What does it mean to dwell together in unity (Psalm 133:1)?

Keeping these things in mind, let us consider Psalm 133. It says, "Behold, how good and how pleasant it is for brethren to dwell together in unity!" To whom is it good and pleasant? Surely to all those who love what is of God. But not to them only; the Psalm shows us that it is good and pleasant to God Himself. That when He looks down on this world, filled as it is with hatred and strife, and in which there roll waves of blood-lust, there is something that is good and pleasant to Him in the midst of it, and that is unity among brethren. Let us not introduce any of our "buts" into the passage, but let us take it as it stands, and consider it as the word of God to us, then the beauty and power of it will not fail to affect us.

But who are these "brethren"? How wide is the sweep of that good word? We who love the Lord Jesus in sincerity present in this hall are included in it, surely, but it goes out wider. Let us stand in thought and listen to Him, saying, as He did to Mary, "Go to My brethren." We are in such danger of that withering sectarianism that talks about our brethren, and that thinks along narrow lines and in limited circles, that we need constantly to turn back to His words, and to let the love with which they are vibrant thrill and enlarge our souls. He speaks of "My brethren," and when we understand the meaning of that word, and who they are of whom the Lord thus speaks, let us know that God says that it is good and pleasant to Him when they dwell together in unity.

Now the unity arising from brotherhood is nothing new. A Jew could speak of it, and Israel under David and Solomon must in measure have enjoyed it. The psalmist writes of it: "Behold, how good and how pleasant a thing it is for brethren to dwell together in unity!" (Ps. 133:1.) All will echo this. The fruit of a tie formed by birth (for "brethren" the psalmist writes of) reminds us that those here contemplated are members of one family, bound together by that bond which nothing can sever, and which no circumstances can really alter. One's brother must remain in that relation whatever may be the vicissitude of his affairs, or the character of his ways. The elder son in the parable was reminded that the prodigal was his brother. (Luke 15:32.) The Thessalonian Christians were exhorted to count the saint their brother, even though he were walking disorderly, and not subject to the Word. Admonition under such circumstances would be needed. That was not to be spared; but the spiritual birth-tie existed, and was to be remembered. Of this they were reminded for their guidance in circumstances, when there was the greatest danger of forgetting the link that God had formed between them. (2 Thess. 3:11-15.)

Of course the birth-tie of which the psalmist wrote was one after the order of nature. By-and-by Israel will fully enjoy what the writer describes, when the brotherhood between Israel and Judah, so long broken, shall be again owned, as Ezekiel (Ezek. 37:15-22) has predicted. On the other hand, the tie of which Christians can speak is after a different order altogether. (John 1:13.) Still the statement of the psalmist will always hold good. It is good, it is pleasant, for brethren to dwell together in unity; yet this oneness, it is clear, may not always be manifested or enjoyed. It depends on the condition of those who, being brethren, ought to dwell together as such. As brethren, children of the same Father, Christians ought to dwell together in unity. Viewing their unity in this aspect, it is the family relationship, and what should flow from it, that rises up before the mind. Have we to speak of nothing else? The New Testament furnishes us with a decisive answer to the contrary. To that let us now turn.

To whom is it good and pleasant? To the brethren themselves surely, and to all who can admire what is comely, but most of all to the Father of them all. A true father is sorely grieved if his children quarrel, and is never happier than when they gather affectionate and united at the family hearth. God is a father and He has children, and it is good and pleasant to Him when they dwell together in unity. Indeed when they do it is evidence of His love flawing into their hearts and flowing out again to those who are begotten of Him, and by this dwelling together they show that they are His children and that His own nature is strong and vigorous in them.

“UNITY”—Twice only is the word found in our New Testament; in Ephesians 4:3, and 13; and but once in the Old Testament. There it is significantly used in the last Song of Degrees but one; just before the Lord is blessed in the sanctuary, and His blessing flows out of Zion (Ps. 134). Mark the Spirit’s words: “Behold, how good and how pleasant it is for brethren to dwell together in unity (Ps. 133). It is like the precious ointment which is not only upon the Head, but which reaches to all connected with Him, whilst the fragrant perfume of it pervades all around. It is also like the dew of Hermon’s height: descending, distilling, and refreshing Zion. No wonder we read, “There the Lord commands the blessing—even eternal life!” It is not surprising that this is the only place eternal life is mentioned in the O.T. except Daniel 12:2.

