# Commentary on 1 Thessalonians - Author: [Ambrosiaster](https://sophiascriptura.com/fathers/authors/ambrosiaster/) - Latin title: *Commentarius in epistolam ad Thessalonicenses primam* - Date: ca. 366–384 (approximate) - Source: J.-P. Migne, ed., Patrologiae cursus completus, series Latina, vol. 17 (Paris, 1844-1864) (Latin text: Migne, Patrologia Latina, digitized by Open Greek and Latin (patrologia_latina-dev, University of Leipzig), CC BY-SA 4.0) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Work page: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/ - Passages: 36 ## Prologue to the Commentary on 1 Thessalonians - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/0-1/#p-0-1 - Source: PL 17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prologue explains that Paul praises the persecuted Thessalonians to spur others on, and the greeting names three bishops though the words are Paul’s alone. ### Latin text IN EPIST. B. PAULI AD THESSALONICENSES PRIMAM. PROLOGUS. Ut horum, ill est, Thessalonicensium exemplo alios exhortetur ad fidei incrementa, istos iaudat, eoqaod in accepta gratia permanentes, ad profectum præmii aucti sunt, meliora sectando : hortatur vero at ad perfectum tenderent, ut eorum virtutibus quaesita dignitas caeteros provocaret. Tamæ enim fidei imbiberant spiritum, ut spe futurorum, etiam civium suorum Macedonum persecutiones illatas pro nomine Christi devoto animo paterentur. Ut horum ergo meritum, et suam ex eorum profectu lætitiam litteris signet, ita scribit ad eos : CAPUT PRIMUM. (Vers. t.) Paulus, et Silvanus, et Timotheus Ecclesiæ Thessalonicensium in Deo Patre nostro, et in Domino Jesu Christo, gratia vobis et pax.,n Trium quidem episcoporum nomina liLteræ continent, sed sensus et verba solius Apostoli sunt. Quia enim communi gaudio exsultant in profectu illorum, ex consensu ad plebem epistola scribitur in exaltatione Dei Patris, et Domini Jesu Christi pacem et gratiam his exoptans. ### English translation (Claude) On the First Letter of Blessed Paul to the Thessalonians. Prologue. In order to exhort others by the example of these, that is, of the Thessalonians, to growth in faith, he praises them, because by remaining in the grace they had received they had increased toward the advancement of their reward, pursuing better things; and he exhorts them to press on to perfection, so that the dignity won by their virtues might stir up the rest. For they had drunk in the spirit of faith so deeply that, in the hope of things to come, they bore with a devoted mind the persecutions inflicted on them for the name of Christ even by their own fellow citizens, the Macedonians. So, to seal in a letter both their merit and his own joy at their progress, he writes to them thus. Chapter 1. (Verse 1.) “Paul and Silvanus and Timothy to the church of the Thessalonians in God our Father and in the Lord Jesus Christ: grace to you and peace.” The letter contains the names of three bishops, but the thought and the words are the apostle’s alone. Because they rejoice with a common joy at the others’ progress, the letter is written to the people by common consent, to the exaltation of God the Father and the Lord Jesus Christ, wishing them peace and grace. ### Scripture references - 1 Thess 1:1: quotation, high confidence ### Translation notes - The lemma is 1 Thess 1:1. Ambrosiaster calls Silvanus and Timothy “bishops”. ### Citation (SBL) Ambrosiaster, 1 Thess. 0.1 (PL 17; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/0-1). ## Commentary on 1 Thessalonians 1:2–5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/0-1/#p-1-2 - Source: PL 17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul thanks God, the source of all good, for the Thessalonians’ faith, love, and hope, which have become known to other churches. ### Latin text Gratias agimus Deo semper pro omnibus vobis, memoriam vestri fociellle, ill orationibus nostris, sine intermissione , memores operis fidei vestræ et laborum charitatis, et exspectationis Domini nostri Jesu Christi, coram Deo et Patre nostro. Quoniam omnia bona a Deo sunt, ideireo ci primum gratias referunt in profectu morum, qui dignatus est non sotum donum suum dare hominibus sub peccato conslilUlis, sed in filios hos adoptare, simul adjuvans eos ad omnia exitia luleranda, ut digniores fiant. Quamobrem memiuisse horum dicunt se in orationibus suis, eo quod crebrescerent in opere-fidei exteris Ecclesiis; ut nutu Dei perficerent opus, cooptum, prompti in studio charitatis, et patientiae, bet spei adventus Domini ante Deum, qui dignatus est Filium suum incarnare pro salute humana. Placitum enim Dei est, si proficiatur in Christo. ### English translation (Claude) “We give thanks to God always for all of you, making remembrance of you in our prayers without ceasing, mindful of the work of your faith and the labors of your love and of the expectation of our Lord Jesus Christ before God and our Father.” Since all good things are from God, they give thanks to him first for the progress of their conduct, for he deigned not only to give his gift to human beings placed under sin but also to adopt them as sons, at the same time helping them to bear all afflictions, so that they might become more worthy. For this reason they say that they remember them in their prayers, because they were becoming renowned among other churches for the work of faith, so that by God’s will they might complete the work begun, eager in the pursuit of love and patience and of hope in the Lord’s coming before God, who deigned to make his Son incarnate for human salvation. For it is God’s good pleasure if there is progress in Christ. ### Scripture references - 1 Thess 1:2–3: quotation, high confidence ### Translation notes - The digital text reads “exitia luleranda” (perhaps for “exitia toleranda”); translated by sense as “to bear all afflictions”. ### Citation (SBL) Ambrosiaster, 1 Thess. 1.2 (PL 17; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/1-2). ## Commentary on 1 Thessalonians 1:4–5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/0-1/#p-1-4 - Source: PL 17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gospel came to the Thessalonians not only in words but with signs and the Spirit’s fullness, making them equal heirs of Abraham’s promise with the Jewish churches. ### Latin text Scientes, (ralre. dilecti a Deo, electionem vestram ; quia Evangelium nostrum non fuit ad VOl in uerbo solum, sed et in virtule, et in Spiritu sancto, et ill plenitudine multa, sicut scitis quales fuerimus in vobis vestri causa. Humiles se fuisse inter e os significant, ut illis formam darent mansuctudinis, non quod defuerint, quæ ad fidem illos hortarentur, magnalia ; quia doctrinae evangelicæ robur virms præstabat signorum et prodigiorum, in Spiritu sancto, id est, non in phantasia, sed in veritate plenitudinis ; ut nulli necessitati deesset auxilium ; sed superabundans gra)ia videretur et in dectrina, et in conversatione, et in ægris curandis; ut perrectum opus Spiritus sancti appareret in Thessalonicensium Ecclesiis, ut in nullo se minores videntes Judæorum Ecclesiis, gauderent in dono Dei, qui participes illos faccre dignatus est promissionis A brahæ. ### English translation (Claude) “Knowing, brothers beloved by God, your election; for our gospel did not come to you in word only, but also in power and in the Holy Spirit and in much fullness, as you know what kind of men we were among you for your sake.” They indicate that they were humble among them, to give them a pattern of gentleness; not that the mighty works were lacking which would urge them to faith, for the signs and wonders lent force to the gospel teaching, “in the Holy Spirit,” that is, not in appearance but in the truth of fullness, so that help was lacking to no need; rather, grace was seen to superabound in teaching, in manner of life, and in healing the sick, so that the perfect work of the Holy Spirit might appear in the churches of the Thessalonians, and that, seeing themselves in nothing inferior to the churches of the Jews, they might rejoice in the gift of God, who deigned to make them sharers in the promise of Abraham. ### Scripture references - 1 Thess 1:4–5: quotation, high confidence ### Citation (SBL) Ambrosiaster, 1 Thess. 1.4 (PL 17; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/1-4). ## Commentary on 1 Thessalonians 1:6–7 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/0-1/#p-1-6 - Source: PL 17:443 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: By joyfully enduring persecution from their fellow citizens, the Thessalonians became like Christ and the apostles and a pattern for other believers. ### Latin text Et vos imitatores nostri facti estis, et ipsius Domini, suscipientes verbum ill pressura multa cum gaudio Spiritus sancti, ita ut fueritis vos exemplum omnibus credentibus in Macedonia et in Achaia. Cupidi credulitatis, probra et injurias a civibus suis passi tolerarunt fiducia fULurorum. Unde æmuli dicumur apostolorum, et ipsius Domini; quia et Dominus eadem passus est a Judæis , et apostoli sequentes fidem Dei, persecutiones passi sunt , gaudentes quia digni habiti sunt pro nomine Domini contumelias pati (Aet. v, 21 j, scientes pro his magna fore praemia repromissa; idoneus enim servus probatur, quando pro amore domini sui inimicos ejus offendit. Cujus rei memores, gavisi sunt spe promissionis in pressura. Itaque magna exhortatio est ad profectum, cum similes illos iactos dicit et Christi et apostolorum ad formam præbendam cæteris credentibus illis in locis, quibus fama illorum ambulabat. ### English translation (Claude) “And you became imitators of us and of the Lord himself, receiving the word in much affliction with the joy of the Holy Spirit, so that you became an example to all who believe in Macedonia and in Achaia.” Eager to believe, they endured the reproaches and injuries they suffered from their fellow citizens, trusting in the things to come. Hence they are called imitators of the apostles and of the Lord himself, because the Lord too suffered the same at the hands of the Jews, and the apostles, following the faith of God, suffered persecutions, “rejoicing that they were counted worthy to suffer insults for the name of the Lord” (Acts 5:41), knowing that great rewards had been promised for these things. For a servant is proved fit when, for love of his master, he gives offense to his master’s enemies. Mindful of this, they rejoiced in affliction in the hope of the promise. So it is a great exhortation to progress when he says that they have become like both Christ and the apostles, so as to provide a pattern to the other believers in those places through which their fame was spreading. ### Scripture references - 1 Thess 1:6–7: quotation, high confidence - Acts 5:41: quotation, high confidence ### Translation notes - Acts 5:41 is cited in the digital text as “Act. v, 21”. ### Citation (SBL) Ambrosiaster, 1 Thess. 1.6 (PL 17:443; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/1-6). ## Commentary on 1 Thessalonians 1:8 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/0-1/#p-1-8 - Source: PL 17:443 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The report of the Thessalonians’ faith, and of its works, has spread everywhere, as Paul also said of the Romans. ### Latin text A vobis enim diffamatus est sermo Domini non solum ill Macedonia et ill Achaia, aed et in omnem locum fides vestra, quæ est ad Deum, proces. ait. Tale est hoc, quale et illud ad Romanos, cum dicit: Quia fides vestra prædicatur in universo mundo (Rom. I, 8). Sed in his amplius; quia non solum fides, sed opus fidei illorum pervenit in omnem locum. ### English translation (Claude) “For from you the word of the Lord has been spread abroad not only in Macedonia and in Achaia, but your faith which is toward God has gone forth into every place.” This is like what he says to the Romans: “For your faith is proclaimed in the whole world” (Rom 1:8). But in these there is more, because not only their faith but the work of their faith has reached every place. ### Scripture references - 1 Thess 1:8: quotation, high confidence - Rom 1:8: quotation, high confidence ### Citation (SBL) Ambrosiaster, 1 Thess. 