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Catena Aurea by St. Thomas Aguinas

John CHAP. 15

15:17–21

17. These things I command you, that ye love one another.

18. If the world hate you, ye know that it hated me before it hated you.

19. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.

20. Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.

21. But all these things will they do unto you for my name’s sake, because they know not him that sent me.

AUGUSTINE. (Tract. lxxxvii. 1) Our Lord had said, I have ordained that ye should walk, and bring forth fruit. Love is this fruit. Wherefore He proceeds: These things I command you, that ye love one another. (Gal. 5:22) Hence the Apostle saith: The fruit of the Spirit is love; and enumerates all other graces as springing from this source. Well then doth our Lord commend love, as if it were the only thing commanded: seeing that without it nothing can profit, with it nothing be wanting, whereby a man is made good.

CHRYSOSTOM. (Hom. lxxvii. 2) Or thus: I have said that I lay down My life for you, and that I first chose you. I have said this not by way of reproach, but to induce you to love one another. Then as they were about to suffer persecution and reproach, He bids them not to grieve, but rejoice on that account: If the world hate you, ye know that it hated Me before it hated you: as if to say, I know it is a hard trial, but ye will endure it for My sake.

AUGUSTINE. (Tract. lxxxvii. 2) For why should the members exalt themselves above the head? Thou refusest to be in the body, if thou art not willing, with the head, to endure the hatred of the world. For love’s sake let us be patient: the world must hate us, whom it sees hate whatever it loves; If ye were of the world, the world would love his own.

CHRYSOSTOM. (Hom. lxxvii. 2) As if Christ’s suffering were not consolation enough, He consoles them still further by telling them, the hatred of the world would be an evidence of their goodness; so that they ought rather to grieve if they were loved by the world: as that would be evidence of their wickedness.

AUGUSTINE. (Tract. lxxxvii. 2) He saith this to the whole Church, which is often called the world; as, God was in Christ, reconciling the world unto Himself. (2 Cor. 5:19) The whole world then is the Church, and the whole world hateth the Church. The world hateth the world, the world in enmity, the world reconciled, the defiled world, the changed world. (Tract. lxxxviii. 4.). Here it may be asked, If the wicked can be said to persecute the wicked; e. g. if impious kings, and judges, who persecute the righteous, punish murderers and adulterers also; how are we to understand our Lord’s words, If ye were of the world, the world would love his own? In this way; The world is in them who punish these offences, and the world is in them who love them. The world then hates its own so far as it punishes the wicked, loves its own so far as it favours them. (Tract. lxxxvii. 4.). Again, if it be asked how the world loves itself, when it hates the means of its redemption, the answer is, that it loves itself with a false, not a true love, loves what hurts it; hates nature, loves vice. Wherefore we are forbidden to love what it loves in itself; commanded to love what it hates in itself. The vice in it we are forbidden, the nature in it we are commanded, to love. And to separate us from this lost world, we are chosen out of it, not by merit of our own, for we had no merits to begin with, not by nature which was radically corrupt, but by grace: But because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.

GREGORY. (Hom. in Ezech. ix.) For the dispraise of the perverse, is our praise. There is nothing wrong in not pleasing those, who do not please God. For no one can by one and the same act please God, and the enemies of God. He proves himself no friend to God, who pleases His enemy; and he whose soul is in subjection to the Truth, will have to contend with the enemies of that Truth.

AUGUSTINE. (Tract. lxxxviii. 1) Our Lord, in exhorting His servants to bear patiently the hatred of the world, proposes to them an example than which there can be no better and higher one, viz. Himself: Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted Me, they will also persecute you: if they have kept My saying, they will keep yours also.

GLOSS. They observed1 it in order to calumniate it, as we read in the Psalms, The ungodly seeth2 the righteous.

THEOPHYLACT. Or thus: If, Me says, they have persecuted your Lord, much more will they persecute you; if they had persecuted Him, but kept His commandments, they would keep yours also.

