As unholy love ignites the mind, leading the soul, destined for destruction, to crave earthly desires and pursue transitory matters, it sinks the soul into the depths of despair and the abyss. In contrast, divine love elevates us toward heavenly realities and ignites our longing for eternal truths, urging our souls to seek what is everlasting and immaterial, lifting it from the depths of hell to the heights of heaven. All forms of love possess their inherent power, and love in the soul of one who loves cannot be stagnant but must have an object. If you want to grasp the essence of love, observe its destination.
This Psalm is a Song of Ascents. We have often mentioned that these ascents signify not descents but the movement upward. Thus the psalmist expresses his desire to ascend, specifically toward heaven. What does he mean by heaven? Does he long to rise to be among the sun, moon, and stars? Not at all! There exists an eternal Jerusalem in the heavens, where our fellow citizens, the angels, reside; we are sojourners on earth separated from these heavenly companions. We sigh in our earthly pilgrimage, yet we will rejoice in that city. During this journey, we encounter a fellow citizen who has already beheld that city and calls us to escape to her. Of this, he celebrates, proclaiming, “I have rejoiced with those who said to me, 'Let us go into the house of the Lord’” (Psalm 121:1).
“Our feet stood within your gates, O Jerusalem” (Psalm 121:2). Contemplate your future there; although you may still be on the journey, envision it as if you are already present, rejoicing continually amid the angels, fulfilling within you what is inscribed: “Blessed are those who dwell in your house; they will always praise you.” Our feet stood in the courts of Jerusalem. Which Jerusalem are we referring to? This earthly Jerusalem too has a name, but it merely mirrors the true Jerusalem. What value is there in standing in this Jerusalem, given that it could not endure and was left in ruins? Is this what the Holy Spirit proclaims as significant from the fervent heart of the psalmist? Does he not refer to the same Jerusalem to which the Lord lamented, “O Jerusalem, Jerusalem, you who kill the prophets...” (Matthew 23:37)? What honor could he find in standing amid those who harmed the prophets? God forbid he cherishes that earthly Jerusalem, which he loves so dearly and ardently desires to reach—our Mother, as Paul mentions (Galatians 4:26), that is eternal in the heavens (2 Corinthians 5:1).
“Jerusalem, that is built as a city” (Psalm 120:3). Brethren, when David spoke these words, that city was complete yet not constructed. He refers to a city currently being built, to which the living stones gather in faith, as Peter states: “And you also, as living stones, are built up a spiritual house” (1 Peter 2:5), signifying the holy temple of God. What does it mean to be living stones? If you believe, you are alive; and believing means you become God’s temple, for the Apostle Paul states, “The temple of God is holy, which temple you are” (1 Corinthians 3:17). Thus, this city is under construction; the stones have been hewn from the hills through the hands of those preaching the truth, shaped precisely to fit into the eternal structure. More stones remain in the Builder’s hands; let none slip from His grasp, that they may be perfectly set within the temple's framework. So Jerusalem is being built as a city, with Christ as its foundation. The Apostle Paul declares, “For other foundation can no man lay than that which is laid, which is Jesus Christ” (1 Corinthians 3:11). When the foundation is established on earth, the walls arise, drawing weight to the lower levels because the foundation is laid below. However, if our foundation is in heaven, we will ascend toward heaven. While humans constructed this basilica, large as it is, they placed the foundation below; but since we are spiritually arranged, our foundation is set on high. Therefore, let us strive toward the place where we may be built.
But which Jerusalem am I discussing? Is it the physical one you see standing on the wall? No; it is the Jerusalem being constructed as a city. Why say 'as a city' rather than simply 'a city,' other than to indicate that while this visible Jerusalem is indeed called a city, it is constructed as a city because those who enter it are living stones. They are not literally stones, are they? As they are called stones but are not, so too the city called a city is not a city in the full sense; it is still being built. By ‘building,’ he indicates the structure and interconnection of the living bodies and walls. A city properly signifies the people dwelling there. When he speaks of ‘building,’ he means to convey that it is a city. The spiritual structure has a resemblance to the physical, so it is built ‘as a city.’
Let the subsequent words dispel all doubts about understanding terms that should not be taken in a carnal manner. What does 'the same' signify? It refers to that which persists in a constant state; not that which shifts from one state to another. What then is 'the same' but what simply is? It is that which is eternal... Behold the Same: “I am who I am” (Exodus 3:14). Your comprehension fails; there is much to grasp, much to be understood. Remember what the incomprehensible One has become for you. Reflect on the flesh of Christ, in which you were restored from your wounds, akin to one left half-dead by robbers, brought to an inn for healing. Therefore, let us hasten to the house of the Lord, to the city where our feet may stand; a city constructed in unity whose fellowship is in the Same.
That city which participates in its stability becomes justly solid; thus, the one who runs there acknowledges this. For all things stand where nothing is transient. Do you also desire to stand there without passing away? Run there. No one possesses anything by themselves.
