# Commentary on 2 Corinthians - Author: [Ambrosiaster](https://sophiascriptura.com/fathers/authors/ambrosiaster/) - Latin title: *Commentarius in epistolam ad Corinthios secundam* - 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-2-corinthios/ - Passages: 213 ## Prologue to the Commentary on 2 Corinthians - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-0-1 - Source: PL 17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prologue explains that Paul writes the second letter to console the Corinthians, saddened by the rebukes of the first. ### Latin text PROLOGUS. Secundam epistolam Apostolus scribit Corinthiis, cujus h;ec principalis rst causa. Quoniam in prima pro quorumdam peccatis doctores eorum praecipue corripuerat, et multum fuerant contristati; nunc eos consolatur, Fuum eit; proponens exemplum, et docens non debere a'gre ferre, quod pro aliorum sunt salute correpti; cum ipse pro alienn solute periculis quotidie et morti subjaceat. CAPUT PRIMUM. ### English translation (Claude) Prologue. The Apostle writes the second letter to the Corinthians, and this is its principal cause. Because in the first letter, on account of the sins of certain persons, he had above all rebuked their teachers, and they had been much saddened, he now consoles them, offering himself as an example and teaching that they ought not to take it ill that they were rebuked for the salvation of others, since he himself, for the salvation of others, is daily subject to dangers and to death. Chapter one. ### Translation notes - The digital text reads “Fuum eit”, evidently corrupt (perhaps “suum exemplum” anticipated); translated by sense as “offering himself as an example”. ### Citation (SBL) Ambrosiaster, 2 Cor. 0.1 (PL 17; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/0-1). ## Commentary on 2 Corinthians 1:1 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-1-1 - Source: PL 17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul now confidently calls himself an apostle by God's will and writes with Timothy, who reported the Corinthians' willingness to be corrected. ### Latin text Paulus apostolus Jesu Christi. Jam securus de his confidenter se apostolum Domini praedicat. In prima enim epistola vocatum se apostolum, dicit, ei.. tamen non probatum, qui a traditione ejas abducti erant. Per voluntatem Dei. Ut ratum probet apostolatum suum, Domini voluntate Chrisli factum se apostolum dicit: ita enim Dominus ait Jud:ris, quoniam qum placita sunt ei, id est, Deo Patri, facio semper (Joan. VIII, 29). Et Timotheus frater. Cum hoc scribit, per quem epistolam misit primam ad eos, id est, cum Timotheo ; ut ostendat eis ab hoc se audisse de bona voluntate eorum, qua corripiendos se subdiderunt. Ecclesiœ quoe eat Corinthi cum omnibus sanctis, qui sunt in Achaia. Nunc sociat Istos sanctis caeterarum Ecclesiarum, ut sciant se profecisse. ### English translation (Claude) “Paul, an apostle of Jesus Christ.” Now, sure of them, he confidently proclaims himself an apostle of the Lord. For in the first letter he says that he was called an apostle, yet not approved by those who had been drawn away from his teaching. “By the will of God.” To prove his apostleship valid, he says that he was made an apostle by the will of the Lord Christ; for so the Lord says to the Jews: “What is pleasing to him,” that is, to God the Father, “I do always” (John 8:29). “And Timothy our brother.” He writes with the one through whom he sent the first letter to them, that is, with Timothy, to show them that he had heard from him of their good will, by which they submitted to being corrected. “To the church that is at Corinth, with all the saints who are in Achaia.” Now he joins them to the saints of the other churches, so that they may know that they have made progress. ### Scripture references - 2 Cor 1:1: quotation, high confidence - John 8:29: quotation, high confidence - 1 Cor 1:1: allusion, medium confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 1.1 (PL 17; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/1-1). ## Commentary on 2 Corinthians 1:2 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-1-2 - Source: PL 17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The grace of God and of Christ is one gift. ### Latin text Gratia vobis et pax a Deo Patre nostro, et Domino Jesu Christo. Quoniam unum donum est Dei et Christi, idcirco participes illos optat esse gratiæ Dei quae est et Christi. ### English translation (Claude) “Grace to you and peace from God our Father and the Lord Jesus Christ.” Because the gift of God and of Christ is one, he therefore wishes them to be sharers in the grace of God, which is also that of Christ. ### Scripture references - 2 Cor 1:2: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 1.2 (PL 17; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/1-2). ## Commentary on 2 Corinthians 1:3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-1-3 - Source: PL 17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is called “Father of mercies” to assure the rebuked Corinthians that repentance brings not only pardon but restoration. ### Latin text Benedictus Deus et Paler Domini nostri Jesu Christi. Semper in omni epistola mysterii ordinem tradit de Deo Patre locuturus, et de dono ejus. Pater misericordiarum et Deus totius consolationis. Ab ipsa caepit ratione, multum enim refrigerii dat eis, qui correptionis causa fuerant contristati ; audientes enim Dominum non solum totius originis patrem, sed et misericordiarum, relevati sunt spe, ac certi iacti ad hoc se correptos, ut conversi Dei misericordiam invenirent. Quare autem misericordiarum paIrem dixit, nisi ut agnosceretur per misericordiam rursum regenerare et reformare pœnitentes, ut non sola sit venia, sed status pristini restauratio? Etideo misericordiarum ait propterdiversa peccata; utconsolaretur contristatos causa delictorum : hoc est, spem non negare conversis. ### English translation (Claude) “Blessed be the God and Father of our Lord Jesus Christ.” In every letter he always hands on the order of the mystery when he is about to speak of God the Father and of his gift. “The Father of mercies and the God of all consolation.” He began from the very matter at hand; for it gives much refreshment to those who had been saddened because of rebuke. For hearing that the Lord is the father not only of all origin but also of mercies, they were lifted up by hope and made sure that they had been rebuked for this purpose: that, being converted, they might find the mercy of God. Why did he call him the father of mercies, except so that it might be recognized that through mercy he regenerates and re-forms the penitent again, so that there is not pardon alone but restoration to their former state? And he says “of mercies” because of the various sins, to console those saddened on account of their offences: that is, not to deny hope to the converted. ### Scripture references - 2 Cor 1:3: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 1.3 (PL 17; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/1-3). ## Commentary on 2 Corinthians 1:4 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-1-4 - Source: PL 17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul distinguishes two kinds of consolation: for those persecuted for Christ and for those grieving over their sins. ### Latin text Qui consolatur not in omni pressura nostra. Hoc est, quod dixit : Deus omnis consolationis, qui adest in omni prestura; ut possimus et noa consolari eoa, qui sunt in omni pressura per exhortationem, qua exhortamur a Deo. Duo genera consolationum induxit; unum quo consolantur, qui injuste pressuram patiuntur propter nomen Christi, ut liberentur : alterum eorum qui peccatorum causa contristati consolationem accipiunt, dum illis promittitur spes emendantibus ab his, qui consolati a Domino, erepti sunt de pressura. ### English translation (Claude) “Who consoles us in all our affliction.” This is what he said: the God of all consolation, who is present in every affliction; “so that we too may be able to console those who are in any affliction, through the exhortation with which we are exhorted by God.” He has introduced two kinds of consolation: one by which those are consoled who suffer affliction unjustly for the name of Christ, so that they may be delivered; the other, of those who, saddened because of their sins, receive consolation when hope is promised them if they amend, from those who, consoled by the Lord, have been rescued from affliction. ### Scripture references - 2 Cor 1:4: quotation, high confidence ### Translation notes - Ambrosiaster's text reads “through the exhortation with which we are exhorted by God”, where the Greek has “through the comfort with which we ourselves are comforted by God”. ### Citation (SBL) Ambrosiaster, 2 Cor. 1.4 (PL 17; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/1-4). ## Commentary on 2 Corinthians 1:5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-1-5 - Source: PL 17:277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, for whom the apostles suffer, consoles them by delivering them. ### Latin text Quoniam sicut abundant passiones Christi in nobis, sic per Christum abundat eliam consolatio nostra. Manifestum est quia pro quo patimur, ipse nobis adest, Ii consolans nos, per liberationem, eripiens nos de pressura interventu majestatis suae. ### English translation (Claude) “For as the sufferings of Christ abound in us, so through Christ our consolation also abounds.” It is plain that he for whom we suffer is present to us, consoling us by deliverance, rescuing us from affliction by the intervention of his majesty. ### Scripture references - 2 Cor 1:5: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 1.5 (PL 17:277; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/1-5). ## Commentary on 2 Corinthians 1:6–7 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-1-6 - Source: PL 17:277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostles' sufferings and deliverances are for the believers, who are tempted when they see their preachers oppressed. ### Latin text Sive autem pressuram patimur pro vestra exhortatione et salute : sive exhortationem consequimur pro vestra exhortatione, quæ operatur per patientiam earumdem passionum, quas et nos ipsi patimur; ut spes nostra certa ait pro vobis; quia scimus quod sicut socii estis passionum, sic et consolationis eritis. Generaliterloquitur; ut quia causa credentium persecutiones patiebantur a perfidis, subjecti injuriis et cædibus ; sic iterum auxilio Dei liberarentur ad consolationem credentium, ne scandalum passi a fide exciderent; qnia injuriæ apostolorum tentationes erant credentium, sicut scriptum est in propheta Zacharia : Percutiam pastorem, et dispergentur oves gregis (Zachar. XIII,7). Quamvis futura credant lideles, tamen inter ipsa primordia pressuræ novellis faciunt scandalum : putant enim inanem esse promissionem, si vi oppressum viderint praedicantem. Sed si jam firmus est credens, compatitur cum suo magistro, fidens de spe futura ; ut simul consoletur, cum quo et compatitur. ### English translation (Claude) “But whether we suffer affliction, it is for your exhortation and salvation; or whether we obtain exhortation, it is for your exhortation, which works through the patient endurance of the same sufferings that we ourselves also suffer, so that our hope for you may be sure; for we know that as you are sharers in the sufferings, so you will be also in the consolation.” He speaks generally: that just as, for the sake of believers, they suffered persecutions from the faithless, subjected to insults and beatings, so again they were delivered by the help of God for the consolation of believers, so that, having taken offence, they might not fall from the faith; because the injuries of the apostles were temptations for the believers, as it is written in the prophet Zechariah: “I will strike the shepherd, and the sheep of the flock will be scattered” (Zech 13:7). Although the faithful believe the things to come, yet in the very beginnings, affliction causes offence to new converts; for they think the promise empty if they see the preacher overpowered by force. But if the believer is already firm, he suffers with his master, trusting in the hope to come, so that he may be consoled together with him with whom he also suffers. ### Scripture references - 2 Cor 1:6: quotation, high confidence - 2 Cor 1:7: quotation, high confidence - Zech 13:7: quotation, high confidence ### Translation notes - The lemma includes 2 Cor 1:7. Ambrosiaster's Latin uses “exhortatio” where the Greek has παράκλησις (“comfort”). ### Citation (SBL) Ambrosiaster, 2 Cor. 1.6 (PL 17:277; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/1-6). ## Commentary on 2 Corinthians 1:8 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-1-8 - Source: PL 17:277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul recounts his near-fatal affliction in Asia so that the Corinthians will accept rebuke from those who suffer for them, as a patient from a physician. ### Latin text Non enim volumus vos ignorare, fratres, de pressura, quæ nobis facta eat in Asia ; quia supra modum gravati fuimus supra vires, ita ut desperaremus nos etiam vivere. Ideo passiones pressurarum indicat prope usque ad mortem illatas, ut ostendat e quae mala salutis illorum causa p atiebantur, ut non gravius ferrent, si corriperentur errores illorum ab iis, qui hæc tam aspera tolera bant pro illis. Quisenim medicorum non arguat susceptum suum negligentius se tractantem ; ne cura medicinae ejus sine effectu remaneat ? ### English translation (Claude) “For we do not want you to be ignorant, brothers, of the affliction that came upon us in Asia; for we were burdened beyond measure, beyond our strength, so that we despaired even of living.” He points out the sufferings of afflictions inflicted on them almost to the point of death, to show what evils they suffered for the sake of the Corinthians' salvation, so that they would not take it too hard if their errors were rebuked by those who endured such harsh things for them. For what physician would not rebuke a patient in his care who treats himself carelessly, so that the care of his medicine may not remain without effect? ### Scripture references - 2 Cor 1:8: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 1.8 (PL 17:277; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/1-8). ## Commentary on 2 Corinthians 1:9 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-1-9 - Source: PL 17:277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostles were brought so near to death that only trust in God, who raises the dead, sustained them. ### Latin text Quin et ipsi in nobis responsum mortis accepimus; ut non essemus fidentes in nobis, aed in Deo, qui suscitat mortuos. Tantam insolentiam iniquitatis signilicat insurrexisse coutra fidei pra'dica tores ; ut mortem ante oculos haberent; denique : erepti de ipsa pressura, rcsusciiatos se dicunt. Sic enim afQicti fuerant, ut desperarent de prasenti viia. Sed quia Deus præsidia sua non negat in necessitate positis, maxime suis, eripuit illos desperantes de semet ipsis, fidentes antem de Deo. Nimia enim pressura deficere se profitebantur, nisi adesset Deus. ### English translation (Claude) “But we ourselves had in ourselves the answer of death, so that we should not trust in ourselves but in God, who raises the dead.” He indicates that such insolence of wickedness had risen up against the preachers of the faith that they had death before their eyes; and so, rescued from that affliction, they say they were raised again. For they had been so afflicted that they despaired of the present life. But because God does not deny his protection to those placed in need, above all to his own, he rescued them when they despaired of themselves but trusted in God. For they confessed that they would have failed under the excessive affliction had God not been present. ### Scripture references - 2 Cor 1:9: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 1.9 (PL 17:277; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/1-9). ## Commentary on 2 Corinthians 1:10–11 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-1-10 - Source: PL 17:277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Because the apostles suffer and are delivered for all believers, all should pray in trial and give thanks at deliverance. ### Latin text Qui de tantis mortibus liberavit nos, et liberat: in quem speravimus, quia ei liberabit, accedente pro nobis etiam vestra oratione; ut quod multorum faciebus donum in nos collatum est, per multos in gratiarum actione celebretur pro nobis. Hoc dicit, quia gratia Dei multorum causa consolata est apostolos, id est, omnium credentium, quorum causa et pressuræ eis ingerebantur : ac per hoc, quia omnium causa est, cuncti Deo gratias referant, cum cessat tentatio : aut cum oritur, simul obsecrentur. ### English translation (Claude) “Who delivered us from such great deaths, and delivers us; in whom we have hoped that he will also deliver us, your prayer for us also helping; so that the gift bestowed on us through the faces of many may be celebrated by many in thanksgiving for us.” He says this because the grace of God consoled the apostles for the sake of many, that is, of all believers, for whose sake afflictions were also laid upon them; and therefore, because it is for the sake of all, all should give thanks to God when the temptation ceases, or, when it arises, should together make supplication. ### Scripture references - 2 Cor 1:10: quotation, high confidence - 2 Cor 1:11: quotation, high confidence ### Translation notes - The lemma includes 2 Cor 1:11; “through the faces of many” renders the Latin's literal “multorum faciebus” (Greek ἐκ πολλῶν προσώπων). ### Citation (SBL) Ambrosiaster, 2 Cor. 1.10 (PL 17:277; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/1-10). ## Commentary on 2 Corinthians 1:12 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-1-12 - Source: PL 17:277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's glory is a pure conscience; he refused support from the Corinthians so as not to resemble the false preachers who preached for gain. ### Latin text Gloria enim nostra hæc est testimonium conscientiæ nostræ. Hoc dicit, 'juia de conscientia sua præsumebant, quæ pura erat ab omni esimulalionc ; quamobrem de Dei auxiliis non diffidebant. Quia in simplicitate et sinceritate, non in sapientia carnali, sed in gratia Dei conversati sumus in hoe mundo : abundantius autem apud vos. Hæc est gloria conscientiae, quam dixit, simplicitas et sinceritas. Et quia hæc de Dei doctrina suut, adjecit : Non in sapientia carnali, sed in gratia Dei; ut ostenderet non humanæ sapientiæ, sed evangelicæ prædicationi liberam se conscientiam exhibuisse. Præterita refricat; boc enim significat, quod in prima epistola arguit fucatam prædicationem juxta humanum sensum aptatam (I Cor. ii, 4), cujus praedicatores duplici genere in sapientia carnali accusat; quia et juxta mundi sensum prædicabant, ne facile offenderent homines: et quæslus causa hoc agebant, propriis lucris carnalibus studentes. Unde Apostolus numquam a Corinthiis sumptus voluit accipere; ne his occasionem daret, eo quod similis eis esset in hac re. Hinc est quod dicit : Abundantius apud vos simpliciter conversati; quia cum ab aliis acceperit, ab his noluit, i ne arguendi eos auctoritatem amitteret. ### English translation (Claude) “For our glory is this, the testimony of our conscience.” He says this because they relied on their conscience, which was pure of all pretence; for this reason they did not distrust the help of God. “That in simplicity and sincerity, not in fleshly wisdom but in the grace of God, we have conducted ourselves in this world, and more abundantly toward you.” This is the glory of conscience that he spoke of: simplicity and sincerity. And because these belong to God's teaching, he added: “Not in fleshly wisdom but in the grace of God,” to show that he had shown his conscience free, not to human wisdom but to the preaching of the gospel. He rubs up past matters; for this is what he means, that in the first letter he rebuked a counterfeit preaching fitted to human understanding (1 Cor 2:4), whose preachers he accuses of fleshly wisdom in a twofold way: both because they preached according to the mind of the world, so as not easily to offend people, and because they did this for gain, devoted to their own fleshly profits. Hence the Apostle never wished to accept support from the Corinthians, so as not to give them an occasion on the ground that he was like them in this matter. This is why he says: “more abundantly toward you” he conducted himself in simplicity; because though he accepted from others, he would not accept from them, so as not to lose the authority to rebuke them. ### Scripture references - 2 Cor 1:12: quotation, high confidence - 1 Cor 2:4: allusion, high confidence - 1 Cor 9:12: allusion, medium confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 1.12 (PL 17:277; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/1-12). ## Commentary on 2 Corinthians 1:13 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-1-13 - Source: PL 17:277 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's deeds confirm what he writes. ### Latin text Non enim alia scribimus vobis, quam quce legistis et cognoscitis. Ea se dicit scribere, quae non solum litteris cernerent, sed et operibus ejus manifesta haberent; ut probaret ea, quae loquitur, gestis se implere, quibus uniuscujusque mens et propositum discitur. ### English translation (Claude) “For we write nothing else to you than what you have read and know.” He says he writes things that they not only saw in his letters but had plainly before them in his works, so as to prove that he fulfils by deeds what he says; for by deeds each one's mind and purpose is learned. ### Scripture references - 2 Cor 1:13: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 1.13 (PL 17:277; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/1-13). ## Commentary on 2 Corinthians 1:14 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-1-14 - Source: PL 17:277–279 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul and the Corinthians will be each other's glory at the day of judgment if they persevere. ### Latin text Spero autem quod usque ad finem cognoscetis, sicut et cognovistis non ex parte, quia gloria vestra sumus, sicut et vos nostra, in die Domini nostri Jesu Christi. Proficere illos sperat, ex eo quod jam coeperant meliores cruci, cognito affectu circa se Apostoli, et gloriabantur in eo velut lilii i in patre charissimo. Unde et Apostolus gloriam suam videri testatur in filios obaudientes ; et tunc debere videri, quando prodest, id est, in die judicii Dei. Hoc dicens, perseverandum monet. ### English translation (Claude) “And I hope that you will know to the end, as you have also known not in part, that we are your glory, as you also are ours, in the day of our Lord Jesus Christ.” He hopes that they are making progress, from the fact that they had already begun to be better, having recognized the Apostle's affection toward them, and they gloried in him as children in a dearest father. Hence the Apostle also testifies that his own glory is seen in obedient children, and that it ought to be seen then when it is of profit, that is, in the day of God's judgment. In saying this he urges them to persevere. ### Scripture references - 2 Cor 1:14: quotation, high confidence ### Translation notes - Ambrosiaster's text reads “not in part” (non ex parte), where the Greek has “in part” (ἀπὸ μέρους). ### Citation (SBL) Ambrosiaster, 2 Cor. 1.14 (PL 17:277–279; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/1-14). ## Commentary on 2 Corinthians 1:15–16 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-1-15 - Source: PL 17:279 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul explains that his longing to visit springs from their amendment, and that he delayed for the sake of those still needing purification. ### Latin text Et hac fiducia volueram prius venire ad vos, a ut secundam gratiam haberetis: et per vos transirem in Macedoniam, et iterum a Macedonia venirem ad vos, et a vobis deduci in Judceam. Haec fiducia ex emendata est vita illorum; jam enim et desiderare illos se significat, quos ante indignum erat videre. Flenam ergo gratiam habuissent de adventu ejus; quia imago est epistola, praesentia autem veritas. Non est itaque otiosum quia voluerat ire, et non iit; intelligi euim vult esse aliquos inter eos, quorum causa voluntatem suam non implevit, utadhibita opera purificarentur.-; ### English translation (Claude) “And in this confidence I had wished to come to you first, so that you might have a second grace, and to pass through you into Macedonia, and again from Macedonia to come to you, and to be sent on by you to Judea.” This confidence comes from their amended life; for he indicates that he now even longs for those whom before it was unfitting to see. They would therefore have had full grace from his coming, because a letter is an image, but presence is the reality. So it is not idle that he had wished to go and did not go; for he wants it understood that there are some among them for whose sake he did not fulfil his wish, so that, with effort applied, they might be purified. ### Scripture references - 2 Cor 1:15: quotation, high confidence - 2 Cor 1:16: quotation, high confidence ### Translation notes - The lemma includes 2 Cor 1:16. ### Citation (SBL) Ambrosiaster, 2 Cor. 1.15 (PL 17:279; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/1-15). ## Commentary on 2 Corinthians 1:17 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-1-17 - Source: PL 17:279 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's change of plan was not levity but a spiritual choice of what was useful for the Corinthians over his own wish. ### Latin text Hoc ergo cogitans, numquid levitate usus sum? aut numquid quæ cogilosecundum carnem cogito; ut ait apud me, Est, est, non, non ? Quoniam dixit? Volueram venire ad vos, et non iit; idcirco numquid levitate usus sum, inquit, quia videtur, qui dicit aliquid, et non facit, levitate uti? Ideo ne forte istud de Apostolo arbitrarentur, hoc purgat; quia non istud leviter, sed cum consilio fecit, ut non impleret, quod disposuerat. Aut numquid quæ cogito, inquit, secundum carnem cogito ? Qui enim secundum carnem cogitat, tunc non implet quae disponit, quando aut personis amplioribus defert; aut certe lucris aut apparatibus vincitur, quod Apostolus semper sprevit. Spiritalis autem tunc dispositum non implet, quando providentius aliquid pro salute animae meditatur; sicut et I Apostolus ideo non implevit quod voluerat, ut per hoc ipsum meliores efficerentur, scientes ideo distuiisse eum, quia quidam adhuc inter eos non se purificaverant a peccatis. Vt ait, inquit, apud me, Eat, est; non, non. Hoc significat, quia non aliud egit, quam scivit agendum ; quia utilitas anteponenda est voluntati. Hic sensus spiritalis est: carnalis autem sensus sic mutatur, ut anteponat voluntatem utilitati. ### English translation (Claude) “When I intended this, did I then use levity? Or do I intend what I intend according to the flesh, so that with me there is ‘Yes, yes’ and ‘No, no’?” Because he had said, “I had wished to come to you,” and did not go, therefore he says, “Did I use levity?” because one who says something and does not do it seems to use levity. So that they might not think this of the Apostle, he clears himself of it: that it was not lightly but with counsel that he did not carry out what he had planned. “Or do I intend,” he says, “what I intend according to the flesh?” For one who thinks according to the flesh fails to carry out what he plans when he either defers to more important persons, or is certainly overcome by gains or by splendour, which the Apostle always despised. But the spiritual person fails to carry out his plan when he considers something more providently for the salvation of the soul; as the Apostle too did not carry out what he had wished, so that by this very thing they might be made better, knowing that he had put it off because some among them had not yet purified themselves of sins. “So that with me,” he says, “there is ‘Yes, yes’ and ‘No, no.’” This means that he did nothing other than what he knew ought to be done, because usefulness is to be put before one's wish. This is the spiritual mind; but the fleshly mind is so changed that it puts its wish before usefulness. ### Scripture references - 2 Cor 1:17: quotation, high confidence - 2 Cor 1:15: allusion, high confidence ### Translation notes - Ambrosiaster's text reads “so that with me there is ‘Yes, yes’ and ‘No, no’”, taking it as constancy; in the Greek the phrase describes vacillation (“yes, yes” and “no, no” at once). ### Citation (SBL) Ambrosiaster, 2 Cor. 1.17 (PL 17:279; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/1-17). ## Commentary on 2 Corinthians 1:18 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-1-18 - Source: PL 17:279 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's preaching is faithful, not shifting like that of flatterers. ### Latin text Fidelis autem Deus, quia sermo noster apud vos non est. Eat et non. Hoc est quod dicit et ad Galatas: Si quce destruxi, hæc eadem ædifico, præ. varicatorem me constituo (Galat. II, 48). Ideo ergo fidelem in sedicit Dei praedicationem: enam illud faciunt adulatores. Frequenter enim, ne homines offendant, quae vera sunt, praetermittunt. ### English translation (Claude) “But God is faithful, for our word to you is not ‘Yes and no.’” This is what he also says to the Galatians: “If I build up again the very things that I tore down, I make myself a transgressor” (Gal 2:18). So he says that the preaching of God in him is faithful; for flatterers do the other thing. For they often pass over what is true so as not to offend people. ### Scripture references - 2 Cor 1:18: quotation, high confidence - Gal 2:18: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 1.18 (PL 17:279; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/1-18). ## Commentary on 2 Corinthians 1:19 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-1-19 - Source: PL 17:279 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's will always coincides with what is useful, and preachers should imitate this constancy. ### Latin text Dei enim Filius Jesus Christus, qui in vobis est, qui per nos prædicatus eat, per me et Silvanum et Timotheum, non fuit, Eat et non: sed Est in illo fuit. Quantum ad idoneos praedicatores pertinet, hoc debet esse, ut sit apud illos, Est, eat, non, non; ut non aliud faciant, quam sciunt utile. Quia enim frequenter aliud volumus, quam est utile; ne volun- B tas vincat utilitatem, ideo Apostolus voluntati suæ utilitatem praeposuit, ne iret ad illos. In Christo enim Jesu non fuit, Est et Non, sed Eat in illo fuit ; quia numquam aliud voluit, quam est utile. Semper enim voluntas ejus cum utilitate est : nec immutatus est, ut faceret invitus, sicut homo, quod est utile; aut ut ambigeret de aliquibus, et mutaret voluntatem. ### English translation (Claude) “For the Son of God, Jesus Christ, who is in you, who was preached by us, by me and Silvanus and Timothy, was not ‘Yes and no,’ but in him there was ‘Yes.’” As far as suitable preachers are concerned, it ought to be that with them there is “Yes, yes,” “No, no,” so that they do nothing other than what they know to be useful. For because we often wish something other than what is useful, so that wish may not overcome usefulness, the Apostle therefore put usefulness before his wish and did not go to them. “For in Christ Jesus there was not ‘Yes and no,’ but in him there was ‘Yes’”; because he never wished anything other than what is useful. For his will is always together with usefulness; nor was he changed so as to do unwillingly, as a man does, what is useful, or so as to waver about anything and change his will. ### Scripture references - 2 Cor 1:19: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 1.19 (PL 17:279; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/1-19). ## Commentary on 2 Corinthians 1:20 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-1-20 - Source: PL 17:279 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's promises are made true and manifest in Christ and preached by the apostles to God's glory. ### Latin text Quotquot enim promissiones Dei sunt, sunt in illo: et per ipsum amen Deo ad gloriam per nos. Manifestum est quia semper in Deo veritas est, boc est, amen, mauifestata per Christum, post per apostolos prædicata ad gloriam Dei, signorum virtutibus testimonium perhibentibus vera esse, quae promisit Deus per Christum Dominum nostrum. Gloria enim Dei est, cum ab illo omnia, et per illum et in illo esse dicuntur. ### English translation (Claude) “For as many as are the promises of God, they are in him; and through him the Amen to God for glory through us.” It is plain that the truth is always in God, that is, the “amen,” made manifest through Christ, afterwards preached by the apostles to the glory of God, the powers of signs bearing witness that the things God promised through Christ our Lord are true. For it is the glory of God when all things are said to be from him and through him and in him. ### Scripture references - 2 Cor 1:20: quotation, high confidence - Rom 11:36: allusion, medium confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 1.20 (PL 17:279; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/1-20). ## Commentary on 2 Corinthians 1:21–22 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-1-21 - Source: PL 17:279–281 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Father and Son together confirm, anoint, and seal believers with the Spirit; Paul delayed his visit to spare the Corinthians, as a helper of their joy, not a lord of their faith. ### Latin text Qui autem confirmat nos vobiscum,Chriatus Dominus eat; et qui unxit nos, Deus: qui et signavit nos, et dedit pignus Spiritum in cordibus nostris. Christum dicit confirmare gentes in fidem promissam Judaeis ; quia ipse est, qui fecit utraque unum (Ephes. II, 14), id est, circumcisionem et præputium, in uno novo homine faciens pacem. Dominus ergo confirmat, et Deus qui unxit nos, id est, qui dedit regiam honorificentiam, sicut dicit Petrus apostolus: Quia sumus, inquit (I Pet. 11, 9), genus regale per unctionem spiritalem, cujus typus fuit in regibus Judæorum. Qui et signavit noa, dando Spiritum suum nobis pignus; ut non ambigamus de promissis ejus. Si enim adhuc mortalibus Spiritum suum credidit, dubium non est quin jam immortalibus addat ad gloriam. Unum tamen opus dicit Patris et Filii; quia et Christum dicit confirmare, et Deum. Quem enim confirmat Filius, confirmat et Pater: et cum dat Spiritum Pater, dat et Filius; quia utriusque est Spiritus Sanctus, sicut dicit ad Romanos : Si quis autem Spiritum Christi non habet, hic non ut ejus (Rom. VIII, 9). Quoniam ergo de perfectione hominis locutus est, Trinitatis hoc loco fecit mentionem ; omnis eniui summa perfectionis in Trinitate consistit. Ego vero testem Deum invoco in animam meam, quod parcens vobis, nondum veni Corinthum. Nunc manifestat qua causa, cum voluisset ire ad illos, distulit; ut tunc iret, quando jam prope omnes emendatos inveniret. His enim nunc loquitur, qui videbantur se velle corrigere, sed operam non dabant, ut hoc implerent. Quia ergo corripere illos necesse erat, s iter suum in alios convertit; ne contristaret multos, et hoc fuit illis parcere. Quod ut mentibus eorum commendet, Deum testem dat; ne putarent se indignos esse, et contemni ab illo : quo comperto, ut præsentiam ejus mererentur, emendarent se. Non quod dominemur fidei vestræ, sed adjutores , sumus gaudii vestri; a fide enim statis. Quoniam fides non necessitatis, sed voluntatis res est, ideo dicit: Non quod dominemur fidei vestræ; dominatus enim necessitatis causa est. Sed adjutores sumus, inquit, gaudii vestri; hoc est, quia sicut in maio opere tristitia est, ila et in emendatione gaudium. Hujus gaudii adjutores sumus, inquit; quia volentibus eis emendare se, ofTerunt commonitiones; ut'quod velle caeperant, possint implere. ### English translation (Claude) “Now the one who confirms us with you is Christ the Lord; and the one who anointed us is God, who also sealed us and gave the pledge of the Spirit in our hearts.” He says that Christ confirms the gentiles in the faith promised to the Jews, because he is the one who made both one (Eph 2:14), that is, circumcision and uncircumcision, making peace in one new man. So the Lord confirms, and God “who anointed us,” that is, who gave royal honour, as the apostle Peter says: “For we are,” he says, “a royal race” (1 Pet 2:9), through the spiritual anointing, whose type was in the kings of the Jews. “Who also sealed us,” by giving us his Spirit as a pledge, so that we may not doubt his promises. For if he has entrusted his