Cultivating Unity Among Kindred In Psalm 133
Psalm 133 opens with an exclamation: "Behold, how good and how pleasant it is for brothers to dwell together in unity!" [1]. This verse introduces a short "Song of Ascents," a title shared by Psalms 120-134, which were likely sung by pilgrims on their way to Jerusalem for festivals [6]. The psalm is a brief but powerful encomium on unity and brotherly love, a theme that commentators suggest is particularly relevant given the frequent discord among people [4].
The historical context for Psalm 133 is debated among scholars. Some suggest David penned this psalm when the tribes of Israel united to make him king (2 Samuel 5:1), symbolizing a moment of national unity [4, 6]. Others propose it was written after Absalom's rebellion was quelled, when the tribes eagerly sought to restore David to his throne (2 Samuel 19:9) [6]. Theodoret, a patristic commentator, viewed it prophetically, anticipating the reunion of the tribes after the Babylonian captivity [6]. Regardless of its precise historical trigger, the psalm's message of unity has broad application to all forms of society, whether civil or sacred, large or small [4].
The core of the psalm lies in the phrase "brothers to dwell together in unity" [1]. The term "brothers" can be interpreted in several ways. John Gill notes that the Targum interprets it as Zion and Jerusalem, while Aben Ezra suggests priests, and Kimchi refers to the King Messiah and the priest [5]. However, Gill concludes that the best interpretation is the Israelites, particularly "those who are Israelites indeed" [5]. Matthew Henry expands on this, emphasizing that dwelling in unity means not merely avoiding conflict but actively delighting in one another, offering mutual endearments, and promoting each other's welfare through service [8]. He contrasts this with situations where brethren might live apart to prevent strife, arguing that true "goodness and pleasantness" come from dwelling together in unity [8]. The Tyndale House commentary suggests "brothers" can refer to those related by blood, by profession, or by commitment, highlighting the consecrated nature of such relationships [7].
The concept of unity is not limited to human relationships. Rashi, a prominent medieval Jewish commentator, interprets "brothers also to dwell together" as a reference to God dwelling in the Temple with Israel, whom He calls brothers and friends [11]. This suggests a divine dimension to the unity, where God's presence is manifested in harmonious relationships [7, 11]. Augustine, in his exposition on the Psalms, connects the love of God with the love of neighbor, stating that by loving God, one loves oneself, which enables healthy love for one's neighbor [9]. This aligns with the broader biblical teaching that all the Law and the Prophets hang on these commandments [9].
The psalm's emphasis on unity stands in contrast to the divisions often seen among people. The sentiment expressed in Psalm 133:1 is echoed in other biblical texts that promote peace and harmony. For instance, Psalm 34:13 speaks of keeping one's tongue from evil and lips from speaking deceit, which contributes to peaceful coexistence [2]. Similarly, Psalm 141:3 asks God to set a guard over one's mouth, further emphasizing the importance of careful speech in maintaining unity [2]. The idea of God's presence being associated with unity is also found in passages like Psalm 104:33, which speaks of singing to the Lord as long as one lives, and Psalm 146:2, which expresses a lifelong commitment to praising God [3]. These cross-references suggest a consistent biblical theme of seeking God's presence through righteous living and harmonious relationships.
The theological implications of Psalm 133 extend to the Christian understanding of the Church. Charles Hodge, in his Systematic Theology, argues that in Christ, national and social distinctions are superseded by individual character and devotion [10]. He emphasizes that "we are all one in Christ Jesus," a doctrine that precludes any preeminence based on ethnicity or social status [10]. This perspective aligns with the psalm's call for unity among "brothers," extending it to the spiritual brotherhood of believers in Christ. The apostles, according to Hodge, consistently acted on this principle, recognizing no future for Jewish believers that did not include Gentile Christians [10].
