The Great Commentary (Mossman/Cobb English)

But I have called you friends . S. Augustine {Tract. 85) inquires in what way this is true : for the Apostles really continued to be servants of Christ, and in the day of judgment He will say to them, as well as others, Well done , good and faithful servants. He answers, that there is a twofold kind of servitude, the one that which slaves render to their lords through fear, the other free and filial, which children render to their parents. The Apostles were not the servants of Christ according to the former fashion, but the latter. For in this way servants become friends. To this may be added what Rupert says, I will not call you servants , i.e. sinners and enemies, because, by Baptism and My grace, I have made you righteous and My friends. The true and genuine meaning then is this : Although by your nature and condition ye are My servants, yet I bestow upon you such honour that I will make you and call you My intimate and most trusted friends, insomuch that all things which I have heard of Digitized by v^iOOQLe 138 My Father that I as His ambassador should communicate to men, I will communicate ; not to the multitudes nor to the Scribes, but to you alone. He saith now , because already when He was going away Ho revealed to them many things about which He had previously been silent. Other things also, which He had before spoken obscurely in parables, He now clearly and plainly explained to them. Now therefore when He was going away, He manifested, by thus explaining things to them, greater tmst in them and confidence towards them. Wherefore He raises them to a higher dignity, condition and title, even that of friends. This then is the reason which Christ Himself here gives. He does not therefore deny that they still continued to be servants, but He asserts that, servants though they were, He raised them up to be His intimate friends, and endowed them with this name and prerogative. So Maldonatus, Ribera, &c., but before all others S. Irenseus, lib. 4. c. 27. The servant knoweth noif i.e. ordinarily and usually, for some masters have faithful and prudent servants to whom they entrust their counsels and their secrets. But Christ speaks of what is the ordinary course of things among men. All things which I have heard of the Father , &c. You may say, This seems to compete with what Christ had said a little before in the 1 2 th chapter, I have yet many things to say unto you, but ye cannot bear them now. Leontius answers that Christ now revealed to the Apostles all things which the Father wished Him at that time to reveal to them, that is to say, all things which they were v able to receive. 2d, And better, S. Augustine and Bede answer, that I have made known means I will presently make known , i.e. after fifty days, at Pentecost. Somewhat differently Maldonatus, 1 have made known , i.e. I have determined to make known , namely, by the Holy Ghost, whom I am about to send. Moraliter: learn from the saying of Christ that holy souls which are full of love to God, which, treading all earthly things under foot, dwell in heaven, and hold familiar converse with God in prayer, Digitized by v^iOOQLe CHRIST FIRST CHOOSES US. 139 such talk frequently with God as His friends, such are illuminated by God, so that they hear and learn of Him His deepest mysteries and secret counsels. These men understand the Holy Scriptures. They learn of Him what He purposes to do in the time to come, as though they were admitted into the inner presence-chamber of God, and were there made members of His Privy Council. Such were Isaiah, Jeremiah, Daniel, and the rest of the Prophets. S. Bernard eloquently unfolds this teaching ( Tract. . de Interior . Dom. c. 69). “ Wouldst thou know, O soul, whosoever thou art, that the sublimity of the Divine revelations is a manifest proof of the Divine love? Now I will not call you servants , He saith, but friends, because all things which I have heard of My Father I have made known unto you. Labour therefore to love Thy God closely and supremely. Pant every hour with thine utmost longing for the joy of Divine contemplation. Gather thyself into thyself, rest only in the desire for God.” S. Basil, S. Maximus, and others, have the same teaching. S. Francis, S. Catherine of Sienna, S. Francis Xavier, and very many others, by means of this loving friendship and converse with God, obtained the gifts of understanding and prophecy. So too in the olden time did Henoch, Noe, Abraham, Moses, and others, because they walked with God and conversed familiarly with Him, speaking to Him as a friend with his friend