Spirit to us while still mortal, there is no doubt that he will add to us, once immortal, for glory. Yet he speaks of one work of the Father and the Son, for he says both that Christ confirms and that God does. For whom the Son confirms, the Father also confirms; and when the Father gives the Spirit, the Son also gives, because the Holy Spirit is of both, as he says to the Romans: “But if anyone does not have the Spirit of Christ, he is not his” (Rom 8:9). Since, then, he has spoken of the perfecting of man, he has mentioned the Trinity in this place; for the whole sum of perfection consists in the Trinity. “But I call God as witness upon my soul that it was to spare you that I have not yet come to Corinth.” Now he makes plain why, though he had wished to go to them, he put it off: so that he might go when he would find nearly all amended. For he is now speaking to those who seemed to want to correct themselves but did not take the trouble to fulfil it. Because, then, it was necessary to rebuke them, he turned his journey toward others so as not to sadden many; and this was to spare them. To commend this to their minds he gives God as witness, so that they would not think themselves unworthy and despised by him; and, learning this, they would amend themselves so as to deserve his presence. “Not that we lord it over your faith, but we are helpers of your joy; for you stand by faith.” Since faith is a matter not of necessity but of will, he therefore says, “Not that we lord it over your faith”; for lordship is a cause of necessity. “But we are helpers,” he says, “of your joy”; that is, just as there is sorrow in an evil deed, so there is joy in amendment. “Of this joy we are helpers,” he says, because to those who wish to amend themselves they offer admonitions, so that they may be able to fulfil what they had begun to wish. ### Scripture references - 2 Cor 1:21: quotation, high confidence - 2 Cor 1:22: quotation, high confidence - 2 Cor 1:23: quotation, high confidence - 2 Cor 1:24: quotation, high confidence - Eph 2:14: quotation, high confidence - Eph 2:15: allusion, high confidence - 1 Pet 2:9: quotation, high confidence - Rom 8:9: quotation, high confidence ### Translation notes - The section covers 2 Cor 1:21–24 (lemmata of vv. 23 and 24 within it). Ambrosiaster's text of 1:21 names “Christ the Lord” as the one who confirms and “God” as the one who anoints; the Greek has “God” for both (“the one who confirms us with you into Christ and anointed us is God”). The comment on the Spirit as “of both” is translated as written. ### Citation (SBL) Ambrosiaster, 2 Cor. 1.21 (PL 17:279–281; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/1-21). ## Commentary on 2 Corinthians 2:1 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-2-1 - Source: PL 17:281 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul did not come so as not to sadden many by rebuking a few. ### Latin text Decret'i autem hoc apud me, ne ilerum in tristitia venirem ad ros. Apertum est quia ideo noluit ire, ne forte corripiens paucos, multos contristaret, ipse etiam contristatus; compatiuntur enim omnia membra unius moerori. ### English translation (Claude) “But I decided this with myself, not to come to you again in sorrow.” It is clear that he did not wish to go for this reason: lest, by rebuking a few, he should sadden many, being himself also saddened; for all the members suffer with the grief of one. ### Scripture references - 2 Cor 2:1: quotation, high confidence - 1 Cor 12:26: allusion, medium confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 2.1 (PL 17:281; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/2-1). ## Commentary on 2 Corinthians 2:2 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-2-2 - Source: PL 17:281 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul saddens the Corinthians only so that their correction may gladden him. ### Latin text Si enim ego contristo vos, et quis eat qui me lætificet, nisi qui contristatur ex me? Hoc dicit, quia non vult eoscontristare: sed quia peccatis studuerant, necesseerat illoscontristari, invito Apostolo; ita tamen ut de caetero obaudientes facti, laetificarent eos, qui contristabanturcum eis; ut qui corripiendo contristaverat eos, lætificaretur ex his, dum corriguntur. ### English translation (Claude) “For if I sadden you, who is there to gladden me but the one who is saddened by me?” He says this because he does not wish to sadden them; but because they had pursued sins, they had to be saddened, against the Apostle's will; yet in such a way that, made obedient from then on, they would gladden those who were saddened with them, so that he who had saddened them by rebuking might be gladdened by them when they are corrected. ### Scripture references - 2 Cor 2:2: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 2.2 (PL 17:281; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/2-2). ## Commentary on 2 Corinthians 2:3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-2-3 - Source: PL 17:281 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul wrote beforehand so that on arrival he might rejoice in a purified people. ### Latin text Ideo et scripsi hoc ipsum, ne cum renissem, tristitiam haberem , a quibus oportuerat me gaudere : certum habens, quia meum gaudium omnium vestrum est. Idcirco dicit haec se scripsisse, ut postea veniens, non esset unde contristaretur, sublatis viliis: sed gauderet cum eis, quasi cum charissimis filiis; utquia ab infidelibus tribulationibus afficiebatur, ab his utiquegauderet, qui crediderant. Gaudium enim Apostoli purificauocst populi; ideo enim gnudet, quia vituperatio non est in eis, quos simul oportet gaudere. ### English translation (Claude) “And I wrote this very thing so that when I came I might not have sorrow from those in whom I ought to rejoice, being confident that my joy is that of you all.” He says he wrote these things for this reason: that, coming afterwards, there might be nothing to sadden him, the vices having been removed, but that he might rejoice with them as with dearest children; so that, since he was afflicted with tribulations by unbelievers, he might at least rejoice in those who had believed. For the Apostle's joy is the purification of the people; for he rejoices because there is nothing blameworthy in those with whom one ought to rejoice together. ### Scripture references - 2 Cor 2:3: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 2.3 (PL 17:281; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/2-3). ## Commentary on 2 Corinthians 2:4 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-2-4 - Source: PL 17:281 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rebuke given with grief and love shows love rather than causing mere sorrow. ### Latin text Nam ex multa pressura et angustia cordis scripsi vobis per multas lacrymas, non ut contristemini, aed ut cognoscatis quam charitatem habeam abundantius in vobis. Manifestum est qnia quando hoc affectu quis aliquem corripit, ut plus illo doleat peccatis ejus; non utique ut illum contristet, corripit : sed ut ostendat illi, quo amore diligat eum. Qui enim non hoc affectu corripit, fratrem contristat; insultat enim, qui non condolet fratri. ### English translation (Claude) “For out of much affliction and anguish of heart I wrote to you with many tears, not that you might be saddened, but that you might know what love I have more abundantly for you.” It is plain that when someone rebukes another with this feeling, grieving more than he over his sins, he certainly does not rebuke in order to sadden him, but to show him with what love he loves him. For one who does not rebuke with this feeling saddens his brother; for whoever does not grieve with his brother insults him. ### Scripture references - 2 Cor 2:4: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 2.4 (PL 17:281; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/2-4). ## Commentary on 2 Corinthians 2:5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-2-5 - Source: PL 17:281 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those saddened by the offender are the holy part of the church, and their grief weighs on the sinner. ### Latin text Si quis autem contristavit me, non me contristavit, aed ex parte ; ut non onerem vos omnes. Omnes hos quos hic dicit ex parte, sancti sunt; duae enim partes in populo sunt, sicut in prima epistola memoravi. ili ergo ex parte sanctorum sunt, quos contristatos in errore fratris significat, sicut et semetipsum. Hoc autem dicens, oneravit peccantem, vel eum qui peccaverat. Plus enim fit reus. in cujus delicto multi tribulantur : ac per hoc inquit: ### English translation (Claude) “But if anyone has saddened me, he has not saddened me, except in part, so as not to burden you all.” All those whom he here calls “in part” are saints; for there are two parts in the people, as I mentioned in the first letter. These, then, belonging to the part of the saints, are the ones he indicates were saddened by the brother's error, as he himself was. But in saying this he burdened the sinner, that is, the one who had sinned. For a person becomes more guilty when many are troubled by his offence; and therefore he says: ### Scripture references - 2 Cor 2:5: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 2.5 (PL 17:281; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/2-5). ## Commentary on 2 Corinthians 2:6–7 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-2-6 - Source: PL 17:281 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The incestuous man, now grieving, should be forgiven and restored lest despair drive him back into sin; true repentance is ceasing from sin. ### Latin text Satis eat ei qui talis est, objurgatio haec, quæ fit a pluribus. Magnum dolorem utique patietur, qui delictum suum videt pluribus horrere. Ita ute contra magis donetis, et consolemini; ne quomodo abundan tiori tristitia , absorbeatur, qui ejusmodi est. e Afflicto homini peccati proprii causA subvenire praecipit; quia paenitentia , si de vero animo est, hoc est, si correptus statim in animo doleat, protinus, habet fructum. Denique in Regnorum libro habetur, quia Achab, cum arguisset eum propheta, commotusanimo statim meruit veniam (III Reg. II, 20). Et David in causa Uriae Hethaei correptus quia cognovit se peccasse, delictum ejus deletum est (II Reg. XII, 13). Ita et Apostolus illum, qui incestum commiserat, habens uxorem patris, objurgatum et abjectum, dolentem revocari jubet; ne diu videns se contristatum sperni, desperans de se, daret animum ad mundum fruendum, quasi qui locum apud Deum jam non haberet. lloc est enim majori tristitia absorberi, desperantem de se converti ad admittenda peccata, quibus gravatus absorbeatur a secunda morte. Hæc enim vera pmnitentia est jam cessare a peccato; sic enim probat dolere se sibi, si de caetero desinat. ### English translation (Claude) “Sufficient for such a person is this rebuke that is given by the many.” Surely the one who sees that his offence horrifies many will suffer great grief. “So that, on the contrary, you should rather forgive and console, lest somehow such a one be swallowed up by excessive sorrow.” He commands them to come to the aid of a person afflicted because of his own sin; because repentance, if it is from a true heart, that is, if the one rebuked at once grieves in his heart, immediately bears fruit. Indeed, in the book of Kingdoms it is recorded that Ahab, when the prophet had reproved him, was moved in heart and at once obtained pardon (1 Kgs 21:27–29). And David, rebuked in the matter of Uriah the Hittite, because he acknowledged that he had sinned, had his offence blotted out (2 Sam 12:13). So too the Apostle orders that the one who had committed incest, having his father's wife, having been rebuked and cast out, and now grieving, be called back; lest, seeing himself long despised in his sorrow, he should despair of himself and give his mind to enjoying the world, as one who no longer had a place with God. For this is to be swallowed up by greater sorrow: to despair of oneself and turn to committing sins, weighed down by which one is swallowed up by the second death. For this is true repentance: now to cease from sin; for thus one proves that one grieves for oneself, if one stops from then on. ### Scripture references - 2 Cor 2:6: quotation, high confidence - 2 Cor 2:7: quotation, high confidence - 1 Kgs 21:29: allusion, high confidence - 2 Sam 12:13: allusion, high confidence - 1 Cor 5:1: allusion, high confidence - Rev 2:11: echo, low confidence ### Translation notes - The section covers 2 Cor 2:6–7. Ambrosiaster identifies the offender with the incestuous man of 1 Cor 5:1. Migne's reference for Ahab reads “III Reg. II, 20”; the episode is 1 Kgs 21:27–29 (3 Kgdms 20:27–29 LXX). ### Citation (SBL) Ambrosiaster, 2 Cor. 2.6 (PL 17:281; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/2-6). ## Commentary on 2 Corinthians 2:8–9 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-2-8 - Source: PL 17:281 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul asks the Corinthians to show obedience by receiving the repentant brother back into communion. ### Latin text Propter quod obsecro vos, ut confirme- Ii. in illum charitatem: nam ad hoc scripsi, ut probarem an in omnibus obedientes sitis. Quantum datur intelligi; obcdientes bos factos in caeteris probat; emendaverant enim quæ ad ordinem ecclesiasticum pertinent. Unde etiam in hoc vult illos esse obedientes, ut confirment fratrem in charitate, suscipientes eum in communionem. ### English translation (Claude) “Therefore I beseech you to confirm your love toward him; for to this end I wrote, to test whether you are obedient in all things.” As far as one may understand, he finds them to have become obedient in other matters; for they had amended what pertains to church order. Hence he wishes them to be obedient in this too: that they confirm the brother in love by receiving him into communion. ### Scripture references - 2 Cor 2:8: quotation, high confidence - 2 Cor 2:9: quotation, high confidence ### Translation notes - The section covers 2 Cor 2:8–9. ### Citation (SBL) Ambrosiaster, 2 Cor. 2.8 (PL 17:281; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/2-8). ## Commentary on 2 Corinthians 2:10 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-2-10 - Source: PL 17:281 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's forgiveness of the offender, given in the person of Christ, is ratified by Christ, and the Corinthians should forgive likewise. ### Latin text Si cui autem quid donastis, et ego. Manifestum est quia quod jubet fieri, ipse facit: nec potest hoc abnuere, quod etiam obsecrans ut fiat, scribit; cum haberet potestatem jubendi. Sed in prima epistola grave ejus detulit crimen, ut horrerent illum omnes : nunc cum recipi illum vult, or.it ne adhuc exulcerato animo adversus illum, durum illis esset habere cum illo communionem Ecclesiæ. Neque enim tanta in eis erat, quanta in Apostolo providentia; ut statim intelligerent faciendum esse, quod dicebat Apostolus in causa hujus dumtaxat : ideo obsecrat ut dimittant illi, significans Deum illi ignovisse ; quia nihil sine Dei Spiritu agebat Apostolus. Etenim ego quod donavi, si quid donavi, propter vos donavi in persona Chritti.lloc dicto gravat illos; quia si magister petentibus discipulis donavit, cui voluerunt, peccatum ; quanto magis obaudire debent discipuli magistro? Et ut ratum ei, cui donavit, ostenderet apud Deum , bit in persona Christi se donasse, quod donavit: hoc cst, accepto tulisse Christum, cujus legatione fungebatur; ut factum Apostoli, factum sit Chrisii, sicut dixit: Quæcumque solveritis super terram, erunt soluta et in cælo (Matth. XVIII, 18). Si ergo huic pro quo petierunt per Apostolum Christus idnovit, cquanto magis huic jam ignotum erat, cui ut donent ipse etiam hortatur ? ### English translation (Claude) “But to whom you have forgiven anything, I also.” It is plain that what he commands to be done he himself does; nor can he refuse what he writes beseeching that it be done, though he had the power to command. But in the first letter he brought a grave charge against him, so that all should shrink from him; now, when he wishes him to be received, he begs, lest, their minds still embittered against him, it be hard for them to have church communion with him. For they did not have as much foresight as the Apostle, so as to understand at once that what the Apostle said must be done, at least in this man's case; therefore he beseeches them to forgive him, indicating that God had pardoned him, because the Apostle did nothing without the Spirit of God. “For what I have forgiven, if I have forgiven anything, I have forgiven for your sake in the person of Christ.” By saying this he weighs on them; for if the master, at his disciples' request, forgave the sin of the one they wished, how much more ought the disciples to obey the master? And to show that his forgiveness was valid before God for the one he forgave, he says that he forgave in the person of Christ what he forgave; that is, that Christ, whose embassy he was carrying out, ratified it, so that the act of the Apostle is the act of Christ, as he said: “Whatever you loose on earth will be loosed also in heaven” (Matt 18:18). If, then, Christ pardoned through the Apostle this man for whom they had asked, how much more was he already pardoned, when the Apostle himself urges them to forgive him? ### Scripture references - 2 Cor 2:10: quotation, high confidence - Matt 18:18: quotation, high confidence - 1 Cor 5:5: allusion, medium confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 2.10 (PL 17:281; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/2-10). ## Commentary on 2 Corinthians 2:11 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-2-11 - Source: PL 17:281–283 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The repentant must be consoled lest the devil use their despair to drive them back to worldly pleasures. ### Latin text Ne possideamur a satana; non enim ignoramus astutias ejus. Hoc dicit quod supra memoravi, quia consolatio debet subsequi fratrem delictum nentem; De diu contristatus, et contemptus a charitate Ecclesiæ, incipiat desperarede se, et videns qui semper in insidiis est subtilis diabolus, mentem ejus a vilem effectam, accedat, et suggerat ei; ut vel præsentibus fruatur, qui de spe futuri praemii dejectus est ; et pereat frater possessus a diabolo, cui ad hoc pænitentia data erat, ut conversus reformaret se, sicut dicit Ezechiel propheta: Nolo mortem morientis, quantum ut rever'latu.., et vivat (Ezech. XVIII, 23). Et iterum : Convertatur, inquit, et replantaGo illos (Ibid., 6). ### English translation (Claude) “So that we may not be possessed by Satan; for we are not ignorant of his wiles.” He says what I mentioned above: that consolation ought to follow a brother who repents of his offence, lest, long saddened and despised by the love of the church, he begin to despair of himself; and the subtle devil, who is always lying in wait, seeing his mind made worthless, approach and suggest to him that he at least enjoy present things, since he has been cast down from hope of the future reward; and so the brother perish, possessed by the devil, though repentance had been given him for this purpose, that, converted, he might re-form himself, as the prophet Ezekiel says: “I do not want the death of the dying, so much as that he turn back and live” (Ezek 18:23). And again: “Let him be converted,” he says, “and I will replant them.” ### Scripture references - 2 Cor 2:11: quotation, high confidence - Ezek 18:23: quotation, high confidence - Jer 24:6: allusion, low confidence ### Translation notes - The second quotation (“Let him be converted, and I will replant them”) is of uncertain source; Migne's reference is unclear (perhaps Jer 24:6). ### Citation (SBL) Ambrosiaster, 2 Cor. 2.11 (PL 17:281–283; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/2-11). ## Commentary on 2 Corinthians 2:12–13 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-2-12 - Source: PL 17:283 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At Troas Paul could not both teach the believers and resist the unbelievers without Titus, so he went on to Macedonia. ### Latin text Cum autem venissem Troadtm propter Erangelium Christi, et ostium mihi apertum esset in Domino, nen habui requiem sptritui meo, eo quod non invenerim Titum (ratrem meum: sed vale illis facto, profectu, tum in Macedoniam. Troadem se perrexisse significat ad prædicandum eis Evangelium Christi, et cum coepisset praedicare, fuisse qui caperent verbum fidei: sed quia solatium Titi defuit, intolerabilis erat labor perstrepentium causa. Quamvis enim quidam eorum aperuerant corda sua ad recipiendum sermonem Dei; tameu impudentia infidelium non minima existebat, insurgens in Apostolum zelo credentium : et haec duo ab uno impleri non poteram, nempe et fideles instruere, et incredulis repugnare. Ideoque, vale illis facto, qui susceperant eum, profectus est in Macedoniam. ### English translation (Claude) “Now when I came to Troas for the gospel of Christ, and a door was opened to me in the Lord, I had no rest for my spirit, because I did not find Titus my brother; but having said farewell to them, I set out into Macedonia.” He indicates that he went to Troas to preach the gospel of Christ to them, and that when he began to preach there were those who received the word of faith; but because the help of Titus was lacking, the labour was unbearable on account of those who made an uproar. For although some of them had opened their hearts to receive the word of God, yet the shamelessness of the unbelievers was not small, rising up against the Apostle out of jealousy of the believers; and these two things could not be accomplished by one man, namely both to instruct the faithful and to resist the unbelievers. And therefore, having said farewell to those who had received him, he set out into Macedonia. ### Scripture references - 2 Cor 2:12: quotation, high confidence - 2 Cor 2:13: quotation, high confidence ### Translation notes - The section covers 2 Cor 2:12–13. ### Citation (SBL) Ambrosiaster, 2 Cor. 2.12 (PL 17:283; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/2-12). ## Commentary on 2 Corinthians 2:14 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-2-14 - Source: PL 17:283 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God triumphs through the apostles when unbelievers become believers and persecutors fail. ### Latin text Deo autem gratias, qui semper triumphat per nos in Christo JeaN. noc est Deum per apostolos triumphare in Chri to, victores illos facere in fide Christi; III calcata perfidia, trophaeum habeat fides, dum ex perfidis fiunt fideles, et malevoli non proficiunt in proscquendo credentes. ### English translation (Claude) “But thanks be to God, who always triumphs through us in Christ Jesus.” For God to triumph through the apostles in Christ is to make them victors in the faith of Christ, so that, unbelief trampled down, faith may have a trophy, while the unbelieving become believers and the malicious do not succeed in persecuting believers. ### Scripture references - 2 Cor 2:14: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 2.14 (PL 17:283; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/2-14). ## Commentary on 2 Corinthians 2:15 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-2-15 - Source: PL 17:283 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like an unseen fragrance, God is made known through the preaching of Christ, which is a good fragrance to God when Christ is rightly proclaimed. ### Latin text Et odorem notitiæ suæ manifestare per noa in omni toco; quia Christi bonus odor sumus Deo in his, qui salvi fiunt, et in hit qui pereunt. Odor notiti:e Dei in Christo, et per Christum est. Odorem aulem idcirco dixit, quia sicut quædam res, quæ cum non videantur, per odorem tamen cognoscuntur, et intelligis in loco aliquo esse, quod non vides : ila et Deus, quia invisibilis est, per Christum se voluit intelligi; ut prædicatio Christi (quse utique invisibiliter, sicut ad nares odor, ita ad aures pervenit) Deum Patrem insinuaret creatorem, et Filium ejus unigenitum. Cujus rei legatione fungentes apostoli (sicut dicit Dominus ad Deum, Filius ad Patrem : Sicut me msisti in hunc mundum, ita et ego eos mitto in hunc mundum) (Joan. XVII, 18) odorem notitiæ Dei et Christi per signa et prodigia manifestarent. Vera hæc esse de Deo ei Christo praedicatio virtutis testimonio probatur: quæ ideo in odore significata est, quia cum Deus noa videatur, per hanc quæ invisibiliter operatur, in apostolis eaM intelligitur, ut veritas doctrinæ manifestetur. Qui ergo recte asserit Christum, bonus odor est Deo, laude dignus in eo qui cro dit, nec vituperabilis in illo qui nen credit : qui vero non recte asserit Cbristum , malus odor est Deo , tam in his qui fidi sunt , quam in illis qui diffidunt; pro utrisque euim reus erit. Qui erint diffidit, idcirco videtur non credere; quia perversum est, quod audit : et qui credit, male credit: Apostolus ergo rationem Legis locutus est, ut sicut in Lege qui hostias bono voto offerebat, bonus odor erat Deo et acceptabilis : ita et nunc prædicationis virtus doctrinæ odorem praestat flagrantem Deo. Quam ob causam auxiliis suis tutos praestabat Deus apostolos, ut verba cognitionis ejus infunderent patentibus auribus, sive Judaeis, sive gentilibus. addito his sacramento nativitatis Domini Jesu secundum voluntatem Dei et Patris ejus in unitate fidei salutaris ad salutem credentium, et perditionem diffidentium. ### English translation (Claude) “And manifests the fragrance of his knowledge through us in every place; for we are the good fragrance of Christ to God among those who are being saved and among those who are perishing.” The fragrance of the knowledge of God is in Christ and through Christ. He spoke of fragrance for this reason: just as certain things, though they are not seen, are yet known by their fragrance, and you understand that there is in some place what you do not see, so too God, because he is invisible, willed to be understood through Christ; so that the preaching of Christ (which reaches the ears invisibly, as fragrance reaches the nostrils) might make known God the Father as creator, and his only-begotten Son. Discharging the embassy of this matter (as the Lord says to God, the Son to the Father: “As you sent me into this world, so I also send them into this world,” John 17:18), the apostles manifested the fragrance of the knowledge of God and of Christ through signs and wonders. That this preaching about God and Christ is true is proved by the testimony of power; and it is signified by fragrance because, since God is not seen, it is through this power, which works invisibly, that he is understood in the apostles, so that the truth of the teaching may be manifested. Whoever, then, rightly proclaims Christ is a good fragrance to God, worthy of praise in the one who believes and not blameworthy in the one who does not believe; but whoever does not rightly proclaim Christ is a bad fragrance to God, both among those who are faithful and among those who distrust; for he will be guilty on behalf of both. For the one who distrusts seems not to believe for this reason, that what he hears is perverse; and the one who believes, believes wrongly. The Apostle, then, spoke according to the pattern of the Law: just as in the Law the one who offered sacrifices with a good vow was a good fragrance to God and acceptable, so now the power of preaching makes the fragrance of teaching sweet to God. For this reason God kept the apostles safe with his help, so that they might pour the words of his knowledge into open ears, whether of Jews or of gentiles, adding to these the mystery of the birth of the Lord Jesus according to the will of God his Father, in the unity of the saving faith, for the salvation of believers and the perdition of those who distrust. ### Scripture references - 2 Cor 2:14: quotation, high confidence - 2 Cor 2:15: quotation, high confidence - John 17:18: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 2.15 (PL 17:283; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/2-15). ## Commentary on 2 Corinthians 2:16 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-2-16 - Source: PL 17:283 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The preaching is death to unbelievers and life to believers, but the preachers who speak sincerely are free of guilt either way. ### Latin text Aliis quidem sumus odor mortis in mortem. Hoc dicit, quia incredulis praedicatio crucis Christi odor mortis est; audientes euim verbum Dei, sic accipiunt quasi pestem, ex qua oritur mors: et necesse est ut juxta fidem ilIorum fiat cis. Aliis antem odor vitæ ad uitam. Verum est, quia fidis sermo auditus Dei nuntius est salutis aeternae, et secundum fidem illorum continget eis. Site ergo in his, qui pereunt, sive in his, qui salvi fiunt, Christi bonus odor Deo erant apostoli; quia sinceriter et siue adulatione praedicabant. Qui euim non credebant ; ipsi sibi laqueum circumdabant, his liberis, sicut dicit Dominus ad Ezechielem prophetam : Tu prædica, ai te audierint, lucraberis animat eorum : ain quominut, ipsi tibi viderint; tu tamen liber eris a perditione eorum (Ezech. m, 19). ### English translation (Claude) “To some we are a fragrance of death unto death.” He says this because to unbelievers the preaching of Christ's cross is a fragrance of death; for, hearing the word of God, they receive it as a plague from which death arises, and it must be done to them according to their faith. “But to others a fragrance of life unto life.” It is true that to the faithful the word of God, once heard, is a messenger of eternal salvation, and it will happen to them according to their faith. Whether, then, among those who perish or among those who are saved, the apostles were a good fragrance of Christ to God, because they preached sincerely and without flattery. For those who did not believe were drawing a noose around themselves, while the apostles were free, as the Lord says to the prophet Ezekiel: “Preach; if they listen to you, you will gain their souls; but if not, they will see to it themselves; you, however, will be free of their perdition” (Ezek 3:19). ### Scripture references - 2 Cor 2:16: quotation, high confidence - Ezek 3:19: allusion, high confidence - Matt 9:29: echo, low confidence ### Translation notes - The quotation attributed to Ezekiel is a free paraphrase of Ezek 3:19 (cf. 33:9). ### Citation (SBL) Ambrosiaster, 2 Cor. 2.16 (PL 17:283; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/2-16). ## Commentary on 2 Corinthians 2:17 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/0-1/#p-2-17 - Source: PL 17:283 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unlike the false apostles who corrupted God's word, the apostles preached sincerely for God's glory. ### Latin text Et ad hæc quit idoneus ? Non enim sumus sicut plurimi adu/terantes verbum Dei: aed ex sinceritate, sicut ex Deo coram Deo in Chritto loquimur, Pseudoapostolos tangit hic versus, qni corrupta doctrina, verba Dei per malam interpretationem adulterabant, et tollentes divinum sensum, ponebant humanum. Ei quibus quidam zelum habentes traditionis Judaicæ, nec de Christo benc docebant, ideo minus idoneos hos dicit : apostolos autem sinceriter praedicasse, sicut ex Deo datum cst, note Deum, id est, quomodo De..!! dedit, ipso teste, in Christo loquebantur, non suam quserentesgloriam, sed Oei. Hoc est in Christo loqui ejus honorem et potentiam praedicare. ### English translation (Claude) “And who is sufficient for these things? For we are not like the many who adulterate the word of God; but out of sincerity, as from God, before God, we speak in Christ.” This verse touches the false apostles, who with corrupt teaching adulterated the words of God by bad interpretation, and, removing the divine sense, put in a human one. Among them some, having zeal for the Jewish tradition, did not teach rightly about Christ either; therefore he calls them less sufficient. But the apostles preached sincerely, as it was given from God, before God, that is, as God gave it, he himself being witness; they spoke in Christ, seeking not their own glory but God's. This is to speak in Christ: to preach his honour and power. ### Scripture references - 2 Cor 2:16: quotation, high confidence - 2 Cor 2:17: quotation, high confidence ### Translation notes - The lemma “And who is sufficient for these things?” is 2 Cor 2:16b; the rest is 2:17. ### Citation (SBL) Ambrosiaster, 2 Cor. 2.17 (PL 17:283; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/2-17). ## Commentary on 2 Corinthians 3:1 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-3-1 - Source: PL 17:283–285 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's self-commendation is spiritual, for the Corinthians' good, unlike the false apostles who travel the churches for honour and gain. ### Latin text Incipimus iterum nosmetipsos commendare. Quoniam pseudo apostolos notat, r prava eorum eummenta designans, se autem verum prædicatorem teslalnr; videtur iterum commendare se, sicut in prima epistola. Et ne hoc versutia atiqua terrestris tucri gratia facere videretur, adjecit: Numquid indigemus, sicut quidam, commendatitiis epistolis ad vos, aut es vobis. Hoc dicens, suum sensum purgat, et adhuc pseudoapostolos notat, quos proprii honoris et quæstus causa circuire Ecclesias probat, ad auferendam, non ad tribuendam salutem. Ex his erant quibus dicit Dominus: Comeditis domos viduarum et pupillorum oratione longa orantes, propterea accipietis majus jurdicium (Matth. XXIII, 14). ili enim et res eurum, et animas invadebant: Apostolus autem nec res eorum tangebat, et veritate doclrinæ animas eorum salvabat. Non ergo carnaliter sed spiritualiter se commendabat ad profectum salutis ilIorum," ut de illo hoc crederent, quod erat; quia qui de bono male sentit , peccat: ac per hoc commendatio haec is is magis proficit. ### English translation (Claude) “Are we beginning again to commend ourselves?” Since he marks out the false apostles, pointing to their crooked inventions, and testifies that he himself is a true preacher, he seems to be commending himself again, as in the first letter. And so that he might not seem to do this with some earthly cunning for the sake of gain, he added: “Do we need, as some do, letters of commendation to you, or from you?” By saying this he clears his intention and further marks out the false apostles, whom he shows to go round the churches for the sake of their own honour and gain, to take away salvation, not to bestow it. They were of those to whom the Lord says: “You devour the houses of widows and orphans, praying with long prayer; therefore you will receive greater judgment” (Matt 23:14). For they seized both their property and their souls; but the Apostle neither touched their property and by the truth of his teaching saved their souls. So he commended himself not in a fleshly but in a spiritual way, for the progress of their salvation, so that they might believe of him what he was; for whoever thinks ill of a good man sins; and therefore this commendation profits them the more. ### Scripture references - 2 Cor 3:1: quotation, high confidence - Matt 23:14: quotation, medium confidence - Mark 12:40: allusion, medium confidence ### Translation notes - Matt 23:14 (in the Old Latin and Vulgate, absent from many Greek manuscripts) corresponds to Mark 12:40 and Luke 20:47; “and orphans” is Ambrosiaster's addition. ### Citation (SBL) Ambrosiaster, 2 Cor. 3.1 (PL 17:283–285; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/3-1). ## Commentary on 2 Corinthians 3:2 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-3-2 - Source: PL 17:285 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Corinthians are written on the apostles' hearts because their salvation is always in their thoughts. ### Latin text Epistola nostra vos estis, scripta in cordibus nostris. Epistola Apostoli salutis indicium est. Recte ergo ait quod salus Corinthiorum in corde erat Apostoli, et eorum qui com illo erant; semper enim de salute eorum cogitabant. Cum ergo in corde sint Apostoli, et eorum qui cum ipso erant, epistola sunt scripta in cordibus eorum; quia qui semper alicujus memor est, scriptus est in animo ejus. ### English translation (Claude) “You are our letter, written in our hearts.” The Apostle's letter is a sign of salvation. Rightly, then, he says that the salvation of the Corinthians was in the heart of the Apostle and of those who were with him; for they were always thinking of their salvation. Since, then, they are in the heart of the Apostle and of those who were with him, they are a letter written in their hearts; for whoever is always mindful of someone has him written in his mind. ### Scripture references - 2 Cor 3:2: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 3.2 (PL 