[6.] These things then having in mind, let us too never despise any one; nor ever, though we fall into sin, despair; on the other hand, again, let us not be easy-minded afterwards, but, when we transgress, afflict our minds and not merely give vent to words. For I know many who say indeed that they bewail their sins, but do nothing of account. They fast and wear rough garments; but after money are more eager than hucksters, are more the prey of anger than wild beasts, and take more pleasure in detraction than others do in commendations. These things are not repentance, these things are the semblance and shadow only of repentance, not repentance itself. Wherefore in the case of these persons too it is well to say, Take heed "lest Satan should get an advantage of us, for we are not ignorant of his devices;" for some he destroys through sins, others through repentance; but these in yet another way, by suffering them to gain no fruit from repentance. For when he found not how he might destroy them by direct [attack,] he came another road, heightening their toils, whilst robbing them of the fruits, and persuading them, as if they had successfully accomplished all they had to do, therefore to be neglectful of what remains.
That we may not then fruitlessly afflict ourselves, let us address a few words to women of this character; for to women this disorder especially belongs. Praiseworthy indeed is even that which now ye do, your fasting and lying on the ground and ashes; but except the rest be added, these are of no avail. God hath showed how He remitteth sins. Why then forsaking that path, do ye carve another for yourselves. In old time the Ninevites sinned, and they did the things which ye too now are doing. Let us see however what it was that availed them. For as in the case of the sick, physicians apply many remedies; howbeit the man of understanding regardeth not that the sick person has tried this and that, but what was of service to him; such must be also our inquiry here. What then was it that availed those barbarians? They applied fasting unto the wounds, yea applied extreme fasting, lying on the ground too, putting on of sackcloth, and ashes, and lamentations; they applied also a change of life. Let us then see which of these things made them whole. And whence, saith one, shall we know? If we come to the Physician, if we ask Him: for He will not hide it from us, but will even eagerly disclose it. Rather that none may be ignorant, nor need to ask, He hath even set down in writing the medicine that restored them. What then is this? "God," saith He, "saw that they turned every one from his evil way, and He repented of the evil that He had said He would do unto them." (Jonah iii. 10.) He said not, He saw [their] fasting and sackcloth and ashes. And I say not this to overturn fasting, (God forbid!) but to exhort you that with fasting ye do that which is better than fasting, the abstaining from all evil. David also sinned. (2 Sam. xii. 17. &c.) Let us see then how he too repented. Three days he sat on ashes. But this he did not for the sin's sake, but for the child's, being as yet stupefied with that affliction. But the sin by other means did he wipe away, by humbleness, contrition of heart, compunction of soul, by falling into the like no more, by remembering it always, by bearing thankfully every thing that befalls him, by sparing those that grieve him, by forbearing to requite those who conspire against him; yea, even preventing those who desire to do this. For instance, when Shimei was bespattering him with reproaches without number (2 Sam. xvi. 5, 9.) and the captain who was with him was greatly indignant, he said, "Let him curse me, for the Lord hath bidden him:" for he had a contrite and humbled heart, and it was this especially which wiped away his sins. For this is confession, this is repentance. But if whilst we fast we are proud, we have been not only nothing profited but even injured.
