Psalm 133 (132):1Meaning & Commentary from the Church Fathers

Those who were deaf to this message were the very ones to whom it was proclaimed, fulfilling the words, ‘They shall see Him,’ to those who had not been informed about Him; they will understand those who had previously not heard. Isaiah 65:1. Yet, beloved, if we reflect on it, this very blessing arose from the barrier of circumcision. Did all the Jews truly perish? Where did the Apostles come from, the sons of the Prophets, the descendants of the exiles? It speaks to those who are informed. What of the five hundred who witnessed the Lord after His resurrection, referenced by Paul? 1 Corinthians 15:6. And where did the one hundred and twenty come from, gathered in one place after the Lord's resurrection and ascension into heaven, upon whom the Holy Spirit descended on Pentecost, as promised? Acts 2:1-4. They were all from there, living in community at first, selling their possessions and placing the proceeds at the apostles' feet, as noted in Acts. Acts 4:34-35. Each received according to their need, Acts 2:45, with no one claiming personal ownership, for they shared everything in common. What does it mean to dwell in unity? They possessed, as stated, one mind and one heart directed towards God. Acts 4:32. They were among the first to hear, ‘Behold, how good and how pleasant it is for brethren to dwell together.’ They were the initial witnesses, yet they did not hear in isolation.

The term Monks is derived from the words of this psalm, so that no one may criticize you, Catholics, by name. When you rightly rebuke heretics for the Circellions, in hopes of saving them from disgrace, they retaliate by speaking ill of the Monks.

Moreover, beloved, there exist pretender monks, and we know of such individuals; yet the existence of genuine brotherhood is not nullified because of those who profess to be what they are not. Just as there are false monks, so too are there false individuals among the clergy and the faithful.

Since the psalm states, ‘Behold, how good and how pleasant it is for brethren to dwell together,’ why should we not refer to monks in this manner? For Monos connotes oneness. It does not indicate solitude; a person in a crowd is still one, but although he may be regarded as part of a group, he cannot be monos, which means solitary. Those who live together as one body, truly sharing, as it is written, one mind and one heart, Acts 4:32, belong to many bodies but possess not many minds or hearts; they can rightfully be called Monos, solitary in their togetherness.

Let the Psalm illuminate their nature. Like the fragrant oil on the head, flowing down onto the beard, upon the beard of Aaron, reaching to the hem of his garment, Psalm 131:2. Who is Aaron? A priest. And who is a priest if not the one who entered into the Holy of Holies? Besides Him, who is both the Sacrifice and the Priest? He, who, having found nothing pure to offer, offered Himself. The anointing oil rests upon the head, for Christ is united with the Church, with the anointing flowing from Him. Our head is Christ, who was crucified and laid to rest; He rose again and ascended to heaven, and the Holy Spirit flowed from Him. To whom? To the beard. The beard signifies maturity; it distinguishes men of vigor, strength, and action. Thus, when we describe such a person, we say he is a bearded man. This myrrh flowed first onto the apostles, those who faced the initial trials of the world; the Holy Spirit descended upon them. The first to live in unity underwent persecution, yet because the anointing reached their beards, they endured but were not overcome.

As the dew of Hermon that falls on the hills of Zion, Psalm 131:3. He wanted us to understand, my brethren, that through God's grace, brothers dwell together in unity.

Yet, you must comprehend what Hermon signifies. It is a mountain distant from Jerusalem, or Zion. It is thus remarkable that he declares: as the dew of Hermon falls on the mountains of Zion, since Mount Hermon is separated from Jerusalem, situated above the Jordan River. Let us seek an interpretation of Hermon. This word is Hebrew, and we can grasp its meaning from those knowledgeable in the language. Hermon means a light placed on high. The dew comes from Christ. No light is elevated except for Christ. How is He seated high? First on the cross, and then in heaven. He was exalted by being humbled; His humiliation could only lead to glory. The role of man diminished, as noted in John, while the ministry of our Lord Jesus Christ increased, as was evident in their nativity. The first, as tradition suggests, was born on June 24, when the days begin to shorten; the Lord was born on December 25, when the days start to lengthen. Here John himself confesses, He must increase, but I must decrease. John 3:30. And every individual’s passion reflects this. The Lord was exalted on the cross; John was brought low through beheading. Therefore, the light raised on high is Christ, from whom the dew of Hermon emanates.

If He has allowed the dew from Hermon to fall on the mountain of Zion, He embodies tranquility, humility, and lowliness, offering prayer where there is often complaining. Those who murmur are aptly described in one verse: ‘The heart of a foolish man is like a cart wheel.’ Sirach 33:5. What does it mean that the heart of a foolish man resembles a cart wheel? It carries burdens and creaks endlessly. The cart wheel cannot cease its noise. Thus, there are many brethren who merely exist together in body. But who are those who truly dwell together? They are the ones it is said of: ‘And they had one mind and one heart toward God.’ Acts 4:32.

For there, God commanded a blessing. Where was that? Among the brethren living in communion. There He ordained blessing, where those who share a single heart praise God. You do not bless God when your hearts are divided. Are you constrained on earth? Depart and seek your dwelling in heaven. How can I, a fleshly being, bound by the flesh, you might ask, attain a heavenly abode? First, guide your heart to where you would wish to go in body. Do not be inattentive; elevate your hearts beyond the clamor. Maintain a high spirit, and no one shall confine you to heaven.

While Esau and Jacob were siblings, their interactions were marred by conflict, indicating that the term ‘brethren’ should refer to those who are united in spirit rather than by blood. This is exemplified by Christ’s words to the women: “Behold, declare unto my brethren” (see Matthew 28:10).

