Homilies on the Epistle to the Hebrews

^3. “For you know” (he says) “how that afterward, when he would have inherited the blessing, he was rejected. For he found no place of repentance, though he sought it carefully with tears.” What now is this? Does he indeed exclude repentance? By no means. 'But how, you say, was it that “he found no place of repentance”?' For if he condemned himself, if he made a great wailing, why did he “find no place of repentance”? Because it was not really a case of repentance. For as the grief of Cain was not of repentance, and the murder proved it; so also in this case, his words were not those of repentance, and the murder afterwards proved it. For even he also in intention slew Jacob. For “The days of mourning for my father,” he said, “are at hand; then will I slay my brother Jacob.” “Tears” had not power to give him “repentance.” And [the Apostle] did not say “by repentance” simply, but even “with tears, he found no place of repentance.” Why now? Because he did not repent as he ought, for this is repentance; he repented not as it behooved him.

For how is it that he [the Apostle] said this? How did he exhort them again after they had become “sluggish”? How, when they had become “lame”? How, when they were “paralyzed”? How, when they were “relaxed”? For this is the beginning of a fall. He seems to me to hint at some fornicators among them, but not to wish at that time to correct them: but feigns ignorance that they might correct themselves. For it is right at first indeed to pretend ignorance: but afterwards, when they continue [in sin], then to add reproof also, that so they may not become shameless. Which Moses also did in the case of Zimri and the daughter of Cosbi.

“For he found” (he says) “no place of repentance,” he found not repentance; or that he sinned beyond repentance. There are then sins beyond repentance. His meaning is, Let us not fall by an incurable fall. So long as it is a matter of lameness, it is easy to become upright: but if we turn out of the way, what will be left? For it is to those who have not yet fallen that he thus discourses, striking them with terror, and says that it is not possible for him who is fallen to obtain consolation; but to those who have fallen, that they may not fall into despair, he says the contrary, speaking thus, “My little children, of whom I travail in birth again, until Christ he formed in you.” And again, “Whosoever of you are justified by the Law, are fallen from Grace.” Lo! He testifies that they had fallen away. For he that stands, hearing that it is not possible to obtain pardon after having fallen, will be more zealous, and more cautious about his standing: if however thou use the same violence towards one also who is fallen, he will never rise again. For by what hope will he show forth the change?

But he not only wept (you say), but also “sought earnestly.” He does not then exclude repentance; but makes them careful not to fall.

4. As many then as do not believe in Hell, let them call these things to mind: as many as think to sin without being punished, let them take account of these things. Why did Esau not obtain pardon? Because he repented not as he ought. Would you see perfect repentance? Hear of the repentance of Peter after his denial. For the Evangelist in relating to us the things concerning him, says, “And he went out and wept bitterly.” Therefore even such a sin was forgiven him, because he repented as he ought. Although the Victim had not yet been offered, nor had The Sacrifice as yet been made, nor was sin as yet-taken away, it still had the rule and sovereignty.

And that you may learn, that this denial [arose] not so much from sloth, as from His being forsaken of God, who was teaching him to know the measures of man and not to contradict the sayings of the Master, nor to be more high-minded than the rest, but to know that nothing can be done without God, and that “Except the Lord build the house, they labor in vain who build it”: therefore also Christ said to him alone, “Satan desired to sift you as wheat,” and I allowed it not, “that your faith may not fail.” For since it was likely that he would be high-minded, being conscious to himself that he loved Christ more than they all, therefore “he wept bitterly”; and he did other things after his weeping, of the same character. For what did he do? After this he exposed himself to dangers innumerable, and by many means showed his manliness and courage.

Judas also repented, but in an evil way: for he hanged himself. Esau too repented; as I said; or rather, he did not even repent; for his tears were not [tears] of repentance, but rather of pride and wrath. And what followed proved this. The blessed David repented, thus saying, “Every night will I wash my bed: I will water my couch with my tears.” And the sin which had been committed long ago, after so many years, after so many generations he bewailed, as if it had recently occurred.

5. For he who repents ought not to be angry, nor to be fierce, but to be contrite, as one condemned, as not having boldness, as one on whom sentence has been passed, as one who ought to be saved by mercy alone, as one who has shown himself ungrateful toward his Benefactor, as unthankful, as reprobate, as worthy of punishments innumerable. If he considers these things, he will not be angry, he will not be indignant, but will mourn, will weep, will groan, and lament night and day.

He that is penitent ought never to forget his sin, but on the one hand, to beseech God not to remember it; while on the other, he himself never forgets it. If we remember it, God will forget it. Let us exact punishment from ourselves; let us accuse ourselves; thus shall we propitiate the Judge. For sin confessed becomes less, but not confessed worse. For if sin add to itself shamelessness and ingratitude, how will he who does not know that he sinned before be at all able to guard himself from falling again into the same [evils]?

Let us then not deny [our sins], I beseech you, nor be shameless, that we may not unwillingly pay the penalty. Cain heard God say, “Where is Abel your brother? And he said, I know not; am I my brother's keeper?” Do you see how this made his sin more grievous? But his father did not act thus. What then? When he heard, “Adam, where are you?”, he said, “I heard Your voice, and I was afraid, because I am naked, and I hid myself.” It is a great good to acknowledge our sins, and to bear them in mind continually. Nothing so effectually cures a fault, as a continual remembrance of it. Nothing makes a man so slow to wickedness.

6. I know that conscience starts back, and endures not to be scourged by the remembrance of evil deeds; but hold tight your soul and place a muzzle on it. For like an ill-broken horse, so it bears impatiently [what is put upon it], and is unwilling to persuade itself that it has sinned: but all this is the work of Satan. But let us persuade it that it has sinned; let us persuade it that it has sinned, that it may also repent, in order that having repented it may escape torment. How do you think to obtain pardon for your sins, tell me, when you have not yet confessed them? Assuredly he is worthy of compassion and kindness who has sinned. But thou who hast not yet persuaded yourself [that you have sinned], how do you think to be pitied, when you are thus without shame for some things?

Let us persuade ourselves that we have sinned. Let us say it not with the tongue only, but also with the mind. Let us not call ourselves sinners, but also count over our sins, going over them each specifically. I do not say to you, Make a parade of yourself, nor accuse yourself before others: but be persuaded by the prophet when he says, “Reveal your way unto the Lord.” Confess these things before God. Confess before the Judge your sins with prayer; if not with tongue, yet in memory, and be worthy of mercy.