TempleProphecy.com
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Life from Unity
How good and pleasant it is when brothers live together in unity! It is like precious oil poured on the head,
running down on Aaron’s beard, down upon the collar of his robes. It is as if the dew of Hermon were
falling on Mount Zion. For there the LORD commands his blessing, even life forevermore.—Psalm 133
For he himself is our shalom [peace, rest, wholeness] — he has made us both one and has broken down
the m’chitzah [religious dividing wall] which divided us by destroying in his own body the enmity
occasioned by the Torah, with its commands set forth in the form of ordinances. He did this in order to
create in union with himself from the two groups a single new humanity and thus make shalom, and in
order to reconcile to God both in a single body by being executed on a stake as a criminal and thus in
himself killing that enmity. Also, when he came, he announced as Good News shalom to you far off
[Gentiles] and shalom to those nearby [Jews], news that through him we both have access in one Spirit
to the Father. So then, you are no longer foreigners and strangers. On the contrary, you are fellow-
citizens with God’s people and members of God’s family. You have been built on the foundation of the
emissaries and the prophets, with the cornerstone being Yeshua the Messiah himself. In union with him
the whole building is held together, and it is growing into a holy temple in union with the Lord. Yes, in
union with him, you yourselves are being built together into a spiritual dwelling-place for God!.—
Ephesians 2:14-22
Every charge or command in the New Covenant can be found in the Old Covenant when our
search is led by the Ruach HaKodesh (Holy Spirit). Unity within the Body of Believers is no
different, particularly between Jews and Gentiles. The prophets speak of it (see Isaiah 14:1-
2), the Psalms speak of it (see above), and it is a recurring theme in Israel’s history as in the
relationship between Ruth and Naomi (see the book of Ruth). When taken together, the two
Scriptures above make quite the case for unity within the Body of the Messiah—especially
among believing Jews [Messianic Jews] and Gentiles [Christians]. Though the letter to the
Ephesians is more specific, they both speak of dwelling together, the Ruach HaKodesh (Holy
Spirit) and a high priest. Psalm 133 above clearly speaks to people who consider themselves
brothers and live together. The text from Ephesians chapter 2 above makes it clear that
Jewish and Gentile believers are brothers: the Messiah destroyed the barrier between us, we
are all members of God’s household and we not only live together in one dwelling but together
we ARE the dwelling in which God lives. We become this dwelling when drawn near by the
Messiah’s sacrifice and filled with the Ruach HaKodesh (Holy Spirit). Psalm 133 also speaks
to this theme as it mentions the precious “anointing” oil poured on the head (who is the
Messiah—Eph. 5:23) and running down the beard of the original high priest (also the
Messiah—Heb. 4:14-5:10). The oil represents the anointing of the Ruach HaKodesh (Holy
Spirit). We learn, then, that Yeshua (Jesus) is blessed by our unity and allows the blessing of
the anointing to flow from Him (the head) down to us (the body).
There is still more symbolism and spiritually revealed meaning to Psalm 133 in the analogy of
Mount Hermon and Mount Zion. Mount Hermon is the tallest mountain—actually a cluster of
mountains—in Palestinian-controlled Israel. During the days of Yeshua (Jesus), it was located
in the region of Caesarea Philippi, outside of Judea. He was at the foot of Mount Hermon
when He revealed His divinity to His Jewish disciples and proclaimed that He would build the
"ecclesia" (assembly of the called out ones) on this revelation (see Mat. 16:13-20), and it was
the possible location of the Transfiguration (see Mat. 17:1-7). Hence, Mount Hermon
specifically represents the birth of the Body of the Messiah—the union of Jew and Gentile in
Yeshua (Jesus). Mount Zion, on the other hand, is a mountain in Jerusalem that was taken by
King David when he captured the city from the Jebusites (see 2 Sam.5:6-10). Hence, this
mountain represents God’s ancient relationship and covenant with Israel (see Ps. 48), God’s
dwelling place (see Is. 8:18) and the promise that the Messiah will come to Zion to redeem the
children of Israel and all those who believe (see Is. 24:23-25:8). Through this analogy in
Psalm 133, we are urged to come together in the Body (both Jews and Gentiles) to refresh
Israel that they may cry, “Blessed is he who comes in the name of the Lord,” which will prompt
the Messiah’s return (Mat. 23:37-39). Thus our unity provokes Jews to jealousy as we
operate without a dividing wall and demonstrate God’s love, through the Messiah’s sacrifice. It
is in this place, God’s dwelling among the unity of those who believe in His Son, that He
commands His blessings, even life eternal. We must then make it our goal to unite as Jewish
and Gentile believers to worship and serve ADONAI (the LORD). Then all Israel will be saved
(see Rom. 11:25-32) and the world will be blessed with Emmanuel (God with us).
