These words from Psalm 133 are well-known and they have appeared in more than one ecumenical context.

To mention two examples.

• When attempts were made to express confessional unity in the 16th century, then a Harmony of Confessions (Harmonium Confessionum) was produced in 1581 and an appeal was made to the entire church not to let the "poison of discord" spread any further "that we being by a friendly league coupled together in Christ, may vanquish all antichrists, and may sing that hymn to the Lord our God, "Behold, how good and joyful a thing it is, brethren, to dwell together in unity!" ¹

• A second example brings us to 1892. Indeed, an important stimulus for this topic is the fact that this year is the 100th anniversary of the union of two Reformed church bodies in the Netherlands on June 17, 1892. Both churches, the Christelijke Greformeerde Kerk and the Nederduitsche Gereformeerde Kerkern, had earlier left the state church (respectively 1834 and 1886) and had then found each other. The session of the combined synod that unanimously agreed to this historic coming together sang from this Psalm near the beginning and at the end of this unique meeting. ² In our present situation where independent (Christian) Reformed churches are being established and where faithful Reformed churches are beginning to seek each other in the unity of the faith, the words of Psalm 133 again come to mind.

"Behold how good and pleasant it is when brothers dwell together in unity!"

Let us take a brief look at some aspects of Psalm 133 and try to understand key elements of this part of God's Word and why it is relevant for ecumenical endeavour today.

Context⤒🔗

At a certain point of time, David³ was moved to exclaim, "Behold, how good and pleasant it is when brothers dwell in unity!" Impressed with the brotherhood and moved by the Spirit David went on in poetic elegance to describe that unity in terms of the high priestly oil coming down Aaron's beard, and the dew of Hermon coining down upon Zion.

What triggered such a graphic description on the fact of unity and the blessings associated with such unity? What circumstance did the Holy Spirit use to impel David to such praise? As is the case with so many Psalms, with our limited knowledge we cannot insist on a single right answer. Two possibilities can be mentioned here. ⁴

In the first place, it has been suggested that David rejoiced in the unity of God's people, when he finally became king over all twelve tribes of Israel. By that time Israel had gone through a terrible civil war that lasted more than seven years. David was king only over Judah in Hebron while Saul's house ruled over the rest (2 Samuel 5:1-11). When all the tribes of Israel finally came to David and asked him to be king according to God's promise to David, David must have been moved by the obvious show of unity (2 Samuel 5:1-2; 1 Chronicles 12:23-40). This event may, therefore, have been the initial occasion for Psalm 133. ⁵

However, the reference to Zion in Psalm 133 probably favours another occasion for this Psalm, likewise moving in its implications for a people united under God. This event occurred when David, along with all Israel, brought the ark into the capital city of Jerusalem (2 Samuel 6:12-19; 1 Chronicles 15; cf. 13:1-6). David had captured Jerusalem from the Jebusites and this military manoeuvre could be seen as a brilliant political move to make this city the capital around which to unite all Israel. After all, it was in neutral territory between Judah and the tribes that had favoured a continuation of a Saulite king. But David was aware that much more than shrewd politics was needed to unite the country. The ark, which had been in relative obscurity for years⁶ had to be brought here. For what had been David's idea in bringing the ark into Jerusalem, the capital? To give the King of Israel, the LORD God, under whom he served, the central place He warranted. Thus, the ark of His presence needed to be in the capital, in the centre of the nation. So, the ark was eventually brought into the capital Zion amid the rejoicing of all the tribes of Israel. In my opinion, this important event was probably the first occasion for Psalm 133. ⁷

Something else respecting the context of this Psalm needs to be mentioned. The heading of this Psalm reads "Song of Ascents." In all likelihood (although it cannot be proven), this heading indicates that this Psalm was later used by the pilgrims who went up to Jerusalem for the feasts of Passover, Pentecost, and Tabernacles in obedience to God's law (Exodus 23:17; Deuteronomy 16:16). ⁸ As will become clear, it is however problematic to see such pilgrimages to Zion taking place in any significant numbers in the time of David.

In summary, the context of this Psalm is most likely the bringing of the ark into Jerusalem, an event all the tribes participated in. This Psalm, however, probably also served later as a pilgrimage song when the faithful went to Zion and this possible context also needs to be kept in mind. Zion is central in this Psalm. It is the place of unity.

Zion, the Place of Unity←⤒🔗

The reference to Zion comes at the climax of this Psalm. In a graphic way David compares the dwelling of brothers in unity to high priestly oil and the dew of Hermon. But, where does one find these illustrations become reality? In Zion! "There the LORD commands the blessing – life for evermore." It is unfortunate that in our rhymed version of Psalm 133, the reference to Zion as the place of blessing and life everlasting has been lost. But Zion is that place.

David knew of this central importance of Zion. More properly, God had made him aware of it. As David recounts in Psalm 68 and 132, (both of which were in all likelihood composed for the move of the ark to Zion), the LORD desired this mountain as His habitation (Psalm 68:16; 132:13)! Here in Zion God wanted to dwell in the midst of Israel! That being the case, the ark which signified the presence of God (cf., e.g. 2 Samuel 6:17) needed to be brought there and David did so! God the King in the midst of His people Israel, just as was once the case in the tabernacle in the midst of the tribes encamped in the desert!

