# Commentary on 2 Thessalonians - Author: [Ambrosiaster](https://sophiascriptura.com/fathers/authors/ambrosiaster/) - Latin title: *Commentarius in epistolam ad Thessalonicenses 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-thessalonicenses/ - Passages: 24 ## Prologue to the Commentary on 2 Thessalonians - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-thessalonicenses/0-1/#p-0-1 - Source: PL 17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prologue says the second letter speaks, veiledly, of the end of the Roman empire, the Antichrist, and some idle brothers. ### Latin text IN EPIST. B. PAULI AD THESSALONICENSES SECUNDAM. PROLOGUS. Quoniam in prima epistola ad Thessalonicenses D data inter caetera etiam de adventu Domini quaedam scripsit, et de resurrectione saoctorum ; nunc aliam scribit ad eos, in qua significat, licet obscure (neque enim aperte potuit scribere), de abolilione regni Romani, et de antichristi apparentia et damnatione, et de quorumdam fratrum inquietudine. CAPUT PRIMUM. ### English translation (Claude) On the Second Letter of Blessed Paul to the Thessalonians. Prologue. Since in the first letter to the Thessalonians, among other things, he wrote something about the coming of the Lord and about the resurrection of the saints, he now writes them another, in which he indicates, though obscurely (for he could not write openly), the abolition of the Roman kingdom, the appearing and condemnation of the Antichrist, and the restlessness of certain brothers. Chapter 1. ### Citation (SBL) Ambrosiaster, 2 Thess. 0.1 (PL 17; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-thessalonicenses/0-1). ## Commentary on 2 Thessalonians 1:1–3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-thessalonicenses/0-1/#p-1-1 - Source: PL 17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul greets the Thessalonians and gives fitting thanks for their growing faith and their love for one another since the first letter. ### Latin text Paulus, et Silvanus, et Timotheus Ecclesiæ Thessalonicensium in Deo Patre nostro, et ill Domino Jesu Christo. Gratia vobis et pax a Deo Patre nostro, et Domino Jesu Christo. Solemnibus verbis scribit ad eos; solito enim more sermonum caputcontinetur , epistolæ et idem ipsi tres sunt, quorum nomine scribitur, sicut et prima epistola (I Thess. I, 1) Gratias agere debemu. Deo semper de vobis, fratres, sicut dignum eat; quoniam superexcrescit fides vestra, et multiplicatur charitas uniuscujusque vescrum omnium in sos invicem. Deo se debitores de horum profectu in gratiarum actione profitentur; et ut non qualecumque esse debitum ostenderet:sicut dignum est, ait; ut pro tam infinito dono magnas gratias referendas Deo testarentur. Post acceptam enim primam epistolam meliores esse, quam fuerant, perstiterunt ; ita ut in eo copiosi etabundantes viderentur , quod post Domini et Dei devotionem habemus mandatum,ut diligamus nos iWficem. (Joml. XIII, 34.) ### English translation (Claude) “Paul and Silvanus and Timothy to the church of the Thessalonians in God our Father and in the Lord Jesus Christ. Grace to you and peace from God our Father and the Lord Jesus Christ.” He writes to them with the customary words; for the head of the letter is set out in the usual form of address, and the same three are those in whose name it is written, as in the first letter too (1 Thess 1:1). “We ought always to give thanks to God for you, brothers, as is fitting, because your faith grows exceedingly and the love of each one of you all for one another is multiplied.” They declare themselves debtors to God in thanksgiving for these people’s progress; and to show that it was no ordinary debt he says, “as is fitting,” so that they might testify that great thanks must be rendered to God for so infinite a gift. For after receiving the first letter they persevered in being better than they had been, so that they were seen to be rich and abounding in that which, after devotion to the Lord and God, we have as a command: that we love one another (John 13:34). ### Scripture references - 2 Thess 1:1–3: quotation, high confidence - 1 Thess 1:1: allusion, high confidence - John 13:34: allusion, high confidence ### Citation (SBL) Ambrosiaster, 2 Thess. 1.1 (PL 17; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-thessalonicenses/1-1). ## Commentary on 2 Thessalonians 1:4–5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-thessalonicenses/0-1/#p-1-4 - Source: PL 17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul boasts of the Thessalonians’ endurance of persecution, which foreshows God’s just judgment: glory for the sufferers, ruin for the persecutors. ### Latin text Ita ut noa ipsi de vobis gloriemur in Exclesiis Dei pro patientia vestra et fide in omnibus persecutionibus vestris et pressuri., quas sustinetis in exemplum justi judicii Dei, in hoc ut digni habeamini regno Dei, pro quo et patimini. Gloriam esse suam in horum conversatione et persecutione tolerata testatur, in tantum ut apud caeteras Ecclesias exempla eorum proterantur; ut imitatione eorum crescant in devo- Honc passionum pro Christo,et mereantur consequi quæ promissa sunt sanctis, in die justi judicii Dei, cujus amore mundum spernere non dubitarunt. Ipsae enim pressuræ exempla sunt futurorum meritorum in liis, qui patiuntur, ad gloriam : in illis autem, qui persequuntur, ad perditionem. ### English translation (Claude) “So that we ourselves boast of you in the churches of God for your patience and faith in all your persecutions and afflictions which you endure, as an example of the just judgment of God, so that you may be counted worthy of the kingdom of God, for which you also suffer.” He testifies that his glory lies in their way of life and the persecution they have endured, to such a degree that their examples are brought forward among the other churches, so that by imitating them these may grow in the devotion of suffering for Christ and may deserve to obtain what has been promised to the saints on the day of God’s just judgment, for love of whom they did not hesitate to despise the world. For afflictions themselves are examples of future deserts: for those who suffer, unto glory; for those who persecute, unto perdition. ### Scripture references - 2 Thess 1:4–5: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Thess. 