How good and pleasant it is when brothers live together in unity! It is like precious oil poured on the head,
running down on Aaron’s beard, down upon the collar of his robes. It is as if the dew of Hermon were
falling on Mount Zion. For there the LORD commands his blessing, even life forevermore.—Psalm 133
For he himself is our shalom [peace, rest, wholeness] — he has made us both one and has broken down
the m’chitzah [religious dividing wall] which divided us by destroying in his own body the enmity
occasioned by the Torah, with its commands set forth in the form of ordinances. He did this in order to
create in union with himself from the two groups a single new humanity and thus make shalom, and in
order to reconcile to God both in a single body by being executed on a stake as a criminal and thus in
himself killing that enmity. Also, when he came, he announced as Good News shalom to you far off
[Gentiles] and shalom to those nearby [Jews], news that through him we both have access in one Spirit
to the Father. So then, you are no longer foreigners and strangers. On the contrary, you are fellow-
citizens with God’s people and members of God’s family. You have been built on the foundation of the
emissaries and the prophets, with the cornerstone being Yeshua the Messiah himself. In union with him
the whole building is held together, and it is growing into a holy temple in union with the Lord. Yes, in
union with him, you yourselves are being built together into a spiritual dwelling-place for God!.—
Ephesians 2:14-22
Every charge or command in the New Covenant can be found in the Old Covenant when our
search is led by the Ruach HaKodesh (Holy Spirit). Unity within the Body of Believers is no
different, particularly between Jews and Gentiles. The prophets speak of it (see Isaiah 14:1-
2), the Psalms speak of it (see above), and it is a recurring theme in Israel’s history as in the
relationship between Ruth and Naomi (see the book of Ruth). When taken together, the two
Scriptures above make quite the case for unity within the Body of the Messiah—especially
among believing Jews [Messianic Jews] and Gentiles [Christians]. Though the letter to the
Ephesians is more specific, they both speak of dwelling together, the Ruach HaKodesh (Holy
Spirit) and a high priest. Psalm 133 above clearly speaks to people who consider themselves
brothers and live together. The text from Ephesians chapter 2 above makes it clear that
Jewish and Gentile believers are brothers: the Messiah destroyed the barrier between us, we
are all members of God’s household and we not only live together in one dwelling but together
we ARE the dwelling in which God lives. We become this dwelling when drawn near by the
Messiah’s sacrifice and filled with the Ruach HaKodesh (Holy Spirit). Psalm 133 also speaks
to this theme as it mentions the precious “anointing” oil poured on the head (who is the
Messiah—Eph. 5:23) and running down the beard of the original high priest (also the
Messiah—Heb. 4:14-5:10). The oil represents the anointing of the Ruach HaKodesh (Holy
Spirit). We learn, then, that Yeshua (Jesus) is blessed by our unity and allows the blessing of
the anointing to flow from Him (the head) down to us (the body).
There is still more symbolism and spiritually revealed meaning to Psalm 133 in the analogy of
Mount Hermon and Mount Zion. Mount Hermon is the tallest mountain—actually a cluster of
mountains—in Palestinian-controlled Israel. During the days of Yeshua (Jesus), it was located
in the region of Caesarea Philippi, outside of Judea. He was at the foot of Mount Hermon
when He revealed His divinity to His Jewish disciples and proclaimed that He would build the
"ecclesia" (assembly of the called out ones) on this revelation (see Mat. 16:13-20), and it was
the possible location of the Transfiguration (see Mat. 17:1-7). Hence, Mount Hermon
specifically represents the birth of the Body of the Messiah—the union of Jew and Gentile in
Yeshua (Jesus). Mount Zion, on the other hand, is a mountain in Jerusalem that was taken by
King David when he captured the city from the Jebusites (see 2 Sam.5:6-10). Hence, this
mountain represents God’s ancient relationship and covenant with Israel (see Ps. 48), God’s
dwelling place (see Is. 8:18) and the promise that the Messiah will come to Zion to redeem the
children of Israel and all those who believe (see Is. 24:23-25:8). Through this analogy in
Psalm 133, we are urged to come together in the Body (both Jews and Gentiles) to refresh
Israel that they may cry, “Blessed is he who comes in the name of the Lord,” which will prompt
the Messiah’s return (Mat. 23:37-39). Thus our unity provokes Jews to jealousy as we
operate without a dividing wall and demonstrate God’s love, through the Messiah’s sacrifice. It
is in this place, God’s dwelling among the unity of those who believe in His Son, that He
commands His blessings, even life eternal. We must then make it our goal to unite as Jewish
and Gentile believers to worship and serve ADONAI (the LORD). Then all Israel will be saved
(see Rom. 11:25-32) and the world will be blessed with Emmanuel (God with us).