When we ponder these things, then it becomes clear that it was God's presence which made Zion the place of brotherly unity. For that unity was found in their God who had saved them and made them His people and who gathered His people around Himself. But, there is more involved. When God had come to live in the midst of His people at the Sinai, He had come in covenant grace and faithfulness. That means that He the Holy One had taken measures so that He could live in the midst of a people who by nature are unholy. For that reason, God had not only specified that a tabernacle be established, but also that a sacrificial service of reconciliation be instituted. God had also designated Aaron to be anointed as high priest to mediate between God and man. And so in and through the high priest, God and man could come together in holy communion and so true unity among the Israelites could also be realized.

When David brought the ark into Jerusalem, Abiathar was apparently put in charge as high priest over this sanctuary.⁹ We may assume that as such, he would have provided for the sacrificial ministry of reconciliation in Jerusalem so that God could live in the midst of Israel and Israel could approach God. ¹⁰ Through the high priest and the blood of the covenant (cf. Exodus 24:8) Israel could approach God and find their unity as brothers together. Only on the basis of this service of atonement could God command the blessing of life everlasting (Psalm 133:3).

The unity of brothers and sisters in the LORD is a miracle. It is only possible because of God's grace in making provision for the reconciling blood of the covenant. Israel consisted of tribes which had a common blood bond. One could think that this would unite them under all types of circumstances. But that was not the case. All the tribes had their own distinctives, inheritances, and special interests (cf. Genesis 49; Deuteronomy 33; Joshua 14-22). Furthermore, they more than once came to blows. Indeed, consider David's time. In recent memory these tribes had been fighting each other in a civil war when David was not yet acknowledged king of all the tribes. However, in their common worship of their God in Zion, on the basis of the blood of the covenant, they were one people around and in their covenant God and Saviour. This is a miracle of God's grace. He makes possible what even a human blood bond does not realize. Their unity came from God and was dependent on Him.

When we understand the central significance of Zion in this Psalm, then we can appreciate something of those images of oil and dew that are used to describe the unity.

Oil and Dew←⤒🔗

• First of all, a general comment about the oil and dew. It is stressed in this Psalm that they come from above. The same Hebrew word for going down (yrd) is used three times; twice with the oil ("running down upon the beard, on the beard of Aaron, running down on the collar of his robes") and once with the dew ("falls on the mountains of Zion"). This feature underlines that unity comes from above and is a gift of God. Man cannot make this unity. It comes from God. ¹¹

• In the second place, Aaron and Zion figure prominently. The one reminds us of the service of reconciliation and the latter calls to mind the place where God dwells in the midst of His people.

• In the third place, as far as the images themselves are concerned, there is little agreement on their precise significance and they have been interpreted variously. It is probably best to see the point of comparison for both images in the fact that both are very precious, find their origin in God, and are used for His purpose. The oil by which the high priest was anointed to service (cf. Leviticus 8:12-30) was of a very special manufacture specifically dictated by the LORD and was set aside as holy. It was not for common use (Exodus 30:22-33). So also the unity of believers is of God, is very precious and holy, and is designed by God, and is to be consecrated to His service. Was Israel not to be a kingdom of priests, a holy nation (Exodus 19:6)? With respect to the dew of the snowcapped mountain of Hermon, this dew was proverbial for its quantity and in the climate of Palestine it was invaluable for making the land fruitful. If the winds were right, even Zion could benefit from the climatic effects of Hermon and receive such heavy dew. ¹² The unity of the brothers was like that. A gift from above, from God, invaluable for the purpose God gave it. And that purpose here is for life! Life in the full sense that God intended it to be enjoyed.

Thus the general picture is clear and most encouraging in its speaking of the beauty of the unity of the brothers.

The Actual Situation←⤒🔗

However, in spite of all the beauty of this unity, it was far from perfect in the days of David. Consider the situation. David may know and sing of the centrality of Zion and that there the unity is to be found. But meanwhile one could say that the actual situation is more a reason to cry than to rejoice. After all, in those days, there was not one, but there were two high priests in Israel and there was not one but two centres of legitimate worship of the LORD. That was because David had come to the throne after a long period of religious degeneracy and chaos. Already in the days of the judges the tabernacle and the ark had become separated. The tabernacle had moved from Shiloh to Nob (cf. 1 Samuel 1:9; 5:1-11; 21:1-9) and eventually came to Gibeon, about eight kilometres north of Jerusalem, where it was in David's day (1 Chronicles 16:39). At Gibeon, the bronze altar of burnt offering stood before the tabernacle (1 Chronicles 21:29) and Zadok was high priest (cf. 1 Chronicles 19:39). ¹³ At Zion was the second site of worship. Here the ark was and Abiathar served as high priest. Zion too had its sacrificial service. ¹⁴ The problems these two centres posed for conscientious Israelites must have been many. To which one should the people go to worship? To Zadok or Abiathar? Small wonder that Scripture informs us that,

The people were still sacrificing on the high places, because there was no house built for the name of the LORD…1 Kings 3:2

With all David's singing of unity, there was still a basic disunity in the country. That is why it is unlikely that this Psalm was composed originally as a pilgrim song. The people did not even worship together. David was powerless to change this situation of two high priests. David desired very much to build a temple to God in Zion (and so also work for the unity of Israel), but God forbade him to do this (Psalm 132:1-5; 2 Samuel 7:1-17; 1 Chronicles 17:1-15). In God's sovereign wisdom, it was only in Solomon's day that there was one high priest and one temple in Jerusalem to which all the pilgrims were expected to converge for the sacrifices and the feasts.

