In the name of the Father, and of the Son, and of the Holy Spirit. Amen. In this psalm, the sacred prophet illustrates the flourishing state of those who place their faith in God. This can be examined in two contexts: first, in connection with temporal and familial existence; and second, in relation to the spiritual realm. Regarding the first aspect, it highlights: (1) the peace of the righteous and (2) the blessings upon their families. The prophet begins by asserting that earthly prosperity is wholly dependent on God; without His divine favor, such prosperity cannot be attained or sustained. The laborer toils in vain if the Lord is not the one building the home; equally, the watchman guards in vain unless the Lord protects the city. He addresses those who, lacking in godliness, depend solely on their own strength, engaging in endless and vain efforts without measure for their desires. Their toil is fruitless. The scripture warns, “It is in vain for you to rise up early and go late to rest, eating the bread of anxious toil” (Ps. 127:2, ESV). Here, the condition of individuals consumed by self-interest and ambition is depicted: they find no rest, waking at dawn, laboring continuously, and as soon as they pause to rest, they start again, driven by their selfish ambitions to respond to every demand placed upon them. Burdened by countless worries, they struggle to find joy in their daily bread, either depriving themselves of wholesome nourishment due to excessive greed or allowing even good food to become bitter due to their troubled minds. The wise author of Ecclesiastes succinctly captures their plight: “I have seen a man who toils with wisdom, knowledge, and skill; yet he must leave everything to be enjoyed by someone who did not toil for it” (Ecclesiastes 2:21). The prophet's teaching echoes this: their labor is indeed vain; they will not enjoy the fruits of their toil, as God does not grant them the power to partake in it, for their soul remains estranged from true contentment (Ecclesiastes 6:2).
What sorrow fills the life of such laborers? Their days are marked by darkness, grief, and turmoil, as stated in Ecclesiastes, “All his days he eats in darkness and much vexation, and sickness and anger” (Ecclesiastes 5:17). This outcome is understandable, as they possess great wealth coupled with insatiable desires. Along with vast riches come significant losses; occasionally, they are disappointed by receiving less than anticipated or confronted with debtors seeking forgiveness or extension. Had they aligned their desires with divine will, their spirit would remain untroubled by reports of loss and they would grant forgiveness with joy to the unworthy debtor for the glory of Jesus Christ. Absent submission to the principles of the Gospel, they respond to such trials with bitterness, resentment towards the indebted, anger towards the bearers of unwelcome news, and self-reproach, sometimes sinking into profound despair. Thus, the wise one's words hold true: "all his days are in darkness, in grief, and in anger" (Ecclesiastes 5:17).
Yet, this is not the fate of the faithful; they do not exhaust themselves in relentless toil for mere earthly gain. Instead, they labor diligently, placing their trust in the Lord, resulting in blessed endeavors. Unnecessary worries do not rob them of sleep. They confidently surrender their futures to the Lord, and after their daily work, they rest peacefully. “I laid me down and slept; I awoke; for the LORD sustained me” (Ps. 3:5). David illustrates that while the wicked remain restless early in the morning, the righteous enjoy God’s peace, as they are granted restful sleep. Those loved by the Lord are those who reciprocate that love, and their tranquility in sleep is unsurprising, given they know that “all things work together for good to those who love God” (Romans 8:28). When the soul is devoid of peace, it hinders rest; thus, the prophet simultaneously refers to both peaceful sleep and profound spiritual contentment.
The wise author characterizes the state of the righteous in this manner: “I have seen the good that is appropriate, that one should eat and drink and find enjoyment in all his toil under the sun” (Ecclesiastes 5:18). This understanding reveals true happiness—not defined by indulgence, excess, or gluttony but as a state free from want. The focus lies in one’s labor, built on trust in God, living simply and gratefully with the provisions gained through honest effort. Such is the essence of true joy, as expressed by the wise one. Amen.
In the name of the Father, and of the Son, and of the Holy Spirit. Amen. In our prior discussion, we clarified the significance of the psalm concerning human temporal and familial existence, and now we will explore its spiritual implications. The Holy Fathers provide a solid foundation for this understanding. They relate the phrase, “It is vain for you to labor if the Lord does not build the house,” to the divine architecture of human salvation. In the era of paganism, some subjected their bodies to various forms of self-denial, enduring toil and suffering, and nearly mortifying themselves, as spoken of in the annals of wisdom. It remains unclear whether their intent was to earn favor from the divine for salvation or to seek human recognition. In the latter instance, they sacrificed not to God but rather to their own self-importance. Similarly, within the Jewish tradition, there were those who, in a sense, sought to purchase their heavenly reward through fasting and ritual observance. Yet they failed to achieve their aims, evident in their bold complaint to God: “Why have we fasted, and you see it not? Why have we humbled ourselves, and you take no knowledge of it?” (Isaiah 58:3). Eventually, the apostle found similar attitudes within the Christian community itself. He admonished the Colossians regarding certain individuals who imposed restrictive dietary rules on themselves, rebuking them for presenting these practices as wisdom while neglecting genuine humility and body care, remarking that “these have indeed an appearance of wisdom in promoting self-made religion and asceticism” (Colossians 2:23). Such approaches do not embody true, salvific Christian understanding and humility. Despite their harsh treatment of their bodies, these individuals did not attain the self-denial which stands in contrast to earthly wisdom. The apostle defines authentic mortification as “crucifying the flesh with its passions and desires” (Galatians 5:24)—not the bodily denial of Colossian ascetics that leads to mere sensual satisfaction.
