2 Corinthians 12:10Meaning & Commentary from the Church Fathers

They were not to be ashamed of Paul's sufferings, because such endurance of sorrows can make one more glorious than all. Then he sets forth another reason: "For when I am weak, then I am strong." "Why do you marvel if the power of God is revealed in infirmities, and I am then strong? For then especially the grace of God is active." You have seen what a prudent soul he had. He desired to be delivered from misfortunes. But when he heard from God that this should not happen, he not only did not lose heart because he did not receive what he asked, but even rejoiced. Where there is affliction, there is also consolation. Where there is consolation, there is also grace.

"For when I am weak, then I am strong." Why do you marvel that the power of God is revealed in infirmities? For among them I too become stronger, having in myself more abundant grace. For example, when I was imprisoned, I converted the jailer (Acts 16:31). When I suffered shipwreck, I filled the barbarian islanders with fear (Acts 28:4-6). When I stood before the judge in chains, I overcame both him and my accusers (Acts 26:31). Thus he appeared strong, courageous, and glorious precisely when he was weak, that is, when he was in danger.

This is how Saint Chrysostom, Theophylact, Theodoret, and Ambrose interpret it. This interpretation of the Fathers of the Church is fully justified by the further course of the apostolic discourse. In answer to the Apostle's prayer that the Lord would remove the angel of Satan from him and end his afflictions, the Lord answered: "My grace is sufficient for you, for My power is made perfect in weakness."

After this the Apostle observes: "Therefore I take pleasure in weaknesses, in reproaches, in necessities, in persecutions, in distresses for Christ. For when I am weak, then I am strong" (2 Cor 12:10). Here there is a direct explanation of the Apostle's preceding words about the afflicter and the afflictions of the angel of Satan.

That the afflictions done to Saint Paul by the angel of Satan were not, as some think, sensual flare-ups arising from diabolical incitement, is clear from the following.

First, what is rendered in the Slavonic text as "afflicter of the flesh" is designated in the Greek original by the word for a point or a piercing stake, σκόλοψ τῆ σαρκί. This gives the idea of sharp pain or a burning prick. This plainly does not accord with the softness and sweetness of fleshly passion.

Second, the words of the Greek original concerning the devil, rendered in Slavonic as "that he might afflict me," properly mean "that he might strike me on the cheeks, give me blows on the face," ϊνα με κολαφίζη. This expresses crude disgrace and open humiliation. Yet we know that in fleshly lust the enemy acts in the most flattering, insinuating, and caressing manner.

Third, from the course of the apostolic discourse one may note that the Apostle wishes to speak of some particular method devised and used by the devil specifically against him, to hinder him in his apostolic activity.

What is particular about fleshly passion? It is not alien to anyone conceived in iniquity and born in sins. True, it can greatly humble those who are zealous for piety, and the Apostle does say, "lest I be exalted." Yet the devil did not wish to teach humility, but only to hinder and obstruct the Apostle. The Apostle humbled himself.

Why, then, should the greatest hindrance to apostolic activity be seen only in fleshly passion? There are no grounds for this.

Fourth, the Apostle's statement that he prayed three times to the Lord that the devil and his afflictions might depart from him would be perplexing if his prayer were directed specifically against desires of the flesh. One must pray not three times, but continually, for victory over the desires of the flesh.

One must pray not three times, but continually, for victory over this inward enemy of ours, which does not die until our own death. Clearly the afflictions done to the Apostle came from without and fought against him independently of the natural inclinations of fallen human nature.

On the basis of the considerations noted above, some interpreters understand the satanic afflictions as bodily ailments. They ascribe to the Apostle various illnesses that oppressed and humiliated him, such as epilepsy, gastric disorder, severe headache, disease of the eyes or ears, rheumatism, and the like.

Yet the devil could hardly have had such power over the body of Saint Paul as to send illnesses upon him. It is known that the devil himself obeyed the Apostle of Christ and trembled at his authority (1 Cor 5:4-5; Acts 16:8-19:13).

At different times these appear as various instruments of Satan. Some are blind instruments, like stakes, while others are fully evil angels of Satan. The figurative speech of verse 7 becomes direct in verse 10 and almost fully explains the parabolic meaning of verse 7.

Saint John Chrysostom says: "Satan in Hebrew means adversary. Holy Scripture, in the Third Book of Kings, also calls opponents by this name (5:4). Narrating about Solomon, it says: there was no satan in his days, that is, no rival who would war against him or trouble him.

Therefore the Apostle's words have this meaning: God did not will that our preaching spread without hindrance, wishing to humble our high opinion of ourselves, but allowed adversaries to attack us. Thus by the angel of Satan he means Alexander the coppersmith, the associates of Hymenaeus and Philetus, and all the opponents of the word. They entered into disputes and fought against him, threw him into prison, beat him, and dragged him about. For they did the works of Satan.