1.8 (PL 17:443; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/1-8). ## Commentary on 1 Thessalonians 1:9–10 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/0-1/#p-1-9 - Source: PL 17:443 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Thessalonians’ conversion from idols to the living God and their waiting for the risen and ascended Christ, flesh and all, were known everywhere, to the shame of worldly wisdom. ### Latin text Ita ut non necesse habeamus nos altguid eloqui. Ipsi enim de nobis annuntiant, qualem introitum habuerimus ad vos : et quomodo conversi estis ad Deum ab idolis, ad serviendum Deo vivo et fero, et ad exspectandum Filium ejus de cælis, quem suscitavit a mOl'luis Jesum, gui eripuit nos ab ira venienle. Sic peragrasse dicunt famam introitus sui et conversationis corum cum prædicatione Evangelii, ut non esset necesse ea dicere; superfluum est enim ea fari, quæ nota sunt. Ad omnes enim in circuitu pervenerat ; ita ut et annuntiarent cæteris qua devoUone susceperant apostolos. Et quia ad omnia, quae audierant ab eis, fuerant promptiores, retinquentes deos mortuos : exspectarent autem Christum de coelis, quem humanæ salutis causa mortuum audierant , et resurrexisse devicta morle, et cum carne assumptum in coelos ministra nube, ad confusionem prudentium mundi, qni consideratione habita mundanorum, carnis naturam, quia gravis est, putant non posse fieri, ut sustollatur in cœlos. Hoc affectu Iit Spiritus sancti, ut erubescant terrigenæ prudentes. ### English translation (Claude) “So that we have no need to say anything. For they themselves report concerning us what sort of entrance we had among you, and how you turned to God from idols, to serve the living and true God, and to wait for his Son from heaven, whom he raised from the dead, Jesus, who rescued us from the wrath to come.” They say that the report of their entrance and of the Thessalonians’ way of life, together with the preaching of the gospel, had traveled so far that there was no need to tell of it; for it is superfluous to speak of what is known. It had reached everyone round about, so that they themselves told the others with what devotion they had received the apostles. And because they had been very ready for everything they had heard from them, they left dead gods and waited for Christ from heaven, whom they had heard had died for the sake of human salvation and had risen, having conquered death, and had been taken up into heaven with his flesh, a cloud serving him, to the confusion of the wise of the world, who, judging by worldly things, think that the nature of flesh, because it is heavy, cannot be lifted into heaven. This happened by the working of the Holy Spirit, so that the earthborn wise might be put to shame. ### Scripture references - 1 Thess 1:8–10: quotation, high confidence - Acts 1:9: allusion, medium confidence ### Citation (SBL) Ambrosiaster, 1 Thess. 1.9 (PL 17:443; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/1-9). ## Commentary on 1 Thessalonians 2:1–2 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/0-1/#p-2-1 - Source: PL 17:443 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul’s bold preaching at Thessalonica after his sufferings at Philippi shows the mark of a faithful preacher who does not yield to fear. ### Latin text lpsi enim atitis, fratres, introitum nostrum ad vos, quia uon inanis fuit: sed ante multa palli, et contumeliis affecti, sicut scitis, in Philippis, exerta liberlate usi sumus in Deo nostro loquendo ad VOl Evangelium Dei in magno certamine. Hanc pressuram, quam nunc memorat (Act. XVI, i6 et seq.), passus est in Philippis cum Sila propter spiritum pytltonem quem a puelle ejecerat, quod jam suo loco dictum est. Cui pressuræ non cessit, sed fortior inventus est, dum audet praedicare , nec loqui timet, spe utique promissi præmii ; ut ct hi securi essent in persecutionibus, gaudentes propter futuram mercedem. Signum ergo devoti et fidelis prædicatoris Loc dicit esse, si in pressura loqui verbum Dei non timeat, inanem illum significans, qui terrore præsenti formidinem patitur praedicandi. Qui cnim securus est de promissa spe, non cedit, ut coronetur. ### English translation (Claude) “For you yourselves know, brothers, our entrance among you, that it was not in vain; but though we had suffered much before and been treated with insults, as you know, at Philippi, we used open boldness in our God, speaking to you the gospel of God in a great struggle.” The affliction he now recalls (Acts 16:16–40) he suffered at Philippi with Silas because of the spirit of divination which he had cast out of the girl; this has already been treated in its place. He did not yield to this affliction but was found the stronger, daring to preach and not afraid to speak, in the hope, of course, of the promised reward, so that these too might be untroubled in persecutions, rejoicing on account of the reward to come. He says, then, that this is the mark of a devoted and faithful preacher: if in affliction he is not afraid to speak the word of God; and he implies that the one who is daunted from preaching by present terror is “in vain.” For the one who is sure of the promised hope does not give way, so that he may be crowned. ### Scripture references - 1 Thess 2:1–2: quotation, high confidence - Acts 16:16–40: allusion, high confidence ### Citation (SBL) Ambrosiaster, 1 Thess. 2.1 (PL 17:443; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/2-1). ## Commentary on 1 Thessalonians 2:3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/0-1/#p-2-3 - Source: PL 17:443 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unlike the unsent false apostles who preached for gain, Paul shows by his steadfastness, conduct, and signs that he was approved and sent by God. ### Latin text Nam exhortatio nostra non ex (aUucia, neque ex immunditia, neque in idolo, 8ed sicut probati sumus a Deo; ut crederetur nobis Evangelium, ito loquimur, Mon ut hominibus placenles, sed Deo, gui probat corda nostra. Hoc propter pseudoapostolos dicit, qui in dolo et fallacia prædicabant non missi, ut circumvenirent gentes ad serviendum legi factorum. Iste autem electum se et missum prædicare multis probat rebus; quia et in pressuris fortior inventus est, ct in conversatione irreprehensibilis; ut nihil esset in hoc, quod minus Ueo videretur dignum, prosequentibus signis. Quidam enim quaestus causa Christum prædicabant, favori hominum servientes; quia et in arguendo remissiores erant, quippe cum nec auctoritas esset, et in tribulatione infirmi; quia non ex corde, sed in fallacia erat sermo eorum. Omnis euim qui aliquid sine spe agit, orta tributatione succumbit. ### English translation (Claude) “For our exhortation was not from deceit, nor from uncleanness, nor in guile; but as we have been approved by God to be entrusted with the gospel, so we speak, not as pleasing men, but God, who tests our hearts.” He says this because of the false apostles, who preached in guile and deceit without being sent, in order to entrap the gentiles into serving the law of works. But he proves by many things that he preaches as one chosen and sent: he was found the stronger in afflictions and blameless in his manner of life, so that there was nothing in him that seemed less than worthy of God, while signs accompanied him. For some were preaching Christ for gain, serving the favor of men, since they were also more lax in rebuking, having no authority, and weak in tribulation, because their word was not from the heart but in deceit. For everyone who does something without hope gives way when tribulation arises. ### Scripture references - 1 Thess 2:3–4: quotation, high confidence ### Translation notes - The lemma reads “in idolo” where the Greek has “in guile”; the commentary’s “in dolo” shows that “in guile” is meant, so it is translated so. “Legi factorum” is rendered “the law of works”. ### Citation (SBL) Ambrosiaster, 1 Thess. 2.3 (PL 17:443; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/2-3). ## Commentary on 1 Thessalonians 2:5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/0-1/#p-2-5 - Source: PL 17:443 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul calls God to witness that he neither flattered nor sought gain, unlike the false apostles who wanted an excuse to exploit the simple. ### Latin text Neque enim umquum in verba adulationis conversali sumus, sicut scitis, neque in occasionem avaritiæ. Deus testis est. Nunc aperit quod supra significavit, cum dicit: Non in occasione avaritiæ, Deum dans testem. quia istud ex corde faciebat, non in hypocrisi, quasi contemnens pauca, ut forte plura offerrentur. Unde et ipsos convenit, scientes ac probantes quia nulli fuerat adulatus ; pseudo enim apostoli formam avaritæ dari sibi optabant, ut ipsa occasione, dum veros apostolos omnia illata vident accipere, possent ipsi siue invidia simpliciores homines deprædari. ### English translation (Claude) “For we never engaged in words of flattery, as you know, nor in a pretext for greed; God is witness.” Now he discloses what he hinted above, when he says “not in a pretext for greed,” calling God as witness, because he did this from the heart, not in hypocrisy, as if despising small gifts so that more might perhaps be offered. Hence he also appeals to them, since they know and can confirm that he had flattered no one. For the false apostles wanted an example of greed to be given them, so that by that very pretext, when they saw the true apostles accepting everything that was offered, they themselves might plunder simpler people without odium. ### Scripture references - 1 Thess 2:5: quotation, high confidence ### Citation (SBL) Ambrosiaster, 1 Thess. 2.5 (PL 17:443; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/2-5). ## Commentary on 1 Thessalonians 2:6–7 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/0-1/#p-2-6 - Source: PL 17:443–445 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul refused the support due to an apostle in order to shame the false apostles who sought honor for themselves. ### Latin text Nec quærentes ex hominibus gloriam, neque a vobis, neque ab altis; cum possemus apud vos a oneri esse, ut Christi apostoli. In tantum gravat pseudoapostolorum caussam, ut se abnuere cat, cum liceret illi obsequia requirere, ad comprimendos eos quibus nec facultas erat, nec pudor, et tamen honorem sibi poscebant; se enim potius quam Dei doctrinam commendare volebant. Apostolus autero qni gloriam non ad præsens, sed in futuro requ!rebat, se humilem faciebat, ut Dei praedicatio exaltaretur. ### English translation (Claude) “Nor seeking glory from men, neither from you nor from others, although we could have been a burden to you as apostles of Christ.” He makes the case of the false apostles so much worse by declaring that he refused, though it was permitted him to require services, in order to put down those who had neither the ability nor any shame and yet demanded honor for themselves; for they wanted to commend themselves rather than God’s teaching. The apostle, however, who sought glory not in the present but in the future, made himself humble so that the preaching of God might be exalted. ### Scripture references - 1 Thess 2:6: quotation, high confidence ### Citation (SBL) Ambrosiaster, 1 Thess. 