Therefore I take pleasure in weaknesses, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.
All Commentaries on 2 Corinthians 12:10 Go To 2 Corinthians 12
John Chrysostom
AD 407
Do you see how he has now revealed it in the clearest manner? For in mentioning the species of the infirmity he spoke not of fevers, nor any return of that sort, nor any other bodily ailment, but of injuries, persecutions, distresses. Do you see a single-minded soul? He longs to be delivered from those dangers; but when he heard God's answer that this befits not, he was not only not sorry that he was disappointed of his prayer, but was even glad. Wherefore he said, I take pleasure, 'I rejoice, I long, to be injured, persecuted, distressed for Christ's sake.' And he said these things both to check those, and to raise the spirits of these that they might not be ashamed at Paul's sufferings. For that ground was enough to make them shine brighter than all men. Then he mentions another reason also.
For when I am weak, then am I strong. 'Why do you marvel that the power of God is then conspicuous? I too am strong then;' for then most of all did grace come upon him. For as His sufferings abound, so does our consolation abound also. 2 Corinthians 1:5
4. Where affliction is, there is also consolation; where consolation, there is grace also. For instance when he was thrown into the prison, then it was he wrought those marvellous things; when he was shipwrecked and cast away upon that barbarous country, then more than ever was he glorified. When he went bound into the judgment-hall, then he overcame even the judge. And so it was too in the Old Testament; by their trials the righteous flourished. So it was with the three children, so with Daniel, with Moses, and Joseph; thence did they all shine and were counted worthy of great crowns. For then the soul also is purified, when it is afflicted for God's sake: it then enjoys greater assistance as needing more help and worthy of more grace. And truly, before the reward which is proposed to it by God, it reaps a rich harvest of good things by becoming philosophic. For affliction rends pride away and prunes out all listlessness and exercises unto patience: it reveals the meanness of human things and leads unto much philosophy. For all the passions give way before it, envy, emulation, lust, rule, desire of riches, of beauty , boastfulness, pride, anger; and the whole remaining swarm of these distempers. And if you desire to see this in actual working, I shall be able to show you both a single individual and a whole people, as well under affliction as at ease; and so to teach you how great advantage comes of the one, and how great listlessness from the other.
For the people of the Hebrews, when they were vexed and persecuted, groaned and besought God, and drew down upon themselves great influences from above: but when they waxed fat, they kicked. The Ninevities again, when they were in the enjoyment of security, so exasperated God that He threatened to pluck up the entire city from its foundations: but after they had been humbled by that preaching, they displayed all virtue. But if you would see also a single individual, consider Solomon. For he, when deliberating with anxiety and trouble concerning the government of that nation, was vouchsafed that vision: but when he was in the enjoyment of luxury, he slid into the very pit of iniquity. And what did his father? When was he admirable and passing belief? Was it not when he was in trials? And Absalom, was he not sober-minded, while still an exile; but after his return, became both tyrannical and a parricide? And what did Job? He indeed shone even in prosperity, but showed yet brighter after his affliction. And why must one speak of the old and ancient things? For if one do but examine our own state at present, he will see how great is the advantage of affliction. For now indeed that we are in the enjoyment of peace, we have become supine, and lax and have filled the Church with countless evils; but when we were persecuted, we were more sober-minded, and kinder, and more earnest, and more ready as to these assemblies and as to hearing. For what fire is to gold, that is affliction unto souls; wiping away filth, rendering men clean, making them bright and shining. It leads unto the kingdom, that unto hell. And therefore the one way is broad, the other narrow. Wherefore also, He Himself said, In the world you shall have tribulation, John 16:33 as though he were leaving some great good behind unto us. If then you are a disciple, travel thou the straight and narrow way, and be not disgusted nor discouraged. For even if you be not afflicted in that way; you must inevitably be afflicted on other grounds, of no advantage to you. For the envious man also, and the lover of money, and he that burns for an harlot, and the vainglorious, and each one of the rest that follow whatsoever is evil, endures many disheartenings and afflictions, and is not less afflicted than they who mourn. And if he does not weep nor mourn, it is for shame and insensibility: since if you should look into his soul, you will see it filled with countless waves. Since then whether we follow this way of life or that, we must needs be afflicted: wherefore choose we not this way which along with affliction brings crowns innumerable? For thus has God led all the saints through affliction and distress, at once doing them service, and securing the rest of men against entertaining a higher opinion of them than they deserve. For thus it was that idolatries gained ground at first; men being held in admiration beyond their desert. Thus the Roman senate decreed Alexander to be the thirteenth God, for it possessed the privilege of electing and enrolling Gods. For instance, when all about Christ had been reported, the ruler of the nation sent to inquire, whether they would be pleased to elect Him also a God. They however refused their consent, being angry and indignant that previous to their vote and decree, the Power of the Crucified flashing abroad had won over the whole world to its own worship. But thus it was ordered even against their will that the Divinity of Christ was not proclaimed by man's decree, nor was He counted one of the many that were by them elected. For they counted even boxers to be Gods, and the favorite of Hadrian; after whom the city Antinous is named. For since death testifies against their moral nature, the devil invented another way, that of the soul's immortality; and mingling therewith that excessive flattery, he seduced many into impiety. And observe what wicked artifice. When we advance that doctrine for a good purpose, he overthrows our words; but when he himself is desirous of framing an argument for mischief, he is very zealous in setting it up. And if any one ask, 'How is Alexander a God? Is he not dead? And miserably too?' 'Yes, but the soul is immortal?' he replies. Now you argue and philosophizest for immortality, to detach men from the God Who is over all: but when we declare that this is God's greatest gift, you persuade your dupes that men are low and grovelling, and in no better case than the brutes. And if we say, 'the Crucified lives,' laughter follows immediately: although the whole world proclaims it, both in old time and now; in old time by miracles, now by converts; for truly these successes are not those of a dead man: but if one say, 'Alexander lives,' you believe, although you have no miracle to allege.
