THEOSISAugustine of Hippo
The psalm that has just been sung, though concise, carries profound significance in its message. The psalm reflects on the city to which we, as Christians, belong. While we are here in our mortal existence, we find ourselves distant from this city, yearning for it. The Sovereign of this city has made Himself our pathway to reach it, guiding us through the complexities and adversities that surround us. As we walk in Christ, we may wander in our journey, sighing and awaiting a profound rest that lies within this city—a rest promised by God, one that no eye has seen, no ear has heard, nor has it entered into the hearts of humanity. Therefore, let us express this longing through heartfelt praise; for those who truly yearn for this city sing within their souls, even when their mouths remain silent. The fervor of those who penned these words conveys a deep emotion—a love provided by the Holy Spirit, who imbues our hearts with the love of God. With this Spirit burning within us, let us pay attention to the message concerning this city.
Its foundations are established upon the holy hills, as noted in Psalm 85:1. The psalmist does not initially mention the city itself but begins by stating that "Her foundations are upon the holy hills.” Whose foundations can this be but those of a city? The citizen filled with the Holy Spirit, reflected in much love and longing, exclaims that "Her foundations are on the holy hills," suggesting there is more to this city. There must be something to say about a subject that has captured his heart and thoughts. Indeed, how could he speak of its foundations without having previously considered it? In silent reflection, calling upon God, he proclaims, "Her foundations are on the holy hills." Anticipating that the audience may question which city is being referenced, he adds, "The Lord loves the gates of Zion," introducing a city whose foundations rest upon holy hills—Zion—whose gates the Lord cherishes more than any dwelling of Jacob.
What does it mean for Zion's foundations to rest on these holy hills? The Apostle Paul clarifies this further, indicating that both the prophets and apostles are citizens of this city and that they shared their insights to encourage other believers. These prophets and apostles are citizens because they themselves embody the hills upon which the foundations of this city rest, the gates beloved by the Lord. Another citizen delineates this truth as he speaks to the Gentiles about their return and inclusion into a divine edifice constructed on the foundations laid by the apostles and prophets. Neither the apostles nor the prophets could stand upon their own merit; therefore, he affirms that Jesus Christ Himself is the chief cornerstone (Ephesians 2:20).
Gentiles must understand their connection to Zion, which, while historically a city of our world, serves as a shadow of the heavenly Jerusalem referenced by the Apostle as "the mother of us all" (Galatians 4:26). Gentiles cannot be deemed disconnected from Zion merely because they are not of Jewish descent. He reassures them, "You are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God," built upon the foundation of the apostles and prophets (Ephesians 2:19-20). Consider the strength of this great city: what does it rest upon to ensure it will never fall? Christ, indeed, is the cornerstone.
To affirm Christ as both the primary and ultimate foundation, the apostle states, "No man can lay any other foundation than that which is laid, which is Christ Jesus" (1 Corinthians 3:11). So, how can the apostles and prophets be considered the foundation while Christ remains the higher foundation? He is aptly termed the Holy One among the saints, symbolically the Foundation of foundations. If we consider this deeply, Christ is the Holy of holies, the Shepherd of shepherds, and the Pillar of pillars. In physical buildings, a stone cannot be both above and beneath at the same time; however, divine mysteries reveal that God is present in all things, transcending physical limitations.
Is Christ a door as literal doors crafted by carpenters are? Certainly not; yet He declares, "I am the door." He is also the Shepherd; the Gospel portrays Him as the Good Shepherd who enters by the door. "I am the Good Shepherd," He states, and simultaneously claims, "I am the door." How is He everything? It is because all things come through Him. When Paul enters through the door, is it not Christ who comes with him? Not because Paul is Christ, but because Christ is within Paul, enabling him to act within that power. The apostle inquires, "Do you seek proof that Christ is speaking in me?" (2 Corinthians 13:3). When faithful disciples enter through the door, does not Christ accompany them? The proof lies in the narrative of Saul—prior to his conversion—who persecuted the saints. When called from Heaven, the Lord asks, "Saul, Saul, why do you persecute Me?" (Acts 9:4). Thus, He embodies the foundation and cornerstone, ascending from below. The foundation, being the apex of this spiritual structure, mirrors the physical construction where material supports rest on the earth; spiritual edifices rise to Heaven.
Had we constructed a foundation of earthly matter, it would have been laid on the lowest level. However, our construction is of a heavenly nature, with our foundation established in Heaven, alongside our Savior, the cornerstone, the apostles, and the mighty prophets representing the hills upon which the city is built—forming a living structure. This building now calls out to your hearts, aiming to weave you into its fabric, as the hand of God, akin to a craftsman, works through my words. The construction of Noah's ark employed square beams, illustrating the very form of the Church. Why square? The qualities embodied by a square stone exemplify the character a Christian must possess, as one who remains steadfast amid trials. Though he may be pushed or knocked down, he does not fall, for he stands strong.
