THEOSISAugustine of Hippo
A certain individual, the mediator between God and humanity, refers to Zion as a mother. Why does He designate Zion in this way? It is because there He took on human flesh, from which the Virgin Mary emerged—through her womb, He manifested Himself in the likeness of a servant (Philippians 2:7), honoring the humble in His revelation. “Mother Zion,” the individual proclaims. This very man, who speaks of “Mother Zion,” is born in her. Humanity finds its origin in Him (see Psalm 86:5). God existed before Zion, and humanity arose in Him. This person, born of her, was empowered as the Most High (see Psalm 86:5), not merely as the lowly. Though He was born of the humble, it is stated that the Word became flesh and dwelt among us (John 1:14).
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He empowered him as the Most High because, in the beginning, the Word was present, the Word was alongside God, and the Word was God; all things were created through Him (see John 1:1,3). Since He established this homeland, let Him be revered within it. The homeland of His birth has been forsaken by Him; let Him receive the homeland He has brought forth anew.
The psalm we have just sung, though limited in its length, possesses profound significance in its message. The focus of praise in this psalm is the city of which we, as Christians, are citizens. We find ourselves separated from it in our mortal existence, yearning for it and seeking out its paths, which, though often obscured by thorns and obstacles, lead to the Sovereign who has become our guide to this city. Emulating Christ, we traverse this journey, longing for a sublime rest that resides within this city, a rest so magnificent that "the eye of man hath never seen it, nor the ear heard, neither has it entered into the heart of man to conceive" (1 Corinthians 2:9). In our souls, we express this longing through song, even if our tongues do not utter it. The heartfelt passion for this city is reflected in those who first crafted these words and shared them with us—how deeply they felt this longing! Their desire stemmed from the love inspired by the Holy Spirit, as stated, "the love of God has been poured out in our hearts by the Holy Spirit given to us" (Romans 5:5). With this burning Spirit within us, let us now hear what is said about this city.
Its foundations are upon the holy hills (Psalm 85:1). The psalm does not immediately define the city; rather, it asserts, "Her foundations are upon the holy hills." Whose foundations are these? It is evident that these foundations, set upon the hills, belong to a specific city. With hearts full of the Holy Spirit and thoughts brimming with love for this city, the believer, deep in contemplation, exclaims that "Her foundations are on the holy hills," as if he had already spoken on this matter. How could he remain silent on a topic that had always echoed in his soul? What could he say regarding its foundations that had not yet been conveyed? After a period of reflection and invoking God, he proclaims to others, "Her foundations are on the holy hills." Should those listening inquire about the city he speaks of, he responds, "The Lord loveth the gates of Zion" (Psalm 87:2). Thus, we see a city founded on holy hills—Zion—whose gates the Lord cherishes more than the dwellings of Jacob.
But what does it mean for this city to have its foundation on the holy hills? What are these holy hills? The Apostle Paul provides clarity: the Prophets and Apostles were citizens of this city and offered their insights to encourage other citizens. How can the Prophets and Apostles be considered citizens? They metaphorically represent the hills on which the foundational structure of this city rests—gates that the Lord loves. Paul elaborates further, addressing the Gentiles, informing them how they were drawn together into a holy edifice that rests on the foundations laid by the Apostles and Prophets, with Jesus Christ being the capstone of this construction (Ephesians 2:20). Hence, no one should think that they are disconnected from Zion. Zion symbolizes a certain earthly city, a shadow of the heavenly Jerusalem that the Apostle references, which is "the mother of us all" (Galatians 4:26). Paul assures them that they are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, built upon the foundations of the Apostles and Prophets (Ephesians 2:19-20). Observe the magnitude of this city's construction: it rests firmly upon Jesus Christ, our cornerstone.
To clarify, the Apostle emphasizes that Jesus Christ is both the initial and the ultimate foundation, stating, "For no man can lay any other foundation than that which is laid, which is Jesus Christ" (1 Corinthians 3:11). How do the Prophets and Apostles serve as a foundation while Christ is recognized as the pinnacle? It is understood that Christ, known as "the Holy One of the saints," is figuratively the Foundation of foundations. In pondering the mysteries, Christ is the Holy of Holies, the Shepherd of shepherds, and the Pillar of pillars. In physical structures, a single stone cannot occupy both upper and lower positions; if it is laid below, it cannot be positioned above. Most physical entities are confined to specific locations; they cannot be all-encompassing and eternal. However, since the Godhead is omnipresent, various symbols can illustrate His essence. Christ is not a door in the same capacity as a carpenter-made door, yet He declares, "I am the door." Likewise, He is not merely a shepherd in the way a human would guard sheep, yet He proclaims, "I am the Shepherd." In the Gospel, He speaks of the shepherd entering through the door, saying, "I am the good shepherd, and I am the door." How is it that Christ embodies all these roles? All things are accessible through Him. When Paul enters through the door, it is indeed Christ who allows him in—not because Paul is Christ, but because Christ is within Paul, empowering him to act. The Apostle asks, "Do you seek proof that Christ speaks in me?" (2 Corinthians 13:3). Likewise, when His holy and faithful followers enter through the door, does not Christ enter with them? This is evident because when Saul, who later became Paul, persecuted the saints, the Lord called down from Heaven, "Saul, Saul, why do you persecute Me?" (Acts 9:4). Thus, Christ Himself is both the foundation and the cornerstone, emerging from the lowest points of the earth to elevate the structure of spiritual edifices toward the heights. If we had constructed ourselves on earthly foundations, our base would rest on the lowest level; however, our foundation is in Heaven, for our Savior, the cornerstone, ascended above, supported by the Apostles and mighty prophets—the very hills that bear the city's framework. This living structure yearns for your hearts; may God's hand, as a craftsman, work through my words to weave you into its existence.
