O afflicted one, tossed about by the tempest, felt the weight of despair! Behold, I will restore your stones, establishing your foundation with sapphires, crafting your walls from jasper, and your gates from hewn stones, and all your boundaries from precious gems. I will ensure that all your children are instructed by the Lord, and they shall experience great peace; you will be firmly grounded in truth. In the Septuagint: Humble and trembling, inconsolable! Look, I will prepare for you a ruby, your stone, and your foundations with sapphire; I will establish your boundaries with jasper, and your gates will be fashioned from crystal, and your walls out of exquisite stones; all of your children shall be disciples of God, and they will enjoy vast peace, being rooted in truth. The phrase "I will set your stones in order" translates in Hebrew as baphphuch, which the Septuagint renders uniformly as "I will place your stones upon the antimony," much like a woman adorned with antimony enhances her beauty. In our interpretation, following the Septuagint, we employ jasper, whereas in Hebrew it is referred to as ckodchod, which Simmachus uniquely translated as χαλχηδόνιον (chalcedon). Simmachus and Theodotion provide “carvings,” meaning γλυφής, while Aquila renders it as τρυπανισμοί (drilled) instead of crystal, for the Hebrew uses the term ecda, suggesting drilled and carved gemstones. After discussing the variance in translations, let us focus on the essence. He now speaks to the Church, once lowly and bereft, without law, prophets, or the Word of God; a Church buffeted by life's storms, uncertain and beset with worldly trials, and plagued by various idolatrous beliefs, lacking comfort while squandering its resources in vain appeals to doctors. He assures that He Himself will come and establish the heavenly Jerusalem on earth, referred to in John's Revelation as the bride and wife of the Lamb, illuminated like a precious stone, resembling jasper and crystal, encircled by a great wall and twelve gates, inscribed with the names of the tribes of Israel—three from the east, three from the north, three from the south, and three from the west. The wall relies on twelve foundations, all constructed from jasper stone, with each foundation possessing unique stones: the first jasper, the second sapphire, the third chalcedon, the fourth emerald, the fifth sardonyx, the sixth sardiolite, the seventh chrysolite, the eighth beryl, the ninth topaz, the tenth chrysoprase, the eleventh hyacinth, and the twelfth amethyst. Upon reading this, we exclaim in awe, O depth of the wisdom and intelligence of God, how incomprehensible are His judgments, and His ways unfathomable! Who can know the mind of the Lord, or who can be His counselor? (Rom. 11:33-34) And again: who is wise, and will discern these things, and understanding, who will focus on them? (Hos. 14:10) Let those who cling to the letter respond, preparing extravagant provisions for a thousand years for indulgence and discipline, whose deity is made of wood, and whose glory lies in their shame (Phil. 3), anticipating marriage and progeny in longevity, clamoring for the outdated rites of circumcision, sacrifices, and perpetual Sabbath, while enticing Israel with a false promise of sustenance: "Let us eat and drink, for tomorrow we will reign." This is the heavenly Jerusalem, to which it has been declared, Look, I lay your stones in order, or as the Septuagint states: Behold, I prepare the ruby, your stone, so that the entire city shall be filled with rubies and built on porphyry foundations, with walls adorned in jasper or chalcedony, gates of crystal or carved stones, and surrounding walls of precious gems, where all its children will have teachers not of men, but of God, called the disciples of God, living in everlasting peace and righteousness within. This highlights that in the elevation of truth, a name for virtue, we ought to seek additional virtues that build the Church, not follow Jewish myths. Let the Jews elucidate the Proverbs of Wisdom's declaration: "Wisdom is the most commendable of stones of great worth" (Proverbs 3:15). For if Christ embodies the power and wisdom of God (1 Cor. 1), it is nonsensical to equate Christ with mute stones. Moreover, concerning the judgments of God, we read that "the judgments of the Lord are true, altogether just, more desirable than gold, and precious stones are abundant" (Ps. 18:10-11). Hence, it becomes evident that this stone is compared to other stones, as conveyed through the same prophet on behalf of God: "Behold, I will lay for the foundation of Zion a cornerstone, a chosen stone, a precious stone; he who believes in it shall not be ashamed" (Is. 28:16). This cornerstone was spurned by the builders, namely the scribes, Pharisees, and Jewish leaders, yet it has become the head of the corner (Ps. 117; Matt. 21). Reflecting on Him, the Apostle Peter states that, "He is precious to us who believe, a cornerstone, chosen and valuable, but to those who do not believe, He is a stone of stumbling and a stone of offense" (1 Peter 2). He also addressed the chief priests in the Acts of the Apostles, "He is the chosen and precious stone, whom you neglected and rejected" (Acts 4), becoming the chief cornerstone that supports the two nations, both Gentiles and Israelites, and built a city whose architect and builder is God. The apostle writes to the Corinthians: "You are God's building. As a wise master builder, I have laid the foundation, and another builds on it. No one can lay any other foundation than that which is laid, which is Jesus Christ" (1 Corinthians 3:9-11). Whether anyone builds upon this foundation with gold or precious stones or wood, hay, stubble, each person's work will be manifest. Concerning this foundation, in another letter, he remarks: "The apostles and prophets are built on the foundation, which is Jesus Christ Himself as the cornerstone" (Eph. 2:20); again, "And you, as living stones, are being built up into a spiritual house, a holy priesthood, to offer spiritual