As those individuals journeyed, they walked and mourned, scattering their seeds along the way. What was the cause of their lamentation? They found themselves among the afflicted and were afflicted themselves. My dear friends, it is preferable that none suffer, rather than that you engage in acts of compassion. He who wishes for the misery of others to justify his kindness practices a merciless form of compassion, similar to a physician who hopes for a multitude of the ill to validate his medical craft; this would represent a cruel practice of healing. It is far more desirable for all to enjoy health than for the healer’s skills to be honed. Likewise, it is better that all may dwell joyfully in our heavenly homeland rather than for there to be someone in need of charity.
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However, as long as there are those who require assistance, let us not lose heart; let us continue to plant seeds even amid these trials. Though we may sow with tears, we shall harvest with gladness. At the resurrection of the dead, everyone will gather their sheaves—the fruits of their labors, the crowns of joy and gladness. Thus, there shall be a triumph in rejoicing as we confront this very death over which we grieve. Then the dead will declare, "Where is your victory, O death? Where is your sting?" (1 Cor. 15:55). But why do they rejoice already? Because they bear their sheaves. Why do they cast their seeds? Because they who weep in sowing will reap in joy. With this Psalm, our primary intent is to inspire you towards acts of charity, as from this point we must ascend, and you see that the song of the ascent is sung by those who rise. Keep this in mind; do not be content to descend. Consider the path of elevation. For it is written that a man went down from Jerusalem to Jericho and fell into the hands of robbers. Had he not descended, he would not have been ensnared. Adam too descended and fell into the hands of those robbers, and Adam represents us all. A priest passed by and avoided him, similarly, a Levite chose to disregard him because the law lacked the power to heal. Yet a certain Samaritan came along—this represents our Lord Jesus Christ. Remember, they said to Him, "Did we not rightly say that you are a Samaritan, and that you have a demon?" Instead of denying being a Samaritan, He affirmed, "I have no demon" (John 8:48-49). Notice that the term 'Samaritan' translates to 'watchman.' If He had refuted being a Samaritan, He would be denying the role of a watchman. And who guards better than He? Thus, the analogy is drawn from this understanding. The Samaritan, as you know, did not overlook the injured man. He cared for him, lifting him onto a beast of burden, which symbolizes His taking on flesh; He took him to the inn, representing the Church; He entrusted him to the innkeeper, symbolizing the Apostle; and He provided two denarii for his care—love for God and love for neighbor, for these two commandments encompass the entirety of the law and the prophets (Matthew 22:40). Additionally, He told the innkeeper, “If more is needed, I will reimburse you upon my return” (Luke 10:35). The Apostle required additional resources because, although the Apostles were permitted, as Christ’s soldiers, to receive tribute from those redeemed by Him, he toiled with his own hands, distributing his earnings to the liberated (1 Cor. 4:12; 1 Thess. 2:9; 2 Thess. 3:8-9). All of this has occurred; and since we have descended and been wounded, let us now rise, sing, and strive towards the goal.
How did a person fall into bondage? Let us contemplate the words of the Apostle Paul, who states: "For we know that the law is spiritual, but I am carnal, sold under sin" (Romans 7:14). See how we have become captives; we have sold ourselves into sin. But who is responsible for this? It is we, who have yielded to temptation. Although we could sell ourselves, we could not redeem ourselves. We consented to sin, yet we are redeemed through faith in righteousness. Innocent blood was poured out for our deliverance. What blood was shed in pursuit of the just? It was, indeed, the blood of the righteous—those prophets, holy men, our ancestors, and martyrs. Their blood, though innocent, came from the line of sin. One blood was shed by the unjust, born of the righteous: through His sacrifice, He lost those whom He held captive. Those for whom innocent blood was offered have been redeemed and, returning from their bondage, they now sing this psalm.
"When the Lord restored the fortunes of Zion, we were like those who dreamed" (Psalm 126:1). This indicates our joy. When was this joy manifested? When the Lord liberated Zion. What does Zion represent? It symbolizes Jerusalem, and by extension, the eternal Zion. In what way is Zion eternal, and in what way is it held captive? It is in bondage to the eternal angels, with its people longing for freedom. Not all its inhabitants are captive; rather, it is those away from it who remain prisoners. A citizen of Jerusalem, sold into sin, becomes a wanderer. From these citizens, humanity emerged, and the captivity of Zion extends across the earth. How does this captivity mirror that Jerusalem? The earthly Zion, granted to the Jews as a foreshadowing, was in bondage in Babylonia; after seventy years, the people returned to their homeland. Just as in time past, we also will return to our true home, as the captives did from Babylon, which signifies this world and its associated confusion. All of human existence can be seen as a perplexity that does not belong to God. In this bewildering land of Babylon, Zion remains captive. However, the Lord has turned away the captivity of Zion, and we have become like those who are comforted. We rejoice because we have received consolation. Comfort is directed only toward those who are afflicted, to those who endure sorrow and lamentation. Yet how can we claim to be comforted unless we continue to mourn? In our sorrowful state, we are uplifted by hope: when the present is done, from our grief will emerge eternal joy, one that requires no consolation, for without anguish, we would be unscathed.