The imagery used in Psalm 133 to describe this unity is vivid. While the subsequent verses (not provided in the prompt) compare unity to precious oil and the dew of Hermon, the initial verse establishes the fundamental goodness and pleasantness of such a state [1]. This goodness is not merely a subjective feeling but an objective reality, reflecting God's design for human relationships. The psalm serves as a timeless reminder of the value of communal harmony, urging individuals and groups to strive for peaceful coexistence and mutual support.
Sources
- Psalms “See how good and how pleasant it is for brothers to live together in unity! -- Psalms 133:1”
- OpenBible.info “Cross-reference: Ps.34.13 → Ps.141.3 (confidence: 11 votes)”
- OpenBible.info “Cross-reference: Ps.146.2 → Ps.104.33 (confidence: 13 votes)”
- Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 133 (introduction): This psalm is a brief encomium on unity and brotherly love, which, if we did not see the miseries of discord among men, we should think needless; but we cannot say too much, it were well if we could say enough, to persuade people to live together in peace. Some conjecture that David penned this psalm upon occasion of the union between the tribes when they all met unanimously to make him king. It is a psalm of general use to all societies, smaller and larger, civil and sacred. Here is, I. The doctrine laid down of the happiness of brotherly love (Psa ”
- Psalms (Baptist/Reformed) “John Gill on Psalms 133:1: Behold, how good and how pleasant it is,.... Aben Ezra thinks the word thing should be supplied; the thing is what follows; for brethren to dwell together in unity: which the Targum interprets of Zion and Jerusalem, as two brethren; Aben Ezra of the priests; Kimchi of the King Messiah and the priest; and Jarchi, and Kimchi's father, of the Israelites; which is best of all, especially of those who are Israelites indeed; for this is not to be understood of all mankind, who are in some sense brethren, being all of one blood, and among whom peace is to be cultivated; n”
- Psalms (Baptist/Reformed) “John Gill on Psalms 133 (introduction): INTRODUCTION TO PSALM 133 A Song of degrees of David. This psalm was penned by David, as some think when all the tribes of Israel united and chose and anointed him king over them, Sa2 5:1; but, according to others, when the rebellion of his son Absalom was quelled, and all the tribes of Israel strove who should first bring back the king, and show the greatest zeal and loyalty to him, Sa2 19:9; Theodoret supposes it to be prophetic, and to have respect to the union of the tribes after the Babylonish captivity, who had been disunited in the times of Reho”
- Psalms (Protestant academic) “Tyndale House on Psalms 133:1: Ps 133 In this wisdom psalm (see Ps 1), peaceful and harmonious relationships manifest the presence of God. 133:1-2 The psalmist tells of the joy of consecrated relationships. 133:1 Brothers are related by blood, by profession, or by commitment.”
- Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 133:1: 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 i”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 8: Augustine — Exposition on Psalms — PSALM CXIX.(2) (part 53): word: and so shall no wickedness have dominion over me" (ver. 133). Where what else doth he say than this, Make me upright and free according to Thy promise. But so much the more as the love of God reigneth in every man, so much the less hath wickedness dominion over him. What else then doth he seek than that by the gift of God he may love God? For by loving God he loveth himself, so that he may healthily love his neighbour also as himself: on which commandments hang all the Law and the Prophets.(10) What then doth he pr”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 88: that if there be any difference between them, it is not in virtue of national or social distinctions, but solely of individual character and devotion. That we are all one in Christ Jesus, is a doctrine 811 which precludes the possibility of the preeminence assigned to the Jews in the theory of which their restoration to their own land, and their national individuality are constituent elements. 5. The Apostles uniformly acted on this principle. They recognize no future for the Jews in which the Gentile Christians are not to participate. As”
- Sefaria (Jewish (Rabbinic)) “Rashi (Rabbi Shlomo Yitzchaki) on Psalms 133:1: Behold how good and how pleasant it is for brothers also to dwell together When the Holy One, blessed be He, will dwell in the Temple with Israel, who are called brothers and friends, and He too will be together with them.”