Albert Barnes Commentary Psalms 133

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 widely.

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, a 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 strife 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 refuses to recognize the Christian standing and the validity of the acts of other ministers of the Lord Jesus? How can it exist when one part of the Christian church solemnly refuses to admit another portion to the privileges of the Lord’s table? How can it be realized 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?

It is like the precious ointment upon the head - This refers to the ointment that was poured upon the head of the high priest when consecrated to the holy office. The Hebrew is, “the good ointment.” For a description of the ointment used in the consecration of the high priest and the holy things of the sanctuary, see Exodus 30:22-30.

Compare the notes at Isaiah 61:3, on the phrase oil of joy. Anointing with oil was common on festivals and joyous occasions (see the notes at Psalm 23:5). Consequently, it became an emblem of anything joyous, happy, and beautiful. This idea seemed to reach its highest expression when connected with the anointing of a high priest for the sacred duties of his office.

The only resemblance between the idea of anointing with oil and that of harmony among brethren is derived from the gladness—the joyousness—connected with such an anointing.

The psalmist sought to convey the highest idea of the pleasantness of such harmony; and he therefore compared it with that which was most beautiful to a pious mind—the idea of a solemn consecration to the highest office of religion. The comparison is one which would not unnaturally occur to a Jew.

That ran down upon the beard - Descending from the head upon the long, flowing beard. The idea here is that of copiousness or abundance—as if so much ointment was poured out as to descend on the whole person, consecrating the entire man.

Even Aaron’s beard - The word “even” here, introduced by our translators, weakens the force and beauty of the comparison. The psalmist had the simple image of Aaron before his mind, without intending to compare him with any other.

That went down to the skirts of his garments - literally, “to the mouth of his garment.” The idea is that the anointing oil was abundant enough to flow down so as to fall on his entire robe, diffusing a sweet fragrance all around.

It is possible, though it may seem like a fanciful notion, that the psalmist may have had an idea of unity in this, as if in the anointing of the high priest the whole man was consecrated, or was “united” in the consecration.

It was not merely the head, but the beard, his garments, and the entire person, that shared in the fragrance of the anointing oil. Thus, love in a Christian community is so abundant—so overflowing—that it spreads over all the spiritual body, the church; the same sweet and holy influence, represented by the oil of anointing, pervades all and combines all in one.

As the dew of Hermon ... - Regarding the location of Mount Hermon, see the notes at (Psalms 89:12). The literal rendering of this passage would be, “Like the dew of Hermon which descends on the mountains of Zion.”

According to the English version being discussed, two things are referred to: the dew of Hermon, and the dew on the mountains of Zion. However, this is not in the original Hebrew text. In the original, no dew is referred to except that which belongs to Hermon.

Naturally, it has been questioned how the dew of Hermon, a remote mountain, could be said to descend on the mountains of Zion. The translators of this English version sought to solve the difficulty by inserting the words “and as the dew.”

Some have supposed that the proper interpretation is to refer the comparison in the passage to the dew of Hermon, and that all that follows is an application of the thought: “Like the dew of Hermon is the influence which comes down upon the mountains of Zion,” etc.

However, the most probable and plausible interpretation, it seems to me, is that the poet’s mind was turned to the dew of Hermon—to its gentleness, copiousness, and vivifying nature, diffusing beauty and abundance all around. He then thought of that dew, or dew like it, as descending on the mountains of Zion.

This is not to say that the dew of Hermon actually descended there. Rather, when changing the comparison from oil to dew to illustrate brotherly love, the poet most naturally thought (perhaps from some former observation) of the dew of Hermon. He immediately envisioned Zion as if that dew descended there.

That is, love, unity, and concord in Zion would be as if the dew of Hermon were to descend on the barren hills of Zion or Jerusalem, diffusing beauty, abundance, and fertility there.

Comparing the influence of brotherly love, or unity, with dew is not forced or unnatural. Dew is so calm, so gentle, and so refreshing on the tender grain, young plants, and flowers, that it serves as a striking image of the influences that produce brotherly love and harmony.

For there the Lord commanded the blessing - He appointed Zion as the place of worship, as the seat of His residence, and the source of all holy influences. See (Psalms 78:67–69, note; Psalms 87:2, note).

Even life for evermore - This literally means “Life to eternity.” That is, such influences go forth from that place to lead to eternal life, or to secure eternal life.

It is in Zion, in His church, that He has made known the way to eternal life and the means by which it may be obtained.

Until the end of the world, this beautiful psalm will be sung in the church, both as expressing the charm found in unity among brethren and within the church, and as tending to promote that unity whose beauty it is designed to commend.

Happy will be that day when the church is so united that this psalm can be sung everywhere, expressing what truly is, and not merely what should be.