Vel sic: in testimonium illis, scilicet Iudaeis et gentibus, quia mitto vos ad eos, testes fidei meae ad Iudaeos et gentes; unde martyr idem est quod testis; quia per passionem vestram eritis testes passionis meae; Act. I, 8: et eritis mihi testes in Ierusalem, et in omni Iudaea, et Samaria, et usque ad ultimum terrae et cetera. Or thus: for a testimony to them, namely to the Jews and the gentiles, because I send you to them as witnesses of my faith to the Jews and gentiles; hence a martyr is the same as a witness, because by your suffering you will be witness to my suffering. And you will be witnesses unto me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth (Acts 1:8). 846. Cum autem tradent vos, nolite cogitare quomodo aut quid loquamini et cetera. Possent dicere apostoli: nos sumus piscatores insipientes, erimus stupefacti. Et non est mirum, quia Moyses, qui instructus in lege erat, cum mandaret Dominus quod accederet ad Pharaonem, dixit, impeditioris linguae sum. Ex. IV, 10. Ideo ut hoc excludat, dicit cum autem tradent vos et cetera. 846. But when they will deliver you up, take no thought how or what to speak. The apostles could say, we are foolish fishermen, we will be struck dumb. And it is not a marvel that they would react this way, for Moses, who was instructed in the law, when the Lord commanded that he approach Pharaoh, said, I have more impediment and slowness of tongue (Exod 4:10). So, to exclude this, he says, but when they will deliver you up. Et tria facit. And he does three things: Primo excludit stuporem; first, he excludes stupefaction; secundo promittit sapientiae donum, ibi dabitur enim vobis in illa hora quid loquamini; second, he promises the gift of wisdom, at for it will be given you in that hour what to speak; tertio auctorem doni, ibi non enim vos estis qui loquimini, sed spiritus Patris vestri qui loquitur in vobis. third, the author of the gift, at for it is not you who speak, but the Spirit of your Father who speaks in you. 847. Nolite ergo cogitare de hoc. Et duo excludit. Et quantum ad id quod dicitur; et quantum ad modum loquendi. Primum pertinet ad sapientiam; secundum ad eloquentiam. 847. Therefore, take no thought about this. And he excludes two things, both with respect to what is said, and with respect to the manner of speaking. The first pertains to wisdom, the second to eloquence. Sed videtur esse contra hoc quod Apostolus Petrus dicit in canonica sua: parati semper ad satisfactionem omni poscenti vos rationem de ea, quae in vobis est, fide et spe. But what the Apostle Peter says in his canonical letter, seems contrary to this: being ready always to satisfy every one who asks you a reason of that hope which is in you (1 Pet 3:15). Chrysostomus solvit, quod quando aliquis habet necessitatem respondendi, et habet tempus deliberandi, non debet expectare divinum auxilium; sed apostoli cum erant in tribulatione, non habebant tempus, quare debebant se committere Filio Dei: sic etiam est quod cum aliquis habet facultatem, debet facere quod potest; sed certe si non habet tempus, debet se committere Filio Dei, sed non debet tentare Deum si habeat tempus cogitandi. Ideo Dominus non dixit solum nolite cogitare, sed dicit cum tradent vos . . . nolite cogitare et cetera. Chrysostom resolves it, saying that when someone has the need to respond, and has the time to deliberate, he should not expect divine help; but when the apostles were in afflictions, they did not have time, which is why they had to entrust themselves to the Son of God. So also it is that when someone has the ability, he should do what he can; but certainly, if he does not have time, he should entrust himself to the Son of God, but should not tempt God if he has the time to think. For this reason the Lord did not say only, take no thought, but he says, when they will deliver you up, take no thought. 848. Et sequitur ex illa promissione dabitur enim vobis in illa hora; quia in manu Dei sunt omnes sermones nostri, Sap. c. VII, 16. Et Ex. IV, 12: ego ero in ore tuo doceboque quid loquaris. Et Lc. XXI, 15: ego dabo vobis os et sapientiam. 