THEOSISAugustine of Hippo
The recently sung psalm is concise in its wording yet rich in meaning. This psalm's theme centers on the city of which we, as Christians, are residents. While we dwell in mortality, we are not at home; we yearn for that city, navigating its pathways, which are often shrouded in thickets and thorns. The Sovereign of that city has become the way for us to reach Him. As we walk in Christ, we journey through this world with a palpable longing for a profound rest that resides there—a rest so glorious that human eyes have never beheld it, nor have ears heard it, nor has any heart conceived it. Let us express this yearning through our song: for those who yearn truly sing within their souls, even if their lips are silent. Consider how passionately those who crafted these words must have felt, inspired by the love kindled in their hearts by the Holy Spirit. Indeed, the love of God is poured into our hearts through the Holy Spirit entrusted to us. Therefore, filled with the Holy Spirit, let us heed what is spoken of this city.
Her foundations are established on holy hills, as stated in Psalm 85:1. At the outset, the psalm does not detail the city but begins by affirming, "Her foundations are upon the holy hills." Whose foundations could these be? It is certain they belong to a city. Engulfed in the Holy Spirit and filled with longing for this city, this citizen expresses, "Her foundations are on the holy hills," suggesting a profound prior understanding. How could he have remained silent on a subject so pulsating within him? He speaks of foundations without prior mention, but after an extended period of silent contemplation, calling upon God, he declares: "Her foundations are on the holy hills." If those listening were to inquire about which city he meant, he clarifies: "The Lord loves the gates of Zion"—a city whose foundations rest on the holy hills, called Zion, whose gates the Lord cherishes above all the dwellings of Jacob.
But what does it mean for its foundations to be on the holy hills? What are these holy hills upon which the city stands? The Apostle Paul elaborates on this, affirming that both he and the Prophets are citizens of this city and speak to encourage other believers. In what way are they citizens? One interpretation is that the Prophets and Apostles themselves represent the hills upon which the city is built, the gates of which are beloved by the Lord. To clarify, another citizen will explain: Paul, addressing the Gentiles, explains how they return and are united in a holy edifice built upon the foundations of the Apostles and Prophets. Since neither the Apostles nor the Prophets could bear the weight of this foundation alone, he adds that Jesus Christ Himself is the chief cornerstone, as noted in Ephesians 2:20.
Thus, the Gentiles should not feel excluded from Zion; while Zion represents a historical city which serves as a shadow of the heavenly Jerusalem—the, "mother of us all," according to Galatians 4:26. Paul reassures them that they are "no longer strangers and aliens, but fellow-citizens with the saints and of the household of God," Ephesians 2:19-20. Behold the construction of such a magnificent city! Yet what sustains this grand structure, solid enough not to crumble? It is Christ Himself, the cornerstone.
To affirm this truth, the Apostle declares that no other foundation can be laid than that which is Christ Jesus, 1 Corinthians 3:11. How are the Prophets and Apostles considered the foundation while Christ stands as the ultimate support? Simply put, he embodies what is referred to as the Holy One of the saints—figuratively, the foundational foundation. If we are to discuss mysteries, Christ constitutes the Holy of Holies; if we speak of sheep, He is the Shepherd of Shepherds; and in the context of building, He is the Pillar of Pillars. In earthly architecture, one cannot place a stone both above and below; physical objects occupy space; yet the Divine is omnipresent. Hence, while He may not possess the physical properties of doors or shepherds, symbolically, He embodies both.
Is Christ a door in the same sense as one sculpted by carpenters? Certainly not! Yet, He proclaimed, "I am the door." Is He a shepherd in the same vein as those tasked with guarding sheep? Though He states, "I am the Shepherd." Both titles appear in the same passage where He identifies Himself as the good shepherd and concurrently as the door. And who is the shepherd who enters through the door? "I am the Good Shepherd." The door signifies that "all things come through Me." When Paul enters through the door, is it not Christ? Not because Paul is Christ, but because Christ resides in Paul, enabling his actions. The Apostle asks, "Do you seek proof that Christ speaks in me?" 2 Corinthians 13:3. When the holy and faithful followers step through the door, does not Christ accompany them? When Saul, prior to being called Paul, persecuted the saints, the Lord called out from Heaven, "Saul, Saul, why do you persecute Me?" Acts 9:4. Thus, He is the foundation and cornerstone, arising even from below—wherein lies the ultimate height of the edifice: as solid structures rely on the ground, spiritual constructs rise upon the divine heights.
Had we established ourselves on earthly ground, our foundation would originate from the lowest tier. Yet, as our structure is heavenly, so our foundation ascends to Heaven, with our Savior, the cornerstone, supported by the Apostles and Sacred Prophets—forming living stones that construct the city’s framework. This building extends an invitation to your hearts, woven together by the craftsmanship of God through my very words. The design of Noah's ark, crafted from squared beams, symbolizes the Church. Why square? Consider the attributes of a square stone—qualities which every Christian ought to possess: for amid trials, they remain steadfast; even if pushed or overturned, they stay upright.