That the Apostle asked three times for deliverance from these calamities shows his great humility. He does not hide that he did not endure hostile snares easily, but was exhausted and prayed for deliverance from them.

And the Lord said to him: 'My grace is sufficient for you.' Having heard such an answer, Paul says: 'Therefore most gladly I will rather boast in my weaknesses.' The Apostle shows that through persecutions he becomes more glorious, that in this especially the power of God is manifested, and that what happens to him is worthy of boasting.

Therefore he says, 'Most gladly I will boast.' I did not speak from sorrow of heart when I listed above what I listed, nor when I now mention that a thorn was given to me. On the contrary, I am adorned by this and draw down upon myself still greater power from God.

Therefore he adds: 'That the power of Christ may dwell in me.' By these words he also indicates something else: to the measure that temptations intensified, to the same measure grace increased and remained in him.

For this reason he said: 'I take pleasure; I rejoice; I desire to endure insults and distresses for Christ.' He said this wishing both to humble the false apostles and to encourage the Corinthians, so that they would not be ashamed of Paul's sufferings.

Patience in afflictions can make us stronger than all. Where there is affliction, there is grace. Where there is grace, there are consolation and strength in bearing affliction (cf. 2 Cor 1:5). What fire is for gold, affliction is for the soul. Affliction leads into the Kingdom.

Therefore Christ, as though offering some great good, said: 'In the world you will have tribulation' (Jn 16:33). 'When Paul was thrown into prison, then he worked miracles. When he endured shipwreck and was carried to a barbarian land, then he was especially glorified. When he went bound into the tribunal, then he conquered the judge himself.'

Truly, "as the sufferings of Christ abound in us, so our consolation also abounds through Christ" (2 Cor 1:5).

The Apostle agrees to this order, saying: "Therefore most gladly I will rather boast in my weaknesses." That is, I no longer wish to be freed from the afflicter and angel of Satan. I remain with him willingly and count it as my glory that he torments me, in other words, that I am surrounded by weaknesses.

Having now explained what weaknesses are, namely that they are insults, calamities, persecutions, and distresses in Christ, he has shown that these are the afflicter in the flesh and the angel of Satan. All our interpreters draw this conclusion from these words.

Saint Chrysostom says: "Do you see how clearly he has now revealed everything? For when speaking of the kind of weaknesses, he did not name fever, or a recurrent illness, or another bodily weakness, but insults, persecutions, and distresses.

Do you see what a submissive soul he had? The Apostle wished to be freed from calamities. But when he heard from the Lord that this should not be, he not only did not lose heart because he did not receive what he asked, but even rejoiced in it.

Therefore he said: I take pleasure, I rejoice, I desire to endure insults, persecutions, and distresses for Christ. He said this wishing both to humble the false apostles and to encourage the Corinthians, so that they would not be ashamed of Paul's sufferings.

Such patience in afflictions can make us stronger than all. Then he sets forth another reason: 'For when I am weak, then I am strong.' Why be amazed, if in our weaknesses the power of God is manifested, and I then become strong?

For then the grace of God is especially active. 'For as the sufferings of Christ abound in us, so our consolation also abounds through Christ' (2 Cor 1:5). Where there is affliction, there is grace. Where there is grace, there are consolation and strength to bear the affliction.

When he was thrown into prison, then he worked miracles. When he endured shipwreck and was carried to a barbarian land, then he was especially glorified. When he went bound into the tribunal, then he conquered the judge himself.

So it was also in the Old Testament. Amid temptations the righteous flourished. So the three youths, Daniel, Moses, and Joseph all became glorious through temptations and were deemed worthy of great crowns.

For the soul is also purified when it endures afflictions for God's sake. Then it receives greater help, because it has need of greater assistance from God and is worthy of greater grace. Becoming philosophical, it treasures up great goods for itself, not to mention the rewards laid up for it with God.

For affliction uproots arrogance, cuts off every negligence, prepares for patience, exposes the nothingness of human affairs, and brings much wisdom into life. All passions yield to it: envy, jealousy, lust, attachment to wealth, carnal love, pride, arrogance, anger, and the whole swarm of illnesses of the soul.

If someone examines our present affairs, he will see what benefit afflictions bring. Now, enjoying peace, we have become weak and lazy, and have filled the Church with thousands of evils. But when we endured persecutions, we were more chaste, more well-ordered, more zealous, and more eager both for these assemblies of the Church and for the hearing of instructions.

What fire is for gold, affliction is for the soul. It wipes filth from it and makes it pure, bright, and clear. Affliction leads into the Kingdom, while a life of comfort leads into Gehenna. Therefore the path to the Kingdom is narrow, while the path to Gehenna is broad.

Therefore Christ, as though offering us some great good, said: 'In the world you will have tribulation' (Jn 16:33)."