848. And it follows from this promise: for it will be given you in that hour; for in his hand are both we, and our words (Wis 7:16). And, I will be in your mouth: and I will teach you what you should speak (Exod 4:12). And, for I will give you a mouth and wisdom (Luke 21:15). 849. Et quis est auctor? Certe Spiritus Sanctus. Non enim vos estis qui loquimini, sed spiritus Patris vestri qui loquitur in vobis. Simile est quod habetur II Cor. c. XIII, 3: an experimentum quaeritis eius qui in me loquitur Christus? 849. And who is the author? Certainly the Holy Spirit. For it is not you who speak, but the Spirit of your Father who speaks in you. Similar is what is said, do you seek a proof of Christ who speaks in me? (2 Cor 13:3). Sed quid est quod videbantur isti arreptitii? Notandum quod omnis actio quae ex duobus causatur, quorum unum est principale agens, secundum vero instrumentale, debet denominari e principaliori. Isti fuerunt agentes instrumentaliter, Spiritus Sanctus principaliter; ideo tota actio debet denominari a Spiritu Sancto. But why is it that they seem to be possessed? One should note that every action which is caused by two things, of which one is the principal agent and the second the instrumental, should be named from the more principal one. These men were agents instrumentally, the Holy Spirit principally, so the whole action should be named from the Holy Spirit. Sed videndum quod aliquando movet spiritus perturbando rationem, aliquando movet confortando. Unde haec differentia est inter motum diaboli, et Spiritus Sancti. Homo enim non est dominus, nisi per rationem, per quam est liber; unde quando homo secundum rationem non movetur, tunc est motus arreptitius. Quando cum ratione, tunc dicitur motus a Spiritu Sancto. Motio enim diaboli perturbat rationem. Isti autem, licet a Spiritu Sancto loquerentur, tamen remanebat in eis ratio; et ideo etiam a se loquebantur, non sicut arreptitii. Unde reducit eos ad veritatem propheticam, ut habetur II Petr. I, 19: et habemus firmiorem propheticum sermonem. But one should see that sometimes a spirit moves a man by disturbing his reason, and sometimes it moves a man by strengthening the reason greatly. Hence there is this difference between a motion from the devil and one from the Holy Spirit. For man is only a lord by his reason, through which he is free; hence when a man is not moved according to reason, then the one moved is possessed. When a man is moved with reason, then the motion is said to be from the Holy Spirit. For the motion of the devil disturbs reason. But these men, although they spoke by the Holy Spirit, nevertheless reason remained in them; and therefore they spoke also from themselves, not like men possessed. Hence he leads them back to the prophetic truth, as is found, and we have the more firm prophetical word. (1 Pet 1:19). 850. Sed possent dicere apostoli: quis tradet nos? Non habemus inimicitias. 850. But the apostles could say: who will hand us over? We have no enmities. Primo ergo ostendit a quibus tradentur; First, he shows by whom they will be handed over; secundo consolationem adhibet, ibi qui autem perseveraverit usque in finem, hic salvus erit. second, he adds a consolation, at but he who will persevere to the end, he will be saved. Aliquis potest male cavere a persecutione sibi praenuntiata in universali tantum; ideo praenuntiat in singulari. Et duo dicit quoad primum. Since someone can avoid in a bad way a persecution foretold him only in the universal, he foretells the persecutions in particular. And he says two things regarding the first. 851. Tradet autem frater fratrem. Istud secundum litteram aliquando accidit quod pater tradidit filium, et e converso, et frater fratrem, aut propter timorem, aut propter odium; quia tanta est virtus fidei quod inter homines qui non sunt eiusdem fidei, vix firma sit amicitia. Et hoc est quod dicit tradet enim frater fratrem et cetera. Unde dicitur et Ier. IX, 4: ut unusquisque in fratre suo non habeat fiduciam. Et ob hoc est necessarium quod caveant, et propter laesionem quam homo patitur, et propter amissionem amicitiae; in Ps. LIV, 13: si inimicus meus maledixisset mihi, sustinuissem utique. 