But why does the passage say "like those who are comforted" rather than "those who are comforted"? The term "like" does not always indicate similarity; here it denotes an actual case. Therefore, walk in Christ and rejoice as one who is comforted because He who calls you to follow Him has gone before you.
"Then our mouth was filled with laughter, and our tongue with joy" (Psalm 126:2). How is our physical mouth filled with joy? Its fullness requires nourishment, it cannot be filled except by food or drink. There are times our mouths are indeed full. Furthermore, we recognize that when our mouths are filled, speech is not possible. Yet, there is an internal mouth within us, located in the heart, from which all expressions flow. If they are evil, they defile us; if good, they purify us. You have heard of the criticism the Lord faced when His disciples ate with unwashed hands. They chastised those who appeared to be pure externally but were marred within. They despised those whose righteousness was merely for public approval. Yet, the Lord sought our inner purity, affirming that if we possess it, then our outward actions must also reflect that purity. "Cleanse the inside of the cup, and the outside will be clean" (Matthew 23:26).
Let us return to the Gospel that precedes our verse: "Our mouth was filled with rejoicing, and our tongue with gladness; let us ask what mouth and what tongue." Listen, beloved. The Lord faced mockery for His disciples' unwashed hands. He replied fittingly and told the people He had called to listen: "Hear and understand: It is not what goes into the mouth that defiles a person, but what comes out of the mouth" (Matthew 15:10-11). What does this mean? When He spoke of what enters the mouth, He referenced only our physical mouths. Food that enters does not defile; all things are clean to the pure. "For every creature of God is good, and nothing is to be rejected if it is received with thanksgiving" (1 Timothy 4:4).
Guard the mouth of your heart from evil, and you shall be blameless; the tongue of your body shall be pure; your hands shall be innocent; your feet shall be righteous; your eyes and ears shall be clean; all your members will serve under righteousness, for a just commander rules your heart. Then it shall be said among the nations: "The Lord has done great things for them."
Yes, "The Lord has done great things for us; therefore, we are glad" (Psalm 126:3). Reflect, dear brethren, on whether Zion is not currently proclaiming this among the nations. Contemplate if people are not rushing to the Church. The acceptance of our redemption echoes worldwide; "Amen" is their response. Thus, the citizens of Jerusalem, the captives longing for their homeland, express joy among the nations. What do they declare? "The Lord has done marvelous things for us, of which we are glad." Did they accomplish this on their own? No, they erred against themselves by yielding to sin. Yet the Redeemer came, delivering them from their plight.
"Restore our fortunes, Lord, like streams in the South" (Psalm 125:4). Reflect on the meaning behind this... Just like the streams flow in the South, so may our fortunes be restored. A passage of Scripture teaches us that if we commit ourselves to good actions, our sins will melt away like ice during warm weather (Sirach 3:17). Our sins have bound us; they have frozen us in place, much like cold water cannot flow. Yet the warm South wind brings forth melting; when it blows, the ice dissipates, and the streams overflow. In the winter, the streams become torrents that rush forth with great strength. Thus, we find ourselves bound and frozen in captivity; our sins have bound us. But with the south wind sent by the Holy Spirit, our sins are forgiven, and we are liberated from the chill of wickedness; similar to ice in the clear warmth, our sins will dissolve. Let us hasten toward our homeland like streams in the South.
The next words affirm that "He who sows with tears will reap with joy" (Psalm 126:5). In this life filled with tears, let us sow goodness. What do we sow? Kindness and mercy. As the Apostle encourages us: "Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up" (Galatians 6:9). What, therefore, does He say regarding acts of generosity? "He who sows sparingly will also reap sparingly" (2 Corinthians 9:6). Thus, he who plants abundantly shall reap abundantly; he who plants little will also reap little; he who plants nothing will have nothing to show. Why seek excessive possessions when you have the opportunity to sow generously? There is no greater field than Christ, who desired that we would invest in Him. Your soil is the Church; so plant as much as you can. Yet, lacking sufficient means? Do you possess the will? For what you have is insignificant if devoid of goodwill; do not despond if you lack resources as long as your intent is pure. What is your motivation for planting? Charity. What will you gain as a reward? Peace. Did the angels announce: peace on earth to the affluent? No, instead they proclaimed: "Peace on earth to those of good will" (Luke 2:14). Zacchaeus exemplified this strong will and deep compassion.
The widow who contributed her two coins to the treasury did not give little—neither did Zacchaeus. Though the widow's means were limited, her intent was equal. She offered her two small coins (Luke 21:1-4) with the same willingness as Zacchaeus who willingly sacrificed half of his estate. While the amounts differ, the heart behind them remains the same; she gave what she could, and he gave what he could. Even beggars, here to plead for alms, possess something to lend amid their troubles. God has not forsaken them; He has provided spaces for them to be tested through the act of giving. A man unable to walk can have his feet lent to the lame; the one with sight can offer his vision to the blind; the young and healthy can support the elderly or infirm. Though one may be in want, the other may be wealthy.
THEOSIS