Ye have not chosen Me, &c. S. Augustine, both on this passage and elsewhere (lib. 1, c. 17, de Predest. Sand.) understands by this choosing the predestination of God : I have predestinated you, and chosen you, without any merits of yours, to glory. But this does not agree rightly with the words, ye have not chosen Me. For neither could the Apostles choose Christ to heavenly glory, nor does Christ here seem to have wished to reveal His predestination to the Apostles. For this He Himself is wont to attribute to the Father. For to the Father providence is attributed, a part of which is predestination. More literally the meaning is, Ye did not first choose Me for your Master and Lord, but I first chose and called you, and by My vocation and grace I made you My friends, disciples, and Apostles. Digitized by Google 140 So S. Cyril, Chrysostom, and others. Wherefore S. Chrysostom thinks that Christ is here still dwelling upon the parable of the vine and its branches. The meaning then will be, As the husbandman chooses the best vines and grafts to plant in his vineyard, so have I chosen you, O My Apostles, that I should plant you, being made the most excellent vines by My grace, in My vineyard, for the production of grapes, i.e. of very many and very excellent believers. Moreover, Christ saith this, ist, To show His exceeding love for His Apostles, because He first chose them alone, above all other men who were more noble, learned, and eloquent, to be Apostles, i.e. to be His chief friends, and the Apostles of His Church. Wherefore He tacitly admonishes them that they should love Him in return, and abide constant in His love and obedience. 2d. That considering the lofty height of their dignity and apostleship to which they had been called by Christ, they should labour to be true to it, and so should be beforehand with all nations, and by their preaching should bring them to Christ. Some writers add that Christ here wished to give the Apostles an incentive to humility : thus, Be it that I have called you friends, and admitted you to share in My secrets, yet do not ye be proud because of this. For ye have not merited it, but it is I who have freely chosen and exalted you. And I have placed you that ye should go (to preach the gospel throughout all nations) and bring forth fruity &c. S. Chrysostom being of opinion that there is an allusion here to the parable of the Vine, explains the words / have placed , to mean, 1 have planted , as it were fruitful vines in the vineyard of My Church. Maldonatus explains more simply, 1 have declared For when any one is made a magistrate, he is first chosen, that is, designated, and settled in his office. Most simply, you may expound I have placed by I have constituted you, or that Christ by this word signifies the authority, the firmness, and the fruit of His Apostles, namely, that they were commissioned, and therefore made strong, by Christ, so that no one could deprive them of their dignity, nor hinder their bringing forth fruit, Digitized by v^iOOQLe THAT FRUIT MAY REMAIN. I4I even a most abundant harvest of souls throughout the whole world. And that your fruit may remain : Cyril refers this to the Gospel which remains, whilst the old Law was not to abide, but to be abrogated by Christ More plainly and fully, you may refer the word abide to the conversion of all nations brought about by the Apostles, which remained even after their death, and which will remain in due and continual succession unto the end of the world. And this as it were the heavenly fruit and reward of the Apostles does remain, and will remain eternally. That whatsoever ye shall ask the Father in My Name , &c. The word that signifies not so much the end aimed at as the effect. The meaning is this, If ye bring forth the fruit for which I have chosen you, it will follow and come to pass that the Father will give you whatsoever ye shall ask in the same sense that I have shown (chap, xiv. 13). The Greek for / may give is 35, which may be rendered, with S. Chrysostom and Theophylact, in the first person, I may give . Wherefore Theophylact gathers from this passage against the Arians that the Son of God is of the same substance with the Father, so that He equally with the Father gives as God the things which are asked of Him. In My Name , i.e. by My merits. Moreover, S. Augustine says, “ That which we ask in the Saviour’s name is what pertains to salvation.” Ver. 1 7. — These things / command you , &c. He says these filings in the plural to signify that there were indeed many particular precepts commanded by Him, but that all of them were included in the one common and easy precept of love, so that if one fulfils that, one fulfils all Secondly, You may explain more simply with S. Chrysostom if you take the conjunction that to signify the end. Then the meaning will be, These things which I have spoken concerning My love I have said with this only end in view, that ye should have mutual love among yourselves, and that thus ye should endure all things for the salvation of men. To this pertains the exposition of S. Augustine (Tract. 