851. The brother also will deliver up the brother. This sometimes happened literally, that a father handed over a son, and vice versa, and a brother his brother, either because of fear or because of hatred; because so great is the power of faith that among men who are not of the same faith a firm friendship is hardly possible. And this is what he says, that the brother also will deliver up the brother. Hence it is also said, let every man take heed of his neighbor, and let him not trust in any brother of his (Jer 9:4). And because of this it is necessary that they beware, both on account of the injury which a man suffers, and on account of the loss of friendship; for if my enemy had reviled me, I would have borne with it (Ps 54:13). 852. Item plus, quia non ibitis ad familiares, sed ad extraneos. Et hoc non valebit, quia eritis odio omnibus hominibus. Unde in Io. XVI, 2: venit hora in qua omnis qui occiderit vos, reputabit se obsequium praestare Deo. Sed numquid fuit hoc verum? Nonne multi fuerunt qui recipiebant eos? Ideo dicebat de hominibus, qui humanitus vivebant. Alii vero, qui Dei erant, eos recipiebant. Sed causa huius assignatur Io. XV, 18: si de mundo fuissetis, mundus quod suum erat, diligeret; quia vero de mundo non estis, ideo odit vos mundus. 852. And more besides, because you will not go to those of your household, but to outsiders. And this will not be well, for you will be hated by all men. Hence, indeed the hour comes, that whoever kills you, will think that he does a service to God (John 16:2). But was this not true? Were there not many who received them? Therefore he spoke of men who lived in a human way. But the others, who were of God, received them. But the reason for this is given, if you had been of the world, the world would love its own: but because you are not of the world, but I have chosen you out of the world, therefore the world hates you (John 15:19). 853. Item promisit Dominus consolationem, quia propter nomen meum. Hoc enim vobis dulce debet esse pro nomine meo pati, ut habetur I Petr. IV, 14: si exprobramini in nomine Christi, beati eritis. 853. Likewise, the Lord promises consolation, because it will be for my name’s sake. For it should be sweet for you to suffer for my name, as is found, if you be reproached for the name of Christ, you will be blessed (1 Pet 4:14). Item alia ratione confortat eos, quia ad magnum fructum eorum debebat venire tribulatio. Quia enim praevidit multos cadere, ideo monet ad perseverantiam; quia qui perseveraverit usque in finem, hic salvus erit. Unde II Tim. ult., 7: bonum certamen certavi, cursum consummavi, fidem servavi; in reliquo reposita est mihi corona iustitiae, quam reddet mihi Dominus in illa die iustus iudex. Unde in Levitico dicitur quod cauda offerebatur, idest finis. Likewise, he comforts them with another reason, because affliction was to come unto a great fruit for them. For since he foresaw that many would fall, he warns them to perseverance, because he who will persevere to the end, he will be saved. Hence, I have fought a good fight, I have finished my course, I have kept the faith (2 Tim 4:7–8). As to the rest, there is laid up for me a crown of justice, which the Lord, the just judge, will render to me in that day. Hence it says in Leviticus that the tail was offered, i.e., the end. 854. Cum autem persequentur vos in civitate ista, fugite in aliam. Supra docuit pericula, in quo exposuit quod dixerat, ecce ego mitto vos etc., nunc autem docet quomodo se habere debent. 