John Chrysostom

You also therefore should ask nothing worldly, but all things spiritual, and you will surely receive. For so Solomon, because he asked what he ought, behold, how quickly he received. Two things now, you see, should be in one who prays: asking earnestly and asking what he ought, “since you too,” said he, “though you are parents, wait for your children to ask; and if they should ask of you anything inexpedient, you refuse the gifts; just as, if it be expedient, you consent and bestow it.” Do you too, considering these things, not withdraw until you receive; until you have found, do not retire; do not relax your diligence until the door is opened. For if you approach with this mind and say, “Except I receive, I will not depart,” you will surely receive, provided you ask such things as are both suitable for him of whom you asked to give and expedient for you the petitioner. But what are these? To seek the things spiritual, all of them; to forgive them who have trespassed, and so to draw near asking forgiveness; “to lift up holy hands without wrath and doubting.” If we thus ask, we shall receive. As it is, surely our asking is a mockery and the act of drunken rather than of sober people.“What then,” said one, “if I ask even spiritual things, and do not receive?” You did not surely knock with earnestness; or you made yourself unworthy to receive; or did quickly stop asking.
“And wherefore,” it may be inquired, “did he not say, what things we ought to ask”? No, truly, he has mentioned them all in what precedes and has signified for what things we ought to draw near. Do not say, then, “I drew near and did not receive.” For in no case is it owing to God that we receive not, God who loves us so much as to surpass even parents, to surpass them as far as goodness does this evil nature.

"Paul an Apostle of Jesus Christ through the will of God, and Timothy our brother." In the first Epistle he promised he would send him; and charged them, saying, "Now if Timothy come, see that he be with you without fear." How then is it that he associates him here in the outset with himself? After he had been amongst them, agreeably to that promise of his teacher, "I have sent unto you Timothy who shall put you in remembrance of my ways which be in Christ," and had set everything in order, he had returned back to Paul; who on sending him, had said, "Set him forward on his journey in peace that he may come to me, for I expect him with the brethren."

Since then Timothy was restored to his teacher, and after having with him set in order the things in Asia, had crossed again into Macedonia; Paul not unreasonably associates him hereafter as abiding with himself. For then he wrote from Asia, but now from Macedonia. Moreover, thus associating him he at once gains increased respect for him, and displays his own exceeding humility: for Timothy was very inferior to himself, yet doth love bring all things together. Whence also he everywhere makes him equal with himself; at one time saying, "as a child serveth a father so he served with me;" at another, "for he worketh the work of the Lord, as I also do;" and here, he even calleth him, "brother;" by all making him an object of respect to the Corinthians amongst whom he had been, as I have said, and given proof of his worth.

"To the Church of God which is at Corinth." Again he calleth them "the Church," to bring and bind them all together in one. For it could not be one Church, while those within her were sundered and stood apart. "With all the saints which are in the whole of Achaia." In thus saluting all through the Epistle addressed to the Corinthians, he would at once honor these, and bring together the whole nation. But he calls them "saints," thereby implying that if any be an impure person, he hath no share in this salutation. But why, writing to the mother city, does he address all through her, since he doth not so everywhere? For instance, in his Epistle to the Thessalonians he addressed not the Macedonians also; and in like manner in that to the Ephesians he doth not include all Asia; neither was that to the Romans written to those also who dwell in Italy. But in this Epistle he doth so; and in that to the Galatians. For there also he writeth not to one city, or two, or three, but to all who are scattered every where.

"Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort." Do you ask, how is this aptly to the purpose in hand? I reply, Very much so; for observe, they were greatly vexed and troubled that the Apostle had not come to them, and that, though he had promised, but had spent the whole time in Macedonia; preferring as it seemed others to themselves. Setting himself then to meet this feeling against him, he declares the cause of his absence; not however directly stating it, as thus; "I know, indeed, I promised to come, but since I was hindered by afflictions forgive me, nor judge me guilty of any sort of contempt or neglect towards you:" but after another manner he invests the subject at once with more dignity and trustworthiness, and gives it greatness by the nature of the consolation, so that thereafter they might not so much as ask the reason of his delay. Just as if one, having promised to come to one he longed for, at length arriving after dangers innumerable, should say, "Glory to Thee, O God, for letting me see the sight so longed for of his dear countenance! Blessed be Thou, O God, from what perils hast Thou delivered me!" for such a doxology is an answer to him who was preparing to find fault, and will not let him so much as complain of the delay; for one that is thanking God for deliverance from such great calamities he cannot for shame drag to the bar, and bid clear himself of loitering.

Whence Paul thus begins, "Blessed be the God of mercies," implying by the very words that he had been both brought into and delivered from mighty perils. For as David also doth not address God every where in one way or with the same titles; but when he is upon battle and victory, "I will love Thee, he saith, O Lord my strength; the Lord is my buckler:" when again upon delivery from affliction and the darkness which overwhelmed him, "The Lord is my light and my salvation;" and as the immediate occasion suggests, he names Him now from His loving-kindness, now from His justice, now from His righteous judgment:-in like way Paul also here at the beginning describeth Him by His loving-kindness, calling Him "the God of mercies," that is, "Who hath showed me so great mercies as to bring me up from the very gates of death."

And thus to have mercy is the peculiar and excellent attribute of God, and the most inherent in His nature; whence he calleth Him the "God of mercies."

"Who comforteth us in all our affliction, that we may be able to comfort them that are in any affliction through the comfort wherewith we ourselves are comforted of God." And observe, I pray you, herein also the lowly-mindedness of Paul. For though he were in peril because of the Gospel he preached; yet saith he not, he was saved for his merit, but for the mercies of God. But this he afterwards declareth more clearly, and now goes on to say, "Who comforteth us in all affliction." He saith not, "Who suffereth us not to come into affliction:" but, "Who comforteth in affliction." For this at once declareth the power of God; and increaseth the patience of those afflicted. For, saith he, "tribulation worketh patience." And so also the prophet, "Thou hast set me at large when I was in distress." He doth not say, "Thou hast not suffered me to fall into affliction," nor yet, "Thou hast quickly removed my affliction," but, whilst it continueth, "Thou hast set me at large:" that is, "hast granted me much freedom and refreshment." Which truly happened also in the case of the three children, for neither did He prevent their being cast into the flame, nor when so cast, did He quench it, but while the furnace was burning He gave them liberty. And such is ever God's way of dealing; as Paul also implies when he says, "Who comforteth us in all affliction."

But he teaches something more in these words: Do you ask what? Namely, that God doeth this not once, nor twice, but without intermission. For He doth not one while comfort, another not, but ever and constantly. Wherefore he saith, "Who comforteth," not, "Who hath comforted," and, "in all affliction," not, "in this or that," but, "in all."

"That we may be able to comfort them which are in any affliction through the comfort wherewith we ourselves are comforted of God." See you not how he is beforehand with his defence by suggesting to the hearer the thought of some great affliction; and herein also is his modesty again apparent, that he saith not for their own merits was this mercy showed, but for the sake of those that need their assistance; "for," saith he, "to this end hath He comforted us that we might comfort one another." And hereby also he manifesteth the excellency of the Apostles, shewing that having been comforted and breathed awhile, he lieth not softly down as we, but goeth on his way to anoint, to nerve, to rouse others.

