Do not be enticed by the fleeting pleasures of life, but reflect on their true emptiness. The very first act of a newborn is to cry; why does this innocent being begin life in sorrow rather than laughter? It is because he steps into a world filled with trials. If he finds himself among captives, he cries out in grief, yet a time of rejoicing will surely come. For it is written, “Those who sow in tears shall reap in joy.” Let us plant our seeds in this sorrowful chapter of existence. What shall we sow? Acts of virtue. Our acts of compassion serve as our seeds, and regarding these, the Apostle encourages us: “Let us not be weary in well-doing, for in due season we shall reap if we do not lose heart.
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Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith (Galatians 6:8-10).” And what does he say about acts of charity? He declares: “He who sows sparingly will also reap sparingly (2 Corinthians 9:6).” The one who sows generously will reap abundantly, while the one who sows nothing will gather no harvest. Why do you seek to acquire vast fortunes to make grand contributions? You will find no richer soil for planting than in Christ, who desires to be sown within us. Your field is the Church; sow generously within it. But you may lament having few opportunities to give. Yet, you possess goodwill, do you not? Just as all opportunities would be worthless if absent goodwill, so too should you not despair if your opportunities feel limited. For what are you planting? Love. And what will you gather? Peace. Did the angels proclaim, “Peace on earth for the wealthy"? No, rather they declared, “Peace on earth for men of goodwill (cf. Lk. 2:14).” Zacchaeus had a deep desire, a profound love; he welcomed the Lord into his home with joy, vowing to give half of his possessions to the needy, compensating anyone he had wronged fourfold (Luke 19:6-8). Understand, half of what he kept was not for hoarding but to ensure he could repay his debts. His great desire led to abundant giving. And consider the widow who contributed two small coins—did her offering lack value? No, she gave equally as much as Zacchaeus. Different circumstances, perhaps, but her willingness matched his (Luke 21:1-4). When examined closely, the quantities differ, yet when viewed through the lens of sacrifice, both gave everything they could. And should someone have even less than two coins, is there not something of lesser cost that can be given to yield a great reward? Indeed, there is: “Whoever gives a cup of cold water to one of these little ones will not lose his reward (Mark 9:41; Matthew 10:42).” A cup of cold water may not cost much, but it is still a gift, and sometimes one may receive it freely while another cannot. Thus, if one who possesses offers to one in want, he grants as much—as long as love is the motive—as the widow with her two coins and Zacchaeus with half his wealth. There is significance in the mention of cold water; it reminds us of the neediness of the giver. Should one lack even this gift, let him find comfort in his spirit. Peace on earth to men of goodwill means fearing only the failure to act benevolently when ability permits. Should he possess and yet refuse to give, his spirit is cold; his sins remain unresolved, like a stream barely flowing in the southern wind, for his desire is lacking warmth. What value do our riches hold? A fervent desire that is moved by the fiery breath of the south wind matters more than mere possessions; a person with nothing may still be regarded highly in the eyes of God. Consider those who lack the means to give; how could they still contribute? They can extend themselves in ways beyond monetary gifts. The person who cannot walk may offer his strength to the lame; the one blessed with sight may guide the blind; the young and healthy can assist the elderly or infirm. In this way, the contrast between rich and poor may not be as defined as it seems. A pampered rich man may find himself at a river’s edge, unable to cross without help; yet the resilient poor man assists him, thereby giving of himself. So do not assume that poverty is solely about lacking wealth. Reflect on what someone may be lacking, for you might possess that very gift to aid him. Perhaps he longs for guidance, and you have the wisdom to share; he is poor in knowledge, while you are rich in insight. Such generosity costs you nothing but fosters great benefit, for in sharing wisdom, you have given alms. Now, dear ones, in our discourse, you might consider yourselves similar to the needy among us; since God has graciously bestowed upon us, we in turn share with you, drawing from the riches provided by Him alone. This is how the body of Christ remains unified; members, bound together in love and peace, support each other through the gifts they offer. Care for one another, encourage one another; do not only think of your own needs, but also consider those struggling around you. Know that life entails labor and challenge; do not become disheartened by this truth. How could it be otherwise? Farmers contend with cold winds and turbulent skies when they sow seeds. Yet they persevere through discomfort, understanding that delaying for favorable weather may lead to loss. So do not hesitate, beloved, to sow through adversity; engage in good works even in times of sorrow, for those who sow in tears will reap in joy. They scatter their seeds of goodwill and righteous deeds.
A multitude of grains from that harvest, representing the Church arising from the Jews, have been dispersed and planted across the entire earth, giving rise to a new harvest that will be gathered at the culmination of the age. Concerning this harvest, it is proclaimed: Those who sow with tears shall reap with joy (Psalm 125:5). It will not be the apostles, but angels who are dispatched for this harvest: The reapers, He says, are angels (Matthew 13:39).
