I.　Psalm 133 is the praise of a saint, in his going up to Zion,concerning Jehovah's commanded blessing of life onbrothers who dwell together in oneness; the blessing thatis commanded whenever brothers are united under theanointing is "life forever," a full, free, unceasing stream oflife:

A.　The brothers' dwelling together in oneness is likened to theinestimable goodness of the precious ointment on the headof Aaron and to the incalculable pleasantness of the dew ofHermon on the mountains of Zion—vv. 1-3:

1.　As a person typified by Aaron, the church as the one newman includes the Head with the Body as the corporateChrist, the corporate priesthood—Eph. 2:15; 1 Pet. 2:5.

2.　As a place typified by Zion, the church is the dwelling placeof God—Deut. 12:5-7, 11, 14, 18, 21, 26; Eph. 2:21-22; Rev.21:3, 22.

B.　The genuine all-inclusive oneness (the oneness of the allinclusiveSpirit) is constituted with the spreading ointmentand the descending dew for the gradual building up of Christ'sBody in the divine dispensing of the Divine Trinity:

1.　Psalm 133 is equivalent to Ephesians 4; when we are inthe Body and are diligent to keep the oneness of the Spirit,we have the anointing of the all-inclusive Spirit (vv. 3-6);the anointing oil as the compound ointment is a type of theprocessed Triune God, the all-inclusive compound Spirit(Exo. 30:23-25):

a.　The compound Spirit is the ultimate consummation ofthe processed Triune God with the divine attributes,the human virtues, Christ's death with its effectiveness,and Christ's resurrection with its power—Phil.1:19.

b.　We are in the oneness that is the processed Triune Godanointed, or "painted," into our being—2 Cor. 1:21-22;1 John 2:20, 27.

c.　Day by day in the church life, all the ingredients ofthe divine and mystical compound ointment are beingwrought into us; through the application of these ingredientsto our inward being, we are spontaneously in theall-inclusive oneness—Eph. 4:3-4.

d.　The ground of oneness is simply the processed TriuneGod applied to our being; the anointing of the compound,all-inclusive life-giving Spirit is the element ofour oneness—v. 4; cf. John 4:24:

(1).　If we act apart from the Spirit, who is in our spirit,we are divisive and lose the oneness—Eph. 4:3; cf.1 Cor. 1:10; 2:14-15; 3:1.

(2).　If we stay in the life-giving Spirit, we keep the onenessof the Spirit—cf. John 4:24; 1 Cor. 6:17.

e.　The compound Spirit is not for those who are individualistic;He is in and for the Body and for the priestly servicethat builds up the Body—Psa. 133:2; Exo. 30:26-31;Phil. 1:19; Rom. 15:16; 1 Pet. 2:5, 9.

2.　The dew of Hermon descending on the mountains of Zionsignifies the descending, refreshing, watering, and saturatinggrace of life (3:7), the Triune God as our life supplyfor our enjoyment (2 Cor. 13:14):

a.　In typology Hermon signifies the heavens, the highestplace in the universe—cf. Eph. 1:3; Matt. 17:1-2.

b.　The mountains of Zion typify the local churches; thereis one Zion, one church as one Body, but many mountains,many local churches—Rev. 1:11-12.

c.　Grace is God in Christ as the Spirit experienced, received,enjoyed, and gained by us—John 1:16-17; 1 Cor.15:10; Gal. 2:20-21; Rom. 5:2, 17, 21.

d.　By remaining in the church life, we are preserved inthe Lord's grace—Acts 4:33; 11:23.

e.　By the grace we receive on the mountains of Zion, wecan live a life that is impossible for people in the worldto live—20:32; 2 Cor. 12:7-9.

f.　The Christian living must be the living of grace, theexperience of grace—1:12; 1 Cor. 15:10; 2 Tim. 4:22:

(1).　We have faith and love through the Lord's super-aboundinggrace—1 Tim. 1:14.

(2).　By grace we receive the salvation in life throughChrist's resurrection and ascension—Eph. 2:5-8.

(3).　We have obtained access into and stand in God'sabounding grace—Rom. 5:2.

(4).　In this grace we can enjoy God's eternal comfort andgood hope—2 Thes. 2:16.

(5).　We can come forward with boldness to the throne ofgrace to find grace for timely help—Heb. 4:16; cf. Eph.2:22.

(6).　We can receive God's abounding supply of all grace—2 Cor. 9:8.

(7).　We can constantly enjoy God's multiplying grace—1 Pet. 1:2b; 2 Pet. 1:2; Rev. 22:21.

(8).　We can enjoy God's greater grace through humility—James 4:6; 1 Pet. 5:5.

(9).　In our experience of the grace in God's economy, weenjoy the Lord's presence in our spirit—2 Tim. 4:22;cf. Luke 1:28, 30.

(10).　We need to live out Christ as God's righteousness bythe grace of God—Gal. 2:20-21.

(11).　We need to experience the perfecting of the Lord'ssufficient grace, Christ's overshadowing power, inour weakness—2 Cor. 12:9.

(12).　By grace we can overcome the usurpation of temporaland uncertain riches and become generous inministering to the needy saints—8:1-2.

(13).　The God of all grace perfects, establishes, strengthens,and grounds us through our sufferings—1 Pet. 5:10.

(14).　We need to be good stewards of the varied grace ofGod—4:10; Eph. 3:2.

(15).　Our word should convey Christ as grace to others—4:29-30.

(16).　We need to experience Christ as grace to be a surpassingone and to labor abundantly for the Lord—1 Cor. 15:10.

(17).　We need to receive the abundance of grace and of thegift of righteousness to reign in life—Rom. 5:17, 21.

g.　The grace given to the local churches in the dark age ofthe church's degradation is for the believers who seek toanswer the Lord's calling to be His overcomers—Rev. 1:4.

h.　The grace of the Lord Jesus Christ dispensed to His believersthroughout the New Testament age consummatesin the New Jerusalem as the consummation of God'sgood pleasure in joining and mingling Himself with manfor His enlargement and eternal expression—22:21.

3.　In the church life we are daily anointed and graced—Eph.1:13, 6.

4.　The anointing of the Spirit and the supply of grace make itpossible for us to live in oneness.

5.　The more we experience Christ as the life-giving Spirit, themore our natural constitution and disposition are reduced;as they are reduced through our experience of the TriuneGod with His divine attributes, we are perfected into one—John 17:23; Eph. 4:1-3.

II.　As the conclusion to Psalm 133 and as the last of the Songsof Ascents, Psalm 134 is the praise of a saint, in his goingup to Zion, concerning the charge and the blessing of thechildren of Israel to the serving priests in the house ofGod:

A.　Psalm 134 indicates that the highest people, those who are inZion, can bless everyone and teach everyone—vv. 1-2; cf. Gen.47:10; 48:20; 49:28.

B.　The blessing comes from Zion, from the highest peak, fromthe ones who have attained to the top, to the position of theovercomers—Psa. 134:3.

C.　In every age and century God's blessing has come to the churchbecause of the overcomers—cf. Rev. 2:7; Num. 6:23-27.