"For as the sufferings of Christ abound unto us, even so our comfort also aboundeth through Christ." Not to depress the disciples by an aggravated account of his sufferings; he declareth on the other hand that great and superabundant was the consolation also, and lifteth up their heart not hereby alone, but also by putting them in mind of Christ and calling the sufferings "His," and prior to the consolation deriveth a comfort from the very sufferings themselves. For what joy can I have so great as to be partaker with Christ, and for His sake to suffer these things? What consolation can equal this? But not from this source only does he raise the spirits of the afflicted, but from another also. Ask you what other? In that he saith, "abound:" for he doth not say, "As the sufferings of Christ" are "in us," but as they "abound," thereby declaring that they endure not His sufferings only, but even more than these. For, saith he, "not whatsoever He suffered, that have we suffered; but even more," for, consider, "Christ was cast out, persecuted, scourged, died," but we, saith he, "more than all this," which even of itself were consolation enough. Now let no one condemn this speech of boldness; for he elsewhere saith, "Now I rejoice in my sufferings, and fill up on my part that which is lacking of the afflictions of Christ in my flesh." Yet neither here nor there is it from boldness or any presumptousness. For as they wrought greater miracles than He according to that saying of His, "he that believeth on Me shall do greater works than these," but all is of Him that worketh in them; so did they suffer also more than He, but all again is of Him that comforteth them, and fitteth them to bear the evils that betide them.

With which respect Paul aware how great a thing he had said, doth again remarkably restrain it by adding, "So our comfort also aboundeth through Christ;" thus at once ascribing all to Him, and proclaiming herein also His loving-kindness; for, he saith not, "As our affliction, such our consolation;" but "far more;" for, he saith not, "our comfort is equal to our sufferings," but, "our comfort aboundeth," so that the season of struggles was the season also of fresh crowns.

"Whether we be afflicted, it is for your comfort and salvation, which worketh in the patient enduring of the same sufferings which we also suffer: and our hope for you is steadfast."

Having spoken of one, and that the chief ground of comfort and consolation, namely, having fellowship [by sufferings] with Christ: he layeth down as second this which he now mentions, namely, that the salvation of the disciples themselves was procured thereby. "Faint not, therefore, he says, nor be confounded and afraid because we are afflicted; for this same thing were rather a reason for your being of good cheer: for had we not been afflicted, this had been the ruin of you all." How and wherein? For if through lack of spirit and fear of danger we had not preached unto you the word whereby ye learned the true knowledge, your situation had been desperate. Seest thou again the vehemence and earnest contention of Paul? The very things which troubled them he uses for their comfort. For, saith he, the greater the intensity of our persecutions, the greater should be the increase of your good hope; because the more abundant also in proportion is your salvation and consolation. For what hath equal force of consolation with this of having obtained such good things through the preaching. Then that he may not seem to be bringing the encomium round to himself alone, see how he maketh them too to share these praises. For to the words, "Whether we be afflicted, it is for your comfort and salvation:" he adds, "which worketh in the patient enduring of the same sufferings which we also suffer."

Now what humility can compare with this, seeing that those who fell so far short of him he raiseth to the same dignity of endurance? for he saith, "Which worked in the enduring of the same sufferings;" for not through believing only cometh your salvation, but also through the suffering and enduring the same things with us. For like as a pugilist is an object of admiration, when he doth but show himself and is in good training and hath his skill within himself, but when he is in action, enduring blows and striking his adversary, then most of all shineth forth, because that then his good training is most put in action, and the proof of his skill evidently shown; so truly is your salvation also then more especially put into action, that is, is displayed, increased, heightened, when it hath endurance, when it suffereth and beareth all things nobly. So then the work of salvation consisteth not in doing evil, but in suffering evil. Moreover he saith not, "which worketh," but, "which is wrought," to show that together with their own willingness of mind, grace also which wrought in them did contribute much.

"And our hope for you is steadfast." That is, though ye should suffer ills innumerable, we are confident that ye will not turn round, either upon your own trials or upon our persecutions. For so far are we from suspecting you of being confounded on account of our sufferings that even when yourselves are in peril, we are then confident concerning you.

Seest thou how great had been their advance since the former Epistle? For he hath here witnessed of them far greater things than of the Macedonians, whom throughout that Epistle he extolleth and commendeth. For on their [the Macedonians'] account he feared and saith, "We sent unto you Timothy...to establish you, and to comfort you concerning your faith, that no man be moved by these afflictions, for yourselves know that hereunto we are appointed." And again: "For this cause when I could no longer forbear, I sent to know your faith, lest by any means the tempter hath tempted you: and our labor should be in vain." But of these [the Corinthians] he saith nothing of this kind, but quite the contrary, "Our hope for you is steadfast."