In worldly cities, one distinguishes between the physical buildings and the citizens within. This city is unique, as it comprises its inhabitants, who are the very stones constituting the city, lively and active. As the Apostle states, "You, as living stones, are being built into a spiritual house," 1 Peter 2:5. Let us continue our contemplation of this city. The Lord loves Zion's gates more than all the dwellings of Jacob, as revealed in Psalm 86:2. I mention this to clarify any misconception that the gates differ from the foundations. Why are the foundations associated with the Apostles and Prophets? Their authority endorses our frailty. Why are they referred to as gates? Because through them, we access the kingdom of God; their declarations usher us into it, leading us through Christ, who is the Gate.
In Revelation 21:12, the twelve gates of Jerusalem convey a singular truth: Christ is both the sole gate and the embodiment of all twelve gates. The number twelve emanates a profound mystery. "You shall sit," declares our Savior, "upon twelve thrones, and you shall judge the twelve tribes of Israel," Matthew 19:28. If there are twelve thrones, Paul, the thirteenth Apostle, must find his place elsewhere; as he insists he will judge both men and angels—those fallen angels. The world might ask, "Why do you boast of your judgment?" Where will your throne be? Our Lord foretold twelve thrones for the twelve Apostles; following Judas's fall, Matthias filled his place, establishing the number of thrones at twelve, Acts 1:15-26. Thus, let us ponder the significance of these twelve thrones. Their mention symbolizes universality, as the Church was destined to flourish globally, hence referred to as the edifice in Christ; just as judges can emerge from every corner, twelve thrones arise, mirroring the twelve gates that grant access from all directions.
Thus, not only these twelve, along with the Apostle Paul, will occupy the twelve thrones, but universally, all who will judge will also belong to this number, paralleling how all who enter the city access it through one of the twelve gates. The Scriptures refer to the four corners of the world—East, West, North, and South. Our Lord expresses in the Gospel that He will gather His sheep from these four winds, Mark 13:27. The Church emerges from these four winds, known universally as the Trinity, invoked at Baptism in the name of the Father, the Son, and the Holy Spirit; multiplying three by four yields twelve. Therefore, let us knock earnestly at this gate and allow Christ to call within us, "Open to me the gate of righteousness." For Christ has gone ahead of us as our Head, following in His Body.
Words of grace have been spoken concerning you, O city of God, Psalm 85:3. The psalmist, reflecting on that earthly Jerusalem, articulates remarkable truths about this city, now reduced to ruins, having succumbed to the wrath of foes. It is no longer what it once was; its symbolism has faded. Where do we find such noble expressions about you, O city of God? Listen: "I will remember Raab and Babylon among those who know Me," Psalm 86:4. The Prophet speaks for God, mentioning Raab and Babylon, neither of which belongs to the Jewish people, as affirmed by the subsequent verse recounting the Philistines and Tyre with the Ethiopians. Thus, praise is justly bestowed upon you, O city of God; included are not only the children of Israel who descend from Abraham's lineage but all nations—some explicitly mentioned for clarity.
"I will remember Raab," who is that harlot? The woman from Jericho, who sheltered the spies and aided their escape from the city another way. She hoped for the promise, reverenced God, and was instructed to display a scarlet thread from her window—symbolizing the blood of Christ. She was spared, representing the Church of the Gentiles. Therefore, our Lord remarked to haughty Pharisees, "Truly, I say to you, the tax collectors and prostitutes will enter the kingdom of God before you," Matthew 21:31. They outrun you because, by faith, they break through, and faith opens pathways no one can resist. It is written, "The kingdom of heaven suffers violence, and the violent take it by force," Matthew 11:12. This behavior mirrors the robber, who showed bolder courage on the cross than in ambush.
"I will remember Raab and Babylon." Babylon stands as a metaphor for worldly cities, while Jerusalem is the holy city; all that is unholy pertains to Babylon, just as all that is holy is linked to Jerusalem. Yet, the Prophet transitions from Babylon to Jerusalem. How so, if not through Him who justifies the ungodly? Jerusalem is designated as the sacred city, while Babylon is seen as profane. Yet, He who justifies the ungodly will come, for God states, "I will remember not only Raab but also Babylon—and with whom?" With those who know Me.
Listen now to the profound mystery: Through Him exists Raab and through Him also exists Babylon, which is beginning to transform into Jerusalem. The daughter is severed from the mother and will find a place among the members of that queen of whom it is said, "Forget your people and your father's house; the king will desire your beauty." How could Babylon ever usurp Jerusalem? How could Raab attain such standing? What claim do the Philistines, Tyre, or the Ethiopians hold? "Zion, my mother," acknowledges one man. A man makes this proclamation, through whom all the previously mentioned nations gain entry. Who is this man? The answer reveals itself in our understanding. Thus arises a question about how Raab, Babylon, the Philistines, Tyre, and the Moors gain entry. Observe: "Zion, my mother," the man asserts; for a child was born therein, established by the Most High Himself, Psalm 85:5.