2.6 (PL 17:443–445; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/2-6). ## Commentary on 1 Thessalonians 2:8 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/0-1/#p-2-8 - Source: PL 17:445 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul compares his care for the Thessalonians to a nurse’s and wants his affection proved by deeds rather than words. ### Latin text Sed fuimus parvuli in medio vestrum, tamquam si nulrix foveat filios suos; ita desiderante. ros, cupimus impartiri vobis non solum Evangelium Dei, aed etiam animas nostras; quia charissimi nobis facti estis. Tantum affectum habere se circa illos ostendit (quem, quia verus est, non verbis magis quam rebus probatum vult videri; potest enim in verbis latere fallacia), ut his exhortationibus provocati omnem sensum suum in dilectione haberent apostoli. ### English translation (Claude) “But we were little ones in your midst, as if a nurse were cherishing her children; so, longing for you, we desire to share with you not only the gospel of God but also our own souls, because you have become most dear to us.” He shows that he has such affection toward them (which, because it is genuine, he wants to be seen as proved by deeds rather than words, for deceit can lie hidden in words), so that, stirred by these exhortations, they might hold all their thought in love of the apostle. ### Scripture references - 1 Thess 2:7–8: quotation, high confidence ### Translation notes - The lemma begins at 1 Thess 2:7b (“we were little ones”), not 2:8. ### Citation (SBL) Ambrosiaster, 1 Thess. 2.8 (PL 17:445; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/2-8). ## Commentary on 1 Thessalonians 2:9 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/0-1/#p-2-9 - Source: PL 17:445 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul worked with his hands day and night to set a pattern for Christian life and to expose idle false apostles. ### Latin text Meministis enim, fratres laborem no:- trum et faligationem, nocte ac die operantes ad hoc, ne qum vestrum grevaremus. Hoc est, quod dicit in Actis apostOlorum. Omnia, inquit, quæ mihi, et iia gui sunt mecum, (uerunt necessaria, laboraverunt manus istæ. Unde et in alia epistola dicit : Qui non laborat nec mundueet. Et hoc contra pseudoapostolos; ut qui otiosi manducarent, prædicatores se fingebant esse. Ut ergo exemplum daret, quemadmodum gu. bernanda sit vita christiana, et fictores proderet, labori insistebat humano. offuscans psendoapostolos: pr.eterea quia qui labori insistunt, a malis cogitationibus declinant, occupantes animum suum, et a periculis prohibentes. ### English translation (Claude) “For you remember, brothers, our labor and toil, working night and day so as not to burden any of you.” This is what he says in the Acts of the Apostles: “For everything that was necessary for me and for those who are with me, these hands labored” (Acts 20:34). Hence he also says in another letter: “He who does not work, let him not eat” (2 Thess 3:10). And this is against the false apostles, who, eating in idleness, pretended to be preachers. So, to give an example of how Christian life should be governed, and to expose the pretenders, he applied himself to human labor, putting the false apostles in the shade; and besides, those who apply themselves to work turn aside from evil thoughts, occupying their mind and keeping it from dangers. ### Scripture references - 1 Thess 2:9: quotation, high confidence - Acts 20:34: quotation, high confidence - 2 Thess 3:10: quotation, high confidence ### Translation notes - The lemma ends with the first words of 2:9b (“we preached to you the gospel of God”), which stand at the head of the next section. ### Citation (SBL) Ambrosiaster, 1 Thess. 2.9 (PL 17:445; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/2-9). ## Commentary on 1 Thessalonians 2:10–12 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/0-1/#p-2-10 - Source: PL 17:445 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul reminds the Thessalonians of his blameless, fatherly conduct and his charge that they walk worthily of the God who called them. ### Latin text Prædicavimus vobis Evangelium Dei, vos testes eatis, et Deus, quam sancte et juste, et sine querela vobiscum qui creditis; conversati sumus sicut scitis : et quomodo erga unumquemque vestrum , ut pater filios suos, obsecrantes vos, et consolantes, et obtestantes ad Aoc ut ambuleli, digne Deo, qui vocavit vos in suum regnum et gloriam. Manifesta suut hæc; commonet enim illos quomodo crediderint se prædicante, et qualem eum fuerint experti, et quae præcepta dederit eis; ut digni fierent Deo, qui illos vocavit de terris ad cœlos, ut exsuscitet letitiam ilIorum. ### English translation (Claude) “We preached to you the gospel of God. You are witnesses, and God, how holily and justly and blamelessly we conducted ourselves with you who believe, as you know; and how, toward each one of you, like a father with his children, we were entreating you and comforting you and charging you to walk worthily of God, who has called you into his kingdom and glory.” These things are plain. He reminds them how they came to believe at his preaching, what they found him to be, and what precepts he gave them, so that they might become worthy of God, who called them from earth to heaven, in order to rouse their joy. ### Scripture references - 1 Thess 2:9–12: quotation, high confidence ### Translation notes - The lemma begins with the end of 2:9. ### Citation (SBL) Ambrosiaster, 1 Thess. 2.10 (PL 17:445; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/2-10). ## Commentary on 1 Thessalonians 2:13 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/0-1/#p-2-13 - Source: PL 17:445 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul thanks God that the Thessalonians received his preaching as God’s own word. ### Latin text Ideoque et noa gratias agimus Deo line intermissione, quod cum accepissetis a nobis verbum auditus Dei, suscepistis illud non ut verbum hominum, aed sicut eat vere, verbum Dei, quod et operatur in vobis qui credidistis. Deo gratias referunt, qui aperuit sensum illorum ad recipiendum Evangelium suum. Gloria enim prædicantium est, quando audientes facile credunt; tanta enim devotione receperunt verbum, ut probarent se intellexisse Dei esse doctrinam. ### English translation (Claude) “And for this reason we also give thanks to God without ceasing, that when you received from us the word of God which you heard, you received it not as the word of men but, as it truly is, the word of God, which also works in you who have believed.” They give thanks to God, who opened their understanding to receive his gospel. For it is the glory of preachers when the hearers readily believe; and they received the word with such devotion that they proved they had understood that the teaching is God’s. ### Scripture references - 1 Thess 2:13: quotation, high confidence ### Citation (SBL) Ambrosiaster, 1 Thess. 2.13 (PL 17:445; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/2-13). ## Commentary on 1 Thessalonians 2:14–16 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/0-1/#p-2-14 - Source: PL 17:445–447 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Thessalonians shared the sufferings of the Judean churches; Paul denounces the persecuting Jews, explains why he longs to see the Thessalonians in person though Satan hindered him, and calls them his crown. ### Latin text Vos enim, fratres, imitatores facti estis Ecclesiarum Dei, quæ sunt in Judæa, in Christo Jesu; quia eadem passi estise et vos a eonlribulibus vestris, sicut et noa ipsi II Judæis, qui et Do milium interemerunt Jesum, et prophetas , et nos persecuti sunt, et Deo non placent , et omnibus hominibus adversantur, prohibentes noa gentibu, loqui, ut lalvelltur, ad boc ut suppleant peccata sua semper; sed pervenit ira Dei super eos usque in finem. De impietate atque credulitate queritur diffidentium Judaeorum, qui non solum suae salutis inimici sunt, verum etiam aliorum, prohibentes ne credant, et salvi fiant, ab initio parricidæ; vel Domino enim communi parcere debuerant, qui conservis et præpositis suis non pepercerunt : ut repleantur peccata eorum, in tantum, ne aliquando misericordiam consequi mereantur. Ideo Thessalonicenses a civibus suis eadem passos dicit, imitatos patientiam sanctorum, et Domini nostri Jesu Christi : cujus sceleris auctores inducit Judæos, ut et quanta gloria digni sint, qui pro nomine Domini patiuntur, et quae ultio infestis et infidis praeparata sit, dignoscatur. (Vers. i7, <8.) Noa autem, fratres, desolati a vobis ad tempus horæ, facie, non corde, abundantius festinavimu. faciem vestram videre in multo desiderio. Quapropter voluimus venire ad vos, ego quidem Paulus, et semel et iterum, sed impedivit noa Satanas. Non animo, sed corpore divulsos se dicunt ab eis; charitas enim non dividitur, nec separatur : sed propter majorem instructionem etiam faciem eorum cupere se dicunt videre. In rebus enim divinis deficiunt articuli comprehendere, quae possunt dici; nec erjim sufficit dies stylo his, quae una hora possunt depromi; ut non dicam quaedam esse mystica religionis nostrae, quæ propter carnales sensus, ne scandalum patiantur, facile publicari uon debeant: quia non omnibus dicenda sunt omnia, sed pro uniuscujusque captu moderanda sunt dicta, aliter rudibus, aliter fundatis. Idcirco praesentia corporis requiritur; quia sic perficitur veritas charitatis. Quamvis enim charitas non dividatur, desiderium tamen facit absentia corporis : denique osculo et amplexu animorum expletur voluntas. Cui rei impedimento asserit fuisse Satanam, qui etiam apostolis obvias manus tendebat; ne veritatis ratio hominibus panderetur. Accendebat enim perfidorum mentes, ut eos verberibus ac vinculis detinerent; ne loquerentur verbum Dei. Dixerunt enim majores Judaeorum apostolis : Nonne præcipientes denuntiavimus vobis, ne loqueremini in nomine Jesu ulli hominum (Act. V, Sed qUIa non est a Deo, stare non potest, dissolvuntur impedimenta Satanæ. (Vers, i9, 20.) Quæ est enim nostra apes, aut gaudium, aut corona gloriæ ? Nonne vos coram Domino nostro Jesu Christo in adventu ejus ? Vos enim estis gloria nostra et galldium. Manifestum est quia perfectio discipulorum gaudium et corona magistri est. Hi enim sunt , qui labores fructuum suorum edituri sunt; fructus enim magistri, discipulus est obediens, cujus dum bona conversatio proficit magistro, fructus sui edit laborem. Labor enim discipuli in opere bono coronam dat magistro, judice Christo. ### English translation (Claude) “For you, brothers, became imitators of the churches of God which are in Judea in Christ Jesus, because you too suffered the same things from your fellow tribesmen as we ourselves did from the Jews, who also killed the Lord Jesus and the prophets, and persecuted us, and do not please God, and oppose all men, forbidding us to speak to the gentiles that they may be saved, so as always to fill up their sins; but the wrath of God has come upon them to the end.” He complains of the impiety and unbelief of the faithless Jews, who are enemies not only of their own salvation but also of others’, forbidding them to believe and be saved, murderers of kin from the beginning; for they ought at least to have spared their common Lord, they who did not spare their fellow servants and their leaders; so that their sins are filled up to such a degree that they may never deserve to obtain mercy. Therefore he says that the Thessalonians suffered the same things from their fellow citizens, imitating the patience of the saints and of our Lord Jesus Christ; and he brings in the Jews as the authors of this crime, so that it may be recognized both how great a glory those are worthy of who suffer for the name of the Lord, and what punishment has been prepared for the hostile and faithless. (Verses 17–18.) “But we, brothers, bereft of you for a short time, in face, not in heart, hastened the more eagerly to see your face with great longing. Therefore we wanted to come