How did a man fall into captivity? Let us consult the Apostle Paul, who states: "For we know that the law is spiritual, but I am carnal, sold under sin" (Romans 7:14). Consider how we became captives; it is because we were sold under sin. Who sold us? We did so ourselves, consenting to the deceiver. We could choose to sell ourselves, but we could not redeem ourselves. We turned ourselves over to sin, and through righteous faith, we are redeemed. Innocent blood was shed for our redemption. Whose blood was shed in pursuit of the just? It was indeed the blood of the righteous—prophets, just men, our ancestors, and martyrs. The blood that was spilled came from the lineage of sin. One blood was shed from the unjust yet born of the righteous; by this sacrifice, the captives were lost to him. Those for whom innocent blood was shed have been redeemed, and upon returning from their captivity, they sing this psalm.
When the Lord restored the fortunes of Zion, we were like those who were comforted (Psalm 124:1). This signifies our rejoicing. When did this occur? When the Lord returned Zion from captivity. What is Zion? It is Jerusalem, which is also the eternal Zion. In what way is Zion eternal, and how is it in bondage? By eternal angels and a captive people. Not all who dwell in that city are captives, but those who are away from it are captives. A person who was a citizen of Jerusalem, sold into sin, became a wanderer. From these, humanity emerged, and the captivity of Zion has spread across the earth. How does this captivity of Zion symbolize that Jerusalem? The shadow of the Zion given in a figure to the Jews was in bondage in Babylon, and after seventy years, the people returned to their city. However, when all time has passed, we too shall return to our homeland, much like the people who returned from Babylon after seventy years; Babylon signifies this world, which is interpreted as confusion. Thus, all of human existence is a confusion that does not belong to God. In this confusion, in this Babylonian land, Zion is held captive. But the Lord has turned away the captivity of Zion. And we became, as it says, like those who have received comfort. This means that we rejoiced as those who have been comforted. Comfort is meant for the wretched, for those who lament. How are we comforted, then, if we do not still mourn? Our weeping for our present condition is tempered by hope: once the present has passed, eternal joy will spring from our sorrow, a joy that will need no consolation, for in a state without sorrow, we will not be wounded. But why does it say as those who are comforted, instead of simply those who are comforted? The word "as" isn't always used to signify illusion; it can reflect a true experience, as it does here. Therefore, walk in Christ and sing joyfully, for He who commanded you to follow Him has gone before you.
Then our mouths were filled with joy, and our tongues with gladness (Psalm 124:2). The mouth, brothers, that we possess in our bodies—how can it be filled with joy? It cannot be filled unless it contains food or drink or something similar. Sometimes our mouths are filled; indeed, we say to you: when our mouths are full, we cannot speak. However, we have a mouth within, residing in the heart, from which all things flow: if it is evil, it defiles us; if it is good, it sanctifies us. You heard of such mouths when the Gospel was read. The Jews reproached the Lord because His disciples dined with unwashed hands. They denounced those who had outward purity while being inwardly stained. They criticized those whose righteousness was merely apparent. Yet the Lord seeks our inner purity, and if we possess it, our outer purity will logically follow. "Cleanse, then, the inside, so that the outside may also be clean" (Matthew 23:26).
Let us return to the passage from the Gospel that connects to our verses: "Our mouths were filled with joy, and our tongues with gladness." What does that mean? The Lord was ridiculed when He said that His disciples ate with unwashed hands. The Lord replied appropriately, addressing the crowd He had called to Himself: "Hear and understand: it is not what enters the mouth that defiles a man, but what comes out of the mouth" (Matthew 15:10-11). What does this imply? When He refers to what enters the mouth, He speaks only of the mouth of the body. Food may enter, but it does not defile a person; for everything is clean to the pure-hearted, and every creature of God is good, and nothing may be rejected if received with gratitude (1 Timothy 4:4).
Guard the mouth of your heart from evil, and you will remain innocent; your physical tongue will be innocent, your hands will be innocent, your feet will be innocent, and your eyes and ears will be innocent; all your members will serve righteousness, because a righteous commander governs your heart. Then it will be proclaimed among the nations: The Lord has done great things for them.
Indeed, the Lord has already performed great works for us, for which we rejoice (Psalm 124:3). Consider, brothers, whether Zion is not today declaring this among the nations of the world; reflect on whether people are not fleeing to the Church. Throughout the world, our redemption is embraced; a resounding "Amen" is the response. Therefore, the inhabitants of Jerusalem—those destined to return, the pilgrims yearning for their homeland—speak in this manner among the nations. What do they proclaim? The Lord has done great things for us, and we rejoice in them. Have they achieved anything for themselves? They have brought harm upon themselves by selling themselves into sin. Yet the Redeemer has come and has done good for them.
