Relational Unity
Psalm 133
This tiny psalm that, at first glance, appears to be as innocuous and sentimental as a syrupy Mother’s Day card, has become for me much more challenging and far more realistic than my superficial approach to it had been up to now! I like many have fallen into the trap of starting with verse one (How Good and Pleasant It Is when Brothers live together in Unity!) then skipping to the final verse (For there the Lord commands His blessing, even life forevermore). But skipping over the seemingly unnecessary and obscure middle section may keep us from understanding the beautiful depths of this psalm and its welcome realism: for instance that it does not overlook difficult dynamics like sibling rivalry. We may desire deeply unity between brothers and sisters in Christ but it’s not something that well become reality without a lot of prayer, hard work and time. Real Unity costs!
Psalm 133 is about unity but it speaks it through sibling relationships and that living in harmony with others is blessed by God. Within the Psalm there are two extended metaphors: precious oil poured on Aaron’s head, running down his beard and robes, and the dew of Mount Hermon falling on Mount Zion. The oil and the dew are similar: both beneficial and symbols of the blessing mentioned in the final verse. What is unclear until you dig into the rich vein of scripture is how these metaphors shed any light on the brothers living together in unity.
Lets take a look at the second metaphor first: two mountains are identified. The first is know for its magnitude and for its abundance of dew; the second mountain for its comparative insignificant size and dryness. The first, despite its physical dominance, does not occupy a central place in the biblical story. The second is the divinely appointed place for God’s sanctuary. Although the first has certain obvious natural advantages, there is a hint that some are diverted and given to the mountain which is weaker in natural resources, In short, these two mountains can perhaps be seen as ‘brother’ mountains, one stronger than the other (which is normally the case with siblings). The stronger mountain gives of its plenty to the weaker mountain, perhaps, by implication, even accepting and cooperating with God’s elevation of the weaker mountain to bear a specific and significant role which the stronger one is not appointed to carry. Perhaps the Lord wants to remind us that His measure is not ours and that he takes the weak things of this world to confound the wise.
So now to the first metaphor: this is clearly an implied relationship. The anointing of Aaron as priest did not happen in a vacuum. His relationship with Moses, the brother anointer, is the key to understand this and to see that far from sugary it is rooted deep in real relationships. Brother Mountains and brothers in flesh are challenged about their true unity in God’s purposes!
Moses is clearly the stronger brother throughout the Exodus story. In addition to his privileged upbringing in royal circles, he is called by God to be leader of a huge group of people travelling through an unknown territory to a new land, and he is the primary human agent in many extraordinary miracles. When compared to Moses, Aaron is in many ways the ‘also ran’ brother, even though he is older. The situations in which he gets to share some limelight are always on account of his association with the more dominant figure of Moses, for example, when the staff becomes a snake, the plagues in Egypt are pronounced and removed, and when the glory of the Lord is experienced.
Although both brothers have their flaws, it is Moses, rather than Aaron, who emerges with the status of teacher of the law (Deut. 1:5), prophet like no other (34:10), and performer of powerful deeds (34:12). And it is Aaron who wavers in his alliances – sometimes on God’s side, and sometimes on the side of God’s opponents. Aaron not only fails in tests of leadership and holiness in the infamous Golden Calf incident, but he even betrays his brother (Exodus 32). The narrative of the anointing of Aaron is skilfully interwoven around this rupture in sibling relationships.
The divine instructions for Aaron to be given the new role of chief priest, together with the details of clothing, sacrifices and anointing oil are announced to Moses in private while on the mountain in Exodus 28-30. However at this point there is a problem: Moses is told to return to the people and is shocked to find that Aaron, who was left in charge, has led the people into blatant sin. The people had pleaded with Aaron to make them other gods saying: As for this fellow Moses who has brought us up out of Egypt we don’t know what has happened to him (32:1). Although Aaron probably acted under duress, there is no doubt in this psalm that sibling betrayal is intended to be seen as a distinct part of the dynamics. Oh and it doesn’t look too good on his CV for the High Priest job either!
The tension between these two brothers is extreme. Everything Moses had been working for has been shattered. And the undoing has been accomplished by his very own brother – the one who has worked most closely with him, the one with whom he has shared intimate times with God, the one who understands better than anyone else who Moses really is and what is most important to him. Moses is outraged by the actions of the people and the actions of his brother. He smashes the precious stones in his hands and speaks to Aaron in a very angry way. Although Aaron does one more stupid thing (he lies, telling an obviously unbelievable story) he does do one thing right: he stays and hears Moses out, rather than resorting to either fight or flight. He knows that he is in the wrong and takes the risk of suffering whatever consequences might ensue from his enraged and more powerful brother.
Pressed between loyalties to his God and his people (including his brother), Moses is not allowed the luxury of maintaining some weak sentimentalised view of sibling relationships. God’s threat is the destruction of the rebels, including Aaron. And Moses shows that he is also angry enough to take strong and destructive actions against these people. However, in the midst of this turmoil Moses engages in a gut-level urgent dialogue with God, and he prays specifically for Aaron (Deut 9:20 “And the Lord was angry enough with Aaron to destroy him, but at that time I prayed for Aaron too.”) Encouraged by God’s renewed commitment to go once again with Moses and these people, Moses prays for forgiveness – for all of them (34:9). Aaron has just had his most important training in what priesthood really is.
It is only now that they way is opened for Moses to announce to the people God’s plans for the tabernacle and priesthood. So the time of the anointing of Aaron does not occur in an idyllic setting, before there is any possibility of trouble between these two brothers. Rather, it comes only after the relationship has been severely tested. It comes when Moses has more than sufficient reason to consider that Aaron has disqualified himself for the job, and the more suitable candidate would be himself – if we were to go by strength of character and closeness to God. It comes at a time when Moses’ trust in his brother had been broken, when the memory of hurt is still fresh. It comes when obedience to God’s command is tested in the context of difficult relationships. Sound familiar?
So Moses gives the command for the holy garments to be placed on his brother, to mark his public significance as a priest and to adorn him with beauty. He takes the unique and precious oil and deliberately pours it on Aaron’s head and watches it flow down over his beard and onto his garments. In this act of pouring, two brothers who were at enmity are made one. Through obedience to God’s command, through the forgiveness by the stronger and the receiving of forgiveness by the weaker, the flow of divine mercy and blessing gives each brother an honoured role.
This is not too far removed from the advice given by Paul in Romans 14, where the stronger brother is to give special care towards the weaker brother, with the aim of doing whatever leads to peace in the relationship.
So Psalm 133 can now be seen in a fresh and far more realistic way. It is indeed, good when brothers live together in unity (v1), even when one is stronger (like Moses and Mount Herman) and the other weaker (like Aaron and Mount Zion), when working together is difficult and unexpected (like Moses and Aaron after the betrayal, and like Mount Herman in different regions), and when the stronger must give some of his own gifts to support the weaker in a significant role (like Moses anointing Aaron as priest, and Mount Hermon giving of its dew to Mount Zion as the divinely-appointed worship centre). In such a relationship God’s blessing (likened to fragrant anointing oil and refreshing dew) is indeed, evident – even life forevermore.
Unity as Christ paid for and intended comes only when pride and strength is set aside and the clothes of humility and weakness put on once again.
So renewed understanding of this psalm helps me and hopefully you to understand why God would command such blessing through such healed and restored relational unity: alleluia!!!
Pastor David
August 21st 2015.
https://www.youtube.com/watch?v=1S0i5YVbyTY