to you, I Paul, once and again, but Satan hindered us.” They say they were torn from them not in spirit but in body; for love is not divided, nor is it separated. But for the sake of fuller instruction they say they long to see their faces too. For in divine matters the finger joints fail to set down what can be spoken; nor is a day enough for the pen for what can be brought out in one hour; not to mention that there are certain mysteries of our religion which ought not to be readily made public because of fleshly minds, lest they take offense; for not everything is to be said to everyone, but what is said must be measured to each one’s capacity, one way for the untaught, another for the grounded. That is why bodily presence is required, because thus the truth of love is made complete. For although love is not divided, the body’s absence produces longing; and so the desire of souls is fulfilled by a kiss and an embrace. He asserts that Satan was an obstacle to this, who also stretched out hands against the apostles, lest the account of the truth be opened to men. For he inflamed the minds of the faithless to hold them back with blows and chains, so that they would not speak the word of God. For the elders of the Jews said to the apostles: “Did we not strictly charge you not to speak in the name of Jesus to anyone?” (Acts 5:28; 4:17–18). But because it is not from God, it cannot stand; the hindrances of Satan are dissolved. (Verses 19–20.) “For what is our hope or joy or crown of glory? Is it not you, before our Lord Jesus Christ at his coming? For you are our glory and joy.” It is plain that the perfection of disciples is the joy and crown of the teacher. For these are the ones who will yield the labors of his fruits; for the fruit of a teacher is an obedient disciple, and while the disciple’s good way of life profits the teacher, it yields the labor of its fruit. For the labor of a disciple in good work gives the teacher a crown, with Christ as judge. ### Scripture references - 1 Thess 2:14–20: quotation, high confidence - Acts 5:28: quotation, medium confidence - Acts 4:18: allusion, low confidence ### Translation notes - Ambrosiaster’s polemic against the unbelieving Jews follows Paul’s text and is translated as written; it is his own view. In the lemma “usque in finem” is rendered “to the end”. The reference after Acts 5 is lost in the digital text; the words quoted resemble Acts 5:28 and 4:17–18. “Deficiunt articuli” is rendered literally (“the finger joints fail”), meaning that writing cannot keep up with speech. ### Citation (SBL) Ambrosiaster, 1 Thess. 2.14 (PL 17:445–447; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/2-14). ## Commentary on 1 Thessalonians 3:1–4 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/0-1/#p-3-1 - Source: PL 17:447 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul sent Timothy so that the Thessalonians would not be shaken by the apostles’ sufferings, which had been foretold and are willingly borne for the hope of reward. ### Latin text Idcirco jam non amplius tolerantes, optimum duximus ut Athenis soli relinqueremur : et misimus Timotheum fratrem nostrum, et participent operis Dei in Evangelio Christi, ad hoe ut et vos coM- lirmet, et deprecetur pro fide vestra, tre quia moveatur in his preuuris, Ipsi enim scitis, quia ad hoc positi sumus; nam et cum apud vos eramus, prædicebamus. vobis n "anuros nos pressuram, sicut factum eat, et scitis. Desiderii supra memorati causas expressit. Idcirco enim præsentes esse apud eos volebant , ut animos corum firmarem; lie quis ex his scandalum pateretur de pressuris apostolorum, ut qui tanta signa facerent, aliquando infirmarentur; ita humiliati, ut verberibus et vinculis subjicerentur. Ad quam rem excusandam Timotheum missum testatur idoneum doctorem, qui ostenderet hinc merita crescere christianis , si pro nomme Domini passi gratias agant, a quo hujus rei mercedem exspectant, simulque preces Deo funderent, ut stabiles essent. Quam persecutionem idcirco se passuros prædicaverant ; ut per id quod præscientiam hujus rei habere se protestarentur, posse se effugere et declinare has injurias approbarent: sed quia spes magna in his est, ideo dicit illatas sufferre quidem libenter. ### English translation (Claude) “Therefore, no longer bearing it, we thought it best to be left alone at Athens, and we sent Timothy, our brother and fellow worker of God in the gospel of Christ, to strengthen you and to plead for your faith, that no one be moved by these afflictions. For you yourselves know that we are appointed to this; for even when we were with you we told you beforehand that we were going to suffer affliction, as has happened, and you know.” He has expressed the reasons for the longing mentioned above. For they wanted to be present with them in order to strengthen their minds, lest any of them be offended at the apostles’ afflictions, that men who worked such great signs should at times be weak, so humbled as to be subjected to blows and chains. To explain this, he testifies that Timothy, a fit teacher, was sent to show that merits grow for Christians in this way, if, having suffered for the name of the Lord, they give thanks to him from whom they expect the reward for it; and at the same time that they should pour out prayers to God that they might be steadfast. They had foretold that they would suffer this persecution so that, by declaring that they had foreknowledge of it, they might show that they could have escaped and avoided these injuries, but that, because great hope lies in them, they willingly bear them when they are inflicted. ### Scripture references - 1 Thess 3:1–4: quotation, high confidence ### Citation (SBL) Ambrosiaster, 1 Thess. 3.1 (PL 17:447; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/3-1). ## Commentary on 1 Thessalonians 3:5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/0-1/#p-3-5 - Source: PL 17:447 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul sent Timothy, a bishop he had ordained, out of concern for the weaker members whom Satan might seduce. ### Latin text Ideo et ego non amplius tolerans, misi ad hoc III cognoscerem fidem vestram; lle quo modo attenlaverit fot ille tentator, et inanis fiat labor vester. Istud propter quosdam dicit, qui possent seduci astutia Satanæ ; quia in omni plebe est pars firma et infirma, quorum causa sollicitus erat, ne amitteret fructum credulitatis eorum. Et quia diutius passus non e"t nescire se quid certius ageretur circa illos, misit Timotheum episcopum a se creatum, a quo posset certum scire. ### English translation (Claude) “Therefore I too, no longer bearing it, sent in order to know your faith, lest somehow the tempter has tempted you and your labor become vain.” He says this because of some who could be led astray by Satan’s cunning; for in every congregation there is a firm part and a weak part, and for the latter’s sake he was anxious lest he lose the fruit of their believing. And because he could not bear for long not knowing more certainly what was happening with them, he sent Timothy, a bishop he had made, from whom he could learn for certain. ### Scripture references - 1 Thess 3:5: quotation, high confidence ### Translation notes - Ambrosiaster calls Timothy “a bishop created by him”. ### Citation (SBL) Ambrosiaster, 1 Thess. 3.5 (PL 17:447; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/3-5). ## Commentary on 1 Thessalonians 3:6–8 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/0-1/#p-3-6 - Source: PL 17:447 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Timothy’s good report of the Thessalonians’ faith and love explains the joyful tone of Paul’s letter. ### Latin text Modo autem cum venisset Timotheus ad noa a vobis, et annuntiasset nobis fidem et clwritatem vestram : et quoniam memoriam nostri habetis tonant semper, desiderantes nos videre, sicut et nos quoque vos; ideo consolationem sumus adepti, fratres, ira vobis super omni necessitate et pressura nostra per vestram fidem; quoniam nunc vivimus, , si uos steteritis in Christo. Declaravit cur alacri sermone scribat ad eos ; ideo enim, nuntio veniente, et tirmitatem devotionis illorum in fide et dilectione Apostoli declarante, lætus factus de communi concordia, scribit ad eos securum habens fructum fidei et bonæ conversationis eorum. ### English translation (Claude) “But now that Timothy has come to us from you and has brought us news of your faith and love, and that you always keep a good remembrance of us, longing to see us as we also long to see you, therefore we have been comforted, brothers, in you, in all our need and affliction, through your faith; for now we live, if you stand firm in Christ.” He has made clear why he writes to them in cheerful language: for when the messenger came and told of the firmness of their devotion in faith and in love for the apostle, he was made glad at their common concord and writes to them, assured of the fruit of their faith and good way of life. ### Scripture references - 1 Thess 3:6–8: quotation, high confidence ### Citation (SBL) Ambrosiaster, 1 Thess. 3.6 (PL 17:447; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/3-6). ## Commentary on 1 Thessalonians 3:9–10 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/0-1/#p-3-9 - Source: PL 17:447 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul longs to see the Thessalonians to teach them the deeper mysteries of the faith, such as the one substance and distinct persons of Father, Son, and Spirit. ### Latin text Quam enim gratiarum actionem possumus referre Deo de vobis super omni gaudio, quo gaudemus propter uos coram Deo nostro, nocte dieque abundantissime oranle. ; ut videamus faciem vestram, et suppleamus, quæ desunt fidei vestræ. Nihil dicit tam dignum, qnod sufficere possit ad compensationem acquisitae salutis genUum. Et quoniam provexerant se perseverantia fidei, et actu vitae melioris , magis ac magis cupit eos videre ; ut ea quae ad perfectionem illorum partinent, ediscant, sacramenta scilicet rerum spiriLalium, quæ facile publicari non debent; ut scirent quis et quam immensus est ille , quem judiccm sperabant. Aliud est enim fidem accipere, et aliud expositionem fidei ; altera enim disputatio est de natura Patris,h et Filii, et alia de personis. Pater ingenitus est, Filius vero genitus: quantum ad personas pertinet, diversum videtur, cum sit individua unitas naturæ ; uoitas enim non in persona est, sed in substantia : Spiritus autem sanctus non degener putetur; quia tertius ponitur. Qui ergo de secunda persona non ambigit, admittit et tertiam. ### English translation (Claude) “For what thanksgiving can we render to God for you, for all the joy with which we rejoice because of you before our God, praying night and day most abundantly that we may see your face and supply what is lacking to your faith?” He says that nothing is so worthy as to be able to suffice to repay the salvation the gentiles have gained. And since they had advanced themselves by perseverance in faith and by the conduct of a better life, he longs more and more to see them, so that they might learn what belongs to their perfection, namely the mysteries of spiritual things, which ought not to be readily made public, so that they might know who and how immeasurable he is whom they hoped for as judge. For it is one thing to receive the faith and another to receive the exposition of the faith; for one discussion concerns the nature of the Father and the Son, and another the persons. The Father is unbegotten, the Son begotten; as far as the persons are concerned there seems to be a difference, although there is an undivided unity of nature; for the unity is not in the person but in the substance. And let the Holy Spirit not be thought of lower kind because he is placed third. Whoever, then, has no doubt about the second person admits the third also. ### Scripture references - 1 Thess 3:9–10: quotation, high confidence ### Translation notes - A Trinitarian passage: unity of substance, distinction of persons (Father unbegotten, Son begotten), and the Spirit not inferior for being named third. Translated as written. ### Citation (SBL) Ambrosiaster, 1 Thess. 