1.4 (PL 17; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-thessalonicenses/1-4). ## Commentary on 2 Thessalonians 1:6–9 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-thessalonicenses/0-1/#p-1-6 - Source: PL 17:455 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At his coming Christ will give rest to the persecuted saints and eternal, unending punishment by fire to pagans and unbelieving Jews. ### Latin text Siquidem justum eat apud Deum retribuere eis, qui vos deprimunt, pressuram : et vobis qni afflictionem sustinetis, requiem nobiscum in revelatione Domin; Jesu de caelo cum angelis uirtutis eju. in igne flammæ dantis vindictam in eos, gui non noverunt Deum, et in eos qui non abaudiunt Evangelio Domini nostri Jesu Christi, qui pænas solvent in interitum æternun: a facie Domini, et a gloria virtutis ejul. Quoniam exemptum justi judicii Dei apparere dixit sive in bonos, sive in malos; idcirco subsecutus ait : Siquidem justum cat apud Deum; ut reddat unicuique secundum opera sua. Quid tam justum, quam ut hi qui in sæculo deprimunt bonos, et eXtorres eos faciunt persecutionibus, in futuro eadem patiantur, quae faciunt : illi autem ut sint in requie cum cæteris sanctis, qui de magna tributationc venientes, regnum accipient aeternum in adventu Domini de cœlo ; cum caeperit venire cnm caelesti exercitu suo et ministro igne ad dandam vindictam in paganos, qui ignorant Deum Patrem esse Jesu Christi ; et Judaeos, qui dicentes se Deum scire, non credunt Evangelio Christi, quod dedit illi Pater Deus, ut traderet servis suis ? Quos omnes praesentia Domini, et gloria majestatis ejus ignis exuret; ut debitas reddant paenas interitus in æternum, n semper patientes, non tamen penitus delicientes; ut ipsa pœna illos quodammodo generet semper, quo consumantur. (Vers. to.) Cum venerit clarificari in sanctis suis, et miri ficari in omnibua gui crediderunt; quia fidem habuit testimonium nostrum super vos in die illa adventus Domini. Duplicem continet sensum; adveniet enim punire malos, et glorificare bonus. Ipse enim clarus et mirabilis videbitur in eos, qui credunt exemplo et fidei apostolorum, cum fuerim coronati, tesUmonium reddente illis Evangelio in die Domini : severus autem apparebit in incredulos, cum aeternis pœnis coarctari coeperint. Corona enim discipulorum magistri est gloria, et veritas ejus incredulorum est paena; quia quod prædicabatur, non eredebatur. ### English translation (Claude) “Since indeed it is just with God to repay with affliction those who oppress you, and to you who endure affliction, rest with us at the revelation of the Lord Jesus from heaven with the angels of his power, in a fire of flame, inflicting vengeance on those who have not known God and on those who do not obey the gospel of our Lord Jesus Christ, who will pay the penalty in eternal destruction away from the face of the Lord and from the glory of his power.” Since he said that the example of God’s just judgment appears with regard to both the good and the evil, he therefore continued, saying: “Since indeed it is just with God,” to render to each according to his works. What is so just as that those who in this world oppress the good and drive them into exile with persecutions should suffer in the future the same things they do, and that the others should be at rest with the rest of the saints, who, coming out of great tribulation, will receive the eternal kingdom at the Lord’s coming from heaven, when he begins to come with his heavenly host, and with fire as his servant, to inflict vengeance on the pagans, who do not know that God is the Father of Jesus Christ, and on the Jews, who, saying they know God, do not believe the gospel of Christ, which God the Father gave him to hand on to his servants? All these the presence of the Lord and the glory of his majesty will burn with fire, so that they pay the due penalties of destruction for ever, always suffering yet never wholly failing, so that the punishment itself in a way always regenerates them to be consumed. (Verse 10.) “When he comes to be glorified in his saints and to be made wonderful in all who have believed, because our testimony to you was believed, on that day of the Lord’s coming.” It contains a double sense: for he will come to punish the wicked and to glorify the good. For he will be seen glorious and wonderful toward those who believe by the example and faith of the apostles, when they have been crowned, the gospel bearing witness for them on the day of the Lord; but he will appear severe toward unbelievers, when they begin to be confined in eternal punishments. For the crown of the disciples is the teacher’s glory, and his truth is the unbelievers’ punishment, because what was preached was not believed. ### Scripture references - 2 Thess 1:6–10: quotation, high confidence - Rom 2:6: allusion, medium confidence - Rev 7:14: allusion, medium confidence ### Translation notes - Ambrosiaster describes the punishment of the wicked as everlasting suffering in which they are never wholly destroyed; translated as written. “Render to each according to his works” echoes Rom 2:6. ### Citation (SBL) Ambrosiaster, 2 Thess. 1.6 (PL 17:455; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-thessalonicenses/1-6). ## Commentary on 2 Thessalonians 1:11–12 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-thessalonicenses/0-1/#p-1-11 - Source: PL 17:455 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul prays that God will help the Thessalonians complete their work of faith, to Christ’s glory and their teacher’s. ### Latin text In quoetoramus semper provobia, ut vos dignos habeat vocatione sua Deus noster, et impleat omni placito bonitatis, et opere fidei in virtute ; ita ut clarificetur Nomen Domini nostri Jesu Christi in vobis, et noa in ipso secundum gratiam Dei nostri, et Domini Jesu Christi. Gaudio addit et preces, ut quia devoti sunt, dignetur Deus adjuvare eos, ut perficiant opus coeptum ad claritatem Domini nostri Jesu Christi; ut perseverantia discipulorum testimoninm sit magistro ad gloriam. Auctoritas enim magistri in discipulorum est fiducia, cum se in accepta gratia faciunt digniores. ### English translation (Claude) “For which we also always pray for you, that our God may count you worthy of his calling and fulfill every good pleasure of goodness and the work of faith in power, so that the name of our Lord Jesus Christ may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.” To joy he adds prayers too, that, because they are devoted, God may deign to help them to complete the work begun, to the glory of our Lord Jesus Christ, so that the perseverance of the disciples may be a testimony to the teacher’s glory. For a teacher’s authority lies in the confidence of his disciples, when they make themselves more worthy in the grace they have received. ### Scripture references - 2 Thess 1:11–12: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Thess. 