As impure love ignites the thoughts and entices the soul, which is destined for destruction, to crave earthly pleasures and pursue the temporary, dragging it into the depths; so does holy love elevate us toward the divine, igniting our passion for eternal matters, urging the soul toward that which is everlasting, and lifting it from the abyss to the heights of heaven. Yet, every form of love possesses its own strength, compelling the devoted heart to act; it cannot remain still. Do you wish to understand the nature of love? Observe its destination.
This Psalm is categorized as a Song of Ascents; as we have frequently noted, these ascents signify elevation rather than descent. Hence, the longing to rise is evident. To what heights does he aspire? To heaven! What does this heavenly ascent entail? He does not seek to be among the sun, moon, and stars. No, there exists an eternal Jerusalem in heaven, the dwelling place of our fellow citizens, the angels, while we are pilgrims on earth, separated from them. We groan during our journey, but we shall rejoice in the heavenly city. Along this pilgrimage, we encounter a fellow citizen who has experienced this city and beckons us to flee to her. Thus, he expresses joy, declaring, "I have rejoiced with those who said to me, Let us go into the house of the Lord."
"Our feet are standing within your gates, O Jerusalem." Consider that you too will be there; and though you still wander, envision it as though you are already present, rejoicing incessantly among the angels, as if it were fulfilled in you that which is written, "Blessed are those who dwell in your house; they will continuously praise you." Our feet are standing in your gates, O Jerusalem. Which Jerusalem? This earthly Jerusalem bears the name but is merely a shadow of the true one. What significance is there in standing in this Jerusalem, which cannot endure and has fallen into ruin? Does the Holy Spirit from the fervent heart of the loving psalmist truly regard this as great? Is this not the same Jerusalem that the Lord lamented over, saying, "Jerusalem, Jerusalem, you who kill the prophets"? What a grave desire to stand among those who executed the prophets and stoned those sent unto them! God forbid that he consider that Jerusalem which he loves so wholeheartedly, which ignites his passion and toward which he yearns—our Mother Jerusalem, as the Apostle attests, "She is the Jerusalem above, which is free."
"Jerusalem built as a city." Brethren, when David spoke these words, that city was yet to be completed. Therefore, he refers to a city that is currently under construction, to which the living stones congregate in faith, as Peter states, "You also, as living stones, are being built up a spiritual house," that is, the holy temple of God. What does it mean to be positioned as living stones? If you believe, you are alive, and by believing, you become the temple of God; for the Apostle Paul affirms, "The temple of God is holy; and you are that temple." This city is now being constructed; the stones have been quarried by the hands of truth's proclaimers, being shaped that they may become part of the eternal structure. More stones remain in the Builder's hands: may they not be cast aside, but perfectly fitted into the temple's framework. Thus, we find that Jerusalem is being built as a city, with Christ as its foundation. The Apostle Paul states, "No other foundation can anyone lay than that which is laid, which is Jesus Christ."
When the foundation is established on earth, the walls are raised above, with the weight of the walls directed downwards, since the foundation lies below. However, if our foundation is in heaven, we will be constructed upwards toward heaven. Those who have built this grand basilica you see have laid its foundation on the earth, yet we, being spiritually arranged, have our foundation set at the highest point. Therefore, let us journey to the place where we may be built. But which Jerusalem do I speak of? Is it the one visible upon the wall? No; it is the Jerusalem that is being constructed as a city. Why say "as a city" unless it signifies that these walls are a visible manifestation, since everyone refers to it as a city? It is erected "as a city" because those who enter it are like living stones; they are not literally stones, are they? Thus, while it is referred to as a city, it is not a city in the literal sense, for it is still in the process of construction. The term "building" conveys the idea of a structure with integrated stones and walls. A city is correctly understood to be the community of its inhabitants. By stating that it is being built, he indicates that he refers to a city. And though the spiritual building has a resemblance to physical structures, it is constructed "as a city."
Let these subsequent words dispel any doubt about misinterpreting words whose essence is the same. What does it mean for something to be the same? It is what remains constant; not that what exists in one state cannot change to another. The same, therefore, identifies itself with that which is eternal. Behold the Eternal: "I AM who I AM." You cannot fully grasp it; there is much to comprehend. Remember what the incomprehensible One has become for you. Recall the flesh of Christ, to which you were raised when you lay sick and half-dead from the wounds inflicted by robbers, so that you might be brought to an inn and healed. Thus, let us hasten to the house of the Lord, and reach the city where our feet may stand; a city being constructed as a city, which partakes of the same essence.
That city which participates in this essence enjoys its stability, thus justly, as it shares in that stability. Will you not also desire to stand there and not pass away? Run there. No one possesses stability from themselves.