3.9 (PL 17:447; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/3-9). ## Commentary on 1 Thessalonians 3:11 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/0-1/#p-3-11 - Source: PL 17:447 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul prays that the Father and the Son will open his way to the Thessalonians and make them abound in love, blameless at Christ’s coming. ### Latin text lpse vero Deus ei Pater noster, et Dominus noster Jesua Christus dirigat viam nostram ad vos. Integro ordine iter suum disponi postulat, primum a Deo Patre ; quia ab ipso sunt omnia : deinde a Domino Jesu Christo, per quon sunt omnia; at virtus atque providentia Patris et Filii adventum ejus commendet, et ut acceptabilis fiat audientibus se, et impedimenta diaboli solverentur ad dirigendum iter ejus. (Vers, 12 , 13.) Vas autem Dominus multiplicet, et abundare (aciat charitate in invicem c in ros, et in omnes, sicut et nos in vos ad confirmanda corda vestra irreprehensa ira sanctimonia coram Deo et Patre nostro ill aduentu Domini nostri Jesu Christi cum omnibul sanctis suis. Ut gaudium suum, quo de eis gaudet, cumulet, omnibus bonis multiplicari illos exoptat; ut veniens ad eos, plus inveniat in eis, quod laude dignum sit, quam a Timotheo audierat; ut irreprehensibiles inveniantur cum sanctis in charitate Dei Patris, et in adventu Domini nostri Jesu Christi, cum caeperit ante tribunal ejus examinatio singulos approbare. Deum vocat propter terrorem majestatis ejus : Patrem vero propter benignitatem , qua dignatur credentes sibi adoptare in filios , quod in adventu Domini manifestabhur. ### English translation (Claude) “Now may God himself, our Father, and our Lord Jesus Christ direct our way to you.” He asks that his journey be arranged in the proper order, first by God the Father, because from him are all things; then by the Lord Jesus Christ, through whom are all things; so that the power and providence of the Father and the Son might commend his coming, and that he might be acceptable to those who hear him, and the hindrances of the devil be removed so as to direct his way. (Verses 12–13.) “And may the Lord multiply you and make you abound in love for one another and for all, as we also do for you, to strengthen your hearts blameless in holiness before God and our Father at the coming of our Lord Jesus Christ with all his saints.” To heap up the joy he has over them, he wishes them to be multiplied in all good things, so that when he comes to them he may find in them more that is worthy of praise than he had heard from Timothy, so that they may be found blameless with the saints in the love of God the Father and at the coming of our Lord Jesus Christ, when the examination before his tribunal has begun to approve each one. He calls him “God” because of the terror of his majesty, and “Father” because of the kindness by which he deigns to adopt those who believe in him as sons, which will be made manifest at the coming of the Lord. ### Scripture references - 1 Thess 3:11–13: quotation, high confidence - 1 Cor 8:6: allusion, medium confidence ### Translation notes - “From him are all things … through whom are all things” echoes 1 Cor 8:6. The lemma reads “multiply you” where the Greek has “make you increase”. ### Citation (SBL) Ambrosiaster, 1 Thess. 3.11 (PL 17:447; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/3-11). ## Commentary on 1 Thessalonians 4:1 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/0-1/#p-4-1 - Source: PL 17:447 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul urges the Thessalonians to grow still more in the conduct he taught them. ### Latin text (Vers. 1. Quod superest itaque, fratres, rogamus vos et obsecramus in Domino Jesu, ut quemadmodum accepistis a nobis qualiter oporteat vos ambulare, et placere Deo, sicut et ambulatis, ut abundetis magis. Hoc est, quod supra dixi, quia ad cumulandum gaudium suum crescere illos vult in bonis operibus secundum mandata apostolica. ### English translation (Claude) (Verse 1.) “For the rest, then, brothers, we ask you and urge you in the Lord Jesus that, as you received from us how you ought to walk and to please God, as you are indeed walking, you abound still more.” This is what I said above, that to heap up his joy he wants them to grow in good works according to the apostolic commands. ### Scripture references - 1 Thess 4:1: quotation, high confidence ### Citation (SBL) Ambrosiaster, 1 Thess. 4.1 (PL 17:447; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/4-1). ## Commentary on 1 Thessalonians 4:2–6 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/0-1/#p-4-2 - Source: PL 17:447–449 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul warns that God’s will is their holiness: to abstain from sexual immorality, to keep their bodies undefiled, and to deal honestly with their brothers. ### Latin text Scitis enim quæ praecepta dederim vobis per Dominum nostrum Jesum. Nam hæc eat voluntas Dei sanctificatio vestra, abstinere vos a forniratione, et scire unumquemque vestrum suum vas possidere in sanctimonia et honore; non in passione desiderii, sicut et gentes quæ ignorant Deum : et ut ne quis supergrediatur, neque circumveniat in negotio fratem suum; quoniam vindex est Dominus de his omnibus, sicut et prædiximus vobis, et testificati sumus. Quamvis laudet eos in tota epistola, tamen commonet ne aliqua subreptione ad illicita deducantur, et incur rant vindictam, qnam ultricem malorum didicerunt : scientes hoc Deo placere, si corpora sua incontaminata custodiant, sed et cum fratribus simpliciter agant; ne similes gentibus inventi, adoptionis nomine abdicentur. ### English translation (Claude) “For you know what precepts I gave you through our Lord Jesus. For this is the will of God, your sanctification: that you abstain from sexual immorality, and that each of you know how to possess his own vessel in holiness and honor, not in the passion of desire, like the gentiles who do not know God; and that no one go beyond and defraud his brother in the matter, because the Lord is the avenger in all these things, as we also told you before and solemnly testified.” Although he praises them in the whole letter, he nevertheless warns them not to be led into unlawful things by any stealth and incur the punishment which they have learned avenges evils, knowing that it pleases God if they keep their bodies undefiled and also deal sincerely with their brothers, lest, found to be like the gentiles, they be disowned from the name of adoption. ### Scripture references - 1 Thess 4:2–6: quotation, high confidence ### Translation notes - “Fornicatio” is rendered “sexual immorality”. Ambrosiaster does not say here what the “vessel” is; he speaks of keeping “bodies” undefiled. ### Citation (SBL) Ambrosiaster, 1 Thess. 4.2 (PL 17:447–449; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/4-2). ## Commentary on 1 Thessalonians 4:7–8 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/0-1/#p-4-7 - Source: PL 17:449 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rejecting the call to holiness is rejecting God, who gives the Spirit, and Paul urges the Thessalonians, taught by God, to grow in brotherly love. ### Latin text Non enim vocarit nos Deus in immunditiam, sed in sanctimoniam. Quapropler gui spernit hæc, non hominem sperllit, sed Deum, qui dedit Spiritum sanctum in nobis. Ut fortius astringat ad ea, quae docet, a Dei interponit personam, dicens : NoM hominem spernit, qui præterit præcepta, sed Deum. Quem ideo dicit Spiritum sanctum nobis dedisse, ut sancte vivamus; quia in corpore subdito peccatis non habilat Spiritus sanctus (Sap. I, 4). Vers. 9, 10.) De affectione autem fraternitatis non habemu, necessitatem acribelld; vobis; ipsi enim a Deo edocti estis, ad hoc lit ros invicem diligatis (Joan. xv, ł7). Nam et hoc facitis in omnes fratres per universam Jlacedoniam. Eliam hoc cum facere illos laudat, commonet tamen ut propensius id agant ; quos enim ab ipso Deo doctos dicit, promptiores esse debere in fraterna dilectione significat. Propter multam enim charitatem Deus misertus est nostri, cujus imilatores effecti, non immerito adoptatos nos ostendimus a Deo in filios. ### English translation (Claude) “For God has not called us to uncleanness but to holiness. Therefore whoever rejects these things rejects not man but God, who has given the Holy Spirit in us.” To bind them more firmly to what he teaches, he brings in the person of God, saying: “Whoever passes over the precepts rejects not man but God.” He says that God gave us the Holy Spirit for this reason, that we may live holily, because the Holy Spirit does not dwell in a body subject to sins (Wis 1:4). (Verses 9–10.) “But concerning brotherly affection we have no need to write to you; for you yourselves have been taught by God to love one another (John 15:17). For indeed you do this toward all the brothers throughout all Macedonia.” Even while he praises them for doing this, he nevertheless urges them to do it more readily; for by saying they were taught by God himself, he indicates that they ought to be readier in brotherly love. For it was because of his great love that God had mercy on us; having become imitators of him, we show, not undeservedly, that we have been adopted by God as sons. ### Scripture references - 1 Thess 4:7–10: quotation, high confidence - John 15:17: allusion, medium confidence ### Extrabiblical texts - Wis 1:4 (Wisdom of Solomon): allusion, high confidence ### Translation notes - The comment on Wis 1:4 is a paraphrase, not an exact quotation. ### Citation (SBL) Ambrosiaster, 1 Thess. 4.7 (PL 17:449; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/4-7). ## Commentary on 1 Thessalonians 4:11 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/0-1/#p-4-11 - Source: PL 17:449 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul urges quiet, industrious lives with their own hands so that their conduct may win the respect of unbelievers. ### Latin text Hortamur autem vos, (ralrel, abundare magia; et eniti quiescere, et vestrum negotium agere, et operari manibus vestril, sicut vobis præcepimus; ut honeste ambuletis ad eoa qui foris sunt, et nullius de siderium sit in vobis. Iternm eadem hortatur, ut data i opera abundent bonis actibus ; ut enim b significet vere hoc esse, qnod placet Deo, frequenter hoc monet. Justitiæ enim via tenenda est, lit ad misericordiam jure veniatur ; ut qui suut inferiores subslantia, manibus laborent: ut ipsa intentione tollantur a vulgari inquietudine, et prava cogitatione, ut disciplina eorum etiam ab infidelibus laudetur, et provacari ad fidem possint. ### English translation (Claude) “But we urge you, brothers, to abound more, and to strive to be quiet and to mind your own business and to work with your own hands, as we commanded you, so that you may walk honorably toward those outside and may desire nothing of anyone.” Again he urges the same, that they should take pains to abound in good deeds; for he warns of this often to show that this truly is what pleases God. For the way of righteousness must be held to, so that one may rightly come to mercy; so that those who are poorer in means should work with their hands, so that by that very effort they may be lifted out of common restlessness and wicked thoughts, so that their discipline may be praised even by unbelievers and they may be drawn to the faith. ### Scripture references - 1 Thess 4:10–12: quotation, high confidence ### Translation notes - The lemma begins with the end of 4:10. ### Citation (SBL) Ambrosiaster, 1 Thess. 