854. And when they persecute you in this city, flee into another. Above he taught about the dangers, in which he explained what he had said, behold, I send you; and now he teaches them how they should carry themselves. Et dividitur haec pars: quia And it is divided into parts, because primo docet cavere mala et periculum quoad prudentiam; first he teaches them to beware evils and danger as regards prudence; secundo docet habere aequanimitatem in periculis, ibi nolite ergo timere. second, he teaches them to have equanimity in dangers, at therefore fear not. Circa primum Concerning the first, primo docet vitare periculum corporale; first he teaches them to avoid bodily danger; secundo spirituale, ibi non est discipulus super magistrum. second, spiritual danger, at the disciple is not above the master. Circa primum duo facit. Concerning the first, he does two things: Primo innuit malum periculorum; first, he refers to the evil of the dangers; secundo ad tacitam obiectionem respondet, ibi amen dico vobis et cetera. second, he responds to an unmentioned objection, at amen I say to you. 855. Dicit ergo: ita dictum est, quod qui perseveraverit usque in finem hic salvus erit, et non propter hoc tentationibus exponatis vos, immo cum persequentur vos in civitate ista, fugite in aliam: et hoc infirmis expedit, ne incaute se exponentes deficiant; Prov. XIV, 15: astutus considerat gressus suos, stultus transibit, et confidit. Item docet etiam perfectos; et si non propter ipsos, tamen propter aliorum salutem, ut habetur ad Phil. c. I, 24: manere autem in carne necessarium est propter vos. Istud autem ostendit Dominus quando propter Herodem fugit in Aegyptum, ut habetur supra II, 14. Item hoc fecerunt discipuli, sicut habetur Act. VIII, 1. 855. He says then: it was said thus, that he who will persevere to the end, he will be saved, and do not expose yourselves to temptations on this account, but rather when they will persecute you in this city, flee into another. And this is expedient for the weak lest, incautiously exposing themselves, they should fail; a wise man fears and declines from evil: the fool leaps over and is confident (Prov 14:16). Similarly, he teaches even the perfect to be cautious; even if not for themselves, yet for the sake of the salvation of others, as is found, but to abide still in the flesh, is needful for you (Phil 1:24). Moreover, the Lord showed this when he fled into Egypt on account of Herod, as is found above (Matt 2:14). Similarly, the disciples did this (Acts 8:1). 856. Sed contra hoc obiicitur quod habetur Io. X, 12, quod mercenarius fugit, et dimittit oves. Ergo videtur quod ad ipsos non pertineat, sed ad mercenarios. 856. But against this is set what is said, that the hireling flees, and loses the sheep (John 10:12). So it seems that this does not befit them, but hirelings. Respondet Augustinus, quod persecutio aut imminet singulari personae: et tunc declinare, et dimittere aliquos debet, per quos fiat salus; si autem toti Ecclesiae, oportet quod vel tota Ecclesia fugiat ad loca tutiora, ut iam factum est; vel quod aliqui fugiant, et aliqui firmi remaneant, aut pastor cum grege remaneat. Augustine responds that persecution either threatens a particular person, and then he should avoid it, and leave others through whom safety may be regained; but if it threatens the whole Church, it is necessary either that the whole Church should flee to a safer place, which has already happened, or that some flee and some remain firm, or rather that the pastor should remain with the flock. 857. Sequitur amen dico vobis, non consummabitis civitates Israel, donec veniat Filius hominis. Respondet tacitae obiectioni. 857. There follows amen I say to you, you will not finish all the cities of Israel, till the Son of man come. He responds to an unmentioned objection. Possent dicere: tu mittis nos ad Iudaeam; si eiiciant, quo ibimus? Dico, dato quod ab una civitate expellant vos, fugite in aliam, et non poteritis peragrare civitates Iudaeae, donec veniat Filius hominis, idest donec resurgat a mortuis, et tunc mittet vos ad gentes, ut habetur in. ult., 19: ite, docete omnes gentes. They could say: you send us to the Jews; if they should throw us out, where will we go? I say, given that they throw you out of one city, flee into another, and you will not be able to travel over all the cities of Judea till the Son of Man come, i.e., until he rises from the dead, and then sends you to the gentiles, going therefore, teach all nations (Matt 28:19).