1.11 (PL 17:455; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-thessalonicenses/1-11). ## Commentary on 2 Thessalonians 2:1–4 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-thessalonicenses/0-1/#p-2-1 - Source: PL 17:455 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul warns against claims that the Lord’s day has come, even in forged letters, since the Roman empire must first fall and the Antichrist appear, probably a Jew, claiming to be God. ### Latin text Rogamus autem vos, fratres, per adventum Domini nostri Jesu Chri,,;, et nostræ congregationis in illum, ne facile moveamini a sensu vestro, neque conturbemini, neque per spiritum, neque per verbum, neque per epistulam tamquam a nobis milsom, quasi instet dies Domini. Ne quis vos seducat ullo modo ; quoniam nisi venerit defectio primum, et revelatus fuerit b homo ille peccati, filius perditionis, qui adversatur, et extollitur supra omne, quod dicitur Deul, aut quod colitur ; ita ut in templo Dei sedeat, ostentans se ipsum, quasi sit Deus. Obsecrat eos ne leviter et facile de adventu quasi imminentis Domini opinionem reciperent : et talia dat mandata, ut etiamsi per spiritum aliquis velut propheta fuerit locutus, credi ei non debeat; neque si per tractatum aut per epistolam nomine forte apostolorum scriptam, assensum tribuendum. Solent enim tergiversatores, ut fatiant, sub nomine clari alicujus viri epistolam fillgere; ut auctoritas nominis possit commendare, quod per se ipsum recipi non posset. Hoc ideo, ne ipsa perturbatione dum incauti invenirentur, possent seduci ad adorandum diabolum, qui idcirco haec jactabit, ut sub Salvatoris nomine apparens, ac fallens sanctos, velit se adorari, ut decipiat credentes in Christum. Sed ut locum ant occasionem fallendi, quam se putat habere, non habeat impudentissimus Satanas, tempus ct signa adventus Domini designavit ; quia non prius veniet Dominus, quam regni Romani defectio fiat, et ap. pareat antichristus, qui interficiet sanctos, reddita Romanis libertate, sub suo tamen nomine. Sciens enim venturum Dominum ad se comprimendum, nomen ejus sibi usurpabit : et ut regnum ejus verum esse videatur, anrahet secum qui simul cum eo pereant; ita ut in domo Domini in sede sedeat Christi , et ipsum Deum se asserat, non Filium Dei. Unde in Evangelio ad Judæos Dominus ait : Ego verri ire nomine Patris mei, et non me recepistis; si alius venerit in nomine suo, illum accipietis (Joan. v, 43). Quamobrem ex circumcisione, aut circumcisum illum venire sperandum est; ut sit Judaeis credendi illi fiducia. itaque cum Thessalonicensibus scribit Apostolus, docet omnes in re hujuscemodi cautos esse debere. ### English translation (Claude) “But we ask you, brothers, by the coming of our Lord Jesus Christ and our gathering to him, not to be easily moved from your mind or troubled, either by spirit or by word or by letter as if sent by us, as though the day of the Lord were at hand. Let no one deceive you in any way; for unless the falling away comes first and that man of sin is revealed, the son of perdition, who opposes and exalts himself above everything that is called God or is worshiped, so that he sits in the temple of God, displaying himself as if he were God.” He entreats them not lightly and readily to accept an opinion about the coming of the Lord as if imminent; and he gives such commands that, even if someone should speak through the spirit as a prophet, he ought not to be believed; nor should assent be given if it is through a treatise or a letter written perhaps in the name of the apostles. For shifty people, to get their way, are accustomed to forge a letter under the name of some famous man, so that the authority of the name may commend what could not be accepted on its own. He says this so that they might not, being found off guard in the very disturbance, be led astray into worshiping the devil, who will spread these things about so that, appearing under the Savior’s name and deceiving the saints, he may wish to be worshiped, in order to deceive those who believe in Christ. But so that most shameless Satan might not have the place or opportunity for deceit that he thinks he has, he has marked out the time and signs of the Lord’s coming: for the Lord will not come before the Roman kingdom has failed and the Antichrist has appeared, who will kill the saints, having given the Romans back their liberty, but under his own name. For knowing that the Lord will come to crush him, he will usurp his name; and so that his kingdom may seem to be true, he will draw with him those who will perish together with him, so that he sits in the house of the Lord on the seat of Christ and asserts that he himself is God, not the Son of God. Hence in the gospel the Lord says to the Jews: “I have come in my Father’s name, and you did not receive me; if another comes in his own name, you will receive him” (John 5:43). For this reason it is to be expected that he will come from the circumcision, or circumcised, so that the Jews may have confidence to believe him. And so, when the apostle writes to the Thessalonians, he teaches that all ought to be cautious in a matter of this kind. ### Scripture references - 2 Thess 2:1–4: quotation, high confidence - John 5:43: quotation, high confidence ### Translation notes - Ambrosiaster identifies the “falling away” with the failure of the Roman empire and expects the Antichrist to come “from the circumcision” to win the Jews’ belief (on John 5:43). Translated as written. ### Citation (SBL) Ambrosiaster, 2 Thess. 2.1 (PL 17:455; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-thessalonicenses/2-1). ## Commentary on 2 Thessalonians 2:5–6 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-thessalonicenses/0-1/#p-2-5 - Source: PL 17:455–457 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What restrains the Antichrist is the Roman empire; when it fails and he appears, the Lord’s coming will follow. ### Latin text Annon meministis quod me adhuc apud VOl agente, e hæe dicebam vobis ? Et mUle guid detineat, scitis ; ad hoc ut reveletur ille in suo tempore. Hoc superesse dicit, ut reveletur ille, qui ante Dominum ventarus est; ut jam speretur et Dominus venturus, quod supra quasi sub velamine tactas est , dicens : Nisi venerit defectio primum; quam regni Romani abolitionem superius intelligendam memoravi; ut cum defecerit, et venerit antichristus, tunc adventus Domini venire credatur. ### English translation (Claude) “Do you not remember that when I was still with you I told you these things? And now you know what holds him back, so that he may be revealed in his own time.” He says that this remains: that he be revealed who is to come before the Lord, so that then the Lord too may be expected to come; which he touched on above as if under a veil, saying, “unless the falling away comes first,” which I said above is to be understood as the abolition of the Roman kingdom, so that when it has failed and the Antichrist has come, then the Lord’s coming may be believed to come. ### Scripture references - 2 Thess 2:5–6: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Thess. 