Psalm 133 is particularly suitable for the Psalms of Ascent. It expresses the same joy in fellowship that we found in Psalm 122. In typical Hebrew fashion, the psalm begins similar to how it ends, with two illustrations of the point in the middle. This structure serves to focus our attention on the illustrations so that we will not only understand the point but feel it.
The Points (vv. 1, 3b)
Behold (v. 1) tells us that something important will follow that deserves our close attention. It pertains to something that is both useful (good, v. 1) and enjoyable (pleasant, v. 1), like the fruit of the tree of life (Gen. 2:9). It involves those who have a providential connection that is very close both in relationship (brothers, v. 1) and in geography (dwell, v. 1). The blessing itself is when those who are close in these ways are also close in blessing each other in fellowship (unity, v. 1). “The Lord commanded the blessing of life forever” (v. 3b) in the place (there, v. 3b; Ps. 132:17) where He established David’s throne and the foundation of His own ark-throne (Aaron, Zion, v. 3; Ps. 132:13), and where the people gather together (dwell, unity, v. 1) to worship Him (Ascents, Zion, v. 3; Ps. 132:6-9, 13). The annual feasts were special occasions for this blessing to be enjoyed (Ascents; Ex. 23:14-17; see Ps. 122). Public worship is the time and place of these blessings for God’s people today (see Heb. 10:25; 12:22-24; 13:14-16).
The Pictures (vv. 2-3a)
The illustrations of oil and dew complement each other as primary examples of blessing in an arid environment (vv. 2-3; see 2 Sam. 1:21; Gen. 27:28, 39). Christian unity refreshes and renews God’s people in a world full of bitter divisions. The common emphasis of both pictures is the abundance of God’s goodness in these things. The special anointing oil is poured, not sprinkled, on Aaron’s head, in such volume that it runs down his long beard and even onto his robes (v. 2; see Ex. 29:7, 21; 30:22ff). The oil is a symbol of the work of the Holy Spirit (1 Sam. 16:13; Luke 4:18), who applies to us the unity Christ accomplished for us (Eph. 2:14; 4:3).
It seems that the dew of Mount Hermon was proverbial for its fullness, so the point is the same as that of the oil: God’s blessing on His people gathered for worship on Mount Zion will be as abundant and refreshing as the dew on Mount Hermon (v. 3a; see Ps. 110:3; Song of Sol. 5:2).
A hidden treasure in these verses is the threefold repetition of coming down (vv. 2-3). This teaches us that unity (v. 1) and eternal life (v. 3b) are gifts of God—not accomplishments of man.
Lessons
We had unity and life with God and one another as a gift in Creation. But as life was forfeited by sin, so also was our unity with God (Gen. 3:24) and with one another (3:12, 16; see Titus 3:3). Reconciliation—the removal of hostile divisions and the restoration of unity—is a work of God through His Messiah. God used David to reconcile Israel and Judah under one king (2 Sam. 2:4; 5:3). He used Hezekiah to pursue reconciliation with the northern kingdom (2 Chron. 30:1-12). Ezekiel prophesies that the Messiah will give unity to the divided people of God, bringing Israel and Judah together again under David (Ezek. 37:15-28).
The Son of David, Jesus, fulfills this prophecy overwhelmingly by bringing even Jew and Gentile together, making them to be one flock under one Shepherd (Ezek. 37:22, 24; John 10:16; Eph. 2:19, 11ff). Christ died to remove our alienation from one another and was raised to give us unity. We must seek the work of the Spirit among us through the means of grace in God’s worship so that this precious gift of church unity will be maintained and increased (Eph. 4:1ff; Acts 3:42, 46).
The structure of Psalm 133 equates church unity and eternal life (vv. 1, 3b). When we gather together in unity to worship God, He commands the blessing of eternal life. The implication is that, if we neglect the privileged duty of public worship, we forfeit the blessing of eternal life (Heb. 10:25ff). And, if we grieve the Spirit by disrupting church unity or allowing the disaffections of our hearts to persist, we therefore also deprive ourselves of the blessing of eternal life (Eph.4:3ff, esp. v. 30). If we do not forgive, we are not forgiven. If we are not reconciled to one another in church unity, we are not reconciled to God in eternal life (see Eph. 2:11-22). We must graciously forbear unpleasantness (Eph. 4:2) and secure repentance and forgiveness for sin (Eph. 4:32; Luke 17:3) in order to seek the blessing from God of unity and life (Eph. 4:3).