87), “ Because He had said, / have placed you Digitized by v^iOOQLe 142 that ye should go and bear fruit , now He saith, These things 1 command you , wishing to teach that the fruit which we are to bear must be love of our neighbour.” And again, “The fruit of the Spirit, saith the apostle, is charity. Concerning this therefore He gives commandment. Deservedly indeed does He often speak of love, as if it were the only thing to be commanded, as being that without which all other good things cannot profit, and which we cannot have without having all other good things by which a man becomes good with it” Ver. 1 8. — If the world hate you, &c. . . . it first hated Me. The Greek is cr^Sjro v v/am, which is best rendered adverbially, meaning, the world hated Me before it hated you. I have trodden before you this path of hatred, and made it smooth for you, so that ye, following Me, may walk joyfully in the same way. For I give Myself to you not only as your companion in persecutions, but your standardbearer, your leader and your guide. Worldly people He calls the world. By them He means ist, The Jews. 2d, Gentiles addicted to the spirit of the world, and therefore enemies of the doctrine and spirit of Christ Christ forewarns His Apostles against the impending hatred and persecutions of the Jews and Gentiles. For the darts which are foreseen are less apt to strike. Thus they would nobly overcome, yea, despise them, and would glory in them as the tokens of Christ. It is, as Ribera remarks, as though He said, Do not wonder or be troubled when the world hates you. It hated Me before you. Rejoice because ye are partakers with Me. This hatred shall do you no harm, even as it has not hurt Me. The world persecutes you because ye are not of it, i.e. because ye do not favour its works, but oppose them, as I do. And when He saith this, He leaves it to be understood, But I nevertheless will love you, because ye belong to Me, and are My elect, chosen to condemn the works of the world. Far greater shall be to you the benefit of My love than the harm of the worlds hate. Great then is this consolation which the members derive from their Head. Listen to S. Cyprian (lib. 4, Epist. 6), “ The Son of Digitized by Google THE PROOF OF VIRTUE. HJ God hath suffered that He might make us sons of God. And shall a son of man not be willing to- suffer that he may persevere in being a son of God ? If we labour under the world’s hate, Christ bore this hatred before us. If we endure shame in this world, or banishment, or torture, the world’s Maker and its Master experienced yet more grievous trials. He it is who admonishes us, saying, If the world hate you, remember that it first hated Me” Lastly, hear S. Bernard (Horn, 47, in Cant.), “Thou art two things to Me, O Lord Jesus, a mirror of endurance, and a reward of suffering. Thou art the pattern of the warrior, and the glory of the victor. Thou teachest my hands to war by the example of Thine own valour. Thou crownest my head after the victory by the presence of Thy majesty.”

If 1 had not come and spoken, &c., they would not have sin, &c. Sin, viz. of unbelief and hatred, in that they calumniate, and are hostile to, My doctrine and life. Observe : the Scribes and Pharisees before Christ came had true faith, not only in God, but also in Christ as about to come. But when He did come they would not acknowledge Him, because they saw Him poor and lowly, and because He reproved their vices. Wherefore they then became unbelievers, and lost the faith by their own obstinacy. For Jesus abundantly proved to them that He was the Christ, wherefore they were without excuse because they believed Him not

He that hateth Me hateth My Father also, because I am come as sent by the Father, and I have spoken the things which He wished Me to speak. Wherefore by despising and hating Me, they despise and hate God the Father. As he who despiseth an ambassador despises the king who sends him

But that the word may be fulfilled which is written in their law {i.e., in the Old Test., viz. Ps. lix. 5, and xxv. 29), they hated Me gratis (Vulg.), i.e. without a cause, without My fault, and therefore wickedly and unjustly. For I have given them no other cause of hate, but supremest love. Observe the word that does not signify the end intended, but denotes that which happened as a matter of Digitized by C ^GOgl THE GREEK SCHISM. 145 fact from the unbelief and obstinacy of the Jews. The meaning is, And thus there followed that which David and Isaias foretold would be, viz. that the Jews would without a cause pursue Christ with hate

27. — But when the Paraclete is come , whom I will send unto you from the Father , &c. He means, although I have abundantly demonstrated My divinity to the Jews, so that they are without excuse, yet will I still more demonstrate it by the coming of the Holy Ghost, who shall testify concerning Me, coming from heaven to you alone who have believed in Me, and to those who shall believe through your preaching, so that His advent shall be made known to ail when they see you speaking with tongues, and expounding the Scriptures, and working miracles. For ye by preaching the Gospel bear testimony ui>to all men concerning Me, My doctrine and My works, since ye have been with Me from the time that I began to teach and converse with men. Whom 1 will send unto you from the Father . From this verse the later Greeks maintain that the Holy Ghost proceeds from, and is breathed by the Father only, not the Son : and therefore they made an open schism from the Latin Church, a .d. 1054, when Michael the patriarch of Constantinople dared for this cause to excommunicate the Roman Pontiff and the Latins. And for this reason, in a.d. 1453, on the very Feast of the Holy Ghost, or during the octave of Whitsunday, Constantinople was taken by the Turks, the Emperor slain, and th^ empire of the Greeks brought to an end. This therefore is the error of the Greeks ; for, as S. Hilary rightly observes, (lib. 8, de Trin.