evil; but here the
condition is as good as it is pleasant, as pleasant as it is
good, for the same "how" is set before each
qualifying word.
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.
Verse 2. 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.
Verse 3. 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.
EXPLANATORY NOTES AND QUAINT SAYINGS
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.
Verse 1. Behold how good and how pleasant it is,
etc. There are three things wherein it is very pleasant to
behold the people of God joining in one.
1. When they join or are one in opinion and judgment,
when they all think the same thing, and are of one mind in the
truth.
2. When they join together and are one in affection,
when they are all of one heart, though possibly they are not all
of one mind; or, when they meet in affection, though not in
opinion. When David had spoken admiringly of this goodly sight,
he spoke declaratively concerning the goodness of it (Ps 133:2):
"It is like the precious ointment upon the head."
'Tis so, first, for the sweetness of it; 'tis so, secondly, for
the diffusiveness of it (as followeth), "that ran down
even the beard, even Aaron's beard: that went down to the skirts
of his garments."
3. It is a blessed thing to see them joining together in
duty, either as duty is 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.
Verse 1. How good and how pleasant it is, etc.
The terms of this praise and commendation, or the particulars
whereof it consists, is taken from a twofold qualification.
1. Brotherly concord and the improvement of it in all
occasional expressions is a very great good. This is, and will
appear to be so in sundry considerations.
As, First, in regard of the Author and owner
of it, which is God himself, who lays special claim
hereunto. Therefore in Scripture we find him to be from hence
denominated and entitled. 1Co 14:33. "God is not the author
of confusion (or of noisiness), but the author of peace".
2Co 13:11. "The God of peace and love." Peace is
called "the peace of God:" Php 4:7. And God is called
the "God of peace; "each of which expressions does
refer it and reduce it to him, and does thereby advance it.
Look, then, how far forth God himself is said to be good, so far
forth is this dwelling in unity good also, as it is commanded
and owned by him, as it appears thus to be.
Secondly. It is good in the nature of it; it is
good, as any grace is good. It is good morally. Love is a fruit
of the Spirit: Ga 5:22. And so to dwell in love and unity one
with another is a goodness reducible thereunto. It is good
spiritually; it is not only such a good as is taught by moral
philosophy, and practised by the students thereof, but it is
taught by the Holy Ghost himself, and is a part of the
work of regeneration and of the new creature in us, especially
if we take it in the full latitude and extent of it, as it
becomes us to do.
Thirdly. It is good in the effects and consequences
and concomitants of it: it has much good. It is bonum
utile. A great deal of advantage comes by brethren's
dwelling together in unity, especially spiritual advantage, and
for the doing and receiving of good.
2. The second qualification is, the sweetness of it, because
it is "pleasant:" it is not only bonum utile,
and bonum honestum, but it is also bonum jucundum;it
has a great deal of pleasure in it. Pleasure is such a kind of
goodness, especially to some kind of persons, as that they care
not almost what they do or part with to obtain it, and all other
good besides is nothing to them, if it be devoid of this.
Therefore for the further commendation of this fraternal unity
to us, there is this also to be considered, that it is "pleasant."
Thus it is with respect to all sorts of persons whatsoever, that
are made sensible of it.
First. It is pleasant to God, it is such as is
very acceptable to him; it is that which he much delights in,
wheresoever he observes it; being himself a God of peace, he
does therefore so much the more delight in peaceable Christians,
and such as do relate to himself. How much do natural parents
rejoice in the agreement of their children, to see them loving
and friendly and kind and courteous to one another, oh, it
pleases them and joys them at their very heart! and so it is
likewise with God to those who are truly his.
Secondly. This brotherly unity is also pleasant to
ourselves, who accordingly shall have so much the greater
pleasure in it and from it.
Thirdly. It is also pleasing to others, indeed
to all men else besides, that are bystanders and spectators of
it. "Behold, how pleasant it is", etc. It is
pleasant to all beholders: "He that in these things serveth
Christ is acceptable to God, and approved of men", says the
apostle: Ro 14:18.—Thomas Horton, —1673.
Verse 1. Pleasant. It is a pleasant thing for
the saints and people of God to agree together; for the same
word which is used here for "pleasant", is used
also in the Hebrew for a harmony of music, such as when they
rise to the highest strains of the viol, when the strings are
all put in order to make up a harmony; so pleasant is it, such
pleasantness is there in the saints' agreement. The same word is
used also in the Hebrew for the pleasantness of a corn field.
