Psalm 133 (132):2Meaning & Commentary from the Church Fathers

Yet, beloved, if we reflect on this, we recognize that this very blessing arose from the barrier of circumcision. Did all the Jews truly perish? And from where did the Apostles, the sons of the Prophets, those returned from exile, come? His words are directed towards those who are aware. What of the five hundred witnesses of the Lord after His resurrection, whom Paul mentions? 1 Corinthians 15:6. Where did the one hundred and twenty, referred to in Acts 1:15, gather together in unity after the Lord’s resurrection and ascension, upon whom the Holy Spirit descended on Pentecost, having been promised? Acts 2:1-4. They all originated from this place and initially lived in shared community, selling their possessions and laying the proceeds at the apostles' feet as recorded in Acts. Acts 4:34-35. Each received according to their needs, Acts 2:45, with no individual claiming anything as exclusively theirs, as they shared all things in common. What does it mean to live in unity? They were of one mind and one heart directed towards God. Acts 4:32. They were indeed the first to recognize, “Behold, how good and how pleasant it is for brethren to dwell together.” They heard it first, yet they did not hear it alone.

The term Monks is derived from this psalm, so that no one might justly reproach you Catholics by name. While you rightly criticize heretics due to the Circellions, they retaliate by pointing to the Monks.

Furthermore, beloved, while there are indeed false monks, we recognize that the existence of such individuals does not invalidate the genuine brotherhood. There are those who falsely claim the name, just as there are those among the clergy and the faithful who are not true.

Given the Psalm states, “Behold, how good and how pleasant it is for brethren to dwell together,” why should we not designate them as monks? Monos signifies one. Not solitary in isolation, for a man within a multitude is one; however, he cannot be monos, which signifies being alone. Those who live together in unison become a singular entity, sharing, as written, one mind and one heart. Acts 4:32. They may possess many bodies yet possess few minds and even fewer hearts, and thus they can rightly be referred to as Monos, meaning solitary.

Let us allow the psalm to illuminate their nature. As the precious myrrh upon the head, flowing down onto Aaron’s beard, even to the hem of his garment. Psalm 131:2. Who is Aaron? A priest. Who is a priest except for the one who entered the Holy of Holies? And who is that priest if not Him who was both Sacrifice and Priest? The one who, upon finding nothing pure to offer in the world, offered Himself? The holy anointment is upon the head because Christ is one with the Church; the anointment flows from the head. Our head is the crucified and buried Christ; He rose again and ascended to heaven, from where the Holy Spirit came forth. The beard symbolizes manliness, distinguishing men of stature, strength, and vigor. When we refer to such individuals, we say they are bearded men. Thus, this myrrh first descended upon the apostles, those who faced the initial trials of the world, culminating in the Holy Spirit descending upon them. The first to unite in community faced persecution, yet, since the anointing reached the beard, they suffered, yet were not overcome.

Like the dew of Hermon that falls upon the hills of Zion. Psalm 131:3. Brethren, he wishes to convey by the grace of God that brothers dwell together.

You ought to understand what Hermon signifies. It is a mountain distant from Jerusalem, that is, from Zion. It seems curious that he speaks of the dew of Hermon falling upon the mountains of Zion, since Mount Hermon is said to lie above the Jordan. Let us then seek an interpretation of Hermon. The term is Hebrew, and its meaning shall be revealed by those knowledgeable in the language. Hermon signifies a high and shining light. For from Christ comes the dew. No light is lifted high except Christ. How does He ascend? First upon the cross, then to heaven. He ascended on the cross in humiliation; yet His humility could only elevate Him. The ministry of man diminished, as noted in John, while the ministry of God through our Lord Jesus Christ flourished, evidenced by their births. The former was born, as church tradition indicates, on June 24, when the days begin to shorten, while the Lord was born on December 25, when the days begin to lengthen. Even John himself acknowledges, “He must increase, but I must decrease.” John 3:30. This reality is reflected in their respective fates. The Lord was raised upon the cross, while John was humbled by beheading. Thus, the exalted light is Christ, from whom the dew of Hermon descends.