"Restore our fortunes, O Lord, like the streams in the south" (Psalm 125:4). Reflect, dear brethren, on the meaning of this. Just as the streams turn in the south, may our captivity be transformed. In a passage, Scripture instructs us that as we strive to do good works, our sins will dissipate like ice in warm weather (Sirach 3:17). Our sins bind us. How? Like cold binds water from flowing. Frozen by our sins, we become immobile. But a southern wind is a warm breeze; once it blows, the ice melts, and the streams overflow. Winter torrents run fiercely, filled by sudden rains. In the same way, we are enchained by sin's frost, but when the Holy Spirit blows upon us, our sins are forgiven, liberating us from the grip of iniquity; like ice under bright skies, our sins melt away. Let us hasten to our homeland as streams in the south.
The next phrase reveals: "He who sows with tears shall reap with joy" (Psalm 126:5). In this life of sorrow, let us sow. What are we to plant? Good deeds. Acts of mercy are the seeds that the Apostle reminds us about: "Let us not grow weary in doing good, for we will reap at the right time if we do not lose heart" (Galatians 6:9). What, then, does He say regarding almsgiving? "He who sows sparingly will also reap sparingly" (2 Corinthians 9:6). Thus, one who sows abundantly will reap bountifully; one who sows little will reap little; and one who sows nothing will harvest nothing. Why strive for worldly riches when you have the opportunity to sow generously? There is no broader field for your sowing than in Christ, who desires that we sow unto Him. Your field is the Church; sow generously. If you feel you lack resources, do you possess the will? For what you have is meaningless without a willing heart; do not despair if your means are limited, provided your will is earnest. What do you sow for? Charity. And what shall you reap? Peace. Did the angels proclaim peace on earth to the affluent? No, but rather "Peace on earth to people of goodwill" (Luke 2:14). Zacchaeus showcased a bold will and exhibited great mercy (Luke 19:8). Did the widow who contributed her two coins to the treasury sow little? No, nor did Zacchaeus. Though her means were modest, her will was equally generous. She offered her two mites (Luke 21:1-4) with the same zeal that Zacchaeus demonstrated in giving half of his wealth. If you analyze what they contributed, their gifts may differ; but if you examine their intentions, they hold equal value—she gave what she could, and he did as well.
Even if they are beggars, accustomed to seeking alms, they still have capacity to assist each other in their distress. God has not abandoned them but provides a venue for the testing of their generosity. A man may be unable to walk, and he who can walk extends his legs to the lame; the one who sees offers his eyes to the blind; a strong and healthy individual aids the elderly or infirm, carrying them along: one is poor, the other is rich.
Sometimes a rich person may find themselves poorer, while a poor individual offers help. Suppose someone approaches a river—the more genteel and wealthy—and cannot cross; if he attempts to wade through unclothed, he risks catching cold, falling ill, or perishing. A poor man, strong and agile, steps in and carries the rich man, rendering assistance. Therefore, do not narrow your focus solely to the indigent who lack money. Love one another, remain devoted to each other. Do not simply consider your own needs but also the needs of those around you. Yet since life's affairs often bring anxieties, do not be disheartened. Sow with tears; you will reap joy.
How, dear brethren? When a farmer ventures out with a plow, carrying seed, does he not sometimes face strong winds or be halted by downpours? He looks to the sky, sees the gray clouds, shivers in the cold, yet he persists in sowing. He understands that while he watches tirelessly for favorable weather, time may slip away, and he risks having nothing to harvest. Do not delay, my brothers; sow even in the bleakest weather, performing good deeds in the midst of grief, for "he who sows with tears shall reap with joy." They spread their seeds, their goodwill and good deeds, while on their journey they wept, scattering their seeds (Psalm 126:6). Why did they weep? Because they were amidst wretchedness and felt wretched themselves. It is better, dear brethren, that no one should suffer, rather than for you to do acts of charity in vain. However, as long as there are opportunities for giving, let us not fail to sow our seeds amidst these trials. Even if we sow with tears, we shall reap joy. For during the resurrection, each person will gather their sheaves—the fruits of their labors, the crown of joy and delight. Then shall be a celebration of triumph when we laugh at death, from which we once mourned: "O death, where is thy struggle? O death, where is thy sting?" (1 Corinthians 15:55). But what do they currently rejoice in? Because they carry their sheaves with them.
THEOSIS