^) and S. Augustine (lib. 4, de Trin. c. 20), this passage rather signifies the contrary, namely, that the Holy Ghost proceeds from the Father and the Son. For this is the meaning of whom I will send. For in the Holy Trinity no Person is sent by any othei unless He proceeds from Him who sends Him. Wherefore the Father is never said to be sent because He proceedeth from none. The Son is said to be sent by the Father, but not by the Holy Ghost. The Holy Ghost is said to be sent by the Father and the Son, because He proceedeth from Both as from one Principle of Spiration. So the ancient Greek, as well as the Latin, Fathers undervol. v. K Digitized by v^iOOQLe 146 stood this passage. They are cited by the Council of Florence ( sess . 1 8 and 25), where a union was effected between the Latins and the Greeks, and the Greeks admitted that the Holy Ghost proceeds from the Father and the Son. (See Cardinal Bessarion's speech on behalf of union, c. 7.) Wherefore when it is only said in the creed of the Council of Nice, “ I believe in the Holy Ghost,” the Council ot Constantinople added, Who proceedeth from the Father And when a contention arose about the Son, the Church added, and from the Son , as the Council of Florence teaches (sess. 7). The same thing is clearly apparent from the words of Christ (chap, xvi.), All things whatsoever the Father hath are Mine : wherefore I said. He shall take of Mine , and shall show it unto you. For if all things which the Father hath are the Son’s, then He also breathes the Holy Ghost. In this manner all the Fathers of the same Council understood the passage. Therefore in the Letters of Union the whole Synod declared, " And since all things which the Father hath, the Father Himself has given to His Only Begotten Son except to be the Father, this very thing that the Holy Ghost proceedeth from the Son, the Son Himself hath eternally from the Father, of Whom also He is eternally begotten.” (See Bellarm. lib. 2, de Christo , c. 20 et seq.) Moreover one Divine Person is said to be sent by another, when by the will of Him from whom He proceeds He begins to be anywhere in a fresh manner from that in which He was there before. Thus the Son was sent by the Father in the flesh that He might become man. The Holy Ghost was sent by the Father and the Son to the Apostles, interiorly by the abundant grace with which He illuminated their minds, and inflamed their will that they should constantly bear witness to Christ and His doctrine : but He did the same exteriorly by means of the fiery tongues, by which He gave efficacy to their words, and also by means of the miracles which He wrought by them, I will send from the Father . Christ said this — 1 st. Plainly : as it were thus, When I shall have ascended to the Father in heaven, then I with the Father will send unto you the Holy Ghost. 2d. Theophylact says ,from the Father means, the Father approving and together Digitized by v^iOOQLe THE PROCESSION FROM THE SON. 147 sending. 3d. From the Father may mean that the Son hath from the Father the Divine Essence, and consequently the power of breathing and sending the Holy Ghost, so that verily with the Father, by the same action and breathing He breathes, and by the same Mission sends, the Holy Spirit So S. Hilary (lib. de Synod.) and the Council of Sirmium. 4th. From the Father , Le. I will send you the Holy Ghost, who is with the Father, forasmuch as He is coetemal and consubstantial with Him. 5th. The words from the Father crush the heresy of Eunomius, who taught that the Holy Ghost proceeds not from the Father, but from the Son, so that the Holy Ghost is, as it were, the Son of the Son, and the Grandchild of God the Father. This heresy S. Basil refutes (lib. 2, cotitr. eund.), showing that the Holy Ghost proceeds from the Father and the Son. So also S. Cyril (lib. 10, c. 33) teaches that the Holy Spirit is of the Father and the Son, and proceeded from the Father, but through the Son. Which means nothing else but that which we say, that the Son produces the Holy Spirit from the Father, i.e. He hath from the Father to produce the Holy Ghost, as God by the Word created all things. For all things were made by Him. S. Thomas (1 par. q. 36. art. 2), Suarez, and others give the reason d priori. Because if the Holy Ghost did not proceed from the Son, He would not be distinguished from the Son. For in the Godhead there is no distinction save in the procession of One from Another, and the distinction of relationship. Who proceedeth from the Father. Thus Christ speaks, and 19 silent concerning Himself: 1st. Because the Father is the First Principle of the Spiration of the Holy Ghost, as I have said. 2d. Because Christ, for the sake of humility and reverence, to give us an example, is wont to refer all things concerning His authority to the Father. 