How did humanity become ensnared? Let us inquire of the Apostle Paul, who states: “For we know that the law is spiritual, but I am carnal, sold under sin” (Romans 7:14). Herein lies our state of captivity; we have been sold into sin. Who is responsible for this sale? We ourselves, having yielded to temptation. While we could choose to sell ourselves, we lacked the ability to redeem our own lives. Entrapped by the consent to sin, we are reclaimed through righteous faith. For the blood of the innocent was shed for our redemption. Whose blood was shed in pursuit of righteousness? Indeed, it was the blood of the righteous prophets, holy men, our forebears, and martyrs. Despite this lineage, all are heirs of sin. One blood was shed, innocent yet bearing the weight of injustice; by pouring out this blood, He liberated those held captive. For those for whom the innocent blood was spilled have been redeemed and, returning from bondage, they sing anew.
“When the Lord turned again the captivity of Zion, we were like them that dream” (Psalm 124:1). This suggests that we rejoiced. When did this occur? When the Lord brought back Zion from exile. What does Zion represent? Jerusalem, the eternal manifestation of Zion. How is Zion eternal, and in what way is it held captive? By heavenly beings, by a people in bondage. Not all who inhabit this city are captives; rather, those distanced from it find themselves in captivity. A man who belonged to Jerusalem, having sold himself to sin, becomes a wanderer. From his lineage, all of humanity arose, and the captivity of Zion extends across the earth. How is this captivity a reflection of that Jerusalem? The shadow of the Jerusalem offered to the Jews in representation was subjected to Babylonian captivity, but after seventy years, they returned to their homeland... Likewise, when all time has concluded, we shall return to our true homeland, mirroring the return from Babylon, for Babylon signifies this world, interpreted as confusion. Thus, this entire earthly existence is a state of disorder that belongs not to God. Within this disorder, in this land of Babylon, Zion remains captive. Yet, the Lord has turned back the captivity of Zion. We have become like those comforted, implying that we have rejoiced in consolation. Comfort is meant for the afflicted, for those who mourn and lament. How, then, are we comforted? Is it not because we still bear sorrow? In our anguish over present trials, we find solace in hope: once the present pain is past, eternal joy will emerge, when the need for comfort will cease, as we shall no longer bear wounds. Why does He say “like those who are comforted” and not simply “those who are comforted”? The term “like” does not always signify mere resemblance; rather, here it indicates a concrete reality. Therefore, walk in Christ and rejoice, singing as one who is comforted; for He who has called you to follow Him has gone ahead.
“Then was our mouth filled with laughter, and our tongue with singing” (Psalm 124:2). How is our mouth, which is part of our physical form, filled with joy? It cannot be filled without the intake of food or drink. Sometimes our mouths overflow; indeed, we acknowledge that when we are full, we cannot voice our thoughts. Yet, there exists a deeper mouth — that is, within our hearts — from which all that we speak flows, impure when it speaks evil, purifying when it proclaims good. You heard these very words when the Gospel was proclaimed. The Jews criticized the Lord because His disciples dined with unwashed hands. They chastised those who appeared righteous outwardly but were tainted internally, condemning those whose virtue was mere pretense. The Lord seeks our inner purity, and when it is genuine, our outward purity must reflect it as well. “Cleanse first that which is within the cup and platter, that the outside of them may be clean also” (Matthew 23:26).
Returning to the Gospel passage we have just examined, linked to the line before us: “Our mouth was filled with laughter, and our tongue with singing.” We ponder what mouth and what tongue refer to. Beloved brethren, when the Lord was mocked for allowing His disciples to eat without washing their hands, He responded appropriately, addressing the assembled crowd, saying: “Hear and understand: not that which goes into the mouth defiles a man, but that which comes out of the mouth defiles a man” (Matthew 15:10-11). What does this imply? When He references what enters the mouth, He speaks solely of the physical mouth. Food that enters does not render a person unclean; for all things are pure to the pure, and every creature of God is good and to be received with thanksgiving (1 Timothy 4:4).
“Keep your heart’s mouth free from evil, and you shall be blameless: your body's tongue, hands, feet, eyes, and ears will all be blameless, as every part serves righteousness under the authority of a righteous heart. Then it shall be said among the nations, 'The Lord has done great things for them.' Yes, the Lord has already accomplished great things for us; therefore we rejoice” (Psalm 124:3). Consider, my brethren, if Zion is not presently declaring this among the nations; think whether people are not flocking to the Church. Across the world, our redemption is embraced, with the response being Amen. The inhabitants of Jerusalem, those captives destined for restoration, the pilgrims yearning for their homeland, speak among the nations, declaring, “The Lord has done great things for us, whereof we rejoice.” Have they achieved anything for themselves? No, for they have wronged themselves by selling their lives to sin. Yet the Redeemer came and bestowed goodness upon them.
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