V. 1. Behold, how fine and sweet it is for brothers to dwell together in unity.
This psalm is a praise of spiritual unity, how useful and lovely it is. In particular, it teaches how it is to be preserved and what good it brings.
V. 2: As the precious balm that flows down from Aaron's head into all his beard, which flows down into his garment.
(2) Just as the holy oil is not only very sweet, but also flows far and wide; so the word and the spirit of faith are exceedingly sweet, like-minded toward all, opening to all and sharing with them. The oil belongs to the head, but when it flows down, it is good for the beard, yes, even for the clothes: so the word and the faith, which is one toward all, pours out over all, and seeks not what is its own, but what is another's. The word and the faith, which is one toward all, pours out over all.
3) "Flowing down" is the way, power, root, means and path to harmony, and there is a special emphasis on the word "flowing down. Just as going up and being hopeful, exercising dominion and power over others, wanting to stand higher than all others, is the way, power, root, form, means and path to all discord in general, to turmoil and desolation.
4. but the oil flowing down into the beard, and, to be noted, "into the beard of Aaron," that is, into the bosom of the priest, signifies that this is the very first 1) concord that is between the ministers and servants of the Word: that they may be of the same mind, teaching, doing, counseling, and ordering the same thing, that there may be concord in word, faith, ceremonies, and all other spiritual things.
5. but this harmony cannot exist unless those who are in the head condescend to serve the beard and the clothes, that is, to communicate theirs to those who do not have it.
1) We think that priinani should be read instead of primum, referring to concordiam. Because to the prinanrn no deinde corresponds. The other concord is then the secular concord mentioned in the following paragraph.
and do not despise the foolish, the weak and the infirm. It is not an oil for the beard and the garments, but for the head; but by flowing down, the beard and the garments benefit from what belongs to the head, that is, that it nourishes harmony and makes the heart of the weak favorable toward those who are higher.
V. 3. like the dew that falls from Hermon on Mount Zion.
(6) The dew of Hermon, which is not sacred, signifies the harmony of the authorities and rulers, who are the mountains of the world, that they rule in harmony of laws, courts and customs, and that they do not dispute among themselves. But this is done when the highest serve the lowest, and use their office, not for the sake of the good, but for the promotion of the common good, especially of the poor.
(7) Now here it is asked, why the prophet praises the oil to flow down into the beard, and not rather into the ears, eyes, forehead, or nose, since it is probable that it would flow down into these parts also? I think it should be understood from this that spiritual unity depends on it, if the same teaching that comes from the head, that is, from Christ, or from any prophet, flows down first to the disciples, who are bearded, that is, men and bearded, more of their understanding than of their age, mighty in the word, and able to teach others. For the beard is for the mouth, that is, for the ministry of the word.
8 The garment then means the common people, upon whom the same word comes down from the disciples of the head, so that they also believe the same in unison, are of the same mind and live in the same way, and become partakers of the same spirit and teaching.
9. where this twofold unity is, there is also eternal life and blessing, yes, there is also blessedness, paradise and the kingdom of heaven, namely, in that God Himself lets it come there and bestows His blessing on it.