3d. Because if He had said, Who proceedeth from Me, He could not appositely have subjoined, He shall testify of Me. For the witness who proceeds from any one, if he gives testimony concerning him among men, is apt to be suspected. Digitized by v^iOOQLe 148 Moreover, Jansen says that these words are to be understood, not concerning the Divine and eternal procession, but concerning that temporal and human procession by which the Holy Ghost is sent to the Apostles and other believers. But that the Divine procession is here spoken of is clear — 1st. Because such is the evident meaning of the words when He saith, Who proceedeth from the Father. For when Christ speaks of temporal missions, something is added to show what is meant, as when He saith {chap, xvl), I came forth from the Father , and am come into the world. 2d. Because He had just before spoken of the temporal mission, saying, Whom I will send unto you from the Father. 3d. Because the Fathers in the Council of Florence so understood it (sess. 18 and 23). 4th. Because the temporal mission or procession presupposes the eternal. For as I have previously said, in the Godhead One Person is not said to be be sent by Another, except the Person who proceeds from Another. He shall testify of Me, that I am the Son of God, the Messias, the Saviour of the world. And this He shall do both by interior illumination and inspiration, and by external miracles. Now in a witness three things are needful. 1st Wisdom that he should know the truth. 2d. Honesty, that he should relate it sincerely, and neither deceive, nor be deceived. 3d. Power and authority, that he should be allowed by all to be a true witness, and above all suspicion. These three qualifications most perfectly unite in the Holy Spirit He therefore is the most perfect witness of Christ. And ye shall bear witness, &c. The Greek is /uagru{«7r«, which is both of the indicative mood, meaning ye bear witness, and the imperative, bear ye witness. St Cyril reads the indicative, as does the Syriac version. The Vulgate, ye shall bear witness has the same meaning as bear witness {imperative). He bids them testify by their preaching that Christ is the Son of God. For the future is often put for the imperative. From this passage learn who, what, and how great is the Holy Ghost 1 st. That He is the Third Person in the Holy Trinity, distinct from the Father and the Son, For in that He proceedeth from, and Digitized by Google BY SBtRATlOtf. 149 is sent by Both, He that proceedeth and is sent is distinct from Those who send. 2d. That the Holy Ghost is true God, of one substance with God the Father, because He proceedeth from Him as God from God. 3d. That He proceedeth — not from the Father alone, not from the Son alone, but — unitedly from Both as from one Principle of Spiration. 4th. That He proceedeth not from the Father by Generation, as doth the Son, but by Spiration, so that He is the Holy Spirit Wherefore SS. Athanasius, Basil, Nazianzen, Chrysostom, Augustine, and others throughout their writings refute the heretic Macedonius, who said, that since the Holy Ghost proceedeth not from the Father by the way of Generation, as the Son doth, He is therefore not Consubstantial with the Father, neither is He God. 5th. That He is the Paraclete, t.e. the Comforter and the Exhorter to all goodness. 6th. That He is the very Spirit of Truth, because He teaches all truth, and the true faith, doctrine, and prudence. 7th. That He is the witness of Christ and of His doctrine ; the witness, I say, infinitely above all other witnesses, because He is Himself very God. Digitized by v^iOOQLe ( ijo ) CHAPTER XVI. I Christ foretells the persecution which would come on the Apostles , and promises them the Holy Spirit ', to convince the world of sin , of righteousness , and of judgment , and to glorify Him. 1 6 Explains the words , A little while and ye shall not see me. 23 The meaning of whatsoever ye shall ask the Father in My name, He will give it you, and in the world ye shall have tribulation% but be of good cheer, I have overcome the world. THESE things have I spoken unto you, that ye should not be offended. 2 They shall put you out of the synagogues ; yea, the time cometh, that whosoever killeth you will think that he doeth God service. 3 And these things will they do unto you, because they have not known the Father, nor me. 4 But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you. 5 But now I go my way to him that sent me ; and none of you asketh me, Whither goest thou ? 6 But because I have said these things unto you, sorrow hath filled your heart. 