17:285; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/3-2). ## Commentary on 2 Corinthians 3:3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-3-3 - Source: PL 17:285 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians are a letter of Christ written by the Spirit on hearts, unlike the old law written on stone tablets that Moses broke. ### Latin text Quce cognoscitur et legitur ab omnibus hominibus : manifestati quia estis epistola Christi, mi ■ nistrata a nobis. Apertum estquia cum dicuntur christiani, epistola Christi sunt, indicantes salutem, quam dedit Deus in Christo omnibus hominibus, scrilieitibus apostolis;dum enim docent, scribunt. Scripta non atramento, sed Spiritu Dei t ivi. Quoniam quæ promissa sunt æterna sunt; idcirco Dei Spiritu scripta dicuntur, qui semper est: temporalia autem atramento, quod obsolescit et perdit memoriam. Non in tabulis lapideis, aed in tabulis cordis carnalibus. Nunc legem veterem pulsat, quae primum dala in lapideis tabulis abolita est, fractis tabulis sub monte a Moyse. Nova autem lea in animo scribitur (Exod. XXXII, 19), hoc est in corde, non per calamum, sed per Spiritum ; quia fides aeterna res est, ab Spiritu seribitur, ut maneat: vctera autem præcepta, deficiente mundo, cessabunt. Quomodo ergo differt lex a legc;ita differunt dispensatores illius legis a dispensatoribus legis fidei. ### English translation (Claude) “Which is known and read by all men, since you are manifested to be a letter of Christ, ministered by us.” It is clear that when they are called Christians, they are a letter of Christ, showing the salvation that God gave in Christ to all men, the apostles doing the writing; for when they teach, they write. “Written not with ink, but with the Spirit of the living God.” Because the things promised are eternal, they are said to be written by the Spirit of God, who always is; but temporal things with ink, which fades and loses the record. “Not on tablets of stone, but on fleshly tablets of the heart.” Now he strikes at the old law, which, first given on tablets of stone, was abolished when the tablets were broken by Moses under the mountain (Exod 32:19). But the new law is written in the mind, that is, in the heart, not by a reed pen but by the Spirit; because faith is an eternal thing, it is written by the Spirit so that it may remain; but the old precepts will cease when the world fails. As law differs from law, so the ministers of that law differ from the ministers of the law of faith. ### Scripture references - 2 Cor 3:3: quotation, high confidence - Exod 32:19: allusion, high confidence - Jer 31:33: echo, medium confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 3.3 (PL 17:285; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/3-3). ## Commentary on 2 Corinthians 3:4 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-3-4 - Source: PL 17:285 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostles have a confidence toward God that the ministers of the old covenant lacked. ### Latin text Fiduciam autem talem habemus per Christum ad Deum. Quanta dignitas sit in apostolis, manifestat cum dicit : Fiduciam autem talem habemus ad Deum per Christum. Ut ostendat veteres non hanc habuisse fiduciam ad Deum; quia minor fuit adminisiratio. ### English translation (Claude) “Such confidence we have through Christ toward God.” He shows how great is the dignity in the apostles when he says, “Such confidence we have toward God through Christ”: to show that those of old did not have this confidence toward God, because their ministry was lesser. ### Scripture references - 2 Cor 3:4: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 3.4 (PL 17:285; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/3-4). ## Commentary on 2 Corinthians 3:5–6 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-3-5 - Source: PL 17:285 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostles' sufficiency is God's gift; the letter of the Law kills transgressors, but the spirit, the law of faith, gives life through forgiveness. ### Latin text Non quod sufficiente. simus cestimare aliquid a nobis, tamquam a nobis sit : aed sufficientia nostra ex Deo eat, qui et idoneos nos fecit ministros nobi Testamenti, non littera, sed spiritu. Littera enim occidit, spiritus autem vivificat. Quamvis praeferat apostolicam dignitatem,in Dei tamen laudem prorumpit, non istud meritis humanis ascribens, sed ejus gratiae, qui dignatus est pro vita bumana salutarem prædicationem ordinare, quae quos lex vetus reos tenebat, salvaret, data remissione peccatomm per Jesum Christum Dominum nostrum. Litterae enim ad hoc datæ sunt Moysi, ut contemnentes Legem occideret secundum jus natura>. Spiritus autem, id est, lex fidei quæ non scribitur, sed animo continetur, vivificat reos mortis; convertentes tamen se, ut justificati, de caetera non peccent. Recte ergo data fuerat Lex, ut Umor esset peccandi: sed quia fragile est genus humanum, misericordia Dei data est in prædicatione apostolis ut donatis peccatis, evaderent mortem credentes in Christo. Haec est prædicatio novi Testamenti, quod promiserat Deus per prophetas. ### English translation (Claude) “Not that we are sufficient to think anything of ourselves, as though from ourselves; but our sufficiency is from God, who has also made us fit ministers of the new testament, not of the letter but of the spirit. For the letter kills, but the spirit gives life.” Although he extols the apostolic dignity, he breaks out in praise of God, ascribing this not to human merits but to the grace of him who deigned, for human life, to appoint a saving preaching, which would save those whom the old law held guilty, remission of sins being given through Jesus Christ our Lord. For the letters were given to Moses for this purpose, to kill those who despised the Law, according to the law of nature. But the spirit, that is, the law of faith, which is not written but held in the mind, gives life to those guilty of death, provided they turn, so that, justified, they sin no more. Rightly, then, the Law had been given, that there might be fear of sinning; but because the human race is frail, the mercy of God was given in the preaching to the apostles, so that, sins being forgiven, those believing in Christ might escape death. This is the preaching of the new testament, which God had promised through the prophets. ### Scripture references - 2 Cor 3:5: quotation, high confidence - 2 Cor 3:6: quotation, high confidence - Jer 31:31: allusion, medium confidence ### Translation notes - The section covers 2 Cor 3:5–6. ### Citation (SBL) Ambrosiaster, 2 Cor. 3.5 (PL 17:285; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/3-5). ## Commentary on 2 Corinthians 3:7–8 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-3-7 - Source: PL 17:285 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law of faith surpasses the law of Moses: the forgiven may now behold God's glory, as the apostles saw Christ's on the mountain. ### Latin text Quod Ii administratio mortis litteris formata in lapidibus, fuit in gloria; it,. ut Mon possent intueri filii Israel in faciem Moysi, propter gloriam vultus ejus, quæ evacuatur: quomodo non magis administratio Spiritus erit in gloria? Manifestum est majorem esse gratiam legis fidei, quam legis Moysi, quamvis enim ad hoc data sit lex Moysi, ut prodesset : comtempta tamen , facta est lex mortis. Ergo quia peccatoribus providere nou potuit, venit lex fidei, quæ hos salvaret, non solum ignoscens, sed et justificans eos. Multum ergo interest inter legem et legem; tuncenim maculati peccato in vultum Moysi, descendentis de monte cum lege accepta in tabulis, intueri non poterant; quia gloriosa facta erat facies 'jus ne a peccatoribus posset aspici, qui digni erant morte (Exod. XXXIV, 30). Quae nunc gloria evacuatur per legem Spiritus, cum accepta remissione peccatorum facti justi, digni sunt aspicere et possunt gloriam Dei, sicut viderunt in monte Petrus et Joannes, et Jacobus gloriam Christi (Matth. XVII, 2). ### English translation (Claude) “For if the ministry of death, formed in letters on stones, was in glory, so that the children of Israel could not gaze on the face of Moses because of the glory of his face, which is being done away, how will the ministry of the Spirit not be more in glory?” It is plain that the grace of the law of faith is greater than that of the law of Moses; for although the law of Moses was given to be of profit, yet, being despised, it became a law of death. So, because it could not provide for sinners, the law of faith came to save them, not only pardoning but also justifying them. There is, then, much difference between law and law; for then, stained with sin, they could not gaze on the face of Moses as he came down from the mountain with the law received on tablets, because his face had been made glorious so that it could not be looked at by sinners, who were worthy of death (Exod 34:30). This glory is now done away by the law of the Spirit, since, having received remission of sins and been made righteous, they are worthy to behold, and can behold, the glory of God, as Peter and John and James saw the glory of Christ on the mountain (Matt 17:2). ### Scripture references - 2 Cor 3:7: quotation, high confidence - 2 Cor 3:8: quotation, high confidence - Exod 34:30: allusion, high confidence - Matt 17:2: allusion, high confidence ### Translation notes - The section covers 2 Cor 3:7–8. ### Citation (SBL) Ambrosiaster, 2 Cor. 3.7 (PL 17:285; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/3-7). ## Commentary on 2 Corinthians 3:9 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-3-9 - Source: PL 17:285 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The ministry of righteousness is more glorious than that of condemnation, since saving brings God more praise than condemning. ### Latin text Si enim in administratione damnationis est gloria, mulio magis abundabit administratio justitiæ in gloria. Hoc dicit, quia amplius est donum justitie Dei per fidem Christi, quam legis veleris; quia magis gloria in salute est, quam in morte: quamvis juste damnet, tamcn ad laudem proficit magis, si indulgeat; ut possit reus corrigere se. ### English translation (Claude) “For if there is glory in the ministry of condemnation, much more will the ministry of righteousness abound in glory.” He says this because the gift of God's righteousness through faith in Christ is greater than that of the old law; for there is more glory in salvation than in death. Although he condemns justly, yet it contributes more to his praise if he pardons, so that the guilty one can correct himself. ### Scripture references - 2 Cor 3:9: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 3.9 (PL 17:285; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/3-9). ## Commentary on 2 Corinthians 3:10 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-3-10 - Source: PL 17:285 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The glory of Moses' face bore no fruit for sinners, whereas the glory of grace lets the purified see Christ's glory. ### Latin text Nec enim gloriosum factum est id, quod glorificatum est in hac parte, propter excellentem glo ■ riam. Manifestum est non esse factum gloriosum, quod visum est in vultu Moysi gloriosnm (Exod. XXIV, 29). Quando enim nulli profuit gloria vultus ejus, sed magis obfuit, non habuit fructum glori.T, licet non suo vitio, sed peccantium ; tamen in hac parte gloria non est. Illa autem est magis gloria, quæ abundat in gratia ; ut purificati homines dono Dei, abstersa caligine, possint videre gloriam Christi. ### English translation (Claude) “For what was made glorious in this respect was not made glorious, because of the surpassing glory.” It is plain that what was seen as glorious in the face of Moses (Exod 34:29) was not made glorious. For since the glory of his face profited no one, but rather harmed them, it had no fruit of glory, though not by its own fault but by that of the sinners; yet in this respect there is no glory. But that is the greater glory which abounds in grace, so that people purified by God's gift, the darkness wiped away, can see the glory of Christ. ### Scripture references - 2 Cor 3:10: quotation, high confidence - Exod 34:29: allusion, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 3.10 (PL 17:285; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/3-10). ## Commentary on 2 Corinthians 3:11 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-3-11 - Source: PL 17:285–287 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses' glory was a passing figure; Christ's is the abiding reality, as the sun eclipses the stars. ### Latin text Si euim qnod evacuatur, fuit in gloria, multo mngis quod permanet, iri gloria est. Non negat gloriam fuisse in lege, vel ill vultu Moysi, sed non permansit; quia futura erat in Moyse, non veritas. Ideo adveniente Salvatore, cessavit fignra ; quia apparuit veritas manens semper ; ut quantum interest, inter imaginem et veritatem, tantum intersit inter gloriam vultus Moysi, et gloriam Christi. Ideo supra dixit: Propter excellentem gloriam. Illa enim tanta erat gloria, quanta debuit credi servo : haec vero tanta, quanta est genitoris ejus ; quia Dominus Jesus Christus ire gloria est Dei Patris (Philip. II, 11). a Sicut enim vespere stellæ gloriosae sunt, oriente autem sole evacuatur earum claritas; ita et Moysi gloria evacuatur, apparente gloria Christi. ### English translation (Claude) “For if what is being done away was in glory, much more what remains is in glory.” He does not deny that there was glory in the law, or in the face of Moses, but it did not remain; because in Moses there was what was to come, not the reality. Therefore, when the Saviour came, the figure ceased, because the reality appeared, remaining for ever; so that as great as the difference between image and reality, so great is the difference between the glory of Moses' face and the glory of Christ. Therefore he said above: “because of the surpassing glory.” For that glory was as great as ought to be credited to a servant; but this one as great as that of his Father, because the Lord Jesus Christ is in the glory of God the Father (Phil 2:11). For as the stars are glorious in the evening, but when the sun rises their brightness is done away, so the glory of Moses is done away when the glory of Christ appears. ### Scripture references - 2 Cor 3:11: quotation, high confidence - 2 Cor 3:10: quotation, high confidence - Phil 2:11: allusion, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 3.11 (PL 17:285–287; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/3-11). ## Commentary on 2 Corinthians 3:12 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-3-12 - Source: PL 17:287 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers hope to see Christ's surpassing glory and should respond with love and good works, for they will see as much as they believe. ### Latin text Habentes igitur talem spem, multa fiducia utamur. Spem habere nos dicit videndi gloriam, non talem qualis fuit in vultu Moysi: sed eam quam viderunt tres apostoli in monte, revelante se Domino (Matth. XVII, i). Hinc igitur conjicere debemus, quantum nobis contulerit divina clementia,quantumque nos superioris gratiæ dono ditare dignata est, quam dederat Judaeis. Judaei enim, cum minor esset gloria vultus Moysi, eam speculari non poterant: nos vero non Moysi gloriam, quæ inferior est, sed excellentem Salvatoris gloriam visuros nos credimus. Juda'i ergo servi gloriam non meruerunt videre: nos autem Domini communis gloriam sumus visuri. Ideoque et nos vicem reddere, in quantum possumus, debemus benevolentiae Dei; ut propensiores simus in ejus amore, qui nobis fiduciam dedit, abluens nos a peccatis, videndi gloriam Dei. Nunc itaque opus est, ut crescat in nobis fiducia bonis actibus parata; tantum enim videbimus, quantum credimus. ### English translation (Claude) “Having, then, such hope, let us use much confidence.” He says that we have the hope of seeing glory, not such as was in the face of Moses, but that which the three apostles saw on the mountain when the Lord revealed himself (Matt 17:1). From this, then, we ought to infer how much the divine clemency has conferred on us, and how much it has deigned to enrich us with the gift of a higher grace than it had given the Jews. For the Jews, though the glory of Moses' face was lesser, could not look at it; but we believe that we shall see, not the glory of Moses, which is inferior, but the surpassing glory of the Saviour. The Jews, then, did not merit to see the glory of a servant; but we are to see the glory of the common Lord. And therefore we too ought, as far as we can, to repay the kindness of God, so that we may be more ready in the love of him who gave us, washing us from sins, the confidence of seeing the glory of God. Now, therefore, it is needful that confidence, prepared by good deeds, should grow in us; for we shall see as much as we believe. ### Scripture references - 2 Cor 3:12: quotation, high confidence - Matt 17:1: allusion, high confidence ### Translation notes - The comparison with the Jews is the author's own, translated as written. ### Citation (SBL) Ambrosiaster, 2 Cor. 3.12 (PL 17:287; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/3-12). ## Commentary on 2 Corinthians 3:13 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-3-13 - Source: PL 17:287 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses veiled his face because of the people's sin; when sin is removed by faith, God's glory can be seen. ### Latin text Et noM sicut Moyses ponebat velamen super faciem suam, ne intuerentur filii Israel in faciem ejus, quod evacuatur. Quoniam digni facti sumus per gratiam Dei viderc gloriam Christi; idcirco ait : Et non sicut Moyses ponebat velamen super faciem suam, ne intuerentur filii Israel (Exod. xxxiv, 33). Ideo ponebat velamen , quoniam splendorem vultus ejus ferre non poterant, causa peccati, quo sublato, potestas datur videndi gloriam Dei usque ad finem ejus ; quia tamdiu non revelatur, quamdiu relicta lege, convertantur ad gratiam fidei, et sic evacuatur. Accedente enim dignitate per fidem, evacuatur indignitas. ### English translation (Claude) “And not as Moses put a veil over his face, so that the children of Israel might not gaze on his face, which is being done away.” Since we have been made worthy by the grace of God to see the glory of Christ, he therefore says: “And not as Moses put a veil over his face, so that the children of Israel might not gaze” (Exod 34:33). He put the veil on because they could not bear the brightness of his face on account of sin; when sin is removed, power is given to see the glory of God, even to its end; because it is not revealed until, having left the Law, they are converted to the grace of faith, and so it is done away. For when worthiness comes through faith, unworthiness is done away. ### Scripture references - 2 Cor 3:13: quotation, high confidence - Exod 34:33: allusion, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 3.13 (PL 17:287; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/3-13). ## Commentary on 2 Corinthians 3:14 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-3-14 - Source: PL 17:287 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Unbelief dulls the mind and veils the reading of the old covenant; faith in Christ removes the veil. ### Latin text Sed obtusi sunt sensus eorum usque in hodiernum diem. Tamdiu obtusos dicit, quamdiu non credunt. Quæ obtusio infidelitatis causa obvenit; ideo conversis ad fidem acuitur acies mentis, ut videant divini luminis splendorem. Hoc ipsum velamen in lectione veteris Testamenti manet, dum non revelatur; quia in Christo evacuatur. Obtusio, ait, hæc in lectione Exodi manet, quamdiu credant. Non enim revelatur, nisi credant ; in Christo enim evacuatur, hoc est per Iidem Christi aufertur velamen ; amoto enim delicto, incipient videre quod, obstante peccato, videre non poterant. ### English translation (Claude) “But their minds were dulled until this present day.” He calls them dulled as long as they do not believe. This dullness came about through unbelief; therefore, in those converted to faith the sight of the mind is sharpened, so that they may see the splendour of the divine light. “This same veil remains in the reading of the old testament, while it is not revealed, because it is done away in Christ.” This dullness, he says, remains in the reading of Exodus as long as they do not believe. For it is not revealed unless they believe; for it is done away in Christ, that is, the veil is removed by faith in Christ; for when the offence is removed, they will begin to see what they could not see while sin stood in the way. ### Scripture references - 2 Cor 3:14: quotation, high confidence ### Translation notes - The digital text reads “quamdiu credant” (“as long as they believe”); the sense requires a negative (“as long as they do not believe”), as the next sentence shows; translated by sense. ### Citation (SBL) Ambrosiaster, 2 Cor. 3.14 (PL 17:287; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/3-14). ## Commentary on 2 Corinthians 3:15 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-3-15 - Source: PL 17:287 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When Moses is read, the sentence on those under the Law is recited and the veil remains on their hearts. ### Latin text Sed usque in hodiernum diem, cum legitur Moyses (Exod. xxxiv, 33), velamen est positum supra cor eorum. Manifestum est, quia cum tegitur hæc pars Legis,sentent!a illorum recitatur, qui sunt sub Lege. ### English translation (Claude) “But until this present day, when Moses is read (Exod 34:33), a veil lies over their heart.” It is plain that when this part of the Law is read, the sentence of those who are under the Law is recited. ### Scripture references - 2 Cor 3:15: quotation, high confidence ### Translation notes - The digital text reads “cum tegitur” (“when it is covered”), probably an OCR slip for “cum legitur” (“when it is read”); translated by sense. ### Citation (SBL) Ambrosiaster, 2 Cor. 3.15 (PL 17:287; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/3-15). ## Commentary on 2 Corinthians 3:16 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-3-16 - Source: PL 17:287 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Turning to the Lord by faith in Christ removes the veil, cancelling the sentence of the Law. ### Latin text Cum autem conversus fuerit ad Dominum, auferelur velamen. Converti ad Dominum, hoe est, credere in CbrisLum ; ut agnoscens Dominum, veniam mereatur accipere. Hoc est auferri velamen, sententiam evacuari, qua tenebatur reus sub Lege. ### English translation (Claude) “But when he has turned to the Lord, the veil will be taken away.” To turn to the Lord is to believe in Christ, so that, acknowledging the Lord, one may merit to receive pardon. This is the veil being taken away: the sentence by which one was held guilty under the Law being done away. ### Scripture references - 2 Cor 3:16: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 3.16 (PL 17:287; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/3-16). ## Commentary on 2 Corinthians 3:17 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-3-17 - Source: PL 17:287 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law of the Spirit, given through Christ, gives freedom and asks only faith in things unseen. ### Latin text Dominus autem spiritus est. Ubi autem Spiritus Domini, ibi libertas. Quoniam Deus Spiritus est, pcr Christum legem dedit Spiritus : non litteris utique scriptam, sed per fidem animis intimatam; non quæ visibilia doceat, sed invisibilia credi suadeat; quae animus spiritaliter colligat, non quae oculus cernat. Haec lex dat libertatem, solam fidem poscens; ut quia qua: non videt, credit, de conditione erui mereatur. ### English translation (Claude) “Now the Lord is spirit; and where the Spirit of the Lord is, there is freedom.” Since God is Spirit, he gave through Christ the law of the Spirit: not written in letters, of course, but impressed on minds through faith; not one that teaches visible things, but one that persuades us to believe invisible ones, which the mind gathers spiritually, not which the eye sees. This law gives freedom, asking faith alone; so that, because one believes what one does not see, one may merit to be rescued from one's condition. ### Scripture references - 2 Cor 3:17: quotation, high confidence - John 4:24: allusion, medium confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 3.17 (PL 17:287; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/3-17). ## Commentary on 2 Corinthians 3:18 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-3-18 - Source: PL 17:287 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers, beholding Christ's glory by faith, are being transformed into his image, with the Spirit as the pledge of future glory. ### Latin text Nos itaque omnes, revelata facie gloriam Domini speculantes, ad eamdem imaginem formamur a gloria in gloriam, sicut a Domini Spiritu. Nos dicit omnes, qui libertatem sumus consecuti dODo gratiæ Dei, gloriam Domini per fidem speculantes, ad eamdem imaginem transformari, quam speramus : id est, utsimilcs inveniamnr, transacta hacviia, imagini gloriæ Christi, sicutdicit Joannes apostolus: Scimus, inquit, quia cum apparuerit, similes ei erimus (1Joan. III, 2). A gloria in gloriam, sicut a Domini Spiritu; id est, sublati beneficio Dei a gloria Moysis, quam reatus causa cernere nequibamus, transformamur ad gloriam ,quam credimus dari nobis a Domini Spirilu.Tantum enim dabitur gloriae, quantum dignum est dare Deum per Spiritum suum; ideo enim dixit : Sicut a Domini Spiritu ; ut ostenderet talem gloriam dari, quae sublimitati congruat dantis. Moysis enim gloria nec tanta fuit, nee perennis ; pro modo enim Legis et gloriam accepit; ita et pro modo legis fidei, in qua Spiritus Dei est, dabitur gloria credentibus. Tautum cnim concessit Deus fidelibus, ut Spiritum suum det eis, e pignus illius gloriae, quam promisit. . ### English translation (Claude) “So all of us, beholding the glory of the Lord with unveiled face, are being formed into the same image from glory to glory, as by the Spirit of the Lord.” He says that all of us who have obtained freedom by the gift of God's grace, beholding the glory of the Lord through faith, are being transformed into the same image that we hope for: that is, that when this life is over we may be found like the image of Christ's glory, as the apostle John says: “We know,” he says, “that when he appears we shall be like him” (1 John 3:2). “From glory to glory, as by the Spirit of the Lord”: that is, lifted by God's kindness from the glory of Moses, which we could not look upon because of our guilt, we are transformed to the glory that we believe will be given to us by the Spirit of the Lord. For as much glory will be given as it is worthy of God to give through his Spirit; for this is why he said, “as by the Spirit of the Lord”: to show that such glory is given as befits the loftiness of the giver. For the glory of Moses was neither so great nor lasting; for he received glory in the measure of the Law; so too, in the measure of the law of faith, in which is the Spirit of God, glory will be given to believers. For God has granted so much to the faithful that he gives them his Spirit as the pledge of that glory which he has promised. ### Scripture references - 2 Cor 3:18: quotation, high confidence - 1 John 3:2: quotation, high confidence - 2 Cor 1:22: allusion, medium confidence ### Translation notes - Ambrosiaster's text reads “are being formed” (formamur) where the Greek has “are being transformed”; he himself uses “transformari” in the comment. ### Citation (SBL) Ambrosiaster, 2 Cor. 3.18 (PL 17:287; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/3-18). ## Commentary on 2 Corinthians 4:1 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-4-1 - Source: PL 17:287–289 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul does not lose heart in his ministry because of God's mercy, which washes, justifies, and adopts believers. ### Latin text vers. 1.) Quare habentes hanc administrationem, prout misericordiam consecuti sumus, non deficiamus. Tantam spem dicit habere administrationis hojus, ut non deficiat in pressuris, confortatus lide promissionum. Unde superius dixit : Multa fiducia utamwr (II Cor. III, 12); fidentes enim in his, quae promissa sunt, quidquid adversum acciderit, tolerant. Quod non humanis meritis deputat, sed miseficordiae Dei, quae hominem primo abluit, deinde justificat, adoptans Filium Deo ; ut donet eum gloria simili gloriæ Filii proprii Dei. ### English translation (Claude) “Therefore, having this ministry, as we have obtained mercy, let us not lose heart.” He says that he has such hope in this ministry that he does not lose heart in afflictions, strengthened by faith in the promises. Hence he said above: “Let us use much confidence” (2 Cor 3:12); for those who trust in what has been promised endure whatever adversity befalls them. He attributes this not to human merits but to the mercy of God, which first washes a person, then justifies him, adopting him as a son to God, so as to give him a glory like the glory of God's own Son. ### Scripture references - 2 Cor 4:1: quotation, high confidence - 2 Cor 3:12: quotation, high confidence ### Translation notes - The staged text begins with Migne's verse marker “vers. 1.)”, not translated. ### Citation (SBL) Ambrosiaster, 2 Cor. 4.1 (PL 17:287–289; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/4-1). ## Commentary on 2 Corinthians 4:2 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-4-2 - Source: PL 17:289 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul renounces shameful secrets, both moral and doctrinal, and does not falsify God's word, which God confirms by signs. ### Latin text Sed renuntiamus occulti' dedecoris. Ut illius gloriae dignus sit homo, omnia turpia et polluta, quæ fieri et cogitari possunt, amovenda docet; ut non solum de opere, sed et de cogitatione pellantur. Invitantis verba sunt; sub sua enim et suorum persona ad meliorem vitam hortatur, propter supradicta vitia, a quæ in his sæpe reprehendit. Possunt et hæc occulta dedecoris esse, quae pravo sensu ad praedicandum meditantur ut fallant; unde subjecit: Non ambulantes in astutia, neque adulterantes verbum Dei. Ad dedecusenim et deformationem ejus proficit, qui subdola menteconfingitdoctrinam ad decipiendum corda simplicium ; turpis enim invenietur in dic judicii Dei. Nam astutia mslae mentis, ut id quod sibi libitum est, expleat, verba Dei adulterat, ut sensum invertat. Adulterare est autem verum sensum perfalsum velle excludere. Sed in manifestatione veritatis commendantes nosmetipsos ad omnem conscientiam hominum coram Deo. Hoc dicit, quia in prædicatione evangelica nulli se fecit suspectum, addens amplius, cum dicit : Coram Deo; ut hoc ipsum non solum hominibus manifestum probet; sed eliam Deo, cui nihil occultum est. Testimonium ergo Dei implorat, ut vel sibi credatur, quia ita prædicat, sicut datum est ab Auctore : et Deus hoc modo testis est, dum dat signa et prodigia fieri per manus ejus. ### English translation (Claude) “But we renounce the hidden things of shame.” So that a person may be worthy of that glory, he teaches that all base and polluted things that can be done or thought must be put away, so that they are driven out not only from deed but also from thought. These are the words of one who invites; for under his own person and that of his companions he urges them to a better life, because of the vices mentioned above, which he often rebukes in them. These hidden things of shame can also be what people devise with crooked mind for preaching, in order to deceive; hence he added: “not walking in craftiness, nor adulterating the word of God.” For whoever with a deceitful mind fabricates teaching to deceive the hearts of the simple contributes to his own shame and disfigurement; for he will be found base in the day of God's judgment. For the craftiness of an evil mind, to fulfil what it pleases, adulterates the words of God so as to overturn their sense. To adulterate is to wish to shut out the true sense by a false one. “But by the manifestation of the truth commending ourselves to every human conscience before God.” He says this because in the preaching of the gospel he made himself suspect to no one, adding more when he says “before God,” to show that this very thing is manifest not only to people but also to God, from whom nothing is hidden. He therefore calls on the testimony of God, so that he at least may be believed, that he preaches as it was given by the Author; and God is a witness in this way, when he grants signs and wonders to be done by his hands. ### Scripture references - 2 Cor 4:2: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 4.2 (PL 17:289; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/4-2). ## Commentary on 2 Corinthians 4:3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-4-3 - Source: PL 17:289 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God blinds the minds of those who wilfully reject the gospel, granting them what they wish, as Isaiah foretold. ### Latin text Sed et si adhuc opertum est Evangelium nostrum, in his qui pereunt. Verum est, quia increduli non vident, perfidia obcrecanle, splendorem virtutis Dei ; velamen enim est supra cor eorum, et obtusio infidelitatis, in Judæis maxime. (Vers. b.) In quibus Deus sæculi hujus obcæcavit sensus infidelium ; ut non pervideant lumen Evangelii majestatis Christi, qui est imago Dei. Deum dicit saecularium bominum, quia malevoli sunt erga fidem Christi sensus obcaecare, ne videant veritatem Evangelii majestatis Christi. Hoc ergo illis præstat, quod volunt. Quia enim malevoli sunt homines, et intelligentes vcrum, dicunt esse falsum, in eo ipso adjuvantur ; ne possint credere, e quod nolunt. Christum autem, cum sit imago Dei, corporeum tantum asserant : et relinquentes gesta ejus, solius carnis faciunt mentionem, de quibus dixit Esaias : Obcæcavit oculos eorum, ne videant ; et aures, ne audiant usque in hodiernum diem (Esai. VI, 10). ### English translation (Claude) “And even if our gospel is still veiled, it is veiled among those who are perishing.” It is true that unbelievers, blinded by unbelief, do not see the splendour of God's power; for there is a veil over their heart and the dullness of unbelief, above all in the Jews. “Among whom the God of this world has blinded the minds of the unbelievers, so that they do not see the light of the gospel of the majesty of Christ, who is the image of God.” He says that the God of worldly people, because they are hostile to the faith of Christ, blinds their minds so that they do not see the truth of the gospel of the majesty of Christ. So he grants them what they wish. For because they are malicious people, and, understanding the truth, say that it is false, they are helped in that very thing, so that they cannot believe what they do not wish to. And though Christ is the image of God, they assert that he is merely bodily, and, leaving aside his deeds, they make mention only of the flesh. Of them Isaiah said: “He has blinded their eyes, so that they do not see, and their ears, so that they do not hear, to this present day” (Isa 6:10). ### Scripture references - 2 Cor 4:3: quotation, high confidence - 2 Cor 4:4: quotation, high confidence - Isa 6:10: quotation, medium confidence - Rom 11:8: allusion, medium confidence - 2 Cor 3:14: allusion, medium confidence ### Translation notes - The section covers 2 Cor 4:3–4. Ambrosiaster reads “the God of this world” as God himself, who blinds the unbelieving by giving them what they wish (not as Satan); translated as written. The text reads “of the majesty of Christ” where the Greek has “of the glory of Christ”. The Isaiah quotation is free, combining Isa 6:10 with Deut 29:4 and Rom 11:8. ### Citation (SBL) Ambrosiaster, 2 Cor. 4.3 (PL 17:289; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/4-3). ## Commentary on 2 Corinthians 4:5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-4-5 - Source: PL 17:289 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostles preach Christ, not themselves, and serve the churches for Christ's sake as he came to serve. ### Latin text Nec enim nos ipsos prædicamus, sed Chri stum Jesum Dominum nostrum. Hoc est, non nostram gloriam annuntiamus, ne quis nos dicat propter nos ipsos evangelizare; utnobis proficiat forte ad tempus: sed Jesum Dominum nostrum annuntiamus, subjicientes nos virtuti majestatique ejas. Quando ergo nullum gravamus, nullum concutimus, et Christum Domiuum nostrum fatemur ; quid est ut elati judicemur quasi pro nostra propria utilitate praedicare, ut gloriosi appareamus ? Nos autem servos vestros propter Jesum. In tantum se servum Christi essc probat, ut jubente ipso, ministrum se horum in prædicatione testetur ; ut pro utilitate horum subjecti sint in ministerio Evangelii. Servos ergo