THEOSISJohn Chrysostom
Those who take bitter medicines first experience an unpleasant feeling, and afterward perceive the benefit. Such is virtue, and such is vice. In vice there is pleasure first, and afterward sorrow. In virtue there is sorrow first, and afterward pleasure.
Yet the two are not equal. It is by no means the same to experience sorrow first and pleasure afterward, or to experience pleasure first and sorrow afterward. Why? Because in the latter case the expectation of future sorrow diminishes the present pleasure.
In the former case, the expectation of approaching pleasure greatly weakens the present sorrow. Sometimes in the one case no pleasure is even felt, and in the other no sorrow.
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Still, the difference is not only in this respect, but also in another. In what respect? In the fact that they are not equal in duration. One is shorter, and the other far greater. Such a difference is still more significant in spiritual matters.
From this Paul also takes consolation. He again appeals to common opinion, which no one can contradict as a common verdict. When someone expresses a thought acknowledged by all, everyone agrees and no one objects.
Are you grieving? he says. That is understandable. Such is always chastening; it begins in this way. Therefore he continues, “Now no chastening for the present seems to be joyful, but grievous.”
He rightly said, “seems,” because chastening is not in fact sorrow, but only appears to be so. Nor is one kind of chastening like this and another not. Every chastening is so.
“Every chastening,” he says, “for the present seems not to be joy, but sorrow,” meaning both human and spiritual chastening. Do you see how he appeals to common opinions? He says that it seems to be sorrow. Therefore it is not so in reality.
Indeed, from what sorrow can joy arise? From none. Likewise from no joy does sorrow arise.
“But afterward it yields the peaceful fruit of righteousness to those trained by it.” Here he means not one fruit, but many fruits, expressing in this way their great abundance.
“To those trained by it,” he says. What does “trained by it” mean? Those who have long endured and suffered. Do you see what favorable expression he uses?
Thus chastening is training that makes the combatant strong, unconquerable in contests, and invincible in battles. If “every chastening” is such, then the present one is also such. Therefore one must expect from it good results, and a pleasant and peaceful end.
Do not marvel that, being bitter, it bears sweet fruits. So also with trees: the bark is almost tasteless and hard, but the fruits are sweet. He drew all this from commonly known experience.
If such results must be expected, why do you complain? Why, after enduring what is unpleasant, do you despair of what is pleasant? You have endured the unpleasant things that had to be endured. Therefore do not lose hope of the reward.