Salmi 133:4 Commento

This psalm is a brief encomium on unity and brotherly love, which, if we did not see the miseries of discord among men, we should think needless; but we cannot say too much, it were well if we could say enough, to persuade people to live together in peace. Some conjecture that David penned this psalm upon occasion of the union between the tribes when they all met unanimously to make him king. It is a psalm of general use to all societies, smaller and larger, civil and sacred. Here is, I. The doctrine laid down of the happiness of brotherly love (Psa 133:1). II. The illustration of that doctrine, in two similitudes (Psa 133:2, Psa 133:3). III. The proof of it, in a good reason given for it (Psa 133:3); and then we are left to make the application, which we ought to do in singing it, provoking ourselves and one another to holy love. The contents of this psalm in our Bibles, are short, but very proper; it is "the benefit of the communion of saints." A song of degrees of David.

INTRODUCTION TO PSALM 133 A Song of degrees of David. This psalm was penned by David, as some think when all the tribes of Israel united and chose and anointed him king over them, Sa2 5:1; but, according to others, when the rebellion of his son Absalom was quelled, and all the tribes of Israel strove who should first bring back the king, and show the greatest zeal and loyalty to him, Sa2 19:9; Theodoret supposes it to be prophetic, and to have respect to the union of the tribes after the Babylonish captivity, who had been disunited in the times of Rehoboam, but now were no more two nations and kingdoms, but one; see Eze 37:16; and others carry it further still, even to the first times of the Gospel, when the Christians were of one heart and of one soul, Act 4:32; it may indeed be applied to any community, civil or religious, that is in peace and unity: and no doubt the design of David was to promote peace and harmony among his subjects; and love and affection in his family, among his children, brethren one of another, and of Solomon; who was to be his heir and successor, and under whose government it would be well for them to live peaceably and quietly. Kimchi and Ben Melech refer the psalm to the times of the Messiah, and take it to be a prediction of the peace and concord between the King Messiah and the priest, of which Zerubbabel and Joshua were types; see Zac 6:13. The inscription of the Syriac version is, "it is said of Moses and of Aaron, who dwelt in the tabernacle, in the house of the Lord; and there is an intimation in it of the perfect people,'' the Christians in Gospel times.

A Psalm of praise, in which God's relations to His Church, His power in the natural world, and in delivering His people, are contrasted with the vanity of idols and idol-worship. (Psa. 135:1-21) In the general call for praise, the priests, that stand in the house of the Lord, are specially mentioned.