5. 'Yes,' one replies; 'I have; for when he lived he wrought many and great achievements; for he subdued both nations and cities, and in many wars and battles he conquered, and erected trophies.'
If then I shall show [somewhat] which he when alive never dreamed of, neither he, nor any other man that ever lived, what other proof of the resurrection will you require? For that while alive one should win battles and victories, being a king and having armies at his disposal, is nothing marvelous, no, nor startling or novel; but that after a Cross and Tomb one should perform such great things throughout every land and sea, this it is which is most especially replete with such amazement, and proclaims His divine and unutterable Power. And Alexander indeed after his decease never restored again his kingdom which had been rent in pieces and quite abolished: indeed how was it likely he, dead, should do so? But Christ then most of all set up His after He was dead. And why speak I of Christ? Seeing that He granted to His disciples also, after their deaths, to shine? For, tell me, where is the tomb of Alexander? Show it me and tell me the day on which he died. But of the servants of Christ the very tombs are glorious, seeing they have taken possession of the most loyal city; and their days are well known, making festivals for the world. And his tomb even his own people know not, but this man's the very barbarians know. And the tombs of the servants of the Crucified are more splendid than the palaces of kings; not for the size and beauty of the buildings, (yet even in this they surpass them,) but, what is far more, in the zeal of those who frequent them. For he that wears the purple himself goes to embrace those tombs, and, laying aside his pride, stands begging the saints to be his advocates with God, and he that has the diadem implores the tent-maker and the fisherman, though dead, to be his patrons. Will you dare then, tell me, to call the Lord of these dead; whose servants even after their decease are the patrons of the kings of the world? And this one may see take place not in Rome only, but in Constantinople also. For there also Constantine the Great, his son considered he should be honoring with great honor, if he buried him in the porch of the fisherman; and what porters are to kings in their palaces, that kings are at the tomb to fisherman. And these indeed as lords of the place occupy the inside, while the others as though but sojourners and neighbors were glad to have the gate of the porch assigned them; showing by what is done in this world, even to the unbelievers, that in the Resurrection the fisherman will be yet more their superiors. For if here it is so in the burial [of each], much more will it in the resurrection. And their rank is interchanged; kings assume that of servants and ministers, and subjects the dignity of kings, yea rather a brighter still. And that this is no piece of flattery, the truth itself demonstrates; for by those these have become more illustrious. For far greater reverence is paid to these tombs than to the other royal sepulchres; for there indeed is profound solitude, while here there is an immense concourse. But if you will compare these tombs with the royal palaces, here again the palm remains with them. For there indeed there are many who keep off, but here many who invite and draw to them rich, poor, men, women, bond, free; there, is much fear; here, pleasure unutterable. 'But,' says one, 'it is a sweet sight to look on a king covered with gold and crowned, and standing by his side, generals, commanders, captains of horse and foot, lieutenants.' Well, but this of ours is so much grander and more awful that that must be judged, compared with it, to be stage scenery and child's play. For the instant you have stepped across the threshold, at once the place sends up your thoughts to heaven, to the King above, to the army of the Angels, to the lofty throne, to the unapproachable glory. And here indeed He has put in the ruler's power, of his subjects to loose one, and bind another; but the bones of the saints possess no such pitiful and mean authority, but that which is far greater. For they summon demons and put them to the torture, and loose from those bitterest of all bonds, them that are bound. What is more fearful than this tribunal? Though no one is seen, though no one piles the sides of the demon, yet are there cries, and tearings , lashes, tortures, burning tongues, because the demon cannot endure that marvellous power. And they that once wore bodies, are victorious over bodiless powers; [their] dust and bones and ashes rack those invisible natures. And therefore in truth it is that none would ever travel abroad to see the palaces of kings, but many kings and have often traveled to see this spectacle. For the Martyries of the saints exhibit outlines and symbols of the judgment to come; in that demons are scourged, men chastened and delivered. Do you see the power of saints, even dead? Do you see the weakness of sinners, even living? Flee then wickedness, that you may have power over such; and pursue virtue with all your might. For if the case be thus here, consider what it will be in the world to come. And as being evermore possessed with this love, lay hold on the life eternal; whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father together with the Holy Ghost, be glory, might, honor, now and ever, and world without end. Amen.