dicens, ministros significat : sed ut humiliter loqueretur, sic dixit; ut vere ostenderet non ad suam gloriam se praedicare Evangelium; sed ad claritatem Domini nostri, cui obedit, cui servit, sicut et ipse Dominus ait: Ego sum in medio vestrum non ut ministrer, aed ut ministrem (Luc. XIII, 27); non merito horum quibus ministrat, sed propter imperium Domini. ### English translation (Claude) “For we do not preach ourselves, but Christ Jesus our Lord.” That is, we do not proclaim our own glory, lest anyone say that we preach the gospel for our own sake, so that it may perhaps profit us for a time; but we proclaim Jesus our Lord, subjecting ourselves to his power and majesty. When, then, we burden no one, extort from no one, and confess Christ our Lord, why should we be judged proud, as if we preached for our own advantage, to appear glorious? “And ourselves your servants for Jesus' sake.” He proves himself so much a servant of Christ that, at his command, he declares himself their minister in preaching, so that for their benefit they are subject in the ministry of the gospel. In saying “servants” he means ministers; but he spoke this way to speak humbly, so as truly to show that he preaches the gospel not for his own glory but for the splendour of our Lord, whom he obeys and serves, as the Lord himself says: “I am in your midst not to be ministered to, but to minister” (Luke 22:27); not because of the merit of those to whom he ministers, but because of the Lord's command. ### Scripture references - 2 Cor 4:5: quotation, high confidence - Luke 22:27: quotation, medium confidence - Matt 20:28: allusion, medium confidence ### Translation notes - Migne's reference “Luc. XIII, 27” is in error; the saying combines Luke 22:27 with Matt 20:28. ### Citation (SBL) Ambrosiaster, 2 Cor. 4.5 (PL 17:289; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/4-5). ## Commentary on 2 Corinthians 4:6 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-4-6 - Source: PL 17:289 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God who made light shine in darkness enlightened the apostles to make known his glory in Christ to the nations. ### Latin text Quia Deus qui dixit de tenebris lumen fulgere, illuxit in cordibus nostris ad illuminationem cognitionis gloriæ Dei in facie Christi Jesu. Hoc dicit, quia misericordia Dei factum est, ut nos, inquit. * qui fuimus incredibiles in ignorantia, hoc est, in tenebris, per nos daret Deus lumen caeteris gentibus. Quantum se adhuc humiliat, ut Dei solius et Christi gloriam praeferat? Illuminatur enim, ut cognitionem habeant gloriæ Dei per Christum. Ideo gloriæ Dei ait cognitionem, id est, non Dei solius, sed et Christi, qui est gloria ejus; ut significaret non solum Deum cognosci, sed et opera ejus et misericordiam et providentiam, qua condidit et salvavit genus humanum, visus in Christo per gloriam virtutis suae. ### English translation (Claude) “For God, who said that light should shine out of darkness, has shone in our hearts for the illumination of the knowledge of the glory of God in the face of Christ Jesus.” He says this because it came about by the mercy of God that through us, he says, who were unbelieving in ignorance, that is, in darkness, God gave light to the other nations. How much he still humbles himself, so as to put forward the glory of God alone and of Christ! For they are enlightened so that they may have knowledge of the glory of God through Christ. He speaks of the knowledge of the glory of God, that is, not of God alone but also of Christ, who is his glory, to signify that not only is God known, but also his works, his mercy, and his providence, by which he founded and saved the human race, seen in Christ through the glory of his power. ### Scripture references - 2 Cor 4:6: quotation, high confidence - Gen 1:3: allusion, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 4.6 (PL 17:289; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/4-6). ## Commentary on 2 Corinthians 4:7 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-4-7 - Source: PL 17:289 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The mystery of God is entrusted to weak human preachers so that the power may be seen to be God's. ### Latin text Habentes autem thesaurum hunc in vasis fictilibus; ut excellentia ait virtutis Dei. et noM ex nobis. Thesaurum sacramentum significavit Dei in Christo, quod credentibus manifestatur, incredulis vero quodam tectum est velamine ; quia sicut thesaurus in occulto ponitur, ita et sacramentum Dei intra hominem, id est, in corde humano absconditur. Hunc ergo thesaurum in animo et corpore dicit esse a Deo datum, ut eminentia virtutis ejus appareat per homines praedicatores dumtaxat; ut reconcilietur omnis lingua Creatori suo, non ad honorificentiam hominum, sed Dei, qui se manifestat per homines: qui cum humiles et imperiti essent, acceperunt potestatem a Deo et loquendi magnalia, et agendi. i Fictilia ergo vasa dicens, infirmitatem naturae humanae significat, quae nihil potest, nisi a Deo acciperet virtutem, et ad laudem suam Deus per haec se praedicet, quae infirma sunt; ut gloria illi detur, non homini, qui ex luto fictus est. ### English translation (Claude) “But we have this treasure in earthen vessels, so that the excellence may be of the power of God, and not of us.” By “treasure” he means the mystery of God in Christ, which is made manifest to believers but covered by a kind of veil to unbelievers; for as a treasure is put in a hidden place, so the mystery of God is hidden within a person, that is, in the human heart. This treasure, then, he says, has been given by God in mind and body, so that the eminence of his power may appear through human beings who are only preachers, so that every tongue may be reconciled to its Creator, not to the honour of human beings but of God, who manifests himself through them; who, though they were humble and unskilled, received power from God both to speak and to do great things. By saying “earthen vessels,” then, he signifies the weakness of human nature, which can do nothing unless it receives power from God; and God proclaims himself to his own praise through these weak things, so that glory may be given to him, not to a human being, who was formed from clay. ### Scripture references - 2 Cor 4:7: quotation, high confidence - Gen 2:7: allusion, medium confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 4.7 (PL 17:289; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/4-7). ## Commentary on 2 Corinthians 4:8 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-4-8 - Source: PL 17:289–291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God never let the apostles be crushed or left destitute in their afflictions. ### Latin text In omnibus pressuram passi, aed noa coangustati. Nunc ostendit propter quod idonei erant praedicatores ; quia semper illis in necessitate adfuit Deus. Ideo pressuram, ait, passi, sed non coangustati: hoc est, non permisit Deus tantum nos opprimi, ut crederemus. Inopiam passi, sed non distituti : id est, in inopia positis ad fuit pastor Deus. ### English translation (Claude) “In all things we suffer affliction, but are not crushed.” Now he shows why they were fit preachers: because God was always present to them in need. Therefore he says, “We suffer affliction, but are not crushed”: that is, God did not allow us to be so oppressed that we should give way. “We suffer want, but are not destitute”: that is, God the shepherd was present to them when placed in want. ### Scripture references - 2 Cor 4:8: quotation, high confidence ### Translation notes - The digital text reads “ut crederemus” (“that we should believe”), probably a slip for “ut cederemus” (“that we should give way”); translated by sense. Ambrosiaster's lemma “we suffer want, but are not destitute” renders the Greek “perplexed, but not despairing”. ### Citation (SBL) Ambrosiaster, 2 Cor. 4.8 (PL 17:289–291; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/4-8). ## Commentary on 2 Corinthians 4:9 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-4-9 - Source: PL 17:291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God protected the apostles in persecution, as when Paul and Silas sang hymns in the stocks. ### Latin text Persecutionem passi, aed non derelicti. Verum est, a quia consulebat eis Deus ; ne salis sibi facirent de his inimici. Dejecti, aed non perimus: id est, verberibus prostrati, sed obstante Deo non mortificati; sive enim clausi, sive vinculati, adjutorio Dei manus hostium evadebant. Deuiqoe Paulus et Silas cum essent clausi, jam caesi, et pedes eorum jam essent in nervo conclusi; alacres hymnum canebant Dee, foriieres iis facti, qui non erant caesi. ### English translation (Claude) “We suffer persecution, but are not forsaken.” It is true, because God took care of them, so that their enemies might not get their way with them. “We are cast down, but do not perish”: that is, laid low by beatings, but, God preventing it, not put to death; for whether shut up or bound, by God's help they escaped the hands of their enemies. Indeed, when Paul and Silas were shut up, already beaten, and their feet already fastened in the stocks, they were cheerfully singing a hymn to God, made stronger than those who had not been beaten. ### Scripture references - 2 Cor 4:9: quotation, high confidence - Acts 16:24: allusion, high confidence - Acts 16:25: allusion, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 4.9 (PL 17:291; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/4-9). ## Commentary on 2 Corinthians 4:10 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-4-10 - Source: PL 17:291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sufferings of martyrs and confessors are Christ's sufferings and show merit for the life he promised. ### Latin text Semper mortem Domini Jesu in corpore nostro circumferentes ; ut et vita Jetu in eorpore nostro manifestetur. Dubium non est, quia in martyribus Christus occiditur, et in iis qui pro fide patiuntur aut exitus, aut vincula, aut verbera Christi passiones sunt; ut et vita ejus in corpore eorum palam fiat. Passiones enim sunt, quoe ostendunt meritum ad futuram vitam, quam promisit Christus. Unde alio loco dicit: Cum infirmor, tunc potens sum (II Cor. XII, 10). Et iiernm : Per tribula'iones oportet nos intrare in regnum Dei (Act. XIV, 21). ### English translation (Claude) “Always carrying about in our body the death of the Lord Jesus, so that the life of Jesus also may be manifested in our body.” There is no doubt that Christ is killed in the martyrs, and that in those who suffer for the faith either death or chains or beatings are the sufferings of Christ, so that his life also may be made plain in their body. For they are sufferings that show merit for the future life that Christ has promised. Hence he says in another place: “When I am weak, then I am strong” (2 Cor 12:10). And again: “Through tribulations we must enter the kingdom of God” (Acts 14:22). ### Scripture references - 2 Cor 4:10: quotation, high confidence - 2 Cor 12:10: quotation, high confidence - Acts 14:22: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 4.10 (PL 17:291; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/4-10). ## Commentary on 2 Corinthians 4:11 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-4-11 - Source: PL 17:291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostles accept death for Jesus' sake because of the promised resurrection, and their dying brings life to the churches. ### Latin text Si ergo noa qui vivimus, in mortem tradimur propter Jesum ; ut et vita Jesu palam fiat in kac mortali carne nostra. Apertum est quod dicit, quia ideo in mortem tradi propter Jesum, inquit, non recusamus, cum possimus vivere ; ut viia qua resurrexit a mortuis Christus, huic mortali carni nostra; pra'stetur, hoc est, non timere mori propler resurrectionem promissam. (Vers. ti.) Itaque mors quidem in nobis operatur, vita vero in vobis. Hoc dicit, quia pro salute eorum morti subjiciebantur ; gentibus enim prædicantes, inimicitias sibi excitabam tam a Judaeis, quam gentilibus, usque ad mortem. ### English translation (Claude) “If, then, we who live are handed over to death for Jesus' sake, so that the life of Jesus also may be made plain in this mortal flesh of ours.” What he says is clear: we do not refuse to be handed over to death for Jesus' sake, though we could live, so that the life by which Christ rose from the dead may be granted to this mortal flesh of ours; that is, not to fear death, because of the promised resurrection. “So death is at work in us, but life in you.” He says this because they were subjected to death for their salvation; for in preaching to the gentiles they stirred up enmities against themselves, from Jews as well as gentiles, even to death. ### Scripture references - 2 Cor 4:11: quotation, high confidence - 2 Cor 4:12: quotation, high confidence ### Translation notes - The section covers 2 Cor 4:11–12; the lemma of 4:11 begins “If, then,” where the Greek has “For always”. ### Citation (SBL) Ambrosiaster, 2 Cor. 4.11 (PL 17:291; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/4-11). ## Commentary on 2 Corinthians 4:13 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-4-13 - Source: PL 17:291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sharing the spirit of faith, Paul speaks and suffers in hope of the resurrection, which Christ's rising guarantees for all believers together. ### Latin text Habentes autem eumdem spiritum fidei: hoc est, communem spiritum, per quem firmatur fides, habemus vobiscum. Ideo enim pro ipsis tanta patiebatur mala, ut invicem sibi copularentur in fide. Secundum quod scriptum eat : Credidi, propter quod locutus sum ; el noa credimus, propter quod et loquimur (Ps. cxv, 4). Exemplum ideo dedit de psalmo centesimo decimo quinto, ut ostenderet ideo se promptum esse ad omnia toleranda, quia credit futuram resurrectionem. Securus ergo de futura vita, praesentis vitae nou habet curam ; e quippe cum hoc credatur, ut tunc illa beata vita speretur, si hæc Contemnatur. Securus ergo quia quod credidit, verum est, audet hoc praedicare, ut cæteros spei sue participes faciat. Scientes quod qui suscitarit Dominum Jesum, et nos cum Jesu suscitabit et constituet vobiscum. Hae spe dicit laborari propter fidem, quia clemplum praecedit resurrectionis Domini Jesu, quid futuri erunt qui credunt ; quia sicut in Adam omnes moriuntur, ita el in Christo omnes vivificabuntur. Adam enim forma mortis est, causa peccati : Christus vero forma vitæ propter justitiam ; quia peccatum non fecit, nec dolus inventus est in ore ejus. Et quoniam participes hos communis fidei dixit, resuscitatos, in. quit, constituet vobiscum ; at unius fidei in una .sint domo pacis. Cum enim intelligunt quia pro ipsis patiuntur exitia, et isti solliciti suni de passionibus horum velut compatientes, simul et participes erunt in vita promissa ; ut simul contristati, simul gaudeant. Propter illos sic loquitur, qui resurrectionem negabant, quos et in prima epistola exprobrat. ### English translation (Claude) “Having the same spirit of faith”: that is, we have in common with you the Spirit by whom faith is made firm. For this reason he suffered such evils for them, so that they might be joined to one another in faith. “According to what is written: I believed, therefore I spoke; we too believe, therefore we also speak” (Ps 116:10). He gave the example from the hundred and fifteenth psalm to show that he is ready to endure all things because he believes in the future resurrection. Secure, then, about the future life, he has no care for the present life, since it is believed that the blessed life is to be hoped for then, if this one is despised. Secure, then, that what he has believed is true, he dares to preach it, so as to make others sharers in his hope. “Knowing that he who raised the Lord Jesus will raise us also with Jesus and will set us with you.” He says that they labour for the faith in this hope, because the example of the resurrection of the Lord Jesus goes before, showing what those who believe will be; for “as in Adam all die, so also in Christ all will be made alive.” For Adam is the form of death, because of sin; but Christ the form of life, because of righteousness, for “he committed no sin, nor was deceit found in his mouth.” And since he called them sharers in the common faith, “having raised them,” he says, “he will set them with you,” so that those of one faith may be in one house of peace. For when they understand that the apostles suffer deaths for them, and they in turn are anxious about the apostles' sufferings, as suffering with them, they will also be sharers together in the promised life, so that having been saddened together they may rejoice together. He speaks this way because of those who denied the resurrection, whom he also reproaches in the first letter. ### Scripture references - 2 Cor 4:13: quotation, high confidence - 2 Cor 4:14: quotation, high confidence - Ps 116:10 (115:1 LXX): quotation, high confidence - 1 Cor 15:22: quotation, high confidence - 1 Pet 2:22: quotation, high confidence - Isa 53:9: allusion, medium confidence - 1 Cor 15:12: allusion, medium confidence ### Translation notes - The section covers 2 Cor 4:13–14. Ps 116:10 is Ps 115:1 in the LXX (115:10 in the Vulgate), which Ambrosiaster calls the 115th psalm. ### Citation (SBL) Ambrosiaster, 2 Cor. 4.13 (PL 17:291; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/4-13). ## Commentary on 2 Corinthians 4:14–15 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-4-14 - Source: PL 17:291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul endures dangers so that God's gift may reach many and abound in thanksgiving to God's glory. ### Latin text Omnia enim propter vos, e ut gratia abundans, per multorum gratiarum actionem abundet ad gloriam Dei. A munere suo Deus nullum voluit esse alienum : et quia non omnes capiunt verbum fidei, Apostolus Dei voluntatem sciens, persecutiones et pericula pati non timuit, dummodo omnibus ftdelitcr praedicaret, ut plures possent credere ; ut abundans onum Dei non per paucorum gratiarum actionem minneretur ad contumeliam Dei, sed mu!tis proficiens afflueret per multorum gratiarum actionem ad gloriam Dei. Quanto ergo hic dignus honore est, qui animam suam semper morti subjecit; ne donum Dei longe aliter proficeret, quam datum est ? Numquid non magna contumelia ejus est, qai caenam faciens opulentam, ac multos invitans, pancos habet in summa ? ### English translation (Claude) “For all things are for your sake, so that grace, abounding through the thanksgiving of many, may abound to the glory of God.” God wished no one to be a stranger to his gift; and because not all receive the word of faith, the Apostle, knowing God's will, did not fear to suffer persecutions and dangers, provided he preached faithfully to all, so that more might be able to believe; so that the abundant gift of God might not be diminished, to God's dishonour, through the thanksgiving of a few, but, profiting many, might overflow through the thanksgiving of many to the glory of God. How worthy of honour, then, is the one who always subjected his life to death, lest the gift of God profit far otherwise than it was given! Is it not a great dishonour to one who prepares a rich supper and invites many to have few in the end? ### Scripture references - 2 Cor 4:15: quotation, high confidence - Luke 14:16: allusion, medium confidence ### Translation notes - The lemma of this section is 2 Cor 4:15, not 4:14 (4:14 is commented in the preceding section); the staged reference is left unchanged. ### Citation (SBL) Ambrosiaster, 2 Cor. 4.14 (PL 17:291; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/4-14). ## Commentary on 2 Corinthians 4:16 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-4-16 - Source: PL 17:291 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Though afflictions wear out the body, the soul is renewed daily by hope and gains merit for the body's future immortality. ### Latin text Quapropter non deficimus. Manifestum est hoec ad superiorcm sensum pertinere;ut enim devotionem suam adhuc propensiorem in Dei rebus ostendat, hæc subjecit, quibus nullo genere deficere se probat quominus id quod Deo placitum est, impleatur ; securus t imen de resurrectione promissa. Et licet si exterior homo noster corrumpitur; sed interior renovatur de die in diem. Pressuris, plagis, fame, siti, frigore, nuditate caro corrumpitur, sed anima spe futuri præmii renovatur ; quia assiduis trihulalionibns purgatur. Proficit enim in pressura, non interit, ita iit accedentibus tentationibus quotidie acquirat ad meritum ; quia et corpori corruptio haec proficit ad immortalitatem merito animae. ### English translation (Claude) “Therefore we do not lose heart.” It is plain that this belongs to the preceding thought; for to show his devotion still more ready in the things of God, he added this, by which he proves that he in no way fails to fulfil what is pleasing to God, being secure about the promised resurrection. “And even if our outer man is being corrupted, yet the inner is being renewed day by day.” By afflictions, blows, hunger, thirst, cold, and nakedness the flesh is corrupted, but the soul is renewed by the hope of the future reward, because it is purged by constant tribulations. For it makes progress in affliction and does not perish, so that, as temptations come, it daily gains merit; for this corruption also profits the body toward immortality, through the merit of the soul. ### Scripture references - 2 Cor 4:16: quotation, high confidence - 2 Cor 11:27: allusion, medium confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 4.16 (PL 17:291; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/4-16). ## Commentary on 2 Corinthians 4:17 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-4-17 - Source: PL 17:291–293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Present light afflictions earn an eternal and immeasurable glory. ### Latin text Id enim quod in præsenti est momentaneum et iere pressuræ nostræ, tupra modum in sublimitate æternum gloriæ pondus operatur in nobis. Præsentis temporis tribulationes, quae causa fidei ingerunmr momentaneas et leves dicit, quia sunt temporales; supra modum tamen in sublimitate aeternum gloriæ pondus operari patientibns. Pan-Is enim laboribus magna redditur merces, et pro levi tribulatione supra modum sublimiias gloriæ pensabitur perpetuæ. ### English translation (Claude) “For our momentary and light affliction in the present works for us beyond measure in loftiness an eternal weight of glory.” He calls the tribulations of the present time, which are inflicted because of faith, momentary and light, because they are temporal; yet beyond measure in loftiness they work an eternal weight of glory for those who endure them. For a great reward is given for small labours, and for a light tribulation the loftiness of everlasting glory will be paid beyond measure. ### Scripture references - 2 Cor 4:17: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 4.17 (PL 17:291–293; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/4-17). ## Commentary on 2 Corinthians 4:18 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/3-1/#p-4-18 - Source: PL 17:293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Seen things are temporal figures of the eternal unseen realities, so the righteous do not fear to leave this world. ### Latin text Non contemplantibus qua videntur; sed , quæ non videntur; quæ enim videntur, temporalia sunt : quæ vero noa cernuntur, æterna sunt. Desiderium caelestium et spiritualium habentes, hæc præseNtia et terrena spernere profitetur ; quia ad comparationem spiritualium hæc nulla sunt. Sic enim sunt hæc ad superna, quomodo figura ad veritatem ; figura deperit, veritas manet; ac per hoc exire de isto saeculo non metuunt justi, sed gaudent. ### English translation (Claude) “While we look not at the things that are seen, but at the things that are not seen; for the things that are seen are temporal, but the things that are not seen are eternal.” Having desire for heavenly and spiritual things, he declares that he despises these present and earthly things, because in comparison with spiritual things they are nothing. For these are to the things above as a figure to the reality; the figure perishes, the reality remains; and therefore the righteous do not fear to leave this world, but rejoice. ### Scripture references - 2 Cor 4:18: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 4.18 (PL 17:293; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/4-18). ## Commentary on 2 Corinthians 5:1 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-5-1 - Source: PL 17:293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers need not fear death, for an immortal body, already shown in the risen Lord, awaits them in heaven. ### Latin text Scimus autem quia ti terrestris domus nostra hujus habitationis dissolvatur, quia ædificationem ex Peo habemus, domum non manufactam, aeternam in coelis. Hac fiducia dicit non timendum dissolvi de corpore violentia infidelium, aut sorte vitae; quia praeparata est hujusmodi hominibus habitatio in coelis æterna, ut de temporali et terrena expulsi, in perpetuam domum recipiantur. Unde et hoc optandum est, si Cieri potest: sed quia hoc optandum non est, ne in tua gloria alius pereat; a si tamen acciderit, libenter ferendum est. Terrestrem enim domum carnem hanc dixit, quia mortalis est : ut si de hac dissoluti fuerimus, ædificatam inveniemus in caelis domum aeternam. Hac domus corpus immortale siguilicat, in quo resurgentes, semper erimus , cujus forma jam in cœlis est in Domini corpore declarata. ### English translation (Claude) “For we know that if our earthly house of this dwelling is dissolved, we have a building from God, a house not made with hands, eternal in the heavens.” With this confidence he says that one should not fear being dissolved from the body by the violence of unbelievers or by the lot of life; because for such people an eternal dwelling is prepared in heaven, so that, driven out of the temporal and earthly one, they are received into an everlasting house. Hence this is even to be wished for, if it can happen; but because it is not to be wished for, lest another perish for your glory, yet if it should happen, it is to be borne gladly. He called this flesh an earthly house because it is mortal, so that if we are dissolved from it we shall find an eternal house built in the heavens. This house signifies the immortal body in which, rising again, we shall be for ever, whose form has already been displayed in heaven in the Lord's body. ### Scripture references - 2 Cor 5:1: quotation, high confidence ### Translation notes - The sentence about whether death is to be wished for is compressed in the digital text (“si Cieri potest” for “si fieri potest”); translated by sense. ### Citation (SBL) Ambrosiaster, 2 Cor. 5.1 (PL 17:293; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/5-1). ## Commentary on 2 Corinthians 5:2–3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-5-2 - Source: PL 17:293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers pray to be clothed with heavenly glory at the resurrection; those who keep their baptism, having put on Christ, will not be found naked. ### Latin text Etenim in hoc ingemiscimus habitaculo nostro, quod de coelo eat , superindui cupientes; siquidem induti, non nudi inveniamur. Propterea dicit ill precibus ingemisci, ut gloria promissa de cœlis i possit resurgentes induere. Hoc ergo desiderantes insistunt precibus; ne resurgentes, recepto utique corpore, nudi, id est, alieni a promissa gloria inveniantur. Hoc cnim opus esi, ut induta anima corpore , Dei judicio superinduatur et gloria, quae est immutatio in claritatem. Mors enim de terra est * resurrectio vero de caelis; si tamen immutetur in gloriam. Alii codices sic babent: Siquidem exspoliati, non nudi inveniamur : id est, si exeuntes de corpore Christum vestiti fuerimus ; quia quicumque in Christo baptizantur, Christum induunt (Galat. III, 27;. Itaque si in forma baptismi et traditionis manserimus , exspoliati corpore, non nudi invenimur ; quia in interiore homine habitat Christus, quem cum induti, sive Spiritu sancto dato nobis videbimur, erimus digni superindui promissa coelesti gloria. In illum enim decidet promissa claritas, quem viderit signum adoptionis habere. ### English translation (Claude) “For in this we groan, longing to be clothed over with our dwelling that is from heaven; if indeed, being clothed, we are not found naked.” He says that we groan in prayers for this reason: that the glory promised from heaven may clothe those who rise again. Desiring this, then, they persist in prayers, lest at their rising, when they have received the body, they be found naked, that is, strangers to the promised glory. For this is what is needed: that the soul, clothed with the body, be clothed over also with glory by God's judgment, which is a change into brightness. For death is from the earth, but resurrection from heaven, provided it is changed into glory. Other manuscripts read thus: “if indeed, having been stripped, we are not found naked”: that is, if on leaving the body we have been clothed with Christ; for “whoever are baptized into Christ have put on Christ” (Gal 3:27). So if we have remained in the form of baptism and of the tradition, stripped of the body we are not found naked; for Christ dwells in the inner man; and when we are seen to have put him on, or the Holy Spirit who has been given to us, we shall be worthy to be clothed over with the promised heavenly glory. For the promised brightness will fall upon the one whom he sees to have the sign of adoption. ### Scripture references - 2 Cor 5:2: quotation, high confidence - 2 Cor 5:3: quotation, high confidence - Gal 3:27: quotation, high confidence ### Translation notes - The section covers 2 Cor 5:2–3. Ambrosiaster records a variant reading of 5:3, “having been stripped” (exspoliati), corresponding to the Greek variant ἐκδυσάμενοι beside ἐνδυσάμενοι (“clothed”). ### Citation (SBL) Ambrosiaster, 2 Cor. 5.2 (PL 17:293; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/5-2). ## Commentary on 2 Corinthians 5:4 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-5-4 - Source: PL 17:293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers pray to persevere so that at the resurrection they may be clothed with immortality and glory, which is to be swallowed up by life. ### Latin text t Nam cum sumus in hoc corpore, id est, mortali, ingemiscimus gravati ; eo quod nolumus exui, ted superindui; t absorbeatur morlale hoc a vita. Idem sensos est, ideo enim dicit gravatos nos passionibus corporis, et ipsius mundi tempestatibus , postulationes ad Deum dirigere, ne immutemor victi, et indigni efficiamur: aed ut contigerit exitus, perseverantes in fide, induti inveniamur sancto Spiritu, qui in substantia Cbristu. est. Tune enim superindui promissa gloria poterimus , si exuti corpore, non despoliati a saucto Spiritu fuerimus. Sie mortale absorbetur a vita, id est, ut resurgentes superinduamur immortalitate cum gloria; ne ultra mori possit, aut passionibus implicari : et boc est absorberi a vita ; non enim dicendus est absorberi a vita, qui ad hoc surgit, ut pœnis agatur. ### English translation (Claude) “For while we are in this body,” that is, the mortal one, “we groan, being burdened, because we do not wish to be unclothed but to be clothed over, so that this mortal may be swallowed up by life.” The sense is the same; for he says that we, burdened by the sufferings of the body and by the storms of the world itself, direct our petitions to God, lest we be changed, overcome, and made unworthy; but that, when our departure comes, persevering in faith, we may be found clothed with the Holy Spirit, who is in the substance of Christ. For then we shall be able to be clothed over with the promised glory, if, unclothed of the body, we have not been stripped of the Holy Spirit. So the mortal is swallowed up by life, that is, so that, rising again, we may be clothed over with immortality together with glory, so that it can no longer die or be entangled in sufferings; and this is to be swallowed up by life. For one who rises only to be driven into punishments is not to be said to be swallowed up by life. ### Scripture references - 2 Cor 5:4: quotation, high confidence - 1 Cor 15:54: allusion, medium confidence ### Translation notes - The phrase “who is in the substance of Christ” is translated as written. ### Citation (SBL) Ambrosiaster, 2 Cor. 5.4 (PL 17:293; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/5-4). ## Commentary on 2 Corinthians 5:5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-5-5 - Source: PL 17:293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God, who gave the Spirit as pledge and seal of adoption, will fulfil the believers' hope at the judgment. ### Latin text Qai autem perfieil not in hoc ipsum , Deus est : qui eliam dedit nobis pignus Spiritum. II Hoc quod ingemiscentes poscimus, id esi, non ut exui, sed ut superindui mereamur, juxta supradictum sensum, in die judicii Deum perficere dicit; quia promisit, et fidelis est, daushujus rei implendae pignus Spiritum; ipse est enim signaculum adoptionis nostræ. ### English translation (Claude) “Now the one who brings us to completion for this very thing is God, who has also given us the Spirit as a pledge.” What we ask with groaning, that is, not to be unclothed but to merit being clothed over, according to the sense stated above, he says God will bring to completion in the day of judgment; because he has promised, and he is faithful, giving the Spirit as a pledge that this will be fulfilled; for he is the seal of our adoption. ### Scripture references - 2 Cor 5:5: quotation, high confidence - Eph 1:13: allusion, medium confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 5.5 (PL 17:293; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/5-5). ## Commentary on 2 Corinthians 5:6–7 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-5-6 - Source: PL 17:293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Though God is everywhere, believers on earth are abroad from him because they do not yet see him. ### Latin text Fidentes igitur semper, et scientes quia inhabitantes in hoc corpore, peregrinamur a Damino; per fidem enim ambulamus, non per speciem. Manifestum est quia per fidem cum Domino sumus, non per praesentiam : ac per hoc peregrinamur non fide, sed specie. Et quare, cum ideo dicat in Aciibus apostolorum : In ipso enim vivimus, et movemur, et sumus (Act. XVII, 28) ; hoc Inco peregrinari nos a Domino dicit ? Si ubique est, quomodo hic positi, peregrinamur a Dumino? Sine dubio ubique, immo omnia in Deo sunt : sed quia sedes Dei in caelis est, et illic semper videtur; ideo hic positi, ubi nou videtur, peregrinari ab eo dicimur. Quando enim non eum videmus, licet praesens sit, absentes ab eo sumus. ### English translation (Claude) “Being always confident, then, and knowing that while we dwell in this body we are abroad from the Lord; for we walk by faith, not by sight.” It is plain that we are with the Lord by faith, not by presence; and therefore we are abroad from him not in faith but in sight. And why, when he says in the Acts of the Apostles, “For in him we live and move and are” (Acts 17:28), does he say in this place that we are abroad from the Lord? If he is everywhere, how are we, placed here, abroad from the Lord? Without doubt he is everywhere; indeed, all things are in God. But because God's seat is in heaven, and there he is always seen, therefore, placed here, where he is not seen, we are said to be abroad from him. For when we do not see him, though he is present, we are absent from him. ### Scripture references - 2 Cor 5:6: quotation, high confidence - 2 Cor 5:7: quotation, high confidence - Acts 17:28: quotation, high confidence ### Translation notes - The section covers 2 Cor 5:6–7. ### Citation (SBL) Ambrosiaster, 2 Cor. 5.6 (PL 17:293; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/5-6). ## Commentary on 2 Corinthians 5:8 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-5-8 - Source: PL 17:293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Trusting God's promise, the apostles would rather leave the body and rest under God's altar until the resurrection. ### Latin text Audemus ergo et consentimus magis peregrinari a corpore, et prœsentes esse ad Deum. Recte ait , audemus; habentes enim fiduciam promissionis Dei, et scientes multum expedire illic esse, quam in saeculo, consentiunt et optant excedere decorpore ; ut requiescant usque in diem resurrectionis sub altare Dei. ### English translation (Claude) “We are bold, then, and consent rather to be abroad from the body and to be present with God.” Rightly he says “we are bold”; for, having confidence in God's promise and knowing that it is much better to be there than in the world, they consent