"My scars are become noisome and corrupt in the face of my folly." Psalm 37:6

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On the Scar of Penitence
by St Gregory the Great

To the discussion of the abolition of the memory of aberrations it was 
subjoined: "My scars are become noisome and corrupt in the face of
my folly." Psalm 37:6

One who corrects and laments his error draws a scar over the wound.
But when a deceived mind recalls for its pleasure the sin of which it
has already repented, the scar of penitence which had formed reverts
to festering of the wound so that evil delight has a stench after the scar
has already showed the healing of the injury with restored skin.

From 'Homilies on the Book of the Prophet Ezequiel by St Gregory
the Great'  p.488, Translated by Theodosia Tomkinson, Center for
Traditionalist Orthodox Studies, Etna CA 2008 

                                                                        
                                           St Gregory the Great Source

                                                St Nikolai Velimirovich   Source

St Nikolai Velimirovich in his homily for October 17 ( in the Prologue of Ochrid) writes,

"The prophet speaks of the wounds of sins that he himself committed, and from which he sensed in himself the stench of sin. As much as this acknowledgment reveals the impurity of previous sins, so is the subsequent purity of the repentant one also shown.

For as long as man follows the corrupt path of sin, he does not sense its suffocating stench; but when he withdraws from this path and sets off on the pure path of righteousness, he senses the inexpressible difference between purity and impurity, between the path of virtue and the path of vice. 

Imagine a man who has spent the night in a stinking tavern and finds himself in a garden of roses the next morning. In the former there was stench, poison, debasement of soul and body, anger, discord, and the tormenting of himself and others. In the latter is God's great sun overhead, beautiful flowers everywhere, fresh air, wondrous fragrance, serenity and health. 

Imagine this, and understand that there is an even greater difference between the path of sin and the path of God. My wounds are foul and festering. Thus the great king describes the fruits of his sinful past. Nothing is as foul as sin, nothing festers as much and nothing spreads as much as sin. The stench of bodily wounds suggests, in only a small way, the unbearable stench of a sinful soul. 

That is why every holy thing distances itself from such a soul. The pure heavenly spirits hide from such a one, and the impure spirits of Hades seek its company. Every new sin is a fresh wound on the soul; every sin is corruption and stench. How does sin arise? From my foolishness explains the prophet. A mind derailed from its divine track leads man to sin. Until the mind is cleansed, man cannot be cleansed. 

But we have the mind of Christ (I Corinthians 2:16), says the Apostle. In other words, we have a mind put back on track, as was Adam's mind before the sinful stench. Hence brethren, all Orthodox teaching on asceticism concentrates on one main point: on the mind of man; on the cleansing and correcting of the mind.

O Lord Jesus Christ, Purity and eternal Source of purity, help us to reject our foolishness; help us to reason according to Thy mind. To Thee be glory and praise forever. Amen"
The Prologue of Ochrid p.417-418, St Nikolai Velimirovich, Trans. by Fr Timothy Tepsic vol 2, Sebastian Press 2008