4.11 (PL 17:449; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/4-11). ## Commentary on 1 Thessalonians 4:12–13 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/0-1/#p-4-12 - Source: PL 17:449 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians who die in faith are not to be mourned like those without hope, since God will raise them with Jesus; only unbelievers are truly to be mourned. ### Latin text Nolumus autem vos igllorare, fratres, de iia qui dormiunt; c ne contristemini, sicut et cæteri qui spem non habent. Nam si credimus quod Jesus mortuus eat et resurrexit, lic e! Deus illos, qui dormierunt per Jesum adducet cum eo. Manifesta est ratio, qnia si resurrectio creditur mortuorum futura, non sunt lugendi, qui cum signo crucis exeunt. Lugendi autem vere sunt illfideles, qui hinc transeunt in gehennam ; ut ediscant verum esse, quod credere DoloerunL. Fideles autem resurgent ad gloriam, ut qai in sæculo stulti habili sunt propter fidem, videantur prudentes ; providerunt enim sibi gloriam. Hi sunt qui per Jesum, id est, sub spe fidei hujus exeuntes, adducentur cum eo in adventu ejus; ut ab hominibus videantur. Cum tamen ipse defuncti excessum logendum prohibeat, ipse alibi dicit:Ne tristitiam haberem (Philip. II, 27). Sed jam SilO locu solutum est. ### English translation (Claude) “But we do not want you to be ignorant, brothers, concerning those who are asleep, that you may not grieve like the rest, who have no hope. For if we believe that Jesus died and rose again, so too God will bring with him those who have fallen asleep through Jesus.” The reasoning is plain: if the resurrection of the dead is believed to be coming, those who depart with the sign of the cross are not to be mourned. Truly to be mourned are the unbelievers, who pass from here into Gehenna, to learn that what they would not believe is true. The faithful, however, will rise to glory, so that those who were held foolish in this world because of faith may be seen to be wise; for they provided glory for themselves. These are the ones who, through Jesus, that is, departing in the hope of this faith, will be brought with him at his coming, so as to be seen by men. Yet though he himself forbids mourning the death of one who has died, elsewhere he himself says, “lest I have sorrow” (Phil 2:27). But this has already been resolved in its place. ### Scripture references - 1 Thess 4:13–14: quotation, high confidence - Phil 2:27: quotation, high confidence ### Translation notes - The lemma is 1 Thess 4:13–14; the section is numbered 4.12 in the staged text. ### Citation (SBL) Ambrosiaster, 1 Thess. 4.12 (PL 17:449; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/4-12). ## Commentary on 1 Thessalonians 4:14–17 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/0-1/#p-4-14 - Source: PL 17:449 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul sets out the order of the Lord’s coming: Christ, the archangel who is God, descends to fight the Antichrist; the dead in Christ rise first, and the living, after a momentary death, are caught up to meet him. ### Latin text Hoc enim vobis dicimus ill verbo Domini, quia noa qni vivimuI, qui subrelicti sumus in allvenlum Domini, non pra'veniemus eos qui dormierunt. Quoniam ipse Dominus in jussu, et voce Archangeli, et tuba Dei descendet de cœlo, et hi qui in Christo tuortui sunt, resurgent primi ; deinde noa qui vilrimu" qui relinquimur, una cum illis rapiemur in nubibus obviam Domino in aera , et sic semper cum Domino erimus. Quare consolamini vos invicem in his verbis. Sensa Domini loqui se profitetur, cum dicit : Hoc vobis Jicimu, ill verbo Domini. d Ut enim fidam spem et ratam gloriam resurrectionis sanctis promissae demonstret, ordinem ipsum, quomodo futura sit, exponit, nutu judicis Christi, sancto Spiritu intimante; ut ipsa spe qui charos suos præmiserunt, non doleant, addiscentes quia in adventu Domini priores resurgent, qui in Christo moriuntur. ipsc enim Christus Dominus voluntate Patris, c quasi primus angelus de exercitu cœlesti, sicut continetur in Apo. calypsi Joannis apostoli (Apoc. XII, 7 et seq.), descendet de coelo ad gerendum bellum nomine Dei contra antichristum. Quo exstincto, jussu ejus resurgent mortui. Hoc est ergo in tuba Dei descendere, nomine Dei bellum gerere; est euim, ut ipse dixit ad Jesum filium Nave (Josue v, 14), dux et princeps exercitus Domini, propter quod archangelus dicitur. Cum autem in tuba Dei descendet, Deus est; quia utrumque continent Scripturæ, sicut in Exodo, quem angelum in flamma apparuisse Moysi legimus, statim ipsum in subjectis esse Deum agnoscimus, id est, Filium Dei, dicente eadem Scriptura : El accedent, inquit, Moyses avertit Ie; quia Hon potuit considerare in faciem Dei (Exod. III, 6). Deus ergo est, qnia Filius Dei verus est Deus : dux autem et princeps ideo, quia caput omnium est; quia per ipsum omnia. Resurgentibus ergo primis, qui in Christo mortui sunt, deinde nos qui vivimus, rapiemur una cum illis bajutis nubibus obviam Christo in aera; ut com Donino omnes veniant ad praelium, et quos occiderat, videat vivos ; quia sicm Domino famulatæ sunt nubes, ita et his quos fratres suos dignatus est appollare. Et ric semper cum Domino erimus; in ipso enim raptn mors proveniet et quasi per soporem, ut egressa anima in momento reddatur. Cum enim tollentur, morientur ; ut pervenientes ad Dominum, praesentia Domini recipiant animas; quia cum Deo mortui esse non possunt. Itaque consolamini vos invicem ill hii verbis. Hac spe consolari se invicem jubet eos, qui adhuc more gentili charorum suorum excessum putabant lugendum. ### English translation (Claude) “For this we say to you in the word of the Lord, that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep. For the Lord himself will descend from heaven at the command, and at the voice of an archangel, and with the trumpet of God, and those who are dead in Christ will rise first; then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord. Therefore comfort one another with these words.” He declares that he speaks the mind of the Lord when he says, “This we say to you in the word of the Lord.” For in order to show a sure hope and a settled glory of the resurrection promised to the saints, he sets out the very order of how it will be, by the will of Christ the judge, the Holy Spirit making it known, so that by this very hope those who have sent their dear ones ahead may not grieve, learning that at the Lord’s coming those who die in Christ will rise first. For Christ the Lord himself, by the Father’s will, as if the first angel of the heavenly host, as is contained in the Apocalypse of John the apostle (Rev 12:7–9), will descend from heaven to wage war in the name of God against the Antichrist. When he has been destroyed, the dead will rise at his command. This, then, is “to descend with the trumpet of God”: to wage war in the name of God. For he is, as he himself said to Jesus the son of Nave, “the commander and prince of the army of the Lord” (Josh 5:14), and for this reason he is called archangel. But when he descends with the trumpet of God, he is God, for the Scriptures contain both; as in Exodus, where we read that an angel appeared to Moses in a flame, we recognize at once in what follows that he is God himself, that is, the Son of God, the same Scripture saying: “And Moses turned away his face, because he could not look upon the face of God” (Exod 3:6). He is God, then, because the Son of God is true God; and he is commander and prince because he is the head of all, since through him are all things. So when those who have died in Christ rise first, then we who are alive will be caught up together with them, borne by clouds, to meet Christ in the air, so that all may come with the Lord to the battle, and he [the Antichrist] may see alive those whom he had killed; for as the clouds served the Lord, so too they will serve those whom he has deigned to call his brothers. “And so we shall always be with the Lord.” For in that very catching up death will come, as if through sleep, so that the soul, having gone out, may be restored in a moment. For when they are lifted up they will die, so that, coming to the Lord, they may receive back their souls in the Lord’s presence, because in God’s presence they cannot be dead. “Therefore comfort one another with these words.” He bids those who still, in the gentile manner, thought the death of their dear ones was to be mourned, to comfort one another with this hope. ### Scripture references - 1 Thess 4:15–18: quotation, high confidence - Rev 12:7–9: allusion, medium confidence - Josh 5:14: quotation, high confidence - Exod 3:2: allusion, high confidence - Exod 3:6: quotation, high confidence ### Translation notes - The lemma is 1 Thess 4:15–18; the section is numbered 4.14 in the staged text. Ambrosiaster identifies Christ as the archangel and the commander of the Lord’s army (Josh 5:14), and says the living will die in the moment of being caught up and receive their souls again; translated as written. The quotation of Exod 3:6 is in his own form. The bracketed “[the Antichrist]” is supplied by the translator for the subject of “may see”. ### Citation (SBL) Ambrosiaster, 1 Thess. 4.14 (PL 17:449; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/4-14). ## Commentary on 1 Thessalonians 5:1–5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/5-1/#p-5-1 - Source: PL 17:449–451 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ will come suddenly, like a thief, when the followers of the Antichrist feel secure after killing Enoch and Elijah, and will destroy them. ### Latin text De temporibus autem « momentis, fratres, non est necesse vobisscribi; ipsi enim diligenler scitis, quia dies Domini, ut fur noctu, ita llmiet. Cum enim a dixerint : Pax, et securitas, tunc repentinus eia superveJliet interitu" quemadmodum dolor partus prægnanti, et non effugient. Hoc est quod ill Evangelio Dominus loculus est, dicens : Vigilate, quia nescitis horam, qua Dominus vester venturus eat (Mare. XIII, 32). Et iterum : Si quis vobis dixerit : Ecce hie ChriStus, aut ecce illic ; nolite credere (Matth. XXIV, 23). Subito enim et ex insperato apparebit sicut coruscatio apparet ab Oriente in Occidentem, habens secum militiam exercitus Dei Patris ad perditionem antichristi et satelliturn ejus. Gum enim securi fuerint perfidi de regno diaboli, interfectis sanctis, id est, Enoch et Elia, laeti de victoria invicem sibi miuentes munera, sicut dicit Apocalypsis (Apoe. XI, 7 et seq.), tunc illis subito veniet repentinus interitus. In adventu enim suo Christus hos omnes disperdet; ut videntes sancti, quod evaserint, glorientur. ### English translation (Claude) “But concerning the times and the moments, brothers, there is no need for anything to be written to you; for you yourselves know well that the day of the Lord will come like a thief in the night. For when they say, ‘Peace and security,’ then sudden destruction will come upon them, like labor pains on a pregnant woman, and they will not escape.” This is what the Lord said in the gospel: “Watch, because you do not know the hour at which your Lord will come” (Mark 13:32–35; Matt 24:42). And again: “If anyone says to you, ‘Look, here is the Christ,’ or ‘Look, there,’ do not believe it” (Matt 24:23). For he will appear suddenly and unexpectedly, as lightning appears from the east to the west (Matt 24:27), having with him the army of God the Father’s host, for the destruction of the Antichrist and his henchmen. For when the faithless feel secure about the devil’s kingdom, the saints, that is, Enoch and Elijah, having been killed, rejoicing at their victory and sending gifts to one another, as the Apocalypse says (Rev 11:7–10), then sudden destruction will come upon them. For at his coming Christ will destroy all of these, so that the saints, seeing that they have escaped, may glory. ### Scripture references - 1 Thess 5:1–3: quotation, high confidence - Mark 13:33–35: quotation, medium confidence - Matt 24:42: quotation, medium confidence - Matt 24:23: quotation, high confidence - Matt 24:27: allusion, high confidence - Rev 11:7–10: allusion, high confidence ### Translation notes - Ambrosiaster identifies the two witnesses of Rev 11 as Enoch and Elijah. The first gospel citation, given as Mark 13:32, combines Mark 13:33–35 and Matt 24:42. ### Citation (SBL) Ambrosiaster, 1 Thess. 