What accounts for this paradox? How do they engage in harsh treatment of their bodies while gratifying the flesh? By depriving themselves through toil, fasting, sleeplessness, and hardship, they mistakenly believed they offered substantial sacrifice to the Lord, that they had fulfilled the requirements for salvation and consequently earned their place in the Kingdom of Heaven. Thus, when their bodies grew fatigued, their spirits were filled instead with self-serving thoughts. The strain of the body did not bring them nearer to salvation; rather, spiritual pride distanced them infinitely from it. The prophet's words apply to them: “It is in vain for you to rise up early and go late to rest, eating the bread of anxious toil” (Ps. 127:2)—they forfeit sleep not for vigilance in glorifying God but to satisfy their egos. They barely settle for rest before resuming their pursuits, laboring in futility. They aim to earn everlasting happiness through such endeavors. The apostolic admonition speaks to them as well: “Israel, pursuing a law of righteousness, did not succeed in reaching that law… by seeking to establish their own” (Romans 9:31; Romans 10:3). Such trivial feats cannot secure salvation for humanity; it required the selfless act of the only begotten Son of God, the Infinite One. A profound humility beyond human grasp—or even the angels’—was necessary to establish this salvation. The cross, marked by the anguished cries of the source of life, became the path.
Vowing to rigorous fasting, they become anxious even in minimal meals, fettered by the fear of overstepping their self-imposed rules. Perhaps similar attitudes exist among those who have diverged from the unity of the Church. Even within the Church’s depths, some may yield to misplaced sensibilities, sparing their bodies while failing to recognize that ultimately leads towards complacency. Nonetheless, is it permissible to strive? Is fasting and vigilant prayer unfruitful? Nay, the foundation of the Church rests firmly established: those with experience recognize the necessity and benefits of prayer and fasting in securing salvation. And what shall we say of holy ascetics who lived predominantly on prayer and devotion, ignoring sleep and sustenance? We must note that the psalm also pertains to individuals living within families and society; ascetics were called to vigilance in prayer and fasting, guiding their efforts and fortifying their resolve. The apostle declares, “I discipline my body and keep it under control” (1 Corinthians 9:27). When believers perceive their bodies resisting the spirit and hindering spiritual pursuits, or when the devil instigates unholy thoughts—they must engage in fasting and fervent prayer.
I do not imply that no struggle is necessary; I simply caution against prideful excess in asceticism. The apostle cautions against a type of fasting merely as physical abstinence without nurturing the soul in spiritual virtue. Such fasting, devoid of the pursuit of humility, risks succumbing to fleshly indulgence or spiritual pride. Immoderate fasting may yield perilous outcomes: either the body succumbs to the burden, expiring before the heart finds purification, or the unfortunate ascetic, utterly exhausted, succumbs to laziness and a life of excess; then, with him, the words of the Gospel resonate: “to everyone who has, more will be given, and he will have an abundance; but from the one who has not, even what he thinks he has will be taken away” (Matthew 25:29).
Vigorous labor in the realm of salvation is imperative, yet we must not place undue hope in our endeavors, thinking we have done enough solely through fasting, restraint, and prayer. God is the one who effectively works and fulfills His will. Our role is to labor diligently and humbly. Without the Lord's building, efforts will prove futile; the construction of our salvation diverges significantly from erecting earthly buildings. Humanity lacks the power to establish or nourish this inner dwelling. The foundation rests solely in Christ, who descended into the abysmal depths of humility to lay the groundwork for humanity’s salvation. Likewise, we can only form the cornerstone of our salvation through profound humility, eradicating all arrogance within ourselves. The warmth that imbues the inner sanctum of the soul is love—not a product of human effort, but a gift from the Holy Spirit. Hence, it too must be acquired through humility, for “God opposes the proud, but gives grace to the humble” (James 4:6). Ultimately, the blueprint for constructing a spiritual home deviates radically from those used for earthly structures.
Earthly designs may involve countless entrances and windows, allowing us to perceive and hear various things we might prefer to shun. There existed an ancient dwelling, divinely instructed, that boasted only a single door and a solitary window facing upwards toward heaven. Without doubt, I refer to the ark. For what purpose did the Lord command just that aperture for illumination? Was it merely to prevent flooding? Indeed, that holds true. Yet is not the spiritual traveler, amid the tidal waves of worldly desires, cares, and sinful impressions, akin to the ark amidst the flood? Moreover, this calls for our souls to perpetually soar heavenward. The Holy Prophet affirms, “Our eyes look to the Lord” (Psalm 123:2).
THEOSIS