As impure affection ignites the mind, urging the soul, which is bound for destruction, to crave earthly desires and pursue transient things, it drags that soul down into the depths and submerges it in darkness. Conversely, divine love elevates us towards the heavenly, kindling a passion for eternal matters, and inspires the soul towards what is everlasting and imperishable, lifting it from the depths of despair to the heights of heaven. Every form of love possesses its own influence, and true love within the heart of the believer cannot remain dormant; it must have an object upon which to rest. Do you wish to understand the essence of love? Observe its destination.
This Psalm is a song of ascents, which we have mentioned before; these ascents indicate a rise rather than a decline. Hence, he yearns for elevation. And where does he long to rise but to the heavenly realm? What do you mean by heaven? Is he aiming to ascend merely to be among the sun, moon, and stars? Certainly not! Instead, there exists an eternal Jerusalem above, where our fellow citizens—the angels—reside. As wanderers on earth, we are separated from these heavenly companions. We sigh throughout our journey but will ultimately rejoice in the city. In our travels, we encounter a fellow citizen who has beheld this city and beckons us to escape to her. He expresses this joy, saying, “I have rejoiced with those who said to me, let us go into the house of the Lord.”
Our feet have stood in the courts of this heavenly Jerusalem. Reflect on your future presence there; though you are still journeying, envision it as if you are already standing amid the angels in eternal joy. As it is written, “Blessed are those who dwell in your house; they will always praise you.” Which Jerusalem is this? The earthly one is often spoken of, but it is merely a shadow of the true. What significance is there in being present in that earthly city, especially since it has fallen into ruins? Can the Holy Spirit, speaking from the fervent heart of the psalmist, truly regard this as magnificent? Is this not the very Jerusalem to which the Lord lamented, “Jerusalem, Jerusalem, you who kill the prophets”? What reason would he have to wish to stand among those who murdered the prophets? Heaven forbid that he should yearn for that Jerusalem, which he loves so deeply, the Jerusalem that is our Mother, as noted in Galatians, “She is the Jerusalem that is above,” as stated in 2 Corinthians.
Jerusalem is being formed as a city. When David uttered these words, that city was not yet complete; he referred to a city currently under construction, to which living stones gather in faith. As Peter instructs, “And you also, as living stones, are being built into a spiritual house,” which is the holy temple of God. What does it mean to be called living stones? If you hold faith, you are alive; if you believe, you become a temple of God, for the Apostle Paul says, “The temple of God is holy; and that temple you are.” Thus, this city is being constructed; stones have been hewn from the hills by the hands of those who preach the truth, shaped to fit into the eternal building. There are many more stones in the Builder's hands; let them not slip from His grasp but be perfectly fitted into the structure of the temple. So it is that Jerusalem builds itself as a city, with Christ as its cornerstone. As the Apostle Paul asserts, no one can lay any other foundation than that which is laid, which is Jesus Christ.
When the foundation is established on earth, the walls are raised upward, with their weight distributed downwards, since the foundation lies below. But if our foundation is in heaven, then our construction will reach toward heaven. Behold the magnificent basilica built by men; its foundation lies below. However, as we are spiritually arranged, our foundation is placed at the highest elevation. Thus, let us strive toward the place where we may be formed...
Which Jerusalem am I discussing? Is it the one you see standing on the hillside? No, it is the Jerusalem being constructed as a city. Why describe it as a city and not simply as such? Because the walls erected in Jerusalem appear as a visible city, yet they are built as a city to signify that those who enter are like living stones; they are not literally stones. Just as they are referred to as stones yet are not, so too is the city called a city yet is not a city in the conventional sense; it is under construction. The term "building" indicates the assembly and interlocking of bodies and walls. Properly, a city refers to the people who inhabit it. Thus, when he mentions "to build," he illustrates his meaning of a city. Since the spiritual structure mirrors the physical, it is constructed like a city.
Let the subsequent words dispel any uncertainty regarding the interpretation of terms whose essence is identical. What does the same imply? It refers to that which remains constant; not that which is one way at one moment and different at another. What then encompasses the same thing except that which exists eternally? Behold the Eternal: “I AM who I AM.” Comprehension is elusive; there is much to grasp. Recall what the Incomprehensible One has become for you. Remember the flesh of Christ, which you entered as you were wounded and abandoned by the robbers, lifted to the inn where you were mended. Therefore, let us hurry to the house of the Lord, and reach for the city where our feet can stand—a city constructed as a city, whose essence remains constant.
That city which partakes in this essence shares in its stability. Therefore, justly, since it shares in its permanence, it says to he who runs there, “All things stand where nothing passes by.” Do you also wish to stand there and not fade away? Then run there. No one has the same from themselves...