Yet, if the dew of Hermon has fallen upon the mountain of Zion, He embodies tranquility, humility, and gentleness, pouring forth prayers in place of grievances. Those who murmur are aptly described in scripture: “The heart of a foolish man is like a cart wheel.” Sirach 33:5. What does this imply about a foolish heart being like a cart wheel? It carries burdens and perpetually creaks. The cart's wheel cannot cease to creak. Hence, many brethren exist who may appear united in body but not in spirit. Who, then, resides in true community? Those about whom it is said, “And they had one mind and one heart toward God.” Acts 4:32.

For there, God commanded a blessing. Where did He decree this? Among the brethren living in unity. There He commanded blessings; there those with one heart exalt God. For you cannot bless God in divisions of heart. Are you tethered to this earth? Ascend, and take your dwelling in heaven. How, you may ask, can I, a flesh-clad man enslaved to the flesh, reside in heaven? First, direct your heart where you would wish to follow in body. Do not let distractions confound you; lift your hearts high with attentive spirits. Keep your heart elevated, and no one can restrict you from heaven.

“Like the anointing on the head, descending upon the beard, the beard of Aaron.” It is beautifully expressed by the psalmist—“upon the head”—as it flows down onto the beard. The beard symbolizes manhood, illustrating the distinction between men and women. Thus, the beard signifies strength and the head signifies divinity, pertaining to the Godhead, while the beard refers to the husband. “Until we all attain to the measure of the stature of the fullness of Christ” (Eph. 4:13). Observe what is stated: “as an anointing.” Just as the blessing of the anointed from the head—the divinity of Hermon—descends onto the beard, it flows onto the perfect man, Christ, and from His beard onto the hem of His garment. So, the blessing and dew of Mount Hermon flows onto Mount Zion. Therefore, here “anointing” signifies “blessing.” “Thou hast loved righteousness and hated iniquity: therefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows” (Psalms 44:8). Consider what is said: “Thou hast loved the truth and hated iniquity.” Loving the truth is not sufficient; we must also recognize what is articulated, “and hated iniquity.” What reward did He receive for these virtues? “Therefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows.” This is spoken of Christ: for this reason, You are anointed to anoint others. You have been anointed with the oil of gladness beyond Your companions, meaning Your apostles. Because You have the Source of anointing, while they receive merely the drops. “Like the anointing upon the head.” The Lord grants us this anointing from the Godhead as it descends onto the beard, that is, onto the perfect man, Aaron, the priest. “Aaron” translates to “mountain man.” Notice that this priest originates from the mountains, not the valleys. The beard of Aaron, says the psalmist, signifies the anointing flowing from the head to the beard—from the Word of God onto the man whom He chose to recognize. What advantages does this anointed beard and this perfect husband provide? Let's explore his blessings. “Coming down to the hem of his garment.” If we are Christ's garment, we cover His nakedness through our faith. Look, He hangs bare on the cross, a temptation to the Jews, and folly to the Greeks (see 1 Cor. 1:23). And yet through our faith, preaching, and confession, He is clothed. Noah lay uncovered in his home, revealing his shame. The elder son mocked him, while the younger son offered coverage. Why emphasize this? To illustrate that we are the garment of Christ. I share a revelation that is rooted in Scripture: we are the garment of Christ. When we clothe Him through our confession, we in turn clothe ourselves with Him. The apostle also indicates that our garment is Christ (Galatians 3:27). In our baptism, we put on Christ and continually clothe ourselves. Are you curious how we put on Christ? Jeremiah instructs, “Take a girdle for yourself, and go to the Euphrates, and hide it in the cleft of a rock. I obeyed the Lord's command. After some days, I returned to the Euphrates and found that the girdle had withered, making it unusable. And the Lord spoke to me—pay attention—‘Just as this girdle was clinging to your waist, so I will have these people cling to Me’” (see Jeremiah 13:1-11). Why mention this? To indicate that believers are the garment of Christ. “Coming down upon the hem of his garment, coming down upon his beard, the beard of Aaron.” There isn't time to discuss the garments of the priests. The high priest is adorned with eight types of vestments. It would take considerable time to elaborate on the ephod, the chiton, the breastplate, the insignia, the chains, the undergarment, the fringes, the pomegranates, and the bells. The sound of these bells signaled the priest's entrance into the temple and the Holy of Holies. Thus, if we are to embody this priestly garment, we must either be the outer garment, as suggested by “ephod,” carrying the commandments of Christ on our shoulders through good deeds, or the chiton, which is the inner garment closely fitting the body. The inner chiton is not wide and flowing but clings tightly. Each thimble, referred to in Greek as the utterance, rests only on the breast. Note the order of Scripture: each thimble, both word and thought, rests upon the heart. It is possible that one may possess knowledge and the word yet lack eloquence. Hence, the true priest must have the word and a clear testimony, expressing what resides in his mind to all. None of this holds value unless it is enveloped and adorned with purity. This symbolizes the girdle, which encompasses the thighs, constricting and subduing. The undergarment is intended to purge and eliminate all that is shameful in us like a bandage. It is also mentioned that we should have shoes to protect our feet. Many plants adorn them: pomegranate fruits and fringes are present. I believe the bleeding woman touched that fringe and was healed (see Matthew 9:20-22). Finally, it is important to note that bells were positioned along the edges of the garment, interspersed with the pomegranates, producing varied sounds. Each bell has its own voice, and the very movement towards the Holy of Holies announces its intention. Whether we eat or drink, we do everything in the name of the Lord (see 1 Cor. 10:31). Lesser matters may be set aside, but greater ones must be discussed.