For there, “the knees are lifted up” (Psalm 120:4). We asked where the one who has fallen ascends; for we stated it is the cry of one who rises, of a Church on the rise. Can we identify its ascent? Where is it going? Where is it exalted? There, he indicates, the tribes have ascended. Where? To partake of the same. What are these tribes? Many understand, while others do not. If we take the term ‘curia’ in its true sense, it reflects only the curiae that exist within various cities, hence the terms curiales and decurions—citizens of the curia or decuria; and you know that every city hosts such curiae. In these cities, there are or were popular curiae; for example, in Rome, there are thirty-five popular curiae. These represent what are known as tribes. According to Jacob’s sons, Israel had twelve tribes.
There were indeed twelve tribes of the children of Israel; yet, they were a mixture of the righteous and the wicked. Consider how wicked those tribes were that crucified our Lord! How good were those who acknowledged Him! The tribes that delivered our Lord to crucifixion represented the devil. When he states, “For there the tribes go up,” lest you interpret this as all tribes, he specifies, “even the tribes of the Lord.” What constitutes the tribes of the Lord? It is a testimony to Israel.
Pay attention, brethren, to what this entails—a testimony to Israel, which identifies the true Israel. He embodies one without deceit. What did the Lord declare upon seeing Nathanael? “Behold, an Israelite indeed, in whom is no deceit” (John 1:47). Therefore, if he is indeed a true Israelite lacking guile, then those tribes devoid of guile ascend to Jerusalem... What is their purpose in ascending? “To confess Your name, O Lord.” It could not be stated more nobly. As arrogance assumes superiority, so humility admits truth. He is presumptuous who wishes to appear as something he is not; he alone is a confessor who embraces his true nature in love. The Israelites who enter without guile are the true Israelites, for the testimony of Israel resides within them.
“For there were judgment seats” (Psalm 121:5). This presents a profound mystery, begging for elucidation. It denotes those seats which the Greeks designate as thrones. The Greeks term chairs as thrones as a symbol of honor. Thus, my brethren, it is not surprising that we may have to sit on seats, but what substance do these seats possess when we grasp it? It is akin to saying: let there be stools or chairs. We occupy seats, yet seats do not sit. What then is meant by “For there were thrones for judgment”? Hence, if heaven is God's throne, and the Apostles embody heaven, they in unison form the throne of God.
Another passage states: “The soul of the righteous is the throne of wisdom.” Great truth is proclaimed; the throne of wisdom dwells in the righteous soul, judging all that is judged from there. The thrones of wisdom arose, leading the Lord to say, “You shall sit on twelve thrones to judge the twelve tribes of Israel” (Matthew 19:28). They will indeed take their seats upon twelve thrones, and they themselves shall symbolize the thrones of God; of them, it is said, “For there were seated seats.” Who is seated? The seats. And whose seats are they? Those of whom it is said, “The soul of the righteous is the receptacle of wisdom.” Who occupies the seats? Heaven. What is heaven? Heaven is that from which the Lord declared, “Heaven is My throne” (Isaiah 66:1). Therefore, the righteous themselves become thrones and hold seats that will be established in that Jerusalem. For what purpose? For judgment. “You will sit,” He declares, “on twelve thrones to judge the twelve tribes of Israel.” Who will judge? Those on the earth. Who will stand in judgment? Those transformed into heaven. The judges will be divided into two groups: one to the right, the other to the left.
He proceeds to instruct, “Examine what is for the peace of Jerusalem” (Psalm 121:6). O you thrones now seated for judgment, transformed into the thrones of the Lord of Judges! (as those who judge inquire, so do those being judged). He encourages inquiry into what fosters the peace of Jerusalem. What will they discover through their inquiry? That some have performed acts of mercy while others have failed. Those found engaged in acts of mercy will be called to Jerusalem, for these deeds are intended for the peace of Jerusalem. Love is a potent force, my brethren; love holds immense power. If charity finds itself bereft of means and lacks the ability to contribute to the needy, let it love—let it offer even a cup of cold water (Matthew 10:42). Such an act will be rewarded as generously as Zacchaeus received for offering half of his wealth to the poor (Luke 19:8). What then is the purpose? One gave so little, another so much; can we attribute as much to the former? Indeed, the measure is equal. Though their gifts may differ in quantity, the spirit of charity remains the same.
Additionally, he notes of abundance bestowed upon those who love You. Referring to Jerusalem, he proclaims, “They have plenty for those who love Him.” Abundance follows scarcity: here they are impoverished, there they are enriched; here they are weak, and there they are fortified; here they suffer want, while there they glean richness. How did they attain this wealth? By sharing the temporal gifts received from God here, they gain eternal rewards in the hereafter. Even those deemed rich here are poor in truth, my brethren. It is advantageous for a wealthy person to recognize their poverty, for if they feel complete, it is merely fleeting desire, not true abundance. Let them acknowledge their emptiness, that they may become filled. What does one possess? Gold. What remains unobtained? Eternal life. Let them reflect on their possessions and what they lack. Brethren, with what they possess, let them give to acquire what they do not possess; let them trade from their abundance to gain the fullness of life.
THEOSIS