2.5 (PL 17:455–457; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-thessalonicenses/2-5). ## Commentary on 2 Thessalonians 2:7 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-thessalonicenses/0-1/#p-2-7 - Source: PL 17:457 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The mystery of iniquity has worked through persecuting emperors from Nero to Diocletian and Julian, and will last as long as the Roman empire stands. ### Latin text Num mysterium jam operatur iniquitatis, tantum ut qui nunc tenet, teneat , quoadusque de medio fiat. Mysterium iniquitatis a Nerone !nceptum est, qui zelo idulorum apostolos interfecit, instigante patre suo diabolo, usque ad Diocletianum, et novissime Julianum, filii arte quadam et suhlilitate caeptam persecutionem implere non potuit; quia desuper concessum non fuerat. His enim ministris utitur Satanas , ut interim sub turba deorum ad seducendos homines ullius veri Dei manifestatione illudat, quamdiu steterit regnum Romanum, hoc est, quod dicit:Donec de medio frat. ### English translation (Claude) “For the mystery of iniquity is already at work; only he who now holds, let him hold, until he is taken out of the way.” The mystery of iniquity was begun by Nero, who out of zeal for idols killed the apostles at the instigation of his father the devil, and it runs down to Diocletian and most recently Julian, who with a certain art and subtlety was not able to complete the persecution he had begun, because it had not been granted from above. For Satan uses these ministers so that meanwhile, under a crowd of gods, he may mock men in order to lead them astray from any manifestation of the true God, as long as the Roman kingdom stands. This is what he says: “until he is taken out of the way.” ### Scripture references - 2 Thess 2:7: quotation, high confidence - John 8:44: allusion, medium confidence - John 19:11: allusion, low confidence ### Translation notes - Ambrosiaster names Nero, Diocletian, and “most recently Julian” (d. 363), which helps date the commentary. The words around Julian are garbled in the digital text (“filii arte quadam”) and are translated by sense. ### Citation (SBL) Ambrosiaster, 2 Thess. 2.7 (PL 17:457; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-thessalonicenses/2-7). ## Commentary on 2 Thessalonians 2:8–9 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-thessalonicenses/0-1/#p-2-8 - Source: PL 17:457 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: After Rome falls, Satan, cast down from heaven, will work through a man who imitates Christ with lying signs to be worshiped as the highest god, until Christ destroys him. ### Latin text Et tunc revdabitur ille iniquus, quem Dominu, Jesus interficiet spiritu oria sui, et destruet illatradone præsentiæ suæ : cujus est adventus secundum operationem Satanæ , in omni potestate, et signis et portentis mendacii. Post defectum regni Romani appariturum antichristum dicit, sicut memoratum est. Novissimo enim tempore sciens diabolus imminere sibi interitum; deficiente autem regno Romano, et ille de caelis minetur deorsum, projectus in terram (sicut dictum eat in Apocalypsi Joannis apostoli) subornabit sibi in quo ct per quem signa quaedam virtutis permissu justi Dei faciens, se commendet, ut adoretur, quasi sit Deus. Imitabitur enim Deum, ut sicut Filius Dei divinitatem suam bomo natus vel factus signis ac virtutibus demonstravit; ita et Satanas in homine apparebit, ut virtutibus mendacii ostendat se Deum, sicut supra dictum est. Rcvelatio vero mysterii iniquitatis hæc est; cum enim apparuerit antichristus, cognoscetur ipse esse quasi eOrum Deus, quos prius nutu ejus ut deos coluit vulgus, quorum sil ipse primus aut summus, quod signorum virtutibus faciet credibile. Ideo vero portenta mendacii dilil, quia hoc se vult credi per signa, quod uon est; ut decipiat quos circumventurus est: quod sanctis ideo prædictum est, ut sciant quid caveant. ### English translation (Claude) “And then that wicked one will be revealed, whom the Lord Jesus will kill with the breath of his mouth and destroy by the manifestation of his presence; whose coming is according to the working of Satan, in all power and in signs and lying wonders.” He says that the Antichrist will appear after the failure of the Roman kingdom, as has been mentioned. For in the last time the devil, knowing that his destruction is at hand, and when the Roman kingdom is failing and he is thrown down from heaven, cast onto the earth (as is said in the Apocalypse of John the apostle), will procure for himself someone in whom and through whom, working certain signs of power by the permission of the just God, he may commend himself so as to be worshiped as if he were God. For he will imitate God: just as the Son of God, born or made man, showed his divinity by signs and mighty works, so Satan too will appear in a man, to show himself God by lying mighty works, as was said above. And this is the revealing of the mystery of iniquity: when the Antichrist appears, he will be recognized to be, as it were, the God of those whom the crowd formerly worshiped as gods at his prompting, he himself being the first or highest of them, which he will make credible by the power of signs. He said “lying wonders” because he wants himself to be believed through signs to be what he is not, in order to deceive those he means to entrap; and this was foretold to the saints so that they may know what to beware of. ### Scripture references - 2 Thess 2:8–9: quotation, high confidence - Rev 12:9–12: allusion, high confidence ### Translation notes - The allusion is to Rev 12:9–13. ### Citation (SBL) Ambrosiaster, 2 Thess. 2.8 (PL 17:457; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-thessalonicenses/2-8). ## Commentary on 2 Thessalonians 2:10 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-thessalonicenses/0-1/#p-2-10 - Source: PL 17:457 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Antichrist’s deceptions succeed only with those who rejected the truth preached by the apostles and are therefore abandoned by God. ### Latin text Et in omni fallacia iniquitatis iia qui pereunt : pro eo quod dileetionem veritatis non susceperunt, ad hoc ut salvi fierent. lis dicit fallaciam iniquitatis prodigiorum ejus proficere, qui perituri sunt; quia enim veritatis charitatem spreverunt, per quam salvari potuerant apostolis prædicantibus, traditi sunt diabolo; nolentes enim salvari, descrun. tur a Deo. ### English translation (Claude) “And with all deceit of iniquity for those who are perishing, because they did not receive the love of the truth so as to be saved.” He says that the deceit of the iniquity of his wonders avails with those who are going to perish; for because they despised the love of the truth, through which they could have been saved when the apostles preached, they have been handed over to the devil; for since they did not want to be saved, they are abandoned by God. ### Scripture references - 2 Thess 2:10: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Thess. 