and wish to depart from the body, so as to rest until the day of resurrection under God's altar. ### Scripture references - 2 Cor 5:8: quotation, high confidence - Rev 6:9: allusion, medium confidence - Phil 1:23: echo, low confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 5.8 (PL 17:293; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/5-8). ## Commentary on 2 Corinthians 5:9 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-5-9 - Source: PL 17:293 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers should strive by good works to please Christ in this life and at his judgment. ### Latin text Et ideo contendimus sive præsentes, sive peregrinantes placere illi. Id agendum dicit, et bonis operibus insistendum; ut sive in hac adhuc vita po.. siti, sive ante tribunal Christi præsentes, placeamus ei. Unde si disciplina servetur, et hic tt illic ei placebimus ; quia qui hic placet, illic non displicebit. ### English translation (Claude) “And therefore we strive, whether present or abroad, to please him.” He says that this must be done, and that we must persist in good works, so that whether placed still in this life or present before Christ's judgment seat, we may please him. Hence, if discipline is kept, we shall please him both here and there; for one who pleases him here will not displease him there. ### Scripture references - 2 Cor 5:9: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 5.9 (PL 17:293; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/5-9). ## Commentary on 2 Corinthians 5:10 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-5-10 - Source: PL 17:293–295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All will be judged in the body before Christ, so Paul persuades people to a good life, his sincerity being known to God and to the Corinthians. ### Latin text Omnes enim not manisfestari oportet ante tribunal Christi ut recipiat a unusquisque propria corporis, prout gessit, aive bona, sive mala. Igitur si judicante Christo; unusquisque nostrum facta corporis recipiet; non utique sine corpore adjudicabitur bono aut malo. Et non dixit; facta carnis; quia carnis vitia punienda semper : sed facta corporis; spiritaliter, aliquando carnaliter operatur. (Vers. H.) Scientes igitur, timorem Domini hominibus suademus : Deo autem manifesti sumus. Quoniam ergo judicium Dei futurum est per Christum ad singulorum discriminanda opera, idcirco Apostolus suadere se dicit ad bonum sensum et vitam; ut auditores ejus securi sint de poena futura, et ipse glorietur, inhis habens fructum laborum suorum ; quia quorumdam praviloquio dies judicii Dei in dubium deducitur : Corrumpunt enim mores bonos colloquia mala ( I Cor. xv, 33 ). Hominibut suademus, ait; ut credant, et provideant, ne incurrant, et tunc pœniteant, quando poenitentia fructum non habet. Deo autem manifesti sumus; hoc enim prædicabat, quod Deus jusserat: et hoc scire dicitur Deus, quod bonum est. Denique male agentibus dicit: Nescio vos. Spero autem et in conscientiis vestri. manifestos nos esse (Malth. xxv, 12). Manifesta erat puritas eorum Corinthiis; quia neque aliquando in adulatione fuerant deprehensi , neque prædicatio illorum displicuerat sanctis, nec ab aliquo illorum quidquam , ut adsolet, occulte elicere tentaverant; ut foris simplices apud turbas, intus vero impostores essent. Ideo conscientiam illorum pulsat, ut ipsi sibimet testes essent de veritate eorum. ### English translation (Claude) “For we must all be made manifest before the judgment seat of Christ, so that each may receive what is proper to the body, according to what he has done, whether good or evil.” If, then, when Christ judges, each of us will receive the deeds of the body, surely no one will be adjudged to good or evil without the body. And he did not say “the deeds of the flesh,” because the vices of the flesh are always to be punished; but “the deeds of the body,” for the body sometimes acts spiritually, sometimes in a fleshly way. “Knowing, therefore, the fear of the Lord, we persuade men; but we are manifest to God.” Since, then, God's judgment is to come through Christ to discern the works of each, the Apostle says that he persuades people to a good mind and life, so that his hearers may be secure from future punishment, and he himself may glory, having in them the fruit of his labours; because by the evil talk of certain people the day of God's judgment is brought into doubt: “For evil conversations corrupt good morals” (1 Cor 15:33). “We persuade men,” he says, so that they may believe and take care not to fall into it and then repent when repentance has no fruit. “But we are manifest to God”; for he preached what God had commanded; and God is said to know what is good. Indeed, he says to evildoers: “I do not know you” (Matt 25:12). “And I hope that we are manifest also in your consciences.” Their purity was manifest to the Corinthians, because they had never been caught in flattery, nor had their preaching displeased the saints, nor had they tried, as is customary, to extract anything secretly from any of them, so as to be simple outwardly before the crowds but impostors within. Therefore he appeals to their conscience, so that they themselves might be witnesses to the apostles' truthfulness. ### Scripture references - 2 Cor 5:10: quotation, high confidence - 2 Cor 5:11: quotation, high confidence - 1 Cor 15:33: quotation, high confidence - Matt 25:12: quotation, high confidence ### Translation notes - The section covers 2 Cor 5:10–11. Migne's reference “Matth. xxv, 12” is printed after the lemma of 5:11 but belongs to the preceding quotation. ### Citation (SBL) Ambrosiaster, 2 Cor. 5.10 (PL 17:293–295; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/5-10). ## Commentary on 2 Corinthians 5:12 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-5-12 - Source: PL 17:295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's self-defence gives the Corinthians grounds to answer those who boast of being taught by the original apostles. ### Latin text Non iterum noa commendamus vobis. Quoniam superius veram prædicationem suam obtestans, laudare se visus est; idcirco nunc eadem significat, non ad laudem suam hoc dicere se , sed ad eorum gloriam; ut gaudeant integram prædicationem se addidicisse , his annuntiantibus. Sed occationem damut vobit gloriandi de nobis; ut aliquid habeatis adversu, eot, qui in facie gloriantur, et non in corde. Hoc dicit, quoniam multi per elationem gloriabantur in se de apostolis, profitentes se ab iis doctos, qui semper cum Domino fuerunt : ideoque hic dicit dare se his rationem, per quam et ipsi gloriarentur adversus eos; quia Apostolus erat, a quo et isti didicerant. Unde in alio loco dicit : Nihil minus feci ab hit, qui valde ,unt apostoli (II Cor. XII, 11 ). Quod quidem coactus dicit, ne silentium ejus istis obesset. Qui ergo in corde gloriatur, superbiam reprimit, sciens quia humilibus Deus dat gratiam, tu perbis autem resistit (Jacob. iv, 6); superborum enim mens fructum non facit Deo dignum. ### English translation (Claude) “We are not commending ourselves to you again.” Since above, in affirming his true preaching, he seemed to praise himself, he now indicates the same thing: that he says this not for his own praise but for their glory, so that they may rejoice that they have learned a sound preaching from those who proclaimed it. “But we give you an occasion of glorying about us, so that you may have something against those who glory in appearance and not in heart.” He says this because many gloried proudly in themselves about the apostles, professing that they had been taught by those who had always been with the Lord; and therefore he says here that he gives them a reason by which they too might glory against those people, because the one from whom they had learned was an apostle. Hence he says in another place: “I have done nothing less than those who are very great apostles” (2 Cor 12:11). He says this, indeed, under compulsion, lest his silence harm them. Whoever, then, glories in heart restrains pride, knowing that “God gives grace to the humble, but resists the proud” (Jas 4:6); for the mind of the proud does not produce fruit worthy of God. ### Scripture references - 2 Cor 5:12: quotation, high confidence - 2 Cor 12:11: quotation, high confidence - Jas 4:6: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 5.12 (PL 17:295; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/5-12). ## Commentary on 2 Corinthians 5:13 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-5-13 - Source: PL 17:295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If Paul's words seem boastful, God judges them; if understood rightly, they serve the Corinthians. ### Latin text Sive enim mente excedimut, Deo : aive sanum sapimus, vobit. Hoc dicit, quia si elate vel superbe putatur locutus ; quia laudare se visus est, verum dicens, Deo hoc remittendum : si autem non superbe intelligimur , sed ad gloriam audientium esse locutus, Corinthiis proficere dicit; ut tunc sanum sit dictum audientibus, si ita intelligatur , ut dictum est : si autem jactanterjputetur dictum, velut insanum Deo dimittendum ; omnis enim superbia velut insania habetur. ### English translation (Claude) “For if we are beside ourselves, it is for God; if we are of sound mind, it is for you.” He says this: if he is thought to have spoken proudly or arrogantly, because he seemed to praise himself while telling the truth, this is to be left to God; but if we are understood not proudly, but to have spoken for the glory of the hearers, he says it profits the Corinthians; so that what was said is sound for the hearers if it is understood as it was said; but if it is thought to have been said boastfully, it is to be left to God as madness; for all pride is held to be like madness. ### Scripture references - 2 Cor 5:13: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 5.13 (PL 17:295; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/5-13). ## Commentary on 2 Corinthians 5:14 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-5-14 - Source: PL 17:295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moved by Christ's love in dying for all, the apostles speak of their ministry not to boast but to draw people to Christ. ### Latin text Charitas enim Christi urget nos, hoc judicantes, quod si unu, pro omnibus mortuus eat. Quoniam Christus diligens genus humanum , ut eos redimeret, morti se dedit; ideo apostoli, ut vicem ei reddant, homines ex aliqua parte exhortantur ad ejus obsequium : et ut eos attrahant, necesse est ut verum se prædicare testentur, aliis prava docentibus; nec suum meritum taceant, ut malorum doctorum poenam designent. Non ergo elatione mentis hæc agebant, sed ut donum Christi intelligeretur ab omnibus, et fideliter devoti, ei gratiarum actiones referrent. e Propter Christi ergo charitatem, quæ et quanta dona ejus circa diligentes eum sint, non tacent : non jactantiae causa, sed ut invitent audienles ad ejus devotionem; ne mors Christi infructuosa videretur, non ut laus apostolorum agnosceretur. Per meritum enim et gloriam apostolorum agnoscitur Christi gratia et beneficium Dei. ### English translation (Claude) “For the love of Christ urges us, judging this, that if one died for all.” Since Christ, loving the human race, gave himself up to death to redeem them, the apostles, to repay him, exhort people in some measure to his service; and to draw them, they must testify that they preach the truth, while others teach crooked things, and they must not be silent about their own merit, so as to point out the punishment of bad teachers. They did not do this, then, from pride of mind, but so that Christ's gift might be understood by all, and they, faithfully devoted, might render thanks to him. Because of the love of Christ, then, they are not silent about what and how great are his gifts toward those who love him: not for the sake of boasting, but to invite their hearers to devotion to him, lest Christ's death seem fruitless; not so that the apostles' praise might be recognized. For through the merit and glory of the apostles the grace of Christ and the kindness of God are recognized. ### Scripture references - 2 Cor 5:14: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 5.14 (PL 17:295; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/5-14). ## Commentary on 2 Corinthians 5:15 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-5-15 - Source: PL 17:295 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ died for all to free them from the second death, so the living should live for him. ### Latin text Ergo omnes mortui sunt, et pro omnibus mortuus eat Christus, ut et qui vivunt, jam non sibi vivant, aed c; qui pro ipsis mortuus est, et resurrexit. Quia omnes necesse est mori causa Adæ, pro omnibus mortuus est Christus; ut eos a secunda morte liberaret; ideoque qui vivunt in corpore, scientes Christum mortuum esse pro se , sint ei subdili, profiLentes hunc Dominum. Quia enim prodest eis mora ejus, testimonium perhibet resurrectio ejus. Igitur hic sibi non vivit, qui paratus est domini sui facere vOluntatem. ### English translation (Claude) “So all have died, and Christ died for all, so that those also who live may no longer live for themselves, but for him who died for them and rose again.” Because all must die on account of Adam, Christ died for all, to free them from the second death; and therefore those who live in the body, knowing that Christ died for them, should be subject to him, professing him as Lord. For his resurrection bears witness that his death profits them. So the one who is ready to do his master's will does not live for himself. ### Scripture references - 2 Cor 5:15: quotation, high confidence - Rom 5:12: allusion, medium confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 5.15 (PL 17:295; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/5-15). ## Commentary on 2 Corinthians 5:16 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-5-16 - Source: PL 17:295–297 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After the resurrection Christ is known no longer by his weakness but as God, and is to be served accordingly. ### Latin text Itaque nos neminem ex hoc tempore novimus tecundum carnem. Et si cognovimus secundum carnem Chritum , nunc jam non novimus. Verum est, quia Christo resurgente a mortuis, jam cessat in eo carnalis nativitas, cessat infirmitas corporis, cessat et i passio mortis. Usque ad crucem enim suspicio fuit infirmitatis in Christo : postea autem apparuit esse, quod non credebatur, sicut et ipse ait : Cum exaltaveritis Filium hominia, tunc cognoscetis quoniam egô sum (Joan VIII, 28). Hoc ergo idcirco Apostolus memorat, ut ostendat qua devotione obsequendum est Christo. Pro salute enim hominum non solum hominem se nasci non dedignatus est : sed et injuriis agi, et mori voluit; ut intelligentes quam pretiosa sit mors ejus, propensius illi serviant, non quasi homini vicem reddentes, sed Deo ; quia unicuique pro persona rjus et meritis refundenda obsequia sunt. ### English translation (Claude) “So from this time on we know no one according to the flesh. And if we have known Christ according to the flesh, now we know him so no longer.” It is true that, when Christ rose from the dead, fleshly birth now ceases in him, the weakness of the body ceases, and the suffering of death ceases. For up to the cross there was a suspicion of weakness in Christ; but afterwards he appeared to be what was not believed, as he himself says: “When you have lifted up the Son of Man, then you will know that I am” (John 8:28). The Apostle mentions this, then, to show with what devotion Christ is to be served. For the salvation of human beings he not only did not disdain to be born a man, but willed also to be treated with insults and to die; so that, understanding how precious his death is, they might serve him more readily, repaying him not as a man but as God; for to each, services are to be rendered according to his person and merits. ### Scripture references - 2 Cor 5:16: quotation, high confidence - John 8:28: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 5.16 (PL 17:295–297; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/5-16). ## Commentary on 2 Corinthians 5:17 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-5-17 - Source: PL 17:297 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In Christ all is made new as he is recognized as God and the world turns from many gods to worship one God in the Trinity. ### Latin text Quare si qua est in Christo nova creatura , retera transierunt, et ecce omnia jacta sunt nova. Manifestum est quia per Christum renovata sunt omnia, si animadvertant dignitatem ejus. Novus enim fit his , quibus prius homo tantum videbatur, cum intelligitur esse Deus : ut recedente infirmitate, agnoscatur divinitas, et cessante errore veteri, qui introducta multorum deorum opinione, ab unius veri Dei fide transduxerat genus humanum, revertantur omnia ad simplicitatis professionem, unum Deum adorantia in Trinitate. ### English translation (Claude) “Therefore, if there is any new creation in Christ, the old things have passed away; behold, all things have been made new.” It is plain that through Christ all things have been renewed, if they consider his dignity. For he becomes new to those to whom he formerly seemed only a man, when he is understood to be God; so that, weakness withdrawing, the divinity is acknowledged, and, the old error ceasing, which by bringing in the opinion of many gods had led the human race away from faith in the one true God, all things may return to the profession of simplicity, worshipping one God in the Trinity. ### Scripture references - 2 Cor 5:17: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 5.17 (PL 17:297; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/5-17). ## Commentary on 2 Corinthians 5:18 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-5-18 - Source: PL 17:297 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Though Christ redeemed us, all things come from God the Father, whose person is put first. ### Latin text Omnia autem ex Deo. Quamvis Christus nos redemerit, omnia tamen ea Deo; quia ab ipso est omnis paternitas (Ephes. III, 15): ideoque necesse est præferri personam Patris. ### English translation (Claude) “But all things are from God.” Although Christ has redeemed us, yet all things are from God, because from him is all fatherhood (Eph 3:15); and therefore the person of the Father must be put first. ### Scripture references - 2 Cor 5:18: quotation, high confidence - Eph 3:15: allusion, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 5.18 (PL 17:297; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/5-18). ## Commentary on 2 Corinthians 5:19–21 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-5-19 - Source: PL 17:297 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God the Father was in Christ, one with him in substance, reconciling the world, and gave the apostles the ministry of reconciliation in Christ's place. ### Latin text a Qui reconciliavit noa sibi per Christum, et dedit nobis ministerium reconciliationis; quoniam quidem Deus erat in Christo, mundum reconcilians sibi, non reputans illis delicta ipsorum , et ponens in nobis verbum reconciliationis pro Christo , pro quo legatione fungimur, tamquam Deo exltortante per nos : orantes pro Christo reconciliari Deo. Eum enim qui Mon noverat peccatum , pro nobis peccatum fecit, ut noa essemus justitia Dei in ipso. Dens omnipotens genitor Christi (cum omnia , quai per Christum fecerat, errore caduca fuissent effecta, creatoris sui oblitn) Christum Dominum nostrum de sacris sedibus ad terrena venire dignatus est, et factum carne in specie hominis; ut forma esset hominibus quemadmodum sibi Deum creatorem suum pacificum facerent. Deus ergo erat in Christo. Quomodo? Quasi in vicario aut legato, sicut fuit in prophetis, aut aliter? Non sicut fuit in prophetis sic intelligi potest fuisse et in Filio? Filius enim naturaliter legatus est Patris Dei. Unde dicit : Quia Pater in me est, et ego in PaM (Joan. x, 11); Paterenim per id intelligitur esse in Filio , quod una eorum sit substantia. Ibi enim est unitas, ubi nulla est differentia: ac per hoc invicem sunt ; quia et imago et similitudo eorum una est; ut videns Filium, vidisse dicatur Patrem, sicut et ipse Dominus ait : Qui me videt, videt et Patretn (Joan. x, 9 ). Recte ergo dicitur : Deus erat in Christo ; hoc est, Pater in Filio, mundum reconcilians sibi; non reputans illis delicta eorum ; quoniam creatura peccavit in Deum, nec pænituit, ut reverteretur ad eum : Deus opus suum nolens perire, misit Filium suum, per quem praedicata eis remissione peccatorum , reconciliaret eos sibi per ipsum, per quem nos creaverat. e Sive ergo per Filium , sive per servos Deus exhortatur populum; quia ad ipsum omnis summa referenda est, cujus voluntate et providentia Christus incarnatus est ad salutem hominum redimendam : qui cum reverti vellet ad Patrem, dispensationem acceptam a Patre dedit discipulis. Orantes pro Christo vos reconciliari Deo. Hoc est, quod dixi, qui pro Christo vicarios dedit apostolos; ut pro ipso praedicarent reconciliari Dco. ### English translation (Claude) “Who reconciled us to himself through Christ and gave us the ministry of reconciliation; for God was in Christ, reconciling the world to himself, not counting their offences against them, and placing in us the word of reconciliation on behalf of Christ, for whom we act as ambassadors, as though God were exhorting through us: begging on behalf of Christ that you be reconciled to God. For him who knew no sin he made sin for us, so that we might be the righteousness of God in him.” Almighty God, the begetter of Christ (since all things that he had made through Christ had become fallen through error, forgetful of their creator), deigned that Christ our Lord should come from the holy seats to earthly things, and that he be made in flesh in the form of a man, so that he might be a pattern for people of how to make God their creator at peace with them. So “God was in Christ.” How? As in a deputy or envoy, as he was in the prophets, or otherwise? Can he be understood to have been in the Son not as he was in the prophets? For the Son is by nature the envoy of God the Father. Hence he says: “For the Father is in me and I in the Father” (John 10:38); for the Father is understood to be in the Son in that their substance is one. For there is unity where there is no difference; and therefore they are in each other, because their image and likeness is one; so that one who sees the Son is said to have seen the Father, as the Lord himself says: “Whoever sees me sees the Father also” (John 14:9). Rightly, then, it is said: “God was in Christ,” that is, the Father in the Son, “reconciling the world to himself, not counting their offences against them”; for the creation sinned against God and did not repent so as to return to him; God, not wishing his work to perish, sent his Son, through whom, remission of sins being preached to them, he might reconcile them to himself through the one through whom he had created us. Whether, then, through the Son or through servants, God exhorts the people; for the whole sum is to be referred to him by whose will and providence Christ was incarnate to redeem the salvation of human beings; who, when he wished to return to the Father, gave the stewardship received from the Father to the disciples. “Begging on behalf of Christ that you be reconciled to God.” This is what I said: he gave the apostles as deputies on behalf of Christ, so that they might preach in his place reconciliation to God. ### Scripture references - 2 Cor 5:18: quotation, high confidence - 2 Cor 5:19: quotation, high confidence - 2 Cor 5:20: quotation, high confidence - 2 Cor 5:21: quotation, high confidence - John 10:38: quotation, high confidence - John 14:9: quotation, high confidence - Phil 2:7: allusion, medium confidence ### Translation notes - The lemma begins with 2 Cor 5:18b (“who reconciled us to himself”) and runs through 5:21; the staged reference is left unchanged. Migne's references to John (“x, 11”, “x, 9”) are in error: John 10:38 (cf. 14:10–11) and John 14:9. The Christological reasoning is translated as written. ### Citation (SBL) Ambrosiaster, 2 Cor. 5.19 (PL 17:297; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/5-19). ## Commentary on 2 Corinthians 5:21 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-5-21 - Source: PL 17:297 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God made the sinless Christ “sin” by incarnation and as a sin offering, so that sinners might be justified; his death, plotted by Satan, emptied the underworld. ### Latin text Eum qui non noverat peccalum, pro nobis peccalum fecit. Deum dicit Patrem peccatum fecisse Filium suum Christum, eum utique qui peccatum nesciebat, id est, qui non peccaverat; quia factus caro non immutatus, sed incarnatus factus est peccatum ; sicut qui fit præfectus, non amittit quod crat : sed assumit utique quod non erat. Homo ergo factus est Christus causa peccati, quem uon tangebat sors, neque dignitas nasci hominem. Propter quod autem omnis caro sub peccato est, ideo factus caro, factus cst etiam peccatum. Et quoniam oblatus est pro peccatis, non inmerito peccatum factus dicitur ; quia et hostia, in lege, quæ pro peccalis offerebatur, peccatum nuncupabatur. lIt noa essemus justitia Dei per ipsum , qui peccatum nesciebat, dicente Esaia : Qui peccatum non fecit, nec dolus inventus est in ore ejus (Esai. LIII, 9), quasi pcccalor occisus est, ut peccatores justificarentur apud Deum in Christo. Zelum enim passus est Satanas adversus Salvatorem , videns eum docere homines quomodo sibi propitium facerent Deum, abrenuntiantes diabolo : et propter hoc occidit eum, nesciens futurum adversus se; Christus enim post crucem de. scendens ad inferos, devicta morle; quia qui peccatum nesciebat, teneri a morte non poterat ; quia mors per peccatum inanivit infernum, ut mors justi peccatoribus proficeret; ut de coetero mors cos, qui signum crucis habent, tenere non possit. ### English translation (Claude) “Him who knew no sin he made sin for us.” He says that God the Father made his Son Christ sin, him, that is, who did not know sin, that is, who had not sinned; because, made flesh, not changed but incarnate, he was made sin; as one who is made a prefect does not lose what he was, but takes on what he was not. Christ, then, was made man because of sin, he whom neither the lot nor the dignity of being born a man touched. But because all flesh is under sin, therefore, made flesh, he was made sin also. And since he was offered for sins, he is not undeservedly said to have been made sin; for in the law, too, the victim that was offered for sins was called “sin.” “So that we might be the righteousness of God through him” who knew no sin, as Isaiah says: “Who committed no sin, nor was deceit found in his mouth” (Isa 53:9); he was killed as a sinner so that sinners might be justified before God in Christ. For Satan was jealous of the Saviour, seeing him teach people how to make God gracious to them by renouncing the devil; and for this reason he killed him, not knowing that it would turn against himself. For Christ after the cross descended to the underworld, death having been conquered; because he who knew no sin could not be held by death; for death through sin emptied the underworld, so that the death of the righteous one might profit sinners; so that from then on death cannot hold those who have the sign of the cross. ### Scripture references - 2 Cor 5:21: quotation, high confidence - Isa 53:9: quotation, high confidence - 1 Pet 2:22: allusion, high confidence - Lev 4:24: allusion, low confidence - Acts 2:24: allusion, medium confidence ### Translation notes - The stager fitted this verse number; the lemma is indeed 2 Cor 5:21 (also quoted at the end of the preceding section). The sentence about the underworld is compressed in the digital text and translated by sense. The Isaiah quotation follows the wording of 1 Pet 2:22. ### Citation (SBL) Ambrosiaster, 2 Cor. 5.21 (PL 17:297; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/5-21). ## Commentary on 2 Corinthians 6:1 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-6-1 - Source: PL 17:297–299 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul serves both God's providence and people's salvation by urging them not to receive grace in vain. ### Latin text Adjuvantes autem et obsecramus, ne in vacuum gratiam Dei recipiatis. Duplici genere Apostolus humanae salutis n curam subire contendit; ut ei Dei providentiæ devotus existeret, et hominibus cliaritatis oflicium exhiberet. ### English translation (Claude) “But as helpers we also beseech you not to receive the grace of God in vain.” In a twofold way the Apostle strives to undertake the care of human salvation: so as to show himself devoted to God's providence, and to render to people the duty of love. ### Scripture references - 2 Cor 6:1: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 6.1 (PL 17:297–299; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/6-1). ## Commentary on 2 Corinthians 6:2 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-6-2 - Source: PL 17:299 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Quoting Isaiah, Paul teaches that God predestined his grace to abound in Christ's time for all who ask in Christ's name. ### Latin text In tempore accepto exaudivi te, et in die salutis adjuvi te (Esai. LIX, 8) : hoc scriptum est in Esaia propheta. Prædestinatam docet gratiam Dei ill tempore Christi; sic enirn decrevit Deus affluere misericordiam suam, ut in nomine Christi poscenti ■ bus auxilium largiretur. ### English translation (Claude) “In an acceptable time I have heard you, and in the day of salvation I have helped you” (Isa 49:8): this is written in the prophet Isaiah. He teaches that the grace of God was predestined in the time of Christ; for thus God decreed that his mercy should overflow, so that he would bestow help on those who asked in the name of Christ. ### Scripture references - 2 Cor 6:2: quotation, high confidence - Isa 49:8: quotation, high confidence ### Translation notes - Migne's reference “Esai. LIX, 8” should be Isa 49:8. ### Citation (SBL) Ambrosiaster, 2 Cor. 6.2 (PL 17:299; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/6-2). ## Commentary on 2 Corinthians 6:3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-6-3 - Source: PL 17:299 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Now is the time of salvation, and the apostles guard against giving offence by living what they teach. ### Latin text Ecce nunc tempus acceptabile , ecce nunc dies salutis ; nemini dantes ullam offensionem , ne vituperetur ministerium nostrum. Tempus adesse dicit, quo possint ad indulgentiam proficere peccatores : tempus adesse dicil, quo morbis mortalibus medicina possit infundi; et idco se sollicitum csse circa ægrorum salutem , ne forte negligentia aliqua medicinæ gratia effectu < areret bona: voluntatis suæ. Fide ergo et vigilantia sua onmem offensionem Ill'gligentibus amputat ; ne horum forte segnitia offensionis occasionem pareret discipulis : ac per boc liberos se signiGcanl; quia quod salutare estsimpliciter omni instantia prædicant. Unde subjecit : Ne vituperetur ministerium nostrum ; vituperaretur eniin ministerium ipsorum, si ea qua.: vertis docebant, operibus suis, ut fierent, exempla non darent. ### English translation (Claude) “Behold, now is the acceptable time; behold, now is the day of salvation; giving no offence to anyone, so that our ministry may not be blamed.” He says that the time has come in which sinners can advance to pardon; he says the time has come in which medicine can be poured into mortal diseases; and therefore he is anxious about the health of the sick, lest by some negligence the grace of medicine should lack the effect of his good will. By his faith and vigilance, then, he cuts away every occasion of offence for the negligent, lest their sloth should perhaps give rise to an occasion of offence to the disciples; and by this they show themselves free, because they preach what is saving simply and with all urgency. Hence he added: “so that our ministry may not be blamed”; for their ministry would be blamed if they did not give an example by their own works, so that what they taught in words might be done. ### Scripture references - 2 Cor 6:2: quotation, high confidence - 2 Cor 6:3: quotation, high confidence ### Translation notes - The digital text is damaged in the clause about the medicine's effect (“c effectu < areret”, apparently “effectu careret”); translated by sense. The lemma combines 2 Cor 6:2b–3. ### Citation (SBL) Ambrosiaster, 2 Cor. 6.3 (PL 17:299; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/6-3). ## Commentary on 2 Corinthians 6:4 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-6-4 - Source: PL 17:299 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul commends himself as God's minister by patience and endurance in afflictions, necessities, and distresses. ### Latin text Sed in omnibus commendemus nosmetipsos ut Dei ministros. Dei ministri sine adulatione docent, ut ei cujus ministri sunt, placeaut, uon sicut pseudoapostoli, qui scientes uon se a Deo missos,d præsenti utilitati studebant. In multa patientia. Patientia est, quæ salvat homines; nisi euim patientia abusus ' esset, quomodo salvasset Corinthios, quos post praidicationem suam tantis vitiis morum , ct erroribus diversarum sectarum invenerat involutos, quos patientia sua paulatim ad veram doctrinam revocat? ln pressuris. Pressuras pertulit, sciens quid a Deu pro bis sit promissum. In necessitatibus. Necessitas erat etiam in pressura positum docere; quia a Domino crat missus. in augustiis. Spe futuri angustiatus, perfidorum oppositionibus non cessit. ### English translation (Claude) “But in all things let us commend ourselves as ministers of God.” The ministers of God teach without flattery, so as to please him whose ministers they are, not like the false apostles, who, knowing that they were not sent by God, were devoted to present advantage. “In much patience.” It is patience that saves people; for had he not used patience, how would he have saved the Corinthians, whom after his preaching he had found entangled in such great vices of conduct and errors of various sects, and whom by his patience he gradually calls back to true teaching? “In afflictions.” He bore afflictions, knowing what has been promised by God for them. “In necessities.” It was a necessity to teach even when placed in affliction, because he had been sent by the Lord. “In distresses.” Distressed, in the hope of what is to come, he did not yield to the opposition of the faithless. ### Scripture references - 2 Cor 6:4: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 6.4 (PL 17:299; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/6-4). ## Commentary on 2 Corinthians 6:5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-6-5 - Source: PL 17:299 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's beatings, imprisonments, labours, vigils, and fasts show his devotion to his ministry. ### Latin text In plagis. A Judæis et gentibus caesus frequenter, non tacuit gratiam Christi. In carceribus. Sæpe in carcerem missus contempta salute sua, etiam illic donum Dei prædicavit. In perturbationi bus. In tantum Deo devotus erat; ut nec perturbatio fiduciam, qnam in Deo habebat, minueret. In labo■ ribus. Laborare non destitit manibus suis; ne cui gravis estet, certus hoc sibi proficere apud Deum. In vigiliis. Tam sollicitus erat circa officium sibi delegatum, ut nec nocte cessaret. In jejuniis. Aliquando voluntaria, aliquando necessitatis jejunia pertulit causa penuriæ, et Deo gratias egit spiritaliter se pascenti; quia ideo contentus erat, ne ventris causa inclinaretur. ### English translation (Claude) “In beatings.” Often beaten by Jews and gentiles, he was not silent about the grace of Christ. “In prisons.” Often thrown into prison, despising his own safety, he preached the gift of God even there. “In disturbances.” He was so devoted to God that not even disturbance lessened the confidence he had in God. “In labours.” He did not cease to labour with his own hands, so as not to be a burden to anyone, sure that this profited him before God. “In vigils.” He was so anxious about the office entrusted to him that he did not cease even at night. “In fastings.” He endured fasts sometimes voluntary, sometimes of necessity because of want, and gave thanks to God who fed him spiritually; for he was content so as not to be swayed by the belly. ### Scripture references - 2 Cor 6:5: quotation, high confidence - 1 Thess 2:9: allusion, medium confidence ### Translation notes - Ambrosiaster's text reads “in disturbances” (in perturbationibus) where the Greek has “in riots” (ἐν ἀκαταστασίαις). ### Citation (SBL) Ambrosiaster, 2 Cor. 6.5 (PL 17:299; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/6-5). ## Commentary