I have previously authored two brief volumes on the subject of repentance. The first of these works, entitled On Repentance, dates back to the year 389 or the early part of 390, and I believe it is imperative to explore the topic further. This is essential for two reasons: first, it is beneficial to consistently seek God’s forgiveness for our transgressions, and second, while my previous writings contain appeals to repentance and an entrance onto the righteous path, there is a necessary discourse to clarify how one should properly engage in repentance; indeed, it would be preferable to refrain from attempting repentance than to do it incorrectly.
King David has provided us with valuable guidance on this matter. It appears that David experienced sin so that he could demonstrate the means of overcoming it. Where would healing come from if there were no ailment? The first generation of humanity teaches us about its own healing journey; individuals reveal how they have mended their wounds, since the process of suffering has led to valuable instruction. The foundation of medicine arose through lived experience rather than theoretical knowledge; early practitioners were known as ‘empiricists,’ deriving from the Greek term for experience. From this original school, numerous branches have emerged, all drawing from its life-giving essence.
What better source of encouragement towards repentance exists than the teachings of the holy prophet David on how we ought to seek forgiveness for our shortcomings? Who would deem it beneath them to humbly submit before God, especially given that even a king, David himself, humbled his heart? Who would refrain from afflicting their own soul, when the great prophet was profoundly distressed, shedding tears as he sought atonement for his sin? David, in his psalms, scattered throughout them lessons on repentance. Which of his psalms does not serve as a remedy for the conscience of the sinner? In one, he describes his banishment and in another, his deep distress (see Psalms 117:13; 29:8; 30:11-13). His example teaches us not only how to heal wounds but also how to avoid inflicting them in the first place.
Would anyone assert they stand strong when even those stronger than they have stumbled? In Psalm 37, King David vividly conveys his anguish, bitterness, and sorrow. The initial inscription of this psalm indicates the admonitions it contains: "A psalm of David, for the remembrance of the Sabbath" (Psalm 37:1). Let us clearly define repentance: it is the recollection of one’s wrongdoings, prompting each person to daily correct their sins and chastise themselves in prayer, condemning the offenses they have committed. God instructs us to declare our transgressions so that we may be justified (Isaiah 43:26). The apostle affirms, "With the mouth confession is made unto salvation" (Romans 10:10).
One might wonder why the inscription mentions the Sabbath rather than "the remembrance of sins." What Sabbath does it refer to? It undoubtedly signifies the day of future rest (see Leviticus 23:39; Exodus 20:8-10). The Sabbath represents relief from our current toil—the time mandated by the law for rest from labor. What greater burden exists than our own sins? Let them be relinquished during the days of Sabbath, which symbolize the time of this earthly life, preceding the eighth day of eternity. The week comprises seven days, as creation unfolded in six days (Exodus 20:11), and on the seventh day the Lord rested (Genesis 2:2). The Lord finds rest in our humility, as He said, "In whom shall I find rest? In the humble and meek" (Isaiah 66:2). Therefore, free yourself each Sabbath from the weight of sin, so that you may genuinely deserve rest in the coming Sabbath! If you bear a heavy burden of sin in this life, you will find no rest in the eternal one. Cast off the heaviness of your heart! Lay aside everything that weighs on your conscience, lest you find your escape in a time of hardship (Matthew 24:20). This life is filled with toil, while the next awaits in rest. Let the end of this age find you unburdened by sins, so that you may flee. Strive to escape while there is still time! He who escapes from this age, unburdened by worldly temptations and cares, can avoid future wrath (cf. Matthew 3:7; Luke 3:7), which refers to the day of judgment. The one who has repented will evade it; this is what John the Baptist proclaimed: "O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits worthy of repentance" (Matthew 3:7-8).
As we reflect on today's reading, we see that John baptized at Enon near Salem (John 3:23). The name Enon translates to “eye of torment,” while Salim means “he who ascends,” offering us an opportunity for interpretation. The person who chooses baptism anticipates suffering and turns to the sacrament in order to be liberated from all sin and to avoid condemnation. Those who undergo baptism of repentance foresee the torment awaiting them, but those baptized in Christ perceive grace. John's baptism represents the eye of torment, whereas Christ's baptism embodies the eye of grace. John baptized in Enon, which signifies that his baptism occurred alongside Him who ascends—the meaning embodied in the term “Salim.” Thus, beside Christ was the one announcing His arrival. The Son of Man, who descended from heaven (John 3:13), is also the One who ascended ... in order to fill all things (Ephesians 4:10). As those who are heavenly, so are those who dwell in heaven (1 Corinthians 15:48), and the one who ascends to the heavens is one who, having shed earthly attachments, is buried with Christ so that together with Him, they may rise from death to new life and share in a divine inheritance, thus becoming, in accordance with Scripture, an heir of God and co-heirs with Christ (Romans 6:4; 8:17).