CHRYSOSTOM. As if He said, Ye must not be disturbed at having to share My sufferings; for ye are not better than I.

AUGUSTINE. (Tract. lxxxviii. 1) The servant is not greater than his Lord. Here the servant is the one who has the purified fear, which abideth for ever.

CHRYSOSTOM. (Hom. lxxvii. 2) Then follows another consolation, viz. that the Father is despised and injured with them: But all these things will they do unto you for My name’s sake, because they know not Him that sent Me.

AUGUSTINE. (Tract. lxxxviii. 2) All these things, viz. what He had mentioned, that the world would hate them, persecute them, despise their word. For My Name’s sake, i. e. in you they will hate Me, in you persecute Me, your word they will not keep, because it is mine. They who do these things for His name’s sake are as miserable, as they who suffer them are blessed: except when they do them to the wicked as well; for then both they who do, and they who suffer, are miserable. But how do they do all these things for His name’s sake, when they do nothing for Christ’s name’s sake, i. e. for justice sake? We shall do away with this difficulty, if we take the words as applying to the righteous; as if it were, All these things will ye suffer from them, for My name’s sake. If, for My name’s sake, mean this, i. e. My name which they hate in you, justice which they hate in you; of the good, when they persecute the wicked, it may be said in the same way, that they do so both for righteousness’ sake, which they love, which love is their motive in persecuting, and for unrighteousness’ sake, the unrighteousness of the wicked, which they hate. Because they know not Him that sent Me, i. e. know not according to that knowledge of which it is said, To know Thee is perfect righteousness. (Wisd. 15:3)

NAVARRE BIBLE COMMENTARY (RSV)

Ad Majorem Dei Gloriam (To the Greater Glory of God)

From: Acts 16:1-10

Timothy joins Paul
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[1] And he came also to Derbe and to Lystra. A disciple was there, named Timothy, the son of a Jewish woman who was a believer; but his father was a Greek. [2] He was well spoken of by the brethren at Lystra and Iconium. [3] Paul wanted Timothy to accompany him; and he took him and circumcised him because of the Jews that were in those places, for they all knew that his father was a Greek.

A Tour of the Churches of Asia Minor
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[4] As they went on their way through the cities, they delivered to them for observance the decisions which had been reached by the Apostles and elders who were at Jerusalem. [5] So the churches were strengthened in the faith and they increased in numbers daily.

[6] And they went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia. [7] And when they had come opposite Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them; [8] so, passing by Mysia, they went down to Troas. [9] And a vision appeared to Paul in the night: a man of Macedonia was standing beseeching him and saying, "Come over to Macedonia and help us." [10] And when he had seen the vision, immediately we sought to go on into Macedonia, concluding that God had called us to preach the gospel to them.

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Commentary:

1-3. At Lystra, a city which he evangelized during his first journey (cf. 14:6), Paul meets a young Christian, Timothy, of whom he had received good reports. His Jewish mother Eunice and his grandmother Lois were Christians, and Timothy had received the faith from them.

Paul's apostolic plans for Timothy, and the fact that, despite being Jewish through his mother, he had not been circumcised, lead him to circumcise him: everyone in the city knew he was a Jew and those who practised the Mosaic Law might easily have regarded him as an apostate from Judaism, in which case he would be unlikely to be an effective preacher of the Gospel to the Jews.

"He took Timothy," St. Ephraem comments, "and circumcised him. Paul did not do this without deliberation: he always acted prudently; but given that Timothy was being trained to preach the Gospel to Jews everywhere, and to avoid their not giving him a good hearing because he was not circumcised, he decided to circumcise him. In doing this he was not aiming to show that circumcision was necessary--he had been the one most instrumental in eliminating it--but to avoid putting the Gospel at risk" ("Armenian Commentary, ad loc.").

