Theologically, Jerusalem exemplifies the tension between God's immanent presence—manifested through His Shekinah—and His transcendent sovereignty. This theme is richly developed in temple theology: the Shekinah (from the Hebrew shakan, “to dwell”) signifies God's visible, abiding presence, first in the tabernacle and then in Solomon’s temple. When the Shekinah filled the Holy of Holies, it was so overwhelming that priests could not perform their duties, illustrating the holiness and divine weight of God's presence. This local indwelling points to a broader, universal extension: while God dwells in Jerusalem, His glory reaches throughout the earth, as Psalm 72:19 and Habakkuk 2:14 affirm. Ezekiel’s prophetic visions of the Shekinah’s departure (Ezek. 10:18–19; 11:22–23) serve as warnings of judgment for covenant unfaithfulness but are also promises of restoration, as foretold in Ezekiel 43:1–5 and Zechariah 2:10–11. These prophetic visions find partial fulfillment in Christ’s incarnation (John 1:14), where the divine glory dwells among humanity, and are ultimately fulfilled in the New Jerusalem (Revelation 21–22), where God's glory illuminates the entire renewed creation without the need for a physical temple. Covenant promises in the Psalms—such as oaths, protection, and cultural extension—reflect God's steadfast relational fidelity. These are rooted in divine promises made to Abraham (Genesis 12:1–3; 15:18) and David (2 Samuel 7:12–16), with God swearing by His holiness (Psalm 89:35) to uphold His covenant. The Psalms portray God's protection (Psalm 121:7–8), restoration (Psalm 80:14–19), discipline (Psalm 89:30–32), and reminders of deliverance (Psalm 105:8–11), which echo the everlasting nature of these divine commitments. This covenantal framework fosters principles of freedom rooted in divine faithfulness—heritage, property, and individual rights—mirroring Israel’s experience of loyalty to God and the blessings that flow from it. As Edwards explains, divine acts emanate from God's delight in Himself, communicating His fullness to creation, including cultural institutions that reflect divine order and liberty. This eschatological fulfillment points to the ultimate reality: God's Shekinah pervades the new heavens and new earth, extending the influence of earthly Jerusalem into eternity and establishing universal peace. N.T. Wright emphasizes that the New Jerusalem functions as the ultimate temple, where God's presence heals all divisions and fulfills the longing expressed throughout the Psalms for divine healing and restoration. Drawing upon the insights of Reformed theologians like Jonathan Edwards, John Calvin, and contemporary scholars such as G.K. Beale, we see how Jerusalem functions as a microcosm of God's glory radiating outward to the entire cosmos. This understanding emphasizes that Israel’s history and worship are not isolated phenomena but are covenantally linked to the eternal purposes of God, binding time and eternity. Such a framework challenges simplistic dichotomies between human culture and divine sovereignty, insisting instead that human cultural endeavors—your reference to America’s liberties as part of this “lineage of freedom”—are embedded within God's divine plan. They are not autonomous acts of self-assertion but participatory reflections of God's self-glorifying love, woven into the divine narrative of salvation and creation. The synthesis of natural and supernatural longings reveals that every human desires a comprehensive view: survival in natural terms and salvation in divine terms. These cannot be pursued directly or independently but are rooted in seeking God, who orders all things in His divine wisdom. Exile themes—expressed in Psalm 137 and Psalm 42:1–2—highlight the believer’s inward freedom amid cultural displacement, prefiguring the spiritual liberty found in communion with God. God’s promise not to utterly destroy creation (Isaiah 65:17–25; Romans 8:19–23) assures that Jerusalem’s influence endures eschatologically: cultures inherit covenantal blessings (Genesis 12:3) but must depend on divine grace (Psalm 115:1). Scholars like G.K. Beale highlight Jerusalem’s temple as a cosmic archetype: its architecture echoes Eden with garden imagery, especially in the Holy of Holies, and it anticipates the new creation where God's presence will pervade all things (Rev. 21–22). This prophetic and covenantal dimension underscores that worship and the city’s welfare are inseparably linked—"As goes worshiping Yahweh, so goes Jerusalem." The Psalms express this longing vividly, particularly in exile, capturing the tension between earthly citizenship and heavenly hope. Psalm 137:5–6 exemplifies this: “If I forget you, O Jerusalem, let my right hand forget its skill! Let my tongue cling to the roof of my mouth, if I do not remember you, if I do not set Jerusalem above my highest joy!” This vow elevates Jerusalem as the pinnacle of covenant loyalty and spiritual identity, even amid exile, blending national lament with eschatological hope rooted in divine promise. However, these blessings are not divorced from their historical roots. America’s self-understanding as part of this “lineage of freedom” echoes Puritan covenant theology: national prosperity and liberty depend on fidelity to divine principles, just as Israel’s history demonstrates. Sin, however, disrupts this order—self-credit and pride invert divine sovereignty, prioritizing natural longings over divine supernatural purposes, as Edwards warns about “inordinate self-love.” Calvin underscores that the covenant in Psalms is ultimately God's unilateral promise, blending mercy and discipline, and that cultural influence arises from faithfulness to divine law. God’s covenant extends beyond individuals to nations as covenant communities, shaping their social and political order. Prominent commentators like Matthew Henry observe that those who rejoice in God naturally find joy in Jerusalem: “What we love we love to think of,” highlighting the heart’s attachment to the city as a symbol of divine favor and covenant faithfulness. Ezekiel’s vision (Ezek. 43:2–5) describes the glory of God returning from the east, filling the temple and shining over the earth, symbolizing the renewal of God's presence after exile. Calvin comments that God's glory resides in Christ (Colossians 2:9), and Revelation 21 affirms that in the new creation, God’s dwelling will be fully with humanity—no temple needed because His presence fills all. In conclusion, when we seek God first, “all things are set in order”—a truly theocentric anthropology where natural heritage—property, rights, cultural identity—are subordinate to divine praise. This vision, free from the need for physical pilgrimage, echoes the power of the Psalms: rooted in history, yet pointing universally from David’s throne to the eternal reign of Christ (Psalm 110:1; Acts 2:34–35). Ultimately, Jerusalem’s significance as the city of God's presence and covenant points forward to the fullness of God's eternal kingdom, where divine glory fills all creation, and human culture reflects His eternal love and order. Yet, as Jonathan Edwards warns, these longings and pursuits must be subordinated to a God-centered purpose. Without this divine telos, they risk devolving into idolatrous self-love, which distorts human identity and culture. True inward freedom, then, is not achieved through mere pursuit of earthly or natural goods but through seeking God Himself—who orders all things in His covenantal wisdom—thus aligning our desires with His eternal purposes. This meditation explores the deep and layered significance of Jerusalem, emphasizing its roles as the center of temple worship, the dwelling place of God's Shekinah glory, and a prophetic symbol of God's unwavering covenantal faithfulness. These themes resonate powerfully within the broader theological tradition that sees the Psalms as a vital nexus where historical particularity meets eschatological universality. The Psalmists, and the biblical narrative as a whole, reveal how Jerusalem's earthly reality embodies divine promises while also pointing forward to a future perfect realization—an interplay that extends beyond mere geography into shaping cultural understandings of freedom, exile, and restoration. Natural human longings—such as the desire for security, cultural heritage, and communal peace—are intertwined with divine supernatural aspirations, including the yearning for God's manifest presence and the ultimate salvific order that will renew all creation.