Psalm 87 (86):4Meaning & Commentary from the Church Fathers

The psalm we just recited may be short in length, yet it carries profound significance. Its theme revolves around the celebration and adoration of the city to which we belong as Christians; a city from which we are currently absent in our earthly existence. We yearn for this place, traversing paths obscured by the briars and thorns that ensnare, on which the Sovereign of the city has established Himself as our guide. As we walk in Christ, we navigate until we reach our destination, sighing in anticipation of a rest so profound that no eye has seen, no ear has heard, nor has it entered into the heart of man. Let us raise our voices in the song of longing: for the one who truly desires sings from within, even when words fail the tongue. Consider the fervent lovers of this city, the authors of these words, who conveyed them to us with such deep emotion. Their intense longing for this city was ignited by the Holy Spirit, who has poured out God's love into our hearts. Thus, infused with this Spirit, let us listen to what is said about this city.

Its foundations are seated upon the sacred hills (Psalm 85:1). Initially, the psalm only speaks of the city’s foundations, declaring, “Her foundations are upon the holy hills.” Whose foundations? It’s evident that these foundations belong to some city situated among the hills. With the Holy Spirit’s inspiration and a heart full of love and yearning, its citizen proclaims, “Her foundations are on the holy hills,” indicating a profound understanding of the topic. How could he remain silent about the city in his soul? For how could foundations be established without previous reference? After a long period of contemplation on this city, calling upon God, he exclaims, “Her foundations are on the holy hills.” Should those who listened inquire about the city in question, he continues, “The Lord loves the gates of Zion,” implying this city is named Zion, whose gates the Lord cherishes more than all the abodes of Jacob.

But what does it signify for its foundations to rest on the holy hills? What are these hills? The Apostle Paul clarifies this for us; both the Prophet and the Apostle belong to this city, speaking to encourage fellow citizens. How, then, are the Prophets and Apostles considered citizens? Perhaps in the sense that they themselves serve as the hills upon which this city, beloved by the Lord, is grounded. Let another citizen shed light on this, to avoid speculation. Addressing the Gentiles, he explains how they have been drawn together into a holy habitation built upon the foundations of the Apostles and Prophets; and since neither Apostles nor Prophets could support this foundation on their own, he adds, with Jesus Christ as the cornerstone (Ephesians 2:20). Therefore, the Gentiles are not excluded from Zion, which represents a tangible city resembling the true Zion, the heavenly Jerusalem, referred to by the Apostle as “the mother of us all” (Galatians 4:26). They cannot be seen as strangers to Zion simply because they are not of the Jewish race; rather, he states, “You are no longer strangers and foreigners, but fellow citizens with the saints and of the household of God, built on the foundation of the Apostles and Prophets” (Ephesians 2:19-20). Observe the structure of such a magnificent city: on what does it stand, ensuring it shall never falter? Jesus Christ Himself is described as its cornerstone.

To demonstrate that Christ is both the primary and supreme foundation, the Apostle states, “No other foundation can anyone lay than that which is laid, which is Jesus Christ” (1 Corinthians 3:11). How are the Prophets and Apostles the foundation while Christ is the ultimate pinnacle? It could be understood that, quite literally, He is referred to as the Holy One of the saints and metaphorically, the Foundation of foundations. Therefore, considering the mysteries of faith, Christ serves as the Holy of Holies; reflecting upon the flock, as the Shepherd of shepherds; and when contemplating construction, as the Pillar of pillars. In physical structures, the same stone cannot occupy both a higher and lower position; if it lies below, it cannot rise above, and vice versa, as most entities are limited by space. Unlike earthly things, which cannot be everywhere at once, the Godhead exists in all places, and symbols can be drawn from anywhere. For instance, when we say Christ is a door, we do not imply He is a physical door made by a carpenter, even though He asserts, “I am the door.” Similarly, when He states, “I am the Shepherd,” we do not suggest that He serves in the same capacity as earthly shepherds. In one passage of the Gospel, He declares that the shepherd enters through the door, stating, “I am the good shepherd” and “I am the door.” Who is this shepherd who enters through the door? It is Him, the Good Shepherd, who embodies the way by which all things come.

When Paul enters through the door, is it not Christ who also enters him? Why so? Not because Paul is Christ, but because Christ dwells within Paul, enabling his actions through Christ. The Apostle queries, “Do you seek proof that Christ speaks in me?” (2 Corinthians 13:3). When His holy and faithful disciples come through the door, does Christ not enter with them? This can be affirmed, as Saul, prior to becoming Paul, persecuted the saints, and was called from Heaven with the inquiry, “Saul, Saul, why are you persecuting Me?” (Acts 9:4). He becomes both the foundation and the cornerstone, from beneath, for though His foundation is lowly, it supports the highest elevation of the structure. Just as earthly constructs find their support in the ground, spiritual edifices rise to heavenly heights. If we established ourselves on the earth, our foundation would be firmly placed on the lowest tier; yet, being a heavenly construction, our foundation ascends to the heights, supported by our Savior, the cornerstone, the Apostles, and the Mighty Prophets, united in a living structure. This edifice reaches out to your hearts; God, as the master craftsman, works through my very tongue.