The sentiments captured in this psalm resonate profoundly within monastic communities. Although it can also pertain to congregations, discord often reveals a lack of true unity among them. In the context of brotherhood, one may see individuals who are preoccupied with personal gains—some rushing home, others to leisure, and others still contemplating profit within the church. In contrast, a monastery embodies a singular intention and unity of spirit. “Behold, how good and how pleasant it is for brothers to dwell together.” This statement rings true; it is genuinely good and a source of joy. Reflecting on our own lives, we may find that our earthly siblings often care more for our possessions than for us. In stark contrast, spiritual brethren—who have relinquished worldly desires—seek not after material gain. The Acts of the Apostles illustrates this unity beautifully: “the multitude of believers had one heart and one soul. And they had all things in common” (see Acts 4:32). They rightly shared everything because together, they possessed Christ. We have much to reflect on, but let us continue to explore further.

Thus, David counsels his brethren to remain united under one leader.

He questions what could possibly be more delightful and joyful than brethren cohabiting in the same place, or at the very least, sharing harmony and love if geographical unity is unattainable. This fraternal coexistence is portrayed as profoundly joyous; while many things can be deemed good, they do not all evoke joy simultaneously, and conversely, some pleasurable things cannot be labeled as beneficial for the soul. As noted by Chrysostom, the combined existence and harmony of brethren is inherently good, yet achieving such unity can be challenging. Theodoret further illustrates this notion: during the reign of King Rehoboam, the nations split, with ten tribes following Jeroboam, while two chose to remain loyal to the house of David. Upon their return from Babylon, they reunited, embodying love and unity under a singular leader while collectively engaging in lawful worship.

Goldsmith teaches that the dwelling of brethren harmonizes joy and beauty. Love flourishes within these connections, providing both utility and enjoyment, which is commended here. David does not merely refer to physical dwelling or cohabitation in one residence but emphasizes a shared existence marked by harmony and love, which is essential for true unity. Furthermore, Theodoret acknowledges from experience that nothing is more delightful than brotherly harmony. By this verse, David, as noted by Nikita, also foretold the communal life of monks, pointing out that unity amidst life’s trials represents goodness, while the joy stemming from harmony and togetherness embodies beauty. The interpretation suggests that it is indeed good for minds to align, and when actions agree as well, this manifests beauty. The metaphorical "brethren" could signify the harmonious interaction of our inner faculties—thought, word, and spirit—or the union of body and soul. Thus, when agreement exists regarding the knowledge of divine truths, it is good, and when actions also align with those truths, it is excellent.

Look, how wonderful and delightful it is for siblings to dwell together in unity! While there are many things in life that may be good but are also burdensome, like labor that requires toil, there are also enjoyable pursuits that are ultimately not good, such as sinful pleasure. In contrast, the peace and harmony found among brothers create a beautiful blend of both goodness and joy. Unity among virtuous individuals grows stronger and can be observed more effectively, benefitting all involved.

Furthermore, where there is love uniting many as one heart and one soul, each person's joy in the well-being of others is equal to their own happiness. This highlights the essence of joy and fulfillment. The prophet illustrates this truth vividly, pointing out how enjoyable it is for brothers to share life together. The word "behold" here is particularly significant, as it draws attention to the reality of this truth while also contrasting the inner turmoil that once nearly led Israel to destruction with the much-desired peace now present.

Thus, we clearly see how good and pleasing it is to experience unity among brethren. The prophet elevates our understanding of God’s favor, acknowledging that the Jewish people, through their experiences, have truly come to recognize the goodness of living in brotherly community.

Such gatherings are both pleasing to God and comforting for the community, representing the collective worship of God's people—a unity akin to the precious oil poured upon the first high priest, signifying the overflow of divine blessings (v. 2). The sacred oil, referred to in Hebrew as ‘good oil,’ was crafted from valuable ingredients. "Living together is as good and pleasant as precious oil" conveys this sentiment. This draws on Leviticus 8:12, where Aaron was anointed not only on his forehead like the other priests but was also endowed with the fullness of priestly gifts, receiving the holy oil poured abundantly over his head, flowing down to his beard and the edges of his garments. Just as Aaron received the fullness of divine grace through this anointing, the psalmist asserts that participation in the religious gatherings at Zion brings an abundance of illuminating and sanctifying strength to those involved. The dew in the East serves as a vital source of nourishment for plants, making it an apt metaphor for the revitalizing grace found in divine worship. The dew of Hermon, which is abundant and strong, represents this outpouring of grace upon those who gather at Zion. These assemblies are highly beneficial because God's presence, the source of blessings, resides there; they are likened to abundant dew, rejuvenating and restoring those who partake in them. Zion, the gathering place for the festivals, is where God bestows blessing and life (v. 3).

The brethren consist of Christ and His faithful followers; indeed, the King of Heaven does not hesitate to be counted among them. Their coexistence is not merely physical but also characterized by harmony and love, which foster unity. Acts describes the disciples as having one heart and one soul (Acts 4:32). David compared this fraternal harmony to peace, symbolized by oil. This sacred oil consists of many fragrances, yet none is as delightful on its own as when all are blended together. Aaron, the high priest, was anointed with this oil, which radiated from him, making him pleasing to those around him. Just as the holy oil flowed from Aaron’s head through his beard and reached the hem of his garments, so too does the blessing of unity touch all, from the highest to the least. The fragrance of myrrh on the head, beard, and garments signifies the abundant grace of the Holy Spirit, which signifies the anointing of Christ’s faithful, who receive this anointing from every mountain into the holy priesthood (1 Pet. 2:9). The head symbolizes the mind, while Aaron’s beard represents the words of grace (Chrysostom, Theodoret, Maximus).