In a broader sense, Aaron represents all priests as his descendants. The oil's descent from Aaron's beard to the hem of his garment symbolizes the extension of sanctity, and interpretations vary on whether this refers to the edge of the garment or its openings. According to Theodoret, this sacred oil comprises a blend of various fragrant elements—myrrh, cinnamon, sweet cane, and other aromatic roots—each contributing to a composite fragrance that none possess individually. Thus, this is a fitting metaphor for the harmony of brethren, wherein the amalgamation of virtuous actions results in the fragrance of complete righteousness. Unanimity is truly favorable, just as this holy anointing oil is esteemed for the priests. My own anointing resembles that of the priests and kings, a blend of various attributes and qualities, crafted by the hand of a master myrrh-bearer. If only I could present to God the aroma of this earthly existence! Another perspective defines the terms related to the adornments of the garment, potentially referencing the collar, mouth, or the fringes of the vestments. Therefore, similar to how the sacred oil cascades from the head through the beard to the hem of the garment, it envelops the priest with sweet incense; likewise, the blessings of unity encompass all, reaching from the higher to the lower. Origen remarks that the Holy Spirit, as declared, "The Spirit of the Lord is upon me; for He anointed me," first filled the head of Christ, the whole body, before descending upon the Apostles' faces, which reflect Christ’s glory. Though He does not remain solely with them, He also conveys His incense to the garments, those external gatherings adorning the holy body; hence Paul states, "We are the fragrance of Christ." This oil signifies the anointing of those reborn in Christ through baptism, and as foretold by Isaiah concerning the seven, they shall partake of wine and be anointed with oil, delivering these blessings to all nations, for they stand as a testament for every people (Isaiah 25:6, 7). According to the Divine Maximus, peace embodies the Holy Spirit; the head symbolizes the intellect, while Aaron’s beard represents divine wisdom that purifies passions and leads toward the priesthood of virtues. Subsequently, the grace of the Spirit extends to the hem of the garment, manifesting through active awareness reaching the moral sphere, with the hem symbolizing its conclusion.