To repent is the true healing. The call to repentance was duly proclaimed when the Healer descended from heaven, mending our wounds rather than aggravating them. The Good Healer instructs us in seeking remedy for our physical ailments, as the Flower of healing ascended for us and condemned sin through His own flesh (Romans 8:3). The flesh, once the source of sin due to temptations, has now become the antidote. Consider how God’s Word took on flesh (John 1:14), reaching into the very depths of our afflictions, delivering us from our poisons, and addressing sin by condemning it in the flesh.
To explore this matter more thoroughly, let us examine a passage from the apostolic letter which states: "God sent His Son in the likeness of sinful flesh, and for sin condemned sin in the flesh, that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh, but according to the Spirit" (Romans 8:3-4). The Son of God assumed the likeness of sinful flesh—He, who understood true flesh, was not merely like flesh but took on the likeness of sinful flesh, for our flesh, having succumbed to the serpent’s deceit, became irreparably sinful. Taking upon Himself this guilty state, Christ endured the consequences of a flesh already condemned to death. While He assumed our fallen nature, He did not embrace its corrupting influence, as He was conceived not in wickedness nor born into sin but by the Holy Spirit from the Virgin Mary (John 1:13).
What does it signify that "for sin, He condemned sin in the flesh"? Is it to assert that Christ comprehended our sins not through personal experience but by divine insight—becoming sin on our behalf without ever committing a sin Himself (Isaiah 53:9; 1 Peter 2:22; 2 Corinthians 5:21)? Or does it imply that from this sinful flesh—our condemned state—He condemned sin, thereby teaching us who dwell in flesh not to follow its desires but to pursue the Spirit (Romans 8:4)? To pursue the flesh equates to sin, as one who embodies fleshly wisdom lives to satisfy desires, indulgences, and the passions that oppose God; thus, living according to the flesh cannot please Him (Romans 8:7-8). In contrast, those who walk in the Spirit, free from the vices of the flesh, wholly dedicated to God, and attentive to heavenly truths condemn sin for what it is. Hence, Christ came to fulfill the will of the Father rather than His own human inclinations (John 5:30). Whoever follows Christ in seeking that which pleases God and suppresses the desires of the flesh will become like Christ.
This has been our reflection; the choice rests with the reader on what to embrace. Where there is love and sincerity, there is no error. Christ condemned sin by taking on the likeness of sinful flesh to nullify our transgressions; He bore sin for our sake so we may be justified before God through Him (2 Corinthians 5:21), despite once being captives of death and prey to the serpent. His acceptance of our sin is not sinful; rather, it is an expression of divine love. The eternal God liberated us through this act of taking on our sin. He did not withhold His own Son (Romans 8:32) but made Him sin for us (2 Corinthians 5:21). By condemning sin in His flesh, which disdains sin like a stern judge, Christ has transformed our flesh—a flesh that once delighted in vice—into one that now recoils from it. Instead of reveling in debauchery, it learns to renounce it, declining covetousness and sins that diminish the true strength of our being.
Does not the follower of Christ testify, condemning sin in the flesh, "I do not run aimlessly; I do not box as one beating the air; I discipline my body and keep it under control, lest after preaching to others, I myself should be disqualified" (1 Corinthians 9:26-27)?
I do not believe we have digressed from the core discussion about healing humanity. God has meticulously crafted our well-being by instructing the earth to yield healing properties from plants and trees—these heal our bodily injuries and, likewise, His Holy Scriptures are filled with teachings that remedy our afflicted souls. It is lamentable that even mute creatures instinctively know how to heal themselves and seek out herbs for their ailments, while humans often neglect to do so, despite having a Healer who has shown us the foundations of true healing in both the Old and New Testaments. Many healing agents may seem initially harmful.
Consider the earth itself. The serpent generates venom, wounding the flesh with poisonous bites; yet amid its poison lies an antidote: the flesh of the serpent, when burned, becomes a remedy known as teriak. This antidote was developed by ancient Greek physicians and has been documented by others. By this process, the venom is diminished, rendering it harmless. It is not the earth's fault that births the serpent's sin, but rather the failing of individuals who do not keep their distance from the serpent. The serpent can be advantageous if one understands the instruction of the Healer. Learn to imitate that which you believe you should flee from! The Lord proclaimed, "Be wise as serpents and harmless as doves" (Matthew 10:16). Protect your head like a serpent—though your body may suffer harm, your head will revive. Your head is Christ, for He is the head of every man (1 Corinthians 11:3).
Maintain your faith, and even if you face death, you too will rise, much like the serpent sheds its skin to renew itself (2 Corinthians 4:16). Devote yourself to casting away your malevolent thoughts and ridding yourself of the poison of wickedness. There is a well-known account, supported by various writers, that the serpent, through its hissing, calls for the female to come near the water. Fearing for her life, she agrees to the required mating only if he relinquishes his venom; captivated, he complies and lays aside his weapons. During their mating ritual, he places his head within her mouth. Inflamed with desire—either through innate cruelty or fervent passion—the female ultimately closes her jaws, biting down with passionate kisses, thereby severing the serpent’s head.
THEOSIS