“Behold how good and how pleasant it is for BRETHREN TO DWELL TOGETHER IN UNITY.”

Since the days of Solomon, Israel and Judah have been separated. By David they were outwardly united. Under David's Son they shall be one in heart, and united for ever. (Isa. 11:13; Ezek. 37:22.) The first sense of the happiness of this union forms the subject of Psalm 133. "Behold how good and how pleasant for brethren to dwell together in unity! Like the good oil upon the head; that runs down upon the beard, even Aaron's beard, which descends to the skirts of his garments. Like the dew of Hermon which descends on the mountains of Zion." Smoothness and refreshment pervade all. From the highest to the lowest, throughout the whole nation, from the centre or head to the most distant part, the blessing is felt. And the centre is Zion. "For there the Lord has commanded the blessing, life for evermore."

It is then, the declaration of Christ - the Word of Christ to His brethren - of "How good and pleasant it is" for them "to dwell together in unity." The appeal to it, as now existing by His deliverance, symbolised by the unction from head to the skirt of the garment, and the refreshment of the dew of heaven on the whole land, coming from Hermon but centring in that place of blessing - Zion - and that, the point where blessing is commanded - the centre of unity - the anointing and the dew from heaven, holy savour, and refreshing in it, then filling the land spiritually; seen now, in so far as the Spirit gathers in unity, by the free spirit there, not tarrying for men, nor waiting for the sons of men, and having the present savour of God.

The people are now dwelling together in unity. It is as the anointing of Aaron, which, poured on the head, gave the odours of divine favour on all, as the abundant dew of the lofty hills, but which brought, however high its source, its refreshing power where God had ordained blessing and life for evermore. I see no need to seek for any mountain of a like name near Hermon, but the contrary.

(v. 2) Two figures are used to set forth the blessedness of this brotherly concord. First, it is like the precious oil that, at the consecration of Aaron, was poured upon his head and flowed to the skirts of his garment, so that the whole man came under the sanctifying effect of the oil (Ex. 29:7; Lev. 8:12). In like manner, when brethren dwell together in unity there is nothing to hinder the full expression of the fruits of the Spirit, of whom the oil is a type, in all their preciousness and fragrance. The Church should enjoy this blessedness now (Eph. 4:3): Israel will not enjoy it “until,” as Isaiah says, “the Spirit be poured upon us from on high” (Isa. 32:15-18). To this time the psalm looks on.

(v. 3) Secondly, the blessedness of the unity is set forth by the dew of Hermon. The dew of this lofty and dominating mountain descending upon the lower mountains of Zion is surely a figure of heavenly blessing poured upon restored Israel. When brethren dwell together in unity, there is nothing to hinder the grace of the Spirit, and the flow of heavenly blessing.

This, beloved Christian reader, be assured of it, is the grand secret of getting on together. If brethren are to dwell together in unity, they must have the "ointment" and the "dew" dropping continually upon them. They must live close to Christ, and be occupied with Him, so that they may show forth His virtues, and reflect His blessed image.

But then His blessing is not enjoyed by each saint as a solitary unit. We do not each eat our morsel alone. We rather share it in common. Hence in Psalm 133 we get a further step, that of unity, which is a good and pleasant thing. Practical unity is only possible under the guidance of the Spirit, "like the precious ointment upon the head." The unity that counts is the unity that flows in the grace of the Spirit from the great Head of the church above, as the precious ointment poured on Aaron's head flowed down until it touched and imparted its fragrance to the bottom hem of his garment. Or, to change the figure, it is like "the dew of Hermon that descended on the mountains of Zion" (N. Trans.). The mountains of Zion were but little compared with Hermon's lofty head; yet the dew that was Hermon's descended upon them and there was the blessing, even eternal life.