"Or whether we be comforted, it is for your consolation and salvation. Knowing that as ye are partakers of the sufferings, so also are ye of the comfort."

That for their sakes the Apostles were afflicted, he showed when he said, "whether we be afflicted, it is for your consolation and salvation:" he wishes also to show that for their sakes also they were comforted. He said this indeed even a little above, although somewhat generally, thus; "Blessed be God, Who comforteth us in all our afflictions, that we may be able to comfort them which are in any affliction." He repeats it here too in other words more clearly and more home to their needs. "For whether we be comforted," says he, "it is for your comfort." What he means is this; our comfort becometh your refreshment, even though we should not comfort you by word. If we be but a little refreshed, this availeth for encouragement to you; and if we be ourselves comforted, this becometh your comfort.

"For we would not, Brethren, have you ignorant concerning our affliction which befell us in Asia."

"These things we speak," saith he, "that ye may not be ignorant of what befell us; for we wish, yea have earnestly endeavored, that ye should know our affairs:" which is a very high proof of love. Of this even in the former Epistle he had before given notice, where he said, "For a great door and effectual is opened to me at Ephesus, and there are many adversaries." Putting them then in mind of this, and recounting how much he suffered, he saith, "I would not have you ignorant of our affliction which befell us in Asia." And in his Epistle to the Ephesians too he said the same. For having sent Tychicus to them, he gives this as the reason of his journey: whence he saith, "But that ye also may know my affairs, and how I do, Tychicus, the beloved brother and faithful minister in the Lord, shall make known to you all things; whom I have sent unto you for this very purpose, that ye may know our state, and that he may comfort your hearts." And in other Epistles also he doeth the very same. Nor is it superfluous, but even exceedingly necessary: both because of his exceeding affection for the disciples, and because of their continued trials; wherein the knowledge of each other's fortunes was a very great comfort; so that if these were calamitous, they might be prepared both to be energetic and to be safer against falling; or if these were good, they might rejoice with them.

He here, however, speaketh as well of being delivered from trials as of being assaulted by them, saying, "We were weighed down exceedingly, beyond our power." Like a vessel sinking under some mighty burden. He may seem to have said, only one thing here "exceedingly" and "beyond our power:" it is, however, not one but two; for lest one should object, "What then? granting the peril were exceeding, yet it was not great to you;" he added, it both was great and surpassed our strength, yea, so surpassed it, "That we despaired even of life."

That is, we had no longer any expectation of living. What David calleth "the gates of hell, the pangs" and "the shadow of death," this he expresseth by saying, "We endured peril pregnant with certain death."

"But we had the answer of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead."

What is this, "the answer of death?" The vote, the judgment, the expectation. For so spake our affairs; our fortunes gave this answer "We shall surely die."

To be sure, this did not come to the proof, but only as far as to our anticipations, and stopped there: for the nature of our affairs did so declare, yet the power of God allowed not the declaration to take effect, but permitted it to happen only in our thought and in expectation: wherefore he saith, "We had the answer of death in ourselves," not in fact. And wherefore permitted He peril so great as to take away our hope and cause us to despair? "That we should not trust in ourselves," saith he, "but in God." These words Paul said, not that this was his own temper. Away with such a thought, but as attuning the rest by what he saith of himself, and in his great care to speak modestly. Whence also further on he saith, "There was given to me a thorn in the flesh, (meaning his trials,) lest I should be exalted overmuch." And yet God doth not say that He permitted them for this, but for another reason. What other? That His strength might be the more displayed; "For," saith he, "My grace is sufficient for thee, for My power is made perfect in weakness." But, as I said, he no here forgetteth his own peculiar character, classing himself with those who fall short exceedingly and stand in need of much discipline and correction.