5.1 (PL 17:449–451; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/5-1). ## Commentary on 1 Thessalonians 5:4–5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/5-1/#p-5-4 - Source: PL 17:451 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians, as children of the day, must stay watchful, armed with faith, hope, and love, since Christ died so that living or dead they may live with him. ### Latin text Vos autem, fratres, Mon estis in tenebris, ut vos dies ille tamquam jur apprehendat; omnes enim VOl filii luminis eati. et filii dici : non estis noctis neque tenebrarum. In tenebris ignorantiam significat et mendacium, in die autem scientiam et veritatem. Idcirco christianos non in tenebris esse dicit, gentiles autem vel incredulos Judæos filios tenebrarum; quia cultores sunt mendacii. Quamobrem fideles securos esse debere signiOcal; quia non ignorant futurum adventum Domini, sed exspectant solliciti, ut veniat. Qui autem ignorant diffidentes de eo, repente iHos apprehende) improvidos, et illlerficiet. i (Vers. 6-1L) Igitur non dormiamus, sicut et cæteri, sed vigilemus, et sobrii simus. Hi enim qui dormiunt, nocte dormiunt : et qui inebriantur, nocte sunt ebrii. Noa autem gui diei sumus, sobrii simus, induti thoracem fidei et charitatis, et galeam spei salutis, quia non posuit noa Deus in fram, sed in acquisitionem saluli, per Dominum nostrum Jesum Christum, gui mortuu. est pro nobis; ut sive vigilemus sive donniamus, simul cum illo vivamus. Propter quod exhortamini invieem, et ædificate alterutrum, sicut et facitis. Apertum est quod dicit; commonet enim, ne securi de nomine Salvatoris, negligenter agamus : ideoque tribus propugnaculis nos muniri debere, ill est, fidei, et spei, et charitatis. Dum enim fides manet, spem excitat : spes autem necessario sollicita est de promissione, nec dormit : charitas amem devotum offert Deo; nihil enim adversum admittit charitas. Idcirco enim mortuus est pro nohis Dominus Jesus, et resurrexit; ut sivevigilemus,boc est; vivamus, sive dormiamus, id est, moriamur, una cum illo æterna vita fruamur. Hoc est quod supra dixit quia fideles in adventu Domini tam mortui , quam vivi obviam tollentur Domino, et semper vivent cum eo. III hoc meditandum docet ut invicem se in isto ædificent sensu. ### English translation (Claude) “But you, brothers, are not in darkness, that that day should overtake you like a thief; for you are all sons of light and sons of the day; you are not of the night nor of darkness.” By “darkness” he means ignorance and falsehood, by “day” knowledge and truth. So he says that Christians are not in darkness, but that gentiles and unbelieving Jews are sons of darkness, because they are worshipers of falsehood. Therefore he indicates that the faithful ought to be untroubled, because they are not ignorant of the Lord’s future coming but await it with eagerness, that he may come. But those who are ignorant, having no faith in it, he will overtake suddenly, unprepared, and will slay. (Verses 6–11.) “So then let us not sleep, as the rest do, but let us keep awake and be sober. For those who sleep sleep at night, and those who get drunk are drunk at night. But let us, who are of the day, be sober, having put on the breastplate of faith and love, and for a helmet the hope of salvation; for God has not destined us for wrath but for obtaining salvation through our Lord Jesus Christ, who died for us, so that whether we wake or sleep we may live together with him. Therefore encourage one another and build one another up, as you are doing.” What he says is clear; he warns us not to act carelessly, as if secure in the Savior’s name, and so that we ought to be fortified by three bulwarks, that is, faith, hope, and love. For while faith remains, it rouses hope; and hope is necessarily solicitous about the promise and does not sleep; and love offers a devoted mind to God, for love admits nothing contrary. For this reason the Lord Jesus died for us and rose again, so that “whether we wake,” that is, live, “or sleep,” that is, die, we may enjoy eternal life together with him. This is what he said above, that at the Lord’s coming the faithful, the dead as well as the living, will be lifted up to meet the Lord and will live with him for ever. He teaches them to meditate on this, so that they may build one another up in this understanding. ### Scripture references - 1 Thess 5:4–11: quotation, high confidence ### Citation (SBL) Ambrosiaster, 1 Thess. 5.4 (PL 17:451; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/5-4). ## Commentary on 1 Thessalonians 5:12–13 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/5-1/#p-5-12 - Source: PL 17:451 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul asks the church to honor and support its laboring leaders willingly and out of love, as in the double honor due to presbyters. ### Latin text Rogamu, autem vos, fratres, ut cognoscatis eos,b qai laborant ill vobis, et præsunt t'Obis in Domino, et monent voc; ut ilIis summum honorem habeatis in charitate propter opera ipsorum ; pacem habete inter vos. Hoc est, quod dicit et in alia epistola (1 Tim. v, i7) presbyteros dupliei honore honorandos, qui laborant in verbo doctrinæ. Potest enim pigere eum, qui inopiam patitur, exercitium facere, quod prosit audientibus. Quid euim prodest honorem sine fructu habere : aut quid magnum est offerre ei carnalia, qui tribuit spiritalia ? Sicut enim divitiae negligentiam pariuxt salutis, ita egestas dum saturari quærit, a justitia declinat. Hinc Salomon nec nimis divitem se petil fieri; nec egestuosum (Prov. xxi, 8). Hoc ipsum tamen in cbaritate fieri debere; ut honorificentia sacerdotis non de timore magis sit, sed de amore; ut etiam illi proficiat qui facit. Res enim quae sponte non fit, ad effectum non pervenit; quamvis enim ad praesens proficiat sumcnU, nibil tamen proderit in futuro danti. Et quia dissensio multa generat mala, pacificos eos esse hortatur. ### English translation (Claude) “But we ask you, brothers, to acknowledge those who labor among you and preside over you in the Lord and admonish you, that you hold them in the highest honor in love because of their work. Be at peace among yourselves.” This is what he says in another letter too (1 Tim 5:17), that presbyters who labor in the word of teaching are to be honored with double honor. For one who suffers want may be reluctant to carry out a service that profits the hearers. For what good is it to have honor without fruit? Or what great thing is it to offer fleshly things to one who bestows spiritual things? For just as riches breed neglect of salvation, so poverty, while it seeks to be filled, turns aside from righteousness. Hence Solomon asks to be made neither too rich nor needy (Prov 30:8). Yet this itself ought to be done in love, so that the honoring of the priest may come not from fear but rather from love, so that it may profit the one who does it as well. For a thing that is not done willingly does not reach its effect; for although it may profit the one who receives it for the present, it will profit the giver nothing in the future. And because dissension breeds many evils, he urges them to be peaceable. ### Scripture references - 1 Thess 5:12–13: quotation, high confidence - 1 Tim 5:17: allusion, high confidence - Prov 30:8: allusion, high confidence - 1 Cor 9:11: allusion, medium confidence ### Translation notes - Prov 30:8 is cited in the digital text as “Prov. xxi, 8”. Ambrosiaster calls the honored leader “the priest” (sacerdos). ### Citation (SBL) Ambrosiaster, 1 Thess. 5.12 (PL 17:451; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/5-12). ## Commentary on 1 Thessalonians 5:14–17 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/5-1/#p-5-14 - Source: PL 17:451 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The strong are to bear with the restless, timid, and weak, repay no evil, and rejoice, pray, and give thanks always. ### Latin text Rogamus vero vos, fratres, corripite inquielos, consolamini pusillanimes, opitulamini infirnus, patientes estote ad omnes. Videte lie quis malum pro malo alicui reddat : aed semper quod bonum est sectamini et in invicem, et ira omnes. Semper gaudete in Domino, sine intermissione orate, in omnibus gratias agite. Hæc eat enim voluntas Dei in Christo Jesu in omnibus vobis. Quoniam necesse est qnosdam in plebe esse immodestop, quosdam autEm pusillanimes, hoc est, timidos, quosdam veru fide infirmos; ideoque hos c qui moderati sunt et magnanimes, et fide fundati, hortatur cum prece, ut his consulant, ut possint proficere, sufferentes eos; lie si relribuiio fit malorum, pejores se fiant. Idcirco nihil aliud quam bonum sectandum hortatur non solum in causa fratrum, sed et in omnium. Possunt enim bonis operibus attrabi infideles ad credulitatem, el qua semper gaudeatur ill Domino, hoc est, in bonum. Orandum autem sine intermissione; sedulæ enim preces provocant animum judicia ad dandam misericordiom. In omnibus vero actibus bonis Deo gratias agendas, qui hanc tribuit doctrinam in Christo Jesu Domino nostro. ### English translation (Claude) “And we ask you, brothers, rebuke the restless, comfort the faint-hearted, help the weak, be patient toward all. See that no one repays anyone evil for evil, but always pursue what is good, both toward one another and toward all. Rejoice always in the Lord; pray without ceasing; give thanks in all things. For this is the will of God in Christ Jesus in all of you.” Since there must be some in the congregation who are unruly, some faint-hearted, that is, fearful, and some weak in faith, he therefore urges with entreaty those who are restrained and great-hearted and grounded in faith to look after them, bearing with them, so that they can make progress; lest, if evil is repaid, they become worse. For this reason he urges that nothing but good be pursued, not only in the case of the brothers but of all. For unbelievers can be drawn to belief by good works, by which there is always rejoicing in the Lord, that is, in what is good. And one must pray without ceasing, for constant prayers move the judge’s mind to grant mercy. And thanks must be given to God in all good acts, for he has granted this teaching in Christ Jesus our Lord. ### Scripture references - 1 Thess 5:14–18: quotation, high confidence ### Citation (SBL) Ambrosiaster, 1 Thess. 