7 Nevertheless I tell you the truth ; It is expedient for you that I go away : for if I go not away the Comforter will not come unto you ; but if I depart, I will send him unto you. 8 And when he is come, he will reprove the world of sin, and of righteousness, and of judgment : 9 Of sin, because they believe not on me 5 10 Of righteousness, because I go to my Father, and ye see me no more ; 1 1 Of judgment, because the prince of this world is judged. 12 I have yet many things to say unto you, but ye cannot bear them now. 13 Howbeit when he, the Spirit of truth, is come, he will guide you into all truth : for he shall not speak of himself ; but whatsoever he shall hear, that shall he speak : and he will show you things to come. 14 He shall glorify me : for he shall receive of mine, and shall show it unto you. 15 All things that the Father hath are mine : therefore said I, that he shall take of mine, and shall shew it unto you. 16 A little while, and ye shall not see me : and again, a little while, and ye shall see me, because I go to the Father. 17 Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me : and again, a little while, and ye shall see me t and, Because I go to the Father ? Digitized by v^ooQLe CHRIST FORETELLS PERSECUTION OF THE APOSTLES. I Si 1 8 They said therefore, What is this that he saith, A little while ? we cannot tell what he saith. 19 Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me : and again, a little while, and ye shall see me ? 20 Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice : and ye shall be sorrowful, but your sorrow shall be turned into joy. 21 A woman when she is in travail hath sorrow, because her hour is come : but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is bom into the world. 22 And ye now therefore have sorrow : but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. 23 And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. 24 Hitherto have ye asked nothing in my name : ask, and ye shall receive, that your joy may be full. 25 These things have I spoken unto you in proverbs : but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father. 26 At that day ye shall ask in my name : and I say not unto you, that I will pray the Father for you : 27 For the Father himself loveth you, because ye have loved me, and have believed that I came out from God. 28 I came forth from the Father, and am come into the world : again, I leave the world, and go to the Father. 29 His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb. 30 Now are we sure that thou knowest all things, and needest not that any man should ask thee : by this we believe that thou earnest forth from God. 31 Jesus answered them, Do ye now believe ? 32 Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone : and yet I am not alone, because the Father is with me. 33 These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation ; but be of good cheer ; I have overcome the world. Ver. i. — These things have I spoken unto you, that ye should not be offended. (1.) Some think that this refers to Matt, xxvi. 31, All ye shall be offended because of Me this night. And that the meaning is, I have foretold you, that ye would flee away, when ye shall see Me taken : and I did so, in order that your shock and trouble of mind might be less, when it came to pass ; and that thus ye might regain your courage and come back to Me. (2.) S. Cyril (x. 34), Maldonatus, and others, refer these words to the persecutions which Digitized by i$2 t. Christ just before said were impending on the Apostles. And He did so that they might strengthen themselves against them. For evils which come unexpectedly, greatly stagger even brave men, while those which are foreseen take less effect. (3.) Bede, Euthymius, and others refer the words to the Holy Spirit Who had just been spoken of, thus explaining them, I have spoken these things of the Holy Spirit Who will come to you, in order that ye may not be offended when ye see yourselves assailed by persecutions, but may boldly withstand them with the thought that the Holy Spirit will render you His aid. S. Augustine says {in loc.) much the same: — “Having promised the Holy Spirit, by whose operation they would become His witnesses, He rightly added, These things have I spoken unto you ; for when the love of God is shed abroad in our hearts by the Holy Spirit which is given us, great peace is theirs who love the Law of God (Ps. cxix. 165), so that they are not offended.” (4.) Toletus, Ribera, and others, by the last two explanations, give the best meaning : — “ I have said all these things about persecution and the hatred of the world, and also of the coming of the Holy Spirit to strengthen you, that ye may not stumble in the way of eternal life in which ye are walking, and fall away from Me, as though I did not foresee, or were unwilling to warn you, or as if your sufferings were intolerable, and had befallen you unexpectedly. He removes therefore from the Apostles a stumbling-block, and ground of offence, both by forewarning them of the danger, and by promising the aid of the Holy Spirit to withstand it.” The Syriac and the Arabic connect this verse with what follows by the word “for,” meaning thereby that persecutions would be aground of offence