2.10 (PL 17:457; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-thessalonicenses/2-10). ## Commentary on 2 Thessalonians 2:11 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-thessalonicenses/0-1/#p-2-11 - Source: PL 17:457 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who refused the light are given over to believe the lie, so that their condemnation is beyond dispute. ### Latin text Et idcirco mittet i/lis Deus operationem mom, in hoe ut credant mendacio; quatenus judicentur omnes, qui non crediderunt veritali, aed coM- senserunt iniguitati. Operatio erroris est falsis fidem committere, ut qui claritatem luminis diem esse consentire not'terunt, putant tenebras diem diei debere; ut possint propensiori delicto rei facti, sine contradictione damnari veritatis illimiei, tautores autem iniquitatis. ### English translation (Claude) “And for this reason God will send them a working of error, so that they believe the lie, in order that all may be judged who did not believe the truth but consented to iniquity.” The working of error is entrusting one’s faith to false things, so that those who refused to agree that the brightness of light is day think that darkness ought to be called day, so that, made guilty of a more deliberate offense, they may be condemned without contradiction as enemies of the truth and supporters of iniquity. ### Scripture references - 2 Thess 2:11–12: quotation, high confidence - Isa 5:20: allusion, low confidence ### Translation notes - The lemma reads “operationem mom” in the digital text, evidently for “operationem erroris” (“a working of error”), as the comment shows; translated so. ### Citation (SBL) Ambrosiaster, 2 Thess. 2.11 (PL 17:457; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-thessalonicenses/2-11). ## Commentary on 2 Thessalonians 2:12 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-thessalonicenses/0-1/#p-2-12 - Source: PL 17:457 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God chose the Thessalonians from the beginning because he foreknew their faith, by which they increase the body of Christ. ### Latin text Nos uero debemus gratias agere Deo semper de vobis, (ralrea dilecti a Domino, quia assumpsit vos Dcu. a principio ad aalulem, in sanctificationem spiritus, et fidem verilatia, in quam vocavit VOl per Evangelium nostrum in acquisitionem gloriæ Domim nostri Jesu Chrilli. Hoc loco praescientia Dei perso, nat, quia scit omnium mentes ante nativitatem eorum ; nec euim latet illum, qui credituri sunt. Idcirco a principio scit hos fideles fore, qui credentes augmentum fidei faciunt, non detrimentum; sanctificati enim per Iidem veritatis Evangelii Filii Dei, acquiruntur ad augmentum gloriae corporis Christi, sicut et in alia epistola ait : ut crescant, inquit, ontnia in incrementum Dei (Coloss. II, i9). Quicumque enim, deserto diabolo, confugiunt ad tidem Christi, augmentum faciunt Deo in corpore Christi, qui priu. fecerant detrimentum. ### English translation (Claude) “But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you from the beginning for salvation, in sanctification of the spirit and faith in the truth, to which he called you through our gospel, for obtaining the glory of our Lord Jesus Christ.” In this place God’s foreknowledge speaks, because he knows the minds of all before their birth, for it is not hidden from him who will believe. Therefore he knows from the beginning that those will be faithful who, believing, bring increase to the faith, not loss; for, sanctified through faith in the truth of the gospel of the Son of God, they are gained for the increase of the glory of Christ’s body, as he says in another letter too: “that all things may grow,” he says, “into the increase of God” (Col 2:19). For whoever, abandoning the devil, flee to faith in Christ bring increase to God in the body of Christ, who before had caused loss. ### Scripture references - 2 Thess 2:13–14: quotation, high confidence - Col 2:19: quotation, high confidence ### Translation notes - The lemma is 2 Thess 2:13–14; the section is numbered 2.12 in the staged text. Ambrosiaster grounds election in God’s foreknowledge of who will believe; translated as written. ### Citation (SBL) Ambrosiaster, 2 Thess. 2.12 (PL 17:457; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-thessalonicenses/2-12). ## Commentary on 2 Thessalonians 2:14 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-thessalonicenses/0-1/#p-2-14 - Source: PL 17:457 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul urges them to hold the apostolic traditions, and naming the Son before the Father shows their one divinity, the Father who gave his Son for our life and justification. ### Latin text Itaque, fratres, state, et tenete traditiones nostras, , quas didicisti, siue per verbum, sive per epistolam tlOalram. Ut praescientia Dei maneat in salutem illorum, idcirco in traditione Evangelii standum ac perseverandum monet; ut solliciti sint, ne desidia et otio torpentes in operibus Dei, nou impleant quod caeperunt. Sic enim præscit credere et posse manere, si crebra admonitione pulsentur. (Vers, 15, 16.) Ipse autem Dominus noster Jesus Christus , et Deus uc Pater noster, qui dilexit nos, et dedit consolationem æternam, et spem bonam in gratia; consoletur corda uestra, et stabiliat in omni opere et verbu bono. Quoniam Pater et Filius unu virtus , unaque divinitas et substantia est, ideonon dubilavit primo Dominum nostrum Jesum Cbrismm nominare, deinde Deum Patrem nostrum dignatione ejus, non veritate natura: : qui in tantum dilexit nis, ut Filium suum daret pro nobis (Joan. III, 16), Deum pro bominibus, pro servis Dominum , pro adoptivis Filium verum; ut mors ejus vita nostra sit, et resurrectio ejus justificatio nostra, secundus autem adventus ejus requies vitae nostrae, et gloria in æternum ; ut ista spes consolatio sit praesentium pressurarum , per quam fundati crescerent ill bonis operibus et doctrina. ### English translation (Claude) “So then, brothers, stand firm and hold our traditions which you have learned, whether by word or by our letter.” So that God’s foreknowledge may remain for their salvation, he therefore warns that they must stand and persevere in the tradition of the gospel, so that they may take care not to become sluggish in God’s works through sloth and idleness and fail to complete what they have begun. For thus he foreknows that they will believe and can remain, if they are roused by frequent admonition. (Verses 16–17.) “And may our Lord Jesus Christ himself, and God our Father, who loved us and gave eternal consolation and good hope in grace, comfort your hearts and establish them in every good work and word.” Since the Father and the Son are one power and one divinity and substance, he therefore did not hesitate to name first our Lord Jesus Christ, then God “our” Father, by his condescension, not by truth of nature; who loved us so much that he gave his Son for us (John 3:16), God for men, the Lord for servants, the true Son for adopted sons, so that his death might be our life, and his resurrection our justification, and his second coming the rest of our life and glory for ever; so that this hope might be consolation in present afflictions, by which, grounded, they might grow in good works and teaching. ### Scripture references - 2 Thess 2:15–17: quotation, high confidence - John 3:16: allusion, high confidence - Rom 4:25: allusion, medium confidence ### Translation notes - The lemma begins at 2 Thess 2:15; the section is numbered 2.14 in the staged text. The verse marker “(Vers. 15, 16.)” in the digital text stands before 2:16–17. God is “our” Father by condescension (adoption), not by nature; translated as written. ### Citation (SBL) Ambrosiaster, 2 Thess. 