on 2 Corinthians 6:6 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-6-6 - Source: PL 17:299 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's chastity, knowledge, magnanimity, kindness, sincerity in the Spirit, and unfeigned love show him a true minister. ### Latin text In castitate. Castitatem sive corporis, sive Evangelii vindicans, non paucos fecit inimicos. In scientia. e Legis et Evangelii scientiam non in sapientia humana, neque. in simulatione asserens Dco se fidelem dispensatorem Christi exhibuit. In magnanimitate. Grandis animi erat in bajulandis infirmitatibus fratrum, et in contemptu mundi hujus; unde alio loco dicit : Mihi mundus crucifixus est, et eqo mundo (Galat. vi, 14). In benignitate. Benignus erat, quia sicut arguebat, ita et blandiebatur ; ut post correptionem leni exhoilatione consolaretur. In Spiritu sancto. Spiritus sanctus effugit fictum (Sup. J, 5). Quoniam ergo sinceriter docebat, in Spiritu sancto Dei donum tradebat. In charilute non simulata. i Simulata charitas in liis est, qui in necessitate deserunt fratres; unde Lic semper necessitates fratrum suas faciens, simplex erat in charitate (De Pœn., dist. 2, c. Ficta charitas). Compatiebatur euim omnibus, sicut alio loco dicit,: Quit, scandalizatur, et ego non uror ( II Cor. xn, 29 )? Haec enim vera charitas est, si sua utilitate contempta, ejus curaniagat, quem diligere se profitetur: quod semper fecit Apostolus. ### English translation (Claude) “In chastity.” By defending chastity, whether of the body or of the gospel, he made not a few enemies. “In knowledge.” Asserting the knowledge of the Law and of the gospel not in human wisdom nor in pretence, he showed himself to God a faithful steward of Christ. “In magnanimity.” He was of great soul in bearing the weaknesses of the brothers and in contempt of this world; hence he says in another place: “The world is crucified to me, and I to the world” (Gal 6:14). “In kindness.” He was kind, because as he rebuked, so he also soothed, so that after correction he consoled with gentle exhortation. “In the Holy Spirit.” “The Holy Spirit flees from deceit.” Since, then, he taught sincerely, he handed on the gift of God in the Holy Spirit. “In unfeigned love.” Feigned love is in those who desert the brothers in need; hence he, always making the brothers' needs his own, was simple in love. For he suffered with all, as he says in another place: “Who is made to stumble, and I do not burn?” (2 Cor 11:29). For this is true love: to take care of the one whom one professes to love, disregarding one's own advantage; and this the Apostle always did. ### Scripture references - 2 Cor 6:6: quotation, high confidence - Gal 6:14: quotation, high confidence - 2 Cor 11:29: quotation, high confidence ### Extrabiblical texts - Wis 1:5 (Wisdom of Solomon): quotation, high confidence ### Translation notes - “The Holy Spirit flees from deceit” is Wis 1:5. Migne's parenthesis “(De Pœn., dist. 2, c. Ficta charitas)”, a reference to Gratian's Decretum where this passage is cited, is not translated. Ambrosiaster's lemma “in chastity” renders the Greek “in purity”. ### Citation (SBL) Ambrosiaster, 2 Cor. 6.6 (PL 17:299; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/6-6). ## Commentary on 2 Corinthians 6:7 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-6-7 - Source: PL 17:299 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's ministry was marked by the word of truth, God's power, and the weapons of righteousness. ### Latin text In verbo veritatis. Verbum veritatis erat in ejus doctrina; quia uon aliud tradebat, quam a Domino acceperat. In virtute Oei. Virtus in co Dei erat, quæ per signa atque prodigia hunc idoncum ministrum probabat. Per arma justitiæ a dextris et si nistris. Liberum se significat fuisse a fidelibus et incredulis. Anna enim justitiæ perimunt iniquitatem. ### English translation (Claude) “In the word of truth.” The word of truth was in his teaching, because he handed on nothing other than what he had received from the Lord. “In the power of God.” The power of God was in him, which proved him a fit minister through signs and wonders. “Through the weapons of righteousness on the right hand and on the left.” He indicates that he was free in the sight of the faithful and the unbelieving. For the weapons of righteousness destroy iniquity. ### Scripture references - 2 Cor 6:7: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 6.7 (PL 17:299; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/6-7). ## Commentary on 2 Corinthians 6:8 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-6-8 - Source: PL 17:299 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whether honoured or slandered, called deceivers or truthful, the apostles remained faithful ministers. ### Latin text Per gloriam et ignobilitatem. His qui Evangelium Dei gloriam æstimabant, manifeste integrum se et fidelem prædicatorem dicit. Simili nodo et cis qui verba divinædoctrinæ ignobilitatem et deCormationem putabant, fidelem se Dei ministrum exhibuit; dum nou terretur, neque pudorem patitur ea illis loqui quae horrent audire. Per infamiamet bonam famam Etiam his integrum se Dei dispensatorem pruebuit, qui fidei bonam opinionem faciebant, et qui malam; dum non metuit hanc invidiam, sed constans est. Ut seductores, et veraces. Increduli seductores eos vocabaut : fideles e contra veraces cos et simplices pronuntiabant. Nee boc odio cedit, ut superducat fucum veritati. Ut ignoti, et qui cognoscimur. Malis ignoti erant, bonis noti ; agnoscebant enim in his veritatem. ### English translation (Claude) “Through glory and dishonour.” To those who regarded the gospel of God as glory, he says he plainly showed himself a sound and faithful preacher. In the same way, to those who thought the words of divine teaching a dishonour and disgrace, he showed himself a faithful minister of God, as long as he was not frightened and did not feel ashamed to speak to them the things they shuddered to hear. “Through ill repute and good repute.” To these too he showed himself a sound steward of God, both those who gave the faith a good name and those who gave it a bad one, as long as he did not fear this ill will but was steadfast. “As deceivers, and yet truthful.” The unbelievers called them deceivers; the faithful, on the contrary, declared them truthful and simple. Nor does he yield to this hatred so as to lay a coating over the truth. “As unknown, and yet well known.” They were unknown to the wicked, known to the good; for these recognized the truth in them. ### Scripture references - 2 Cor 6:8: quotation, high confidence - 2 Cor 6:9: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 6.8 (PL 17:299; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/6-8). ## Commentary on 2 Corinthians 6:9 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-6-9 - Source: PL 17:299–301 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostles seemed near death but were kept alive by Christ, and tried without being overcome. ### Latin text Ut morientes, et ecce vivimus. Odio illos liabentes, quotidie putabant non evadere minas iniquitatis : isti autem, quia Deo propitio docebant, auxilio Christi luti præstabantur a morte præsenti et (utura. Quasi tentali, aed morti non traditi. Ten'ati videbantur, quando sic tractabantur, ut cedere putarentur : et quia non vincebantur, morti nOD addicebantur. Hic enim addicitur morti, qui in fide nou penuanet; et morti non huic, sed futur.e. Potest et de præsenti morte intelligi; teulari cuim eos patiebatur Deus, ut pressuri. crescerent merito; non tamen p£ rmittebat cos occidi. ### English translation (Claude) “As dying, and behold, we live.” Those who hated them thought daily that they would not escape the threats of iniquity; but they, because they taught with God's favour, were kept safe by Christ's help from present and future death. “As tempted, but not handed over to death.” They seemed tempted when they were so treated that they were thought to be yielding; and because they were not overcome, they were not handed over to death. For the one handed over to death is the one who does not remain in the faith; and not to this death, but to the future one. It can also be understood of present death; for God allowed them to be tempted, so that through afflictions they might grow in merit; yet he did not allow them to be killed. ### Scripture references - 2 Cor 6:9: quotation, high confidence ### Translation notes - Ambrosiaster's lemma reads “as tempted, but not handed over to death” where the Greek has “as punished, and not killed”. ### Citation (SBL) Ambrosiaster, 2 Cor. 6.9 (PL 17:299–301; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/6-9). ## Commentary on 2 Corinthians 6:10 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-6-10 - Source: PL 17:301 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Poor and sorrowful in appearance, the apostles were rich in joy and possessed all things, as the believers laid everything at their feet. ### Latin text Ut tristes, semper autem gaudentes. Verum est, * quia tristitia haec gaudium operatur, et qui eos injuriis contristabant, gaudium eorum exaggerabant. Ui pauperes, multos autem ditanlea. Quantum ad præsentem vitam pertinet, pauperes videbantur : sed spiritales divitias credentibus largiebantur; egeni in terris, in coelis divites. Ut nihil habentes, omnia autem possidentes. Hoc fuit in apostolis gloriosum, ut siue sollicitudiDe et nomine possidendi non solum ea, quae in possessionibus crant, sed et ipsos eorum dominos possiderem; omnia enim necesse erat ante eorgm poni pedes causa virtutum, sicut legimus in Actibus apostolorum (Act. IV, 35). ### English translation (Claude) “As sorrowful, yet always rejoicing.” It is true, because this sorrow works joy, and those who saddened them with injuries increased their joy. “As poor, yet making many rich.” As far as the present life is concerned, they seemed poor; but they bestowed spiritual riches on believers: needy on earth, rich in heaven. “As having nothing, and yet possessing all things.” This was glorious in the apostles: that without anxiety and without the name of possessing, they possessed not only what was in people's possessions but even their owners themselves; for everything had to be placed at their feet because of their mighty works, as we read in the Acts of the Apostles (Acts 4:35). ### Scripture references - 2 Cor 6:10: quotation, high confidence - Acts 4:35: allusion, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 6.10 (PL 17:301; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/6-10). ## Commentary on 2 Corinthians 6:11 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-6-11 - Source: PL 17:301 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A pure conscience opens Paul's mouth and enlarges his heart in hope of reward. ### Latin text Os nostrum patet ad vos, o Corinthii. Hoc libel'taLis causa loquitur, et puræ conscientiæ; male enim sibi conscia mens loqui trepidat, sensum perdit, in verbis errat. Cor nostrum dilatatum est. Forum cor dibtatur, qui fiducia bonæ conversationis gaudent in sese, aut certe futuri spe praemii in tribulatione nou angustantur; quia sicut in hac vita nisi praecesserit labor, redditus non sequitur : ita et in rcbus divinis si non exitia anteierint, præmium non sequetur. ### English translation (Claude) “Our mouth is open to you, O Corinthians.” He speaks this way because of his freedom and his pure conscience; for a mind conscious of evil is afraid to speak, loses its sense, and stumbles in its words. “Our heart is enlarged.” The heart of those is enlarged who rejoice in themselves through the confidence of a good life, or who at least, in the hope of future reward, are not straitened in tribulation; because as in this life no return follows unless labour has gone before, so in divine things no reward will follow unless deaths have gone before. ### Scripture references - 2 Cor 6:11: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 6.11 (PL 17:301; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/6-11). ## Commentary on 2 Corinthians 6:12 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-6-12 - Source: PL 17:301 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the Corinthians turn out badly the fault is theirs, since their teachers have spoken; each receives his own reward. ### Latin text Non angustiamini in nobis, angustiamini autem in visceribus vestris, eamdem habentes mercedis retributionem. Hoc dicit, quia non aberat magistris , si discipuli male verterentur , contemneules vigorem doctrinæ; quia unusquisque pro operibus suis mercedem accipiet; quia quod ad ma. gistros pertinet, non tacuerunt, dicente Domino ad Ezechielem prophetam : Exalta vocem tuam, et loquere ad plebem; si te audierint, lucraberis eoa : si quominus, tu animam tuam salvabis (Ezech. III, i9). ### English translation (Claude) “You are not straitened in us, but you are straitened in your own inward parts, having the same repayment of reward.” He says this because it would be no loss to the teachers if the disciples turned out badly, despising the vigour of the teaching; because each will receive the reward of his own works; for as far as the teachers were concerned, they were not silent, as the Lord says to the prophet Ezekiel: “Lift up your voice and speak to the people; if they listen to you, you will gain them; but if not, you will save your soul” (Ezek 3:19). ### Scripture references - 2 Cor 6:12: quotation, high confidence - 2 Cor 6:13: quotation, medium confidence - Ezek 3:19: allusion, high confidence ### Translation notes - The stager fitted this verse number; the lemma is 2 Cor 6:12 with the opening of 6:13. Ambrosiaster's text of 6:13 (“having the same repayment of reward”) differs from the Greek (“in return, … be enlarged also”). The Ezekiel quotation is a free paraphrase (Ezek 3:19; 33:9). ### Citation (SBL) Ambrosiaster, 2 Cor. 6.12 (PL 17:301; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/6-12). ## Commentary on 2 Corinthians 6:14 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-6-14 - Source: PL 17:301 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul urges the Corinthians to be enlarged in heart and to separate from unbelievers' evil works. ### Latin text Sicut filiis dieo , dilatamini et vos, et nolite jugum ducere cum infidelibus. Ad bonam conversationem et spem eos hortatur; ut fidentes et purgantes conscientias suas, possint in semetipsis. gaudere, habentes fiduciam puræ mentis, sicut et eorum magistri, separantes se ab infidelium societate in operibus malis. Et bene ergo agendo, et futura sperando, dilatari vult illos animo; qui enim laborat, et futura non credit, sicut infidelis, angusti animi est desperatione futuri. ### English translation (Claude) “I speak as to children: be enlarged yourselves also, and do not bear the yoke with unbelievers.” He exhorts them to a good life and hope, so that, trusting and purifying their consciences, they may be able to rejoice in themselves, having the confidence of a pure mind, as their teachers do, separating themselves from the company of unbelievers in evil works. By doing well and by hoping for what is to come, then, he wants them to be enlarged in mind; for whoever labours and does not believe in what is to come, like an unbeliever, is of narrow mind through despair of the future. ### Scripture references - 2 Cor 6:13: quotation, high confidence - 2 Cor 6:14: quotation, high confidence ### Translation notes - The lemma joins 2 Cor 6:13b and 6:14a. ### Citation (SBL) Ambrosiaster, 2 Cor. 6.14 (PL 17:301; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/6-14). ## Commentary on 2 Corinthians 6:15–16 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-6-15 - Source: PL 17:301 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Righteousness and iniquity, Christ and Belial, God's temple and idols are opposites, so believers must flee idolatry and unbelief. ### Latin text Quæ enim participatio justitia: cum iniquitate? aut quæ socistas lumini cum tenebris T quæve consensio CArisii cuM Belial? aut quæ pars fideli cum infideli ? vel qum conventio templo Dei cum idolis? Manifestum est hæc quae enuMerat, esse contraria; ac per boc fugiendum ah bis dueet, quia dicit Dominus : Nemo potest duobus dominis servire (Matth. VI, ü). Lex enim justitiam prædicat, ut fugiatur iuiquitas; lumen ostendit, quod est veritas; ut ab ignorantia, quæ tenebræ suut, recedatur : Christum in Dei mysterio annuntiat; ut a diabolo, qui se Deum mantiri vult , abscedatur: credentibus vitam pollicetur æternam; ut perfidia exuti, ab omni infidelium errore sint aHeui: idob prohibuit coli ; quia templo Dei sunt inimica. Vos enim templum estU Uei vivi. Nibii tam inimicum homini, quam idola ; quia ab unius Dei fide cogunt eum recedere. ### English translation (Claude) “For what participation has righteousness with iniquity? Or what fellowship has light with darkness? Or what agreement has Christ with Belial? Or what part has a believer with an unbeliever? Or what agreement has the temple of God with idols?” It is plain that these things he lists are opposites; and therefore he teaches that one must flee from them, because the Lord says: “No one can serve two masters” (Matt 6:24). For the Law preaches righteousness, so that iniquity may be fled; it shows the light, which is the truth, so that one may withdraw from ignorance, which is darkness; it announces Christ in the mystery of God, so that one may depart from the devil, who wishes falsely to claim to be God; it promises eternal life to believers, so that, stripped of unbelief, they may be strangers to every error of unbelievers; it forbade idols to be worshipped, because they are enemies of the temple of God. “For you are the temple of the living God.” Nothing is so hostile to a person as idols, because they force him to withdraw from faith in the one God. ### Scripture references - 2 Cor 6:14: quotation, high confidence - 2 Cor 6:15: quotation, high confidence - 2 Cor 6:16: quotation, high confidence - Matt 6:24: quotation, high confidence ### Translation notes - The section covers 2 Cor 6:14b–16a. ### Citation (SBL) Ambrosiaster, 2 Cor. 6.15 (PL 17:301; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/6-15). ## Commentary on 2 Corinthians 6:17–18 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/5-1/#p-6-17 - Source: PL 17:301 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The promises of God's dwelling and fatherhood are Christ's words; Christ, almighty like the Father, calls believers to purity so as to receive them as sons. ### Latin text Sicut dixit Deus (Levit. XXVI, 12): Quoniam inhabitabo in iliis, ei inter vos ambulabo, et ero illorum Deus, et ipsi erunt mihi populus. Quaproptir exite de medio eorum, et separamini, dicit Dominus (Esai. LII, 11), et immundum nobite tangere; et ego suscipiam vos, et cro vobis in patrem, et vos a itis mihi in filios es filius, dicit Dominus omnipotens. Iaterim primæ causæ sensum explicemus; ut cujus persona: verba sint, daclaremus dicentis : Quoniam inhabitabo in illis, et inter eos ambulabo, et ero illorMm Deus, et ipsi erunt mihi populus. Hæc verba Christi sunt; hoc esi enim, quod inter caetera meremias testatus est dicens: Poti hæc in terris visus est, et inter homines conversatus est (Baruch. III, 38) ; hic enim habilaviiin noLis, dicente Joanne apostolo: Et Verbum caro factum est, ei habitauit in nobis (Joan. i, 14). Et quia Deus noster est, dicit iterum llieremias: Mtc est Deus noster (Baruch. ID, 36). it quia populus ejus suMus, dubium non est ; Ecclesia euim Christi esi. Ideoque separari nos volt ab onmi contaminatione; ut suscipiat nos in filios, sicut dicit: Filioti, adhuc modicum tempus vobiscum sum (Joan. XIII, 33). Et quia, omnipotens est, puto ambigi non debere. Si enim, sieut e ipse dicit, quæcumque facit Pater, eadem et Filius facit similik-r (Joan. v, i9); hoc est Filium ounia posse, quæ potest et Pater. Si quid non potest Pater, non potest et Filius. Sed idoneus est Filius , qui dicit de Patre : Apud Deum autem omnia possibilia sunt (Matth. XIX, 26). Hoc testimonio et nos ad puram vitam exhortatus est, et Dominum nostrum Jesum jam olim Dominum nostrum, et suscepturum nos in affectu charitatis suae, prædestinatum ostendit. ### English translation (Claude) “As God said (Lev 26:12): For I will dwell in them and walk among you, and I will be their God, and they will be my people. Therefore go out from their midst and be separate, says the Lord (Isa 52:11), and do not touch what is unclean; and I will receive you, and I will be a father to you, and you will be sons and daughters to me, says the Lord almighty.” Meanwhile let us explain the sense of the first part, so as to declare in whose person are the words of the one saying: “For I will dwell in them and walk among them, and I will be their God, and they will be my people.” These are the words of Christ; for this is what Jeremiah testified among other things, saying: “Afterwards he was seen on earth and lived among human beings” (Bar 3:38); for he dwelt in us, as the apostle John says: “And the Word became flesh and dwelt in us” (John 1:14). And that he is our God, Jeremiah says again: “This is our God” (Bar 3:36). And that we are his people there is no doubt, for the church is Christ's. And therefore he wishes us to be separated from all defilement, so as to receive us as sons, as he says: “Little children, yet a little while I am with you” (John 13:33). And that he is almighty, I think, should not be doubted. For if, as he himself says, “Whatever the Father does, the Son also does likewise” (John 5:19), this means that the Son can do all that the Father can. If there is anything the Father cannot do, the Son cannot do it either. But the Son is a fit witness, who says of the Father: “But with God all things are possible” (Matt 19:26). By this testimony he has both exhorted us to a pure life and shown that our Lord Jesus was long ago predestined to be our Lord and to receive us in the affection of his love. ### Scripture references - 2 Cor 6:16: quotation, high confidence - 2 Cor 6:17: quotation, high confidence - 2 Cor 6:18: quotation, high confidence - Lev 26:12: quotation, high confidence - Isa 52:11: quotation, high confidence - 2 Sam 7:14: allusion, medium confidence - John 1:14: quotation, high confidence - John 13:33: quotation, high confidence - John 5:19: quotation, high confidence - Matt 19:26: quotation, high confidence ### Extrabiblical texts - Bar 3:38 (Baruch): quotation, high confidence - Bar 3:36 (Baruch): quotation, high confidence ### Translation notes - The lemma covers 2 Cor 6:16b–18. Ambrosiaster cites Baruch under the name of Jeremiah, as was common. Christological reasoning translated as written. ### Citation (SBL) Ambrosiaster, 2 Cor. 6.17 (PL 17:301; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/6-17). ## Commentary on 2 Corinthians 7:1 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-7-1 - Source: PL 17:301–303 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers must cleanse themselves from every fleshly vice in God's fear; virtue without faith in Christ is not holiness before God. ### Latin text (Vers. t.) Hæc ergo habentes promissa, charissimi, mundemus nosmetipsos ab omni inquinamento carnis, perficiente. aanctitatem Spiritus in timore Dei. Manifesta sunt, quae dicit; inquinamentum lamcn carnis mullifaric intelligendum est. Ideo etenim non dixit, ab inquinamento carnis : sed ab omni inquinamento; ut tota vitia carnalia fugiamus; omne enim quod lea prohibet, carnale est. Ut perficiamus sanctitatem apiritus in timore Dei. Sanctitatem sic perficimus spiritus, si in timore Dei recta sequamur; ut sub nomine Christi a peccatis nos abstinentes sancti simus. Qui enim sine professione Christi a vitiis se cohibere videntur, sanctificati sunt juxta mundum , non secundum Dei spiritum ; quia secundum Deum hi mundi sunt, qui fideles sunt: caeteri vero qualesvis sint, immundi sunt. Quidquid enim sine Christo est, immundum est, sicut dicit ad Titum : Quia infideli bus nihil eat mundum; inquinata est enim eorum mens et conscientia (Tit. i, i5). ### English translation (Claude) “Having, then, these promises, dearly beloved, let us cleanse ourselves from all defilement of the flesh, perfecting the holiness of the spirit in the fear of God.” What he says is plain; yet defilement of the flesh is to be understood in many ways. For this is why he did not say “from defilement of the flesh” but “from all defilement,” so that we may flee all fleshly vices; for everything that the law forbids is fleshly. “So that we may perfect the holiness of the spirit in the fear of God.” We perfect the holiness of the spirit if we follow what is right in the fear of God, so that, abstaining from sins under the name of Christ, we may be holy. For those who seem to restrain themselves from vices without professing Christ are sanctified according to the world, not according to the Spirit of God; because according to God those are clean who are faithful; but the rest, whatever they are like, are unclean. For whatever is without Christ is unclean, as he says to Titus: “For to unbelievers nothing is clean; for their mind and conscience are defiled” (Titus 1:15). ### Scripture references - 2 Cor 7:1: quotation, high confidence - Titus 1:15: quotation, high confidence ### Translation notes - The staged text begins with Migne's verse marker “(Vers. t.)”, not translated. Ambrosiaster's text reads “of the flesh … of the spirit” as above; the Greek has “of flesh and spirit”. ### Citation (SBL) Ambrosiaster, 2 Cor. 7.1 (PL 17:301–303; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/7-1). ## Commentary on 2 Corinthians 7:2 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-7-2 - Source: PL 17:303 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul, who wronged no one, asks to be received in contrast to the false apostles who corrupted and exploited the Corinthians. ### Latin text Capaces estote nostri. Nemini nocuimus, n neminem gravavimus, neminem circumvenimus. Considerare vult illos, quae dicit; ut receptis his in animum, conferant secum vera esse, quæ loquitur : et spernentes hos quos tangit, omnem animum transferant ad eos, quos vident vero affectu se diligere. Pseudo enim apostoli erant, qui et nocebant illis , corrumpentes sensus illorum, et gravabant sacculos eorum circumventione serpentinæ astutiæ. ### English translation (Claude) “Receive us. We have harmed no one, we have burdened no one, we have taken advantage of no one.” He wants them to consider what he says, so that, receiving these things into their mind, they may conclude for themselves that what he says is true; and, spurning those whom he touches on, they may turn their whole mind to those whom they see love them with true affection. For it was the false apostles who both harmed them, corrupting their minds, and burdened their purses by the circumvention of serpentine cunning. ### Scripture references - 2 Cor 7:2: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 7.2 (PL 17:303; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/7-2). ## Commentary on 2 Corinthians 7:3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-7-3 - Source: PL 17:303 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's rebuke is not condemnation, for he holds the Corinthians in his heart to die and live together. ### Latin text Non ad condemnationem vestri hoc dico. Hoc est, non vos abjicio , sed ut corrigatis moneo ; qui enim aliquem condemnat, non illi dimittit. Prædixi enim jam vobis, quod in cordibus nostris eatis ad commoriendum et ad convivendum. Ex prædictis vult I illos cognoscere, quo animo loquatur ad eos. Quos enim participes vult habere etad praesentes passiones proChristo, et ad futuram vitam, non utique illosabjicil; sed ut participationedignos sefaciant exhortatur. ### English translation (Claude) “I do not say this to condemn you.” That is: I do not cast you off, but admonish you to correct yourselves; for one who condemns someone does not forgive him. “For I have said before that you are in our hearts, to die together and to live together.” From what was said before he wants them to know with what mind he speaks to them. For he certainly does not cast off those whom he wishes to have as sharers both in present sufferings for Christ and in the future life; rather, he exhorts them to make themselves worthy of that sharing. ### Scripture references - 2 Cor 7:3: quotation, high confidence ### Translation notes - The stager fitted this verse number; the lemma is indeed 2 Cor 7:3. ### Citation (SBL) Ambrosiaster, 2 Cor. 7.3 (PL 17:303; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/7-3). ## Commentary on 2 Corinthians 7:4 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-7-4 - Source: PL 17:303 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Corinthians' acceptance of rebuke fills Paul with confidence and joy amid affliction. ### Latin text Multa mihi fiducia apud vos, multa mihi gloriatio de vobis : repletus sum consolatione , superabundo gaudio in omni pressura nostra. Fiducia haec de primae epistolae correptione est, quam quia non aspere susceperunt, fiduciam dederunt admonendi se; visi sunt enim velle corrigere se, unde gloriatur. Pro his animum etiam suum consolatum ex hac parte pronuntiat, in tantum ut in omni pressura superabundare se gaudio obtestetur; videns enim esse spem in his, pro quibus angustias patitur, gaudet, cum tribulatur; certus mercedem se a Deo acceptu- : rum acquisitae salutis eorum. ### English translation (Claude) “Great is my confidence toward you, great my glorying about you; I am filled with consolation, I overflow with joy in all our affliction.” This confidence comes from the rebuke of the first letter: because they did not take it harshly, they gave him confidence to admonish them; for they seemed to want to correct themselves, and so he glories. For their sake he declares that his own mind too was consoled in this respect, so much that he testifies that he overflows with joy in every affliction; for, seeing that there is hope in those for whom he suffers distress, he rejoices when he is afflicted, sure that he will receive a reward from God for their salvation gained. ### Scripture references - 2 Cor 7:4: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 7.4 (PL 17:303; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/7-4). ## Commentary on 2 Corinthians 7:5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-7-5 - Source: PL 17:303 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul recounts the beatings and imprisonment at Philippi; his fears were for the new believers, and he overcame them by hope. ### Latin text Etenim cum venissemus in Macedoniam, nullam requiem habuit caro nostra. Pressuras et cædes memorat, quas patiebantur causa credentium, ut magis provocet eos ad charitatem. Nullam, inquit, requiem habuit caro nostra; ut compaterentur eis , certi quia pro salute fidelium animas suas traderent usque ad mortem. Antequam digereretur enim trihulatio et corporalis injuria, altera veniebat; ut requies patienti non esset. Nam quoniam sensu bruta est omnis caro, idcirco nullam requiem hanc Irahuisse vel habere in passione significat : animam autem, quamquam ipsa patiebatur in corpore; ex hac tamen parte requiem habere, qua sperat pro tribulationibus his, quae pro fide irrogantur a perfidis, daturum Deum mercedem. Denique in ipsa pressura Deo hymnos canebant. (Act. xvi, 9 et seq.) Sed in omnibus afflicti fuimus. Juxta historiam, Domino vocante, intraverunt in Macedoniam : et cum non pauci credidissent , invenissentque solatium Lydiae mulieris, quae cum omnibus suis credidit; tunc factum est ut spiritum pythonem, id est, divinum fugaret de ancilla quorumdam , qui videntes perdidisse se non minimum quæstum, quem puella referebat divinando, concitaverunt seditionem Paulo et Silae, et traxerunt eos in forum ad magistratus : qui multas eis plagas imponentes, miserunt eos in ima carceris, ita ut pedes eorum in nervo concluderent. Hæc est pressura, quam passi sunt in Macedonia. Et hinc est unde dicit: Nullam requiem habuit caro nostra. Foris pugnœ, intus timores. Pugnae erant corpori , dum ca:debatur : animo timores. Illic enim timor est, ubi intellectus est : sed timor hic propter eos erat, qui crediderant, ne passione ejus scandalizarentur. Nam sibi quid jam timeret, qui patiebatur ? prseterca cum dicat in Actibus apostolorum, non solum ligari, sed et mori paratum se pro nomine Jesu Christi (Act. XXI, 13). Videtur ergo totum hominem afflictum in carne significasse, ut ex parte spiritus, qui homini datur, ut maneat, quia impassibilis est, alfiigi potuisse minime intelligatur : sed ut homo totus ex parte corporis et animae afflictus in carne dicatur; ex parte vero spiritus impassibilis. Potest et sic intelligi, ut foris pugnae, id est, in publico a perfidis fierentcontra fidos, dum furore pleni resistebant veritati: cujus rei nuntius intus timore generabat, ubi erat Apostolus. Quis enim homo non timeat angustias? Sed quia in Dei rebus propensior erat, timorem hunc spe superabat. ### English translation (Claude) “For when we had come into Macedonia, our flesh had no rest.” He recalls the afflictions and beatings they suffered for the sake of believers, to provoke them further to love. “Our flesh,” he says, “had no rest,” so that they might suffer with them, sure that they were giving up their lives even to death for the salvation of the faithful. For before one tribulation and bodily injury was over, another would come, so that the sufferer had no rest. For since all flesh is without sense, he indicates that it had and has no rest in suffering; but the soul, although it too suffered in the body, yet in this respect has rest, that it hopes God will give a reward for these tribulations that are inflicted by the faithless because of the faith. Indeed, in that very affliction they were singing hymns to God (Acts 16:25). “But in all things we were afflicted.” According to the history, at the Lord's call they entered Macedonia; and when not a few had believed, and they had found the support of the woman Lydia, who believed with all her household, then it happened that he drove out a python spirit, that is, a spirit of divination, from the slave girl of certain people, who, seeing that they had lost no small profit, which the girl brought in by divining, stirred up a riot against Paul and Silas and dragged them to the forum before the magistrates; and these, laying many blows on them, sent them into the inmost prison, so that they fastened their feet in the stocks. This is the affliction that they suffered in Macedonia. And this is why he says: “Our flesh had no rest.” “Fightings without, fears within.” There were fightings for the body when it was beaten; fears for the mind. For fear is where understanding is; but this fear was for those who had believed, lest they be made to stumble by his suffering. For what would he now fear for himself, who was suffering? Besides, he says in the Acts of the Apostles that he was ready not only to be bound but also to die for the name of Jesus Christ (Acts 21:13). He seems, then, to have signified that the whole man was afflicted in the flesh, in such a way that it is by no means to be understood that, with respect to the spirit, which is given to a person to remain because it is impassible, it could have been afflicted; but that the whole man, with respect to body and soul, is said to be afflicted in the flesh, but with respect to the spirit impassible. It can also be understood thus: “fightings without,” that is, in public, were waged by the faithless against the faithful, as, full of fury, they resisted the truth; and the news of this generated fear within, where the Apostle was. For what person does not fear distress? But because he was more inclined to the things of God, he overcame this fear by hope. ### Scripture references - 2 Cor 7:5: quotation, high confidence - Acts 16:14: allusion, high confidence - Acts 16:16: allusion, high confidence - Acts 16:24: allusion, high confidence - Acts 16:25: allusion, high confidence - Acts 21:13: allusion, high confidence ### Translation notes - The lemma includes the end of 2 Cor 7:5. Ambrosiaster recounts Acts 16:12–24. Migne's reference “Act. xvi, 9 et seq.” covers the whole episode. ### Citation (SBL) Ambrosiaster, 2 Cor. 7.5 (PL 17:303; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/7-5). ## Commentary on 2 Corinthians 7:6 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-7-6 - Source: PL 17:303 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God consoled Paul in his troubles by sending Titus. ### Latin text Sed qui consolatur humiles Deus, consolatus est nos in adventu Titi. Quoniam Deus suorum non est immemor, sed semper dat eis in tribulatione solatium , acceleravit adventum Titi, ut refriserio esset positis in tervore. Magna enim consolatio est patientis, si secum habeat condolentem. ### English translation (Claude) “But God, who