sacrifices" (1 Peter 2:5). Regarding these stones, it is mystically indicated: a holy stone lies upon the ground (Zech. 9:16), through which the Lord constructs the Church upon the rock, as He stated in the Gospel: "Upon this rock I will build My Church" (Mt. 16:18). Those who may enter this city declare to the Lord joyfully, "Just as we have heard, so we have seen in the city of the Lord of Hosts, in the city of our God: God is our foundation forever" (Psalm 47:9). Similarly, it is proclaimed about the Creator of this city: "He will build My city, and He will restore the captivity of My people" (Isaiah 45:13). Now is not the moment to delve into the characteristics of the twelve common and precious stones, although numerous Greek and Latin scholars have written extensively on this subject. Let us mention just two: Bishop Epiphanius, a man of sacred reputation whose scholarly contributions culminated in his treatise on stones, and Pliny the Elder, a renowned speaker and thinker among the Latins who dedicated the final, thirty-seventh book of his Natural History to a discourse on common and precious stones. These twelve stones are described sequentially in Exodus and Ezekiel, specifically those on the high priest's breastplate and in the crown of the Prince of Tyre. According to Exodus, four rows of stones were mounted (Exodus 28). The first row included sardonyx, topaz, and emerald; the second row had ruby, sapphire, and jasper; the third row included agate, amethyst; and the fourth row contained chrysolite, beryl, and onyx, all affixed in gold, inscribed with the names of the twelve tribes of Israel. It is noteworthy that the second row is also mentioned in Scripture: ruby, sapphire, and jasper. We have yet to reach perfection, nor have we attained our ultimate homeland, for we currently see through a glass darkly. In Ezekiel, we read: "You were the seal of perfection, full of wisdom and perfect in beauty; you were in Eden, the garden of God. Every precious stone adorned you: sardius, topaz, and emerald, chrysolite, onyx, and jasper" (Ezekiel 28:12-15). Who can be so ignorant as to think that the Prince of Tyre, placed in the paradisiacal presence of God, whatever he was conceived to represent, and who was created alongside the cherubim and among the stones of fire (which surely communicates the heavenly hosts), was one who wore earthly stones and bore a seal? Thus, there is no time to dissect the nature of each stone individually, for not every detail warrants discussion. Instead, let us reflect solely on ruby, sapphire, and jasper. The ruby, set in order, signifies the passionate word of doctrine, which, when the darkness of error is dispelled, enlightens the hearts of believers. It is the very stone taken by one of the seraphim to purify Isaiah's lips (Isaiah 6), and which will emerge, according to God’s promise, from the land of Ophir, abundant with good gold, precious stones, and lush vegetation (Genesis 2:12). Likewise, the sapphire, forming the foundation, resembles the sky and air. We can recall the saying of Socrates from Aristophanes: "I ascend into the air and gaze disdainfully at the sun," or from the Apostle Paul: "For our citizenship is in heaven" (Phil. 3:20). Additionally, Ezekiel (Ezekiel 1:26) describes the location of God's throne as akin to sapphire, where the Lord's glory is reflected. Meanwhile, the gates of the Lord’s courtyard, i.e., the ramparts of the walls, are constructed of jasper, which can shatter and expose any arrogance that resists the knowledge of God (1 Cor. 10), and will submit falsehood to truth. Hence, one who speaks powerfully and is anchored in scriptural testimony serves as protection for the Church. There are many varieties of jasper; for instance, one found by the springs of the river thermodonta resembles emerald and is believed to dispel all kinds of spirits. Another appears greener than the sea, adorned with floral hues, reportedly originating in Phrygia’s Mount Ida and its deep caves. A third type comes from Iberia, Hyrcania, and around the Caspian Sea, particularly at Lake Neusia. Additionally, there exists a form of jasper reminiscent of snow and sea foam with a hint of translucency, akin to mingling with blood. Such descriptions allow us to recognize all spiritual gifts at the gates of the Church, which banish empty fears and affirm alongside the bride, "My beloved is white and ruddy" (Song of Solomon 5:10). Yet, the city’s gates are of crystalline stone, adorned with intricate carvings, embodying ultimate purity. For when, due to the intense cold in the Alps and the caves’ isolation from sunlight, the water solidifies into crystal, it presents as stone in texture and water in appearance. This imagery makes it clear that those standing at the doors of the Church should remain untainted by sin, upholding pure faith, echoing the sentiments of the psalmist: "From Your precepts I gain understanding" (Ps. 118:4) and recalling, "Blessed are the pure in heart, for they shall see God" (Mt. 5:8). The walls of the city or boundaries represent the elect, conveying the message that all its children are taught by God, as attested by the Lord in John’s Gospel: "No one can come to Me unless the Father draws them" (John 6:44). Each who hears and speaks what the Father has revealed to Him will draw near to Me; he also states through Jeremiah, "I will place My laws in their minds and inscribe them on their hearts. Let no one teach his neighbor or brother, saying, 'Know the Lord,' for they will all know Me, from the least to the greatest, for I will be merciful to their iniquities, and their sins I will not remember" (Jeremiah 31:33-34). The education of God’s children brings them great peace, while the construction of this beautiful city thrives on righteousness, manifesting God not just as the deity of one nation, but for all humanity, summoning in faith both servant and free, Greeks and barbarians, rich and poor, noble and lowly, men and women, children and elders, uniting all seeming divides in the world.
THEOSIS