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Commentary on Psalms 133 verses 1–3
Here see, I. What it is that is commended - brethren's dwelling together in unity, not only not quarrelling, and devouring one another, but delighting in each other with mutual endearments, and promoting each other's welfare with mutual services. Sometimes it is chosen, as the best expedient for preserving peace, that brethren should live asunder and at a distance from each other; that indeed may prevent enmity and strife (Gen 13:9), but the goodness and pleasantness are for brethren to dwell together and so to dwell in unity, to dwell even as one (so some read it), as having one heart, one soul, one interest. David had many sons by many wives; probably he penned this psalm for their instruction, to engage them to love another, and, if they had done this, much of the mischief that arose in his family would have been happily prevented. The tribes of Israel had long had separate interests during the government of the Judges, and it was often of bad consequence; but now that they were united under one common head he would have them sensible how much it was likely to be for their advantage, especially since now the ark was fixed, and with it the place of their rendezvous for public worship and the centre of their unity. Now let them live in love.
II. How commendable it is: Behold, how good and how pleasant it is! It is good in itself, agreeable to the will of God, the conformity of earth to heaven. It is good for us, for our honour and comfort. It is pleasant and pleasing to God and all good men; it brings constant delight to those who do thus live in unity. Behold, how good! We cannot conceive or express the goodness and pleasantness of it. Behold it is a rare thing, and therefore admirable. Behold and wonder that there should be so much goodness and pleasantness among men, so much of heaven on this earth! Behold it is an amiable thing, which will attract our hearts. Behold it is an exemplary thing, which, where it is, is to be imitated by us with a holy emulation.
III. How the pleasantness of it is illustrated.
1.It is fragrant as the holy anointing oil, which was strongly perfumed, and diffused its odours, to the great delight of all the bystanders, when it was poured upon the head of Aaron, or his successor the high priest, so plentifully that it ran down the face, even to the collar or binding of the garment, Psa 133:2. (1.) This ointment was holy. So must our brotherly love be, with a pure heart, devoted to God. We must love those that are begotten for his sake that begat, Jo1 5:1. (2.) This ointment was a composition made up by a divine dispensatory; God appointed the ingredients and the quantities. Thus believers are taught of God to love one another; it is a grace of his working in us. (3.) It was very precious, and the like to it was not to be made for any common use. Thus holy love is, in the sight of God, of great price; and that is precious indeed which is so in God's sight. (4.) It was grateful both to Aaron himself and to all about him. So is holy love; it is like ointment and perfume which rejoice the heart. Christ's love to mankind was part of that oil of gladness with which he was anointed above his fellows. (5.) Aaron and his sons were not admitted to minister unto the Lord till they were anointed with this ointment, nor are our services acceptable to God without this holy love; if we have it not we are nothing, Co1 13:1, Co1 13:2.
2.It is fructifying. It is profitable as well as pleasing; it is as the dew; it brings abundance of blessings along with it, as numerous as the drops of dew. It cools the scorching heat of men's passions, as the evening dews cool the air and refresh the earth. It contributes very much to our fruitfulness in every thing that is good; it moistens the heart, and makes it tender and fit to receive the good seed of the word; as, on the contrary, malice and bitterness unfit us to receive it, Pe1 2:1. It is as the dew of Hermon, a common hill (for brotherly love is the beauty and benefit of civil societies), and as the dew that descended upon the mountains of Zion, a holy hill, for it contributes greatly to the fruitfulness of sacred societies. Both Hermon and Zion will wither without this dew. It is said of the dew that it tarrieth not for man, nor waiteth for the sons of men, Mic 5:7. Nor should our love to our brethren stay for theirs to us (that is publican's love), but should go before it - that is divine love.
IV. The proof of the excellency of brotherly love. Loving people are blessed people. For, 1. They are blessed of God, and therefore blessed indeed: There, where brethren dwell together in unity, the Lord commands the blessing, a complicated blessing, including all blessings. It is God's prerogative to command the blessing, man can but beg a blessing. Blessings according to the promise are commanded blessings, for he has commanded his covenant for ever. Blessings that take effect are commanded blessings, for he speaks and it is done. 2. They are everlastingly blessed. The blessing which God commands on those that dwell in love is life for evermore; that is the blessing of blessings. Those that dwell in love not only dwell in God, but do already dwell in heaven. As the perfection of love is the blessedness of heaven, so the sincerity of love is the earnest of that blessedness. Those that live in love and peace shall have the God of love and peace with them now, and they shall be with him shortly, with him for ever, in the world of endless love and peace. How good then is it, and how pleasant!