2.14 (PL 17:457; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-thessalonicenses/2-14). ## Commentary on 2 Thessalonians 3:2 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-thessalonicenses/0-1/#p-3-2 - Source: PL 17:457 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul asks prayer that the word may spread and that he may be delivered from unbelieving troublemakers. ### Latin text Quod reliquum est, fratres, orate pro nobis, tIt verbum Domini currat et clarificetur, sicut et apud vos, et ut liberemur ab importuni. et nequam hominibus; non enim omnium eat fides. De cætero orandum hortatur, ut dignetur Deus doctrinam suam infatigabili cursu dirigere, et transfundere per os Apostoli sui in aures audientium, et ut compesceret et sedaret malorum hominum seditiones , qui diffidunt veritati, et loquendi fiducia cresceret Apostolo ad ejus fructum, et conversionem multorum. ### English translation (Claude) “For the rest, brothers, pray for us, that the word of the Lord may run and be glorified, as it is among you, and that we may be delivered from troublesome and wicked men; for not all have faith.” Finally he urges prayer, that God may deign to direct his teaching on an untiring course and pour it through the mouth of his apostle into the ears of the hearers, and that he might restrain and quell the uprisings of evil men who distrust the truth, and that the apostle’s confidence in speaking might grow, for its fruit and the conversion of many. ### Scripture references - 2 Thess 3:1–2: quotation, high confidence ### Translation notes - The lemma is 2 Thess 3:1–2; the section is numbered 3.2 in the staged text. ### Citation (SBL) Ambrosiaster, 2 Thess. 3.2 (PL 17:457; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-thessalonicenses/3-2). ## Commentary on 2 Thessalonians 3:3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-thessalonicenses/0-1/#p-3-3 - Source: PL 17:457–459 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God, faithful to his promises, will guard the Thessalonians, and Paul is confident they will obey his commands. ### Latin text Fidelia autem Deus, qui stabiliet eoa , et cualodiet a malo. Quoniam Deus fidelibus et bonæ vitae hominibus auxilium suum non defuturum ill necessitate promisit ad confirmationem illorum, ii autem Iam in fide quam in opere æmuli crant bono rum; idcirco fidelem Deum dicit in promissis emus, quia providentia ejus esset circa eos. (Vers, 4.) Confidimus autem in Domino de vobis, quoniam quæ praecepimus, et (acilia, et facietis. Propter quod mereri illos, ut Dei dcfeosione totus præstari confideret ; ideirco ea quan illis præcipiebat in nomine Domini, fieri ab illis et futura esse non dubitat, ### English translation (Claude) “But God is faithful, who will establish you and guard you from evil.” Since God promised that his help would not fail the faithful and people of good life in need, for their strengthening, and these were imitators of the good both in faith and in deed, he therefore calls God faithful in his promises, because his providence would be over them. (Verse 4.) “And we are confident in the Lord about you, that what we command you are doing and will do.” Because they deserved it, so that he was confident that everything would be provided by God’s protection, he therefore does not doubt that what he commanded them in the name of the Lord is being done by them and will be done. ### Scripture references - 2 Thess 3:3–4: quotation, high confidence ### Translation notes - The lemma reads “will establish them”; translated “you” as in 3:3. The comment “Quoniam … promisit” is partly garbled in the digital text and translated by sense. ### Citation (SBL) Ambrosiaster, 2 Thess. 3.3 (PL 17:457–459; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-thessalonicenses/3-3). ## Commentary on 2 Thessalonians 3:5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-thessalonicenses/0-1/#p-3-5 - Source: PL 17:459 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul prays that their hearts may advance in God’s love and await Christ’s coming. ### Latin text Dominua autem dirigat corda vestra a in dilectione Dei, et patientia Christi. Hoc illis exoptat a Deo, quod non ambigit posse præstari ; ut in Dei charitate cur corum proficeret ad exspectandum adventuM. Domini, b ut condemnato sæculo, desideretue adventus ejns, qui saeculum vicit. ### English translation (Claude) “And may the Lord direct your hearts into the love of God and the patience of Christ.” He wishes them from God what he does not doubt can be granted: that in God’s love their course may advance to await the coming of the Lord, so that, the world being condemned, the coming of him who conquered the world may be longed for. ### Scripture references - 2 Thess 3:5: quotation, high confidence - John 16:33: allusion, low confidence ### Citation (SBL) Ambrosiaster, 2 Thess. 3.5 (PL 17:459; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-thessalonicenses/3-5). ## Commentary on 2 Thessalonians 3:6 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-thessalonicenses/0-1/#p-3-6 - Source: PL 17:459 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers are to keep apart from disorderly brothers so that these may recognize their error. ### Latin text Denuntiamus autem vobis, fratres, ill nomine Domini nostri Jesu Christi, secerni uos lib omni fratre intemperanter ambulante, et noM secundum traditionem, quam accepistis a nobis. Quoniam ill omni plebe non omnes obedientes sunt verbo doctrinæ, non legis, sed suum placitum et consilium sequelltes; propter hoc declinandum ab hIs præcipit, ut cognoscant semet ipsos errare. ### English translation (Claude) “And we charge you, brothers, in the name of our Lord Jesus Christ, to keep yourselves apart from every brother who walks in a disorderly way and not according to the tradition which you received from us.” Since in every congregation not all are obedient to the word of teaching, not of the law, but follow their own pleasure and counsel, he commands that they be avoided for this reason, so that they may recognize that they are going astray. ### Scripture references - 2 Thess 3:6: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Thess. 