consoles the humble, consoled us by the coming of Titus.” Since God is not unmindful of his own, but always gives them consolation in tribulation, he hastened the coming of Titus, so that it might be a refreshment to those placed in fear. For it is a great consolation to a sufferer if he has someone with him who grieves with him. ### Scripture references - 2 Cor 7:6: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 7.6 (PL 17:303; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/7-6). ## Commentary on 2 Corinthians 7:7 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-7-7 - Source: PL 17:303–305 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Titus's report of the Corinthians' longing, tears, and zeal made Paul forget his sufferings and give thanks. ### Latin text Et non solum, ait, in adventu ejus, sed etium in consolatiotte, qua consolatus est ipse in vobit. Plus addit ad consolationem; quia audisse se a Tito significata conversionis eorum promptam voluntatem, in tantum ut Titus qui dolorem habebat inobauditionis eorum, consolationem acciperet de poenitentia illorum. Quantum affectum haberet circa eos, ostendit Apostolus; ut nec ima carceris, nec plagarum dolorem computaret scissi corporis, neque nervuum, quo pedes ejus conclusi erant : sed audita correctione eorum , lætaretur, et immemor factus passionum, Deo gratias ageret pro eorum salute, sic Loc æstimans quasi remunerationem tribulationum. Annuntians nobis vestrum desiderium. Nuntiavit Titus desiderium habere illos emendandi se; addiscentes enim quæ promissa sunt bene viventibus, incitati sunt ad desiderium horum, Vestrum fletum. CorrepLi flebant, dolentes quia peccaverunt, nec excusare nisi sunt ; unde Apostolus gloriatur in his. Vestram œmulationem pro me; addiscentes enim charitatem Apostoli erga se, coeperunt illum defenderecontra adversarios. ### English translation (Claude) “And not only,” he says, “by his coming, but also by the consolation with which he himself was consoled in you.” He adds more to the consolation, indicating that he had heard from Titus of their ready will to be converted, so much so that Titus, who had grief over their disobedience, received consolation from their repentance. The Apostle shows how great an affection he had toward them: that he took no account of the depths of the prison, nor of the pain of blows on his torn body, nor of the stocks in which his feet had been fastened; but, having heard of their correction, he rejoiced and, forgetting his sufferings, gave thanks to God for their salvation, regarding this as a recompense for his tribulations. “Reporting to us your longing.” Titus reported that they had a longing to amend themselves; for, learning what has been promised to those who live well, they were stirred to long for it. “Your weeping.” When rebuked they wept, grieving that they had sinned, and did not try to excuse themselves; hence the Apostle glories in them. “Your zeal for me”; for learning the Apostle's love toward them, they began to defend him against his adversaries. ### Scripture references - 2 Cor 7:7: quotation, high confidence - Acts 16:24: allusion, medium confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 7.7 (PL 17:303–305; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/7-7). ## Commentary on 2 Corinthians 7:8 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-7-8 - Source: PL 17:305 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul does not regret the severe first letter, since it bore fruit. ### Latin text Ita ut magis gauderem; unde etsicontristavi vos in epistola, noH me poenitet. Manifestum est non debere poeniteri ex hac re, quam secutus talis effectus est; quoniam severius in prima epistola corripuit errores eorum. Non, inquit, me poenitet asperius scripsisse; quia hoc causa poposcit. ### English translation (Claude) “So that I rejoiced the more; for even if I saddened you by the letter, I do not regret it.” It is plain that one ought not to regret a matter from which such an effect followed, since he had rebuked their errors rather severely in the first letter. “I do not regret,” he says, “having written rather harshly, because the case demanded it.” ### Scripture references - 2 Cor 7:7: quotation, high confidence - 2 Cor 7:8: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 7.8 (PL 17:305; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/7-8). ## Commentary on 2 Corinthians 7:9 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-7-9 - Source: PL 17:305 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul rejoices that his letter saddened the Corinthians to repentance, with shame rather than anger. ### Latin text r Et si poeniteret, video quod epistola illa, etsi ad horam contristavit vos, nunc gaudeo. Hoc dicit, quia si me poeniteret, inquit, propter charitatem; quia nos contristavi, consolatio succederet gaudii; quia profuit quod vos contristavi. Non quia contristati estis, sed quia contristati eatis ad paenitentiam; contristati enim eatis secundum Deum. Idcirco gavisum se dicit; quia cum pudore contristati sunt, non cum ira. Qui enim reprehensus pudorem patitur, corrigere se promittit : qui vero irascitur, pejorem se futurum ostendit. Ut in nullo detrimentum patiamini ex nobis. Ut omnia, inquit, nostra effectum habeant in vobis , etiam quod contrislavimus vos, pro vobis est. ### English translation (Claude) “And if I did regret it, I see that that letter, even if it saddened you for an hour, now I rejoice.” He says this: if I did regret it, he says, out of love, because I saddened you, the consolation of joy would follow, because it profited you that I saddened you. “Not because you were saddened, but because you were saddened to repentance; for you were saddened according to God.” For this reason he says he rejoiced: because they were saddened with shame, not with anger. For whoever, when reproved, feels shame promises to correct himself; but whoever grows angry shows that he will be worse. “So that you might suffer loss in nothing from us.” So that all our actions, he says, may have effect in you; even our having saddened you is for your good. ### Scripture references - 2 Cor 7:8: quotation, high confidence - 2 Cor 7:9: quotation, high confidence ### Translation notes - The lemma runs from 2 Cor 7:8b into 7:9. ### Citation (SBL) Ambrosiaster, 2 Cor. 7.9 (PL 17:305; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/7-9). ## Commentary on 2 Corinthians 7:10 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-7-10 - Source: PL 17:305 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Godly sorrow over sin leads to repentance and salvation; worldly sorrow, fearing only punishment, leads to death. ### Latin text Quæ enim secundum Deum est tristitia, poenitentiam ad salutem stabilem operatur. Manifestum est quod qui tristis est, quia peccavit, secundum Deum tristis est; dolet enim quia fecit quod odit Deus. Hoc ad stabilitatem salutis pertinet. Tristitia autem hujus mundi mortem operatur. Hoc dicit, quia sicut secundum Deum tristitia vitam operatur; poenitet enim, ei sperat Dei misericordiam : ita secundum mundum tristitia mortem operatur. Detectus enim peccator tristis est quasi puniendus, non habens a quo speret misericordiam : et si forte ad præsens defuerit, qui vindicet; Dei tamen judicium evadere non poterit. ### English translation (Claude) “For the sorrow that is according to God works repentance unto stable salvation.” It is plain that one who is sad because he has sinned is sad according to God; for he grieves that he did what God hates. This pertains to the stability of salvation. “But the sorrow of this world works death.” He says this because, as sorrow according to God works life, for one repents and hopes for God's mercy, so sorrow according to the world works death. For a sinner who is found out is sad as one about to be punished, having no one from whom to hope for mercy; and even if perhaps there is no one at present to punish him, yet he will not be able to escape God's judgment. ### Scripture references - 2 Cor 7:10: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 7.10 (PL 17:305; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/7-10). ## Commentary on 2 Corinthians 7:11 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-7-11 - Source: PL 17:305 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Corinthians' godly sorrow produced earnestness, confession, fear, longing, zeal, and self-punishment. ### Latin text Ecce enin: hoc ipsum tecundum Deum contristari quantam in vobis perficit sollicitudinem. Verum est quia qui pœnitet, sollicitus est, ne denuo peccet. Sed excusationem. Recte, quia pœnitentia non habet excusationem, sed confessionem. Sed timorem. Ostendit timorem in peccatore, qui delicti causa veniam postulat. Sed desiderium. Desiderat reformari se, qui se scit factum per peccatum deformem. Sed æmulationem. Zelum incipit pati bonorum operum perficiendorum , qui intelligit pro se esse, quod corripitur. Sed vindictam. Necesse est ut quis vindicct eum, cujus erga se sentit affectum : et in seipsum vindicat, qui se causa delicti affligit. In omnibus cattos vos exhibuistis esse in eo negotio. Quando omnia quæ ad profectum mclioris spei pertinent, meditati videntur, zelum habentes Apostoli et præceptoris sui in omnibus officiis humanæ conversationis,e duce fide, probos se videri contendunt. ### English translation (Claude) “For behold, this very being saddened according to God, how much earnestness it produces in you!” It is true that one who repents is anxious not to sin again. “Yes, excuse.” Rightly; for repentance has not excuse but confession. “Yes, fear.” He shows fear in the sinner who asks pardon for his offence. “Yes, longing.” One who knows that he has been made misshapen through sin longs to be re-formed. “Yes, zeal.” One who understands that his being rebuked is for his own good begins to be zealous to accomplish good works. “Yes, vindication.” It is necessary that one should vindicate one whose affection toward himself he feels; and one who afflicts himself because of his offence takes vindication on himself. “In everything you have shown yourselves to be pure in this matter.” Since they seem to have pondered everything that pertains to the progress of a better hope, having zeal for the Apostle and their teacher in all the duties of human conduct, they strive, with faith as their guide, to be seen as upright. ### Scripture references - 2 Cor 7:11: quotation, high confidence ### Translation notes - Ambrosiaster comments on “excuse” (excusationem, ἀπολογίαν) as if it were rejected: repentance offers confession, not excuse. ### Citation (SBL) Ambrosiaster, 2 Cor. 7.11 (PL 17:305; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/7-11). ## Commentary on 2 Corinthians 7:12 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-7-12 - Source: PL 17:305 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul wrote not for the sake of the offender or the wronged but out of care for the whole church. ### Latin text Igitur et si scripsi vobis, non propter eum qui inique versatus est. Inique versatum dicit mum, qui incestum admiserat: nec non etiam hos tangit, quos injuria et fraudes fratribus in prima epistola fecisse significat. Sed neque propter eum, qui inique tractatus eat ( 1 Cor. VI, 7). iii inique tracta Ii sunt ; quia fratribus contraria passi sunt. Hic sensus est, quem in capite epistolae memorat, ubi dicit: Si cui aliquid donastis, et cgo (II Cor. II, 10 ). Ostendit enim non magis horum causa , qui peccaverunt, scripsisse se remitti illis debere, sed magis pripter Ecclesiam ; quia in uno male agente multi sinit, qui confundantur : et in uno contumeliam aut fraudem patiente , multi sunt, qui indignentur ; quia si patitur aliquid unum membrum, compatiuntur omnia membra. Sed ut manifestaretur sollicitudo nostra, quam pro vobis habemus coram Deo. Emendando injustos, et pollutos sanctificando, et Ecclesiæ reconciliando, totius populi sollicitudinem se habere demonstrat, secundum quod supra memoravi. ### English translation (Claude) “Therefore, even if I wrote to you, it was not on account of the one who acted wickedly.” By the one who acted wickedly he means the man who had committed incest; and he also touches on those whom he indicates in the first letter to have done injury and fraud to the brothers. “Nor on account of the one who was wickedly treated” (1 Cor 6:7). They were wickedly treated because they suffered wrongs from their brothers. This is the sense he recalls at the head of the letter, where he says: “If you have forgiven anyone anything, I also” (2 Cor 2:10). For he shows that he wrote that they should be forgiven not so much for the sake of those who had sinned as rather for the sake of the church; because when one acts wickedly there are many who are put to shame, and when one suffers insult or fraud there are many who are indignant; because if one member suffers anything, all the members suffer with it. “But so that our earnestness, which we have for you before God, might be made manifest.” By amending the unjust, sanctifying the polluted, and reconciling them to the church, he shows that he has care for the whole people, according to what I mentioned above. ### Scripture references - 2 Cor 7:12: quotation, high confidence - 1 Cor 6:7: allusion, high confidence - 2 Cor 2:10: quotation, high confidence - 1 Cor 5:1: allusion, high confidence - 1 Cor 12:26: allusion, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 7.12 (PL 17:305; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/7-12). ## Commentary on 2 Corinthians 7:13 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-7-13 - Source: PL 17:305–307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul is consoled by the Corinthians' repentance and still more by Titus's joyful report of it. ### Latin text Ideo et consolationem accepimus. Accepisse se, ac per hoc et dare dicit consolationem. Accepit autem, r cum didicit corrigere se velle, quos arguebat, ut per paenitentiam se reformarent: dat autem, dum eos revocat ad Ecclesiam ; ne diu contristati desperarent de se, et ad publicam et funestam vitam declinarent. In consolatione autem nostra, magis magisque R gavisi sumus super gaudio Titi; quia requievit spiritus ejus in omnibus vobis. Correptos per primam epistolam audiens se velle corrigere, consolationem accepit. A Tito autem addiscens quia dolorem paterentur erroris sui, auctus est in consolatione, gaudio repletus; quia voluntas eornm in op ere caeperat approbari, Tito hoc idoneo teste cnm laetitia animi referente. ### English translation (Claude) “Therefore we have received consolation.” He says that he has received, and therefore also gives, consolation. He received it when he learned that those whom he was reproving wished to correct themselves, so as to re-form themselves through repentance; but he gives it when he calls them back to the church, lest, saddened for a long time, they despair of themselves and turn aside to a public and deadly life. “But in our consolation we rejoiced still more over the joy of Titus, because his spirit was refreshed by all of you.” Hearing that those rebuked by the first letter wished to correct themselves, he received consolation. But learning from Titus that they felt grief for their error, he was increased in consolation, filled with joy, because their will had begun to be proved in deed, Titus, a fit witness, reporting this with gladness of heart. ### Scripture references - 2 Cor 7:13: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 7.13 (PL 17:305–307; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/7-13). ## Commentary on 2 Corinthians 7:14 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-7-14 - Source: PL 17:307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's boasting about the Corinthians proved true, and their amendment confirms the truth of his rebuke. ### Latin text Quoniam in quibuscumque de vobis gloriatus sum , non sum confusus. Antequam pergeret Titus ad Corinthios, audivit ah eis, id est, ab Apostolo, et qui erant cnm eo, bonam voluntatem esse Corinthiorum in emendandis vitiis ; ac per hoc regresso , et eadem referente, non utiquc confusus est Apostolus, sed alacer fictus est; quia non aliter invenerat Tims, quam audierat ab ris. Sed quemadmodum omnia vobis in veritate locuti sumus, ita et gloriatio nostra apud Titum veritas facta est. Exsultans in spiritu hæc scribit Apostolas, sic gaudens in his; ut efficaciam eorum tam veram prohct, qnam est et predicatio ejus a ad eos in correptone dumtaxat. Veritas enim arguentis in eo ipso tunc videpur esse manifesta , si ii qui arguuntnr , incipiant emendare se ; dum enim correpti immutantur, testimonium perhibent arguenti. ### English translation (Claude) “For in whatever I boasted to him about you, I was not put to shame.” Before Titus went to the Corinthians, he heard from them, that is, from the Apostle and those who were with him, that the Corinthians had a good will to amend their vices; and therefore, when Titus returned and reported the same things, the Apostle was certainly not put to shame, but was made eager, because Titus had found nothing other than what he had heard from them. “But as we spoke all things to you in truth, so also our boasting before Titus has become truth.” The Apostle writes this exulting in spirit, rejoicing in them so as to prove their effectiveness as true as his preaching to them, at least in rebuke. For the truth of one who reproves seems manifest precisely when those who are reproved begin to amend themselves; for when those rebuked are changed, they bear witness to the one who reproves. ### Scripture references - 2 Cor 7:14: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 7.14 (PL 17:307; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/7-14). ## Commentary on 2 Corinthians 7:15 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-7-15 - Source: PL 17:307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Titus loves the Corinthians for the fearful obedience with which they received him as Paul's envoy. ### Latin text Et viscera illius abundantius in vobis sunt. Animum ct affectum Titi dicit esse in eis ; quia vidit profectum illorum ; sancti enim animus in omni hono est, Reminiscentis omnium vestri obedientiam, quomodo cum timore et tremore excepistis illum. Scientes Corinthii ab Apostolo esse missum Titum ad se, qui in tantis vitiis ab ipso jam fuerant correpti, territi sunt in adventu ejus. Et quin vitam suam coeperant emendare, solliciti erant obandire præceptis ejus; ut regressus, animum Apostoli mitigaret eis : quamobrem Titum landasse significat, nam in Tito Apostolum reveriti sunt. ### English translation (Claude) “And his inward affection is more abundantly toward you, as he remembers the obedience of all of you, how you received him with fear and trembling.” He says that the mind and affection of Titus are with them, because he saw their progress; for the mind of a saint is in everything good. The Corinthians, knowing that Titus had been sent to them by the Apostle, since they had already been rebuked by him for such great vices, were frightened at his coming. And because they had begun to amend their life, they were anxious to obey his precepts, so that on his return he might soften the Apostle's mind toward them; this is why he indicates that Titus praised them, for in Titus they revered the Apostle. ### Scripture references - 2 Cor 7:15: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 7.15 (PL 17:307; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/7-15). ## Commentary on 2 Corinthians 7:16 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-7-16 - Source: PL 17:307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul rejoices in the Corinthians' good works of amendment. ### Latin text Gandeo quod in omnibu. confido in vobis. Non solum in bona voluntate eorum lætatus ost, ard et in operihns bonis, quibus quæ peccaverant, emendabant. Ideo, in omnibus, inquit, confido in vobis. ### English translation (Claude) “I rejoice that in all things I have confidence in you.” He rejoiced not only in their good will but also in the good works by which they were amending what they had sinned. Therefore, “in all things,” he says, “I have confidence in you.” ### Scripture references - 2 Cor 7:16: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 7.16 (PL 17:307; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/7-16). ## Commentary on 2 Corinthians 8:1–2 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-8-1 - Source: PL 17:307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Macedonian churches, tested by affliction and poor, gave generously with joy and pure conscience. ### Latin text Notam autem vobis facimus, fratres, gratiam Dei, quæ data est in Ecclesiis Macedoniæ, qnod in multa probatione pressura abundat gaudium ipsorum. Quoniam Macedones devolo animo perceperunt verbum fidei, idcirco eis gratiam datam a Deo dicit ; ut in tribulatione Pauli et Silae, quam supra (Cap. 7, vers. 5) memoravi, scandalum non paterentur : sed in exsultatione mentis accipcreat confidentes de spe promissa, ut probatos se horum passionibus demonstrarent. Et quod profunda paupertas illorum abundavit in divitiis simplicitatis eornm. Votnm eorum predicat, quia cnm tenui essent substantia facultatum , animus ipsorum dives inventus est in ministerio sanctorum ; para enim conscientia operati sunt, non ut hominibus, sed ut Den placerent. . ### English translation (Claude) “Now we make known to you, brothers, the grace of God that has been given in the churches of Macedonia: that in much testing of affliction their joy abounds.” Since the Macedonians received the word of faith with devoted minds, he therefore says that grace was given them by God, so that in the tribulation of Paul and Silas, which I mentioned above (7:5), they did not take offence, but received it in exultation of mind, trusting in the promised hope, so as to show themselves proved by these sufferings. “And that their deep poverty has abounded in the riches of their simplicity.” He praises their offering, because, though they were of slender means, their mind was found rich in the ministry to the saints; for they acted with a pure conscience, not to please people but God. ### Scripture references - 2 Cor 8:1: quotation, high confidence - 2 Cor 8:2: quotation, high confidence - 2 Cor 7:5: allusion, medium confidence ### Translation notes - The section covers 2 Cor 8:1–2. ### Citation (SBL) Ambrosiaster, 2 Cor. 8.1 (PL 17:307; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/8-1). ## Commentary on 2 Corinthians 8:3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-8-3 - Source: PL 17:307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Macedonians gave beyond their means because they had given themselves wholly to God. ### Latin text Quia testimonio ilLis sum, quod pro viribus, et supra vires voluntarii fuerunt. Quantum dignum fuit, et Deo placitum, qui vires illorum scivit, . in facultatibus dederant, ad ministerium. Et quia ex toto corde Deose, dederant amplius volebant offerre, quam corum vires admittebant. ### English translation (Claude) “For I bear them witness that according to their means, and beyond their means, they were willing.” As much as was fitting and pleasing to God, who knew their strength, they had given from their resources for the ministry. And because they had given themselves to God with their whole heart, they wished to offer more than their strength allowed. ### Scripture references - 2 Cor 8:3: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 8.3 (PL 17:307; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/8-3). ## Commentary on 2 Corinthians 8:4 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-8-4 - Source: PL 17:307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Macedonians begged with tears to share in the collection, and their gift was accepted because of their faith. ### Latin text Cum multis precibus orantes suscipi in gratiam et communionem ministerii, quod fit in sanctos. Tam simpliciter et devoto animo obtulisse illos ministerium I quod ultra vires eorum erat, praedicat; ut cum lacrymis deprecantes offerent, III vel sic cogerent accipi a se, quod accipiendum non videbatur : quia plus erat, quam poterat eorum substantia ; ne forte eis postea egestas boni operis paenitentiam snaderet. Sed quia tates se ostenderunt, ut puro animo jam præsentia postponentes, futuris se promissionibus confidentia fidei confirmarent, accipi ab eis visum est ; neboni cordis gratia fructum mitteret. ### English translation (Claude) “Begging with many prayers to be received into the grace and fellowship of the ministry that is done for the saints.” He declares that they offered the ministry so simply and devotedly, beyond their strength, that they offered it pleading with tears, so as even thus to compel the acceptance from them of what did not seem right to accept, because it was more than their substance could bear, lest afterwards want should perhaps lead them to regret their good work. But because they showed themselves such that, with pure mind now putting present things second, they strengthened themselves in the future promises by the confidence of faith, it seemed right to accept from them, lest the grace of a good heart lose its fruit. ### Scripture references - 2 Cor 8:4: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 8.4 (PL 17:307; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/8-4). ## Commentary on 2 Corinthians 8:5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-8-5 - Source: PL 17:307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Macedonians first gave themselves to God by amending their lives, then gave to the saints, an example for the Corinthians. ### Latin text Et non ut speravimus ; quin immo semetipsos primum dederunt Deo, deinde nobis per voluntatem Dei. Idrirco, inquit, nb his accipi dehuit; quia prius emendantes errores pristinos et viine vitia ac morum, ultra quam sperabatur, Den se devoverunt. Visum est enim simpliciter illos hoc arere, ut nee timeret, cui offerehalur, accipere ; quio non utique hoc animo offerebant, nt redimentes præpositos suos, vitia eorum patcrentur, nec arguerent ; quia munera exc?ecant oculos, et vim auctoritatis inclinant. Dantes ergo se Deo , dum emendant vitia : deinde fratrihns. dum offerunt sumptus; contristari debuerunt, qui ante prope qnam inciperent, perfecti esse voluerunt. Horum igitnr exemplo invitat Corinthios, ut ea quæ cœporant, hac exhortatione ancti, mente sedula consummarent. ### English translation (Claude) “And not as we hoped; but they gave themselves first to God, then to us by the will of God.” Therefore, he says, it ought to be accepted from them, because, first amending their former errors and the vices of life and conduct, they devoted themselves to God beyond what was hoped. For it seemed that they did this simply, so that the one to whom it was offered need not fear to accept it; because they certainly did not offer it with this intention, that by buying off their leaders they might have their vices tolerated and not reproved; for gifts blind the eyes and bend the force of authority. Giving themselves to God, then, when they amend their vices, and then to the brothers when they offer support, they put to shame those who wished to be perfect almost before they began. By their example, then, he invites the Corinthians to complete with diligent mind what they had begun, strengthened by this exhortation. ### Scripture references - 2 Cor 8:5: quotation, high confidence - Exod 23:8: allusion, medium confidence ### Translation notes - The digital text reads “contristari debuerunt” (“they ought to have been saddened”); the sense appears to be that their example shames others; translated by sense. ### Citation (SBL) Ambrosiaster, 2 Cor. 8.5 (PL 17:307; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/8-5). ## Commentary on 2 Corinthians 8:6 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-8-6 - Source: PL 17:307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul sends Titus to complete the collection at Corinth, since the Corinthians trust and obey him. ### Latin text Ita ut rogaremus Titum, quod quemadmodum caepit, ita consumet in vos etiam gratiam istam. Quoniam Titi affectum sciebat sincerum circa istos, nec non hos obedientes ei ; idcirco per ipsum etiam ad hoc opus exhortari illos facilius posse significat ; ut quomodo in ci teris rebus exhortationis suae habuit fructum in eis, haberet etiam in hac gratia ; ut ad ministerium sanctorum promptos eos faceret: ut quia jam vitia emendabant , hujus largitatis fructum haberent. Qui enim ad hoc dant, ne arguanlur, nullum fructum hnjus rei habebunt. ### English translation (Claude) “So that we asked Titus that, as he began, so he would also complete among you this grace as well.” Since he knew that Titus's affection toward them was sincere, and also that they were obedient to him, he therefore indicates that through him they could more easily be exhorted to this work too; so that, as he had had the fruit of his exhortation among them in other matters, he might have it also in this grace, making them ready for the ministry to the saints; so that, since they were already amending their vices, they might have the fruit of this generosity. For those who give in order not to be reproved will have no fruit from it. ### Scripture references - 2 Cor 8:6: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 8.6 (PL 17:307; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/8-6). ## Commentary on 2 Corinthians 8:7 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-8-7 - Source: PL 17:307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Corinthians' readiness to give will prove their amendment. ### Latin text Vos autem quemadmodum in omnibus abundatis fide, et sermone, et scientia, et omni sollicitudine, a et insuper illa quæ ex nobis et vobis est, charitate, facite ut in hac quoque gratia abun detis magis. Exhortatur illos,ut gloriemur de his apud cæteras Ecclesias. Hæc est enim probatio emendationis eorum, si prompti sint ad ministerium sanctorum. ### English translation (Claude) “But as you abound in everything, in faith and speech and knowledge and all earnestness, and moreover in that love which is from us and you, see that you abound in this grace also.” He exhorts them so that we may glory about them before the other churches. For this is the proof of their amendment, if they are ready for the ministry to the saints. ### Scripture references - 2 Cor 8:7: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 8.7 (PL 17:307; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/8-7). ## Commentary on 2 Corinthians 8:8 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-8-8 - Source: PL 17:307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul exhorts rather than commands the Corinthians to give. ### Latin text Non secundum imperium dico, sed propter aliorum sollicitudinem, et vestræ charitatis bonam animum comprobans. Manifestum est quia non imperat, sed exhortatur; ut penuriam patientibus mittant sumptus, et relevent sollicitudinem illorum, honum animum suum Deo et hominibus ostendentes, pro qua re sine dubio mercedem accipient. ### English translation (Claude) “I do not speak by way of command, but because of others' earnestness, proving the good mind of your love also.” It is plain that he does not command but exhorts, that they send support to those suffering want and relieve their anxiety, showing their good mind to God and to people; for which they will undoubtedly receive a reward. ### Scripture references - 2 Cor 8:8: quotation, high confidence ### Translation notes - Ambrosiaster's text reads “proving the good mind of your love” where the Greek has “proving the genuineness of your love”. ### Citation (SBL) Ambrosiaster, 2 Cor. 8.8 (PL 17:307; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/8-8). ## Commentary on 2 Corinthians 8:9 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-8-9 - Source: PL 17:307–309 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ became poor by becoming man to make humans sharers in divinity; so the Corinthians should complete their gift according to their means. ### Latin text Nostis enim gratiam Domini nostri JesuChristi ; quia propter vos pauper factus est, curi dives esset ut illius inopia vos divites essetis. Pauperem Christum dicit factum; quia Deus nasci dignatus est homo, virtutem potestatis suæ humilians ut hominibus divinatatis divitias acquireret ; Ut sicut dicit Petrus apostolus (II . Petr. I. 4) divine essent consortes naturæ. Homo ergo fictus est, ut hominem in Deum assumeret, Sicnt scriptum est : Ego dixi : dii estis (Psal. LXXXI, 6 ). Hoc modo exhortatur, ut largiendo quasi pauperes fiant; prosit pAupertas eorum, sicut Christi paupertas profuit nobis : et Christus quidem nostH; non sui causa pauper factus est, nos autem, tit nohis proficiat. { Vers. <0, 11.) Et consilium it! hoc do; hoc enim vobis utile est, qui non tantum facere, sed et Helle cœpistis ab anno priore : nunc ergo etiam facere consummate; ut quemadmodum prompta est voluntas in vobis velle, ita ait et perficiendi ex eo quod hnbelis. noc dicit, ut voluntas illorum in opere appareat, si Tera est, secundum vires ; ut tantum det, quantum potest et vult animus, ut munda Hat conscientia : non in simulatione, ut hominibus placeat, et mercedem apud Deum non habeat. ### English translation (Claude) “For you know the grace of our Lord Jesus Christ, that for your sake he became poor, though he was rich, so that by his poverty you might be rich.” He says that Christ became poor because God deigned to be born a man, humbling the strength of his power so as to gain for human beings the riches of divinity, so that, as the apostle Peter says (2 Pet 1:4), they might be sharers in the divine nature. He was made man, then, so as to take man up into God, as it is written: “I said, you are gods” (Ps 82:6). In this way he exhorts them to become poor, as it were, by giving; so that their poverty may profit, as Christ's poverty profited us; and Christ, indeed, became poor for our sake, not his own; but we, so that it may profit us. “And in this I give advice; for this is useful for you, who began a year ago not only to do but also to will. Now therefore complete the doing as well, so that as there is a ready will in you to will, so there may be also to complete it out of what you have.” He says this so that their will may appear in deed, if it is true, according to their strength; so that one gives as much as one can and as the mind wills, so that the conscience may be clean: not in pretence, to please people, and so have no reward with God. ### Scripture references - 2 Cor 8:9: quotation, high confidence - 2 Cor 8:10: quotation, high confidence - 2 Cor 8:11: quotation, high confidence - 2 Pet 1:4: allusion, high confidence - Ps 82:6 (81:6 LXX): quotation, high confidence ### Translation notes - The section covers 2 Cor 8:9–11 (Migne's marker “Vers. 10, 11” in the text is not translated). ### Citation (SBL) Ambrosiaster, 2 Cor. 8.9 (PL 17:307–309; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/8-9). ## Commentary on 2 Corinthians 8:12 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-8-12 - Source: PL 17:309 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Giving is acceptable according to one's means and willingness, not under compulsion. ### Latin text Sienim voluntas prompta est, secundum facultatem acceptabilis est, non secundum quod non habet. Quoniam Corinthii Ad hoc opus ministerii provocantur, hoc eis indicitur, ut non plus tribuant, qnam possunt; ne plus forie offerentes coacii , non volontarli, gravati viderentur sine mercede futuri ; quia qui coactus aliquid facit, mercedem nun habet. Ecclesiae enim Macedoniae ultro obtulerunt tuum precibus, ut probarent tota se voluntate hoc facere, ut plus offerrent, quam poterant; ideoque acceptabile fait. Quanto enim amplius obtulerunt, tanto plus accepturi suut. Nam si tantum quis det, quantum vult, aut potest, acceptum est; judicio enim videtnr hoc facere : AC pcr hoc tantum det , quantum potest et vult animus; ut rei hujus possit habere mercedem. ### English translation (Claude) “For if the will is ready, it is acceptable according to what one has, not according to what one does not have.” Since the Corinthians are being called to this work of ministry, this is laid down for them: that they not give more than they can, lest, offering more perhaps under compulsion and not willingly, they should seem burdened and be without future reward; for one who does something under compulsion has no reward. For the churches of Macedonia offered of their own accord, with prayers, to prove that they did this with their whole will, so as to offer more than they could; and therefore it was acceptable. For the more they offered, the more they will receive. For if one gives as much as one wishes or can, it is accepted; for one seems to do it with judgment; and therefore let