Let the Psalm tell us what they are like. "As the ointment on the head, which descended to the beard, to Aaron's beard, which descended to the fringe of his garment" [Psalm 133:2]. What was Aaron? A priest. Who is a priest, except that one Priest, who entered into the Holy of Holies? Who is that priest, save Him, who was at once Victim and Priest? save Him who when he found nothing clean in the world to offer, offered Himself? The ointment is on his head, because Christ is one whole with the Church, but the ointment comes from the head. Our Head is Christ crucified and buried; He rose again, and ascended into heaven; and the Holy Spirit came from the head. Whither? To the beard. The beard signifies the courageous; the beard distinguishes the grown men, the earnest, the active, the vigorous. So that when we describe such, we say, he is a bearded man. Thus that ointment descended first upon the Apostles, descended upon those who bore the first assaults of the world, and therefore the Holy Spirit descended on them. For they who first began to dwell together in unity, suffered persecution, but because the ointment descended to the beard, they suffered, but were not conquered....
But it is, as we have already said, impossible for a novice to understand or to teach this. For if one is incapable of receiving it, how can he be fit to pass it on to another? But if he has had the audacity to teach anything on these matters, most certainly his words will be idle and useless and only reach the ears of his hearers without being able to touch their hearts. Uttered as they were in sheer idleness and unfruitful vanity, they do not proceed from the treasure of a good conscience, but from the empty impertinence of boastfulness. For it is impossible for an impure soul (however earnestly it may devote itself to reading) to obtain spiritual knowledge. No one pours any rich ointment or fine honey or any precious liquid into a dirty and stinking vessel. A jar that has once been filled with foul odors spoils the sweetest myrrh more readily than it receives any sweetness or grace from it, for what is pure is corrupted much more quickly than what is corrupt is purified. And so the vessel of our heart unless it has first been purified from all the foul stains of sin will not be worthy to receive that blessed ointment of which it is said by the prophet: “Like oil on the head, which ran down upon Aaron’s beard, which ran down to the edge of his garment.” Nor will it keep undefiled that spiritual knowledge and the words of Scripture which are “sweeter than honey and the honeycomb.” “For what does righteousness share with wickedness? Or what agreement has light with darkness? Or what friendship has Christ with Belial?”
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SUMMARY
Psalms 133:2 vividly portrays the profound blessedness and pervasive influence of unity among God's people by comparing it to the sacred anointing oil. This precious oil, poured generously upon the head of Aaron, the High Priest, flowed down his beard and even to the very fringes of his priestly garments, symbolizing a complete and overflowing consecration. The verse, therefore, paints a rich picture of how true spiritual unity, originating from God, saturates and blesses every part of the community, from its leadership to its most humble members, setting them apart for holy service and divine favor.
CONTEXT
Literary Context: Psalm 133 is one of the fifteen "Songs of Ascents" (Psalms 120-Psalms 134), a collection likely sung by pilgrims journeying to Jerusalem for the annual feasts. These psalms often explore themes of pilgrimage, community, and divine blessing. Psalm 133 uniquely focuses on the theme of unity, beginning with an exclamation in Psalms 133:1: "Behold, how good and how pleasant it is for brethren to dwell together in unity!" Verse 2 immediately follows, providing a powerful, sensory metaphor to illustrate the depth of this goodness and pleasantness, grounding the abstract concept of unity in a tangible, sacred image familiar to the Israelite worshiper. The psalm concludes in Psalms 133:3 by comparing unity to the life-giving dew of Hermon and promising the Lord's blessing, even life forevermore, further emphasizing its divine origin and eternal significance.
Historical & Cultural Context: The imagery in Psalms 133:2 directly references the historical anointing of Aaron as Israel's first High Priest, an event meticulously described in Leviticus 8:12. The "precious ointment" is the holy anointing oil, whose specific, divinely prescribed composition is detailed in Exodus 30:22-25. This was not a common oil but a sacred, fragrant blend reserved exclusively for consecrating the Tabernacle, its furnishings, and the priests. Its lavish application, flowing from Aaron's head, down his beard, and to the "skirts of his garments," symbolized a complete and undeniable setting apart for holy service. In ancient Israel, anointing with oil signified consecration, divine appointment, and the impartation of spiritual authority and blessing. The High Priest, as the primary mediator between God and the people, embodied the spiritual health and unity of the nation. Therefore, the oil's pervasive flow symbolized that the divine blessing and consecration extended from the consecrated leader to the entire community he represented.
Key Themes: This verse powerfully contributes to several key themes within the Psalms and the broader biblical narrative. Firstly, it highlights The Value and Beauty of Unity, presenting it not merely as a sociological ideal but as a divinely ordained and precious spiritual state. The comparison to sacred oil elevates unity to something consecrated and highly esteemed by God. Secondly, it underscores Consecration and Divine Blessing. The anointing oil was intrinsically linked to God's presence, the setting apart for holy service, and the impartation of divine power. Thus, unity among believers is portrayed as a conduit for God's blessing and a sign of His empowering presence. Thirdly, the imagery emphasizes Pervasive Influence and Inclusivity. The oil's journey from Aaron's head to the very "skirts of his garments" signifies that the blessing of unity is not confined to leadership or a select few but permeates every level and member of the community, reaching even the most humble, ensuring that all partake in its richness. This pervasive flow suggests that true unity is comprehensive, touching every aspect of communal life and blessing all who are part of it.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 133:2 employs several powerful literary devices to convey its profound message. The primary device is Simile, explicitly stating that unity "is like" the precious anointing oil. This comparison immediately draws upon a rich cultural and religious understanding of consecration, divine blessing, and the sacred. The anointing oil itself functions as a potent Symbolism, representing God's presence, the Holy Spirit, divine favor, and the setting apart for sacred service. The detailed description of the oil flowing from Aaron's head, down his beard, and to the skirts of his garments, while literal in the context of anointing, also functions as Metonymy or Synecdoche, where the parts (head, beard, skirts) represent the whole person and, by extension, the entire community of faith. The lavishness implied by the oil reaching the "skirts of his garments" suggests a sense of Hyperbole or extreme abundance, emphasizing the overflowing nature of the blessing that accompanies true unity. This rich tapestry of imagery transforms an abstract concept like unity into a tangible, sensory experience, making its value and impact deeply felt.