The multitude of lit candles signifies pure thoughts that should shine within you, akin to candles, ensuring that there are no shadowy thoughts within the dwelling of your soul, but that all your thoughts are vibrant and glowing with the light of the Holy Spirit, leaving no absence of illuminating insights within you. The fragrant oils that release incense signify the spiritual anointing, representing the grace of the Holy Spirit. The varied spices used in these oils teach that this spiritual anointing should be cultivated in you through a diversity of gifts from the Holy Spirit. The psalmist refers to this divine anointing as the dew that descends on the mountains of Zion, or the peace that rests upon Aaron's beard and the ends of his robe (Psalm 132:2, 3). This is illustrative of the Holy Spirit, who descends from the Father of lights upon worthy spiritual individuals, and from them it flows to refresh all, much like dew. The censer, which releases fragrant smoke when incense is burned, alludes to the same grace of the Holy Spirit in a manner akin to how it rises from a mountain, or flows from one who has experienced the workings of the Holy Spirit, like a stream of water that leads to eternal life. It both enlightens with divine light and enriches the senses with spiritual aroma: it illuminates like light perceived by the pure in heart and beautifies like the tree of life, which, overcoming the desires of the flesh, spreads everywhere the scent of spiritual longings and delights the hearts of the faithful with untainted joy. This is not the sole significance of what transpires during these feasts; it evokes numerous other spiritual reflections. If God has beautifully adorned and filled with fragrance this inanimate anointing, will He not also bestow upon you, whom He created in His image and likeness (if you desire it), various virtues and glorify you with the sweetness of the Holy Spirit? These garments, crafted by human hands and pleasing to the senses with their fragrance, wisely represent your own creation. Just as these garments, made from diverse aromas, are fashioned by the hands of peacemakers to create a unified fragrant substance, so too have the hands of God formed and harmonized you perfectly with the spiritual essence of the divine realm, which encompasses the gifts of the Life-giving Spirit.

Similarly, the brethren, if they do not live in close fellowship and mutual love, will not receive the grace of God that descends from above.

Next, the Prophet compares the advantages of brethren living together to the dew that falls upon the mountains, which, while it may not be directly enjoyed by the mountains, provides them with essential nourishment, leading to fruitfulness. He underscores this by stating that just as the dew from Hermon enriches the mountains of Zion, so does the grace of God enhance the lives of those who dwell in unity. He further affirms that the Lord bestows blessings and life eternal in such unity.

These remarks emphasize that true brotherly union originates from God and aims for all to glorify Him and seek His presence in unison. The Prophet uses the analogy of the high priest's sacred anointing to highlight that reverence should always be paramount, and without it, the world becomes devoid of purpose. Ultimately, he concludes that God promises His blessings in environments characterized by mutual harmony and peace. This sentiment is echoed by the Apostle Paul, who encourages, "Have peace, and the God of love and peace will be with you" (2 Cor. 13:11).

They can be likened to the lavishly poured oil on the first high priest, representing the outpouring of divine blessings. In verse 2, it is noted that the sacred oil, which was composed of precious elements, symbolizes the joy and goodness of living in unity. Notably, the reference in Lev. 8:12 highlights that Aaron was anointed on his forehead like other priests, but uniquely, the holy oil was poured over his head to signify the fullness of his priestly gifts, flowing down to his beard and the edges of his garment—the opening where his head passed through, not the garment's hem. As Aaron received the fullness of divine grace through this anointing, so too does the communal worship at Zion bestow an abundance of enlightening and sanctifying power upon its participants.

The dew in the Eastern regions offers vital refreshment to plants and serves as a metaphor for the rejuvenating grace experienced in divine worship. The reference to the dew of Hermon illustrates this abundance; as it descends upon Hermon in the north, so does the gracious dew fall upon those who gather in Zion. The significance of these assemblies lies in God's presence, who bestows blessings where they gather. They can be further compared to the abundant dew, bringing refreshment and revival to those who partake in them. Zion, the site of these feasts, is where God grants blessing and life, as also stated in verse 3.

Their coexistence must not be merely a matter of physical togetherness in one location but must reflect harmony and love, leading to unity. The Book of Acts notes that the disciples were of one heart and one soul (Acts 4:32). David compared the harmony among brothers to peace, which he likened to precious oil. This royal anointing was composed of various fragrances, but when blended, it created a uniquely pleasing aroma. Aaron, as the high priest, was anointed with this anointing oil, which radiated from him, rendering him delightful in the eyes of those who beheld him. Just as the sacred oil flowed from Aaron's head down through his beard to the hem of his garment, filling him with fragrance, so too does the blessing of unity encompass all believers, from leaders to followers. The myrrh that adorned his head, beard, and garments symbolizes the abundant grace of the Holy Spirit, representing the anointing of Christ’s faithful, who are chosen for the holy priesthood (1 Pet. 2:9). The head signifies the mind, while Aaron’s beard reflects the word of grace (Chrysostom, Theodoret, Maximus).