THEOSISCyrill of Alexandria
In that day, there will be one Lord, and His name will be one as He moves across the earth, from the distant islands to the land down to Jerusalem. And Ramah will stand firm, extending from the gate of Benjamin to the pivotal entrance and the coal gate, as well as to the pillar of Anamuel. The presence of the King will dwell there, and there will be no curse present; Jerusalem shall be filled with hope. Often, the expressive words of the holy prophets can seem ambiguous, a reflection of God's wisdom, so that sacred truths are not cast before the profane nor precious pearls discarded before swine (Matthew 7:6). Nevertheless, for those deemed worthy, Christ, in spirit, reveals profound knowledge and demonstrates the wonders of the age to come.
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The material world often conceals the spiritual truths, with the physical resembling the body of the invisible. He foretold that at a time of transformation and renewal, the Lord would reign as one across the entire earth. There is and has always been One Lord, the true, living God who called forth creation from nothing (cf. Rom. 4:17). Yet, when the father of sin, Satan, misled the heavenly host, we were ensnared by falsehood and unclean practices, remaining blind and disoriented, mistakenly honoring deceivers and referring to unrighteous spirits as divine. However, as the present age approaches its culmination, and as our impaired minds are restored and our foes are subdued beneath Christ's feet (1 Cor. 15:25-27), the Lord will truly reign as one across the earth, unchallenged in His glory.
In another sense, Christ will be singular in sovereignty, for all earthly kingdoms will fall, and only to Him will be granted dominion over the universe. The wise Daniel similarly spoke of this when he described a vision: “As you have seen, a stone cut from the mountain without hands crushed the iron, bronze, clay, silver, and gold. The great God has made known to the king what will take place; the dream is true, and its interpretation is trustworthy” (Dan. 2:45). Therefore, He alone will fill the holy city, the spiritual Jerusalem, whose dimensions He exemplifies through the earthly Jerusalem. Remmon is a designated rock in the southern wilderness; hence, the breadth of Jerusalem extends from Gaba to Remmon. He also indicates the length by stating: “from the gates of Benjamin to the first gates, even to the coal gate, and to the pillar of Anameel, to the subterfuge of the king.” The first and coal gates were specific openings in Jerusalem, and Anameel referred to a tower immediately adjacent to the pillar of the king; these locations symbolize the extent of Jerusalem.
Just as the blessed prophet Ezekiel was instructed by God to measure the house extending in various directions (Ezekiel 40ff.), indicating the vastness of God's many dwellings and the countless abodes of the saints (Ezekiel 14:2), it seems that the prototypes here also illustrate the dimensions of the spiritual Jerusalem, the Church of Christ. To this, the divine Isaiah proclaimed, “Enlarge the place of your tent, and let them stretch out the curtains of your dwellings; do not spare; lengthen your cords and strengthen your stakes” (Isaiah 54:2-3). Thus, the holy city will expand in breadth and length to be inhabited by the saints, and there will be no curse, as it will remain entirely devoted to God, free from the stain of sin when all temptations and evil are ultimately vanquished. No roaring lion or wicked beasts will invade or dwell within it (1 Pet. 5 cf. Gen. 3), for they will “dwell hopefully.”
Additionally, the phrase “But Ramah shall remain in its place” suggests further exploration of its significance. Ramah could refer to a town within the tribe of Asher, or alternatively, be another settlement in the tribe of Naphtali. The Holy Prophet speaks of one or the other Ramahs. It is recorded that “A voice was heard in Ramah, weeping and great mourning, Rachel weeping for her children, refusing to be comforted, because they are no more” (Jer. 31:15). This was fulfilled in Bethlehem when Herod decreed the slaughter of infants (Matt. 2:16-18). Thus, Ramah represents Jerusalem, a place marked by sorrow at its downfall. The prophet Jeremiah portrays this lament: “Her tears run down her cheeks; she has none to comfort her among all her lovers; all her friends have dealt treacherously with her; they have become her enemies” (Lamentations 1:2). This mourning arises from the captivity of the young and the suffering inflicted upon them in the day of wrath (Lamentations 2:21).
To apply this name to spiritual Jerusalem, that is, to the Church, seems entirely fitting, for many within the congregations weep, having godly sorrow that leads to repentance and salvation (2 Cor. 7:10). Christ Himself endorses those who mourn, declaring, “Blessed are those who mourn, for they shall be comforted” (Matt. 5:4) and “Blessed are you who weep now, for you shall laugh” (Luke 6:21). Therefore, if the prophet refers to the Church as Ramah, his words hold weight and truth. Furthermore, “in its place, it shall stand” denotes its unshakeable nature, for the Church of Christ is established on a firm foundation, remains unmovable, and steadfast in its mission.