THEOLOGICAL AND THEMATIC CONNECTIONS
The imagery of the anointing oil in Psalms 133:2 carries profound theological weight, extending beyond its immediate Old Testament context. It foreshadows the ultimate anointing of the Messiah, Jesus Christ, who is the "Anointed One" par excellence, upon whom the Spirit was poured without measure. Just as the oil flowed from Aaron, the High Priest, to his garments, symbolizing a pervasive consecration, so too does the blessing and anointing of Christ, our great High Priest, flow down to His body, the Church. This unity, therefore, is not merely a human endeavor but a divine reality, a spiritual anointing that empowers and blesses the entire community of faith. It speaks to the Holy Spirit's work in binding believers together, making them a consecrated people set apart for God's purposes, and ensuring that the divine favor rests upon them collectively.
REFLECTION AND APPLICATION
Psalms 133:2 serves as a timeless reminder of the profound spiritual value and tangible blessing that accompanies genuine unity among God's people. It challenges us to move beyond superficial agreement to a deeper, Spirit-infused harmony, recognizing that such unity is not merely pleasant but consecrated by God Himself. When believers dwell together in unity, it creates an atmosphere where God's presence is palpable, His blessings flow abundantly, and His purposes are advanced. This calls for intentional effort to cultivate humility, mutual respect, forgiveness, and a shared commitment to Christ, allowing the "oil" of the Spirit to permeate every relationship and aspect of communal life. We are encouraged to actively pursue peace and reconciliation, understanding that our unity is a powerful testimony to the world and a conduit for divine favor that extends to every member, from the most prominent to the most humble.
Questions for Reflection
FAQ
What was the significance of the "precious ointment" in ancient Israel?
Answer: The "precious ointment" refers to the holy anointing oil, whose precise ingredients were divinely prescribed in Exodus 30:22-25. This oil was not for common use but was exclusively reserved for the consecration of the Tabernacle, its furnishings, and the priests. Its significance lay in its role as a symbol of God's presence, a sign of divine appointment, and an impartation of holiness and blessing. To be anointed with this oil meant to be set apart for sacred service and empowered by God's Spirit.
Why is Aaron specifically mentioned in this verse?
Answer: Aaron was the first High Priest of Israel, consecrated by Moses at God's command (as detailed in Leviticus 8:12). His anointing was a foundational event in Israel's religious history, establishing the priesthood. By referencing Aaron, the psalm grounds the metaphor of unity in a universally recognized and deeply sacred act of consecration. It emphasizes that the unity described is not merely human agreement but a divinely ordained and consecrated state, flowing from the spiritual headship established by God.
What does it mean for the oil to go "down to the skirts of his garments"?
Answer: This imagery emphasizes the completeness and pervasiveness of the anointing. The "skirts of his garments" refers to the very hem or lower edge of Aaron's priestly robes. The fact that the oil flowed so abundantly, from his head all the way down to the bottom of his attire, signifies that the consecration and blessing were total and all-encompassing. In the context of unity, it means that the blessing of unity is not superficial or limited to leaders, but saturates and benefits every single member of the community, reaching even the most humble or peripheral individuals, ensuring that all partake in its richness.
CHRIST-CENTERED FULFILLMENT
Psalms 133:2 finds its ultimate and most profound fulfillment in Jesus Christ, the true and eternal High Priest (Hebrews 4:14). Just as Aaron was anointed with oil, Jesus, the Messiah (meaning "Anointed One"), was uniquely anointed with the Holy Spirit without measure (John 3:34). This anointing empowered Him for His priestly, prophetic, and kingly ministry (Luke 4:18-19). The "precious ointment" of the Spirit, poured out upon Christ, the Head of the Church (Ephesians 1:22-23), now flows down to His body, the Church, through the outpouring of the Holy Spirit at Pentecost (Acts 2:1-4). This divine anointing unites believers into one body, making them a "royal priesthood" (1 Peter 2:9), consecrated and empowered for God's purposes. Thus, the unity described in Psalm 133 is not merely an ideal, but a spiritual reality made possible by Christ's anointing and the Spirit's work, ensuring that the blessings of His headship permeate every "skirt" or member of His unified body, the Church.