When a field is clothed with corn, though it be cut down, yet it
is very pleasant, oh, how pleasant is it; and such is the
saints' agreement. The same word in the Psalmist is used also
for the sweetness of honey, and of sweet things in opposition to
bitter things. And thus you see the pleasantness of it, by its
being compared to the harmony of music, to the corn field, to
the sweetness of honey, to the precious ointment that ran down
Aaron's beard, and to the dew that fell upon Hermort and the
hills of Zion: and all this to discover the pleasantness,
profitableness, and sweetness of the saints' agreement. It is a
pleasant thing to behold the sun, but it is much more pleasant
to behold the saints' agreement and unity among themselves.—William
Bridge.
Verse 1. Brethren. Abraham made this name, "brethren",
a mediator to keep peace between Lot and him: "Are we not
brethren?" saith Abraham. As if he should say, Shall
brethren fall out for trifles, like infidels? This was enough to
pacify Lot, for Abraham to put him in mind that they were
brethren; when he heard the name of brethren, straight his heart
yielded, and the strife was ended. So this should be the lawyer
to end quarrels between Christians, to call to mind that they
are brethren. And they which have spent all at law have wished
that they had taken this lawyer, to think, with Lot, whether it
were meet for brethren to strive like enemies.—Henry Smith.
Verse 1. Brethren. Some critics observe that
the Hebrew word for a brother is of near brotherhood or alliance
with two other words, whereof the first signifies one,
and the other alike or together, to show that "brethren"
ought to be as one, and alike, or together;which
latter is by an elegant paranomasia joined with it:
"Behold, how good and how pleasant it is for brethren to
dwell together in unity", or, as we put it in the
margin, "to dwell even together." So then, the
very word whereby "brethren" are expressed
notes that there ought to be a nearness, a similitude, yea, a
oneness (if I may so speak) between them in their affections
and actions.—Joseph Caryl.
Verse 1. To dwell is a word of residence, and
abode, and continuation. There is also pertaining to the love
and concord of brethren a perseverance and persistency in it;
not only to be together, or to come together, or to meet
together for some certain time; but to dwell together in
unity, this is which is here so extolled and commended unto us.
It seems to be no such great matter, nor to carry any such great
difficulty in it, for men to command themselves to some
expressions of peace and friendship for some short space of time
(though there are many now and then who are hardly able to do
that); but to hold out in it, and to continue so long, this
endurance is almost impossible to them. Yet this is that which
is required of them as Christians and as "brethren"
one to another, even to "dwell together in unity; "to
follow peace, and love, and concord, and mutual agreement, not
only upon some occasional meetings, but all along the whole
course of their lives, while they converse and live together.—Thomas
Horton.
Verse 1. Together in unity. If there be but one
God, as God is one, so let them that serve him be one. This is
what Christ prayed so heartily for. "That they may be
one:" Joh 17:21. Christians should be one, 1. In
judgment. The apostle exhorts to be all of one mind. 1Co
1:10. How sad is it to see religion wearing a coat of divers
colours; to see Christians of so many opinions, and going so
many different ways I It is Satan that has sown these tares of
division. Mt 13:39. He first divided men from God, and then one
man from another. 2. One in affection. They should have
one heart. "The multitude of them that believed were of one
heart and of one soul": Ac 4:32. As in music, though there
be several strings of a viol, yet all make one sweet harmony;
so, though there are several Christians, yet there should be one
sweet harmony of affection among them. There is but one God, and
they that serve him should be one. There is nothing that would
render the true religion more lovely, or make more proselytes to
it, than to see the professors of it tied together with the
heart strings of love. If God be one, let all that profess him
be of one mind, and one heart, and thus fulfil Christ's prayer,
"that they all may be one."—Thomas Watson.
Verse 2. 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.
Verse 2. 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.
Verse 2. 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.
Verse 2. 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.
Verse 2. 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
Verse 3. 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.
Verse 3. 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.
Verse 3. 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."
Verse 3. 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.
Verse 3. 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.
Verse 3. 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.
Verse 3. 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.
Verse 3. 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
HINTS TO THE VILLAGE PREACHER
Verse 1. Christian unity.
1. Its admirable excellences.
2. The signs of its existence.
3. The causes of its decay.
4. The means of its renewal.
Verse 1. 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.
Verse 2. 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.
Verse 3. 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!
Verse 3. (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.
Verse 3. 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.