Noah's ark was crafted from square beams, symbolizing the nature of the Church. Why was it built squarely? The square stone embodies essential traits of a Christian: despite trials, one remains standing; even when pushed or turned, they do not fall. In earthly cities, the construction of buildings differs from the citizens residing within them, but this city is built from its inhabitants, who are alive and serve as the very blocks of its structure. The Apostle states, "You, as living stones, are being built up into a spiritual house" (1 Peter 2:5). Let us deepen our reflection on this city:
The Lord loves the gates of Zion more than all the dwellings of Jacob (Psalm 86:2). I emphasize this point to illustrate that the gates and foundations are interconnected. Why refer to the foundations of the Apostles and Prophets? Their authority affirms our fragility. Why are they termed gates? Because through them, we access the Kingdom of God; they announce it to us. While we enter through them, we also enter through Christ, who is the Gate. The twelve gates of Jerusalem are mentioned in Revelation 21:12, and ultimately, the one Gate is Christ, encompassing all twelve gates, as He resides within them. This is mirrored in the count of the Apostles, totaling twelve. Within these twelve lies a profound mystery: "You shall sit upon twelve thrones, and you shall judge the twelve tribes of Israel" (Matthew 19:28). Should twelve thrones exist, there might be no place for the judgment of Paul, the thirteenth Apostle, although he asserts that he will judge not just men but angels too; presumably, those who have fallen. Some may wonder, "Why boast of judging?" Yet, our Lord specificates twelve thrones for the Apostolic leaders. Judas betrayed and was replaced by Matthias, maintaining the number of twelve thrones (Acts 1:15-26). Then, let us examine the significance of the twelve thrones. Their mention conveys a sense of universality, as the Church was intended to flourish across the globe. Thus, this city is deemed the edifice of Christ, and given that judges emerge from all corners, twelve thrones correspond to the twelve gates leading into the city from any direction. Therefore, the right to these twelve thrones is not exclusive to the twelve Apostles and Paul but extends, in a universal sense, to all who will sit in judgment, as all may enter the city through one of the twelve gates.
There are four corners of the earth—the East, West, North, and South—which scripture frequently references. From all these directions, our Lord declares in the Gospel that He will gather His sheep from the four winds (Mark 13:27). The Church embodies this universal call. What is its essence? It is referred to everywhere as the Trinity, manifested in baptism in the name of the Father, the Son, and the Holy Spirit. If you multiply three by four, it yields twelve. So, with all your heart, knock at this gate and allow Christ to echo within you, "Open to me the gate of righteousness." For He has gone before us as our Head, guiding us in His Body.
Excellent words have indeed been spoken about you, O city of God (Psalm 85:3). It seems the speaker is contemplating the earthly city of Jerusalem, reflecting on the commendable attributes attributed to this city. However, the earthly city has been devastated, ravaged by invaders, and rendered unrecognizable; it represents a mere shadow of its former self. Why are such excellent things said of you, O city of God? The prophecy states: "I will count Raab and Babylon among those who know me" (Psalm 86:4). This declaration pertains to a city, and the Prophet, speaking for God, mentions Raab and Babylon. Neither belong to the Jewish people; likewise, the next verse reminds us of the Philistines and Tyre, including the Ethiopians to reinforce this inclusion. Thus, very commendable words indeed apply to you, O city of God, for not only the descendants of Abraham form part of this city, but all nations as well—some explicitly listed so that all can comprehend. Consider Raab, who was the harlot in Jericho that sheltered the spies and aided their escape by a different route, harboring hope in the promise of God. She was instructed to hang a scarlet thread from her window, signifying her acceptance of the blood of Christ. Through her faith, she was spared and essentially represented the Church of the Gentiles, prompting Christ to declare to the arrogant Pharisees, “Truly I say to you, the tax collectors and the prostitutes go into the kingdom of God before you” (Matthew 21:31). They lead the way, boldly pressing forward by faith. Faith opens the path that no one can obstruct, as it is written, “The kingdom of heaven suffers violence, and the violent take it by force” (Matthew 11:12). This was the attitude of the thief, displaying greater courage on the cross than when waiting for an ambush.
When the scripture mentions Raab and Babylon, Babylon symbolizes this earthly realm—whereas Jerusalem represents the holy city. Jerusalem embodies holiness and the unholy remains with Babylon. Yet, it is through Him who justifies the ungodly that we transition from Babylon to Jerusalem. The Prophet indicates that He will remember not just Raab but Babylon, and He does so with those who acknowledge Him.