For there, as the Psalmist declares, "the knees are lifted up." We inquired as to where the one who has fallen ascends; for it is the voice of one being raised, of a rising Church. Can we discern where it ascends? Where is this elevation taking place? It is there that the tribes ascend, partaking of the same essence. But who are these tribes? Many recognize, while many do not. For if we take the term "curia" in its proper context, it refers only to curiae found in every city, thus the terms "curiales" and "decurions," which means citizens of the curia or decuria; you know that every city has such curiae. In such cities, there are or were democratic curiae, and a single city may contain many, as in Rome where there are thirty-five popular curiae. These are what are known as tribes. According to Jacob’s sons, the people of Israel were comprised of twelve tribes.
There were twelve tribes of the children of Israel; among them were both the righteous and the wicked. Consider how wicked were those tribes that crucified our Lord! Conversely, how good were those who acknowledged Him! Those tribes who demanded His crucifixion were tribally aligned with the devil. Therefore, when it is stated, "For there the tribes ascend," the speaker specifies, "even the tribes of the Lord." What characterizes the tribes of the Lord? A testimony to Israel. Listen, brethren, to what this implies: a testimony to Israel signifies that by it, one discernibly identifies the true Israel. The true Israelite is one in whom there is no deceit. And what did the Lord declare upon seeing Nathanael? "Behold, an Israelite indeed, in whom there is no deceit." Therefore, if he is indeed a true Israelite devoid of guile, then the tribes characterized by such honesty ascend toward Jerusalem.
What is their purpose in ascending? To confess Your name, O Lord. This could not be articulated with greater nobility. Just as pride is presumptuous, humility confesses. The presumptuous seek to portray themselves falsely, while the confessors embrace their true nature and love who they are. This is the aspiration of the Israelites free from deceit, as they are the true Israelites, marked by the testimony of Israel.
"For there were thrones for judgment." This presents a marvelous riddle, a perplexing question if misunderstood. It references those seats the Greeks denote as thrones. The Greeks use the term thrones to signify honor. Thus, dear brethren, it is no wonder that we may occupy chairs or seats; but what is the essence of these chairs, and how do we comprehend this? It is akin to saying: let there be stools or chairs. We rest upon chairs, occupy seats, sit on stools; yet the seats themselves do not sit. So what is implied by the phrase, "For there were thrones for judgment"? If heaven is God's throne, then the Apostles embody heaven; they have become the throne of God. Another passage asserts, "The soul of the righteous is the throne of wisdom." A profound truth is revealed: the throne of wisdom resides in the soul of the righteous; wisdom abides in the righteous' soul as though seated on a throne, judging all matters from that standpoint. Accordingly, the thrones of wisdom come into fore, and as the Lord proclaimed, "You will sit on twelve thrones, judging the twelve tribes of Israel."
Thus, they are designated to occupy twelve thrones, and in essence, they serve as thrones of God; they are the seats about which it is stated, "For there were seated seats." Who occupied them? The seats. And whose seats are they? Those of whom it is said, "The soul of the righteous is the dwelling place of wisdom." Who fills the seats? Heaven. Who composes heaven? Heaven itself. What is heaven? It is that of which the Lord said, "Heaven is My throne." Therefore, the righteous themselves are thrones and possess seats; the thrones will be established in that Jerusalem. For what reason? "You will sit," He says, "on twelve thrones, to judge the twelve tribes of Israel." Who will they judge? Those on earth. Who will render judgment? Those who are made heavenly. The just will be divided into two groups: one on the right, the other on the left.
He promptly adds concerning the seats themselves, "Seek the peace of Jerusalem." O thrones now established for judgment, transformed into the thrones of the Lord of Justice (as those who inquire into judgments, so too will those being judged). Ask, he instructs, about what is decreed for the peace of Jerusalem. What will they uncover in their inquiries? That some have performed acts of mercy while others have not. Those discovered to be carrying out merciful deeds they will summon to Jerusalem, for these works are destined for her peace. Love wields immense power, dear brethren; love exudes profound strength. Do you wish to glimpse the extent of love’s power? If love finds itself devoid of resources and lacks the means to assist the needy, let it still love: let it offer even a single cup of cold water.
It will be acknowledged as much as to Zacchaeus, who gave half his possessions to the needy. What purpose does this serve? One contributed so little, another so much; can so much be attributed to the latter? Just so much. Even if their contributions differ in magnitude, their loving intent remains equal.
"And let there be abundance, for those who love You." He refers to Jerusalem herself: "They have abundance for those who love her." Abundance following want: here they experience poverty, but there they are rich; here they are weak, but there they receive strength; here they lack, but there they are filled. How did they attain such riches? Because they offered here what was granted to them momentarily, and there they shall receive what God shall repay eternally. Here, dear brethren, even the wealthiest among you are impoverished. It is prudent for a rich man to acknowledge his poverty; for if he believes he is full, it is mere striving, not fullness. Let him recognize his emptiness so that he may be filled. What then does he possess? Gold. What does he lack? Eternal life. Let him think on what he possesses and reflect upon what he still does not have. Brethren, let him draw from what he has to procure what he does not, transforming his earthly riches into the eternal abundance of those who love You.
THEOSIS