3.6 (PL 17:459; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-thessalonicenses/3-6). ## Commentary on 2 Thessalonians 3:7–9 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-thessalonicenses/0-1/#p-3-7 - Source: PL 17:459 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul worked for his own bread, though entitled to support, to give a pattern of freedom that makes a preacher’s words respected. ### Latin text Ipsi enim scitis quemadmodum debeatis imitari nos, quoniam non intemperanter viximus inter t'oa, neque gratis c panem edimus a quoquam; seo ill labore et (ariYfllione, nocte dieque operantes, ad hoe ne graves essemus cuiquam vestrum: non quia non habuerimus potestatem, sed ut nosmet ipsos formam daremusvobis act imitandos nos. Illos dicit non ignaros operis et laboris sui, a quem sedulo caim operabatur. ne pane indigeret alkno, ut exemplum daret eis ad imitandum illum. Neque enim reprehensibilis es-et, si panem ab his reciperet ad corporis curant, qui animis illorum escam spiritalem præbebat, quæ etiam corpori immortalitatemcum gloria procuraret. Tunc etenim exerta potest esse libertas, si semet. ipsum quis ventris causa aut pecuniæ nulli subjiciat, suo pane contentus; maxime quod ad laudem magis proficit, si cum liceat, et sit sumendi potestas, contineat: hic talis prodesse potest audientibus se; reo verentiam enim habchunt rigoris hujus,et ca quæ ab hoc mandantur, prætermitti non poterunt. ### English translation (Claude) “For you yourselves know how you ought to imitate us, because we did not live in a disorderly way among you, nor did we eat bread from anyone for nothing, but in labor and toil, working night and day so as not to be a burden to any of you; not because we did not have the right, but to make ourselves a pattern for you to imitate us.” He says that they were not unaware of his work and labor, by which he diligently worked so as not to need another’s bread, in order to give them an example to imitate him. For he would not have been blameworthy if he had received bread for the care of his body from those to whose souls he was providing spiritual food, which would also procure immortality with glory for the body. For then freedom can be exercised openly, if one does not subject oneself to anyone for the sake of the belly or of money, content with one’s own bread; especially since it serves the more to his praise if, when it is allowed and he has the right to take, he refrains. Such a man can profit his hearers; for they will have respect for his strictness, and what he commands cannot be passed over. ### Scripture references - 2 Thess 3:7–9: quotation, high confidence - 1 Cor 9:11: allusion, medium confidence ### Citation (SBL) Ambrosiaster, 2 Thess. 3.7 (PL 17:459; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-thessalonicenses/3-7). ## Commentary on 2 Thessalonians 3:10 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-thessalonicenses/0-1/#p-3-10 - Source: PL 17:459 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Teachers must practice what they preach, and the poor should work to keep their freedom rather than living by flattery at others’ tables. ### Latin text Nam cumessemus apud vos , hoc præcipiebamus vobis, quod si quia non vult operari, nec manducet. Non solum verbis docebat, sed hortabatur et factis ; idonei enim magistri est,si ea quæ verbis docet, operibus expleat. Tunc etenim addiscentes vera esse sciunt, quas audiunt, si negligi illa non viderint a doctore. Quamvis enim manifeste vera esse nonignorentur, quæ docentur ; tamen si negligi cœperint a magistro, difficile proficient audientibus : magis enim opera suadent, quam verba. Quarno. brem magnis præmiis remunerandi sunt, qui negtigentibus magistris , de solis verbis proficiunt tam in opere quam ill sensu. Forma ergo erat iis, qui mediocris vel tenuis erant substantiæ m plebe ; ut discerent quatenus libertatem suam non amitterent. Uude et Salomon : Raro , inquit , inferes pedemad amicum tuum , ne saturatus lui oderit te (Prov. XXV, i7 ). Qui enim frequenter ad alienam mensam eonvenit, otio deditus aduletur necessecat pascenti se ; cum religio nostra ad labertatem homines advocet. Ideoque si quis, inquit , manducare spernit , cesset ab opere: sed quia nullus sine cibo potest vivere , det operam laborandi; ut arbitrio suo viveus Deum possit habere propitium. ### English translation (Claude) “For when we were with you, we commanded you this: that if anyone does not want to work, let him not eat.” He not only taught by words but also exhorted by deeds; for it belongs to a fit teacher to fulfill in works what he teaches in words. For then the learners know that what they hear is true, if they do not see it neglected by the teacher. For although it is not unknown that what is taught is plainly true, yet if it begins to be neglected by the teacher, it will hardly profit the hearers; for works persuade more than words. For this reason those are to be rewarded with great rewards who, though their teachers are negligent, profit from the words alone, both in work and in understanding. So he was a pattern to those in the congregation who were of modest or slender means, so that they might learn how not to lose their freedom. Hence Solomon also says: “Rarely set your foot in your friend’s house, lest, being sated with you, he hate you” (Prov 25:17). For one who often comes to another’s table, given to idleness, must flatter the one who feeds him, although our religion calls people to freedom. And so, he says, if anyone scorns to eat, let him cease from work; but because no one can live without food, let him take care to labor, so that, living by his own choice, he may have God favorable. ### Scripture references - 2 Thess 3:10: quotation, high confidence - Prov 25:17: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Thess. 3.10 (PL 17:459; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-thessalonicenses/3-10). ## Commentary on 2 Thessalonians 3:11 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-thessalonicenses/0-1/#p-3-11 - Source: PL 17:459 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The idle go about as gossips to win meals in rich houses, making their belly their god. ### Latin text Audivimus enim quosdamambulare inter , ros intemperanter, nihil operantes, sed curioseagentes Qui utiosi esse desiderant, id agunt quatenus occasio nascatur, qua introitum suum desiderahilem faciant domibus divitum , ambulantes gesta ct opiniones vcrborum subtiliter colligunt, scientes quid de quo velint audire , ut libenter et requisiti pascantur. Quod factum valde abhorret a disciplina Dominica; hQfum cnim venter Deus est, qui foeda cura necessariaprnvident. ### English translation (Claude) “For we have heard that some are walking among you in a disorderly way, doing no work but being busybodies.” Those who want to be idle do this so that an occasion may arise by which to make their entrance welcome in the houses of the rich; going about, they cleverly gather up doings and rumors of talk, knowing what each person wants to hear about, so that they may be fed gladly and even sought out. This practice is very far from the Lord’s discipline; for their god is the belly, who with shameful care provide for their necessities. ### Scripture references - 2 Thess 3:11: quotation, high confidence - Phil 3:19: allusion, high confidence ### Citation (SBL) Ambrosiaster, 2 Thess. 