Acts 28:10Meaning & Commentary from the Church Fathers

A Jew spoke to Moses with a threat: "Do you intend to kill me?" (Ex 2:14). Yet this too brought him benefit. It happened by divine economy so that he might be deemed worthy of the vision in the desert, so that the proper time might be fulfilled, and so that he might practice wisdom in solitude and live in safety. The same occurred in all the griefs caused him by the Jews. He became still more glorious, just as happened with Aaron. They rose up against him, but through this they made him more glorious. Afterward he is adorned with the priestly garment. The turban and the other parts of the vesture are placed upon him, so that his consecration becomes beyond doubt. Afterward he becomes an object of wonder through his bronze plate. You know this history, however, and therefore I shall not enlarge on it. If you wish, let us go still higher. Cain killed his brother, but by this very act he brought him greater benefit. Hear what God says: "The voice of your brother's blood cries out to Me" (Gen 4:10). Elsewhere it is said, "to the blood of sprinkling that speaks better than Abel's" (Heb 12:24). He delivered him from future uncertainty, secured a greater reward for him, and all of us came to know what love God had for him. What did he lose by being handed over to death before his time? Nothing. Tell me, what do those gain who die later? Nothing. Prosperity does not consist in living many years or few, but in using life as one ought. The three youths were cast into the furnace, but through this they became more glorious. Daniel was cast into the den, but through this he became more renowned. Do you see how trials always serve a great good, not only there, but also here? In misfortune, something happens as when someone tries to fight fire with a reed. He appears to strike the fire, but he makes it brighter and wears himself out. So too misfortune becomes for virtue a cause and occasion of its glorification. When, amid the injustice of others, we entrust ourselves as we should to God's governance, then our virtues shine more clearly. Likewise, when the devil acts, those subjected to his action become brighter. Why then, you ask, did this not happen with Adam? On the contrary, he was humbled. God in particular was arranging everything for his benefit. If he suffered, he himself caused the evil to himself. Everything done to us by others serves our great good. What comes from ourselves is not so. When others cause us evil, we grieve. But when we cause it to ourselves, we do not. Therefore God teaches us that the one who suffers injustice from another receives benefit, while the one who suffers from himself receives harm. Surely this is so that we may bear the former courageously and avoid the latter. But with Adam, you say, it was entirely different. Why, then, did he listen to his wife? Why did he not reject counsel contrary to God's commandment? You, Adam, were yourself to blame. If the devil were to blame for this, then all who are tempted would necessarily perish. But if they do not perish, then we ourselves are to blame for perdition. In that case, you say, either all who are tempted should not turn aside from the right path, or, if we ourselves are to blame, one should perish even without the devil. So it happens. Many perish even without the devil. He does not do everything. Much also comes from our foolishness alone. Even in those things for which he is to blame, we give him the occasion. Tell me, when did the devil take possession of Judas? When, you say, Satan entered into him. But here is the cause: "not because he cared for the poor, but because he was a thief" (Jn 12:6). He himself opened a wide entrance for him. Therefore the devil does not make the beginning. Rather, we ourselves summon and receive him. But, you say, if it were not for him, evil would not be so great. Then punishment would also inevitably overtake us. But now, beloved, our punishments are lighter. If all evil came from ourselves, unbearable punishment would overtake us. Tell me, if Adam had sinned as he did, but without another's counsel, who would have delivered him from miseries? But, you say, he would not have sinned. Why do you say this? No, one who was so weak, careless, and easily inclined that he accepted such counsel could easily have acted likewise even without it. What devil moved Joseph's brothers to hatred? Therefore, beloved, if we ourselves keep watch, the devil will become the cause of our glory. For example, what harm did all his plots cause Job? Do not speak of this, you say. He harms a weak man. But the weak man falls even without the devil. With his help, you say, he falls more heavily. But he is also punished more lightly if he sins with the devil's help. The punishments are not the same for all sins. Let us not deceive ourselves. The devil does not cause us evil if we ourselves are watchful. Often he wakes us and rouses us. Tell me, and let us pay attention to this for the moment. If there were no wild beasts, no instability of winds, no diseases, no griefs, no sorrows, and nothing of the kind, what would man become? It seems to me that, if he were subjected to none of these things, he would become more like a swine than a man. He would surrender himself to gluttony and drunkenness. But now cares and anxieties are an exercise and school of wisdom for him, means of good education. Again, imagine someone reared in royal chambers, knowing neither griefs, cares, nor anxieties. Suppose he has no occasions for anger or discontent. Let everything he wishes be done and fulfilled, and let everyone be ready to serve him. Could such a man not become more senseless than any beast? But now misfortunes and griefs are like a whetstone that sharpens us. Therefore the poor are for the most part wiser than the rich, like those who are storm-tossed and struck by strong waves. A body that remains in idleness and inactivity becomes sickly and misshapen. But a body that moves, labors, and bears burdens becomes more beautiful and healthier. The same happens with the soul. Iron rusts when it lies unused, but when it is in use, it becomes bright. So too the soul, when it acts. Misfortunes stir it to action. Even abilities perish if the soul remains inactive. The soul acts when not everything is ready for its service, because what is contrary to it stirs it to action. If there were nothing contrary, there would be no activity. For example, if everything were already beautifully finished, art would have nothing on which to labor. So too the soul, if everything went according to our desire and everything succeeded for us, would be insensible. Do you not see how we command nurses not always to carry children in their arms, lest this become a habit for them and they become weak? Therefore children who are brought up under their parents' eyes are weaker, because untimely and excessive tenderness harms their health. Moderate sorrow is good. Cares are good. Poverty is good. Both good and evil make us strong. Yet each turns to our harm when it is without measure. The first enervates, and the second crushes. Do you not see that Christ taught His disciples the same thing (Jn 16:33)? If they had need of this, then much more do we. If we have need of this, let us not murmur, but rejoice in tribulations. All these things are medicines suited to our wounds, some bitter and others sweet. Yet both kinds, by themselves and apart from the other, would be useless. Let us thank God for all this. He permits it not in vain, but for the good of our souls. With a grateful heart let us thank and glorify Him. Let us struggle courageously against calamities, remembering that they are temporary and turning our thoughts toward the future. Thus we may easily endure the present and be counted worthy of the future blessings. By the grace and love for mankind of His Only-begotten Son, with Whom to the Father, together with the Holy Spirit, be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.

For he would not have spoken with them for three months if they had not truly believed and shown the fruits of faith. This is clear proof that there were many believers here.”

Let those who say, “Do not do good to those in prison,” be ashamed. Let them be ashamed before these strangers. They did not know what sort of men the prisoners were. But simply pitying their misfortune, they remembered that they were human beings, and therefore showed them humanity.