The ark of Noah, constructed from square beams, symbolizes the Church's form. Why is it square? Think upon the qualities of a square stone: these illustrate the attributes a Christian must possess: they stand firm amidst trials, unyielding even when pushed or turned, maintaining their uprightness. In earthly cities, building structures differ from the inhabitants; however, this city is composed of its residents, who are themselves the living stones, for as the Apostle proclaims, “You, as living stones, are being built up a spiritual house” (1 Peter 2:5), words directed to the believers. Let us continue to contemplate this city.

The Lord delights in the gates of Zion more than all the dwellings of Jacob (Psalm 86:2). I present this to highlight that the gates and the foundations are one and the same. Why the foundations of the Apostles and Prophets? Their authority serves as a testament to our frailty. Why are they termed gates? Because they provide access to the Kingdom of God, as they announce it to us. Though we enter through them, it is also through Christ, who is Himself the Gate. The twelve gates of Jerusalem mentioned in Revelation (21:12) find their essence in Christ, for He embodies all twelve gates, as the number of Apostles was twelve. In this numeral lies a profound mystery, illustrated by our Savior's assertion, “You will sit on twelve thrones and judge the twelve tribes of Israel” (Matthew 19:28). If there are twelve thrones, Paul, the thirteenth Apostle, wouldn’t occupy a seat as he claims he will judge not only men but angels too; which angels, if not the fallen ones? The world may question, “Why do you boast of being a judge? Where is your throne?” The Lord alluded to twelve thrones for the twelve Apostles, one of whom, Judas, fell, and was succeeded by Matthias, restoring the twelve thrones originally established in Acts (1:15-26).

Let us ponder the meaning of those twelve thrones. This expression signifies universality since the Church is destined to flourish worldwide; therefore, this structure is termed the edifice in Christ, as judges arise from all directions. Just as there are twelve gates to access that city from all paths, it follows that not just those twelve, but collectively with the Apostle Paul, are entitled to thrones overlooking all who are to serve in judgment, anyone entering through one of the twelve gates. There are four corners of the world – east, west, north, and south – frequently referenced in Scripture. From all these directions, our Lord professes in the Gospel that He will gather His sheep from every corner (Mark 13:27). Thus, the Church calls forth from each of these four winds. What is the Church called? It is universally recognized as the Trinity, as expressed in Baptism in the name of the Father, the Son, and the Holy Spirit; a count of three times four equals twelve. Therefore, knock earnestly at this gate, and let Christ within you cry, “Open for me the gate of righteousness.” For He has gone before us as our Leader, maintaining His presence within His Body.

Very commendable things have been stated about you, O city of God (Psalm 85:3). It seems as if the psalmist gazes upon Jerusalem, represented here on earth; observe the illustrious aspects ascribed to her. The earthly city has faced destruction; having suffered at the hands of enemies, it lies in ruins, no longer resembling its former self; it has cast forth an image, and the shadow has disappeared. From where then do such commendable praises arise for you, O city of God? Listen as it is proclaimed: “I will mention Raab and Babylon among those who know Me” (Psalm 86:4). In this city, the Prophet speaks on behalf of God, declaring, “I will recall Raab and Babylon.” Raab is not from the Jewish lineage; Babylon is likewise outside the Jewish realm, as noted in the following verse: “Along with them were the Philistines, Tyre, and the Ethiopians.” Therefore, it is warranted that such magnificent words are spoken of you, O city of God, for it encompasses not solely the Jewish descendants of Abraham but all nations, some of which are named to ensure full understanding. “I will mention Raab,” he states, referring to the harlot of Jericho who welcomed the spies and guided them from the city via another route; she anticipated the promise, revered God, and was instructed to hang a scarlet thread from her window, symbolizing the blood of Christ. She was saved and thus represents the Church of the Gentiles; hence, our Lord told the arrogant Pharisees, “Truly I say to you, the tax collectors and harlots enter the Kingdom of God ahead of you” (Matthew 21:31). They advance before the Pharisees because their faith is vigorous; they press forward, and through faith, the path is revealed, impenetrable to any resistance, since only the forceful lay hold of it. “The kingdom of heaven suffereth violence, and the violent take it by force” (Matthew 11:12). The robber exhibited greater bravery on the cross than in a plot against the undefended.