5.14 (PL 17:451; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/5-14). ## Commentary on 1 Thessalonians 5:18–22 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/5-1/#p-5-18 - Source: PL 17:451–453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Prophetic speech should not be silenced but tested against the words of the Lord and the apostles, since the world’s spirit mixes truth with error, as with the Montanist prophets. ### Latin text Spiritum nolite exstinguere:prophetias nolite spernere. Omnia probate : quod bonum eat, tenete : ab omni specie mala abstincte, vos. Hoc dicit, ut non facile alicui per spiritum loquenti, inwrdicatur ( exstinguitur enim, si incipientis loqui fersor a contradictione sopitur) ne forte non iDtelligentes dici ab eo spiritalia, injuriam faciant Spiritui sancto, et peccent per ignorantiam : neque aliquem qui quasi Scripturas revelet, non audiri patienter debere : sed omnia dicta examinari, et sic judicari; ne forte gratiam datam fratri dum respuunt, auctori repugnent. Omnia ergo quae dicuntur, probanda monet; et quidquid sobrie et bene dictum fuerit, retinendum. Quæcumque enim apostolorum et ipsius Domini dictis congruunt, ea bene dicta habenda sunt et retinenda : ab his autem quae inimica fidei videntur, abstinendum. Solet euim spiritus mundi fallaciter quasi per imitationcm dicere bona, et inter haec subinducere prava, ut per hæc quae bona suut, accepto ferantur et mala; ut quia unius spiritus dicta putantur, non discernantur ab invicem : sed per id quod licitum est, commendetur illicitum auctoritate nominis, non ratione virtutis. Solent enim sub apostolorum nomine et ipsius Domini infanda docere et adversa; ideoque omnia probanda monet, quia non possunt eloquia Domini esse diversa. Hinc est unde et Joannis apostoli epistola : Nolite, inquit, omni spiritui credere : aed probate spirilus, si ex Deo sunt (I JoaM. IV, i ), quia si multa bona dicat, in aliquo autem quod fidei adversum est, promat, sciatur non esse Spiritus sanctus. Nihil enim erroris in Spiritu sancto poterit reperiri. Sed per exercitium eloquii quædam spiritalia, quaedam vero carnalia; quia omnis error carni deputatur, aut certe commento quodam astutiae bona fingit; ut his inserat mala, sicut supra memoravi : quemadmodum in Montano, et Priscilla, et Maximilla prophetis cataphrygarum spiritus mundi imitatione quadam boni simulavit; ut per multa verisimilia, necnon et vera, mentiretur se esse Spiritum sanctum. ### English translation (Claude) “Do not quench the Spirit; do not despise prophecies. Test all things; hold fast what is good; abstain from every evil appearance.” He says this so that no one who speaks through the Spirit should readily be forbidden (for it is quenched if the fervor of one beginning to speak is stifled by contradiction), lest perhaps, not understanding that spiritual things are being spoken by him, they wrong the Holy Spirit and sin through ignorance; and that anyone who, as it were, opens up the Scriptures ought to be heard patiently, but that everything said should be examined and so judged, lest perhaps, while they reject the grace given to a brother, they resist its author. So he warns that everything that is said must be tested, and whatever has been said soberly and well is to be retained. For whatever agrees with the words of the apostles and of the Lord himself is to be held well said and retained; but one must abstain from what seems hostile to the faith. For the spirit of the world is accustomed deceitfully to say good things by a kind of imitation, and among them to slip in wicked things, so that through the good things the evil are also accepted; so that, because they are thought to be the words of one spirit, they are not distinguished from one another, but what is unlawful is commended by what is lawful, by the authority of a name, not by the reason of virtue. For they are accustomed to teach unspeakable and contrary things under the name of the apostles and of the Lord himself; and so he warns that everything must be tested, because the words of the Lord cannot be contradictory. Hence too the letter of John the apostle says: “Do not believe every spirit, but test the spirits, whether they are from God” (1 John 4:1); because if it says many good things but in something brings out what is against the faith, let it be known that it is not the Holy Spirit. For nothing of error can be found in the Holy Spirit. But through the exercise of speech some things are spiritual and some fleshly, for all error is ascribed to the flesh; or at any rate by some cunning device it feigns good things in order to insert evil things among them, as I mentioned above; just as in Montanus and Priscilla and Maximilla, the prophets of the Cataphrygians, the spirit of the world by a kind of imitation simulated good, so that through many plausible, and even true, things it might lie that it was the Holy Spirit. ### Scripture references - 1 Thess 5:19–22: quotation, high confidence - 1 John 4:1: quotation, high confidence ### Translation notes - The lemma is 1 Thess 5:19–22; the section is numbered 5.18 in the staged text. Montanus, Priscilla, and Maximilla were the founders of the “New Prophecy” (Cataphrygians); the verdict is Ambrosiaster’s. ### Citation (SBL) Ambrosiaster, 1 Thess. 5.18 (PL 17:451–453; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/5-18). ## Commentary on 1 Thessalonians 5:23 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/5-1/#p-5-23 - Source: PL 17:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, the God of peace, is asked to keep the believer’s spirit whole, which requires a clean soul and a blameless body, for sin estranges them from the Spirit given to us. ### Latin text Ipse autem Deus pacis sanctificet vos per omnia perfectos ; ut integer spiritus vester, et anima, et corpus sine querela in adventu Domini nostri Jesu Christi servetur. Deus pacis Christus est; ait enim : Pacem mMm do vobil, pacem meam relinquo vobis (Joan XIV, 27). Quippe cum omnia quæ habet Pater, Filii sint, hunc sanctificare nos optat Apostolus; ut nos illustret pietate clementiæ suæ, a et omnem actum nostrum dirigat in perfectione, ut integer sit spiritus datus nohis. Tur.c enim integer est, si bonae vitæ studeamus, animam habentes mundam, et corpus sine querela; ut totus homo sit perfectus. Potest enim corpus mundum esse, et anima inqutnari per malum cogitatum : ideoque spiritum in Lumine mundum dicit esse debere. Si autem mala vita vel cogitatio intercedat, non erit integer spiritus; quia deserit hominem peccatis olmolium. Dum enim dissentit anima et corpus, quamvis sine sensu sit, alieni ab co efficiuntur, et velut perdens eos, non erit integer spiritus; ad hoc enim datur homini, ut maneat in eo, et sit quasi caput ejus. In- Leger ergo non erit; quia perdit membra, dum recedit ab eo homo, ea agens quae odit Spiritus sanctus. ### English translation (Claude) “May the God of peace himself sanctify you, perfect in all things, so that your spirit and soul and body may be kept whole and blameless at the coming of our Lord Jesus Christ.” The God of peace is Christ, for he says: “My peace I give you, my peace I leave you” (John 14:27). Since all that the Father has is the Son’s, the apostle wishes him to sanctify us, so that he may enlighten us with the kindness of his mercy and direct all our action in perfection, so that the spirit given to us may be whole. For it is whole if we strive for a good life, having a clean soul and a body without blame, so that the whole man may be perfect. For the body can be clean and the soul defiled by an evil thought; and so he says that the spirit must be clean in the light. But if an evil life or thought intervenes, the spirit will not be whole, because it leaves a man burdened with sins. For while soul and body disagree with it, though it [the spirit] be without feeling, they become estranged from it, and, as if losing them, the spirit will not be whole; for it is given to man to remain in him and be as it were his head. So it will not be whole, because it loses its members when the man withdraws from it, doing what the Holy Spirit hates. ### Scripture references - 1 Thess 5:23: quotation, high confidence - John 14:27: quotation, high confidence - John 16:15: allusion, medium confidence ### Translation notes - The “spirit” of 5:23 is taken as the Spirit given to the believer, which is “whole” only while soul and body remain with it. The sentence beginning “For while soul and body disagree” is obscure in the digital text and is translated by sense. ### Citation (SBL) Ambrosiaster, 1 Thess. 5.23 (PL 17:453; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/5-23). ## Commentary on 1 Thessalonians 5:24–25 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/5-1/#p-5-24 - Source: PL 17:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is faithful to his promises, and Paul asks the prayers of those whose right living makes their prayers effective. ### Latin text Fidelis est enim Deus, gui vacavit vos, qui et faciet. Fratres, orate pro nobil. Fidelem Deum dicit in promissis suis, ut securi de praemio recte versemur. Et quia qui recte vivunt juxta Evangelium, facile poterunt impetrare quae postulant; idcirco orare eus pro se hortatur; facile enim multi impetrant, quod desiderant. ### English translation (Claude) “For God who has called you is faithful, and he will do it. Brothers, pray for us.” He calls God faithful in his promises, so that, sure of the reward, we may live rightly. And because those who live rightly according to the gospel can easily obtain what they ask, he therefore urges them to pray for him; for many easily obtain what they desire. ### Scripture references - 1 Thess 5:24–25: quotation, high confidence ### Citation (SBL) Ambrosiaster, 1 Thess. 5.24 (PL 17:453; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/5-24). ## Commentary on 1 Thessalonians 5:26 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/5-1/#p-5-26 - Source: PL 17:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A holy kiss is the Christian greeting; anything done without Christ is merely fleshly. ### Latin text Salutate (raIre. omnes in osculo suncto. Sancta oscula sunt in salutatione christiana, cætera carnalia sunt; quia quidquid sine Christo fit, carnale est, ac per hoc et mortale. Qui enim auctorem vitæ contemnit, in morte est. ### English translation (Claude) “Greet all the brothers with a holy kiss.” Holy kisses are those in the Christian greeting; the others are fleshly, because whatever is done without Christ is fleshly and therefore mortal too. For whoever despises the author of life is in death. ### Scripture references - 1 Thess 5:26: quotation, high confidence ### Citation (SBL) Ambrosiaster, 1 Thess. 5.26 (PL 17:453; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/5-26). ## Commentary on 1 Thessalonians 5:27 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/5-1/#p-5-27 - Source: PL 17:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul binds them to have the letter read to all, so all may hear his praise and his warnings. ### Latin text Adjuro vos per Dominum , ut legatur epistola hæc omnibus fratribus. Astringit eos, ut solliciti sint ad legendam epistolam cunctis fratribus ; ut cognoscant et laudes et admonitiones suas, per quas Gam perfecti. ### English translation (Claude) “I adjure you by the Lord that this letter be read to all the brothers.” He binds them to take care that the letter is read to all the brothers, so that they may learn both his praises and his admonitions, by which they may become perfect. ### Scripture references - 1 Thess 5:27: quotation, high confidence ### Translation notes - “Gam perfecti” in the digital text is unclear; translated by sense (“by which they may become perfect”). ### Citation (SBL) Ambrosiaster, 1 Thess. 5.27 (PL 17:453; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/5-27). ## Commentary on 1 Thessalonians 5:28 - URL: https://sophiascriptura.com/fathers/ambrosiaster-1-thessalonicenses/5-1/#p-5-28 - Source: PL 17:453 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul closes wishing the grace of Christ to remain with them for ever. ### Latin text Gratia Domini nostri Jesu Christi vobiscum. Sic illos in bonis operibus vult proficere; ut gratia Domini nostri Jesu Christi permaneat in eis in æternum. ### English translation (Claude) “The grace of our Lord Jesus Christ be with you.” So he wants them to advance in good works, so that the grace of our Lord Jesus Christ may remain in them for ever. ### Scripture references - 1 Thess 5:28: quotation, high confidence ### Citation (SBL) Ambrosiaster, 1 Thess. 5.28 (PL 17:453; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-1-thessalonicenses/5-28).