3.11 (PL 17:459; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-thessalonicenses/3-11). ## Commentary on 2 Thessalonians 3:12 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-thessalonicenses/0-1/#p-3-12 - Source: PL 17:459 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The idle are to work quietly; the generous must keep doing good; and the disobedient are to be shunned without insult and admonished as brothers until they amend. ### Latin text llis igitur qui hujuscemodi sunt, denuntiamus , et exhortamur in DominoJesu Christo, ut cum quiete operantes suum panemmanducent. Ut eis facilius suaJcat. interposito nomine Domini Jesu Chriiili, exhortatur eos, lIt obaudiant, quod eis sit utile. (Vers, 13, 14, 15.) t'os autem, fratres, e nolite deficere in benefuciendo, Quod si quis non obeditverbo nostro per epistolam, hunc notate , et nolite cum eo conversari, ut reverentia confundatur: et non velut inimicumexistimetis, sed admonete consiliis, ut fratrem. Propter quod superius unumquemque suum panem mauducare debere præcepit; IIC forte quidam illorum occasionemparcitatis et inhumanitatis captarent; ideo statim subjecit : Vos autem , fratres, nulite defatigari benefacientes. Neque enim in reprehensionem venit, qui humanus et largus est ; sed hic qui cum possit laborem ferre, in otio vult vitam ascre. Quem si epistolæ auctoritas non con igit, notandum hunc, et nec conversandum cum eo præcipit; ut confusus, qui ab omnibus evitatur, subjiceret se præceptis Apostoli. Quod tamen sine iracuadia et contumelia vult fieri, ut patienter declinetur ab co; ita tamen , ut si res tulerit loqui cum eo, monendum illum, ut patiatur se corripi, nec ultra præcepta Apotolicontemnenda: familiaritatem quoque tamdiu cum eo non habere , f quamdiu obaudiens fiat. Nam si ad iracundiam contumeliis lacessatur, pejor se fiet; incitabitur enim ad contentionem, et incipiet erratum suum velle defendere . post autem crubescere emendare se ; ne quod prius cxcusaIJal, postea fateri videatur. ### English translation (Claude) “Now such people we charge and exhort in the Lord Jesus Christ that, working quietly, they eat their own bread.” To persuade them more easily, he brings in the name of the Lord Jesus Christ and exhorts them to obey what is useful to them. (Verses 13–15.) “But you, brothers, do not grow weary in doing good. And if anyone does not obey our word in this letter, mark him and do not associate with him, so that he may be put to shame; yet do not regard him as an enemy, but admonish him with counsel as a brother.” Because above he commanded that each one should eat his own bread, lest some of them perhaps seize on it as a pretext for stinginess and inhumanity, he therefore added at once: “But you, brothers, do not grow weary in doing good.” For the one who is humane and generous does not come under reproach, but the one who, though able to bear labor, wants to lead his life in idleness. If the authority of the letter does not reach him, he commands that he be marked and not associated with, so that, put to shame at being avoided by all, he may submit himself to the apostle’s precepts. Yet he wants this done without anger and insult, so that he is avoided patiently; yet in such a way that, if circumstances require speaking with him, he is to be admonished to let himself be corrected and no longer despise the apostle’s precepts; and familiarity is not to be had with him until he becomes obedient. For if he is provoked to anger by insults, he will become worse; for he will be stirred to contention and will begin to want to defend his error, and afterward be ashamed to amend himself, lest he seem afterward to admit what he had earlier excused. ### Scripture references - 2 Thess 3:12–15: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Thess. 3.12 (PL 17:459; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-thessalonicenses/3-12). ## Commentary on 2 Thessalonians 3:16 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-thessalonicenses/0-1/#p-3-16 - Source: PL 17:459–461 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul wishes them lasting peace, which leads to eternal life and brings the Lord’s presence. ### Latin text Ipse autem Deus pacis det vobis pacem semper in omni loco. Dominus sit cum omnibus vobis. Semper quod Mum est, bono voto illos prosequitur, quasi cbarisliwo. filios, optans semper cum illis pacem manere, quæ est dui ad vitam æternam. Cum bis enim Dominus se esse promisit, qui fuerint pacifici. ### English translation (Claude) “Now may the God of peace himself give you peace always in every place. The Lord be with all of you.” He always follows them with good wishes for what is good, as most dear sons, wishing that peace may always remain with them, which is the guide to eternal life. For the Lord promised to be with those who are peaceable. ### Scripture references - 2 Thess 3:16: quotation, high confidence - Matt 5:9: allusion, low confidence ### Translation notes - The digital text reads “quæ est dui ad vitam æternam”, probably for “dux” (“the guide”); translated so. ### Citation (SBL) Ambrosiaster, 2 Thess. 3.16 (PL 17:459–461; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-thessalonicenses/3-16). ## Commentary on 2 Thessalonians 3:17 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-thessalonicenses/0-1/#p-3-17 - Source: PL 17:461 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul signs every letter himself so that forgeries under his name cannot be accepted. ### Latin text Ipsa salutatio mea manu Pauli, quod est signum in omni epistola : ita scribo. Propter interpolas et adulteratores Scripturarum semper se manu sua in omni epistola sua salutationem subscribere testatur; ut sub nomine ejus epistola accepto ferri non possit, quae non fuerit manu ejus subscripta. ### English translation (Claude) “The greeting in my own hand, Paul’s, which is the sign in every letter: thus I write.” Because of interpolators and corrupters of the Scriptures, he testifies that he always signs the greeting with his own hand in every letter, so that no letter not signed by his hand could be accepted under his name. ### Scripture references - 2 Thess 3:17: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Thess. 3.17 (PL 17:461; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-thessalonicenses/3-17). ## Commentary on 2 Thessalonians 3:18 - URL: https://sophiascriptura.com/fathers/ambrosiaster-2-thessalonicenses/0-1/#p-3-18 - Source: PL 17:461 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul’s handwritten closing wishes them the grace of Christ. ### Latin text Gratia Domini nostri Jesu Christi cum omnibus vobis. Hæc salutatio manu Apostoli conscripta est, qua gratiam Domini nostri Jcsu Christi optat esse cum cis. Amen. ### English translation (Claude) “The grace of our Lord Jesus Christ be with you all.” This greeting is written by the apostle’s hand, in which he wishes the grace of our Lord Jesus Christ to be with them. Amen. ### Scripture references - 2 Thess 3:18: quotation, high confidence ### Citation (SBL) Ambrosiaster, 2 Thess. 3.18 (PL 17:461; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-2-thessalonicenses/3-18).