THEOSISJohn Chrysostom
See how he has disclosed what was hidden, the very thought of the prophet. He honored the law by not directly calling it old. Yet he expressed this, because if that covenant had been new, he would not have called the one established after it new.
Thus he expresses something greater and particular when he says that it had grown old. For this reason it is abolished, destroyed, and no longer exists.
On the basis of the prophet’s words, he speaks about the old covenant with greater boldness. He profitably shows that ours now flourishes, while that one has become old.
After using the term “becoming obsolete,” he adds another word of his own, “growing old.” Then from all this he draws the following conclusion: “near to vanishing away.”
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Therefore the old covenant was not simply replaced by the new, but replaced as aged and useless.
For this reason the Apostle also said: “because of its weakness and uselessness.” Again, “the law made nothing perfect.” Again, “if the first covenant had been faultless, no place would have been sought for another.”
What does “faultless” mean? Useful and strong.
He says this not in order to present the old covenant as worthy of condemnation, but in order to show its insufficiency.
It is as if someone said, “This house is not without fault,” meaning that it has defects and is old. Or, “This garment is not without fault,” meaning that it soon tears.
So here too he does not call the old covenant evil, but only defective and imperfect.
So we also are new, or rather, we were new. But now we have grown old, and for this reason we are near to corruption and destruction.
Yet, if we wish, we can destroy this oldness. It is impossible to do this by the laver of baptism, but here it is possible through repentance.
Therefore, if there is anything old in us, let us destroy it. If there is any rust, any stain, or any impurity, let us wipe it away and be clean.
Then the King will desire our beauty.
Even those who have reached extreme ugliness can recover the beauty of which David speaks: “Hear, O daughter, and see, and incline your ear. Forget your people and your father’s house, and the King will desire your beauty” (Ps 45:10-11).
Forgetfulness does not produce beauty, or rather, beauty of soul. Of what forgetfulness, then, does he speak?
Of the forgetting of sins. He addresses the Church from the nations and exhorts her not to remember her parents, that is, those who sacrifice to idols.
She was formed precisely from such people.
He did not say, “Do not take part in this,” but something much greater: do not even bring it to mind.
He says the same elsewhere: “I will not remember their names with my lips” (Ps 16:4). And again: “That my mouth may not speak of the works of men” (Ps 17:4).
This is not yet a great virtue. Or rather, though it is great, it is not like the other.
What does he say there? He did not say, “Do not speak” of the works of the fathers, but even, “Do not remember.” Do not bring them to mind.
Do you see how far he wishes to drive evil away from us?
He who does not remember does not think. He who does not think does not speak. He who does not speak will not act.
Do you see how many roads to evil he blocks for us, and how far he removes us from the greatest of evils?
Let us also give heed to him and forget our evil deeds, though not the sins we have committed.
“Remember them first,” says the Lord, “and I will not remember them.”
Thus we must not only remember theft, but also restore what was stolen.
This is what it means to bring evil into forgetfulness: to destroy the very thought of theft, never to admit it to ourselves, and to correct what has already been done.
How can we attain the forgetting of evil? By remembering God’s benefits.
If we continually remember God, we will no longer be able to remember evil. “When I remember You upon my bed,” says the Psalmist, “I meditate on You in the night watches” (Ps 63:6).
Although we must remember God always, we must do so especially when the mind is at rest.
Then, through this remembrance, the mind can judge itself and can retain what it remembers.
During the day, even if we remember, other cares and anxieties enter in and erase that remembrance. But at night one can remember continually.
Then the soul is in peace and stillness. Then it is in harbor and safety.
“What you say in your hearts,” says the Psalmist, “meditate on your beds” (Ps 4:4).
We ought to remember this during the day also. But since you are amid constant cares and are distracted by worldly affairs, remember God at least on your bed.
Meditate on Him in the morning.
If we occupy ourselves with this in the morning, we will go out to our affairs without danger.
If with reverence and prayer we first propitiate God, then afterwards we will meet no enemy. If you do meet one, you will laugh at him, having God as your defense.
The marketplace is war. Daily affairs are battle, turmoil, and storm.
Therefore we need weapons, and prayer is a great weapon. We need favorable winds, and we need skill in everything.
Then we may pass the time of the day without shipwrecks and wounds. For many reefs appear each day, and often our ship is broken and sunk.
Therefore we need to pray, especially in the morning and at night.
Many of you have often seen the Olympic games. You have not only seen them, but also encouraged and applauded the combatants, one supporting this man and another that man.
You therefore know how, on the days of contest, and even during the nights themselves, the herald is anxious about nothing else.
He cares only that the combatant, when he comes out, should not disgrace himself.
Those who sit beside the trumpeter urge him not even to converse with anyone, lest by exhausting his breath he provoke laughter.
If one who is about to contend before men takes so much care, much more should we take constant care and concern, since our whole life is a contest.
Therefore let each night be for us an all-night vigil. Let us take care that, when we go out by day, we are not mocked.
And would that it were only mockery. But now the Judge of the contest Himself sits at the right hand of the Father.
He listens attentively, lest we say anything improper or useless. For He is judge not only of deeds, but also of words.
Beloved, then, let us keep watch through the whole night. If we wish, we too will have healers, for an angel stands beside each of us.
Yet we sleep deeply through the whole night. And would that this were all.
Many do much that is shameful even then. Some go to houses of fornication. Others turn their own homes into houses of fornication by bringing harlots to themselves.
So little do they care for the good contest.
Some get drunk and use filthy speech. Some make noise. Some spend the whole night in wicked deeds, doing more evil than those who sleep.
Some count up their profits. Some are tormented by other cares. They are more willing to do anything than what is needed for the contest.
Therefore I exhort you: let us leave everything and care for one thing only, how we may receive the prize and be crowned.
Let us do everything by which we may obtain the promised good things.
May we all be deemed worthy of them by the grace and love for mankind of our Lord Jesus Christ.
To Him, with the Father and the Holy Spirit, be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.