In the case of Titus, St. Paul did not have him circumcised (cf. Galatians 2:3-5); which showed that he did not consider circumcision a matter of principle; it is simply for reasons of pastoral prudence and common sense that he has Timothy circumcised. Titus was the son of Gentile parents; to have circumcised him--at a point when Paul was fighting the Judaizers--would have meant Paul giving up his principles. However, the circumcision of Timothy, which takes place later, is in itself something that has no relevance from the Christian point of view (cf. Galatians 5:6, 15).

Timothy became one of Paul's most faithful disciples, a most valuable associate in his missionary work (cf. 17:14ff; 18:5; 19:22; 20:4; 1 Thessalonians 3:2; Romans 16:21) and the recipient of two of the Apostle's letters.

4. The text suggests that all Christians accepted the decisions of the Council of Jerusalem in a spirit of obedience and joy. They saw them as being handed down by the Church through the Apostles and as providing a satisfactory solution to a delicate problem. The disciples accept these commandments with internal and external assent: by putting them into practice they showed their docility. Everything which a lawful council lays down merits and demands acceptance by Christians, because it reflects, as the Council of Trent teaches, "the true and saving doctrine which Christ taught, the Apostles then handed on, and the Catholic Church, under the inspiration of the Holy Spirit, ever maintains; therefore, no one should subsequently dare to believe, preach or teach anything different" ("De Iustificatione", Preface).

St Pope John Paul II called on Christians to adhere sincerely to conciliar directives when he exhorted them in Mexico City to keep to the letter and the spirit of Vatican II: "Take in your hands the documents of the Council. Study them with loving attention, in a spirit of prayer, to discover what the Spirit wished to say about the Church" ("Homily in Mexico Cathedral", 26 January 1979).

6. In Galatia Paul had the illness which he refers to in Galatians 4:13: "You know that it was because of a bodily ailment that I preached the Gospel to you at first...": his apostolic zeal makes him turn his illness, which prevented him from moving on, to good purpose.

7. We are not told how the Holy Spirit prevented Paul from going to Bithynia. It would have been through an interior voice or through some person sent by God.

Some Greek codexes and a few translations say simply "Spirit" instead of "Spirit of Jesus", but really the two mean the same: cf. Philippians 1:19; Romans 8:9; 1 Peter 1:11.

9. This vision probably took place in a dream: Acts tells us of a number of instances where God made His will known in that way (cf. 9:10, 12; 10:3, 17; 18:9; 22:17). Paul and his companions were convinced he had received a message from God.

The vision is quite right to describe the preaching of the Gospel as help for Macedonia: it is the greatest help, the greatest benefit, a person or a country could be given, an immense grace from God and a great act of charity on the part of the preacher, preparing his listeners, as he does, for the wonderful gift of faith.

10. The conviction that Paul and his companions have about what they must do is the way every Christian, called as he is at Baptism, should feel about his vocation to imitate Christ and therefore be apostolic.

"All Christians", [Pope] John Paul II teaches, "incorporated into Christ and His Church by baptism, are consecrated to God. They are called to profess the faith which they have received. By the Sacrament of Confirmation, they are further endowed by the Holy Spirit with special strength to be witnesses of Christ and shares in His mission of salvation. Every lay Christian is therefore an extraordinary work of God's grace and is called to the heights of holiness. Sometimes, lay men and women do not seem to appreciate the full dignity and the vocation that is theirs as lay people. No, there is no such thing as an 'ordinary layman', for all of you have been called to conversion through the death and resurrection of Jesus Christ. As God's holy people you are called to fulfill your role in the evangelization of the world. Yes, the laity are 'a chosen race, a holy priesthood', also called to be 'the salt of the earth' and 'the light of the world'. It is their specific vocation and mission to express the Gospel in their lives and thereby to insert the Gospel as a leaven into the reality of the world in which they live and work" ("Homily in Limerick", 1 October 1979).

Now the narrative moves into the first-person plural (16:10-17; 20:5-8; 13-15; 21:1-18; 27:1-28, 16). The author includes himself among St. Paul's companions, as an eyewitness of what he reports. Luke must have joined the missionaries at Troas and then stayed behind in Philippi.