one give as much as one can and as the mind wishes, so as to be able to have a reward for this. ### Scripture references - 2 Cor 8:12: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 8.12 (PL 17:309; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/8-12). ## Commentary on 2 Corinthians 8:13 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-8-13 - Source: PL 17:309 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Giving should bring equality: believers with means support the saints now, and the saints will repay them in the age to come. ### Latin text Non enim nt aliis refrigerium sit, vobis autem angustia. Verum est, quia sic dandum eat, tit non egestatem praestet dantibus. Sed ex æqualitate in hoc tempore. Dicit hoc, ut quantum habet ad tempus dividat cum sanctis; non cnim plus exigitur, quam sibi debet retinere. Quia, Diliges, inquit, proximum tuum sicut te ipsum ( Levit, XIX, 18). Unde Zacchaeus : Ecce dimidium, inquit, bonorum meorum do pauperibus ( Luc. XIX, H ). Ut vestra abundantia ad illorum inopiam, et illorum abundantia fiat ad vestram inopiam. Hoc estquod dicit, ut quia juxta tempus sancti inopiam patiuntur, deserentes omnia mundi, et se in divinis solis operibus constituentes, utdoctrinæ Itque orationi insisterent ad profectum multorum ; ii qui crediderint, quique artibus aut negotiis Insistunt, aut certe facultates paternas habent, ministrent sanctorum inopiis : et iterum sancti illic ubi diVites suit, et isti inopes, communicent eis , quasi vicem rependentes ministerio illOrUm, sicut dicit Dominus : Quandiu fecistis uni ex minimis istis, mihi fecistis ( Matth. XXV, 40.) Ut fiat æqualitas, sicut scriptum est. Hæc est æqualitas, ut quia isti in Loc tempore ministrant sanctis, reddantur illis vices in futuro ; debitores enim sibi faciunt sanctos. ### English translation (Claude) “For it is not that there should be relief for others and distress for you.” It is true, because one should give in such a way as not to bring want on the givers. “But from equality at this time.” He says this so that one divides with the saints what one has for the time; for no more is required than one must keep for oneself; because, he says, “You shall love your neighbour as yourself” (Lev 19:18). Hence Zacchaeus: “Behold,” he says, “half of my goods I give to the poor” (Luke 19:8). “So that your abundance may supply their want, and their abundance may supply your want.” This is what he says: since for the time the saints suffer want, abandoning everything of the world and giving themselves to divine works alone, so as to persist in teaching and prayer for the progress of many, those who have believed and who are engaged in crafts or business, or who at least have inherited means, should minister to the needs of the saints; and in turn the saints, there where they are rich and these are poor, should share with them, as if repaying their ministry, as the Lord says: “As long as you did it to one of the least of these, you did it to me” (Matt 25:40). “So that there may be equality, as it is written.” This is the equality: that since these minister to the saints at this time, a return will be made to them in the future; for they make the saints their debtors. ### Scripture references - 2 Cor 8:13: quotation, high confidence - 2 Cor 8:14: quotation, high confidence - Lev 19:18: quotation, high confidence - Luke 19:8: quotation, high confidence - Matt 25:40: quotation, high confidence ### Translation notes - The stager fitted this verse number; the lemma is indeed 2 Cor 8:13, and the section runs into 8:14–15a. ### Citation (SBL) Ambrosiaster, 2 Cor. 8.13 (PL 17:309; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/8-13). ## Commentary on 2 Corinthians 8:15 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-8-15 - Source: PL 17:309 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The manna law of Exodus illustrates the equality by which the saints' prayers will enrich those who support them now. ### Latin text Qui multum habuit non abundavit: et qui modicum, non minoravit. Hoc in Exodo legitur (Exod. XVI, 48). Plus enim sancti habent in spe futuri sæculi, et magis quam ii, qui in hoc tempore videntur divites ; et tamen æquabuntur illic utrique ; ut Sicut beneficio horum sanctornm inopia sustentatur, ita et beneficio sanctorum divites fiant Hi in futuro sæculo, in quo videntur pauperes. Nbn enim totos se dederunt Dee, ut hic pauperes, illic essent divites ; sed ex hac parte qnia hic diviles sunt, illic panperes, sanctornm SUffragio, qui hic positi, jam illic mente sunt, ditabuntur. Non enim qualecumque meritum est de justis laboribus tniniatrare sanctis. ### English translation (Claude) “The one who had much did not have too much, and the one who had little did not have too little.” This is read in Exodus (Exod 16:18). For the saints have more in the hope of the age to come, and more than those who seem rich at this time; and yet both will be made equal there; so that as the want of these saints is sustained by the others' kindness, so too by the kindness of the saints these will become rich in the age to come, in which they appear poor. For they did not give themselves wholly to God so as to be poor here and rich there; but, in that they are rich here and poor there, they will be enriched by the intercession of the saints, who, placed here, are already there in mind. For it is no ordinary merit to minister to the saints from honest labours. ### Scripture references - 2 Cor 8:15: quotation, high confidence - Exod 16:18: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 8.15 (PL 17:309; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/8-15). ## Commentary on 2 Corinthians 8:16–17 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-8-16 - Source: PL 17:309 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God moved Titus, consoled by the Corinthians' progress, to go to them of his own accord. ### Latin text Gratias autem Deo, qui dedit hanc ipsam sollicitudinem pro vobis in eorde Titi; quoniam consolationem qnidem accepit. Deus qui justus est, sciens Corinthios velle proficere, Titi affectum incendit circa eos; ut adimpleret exhortatione sua voluntatem illornm in opere bono : qui videns profecium illorum consolatus est, lætatusque in eis. Cum est autem sollicitior, voluntarius profectus est ad bos. Hoc est, videns proficere illos circa bonos netus , sollicitior factus est circa affectum illorum ; ith ut voluntarius proficisceretur ad eos, qui prius etiam rogatus se excusat-at ab eis propter vitia illorum. ### English translation (Claude) “But thanks be to God, who gave this same earnestness for you in the heart of Titus; for he indeed received consolation.” God, who is righteous, knowing that the Corinthians wished to make progress, kindled Titus's affection toward them, so that by his exhortation he might fulfil their will in good work; and seeing their progress he was consoled and rejoiced in them. “But being more earnest, he set out to you of his own accord.” That is, seeing them make progress in good deeds, he became more earnest about their affection, so that he set out to them of his own accord, who earlier, even when asked, had excused himself from them because of their vices. ### Scripture references - 2 Cor 8:16: quotation, high confidence - 2 Cor 8:17: quotation, high confidence ### Translation notes - The section covers 2 Cor 8:16–17; Ambrosiaster's text of 8:17 reads “received consolation” where the Greek has “accepted our appeal”. ### Citation (SBL) Ambrosiaster, 2 Cor. 8.16 (PL 17:309; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/8-16). ## Commentary on 2 Corinthians 8:18–19 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-8-18 - Source: PL 17:309 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul commends the brother sent with Titus, whose being sent shows the Corinthians' good reputation. ### Latin text Misimus alitem cum illo fratrem nostrum, cujus laus est in Evangelio per omnes Ecclesias : non solum autem, sed etiam ordinatus est ab Ecclesiis comes peregrinationis nostrœ in hanc gratiafh, quæ ministratur a nobis per Domini gloriam, et sollicitudinem nostram. Istum commendant, quia ignorabatur ab his ; ut scirent in quanta jam essent boni opinione , ad quos tales viri mittebantur ; ut congauderent cum eis, augentes ens in fide operationis Dei, ad cujus gloriam sollicite hoc agebant vicarii Christi, ut conditor Deas caeli et terra agnosceretur in his. ### English translation (Claude) “And we have sent with him our brother, whose praise in the gospel is through all the churches; and not only that, but he has also been appointed by the churches as the companion of our travel in this grace, which is ministered by us for the glory of the Lord and our earnestness.” They commend this man because he was unknown to them, so that they might know in how good a reputation they already were, to whom such men were sent; so that they might rejoice with them, increasing them in the faith of God's working, for whose glory the deputies of Christ were earnestly doing this, so that God the creator of heaven and earth might be acknowledged in them. ### Scripture references - 2 Cor 8:18: quotation, high confidence - 2 Cor 8:19: quotation, high confidence ### Translation notes - The section covers 2 Cor 8:18–19. ### Citation (SBL) Ambrosiaster, 2 Cor. 8.18 (PL 17:309; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/8-18). ## Commentary on 2 Corinthians 8:20 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-8-20 - Source: PL 17:309–311 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul takes care with the collection so as not to be blamed, having agreed with the apostles to remember the poor. ### Latin text Devitantes hoc, ne quia nos vituperet in hac plenitudine, quæ ministratur a nobit. Quoniam de ministerio agebatur, ideo hoc subjecit; ne negligens circa curam pauperum vel sanctorum judicaretur, si hoc segnius ageret. De hac enim re constituerint Inter se apostoli, ut memores essent pauperum , quod ad Galatas significat. Cum ergo invituperabilis esset in omnibus Apostolus ( Galat. II, 10); ne in hac causa indiligens judicaretur; idcirco hoc se præmonere significat , ut. hoc opere impleto , in omnibus sollicitudo ejus et providentia appareret. ### English translation (Claude) “Avoiding this, that anyone should blame us in this abundance which is ministered by us.” Since it was a matter of ministry, he therefore added this: so that he might not be judged negligent about the care of the poor or of the saints if he were slower in this. For the apostles had agreed among themselves on this matter, that they should remember the poor, as he indicates to the Galatians (Gal 2:10). Since, then, the Apostle was blameless in all things, so that he might not be judged careless in this matter, he therefore indicates that he gives this warning in advance, so that, this work being completed, his earnestness and foresight might appear in all things. ### Scripture references - 2 Cor 8:20: quotation, high confidence - Gal 2:10: allusion, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 8.20 (PL 17:309–311; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/8-20). ## Commentary on 2 Corinthians 8:21 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-8-21 - Source: PL 17:311 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul seeks to be upright before God and people by sending trustworthy men to manage the collection. ### Latin text Providemus enim bona non solum coram Deo, verum etiam coram hominibus. Providet bona coram Deo, dum quod jubet Deus circa ministerium sanctorum vel pauperum, fieri docet: coram hominibus vero providet bona; quia tales mittit ad hocopusexhortandum , qui probitate sua non faciant eis scandalum : sed provocent eos, ne bona doctrina Apostoli per improvidos ministros ejus in vituperationem caderet. ### English translation (Claude) “For we provide good things not only before God but also before men.” He provides good things before God when he teaches that what God commands concerning the ministry to the saints or the poor be done; but he provides good things before men because he sends to exhort this work such men as by their uprightness do not cause offence but encourage them, lest the Apostle's good teaching should fall into reproach through his careless ministers. ### Scripture references - 2 Cor 8:21: quotation, high confidence - Prov 3:4: allusion, medium confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 8.21 (PL 17:311; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/8-21). ## Commentary on 2 Corinthians 8:22–23 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-8-22 - Source: PL 17:311 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul sends a third tested brother with Titus, his fellow bishop, and the envoys of the churches. ### Latin text Misimus autem cum illi, et fratrem nostrum, quem probavimus in multis sæpe sollicitum esse, nunc vero multo sollicitiorem, mula fiducia vestr, sive per Titum qui est socius meus, et adjutor in vobis, sive per fratres nostros apostolos Ecclesiarum gloriæ Christi. Titum ideo socium suum vocat, quia et ipse episcopus erat, cui ministrum dedit notum in omnibus Ecclesiis ipsius provinciæ: quibus addit et Tertium fratrem, probatum in multis operibus bonis atque sollicitum. a Per Titi autem relationem referentis bonam voluntatem Corinthiorum et cæterorum missorum, quos apostolos Ecclesiarum gloriæ Christi appellat, sollicitiorem se factum ostendit videndi illos, et exhortandi ad ministerium sanctorum. Fiduciam enim accepit, audiens meliores esse factos Corinthios. Unde satagebat ad eos, certus quia obaudirent bona opera facere. ### English translation (Claude) “And we have sent with them our brother also, whom we have often proved earnest in many things, but now much more earnest, by great confidence in you, whether through Titus, who is my partner and helper among you, or through our brothers, apostles of the churches, the glory of Christ.” He calls Titus his partner because he too was a bishop; to him he gave a minister known in all the churches of that province; and to these he adds also a third brother, proven in many good works and earnest. But through the report of Titus, relating the good will of the Corinthians, and of the others sent, whom he calls apostles of the churches, the glory of Christ, he shows that he has become more eager to see them and to exhort them to the ministry to the saints. For he received confidence on hearing that the Corinthians had become better. Hence he was busy on their behalf, sure that they would obey in doing good works. ### Scripture references - 2 Cor 8:22: quotation, high confidence - 2 Cor 8:23: quotation, high confidence ### Translation notes - The section covers 2 Cor 8:22–23. Ambrosiaster calls Titus a bishop; translated as written. ### Citation (SBL) Ambrosiaster, 2 Cor. 8.22 (PL 17:311; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/8-22). ## Commentary on 2 Corinthians 8:24 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/7-1/#p-8-24 - Source: PL 17:311 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Corinthians should honour Paul's envoys to prove before the churches the good reported of them. ### Latin text Ostentationem ergo charitatis vestrae, et nostræ pro vobis exsultationis demonstrate in ipsis in facie Ecclesiarum. Commonet eos, ut in his quos mittit, dilectionem suam ostendant; ut bona quae de ipsis audierant, vera probarent. Sic enim ostendebant profecisse se monitis Apostoli, si missos ab eo cum honore cxciperent; ut cæteræ Ecclesiæ agnoscerent vera esse bona, quæ de cis dici coeperant. Provocat ergo animos eorum, quia de quo bene sentitur, solet se meliorem præbere. ### English translation (Claude) “Show, then, the proof of your love and of our exultation over you to them, before the face of the churches.” He admonishes them to show their love to those whom he sends, so as to prove true the good things they had heard about them. For they would show that they had profited from the Apostle's warnings if they received those sent by him with honour, so that the other churches might recognize that the good things that had begun to be said of them were true. He thus stirs their minds, because one of whom people think well usually shows himself better. ### Scripture references - 2 Cor 8:24: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 8.24 (PL 17:311; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/8-24). ## Commentary on 2 Corinthians 9:1–2 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/9-1/#p-9-1 - Source: PL 17:311 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul writes though it seems superfluous, as Christ thrice asked Peter, to spur the Corinthians, whose zeal has stirred other churches. ### Latin text Nam de ministerio quod fit insanctos, supervacuum est mihi scribere vobis; scio enim promptam voluntatem vestram, pro qua de vobis glorior apud Macedones. Et haec oblectantis verba sunt. Superfluum enim esse dicit scribere se de ministerio, quod fit in sanctos, ut de his bene sentire videatur : superfluum est enim si commoneas eum, quem scias facturum. Sed ut diligentiam suam ostendat, necessarium est ut scriba t, et ut hos promptiores faciat, et quid de eis cæteris prædicet, manifestet. Superflua enim solent majorem parere sollicitudinem; nam et Dominus non dubitans de amore erga se Petri apostoli tertio dicit ei : Simon Joannis, amas me (Joan. xxi, 17) ? Quæ trina repetitio quasi superflua videtur, sed prodest ad perfectionem munitionis ; ut sciat nnagna se cum diligentia debere curare, quod frequenter mandatur. Quoniam Achaia parata eat ab anno priore. Post Macedones Achaia, id est, Ecclesiae provinciae Achaiæ (non omnes, quia et Corinthii Achaici sunt) præparaverant se aemulatione ducti Macedonum, ut ministrarent sanctis. Quo dicto plus exhortatur Corinthios, cum dicit illos paratos ab anno priore, sed exspectare jam hoc, ut divideretur ministerium illorum pro uniuscujusque necessitate. Et vestra æmulatio provocavit plures. Post Macedones Achaiam paratam dicit, deinde ut et Corinthii fiant parati secundum promissum suum, cæteræ vero Ecclesiæ æmulatione Corinthiorum, dum audierunt illos prius mutUs erroribus fuisse implicatos, post autem corrigentes sec bonæ voluntatis effectos, incitati sunt ad bonum opus; quia si ii qui post acceptam fidem male versati sunt, hanc coeperant hahere voluntatem; quanto magis isti, in quibus haec vitia non sunt reperta. ### English translation (Claude) “For concerning the ministry that is done for the saints, it is superfluous for me to write to you; for I know your ready will, for which I boast about you to the Macedonians.” These too are words of one who wins them over. For he says it is superfluous to write about the ministry done for the saints, so as to appear to think well of them; for it is superfluous to admonish one whom you know will do it. But to show his diligence, it is necessary that he write, both to make them more ready and to make plain what he declares about them to others. For superfluous things usually produce greater earnestness; for the Lord too, not doubting the apostle Peter's love toward him, says to him a third time: “Simon son of John, do you love me?” (John 21:17). This threefold repetition seems superfluous, but it serves to make the warning complete, so that he may know that he must take care with great diligence of what is often commanded. “For Achaia has been prepared since last year.” After the Macedonians, Achaia, that is, the churches of the province of Achaia (not all, for the Corinthians too are Achaeans), had prepared themselves, led by emulation of the Macedonians, to minister to the saints. By saying this he exhorts the Corinthians more, saying that they were prepared since last year and were now only waiting for their ministry to be distributed according to each one's need. “And your zeal has provoked very many.” He says that after the Macedonians Achaia is prepared, and next that the Corinthians too should become prepared according to their promise; and that the other churches, through emulation of the Corinthians, when they heard that these had earlier been entangled in many errors but afterwards, correcting themselves, had become of good will, were stirred to good work; because if those who had behaved badly after receiving the faith had begun to have this will, how much more those in whom these vices were not found. ### Scripture references - 2 Cor 9:1: quotation, high confidence - 2 Cor 9:2: quotation, high confidence - John 21:17: quotation, high confidence ### Translation notes - The section covers 2 Cor 9:1–2. ### Citation (SBL) Ambrosiaster, 2 Cor. 9.1 (PL 17:311; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/9-1). ## Commentary on 2 Corinthians 9:3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/9-1/#p-9-3 - Source: PL 17:311 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul sends the brothers so that his boasting about the Corinthians' readiness will not prove empty. ### Latin text Misi autem fratres; ne gloria nostra, qua vos præferimus, inanis fiat iri hac parte; ut queMadmodum dixi, parati sitis. Hos fratres memorat, quos supra, id est, Titum, et quos ei adjunxit adjutores, qui impensius exhortarentur eos ad promissionem implendam in ministerio sanctorum; ut non solum litteris, sed et facie ad faciem oblectarent eos crebris admonitionibus; ne exsultatio apostoli, qua in splendore animi eorum gloriabatur, evacuaretur. Saepius ergo hoc memorans, sollicitudinem suam circa eos ostendit, nolens illos confundi. ### English translation (Claude) “But I have sent the brothers, so that our boasting, by which we put you forward, may not be made empty in this respect; so that, as I said, you may be prepared.” He mentions the brothers spoken of above, that is, Titus and the helpers he joined to him, to exhort them more urgently to fulfil their promise in the ministry to the saints; so that not only by letters but face to face they might win them over with frequent admonitions, lest the Apostle's exultation, by which he gloried in the splendour of their mind, be emptied. By mentioning this rather often, then, he shows his earnestness toward them, not wishing them to be put to shame. ### Scripture references - 2 Cor 9:3: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 9.3 (PL 17:311; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/9-3). ## Commentary on 2 Corinthians 9:4 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/9-1/#p-9-4 - Source: PL 17:311 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the Corinthians are unprepared, both Paul and they will be shamed before the Macedonians. ### Latin text Ne cum venerint mecum Macedones, et invenerint vos imparatos, erubescamus nos, ut noM die cam omnes vos, in hac parte. Manifestum est quia si non hoc inventum fuerit, quod testificatus est de his, et ipse erubescat, de ipsis ct ipsi amplius confundantur; qui nec propterca quod testis eis exstitit Apostolus, id agere nisi sunt, quo verum illud facerent vel propter tanti viri personam. ### English translation (Claude) “Lest, when Macedonians come with me and find you unprepared, we be ashamed (not to say all of you) in this respect.” It is plain that if what he testified about them is not found, he himself will blush, and they themselves will be still more confounded, who would not have tried to do this even because the Apostle had stood as their witness, so as to make it true, or for the sake of so great a man's person. ### Scripture references - 2 Cor 9:4: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 9.4 (PL 17:311; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/9-4). ## Commentary on 2 Corinthians 9:5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/9-1/#p-9-5 - Source: PL 17:311–313 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul sends the brothers ahead so the promised gift may be ready as a willing blessing, not an extortion. ### Latin text Necessarium ergo existimavi rogare fratres, ut præcederent ad vos, et pra'pararent promissam benedictionem hanc vestram paratam esse : aed sic quasi benedictionem, Hon quati circumventionem. UI sollicitudinem suam adhuc manifestet, rogasse se dixit fratres, per quos admoniti adimplerent, quod promiserant, et non implebant. Cum supra Titum dicat voluntarium profectum, hoc est, non illi fuisse extortum, sed mox ut audivit, libenter amplexus est; ut videatur voluntarius ad illos profectus propter spem illorum : nunc non ideo se rogasse hos significat, quasi nolentes ire; sed suum affectum probat circa illos, quando volentes ire insuper rogat; ut sine aliqua mora fiat, quod et illi volunt, et hic precatur. Hoc ergo agit cum his, ut in promissione sua fideles sint, et se ideo commonere propter existimationem illorum, non circumvenire; sed ut tantum offerant, quantum non poeniteat. ### English translation (Claude) “So I thought it necessary to ask the brothers to go ahead to you and prepare this blessing of yours that was promised, so that it may be ready as a blessing, not as an extortion.” To show his earnestness further, he said that he had asked the brothers, so that, admonished through them, they might fulfil what they had promised and were not fulfilling. Whereas above he says Titus set out of his own accord, that is, it was not extorted from him, but as soon as he heard he gladly embraced it, so that he seemed to set out to them willingly because of the hope he had of them, now he indicates that he asked them not as though they were unwilling to go; but he proves his affection toward the Corinthians when he asks, in addition, those who were willing to go, so that what both they wish and he prays for may be done without any delay. He deals with them, then, so that they may be faithful to their promise, and that he admonishes them for the sake of their reputation, not to take advantage of them; but so that they offer only as much as they will not regret. ### Scripture references - 2 Cor 9:5: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 9.5 (PL 17:311–313; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/9-5). ## Commentary on 2 Corinthians 9:6–7 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/9-1/#p-9-6 - Source: PL 17:313 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Generous and cheerful giving, not grudging or compelled, will be rewarded by God. ### Latin text Hoc autem dico : quia qui parce seminat, parce et metet. Parcum avarum significat, cui extorquetur, ut inferat; paenitet enim quia promisit. Hoc de tarditate illorum colligit, qui olim promiserant, et diu deliberabant. Huic parco parva messis est; quia cum dubitatione seminat; nescit enim prodesse quod facit. Qui autem in benedictione seminat de benedictione et metet. Hic in benedictione seminat, qui bona voluntate sub spe futuræ retributionis hoc agit. Unusquisque secundum propositum cordis, non ex tristitia aut necessitate; hilarem enim datorem diligit Deus. Docet illos tunc prodesse hoc in futurum, si læto animo fiat. Ix x his enim qui inferunt, hunc elegii Deus, cui retribuatur, qui devoto corde operatur, quasi thesaurizans apud Deum quia . qui invitus facit propter praesentem pudorem, ne aliis inferentibus turpis inveniatur, mercedem non habet. ### English translation (Claude) “But I say this: whoever sows sparingly will also reap sparingly.” By “sparing” he means the miser, from whom a contribution must be extorted; for he regrets that he promised. He gathers this from their slowness, who had promised long ago and had been deliberating a long time. For this sparing one the harvest is small, because he sows with hesitation; for he does not know that what he does is profitable. “But whoever sows in blessing will also reap from blessing.” The one who sows in blessing is the one who does this with good will, in hope of future recompense. “Each according to the purpose of his heart, not out of sadness or necessity; for God loves a cheerful giver.” He teaches them that this profits for the future if it is done with a glad mind. For out of those who contribute, God has chosen this one to be repaid, who acts with a devoted heart, as one laying up treasure with God; for one who does it unwillingly, out of present shame, so as not to be found disgraceful when others contribute, has no reward. ### Scripture references - 2 Cor 9:6: quotation, high confidence - 2 Cor 9:7: quotation, high confidence - Matt 6:20: allusion, medium confidence ### Translation notes - The section covers 2 Cor 9:6–7. ### Citation (SBL) Ambrosiaster, 2 Cor. 9.6 (PL 17:313; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/9-6). ## Commentary on 2 Corinthians 9:8 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/9-1/#p-9-8 - Source: PL 17:313 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's grace lets believers keep what suffices and give the rest; like the widow's mite, gifts are measured by means and intention. ### Latin text Potens est Deut omnem gratiam abundare facere in vobis. Dei potentiam adesse illis exoptat, ut sicut in emendandis vitiis ct doctrinae veritate compungit corda illorum; iia et in hoc faveat cœptis illorum, ut abundent in omni opere bono per gratiam Dei. Ut in omnibus semper omnem sufficientiam habentes, abundetis in omni opere bono. Hoc dicit et optat, ut in omni re semper sufficientes sibi sint Dei nutu, nec indigeant iis, quæ ad salutem necessaria sunt. Si ergo surlicicntiam solam sibi eligant, poterunt in Dei opere abundare; illud enim sibi retinendo quod suflicit, cætera in usus sanctorum vel pauperum impendant necesse est: et hoc erit abundare in omni opere hono. Licet enim exigui hominis parvum sit, quod tribuit, abundat tamen, quia recto judicio fit, et non solum quæritur quantum; sed et de quanto, et quo animo detur. Denique illa vidua in Evangelio (Luc. xxi, 3) de parvo laudata esi, et qui multa mittebant , laudati non sunt. Ullius enim parvum multum est; quia plus misit, quam poterat : divites autem minus miserunt, cum plus possent ; ac per hoc modicum illius, quae ultra vires suas misit, plus inventum est, quam divitum multum; quia de eo quod abundabat eis, miserunt. Qui ergo tautum dat, quantum potest, recte facit: viduam tamen illam ante se habet; quia hæc omne quod habuit, misit. ### English translation (Claude) “God is able to make all grace abound in you.” He wishes that the power of God may be present to them, so that, as he pricks their hearts in amending their vices and in the truth of the teaching, so also in this he may favour their undertakings, so that they may abound in every good work through the grace of God. “So that, always having all sufficiency in all things, you may abound in every good work.” He says and wishes this: that in every matter they may always be sufficient for themselves by God's will and not lack what is necessary for salvation. If, then, they choose for themselves sufficiency alone, they will be able to abound in God's work; for by keeping for themselves what is sufficient, they must spend the rest on the needs of the saints or the poor; and this will be to abound in every good work. For although what a person of small means gives is little, yet it abounds, because it is done with right judgment; and not only how much is asked, but also out of how much and with what mind it is given. Indeed, the widow in the gospel (Luke 21:3) was praised for a little, and those who put in much were not praised. For her little is much, because she put in more than she could; but the rich put in less, though they could do more; and therefore the small amount of her who put in beyond her strength was found more than the much of the rich, because they put in out of what they had in abundance. One who gives as much as he can, then, does rightly; yet he has that widow before him, because she put in all she had. ### Scripture references - 2 Cor 9:8: quotation, high confidence - Luke 21:3: allusion, high confidence - Luke 21:4: allusion, high confidence ### Citation (SBL) Ambrosiaster, 2 Cor. 9.8 (PL 17:313; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/9-8). ## Commentary on 2 Corinthians 9:9 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/9-1/#p-9-9 - Source: PL 17:313 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Giving to the poor, and still more to the saints devoted to prayer, is righteousness, since God gave the earth's goods to all. ### Latin text Sicut scriptum est : Dispersit, dedit pauperitus, justitia ejus manet in æternum. Hoc in psalmo scriptum est centesimo decimo primo, et per exemplum addit ad curam pauperum; ut in omni opere bono abundent. Si enim hujus qui pauperibus largitur , justitia manet in æternum; quanto magis ejus, qui ministrat sanctis? Pauperes enim fpossunt dici, qui * publice egeni sunt : sancti enim discernuntur ab his; quia hi servi Dei sunt, ins!stentes orationibus et jejuniis, puram vitam agentes, sicut et Anna prophetissa (Luc. it, 37), quæ non discedebat de templo, jejuniis et orationibus serviens die ac nocte, omnem mundi curam postponens. Misericordia ergo haec, justitia appellata est; quia sciens qui largitur, omnia DeuM communiter omnibus dare, quia sol ejus omnibus oritur, et pluit omnibus, et terram omnibus dedit : idcirco dividit cum iis, qui copiam terre non habent; ne beneficiis Dei privati videantur. Justus ergo est, qui sibi soli non detinet, quod scit omnibus datum : et justus non solum hoc in tempore, sed et in aeternum ; quia in sacculo futuro hanc habebit secum in perpetuum. ### English translation (Claude) “As it is written: He scattered, he gave to the poor; his righteousness remains for ever.” This is written in the hundred and eleventh psalm, and by the example he adds to the care of the poor, so that they may abound in every good work. For if the righteousness of the one who gives generously to the poor remains for ever, how much more that of one who ministers to the saints? For those can be called poor who are publicly needy; but the saints are distinguished from them, because these are servants of God, persisting in prayers and fastings, leading a pure life, like Anna the prophetess (Luke 2:37), who did not depart from the temple, serving with fastings and prayers day and night, putting aside all care of the world. This mercy, then, is called righteousness; because the one who gives, knowing that God gives all things in common to all, since his sun rises on all, and he rains on all, and he has given the earth to all, therefore divides with those who do not have the plenty of the earth, so that they may not seem deprived of God's benefits. He is righteous, then, who does not keep for himself alone what he knows was given to all; and righteous not only in this time but also for ever, because in the age to come he will have this with him perpetually. ### Scripture references - 2 Cor 9:9: quotation, high confidence - Ps 112:9 (111:9 LXX): quotation, high confidence - Luke 2:37: allusion, high confidence - Matt 5:45: allusion, high confidence ### Translation notes - Ps 112:9 is Ps 111:9 in the LXX and Vulgate, which Ambrosiaster calls the 111th psalm. ### Citation (SBL) Ambrosiaster, 2 Cor. 9.9 (PL 17:313; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-corinthios/9-9). ## Commentary on 2 Corinthians 9:10–11 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-corinthios/9-1/#p-9-10 - Source: PL 17:313 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God multiplies the means of those who give to the saints, provided they give simply and do not seek to make the saints subject to them. ### Latin text Qui antem subministrat semen se minanti : et panem ad edendum ministrabit : et multiplicabit semen vestrum, et amplificabit fructum justitiae vestræ; ut in omnibus locupletemini in omni simplicitate. Omnia Dei sunt, et semina et nascentia Dei nutu crescunt, et multiplicantur ad usus hominum : Deus ergo qui haec dat, ipse et jubet de his communicari eis, qui indigent; ac per hoc non poterit, qui tribuit juxta Dei voluntatem, Dei nutu non augeri incrementis hujusmodi ad amplificandum fructum justitiæ; danti enim addit, ut eo amplius habeat, unde largiri possit. Hæc est justitia, ut quia Deus dat, retribuat ex eo et homo ei, cui deest. Hos enim vult ministros esse eorum, qui potiora eligentes, copias praesentis temporis spernunt, totos se Dei rebus obligantes. Unicuique enim secundum bonam voluntatem Deus præstat auxilium ; sancii enim qui nihil volunt hic possidere, nisi victum habere et vestitum, hos qui haec habere volunt, tutores illorum Deus esse disposuit; ut qui bene et simpliciter cis ministraverit, amplificetur Dei nutu; ut habeat, unde largiatur semper, et ad praesens locupletatus, et in futurum. Semel enim seminans, bis metet; ita ut si A futuris consulit spebus, nolit cos subjectos habere, sed magis se eis inclinet; quia a Deo hujus rei accipiet mercedem. Si enim ad præsens humiliari eos sibi voluerit, spem futuri amittit; hic enim accipit mercedem operis sui, hoc non simpliciter agens, sicut dicit Dominus: Amen dico vobis, perceperunt mercedem suam (Matth. VI,