For there, the knees are lifted. We previously inquired where the fallen one ascends, as we indicated this is the voice of a rising individual, a rising Church. Can we articulate where it ascends? Where it is elevated? “There,” he says, “the tribes ascend,” in order to partake of the essence. But what are these tribes? Many are aware, many are not. If we use the term curia as intended, it signifies the groups existing within each specific city, giving rise to the terms curiales and decurions, referring to citizens. You know that every city houses such curiae, and some cities possess multiple popular curiae; for instance, Rome has thirty-five such courts.
The tribes of the children of Israel numbered twelve: some were righteous, while others were wicked. How depraved were those tribes that crucified our Lord! How virtuous were those who recognized Him! The tribes that crucified the Lord were tribes of the adversary. Thus, as he states, “For there the tribes ascend,” to clarify that not all tribes are included, he specifies, “even the tribes of the Lord.” What constitutes the tribes of the Lord? A witness to Israel. Listen, brethren, to the meaning of “a testimony to Israel”: a designation by which it is known that this is the true Israel...
He is one in whom there is no deceit. And what did the Lord proclaim upon seeing Nathanael? “Here is a true Israelite, in whom there is no deceit.” Therefore, if a true Israelite is one without deceit, then those tribes which embody this quality ascend to Jerusalem... For what purpose are they ascending? To proclaim Your name, O Lord. It could not be articulated more nobly. As arrogance presumes, so humility confesses. The presumptuous desire to appear as what they are not; the confessor seeks not to be viewed as he is but loves what he is. To this end, the Israelites without deceit journey because they are true Israelites; the testimony of Israel dwells within them.
For there are judgment seats. This creates a magnificent riddle; if misunderstood, it raises marvelous questions. It refers to the thrones, which the Greeks call chairs to signify honor. Therefore, brethren, it is not astonishing if we too must occupy seats or chairs; yet what do these seats signify? As if someone were to declare: “Let there be stools or chairs.” We sit upon these chairs, yet the chairs themselves do not sit. What, then, does it mean to say, “For there were thrones for judgment”? If heaven serves as the throne of God, and the Apostles comprise heaven, they themselves are constituted as God's thrones. Another passage proclaims, “The soul of the righteous is the throne of wisdom.”
A great truth manifests—the throne of wisdom resides in the soul of the righteous, with wisdom governing through this position. Thus, the thrones of wisdom were established, and the Lord declared to them, “You will sit on twelve thrones to judge the twelve tribes of Israel.” They shall indeed occupy twelve thrones, and they themselves shall become God’s thrones; hence, it is stated, “For there were seats established.” Who occupied these seats? The seats. And whose seats were they? Those of whom it is said, “The soul of the righteous is the receptacle of wisdom.” Who fills these seats? Heaven itself. What is heaven? As the Lord confirms, “Heaven is My throne.” Therefore, the righteous themselves serve as thrones; they possess seats, and seats will be established in that Jerusalem. For what purpose? For judgment. He proclaims, “You will sit on twelve thrones to judge the twelve tribes of Israel.” Who judges whom? Those who exist below judge those who have become heavenly. Those tasked with judgment will be divided into two groups: one positioned on the right, the other on the left.
He subsequently adds regarding the seats: “Seek what is for the peace of Jerusalem.” O thrones now established for judgment, which have become the thrones of the Judge of judges, as those who judge inquire and those being judged inquire. Inquire, he suggests, what provides peace for Jerusalem. What will they discover from their inquiries? Some perform works of mercy, while others do not. Those found engaging in acts of mercy will be called to Jerusalem, for these works are destined for her peace. Love is a potent force, beloved; indeed, love carries formidable strength. If charity finds itself devoid of means and cannot afford anything to share with the needy, let it love; let it offer one cup of cold water, for even this will be regarded as significant. As proclaimed, “It will be given to him as much as to Zacchaeus, who donated half his possessions to the needy.”
How can this be? One contributed so little while the other gave abundantly; can such disparity be equated? Just as much can be attributed to both, for their treasures differ, yet their charity remains constant.
And he adds abundance for those who love You. He refers to Jerusalem itself: “They have abundance for those who love Him.” There exists richness following penury; here they are lacking, and there they are bountiful; here they are frail, and there they are robust; here they require, and there they thrive. How did they achieve this wealth? By giving here what they received from God temporarily, they will later receive eternal repayment. Currently, beloved, even affluent individuals are poor. It is beneficial for a rich person to recognize their poverty; for if they regard themselves as complete, they simply breathe without true abundance. Let them acknowledge their emptiness so they may be filled. What have they? Wealth. What do they lack? Eternal life. Let them contemplate what they possess and recognize what remains absent.
Beloved, from what they possess, let them give to obtain what they lack; let them trade what is theirs to seek what they do not possess, thus yielding abundance to those who love You.
THEOSIS