Homily 57. #

On the Friday of the Sixth Week of Lent: A teaching by John Chrysostom on Repentance, and on How Sins Are Forgiven.

Therefore, considering this, let us never despise anyone, and never, when we sin, fall into despair, nor let us become sluggish in returning once again. Rather, when we sin, let us offer contrite thoughts—not mere words alone. For I know many who say they weep over their sins, yet they do nothing great: they merely fast and wear coarse garments. Meanwhile, they long for tavern gatherings, are seized with a rage fiercer than wild beasts, and delight more in slander than in the praises of their friends. This is not repentance, but only its image and shadow—not true repentance.

Thus it is good to say even about such people, “Take heed, lest we be deceived by Satan and fail to discern his schemes.” Some he destroys through sin, others he destroys even through their repentance, and still others in a different way—when they do all that pertains to repentance but reap no fruit therefrom. For since he could not destroy the righteous through direct attack, he turned to another way. He burdens them with labors but steals their fruit; he stirs them to zeal as though they had corrected everything, but causes them to neglect what remains. So let us not weep in vain.

Let us speak a little about such women—for this is most often their weakness. Fasting, lying on the ground, and sprinkling with ashes—these are all good; but if other things are not present, these are of no profit. God has shown us how He forgives sins. Why then do you abandon that path and seek another?

The Ninevites once sinned and did what you are doing now. But let us see what profited them. Just as physicians prescribe many remedies to the sick, the wise man does not look merely at what was done, but at what helped. So too here, let us consider: what profited those barbarians? They added fasting to their wounds, they added lying in the dust to their strict fast, they wore sackcloth and poured ashes upon themselves and wept bitterly. But most importantly, they changed their way of life.

Let us ask, then: what healed them? And how do we know? you ask. If we come to the Physician and ask Him, He will not conceal it from us, but will speak plainly. Yet even without asking, no one should be ignorant—for He has written down what restored them to health. What was it?

“God saw,” it says, “that every one turned from his evil way, and He repented of the evil that He said He would do unto them” (Jonah 3:10). He did not say, “God saw their fasting, and their sackcloth, and their ashes.” And by this I do not mean to denounce fasting—may it not be!—but to teach what is better in fasting: to forsake every kind of evil.

David also sinned. Let us then see how he repented. He sat in ashes for three days. But even then, he was not mourning over the sin, but grieving over his son, still held fast by passion.

Sin is washed away in another way—through humility, the contrition of heart, the compunction of soul; through no longer falling into the same things again, through remembering the sin continually, through enduring all afflictions with thankfulness, through sparing those who grieve us, through not seeking vengeance against those who slander us, and even restraining those who wish to do such things.

When Shimei cursed David with countless insults, David’s general, who was present, became indignant, but David said, “Let him alone, and let him curse me, for the Lord hath bidden him” (2 Samuel 16:11). He had a broken and humble heart, and this more than anything else washed away his sins. This is confession. This is repentance.

But if we fast and become proud, we have not only gained nothing—we have even harmed ourselves. So humble your heart also, in order to draw God near, for “The Lord is nigh unto them that are of a broken heart” (Psalm 33:19). Do you not see in noble households how even those who are insulted by lesser servants do not retaliate with harsh words, but endure dishonor for the sake of their fine clothing, lest they disgrace themselves? Do the same: if someone reproaches you, do not become enraged, but stand firm—not because you are hurt, but because of the sin that cast you into dishonor.

Stand firm when you sin—not as though to suffer torment (for that is nothing)—but because you have wounded your Master, so gentle, so loving toward you, who desires your salvation so greatly that He did not spare His own Son for your sake. For this reason stand firm, and do this without ceasing. This is true confession—not to be joyful today and sorrowful tomorrow, and then joyful again—but to remain continually in mourning and contrition.

“Blessed are they that mourn” (Matthew 5:4)—that is, those who do this constantly. Remain in this, always examining yourself, always breaking your heart, just as someone would weep over the loss of a beloved son. “Rend your hearts, and not your garments” (Joel 2:13). What is torn cannot be taken up again; what is broken cannot be raised. Therefore one says, “Rend them”; and another says, “A broken and a contrite heart, O God, thou wilt not despise” (Psalm 50:17).

Even if you are wise, even if you are rich, even if you are strong—rend your heart. Do not let it dwell on its own greatness; do not allow it to grow proud or puffed up. For what is torn cannot puff itself up. And if anything should try to fill it, it cannot hold the air, because it is torn. So do you also be humble-minded.

Consider the publican who was justified by a single word. Even though it was not yet perfect humility, it was true confession. And if confession alone has such power, how much more does humility? Forgive those who have sinned against you, for this too removes sins.

Concerning the first, it is said: “I have seen his ways and will heal him” (Isaiah 57:18). And with Ahab also, this removed the wrath of God (1 Kings 21:29). Concerning the second, it is written: “Forgive, and ye shall be forgiven” (Luke 6:37).

There is yet another path that brings healing: confessing the sins of others, or rather—by confessing your own sins first, you shall be justified. Also, giving thanks while suffering evil dissolves sins. “Above all things,” it is said, “have fervent charity” (1 Peter 4:8).

Count also the other remedies that heal your wounds, and apply them constantly. First: humility. Second: confession. Third: not bearing grudges. Fourth: giving thanks in suffering. Fifth: showing mercy through your possessions and wealth. Sixth: praying with patience.

Thus also the widow moved the heart of a harsh, unmerciful, and shameless judge. And if she, by her persistence, won over the unjust, how much more shalt thou win over the Gentle One? (Luke 18:1–8)

Seventh: there is yet another path joined with these—the defense of those who are wronged. “Judge,” He saith, “the fatherless, and plead for the widow: come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow” (Isaiah 1:17–18).

What answer shall we be worthy of, if, having so many paths that lift us toward heaven, so many remedies that heal our wounds, we yet remain in the same mire? Let us not remain as we were.

But let those who have not yet fallen remain steadfast in their virtue—and even more, let them strive with greater diligence to increase it. For even if they find no sin within themselves, by such diligence they shall shine even more brightly.

As for us, who have sinned greatly, let us take up the things spoken above for the correction of our sins, so that we may stand with boldness before the judgment seat of Christ, along with the many.

May we all be granted to partake of that judgment with confidence, by the grace and lovingkindness of our Lord Jesus Christ, to whom be glory, honor, and worship, with His Unoriginate Father, and with the All-Holy, Good, and Life-giving Spirit, now and ever, and unto the ages of ages. Amen.