[7.] Humble then thine heart, thou too, that thou mayest draw God unto thee. "For the Lord is nigh unto them that are of a contrite heart." (Ps. xxxiii. 19.) Seest thou not in the gorgeous houses those who are in disgrace; how they answer not again when even the lower servants insult them, but put up with it because of the disgrace with which their fault hath surrounded them? So do thou too: and if any one revile thee, wax not fierce, but groan, not for the insult, but for that sin which cast thee into disgrace. Groan when thou hast sinned, not because thou art to be punished, (for this is nothing,) but because thou hast offended thy Master, one so gentle, one so kind, one that so loveth thee and longeth for thy salvation as to have given even His Son for thee. For this groan, and do this continually: for this is confession. Be not to-day cheerful, to-morrow of a sad countenance, then again cheerful; but continue ever in mourning and self contrition. For, "Blessed," saith he, "are they that mourn," that is, that do this perpetually. Continue then to do this perpetually, and to take heed to thyself, and to afflict thine heart; as one who had lost a beloved son might mourn. "Rend," saith he, "your hearts, and not your garments." (Joel ii. 13.) That which is rent will not lift itself on high; that which hath been broken cannot rise up again. Hence one saith, "Rend," and another, "a broken and a contrite heart God will not despise." (Ps. li. 17.) Yea, though thou be wise, or wealthy, or a ruler, rend thine heart. Suffer it not to have high thoughts nor to be inflated. For that which is rent is not inflated, and even if there be something to make it rise, from being rent it cannot retain the inflation. So also do thou be humble-minded. Consider that the publican was justified by one word, although that was not humiliation, but a true confession. Now if this hath power so great, how much more humiliation. Remit offences to those who have transgressed against thee, for this too remitteth sins. And concerning the former He saith, "I saw that he went sorrowful, and I healed his ways;" (Is. lvii. 17, 18. LXX.) and in Ahab's case, this appeased the wrath of God: (1 Kings xxi. 29.) concerning the latter, "Remit, and it shall be remitted unto you." There is also again another way which bringeth us this medicine; condemning what we have done amiss; for, "Declare thou first thy transgressions, that thou mayest be justified." (Is. xliii. 26. LXX.) And for one in afflictions to give thanks looseth his sins; and almsgiving, which is greater than all.
Reckon up therefore the medicines which heal thy wounds, and apply all unremittingly [546] , humbleness, confession, forgetting wrongs, giving thanks in afflictions, showing mercy both in alms and actions, persevering in prayer. So did the widow propitiate the cruel and unyielding judge. And if she the unjust, much more thou the gentle. There is yet another way along with these, defending the oppressed; "for," He saith, "judge the fatherless, and plead for the widow; and come, and let us reason together, and though your sins be as scarlet, I will make them white as snow." (Is. i. 17, 18.) What excuse then can we deserve if with so many ways leading us up to heaven, and so many medicines to heal our wounds, even after the Laver we continue where we were. Let us then not only continue so, but let those indeed who have never yet fallen abide in their proper loveliness; yea, rather let them cultivate it more and more, (for these good works, where they find not sins, make the beauty greater:) and let us who in many things have done amiss, in order to the correction of our sins use the means mentioned: that we may stand at the tribunal of Christ with much boldness, whereunto may all we attain through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father, together with the Holy Spirit, be glory, and power, and honor, now and ever, world without end. Amen.
[526] Rec. text, "uncleanness, and fornication, and lasciviousness."
[527] epistuphei.
[528] upestalmenos.
[529] Rec. text, determined this. Chrysostom omits touto.
[530] to akolouthon.
[531] mega ti oikonomon.
[532] Rec. text murious.
[533] gnesios.
[534] prookonomesen.
[535] charisasthai.
[536] Or think it fitting.
[537] aponoian, which is however seldom used in this sense by St. Chrysostom.
[538] prokatalabein.
[539] rhuthmizein.
[540] Rec. text omits umin.
[541] The incestuous person.
[542] [Modern critics understand this phrase otherwise. They take it as meaning either that the Apostle acted as Christ's representative and by his authority (Luther, Wetstein, et al.), or that he took the course which he did in the presence of Christ, i.e., as though Christ were looking on. Either sense is good and suits the connection, but the latter has commended itself to most expositors, (Calvin, Meyer, Hodge, Beet, et al.), since nothing could be better adapted to secure both fidelity and tenderness in administering the discipline of God's house than the feeling or rather the conviction that the eyes of Christ were fixed upon the judges. Calvin thinks such a sentiment fitted "to incline us to mercy," but it is not easy to see why it is not as well suited to make one firm in adherence to principle. C.]
[543] The incestuous person.
[544] So two mss. ap. Field.
[545] pleonexia.
[546] sunechos.