Though thou be able to confer no relief, yet weep thou, groan, grieve over what has happened: even this is not to no purpose. If it behooves us to feel for those who are justly punished by God, much more for those who suffer unjustly at the hands of men. (They of) “Ænan,” it says, “came not forth to mourn for the house which was near her”: they shall receive pain, “in return for that they built for derision.” And again, Ezekiel makes this an accusation against them, that they did not grieve for (the afflicted). What do you say, O Prophet?
God punishes, and shall I grieve for those that He is punishing? Yea verily: for God Himself that punishes wishes this: since neither does He Himself wish to punish, nay, even Himself grieves when punishing. Then be not thou glad at it. You will say, “If they are justly punished, we ought not to grieve.” Why, the thing we ought to grieve for is this— that they were found worthy of punishment. Say, when you see your son undergoing cautery or the knife, do you not grieve? And do you not say to yourself, “What is this?
It is for health this cutting, to quicken his recovery; it is for his deliverance, this burning?” but for all that, when you hear him crying out, and not able to bear the pain, you grieve, and the hope of health being restored is not enough to carry off the shock to nature. So also in the case of these, though it be in order to their health that they are punished, nevertheless let us show a brotherly feeling, a fatherly disposition. They are cuttings and cauteries, the punishments sent by God: but it is for this we ought to weep, that they were sick, that they needed such a mode of cure.
If it be for crowns that any suffer these things, then grieve not; for instance, as Paul, as Peter suffered: but when it is for punishment that one suffers justice, then weep, then groan. Such was the part the prophets acted; thus one of them said, “Ah! Lord, do you destroy the residue of Israel?” We see men-slayers, wicked men, suffering punishment, and we are distressed, and grieve for them. Let us not be philosophical beyond measure: let us show ourselves pitiful, that we may be pitied; there is nothing equal to this beautiful trait: nothing so marks to us the stamp of human nature as the showing pity, as the being kind to our fellow-men.
In fact, therefore do the laws consign to public executioners the whole business of punishment: having compelled the judge to punish so far as to pronounce the sentence, thereafter they call forth those to perform the act itself. So true is it, that though it be justly done, it is not the part of a generous (φιλοσόφου) soul to inflict punishment, but it requires another sort of person for this: since even God punishes not by His own hand, but by means of the angels. Are they then executioners, the angels?
God forbid: I say not this, but they are avenging powers. When Sodom was destroyed, the whole was done by them as the instruments: when the judgments in Egypt were inflicted, it was through them. For, “He sent,” it says, “evil angels among them.” But when there is need of saying, God does this by Himself: thus, He sent the Son:— (b) but, “He that receives you, receives Me, and he that receives Me, receives Him that sent Me.” (a) And again He says, “Then will I say unto the angels, Gather together them that do iniquity, and cast them into the furnace.” But concerning the just, not so.
(c) And again, “Bind him hand and foot, and cast him into outer darkness.” Observe how in that case His servants minister: but when the point is to do good, see Himself doing the good, Himself calling: “Come, you blessed of My Father, inherit the Kingdom prepared for you.” When the matter is, to converse with Abraham, then Himself comes to him: when it is, to depart to Sodom, He sends His servants, like a judge raising up those who are to punish. “You have been faithful over a few things, I will make you ruler over many things”; I (will make you): but that other, not Himself, but His servants bind.
Knowing these things, let us not rejoice over those who are suffering punishment, but even grieve: for these let us mourn, for these let us weep, that for this also we may receive a reward. But now, many rejoice even over those who suffer evil unjustly. But not so, we: let us show all sympathy: that we also may have God vouchsafed us, through the grace and mercy of His only-begotten Son, with Whom to the Father and the Holy Ghost together be glory, might, honor, now and ever, world without end. Amen.
Source: Homilies on Acts (New Advent)