I will recall Raab and Babylon. I will cherish the memory of those who turn to Me, even though they once surrendered themselves to unrestrained pleasures and worshipped false gods. This is the essence of what the Psalmist conveys by mentioning Raab and Babylon. These represent the strangers, along with Tyre and individuals from Ethiopia. This passage clearly illustrates that the Church encompasses all peoples.

He declared, “Gloriously they say of you, O city of God,” and we must interpret this city as the Church drawn from the Gentiles. Thus, it is proclaimed about their calling, “I will remember Rahab and Babylon to those who know Me.” The sinner can be at peace: the Lord will recall Rahab. This peace is available, as I noted, if one turns toward God, because tranquility without tears bears no true healing. “I will remember Rahab”—Rahab, the woman of ill repute, who concealed the spies of Joshua and lived in Jericho. When Joshua approached, he sent two spies. Jericho, symbolizing this world, which was ultimately destroyed after seven days, aimed to eliminate them.

Extend Your compassion to those who are acquainted with You (Psalm 35:11). The request is for preferential grace towards those deemed worthy due to their knowledge of God. Furthermore, it is revealed that ordinary individuals similarly stand out for their desire to learn, as expressed by the Lord's words: I will remind those who are familiar with Me of Rahab and Babylon (Psalm 86:4). This means I will recall the harlot Rahab, and note that confusion serves as one of the origins of Babylon. As Origen observes, "horn," in Jesus. Nau. 15. 3. Among those who are familiar with Me, or within their ranks, for the harlot recognized Me, whereas even the chosen people failed to do so. Therefore, among those who know Me, I will remember Rahab, for she is rewarded fittingly for her faith.

This is declared concerning you, O holy city, the prophet proclaims. Those who once lived in the darkness of evil and ignorance will find their place within you and share in your sanctity. Hence, I refer to the previously mentioned nations, seen as the most unruly and steeped in wickedness, to represent others as well. Raab symbolizes both a Canaanite and a sinner; Babylon is characterized as a corrupt and immoral city; the foreigners, or Philistines (of whom we have already detailed their nature), are both idolatrous and unrighteous. The corruption and sinfulness of Tyre were portrayed by the prophet Ezekiel in vivid terms. The prophetic message not only identifies the Ethiopians by their appearance but also addresses all who are darkened in spirit.

I will recall Raab and Babylon as those who guide me among My people. These statements, as explained by the divine Cyril, are articulated from the perspective of Christ the Redeemer, and they foretell that His Church will consist of people from many nations, including the most sinful. The harlot Raab symbolizes the Canaanites, as she was a Canaanite residing in their land, while Babylon represents the wickedness of the Babylonians, who were known for their moral depravity. Following this, he also mentions other nations notorious for their evil, referring to those who recognize them as believers. The implication here is that within the fellowship of those who trust in Me, I will acknowledge Raab and Babylon; otherwise, I will regard them as part of My faithful.

Why does God vow to remember Rahab and Babylon—where Rahab translates to harlot and Babylon denotes a mixture? This is clarified by the phrase “to them that know me.” Hence, if Rahab, the harlot, represents the Church among the Gentiles, then similarly, if Babylon—which suggests, due to its multitude of idols, a mixture—turns to God and acknowledges Him, they rightfully find a place of remembrance with the Divine. In contrast, the Jewish synagogue faces erasure from memory due to its lack of knowledge.

The term Raab is often associated with Egypt throughout various passages in the Holy Scriptures, and this characterization is quite appropriate for that region. The Prophet speaks of the future glory of the Church, which at the time remained veiled in anticipation. He conveys that even those who were once fierce adversaries of the Church will become genuine allies, united as one body and granted the esteemed designation of citizens of Jerusalem. This is underscored in the initial section where it is stated: I will remember Egypt and Babylon among those who know Me, or simply, among My household. In the subsequent part, it is noted that the Philistines, Tyrians, and Ethiopians—who previously had significant discord with God's people—will now coexist harmoniously, as though they were natives of Jerusalem.

Mountains represent the prophets and apostles, serving as the foundation upon which the Holy Church is built, with Jesus Christ Himself as its cornerstone. The gates of the Church consist of the Old and New Testaments, through which Christ's followers enter the Kingdom of Heaven. The mountains include Sinai, Zion, Tabor, and Golgotha. The mountain symbolizes the Holy Mother of God, and the soul, akin to a village of God, embodies the great Church. The Divine Mysteries unfold in Jerusalem, as they also do within the Holy Church. It is proclaimed that the only begotten Son of God will inhabit these places. Additionally, the Virgin Mary is referred to as the living city of God.