In earthly cities, there is a distinction between the structure and its citizens. This city comprises its inhabitants, who themselves are the vital blocks forming its walls, for these stones are alive. The Apostle states, "And you, as living stones, are built up a spiritual house" (1 Peter 2:5), directly addressing them. Let us contemplate this city further.
"The Lord loves the gates of Zion more than all the dwellings of Jacob" (Psalm 86:2). I highlight this to underscore that gates and foundations are intimately connected. Why are the foundations attributed to the Apostles and Prophets? Their authority provides support to our frailties. Why are they termed gates? Because through them we enter into the kingdom of God; they proclaim its arrival to us. While we enter through them, we also enter through Christ, who is Himself the Gate. The twelve gates of Jerusalem are mentioned in Revelation 21:12, embodying Christ, as well as the gates connected to Him. Thus, for this reason, the number of apostles stood at twelve.
This number holds great significance: "You shall sit upon twelve thrones, judging the twelve tribes of Israel," said our Savior (Matthew 19:28). If there are twelve thrones, it would seem difficult to accommodate Paul, the thirteenth apostle, who claims he shall judge not just men but also angels—specifically fallen angels. The world might ask, "Why boast of being a judge? Where is your seat?" Our Lord speaks of twelve thrones allocated to twelve apostles; one, Judas, fell away, and Matthias replaced him, maintaining twelve thrones (Acts 1:15-26). Where then shall your judgment arise? So let us ponder the significance of the twelve thrones. Such an expression conveys a sense of universality, as the Church is destined to flourish throughout the world, and this construction is termed the edifice of Christ.
As judges emerge from every direction, twelve thrones serve as gateways into the city from every angle. Thus, not only the twelve apostles and Paul qualify for these thrones, but from this universal perspective, it applies to all who will judge, just as every soul entering the city does so through one of the twelve gates. The globe comprises four regions—East, West, North, and South—frequently referenced in Scripture. From each of these winds, our Lord states in the Gospel that He will gather His sheep (Mark 13:27). What, then, is this city called? The Church, universally recognized as the Trinity, as expressed in Baptism in the name of the Father, the Son, and the Holy Spirit. As three multiplied by four gives twelve, let us seek this gate with earnest hearts and implore Christ to cry within us, "Open to me the gate of righteousness." For He leads us as our Head and follows us within His Body.
Excellent words indeed have been spoken of you, O city of God (Psalm 85:3). It seems he reflects upon the earthly Jerusalem, recognizing the excellent qualities attributed to it. Yet, this earthly city has been ravaged, its foundations shattered by the enemy, no longer retaining its former glory. How can one speak truly of you, O city of God? The answer lies in the Lord's remembrance of Raab and Babylon together with those who know Him (Psalm 86:4). The prophet conveys God's sentiment: "I will consider Raab and Babylon." Notably, Raab does not belong to the Jewish people, nor does Babylon—this is clearly illustrated by the inclusion of the Philistines and Tyre with the Ethiopians. Thus, it is justifiable that wonderful words are spoken of you, O city of God, for it encompasses not only those of Jewish descent but individuals from all nations, as evidenced by those named for universal understanding. "I will think," he asserts, "of Raab." Who is Raab? The harlot from Jericho who sheltered spies and led them out of the city by a different route, abiding in hope of the promise and reverencing God, having been instructed to display a scarlet thread from her window, symbolizing the blood of Christ. She was saved and embodies the Church of the Gentiles; hence, our Lord proclaims to the disdainful Pharisees, "Verily I say unto you, the tax collectors and harlots enter the kingdom of God before you" (Matthew 21:31). They precede others due to their bold faith; indeed, their faith breaches barriers, opening pathways that no one can obstruct, as the fervent seize it by force. "The kingdom of heaven suffers violence, and the violent take it by force" (Matthew 11:12).
This echoes the behavior of the thief, more courageous on the cross than in the shadows of darkness. "I will think of Raab and Babylon." The mention of Babylon signifies the city of this world, for there is but one holy city, Jerusalem, and one unholy city, Babylon; everything unholy belongs to Babylon, just as all holiness belongs to Jerusalem. But the prophecy flows from Babylon to Jerusalem. How so? Only by Him who justifies the ungodly; Jerusalem is the city of the holy while Babylon is the city of the unholy. However, the justifier of the unholy shall come, for it is proclaimed, "I will not only recall Raab but also Babylon, and with whom?" with those who truly know Him.
Now, listen closely to this profound mystery. Through Him exists Raab, and through Him, Babylon, which is being transformed into Jerusalem. The daughter is severed from her mother and will unite with the members of that royal court, to whom it is said, "Forget your people and your father’s house; the king will take pleasure in your beauty." How could Babylon lay claim to Jerusalem? By what means could Raab come to this ground? How could the Philistines or the Tyrians or the Ethiopians achieve this? Behold, Zion, my mother, proclaims a man. This man provides the answer to our inquiry. The question remains: Through whom do Raab, Babylon, the Philistines, Tyre, and the Morian peoples gain entry? Zion, my mother, declares the man; a man was born in her, and the Most High Himself established her (Psalm 85:5).