So there is a poignant air to this psalm that cries for a better day. To be sure, all the tribes had been involved in bringing up the ark to Zion (2 Samuel 6:12-19; 1 Chronicles 15; cf. 13:1-6), but the disunity in the worship of God could not be denied. With all the blessings that David enjoyed, how he must have longed for the blessing of the temple which would combine tabernacle and ark into one location again! ¹⁵

When Solomon's temple came, Psalm 133 could be sung by the pilgrims as they came from all over the land for the three annual feasts. They could experience the unity in a most concrete way. The different tribes, with all their different characteristics found their unity in the Aaronic service of reconciliation and so found their communion with their God. This later pilgrimage context of this Psalm gave a foretaste of the full and perfect joy of the unity of the people of God.

But this joy did not last. The church became divided into two kingdoms and Jeroboam 1 decreed that Dan and Bethel would be the places of worship for his realm, lest the tribes return to the house of David (1 Kings 12:26-33). With the reformation of Hezekiah and Josiah the northern tribes came to Jerusalem again (2 Chronicles 30; 2 Kings 23:21-23 / 2 Chronicles 35:1-19; cf. 34:6-7), and once again there was that foretaste of the perfect joy of the unity of the people of God. That perfect unity would come with the fulfillment of the temple, when God came to man in our Lord Jesus Christ, Immanuel.

The Situation Today←⤒🔗

When we look back from the time in which we may live to the age of Psalm 133, then how rich we are in Christ! The order of Aaron with its sacrifices of reconciliation on Zion has been superseded and fulfilled by our high priest Jesus Christ, after the order of Melchizedek. In Christ and in His atoning work we may find each other and be brothers and sisters together in holy unity. No one today would think of going to an earthly Zion or Jerusalem in the land of Israel to experience unity of the brothers and sisters on the basis of the sacrifices offered there. God no longer lives there in His sanctuary. Today, we have come, in the words of Hebrews 12, "to Mount Zion and to the city of the living God, the heavenly Jerusalem."

And therefore, as in the days of the Old Testament, the unity of God's people is still a gift of God; it comes down from above, because of Christ's sacrifice. And because of that same sacrifice, the anointing oil of the Spirit has now come down upon God's people which is a kingdom of priests, sharing in the anointing of Christ (1 Corinthians 1:21-22; 1 John 2:27) in whom the church is one. God gives the unity of the church. It comes from above. The unity of the church is only found in Christ and His work of salvation (cf., e.g. Ephesians 2:11-22). It is not something that man can achieve. The unity of brothers and sisters is a gift of God and a manifestation of His grace in a broken world. But at the same time it must be sought. It is a mandate (Ephesians 4:1-6). As Israel's pilgrims sought it when they made their way to Zion.

It is easy to see why Psalm 133 was sung in 1892. Our forefathers recognized the unity from above which God had given in Christ, also between them as the Christelijke Gereformeerde Kerk and the Nederduitsche Gereformeerde Kerken. Our forefathers did not dare to remain separate as two church organizations, but did what they could to manifest with integrity what God had already established, namely, their unity in Christ. A hundred years later, new ecumenical challenges face the church of Jesus Christ. Psalm 133 reminds us of some basics. Brothers and sisters find each other in the atoning work of Christ. In Christ, true unity and life is found. Real unity is found nowhere else. Today Reformed believers are found in different ecclesiastical bodies that seek to promote true unity in their midst by not tolerating error and promoting truth in Christ. To stay close to home, we can think of the independent (Christian) Reformed Churches, the Orthodox Christian Reformed, and the Free Reformed Churches. Like the tribes of Israel, each has their own specific identity. But the underlying unity in Christ, the fact that we are brothers and sisters in the faith (cf. e.g., Mark 3:35; Romans 8:14; Hebrews 2:11), needs to be acknowledged and manifested.

When speaking of the unity of the church it is easy to speak of "them" and "us." Psalm 133 teaches us to speak more in terms of the central place of the sacrifice of reconciliation given in Christ. Christ is the focal point of church gathering and only in Him is true unity to be found. Thus, we must be careful in seeking church unity not to insist on our own way, but on Christ's way. Not what we may prefer, but what Christ demands is to be paramount. May our gracious God work ecumenical miracles again in our day. The miracle of the unity of brothers and sisters and churches that comes from above and that finds its real focus in the new Jerusalem. Like the dew of Hermon, such unity will work in a refreshing and invigorating way. For where brothers and sisters and churches are united in Christ and find their unity in His atoning work, there the Lord commands the blessing, even life in its exhilarating fullness, now and… for evermore!